~tzsfonarg ^Inrrbotrs.-j~ronttspier.
Chinese Praying MIachine.




MISSIONARY ANECDOTES.
SERIES FIRST.
TIlE ISLANDS OF THE PACIFIC;
INDIA AND BURMAH; CHINA; NORTH AFRICA AND TURKEY;
SOUTH AFRICA AND MADAGASCAR; NORTH AMERICA
AND THE WEST INDIES.
WITH TWELVE ILLUSTRATIONS.
PHILADELPHIA:
AMERICAN SUNDAY-SCHOOL UNION,
No. 1122 CHESTNUT STREET.
NEW YORK:
Nos. 8 & 10 BIBLE HOUSE, ASTOR PLACE.




Reprinted from the London Edition, after revision by the
Committee of Publication.




PREFACE.
AMIDST the multitude of works of a missionary
character that now abound, the want has been
felt of a concise collection of some of the more
striking facts for the use of any whose reading
of this kind is limited, or of those who are trying to interest others in the subject; and the
following pages are simply an attempt to supply
this want.
In our days it would be, happily, no difficult
matter to collect many such facts as would serve
abundantly to illustrate the working of the
grace of God in the various heathen countries to
which his word has recently been carried. The
only difficulty is in making a selection. Ill, indeed, has the Church obeyed her Saviour's parting charge; but now that in these latter days
she has somewhat awakened to a sense of her
heavy responsibility in this matter, his blessing
has so abundantly rested on the feeble efforts
made, that results have followed far beyond
what the originators of our various societies
could possibly have anticipated in so short a
space of time.  To bring out some of these results has been the aim of the compiler of the
present little volume, the contents of which
1*             5




6                PREFACE.
have, of course, been drawn from many sources.
Some anecdotes have been taken from the memoirs of departed missionaries; many from the various periodicals of the different societies; while
for some interesting matter, the writer is indebted to the narratives of Williams and Mofiat,
to the London Missionary Society's work on
Madagascar, to that of the Bishop of Waiapu on
New Zealand, to the Rev. J. Baillie's " Rivers in
the Desert," to Mrs. Ellis's "Trials and Triumphs," to Miss Tucker's "Rainbow in the
North," to Miss Whately's "Ragged Life in
Egypt," to the Rev. E. B. Elliot's "Life of
Lord Haddo," and to a work entitled "Perils
among the Heathen."
Facts are the best answer to those who
scoffingly ask, "What have missions effected?"
They are the best of all encouragements to those
whose hands are apt to hang down in despondency, because they convincingly prove that
our God is faithful to his Word. And, next to
the influence of that motive which must be the
basis of all true missionary action, they are,
perhaps, the most effectual means of stirring up
an interest in the minds of those who have
hitherto been lukewarm, or even cold.
It is, therefore, in the earnest hope that
some little help may thereby be rendered towards the great work of the Church during the
absence of her Lord, that this small collection
of anecdotes is offered to the Christian world.




MISSIONARY
FACTS AND ANECDOTES.
THE ISLANDS OF THE PACIFIC.
John Williams and his Work.-Raratonga gives up its Idols.
-Old Me, the Blind Warrior of IRaiatea.-The first Sabbath kept in New Zealand.-The Trials of the Missionaries.-Education for the Priesthood.-Tanahana te Rauparaha; or, seeking after Truth.-Tamahana goes to seek
a Teacher-The Peacemaker.-Fiji and its People.-John
Hunt and his Fellow-Labourers —Visit to a Fijian Island.
WHEN, in the end of the last century, a missionary spirit began to revive in the Church,
the London Missionary Society, which was one
of the first founded, and which then comprehended both Churchmen and Dissenters, began
its labours on a large scale among the islands
of the Pacific Ocean. They purchased a ship,
and sent out twenty-five labourers to commence
missions simultaneously  at the   Marquesan,
Tahitian, and Friendly Isles. They went out
bearing precious seed, and no doubt.hoping soon
to see it take root and bring forth much fruit.
7




8      THE ISLANDS OF THE PACIFIC.
But though "God's promises all are true,
they are not dated;" we must ever bide his
time. And so it was in this case. A night of
weeping had to be passed through before the
morning of joy came.
The Marquesan mission at that time failed;
at the Friendly Isles some of the missionaries
lost their lives; while the ship "Duff" was, on
its second voyage out, captured by a French
privateer, all the property lost, and the new
missionaries which it carried compelled to return to England. Some of the first party, however, remained at their posts, while others
returned after a time; and at Tahiti some devoted men laboured on patiently for many years
without a single convert; until, at length, such
terrible wars raged among the natives, that for a
while they were obliged to quit the island. It
was during their absence that the work began
in the following way:Two native servants who, unknown to their
teachers, had received spiritual impressions,
began to unite in prayer. Others soon joined
them; so that when the missionaries returned,
they found a great number of "pure atua," or
praying people; and ere long even the king
placed himself under instruction, and sought for
baptism.




THE ISLANDS OF THE PACIFIC.       9
Meantime the directors at home, knowing
nothing of this (for communication with distant
lands was slow in those days), were consulting
on the advisability of abandoning a mission on
which fifteen years of fruitless toil had been expended. A few only opposed the measure; but
their words and renewed contributions prevailed;
and, instead of the order to withdraw, letters of
encouragement were forwarded to the missionaries.
Strange to say, the very ship which carried
these letters was crossed by another vessel conveying to England not only the news of the
entire overthrow of idolatry, but also the rejected idols of the people.
This news reached England in October, 1813.
Extract of a Letter from King Pomare at Tahiti, dated
February 17, 1813, to the Missionaries at Eimeo.
"MY DEAR FRIENDS.-May Jehovah and
Jesus Christ bless you, and me also, this evil
man, whose crimes are accumulated. I perfectly
agree to your request in your letter lately wrote
to me, my dear friends, in which you desire my
permission to cut down the Tamanu* and the
Amai. Cut them down without regarding consequences, for a keel to our vessel. What will
* Probably sacred trees.




10     THE ISLANDS OF THE PACIFIC.
be the consequence? Shall we be destroyed by
the evil spirits? We cannot be destroyed by
them; we have a great Saviour, Jesus Christ.
Where you lead, regardless of consequences, I,
this evil man, will follow.
"The Three-One can (or will) make me good.
I venture with my guilt (or evil deeds) to Jesus
Christ, though I am not equalled in wickedness,
not equalled in guilt, not equalled in obstinate
disobedience and rejection of the truth, that
this very wicked man may be saved by Jehovah
and Jesus Christ.
" May the Three-One bless you and us also.
May we all be saved by Jesus Christ, our only
(or true) Saviour.            POMARE."
JOHN WILLIAMS AND HIS WORK.
In 1817, the celebrated John Williams, now
known as the martyr of Erromanga, entered on
his missionary labours at the chief of the Society Isles, Raiatea; but he soon longed to carry
the Gospel "to the regions beyond;" and in
order to reach the Hervey and Navigator's
Islands, he actually himself constructed a vessel, after having first made the tools with which
to work. This done, his plan was to leave native converts in the various islands, to tell to
others the good news which they themselves




THE ISLANDS OF THE PACIFIC.      11
had learned. These he himself superintended
and visited, and in his own words, after referring
to the long waiting time which his predecessors
had passed through at Tahiti and other places,
we have the result given.
"From that time to this," he says, "one continued series of successes has attended our
labours, so that island after island, and group
after group, have, in rapid succession, been
brought under the influence of the Gospel; so
much so, indeed, that at the present time we do
not know of any group, or any single island of
importance, within two thousand miles of Tahiti,
in any direction, to which the glad tidings of salvation have not been conveyed."
RARATONGA GIVES UP ITS IDOLS.
This was an island which had escaped the researches of Captain Cook, but having heard of
it from the natives of some of the other islands,
Mr. Williams determined, if possible, to find it.
At Aitutaki he found six Raratongans, who had
there embraced Christianity; and these he carried back to their own land, with some teachers
from Raiatea and their wives.
It was some time before the island could be
found; and this being the first visit paid to its
inhabitants by Europeans, they doubted as to




12     THE ISLANDS OF THE PACIFIC.
their favourable reception. A hearty welcome,
however, awaited them. The Raratongans were
not only glad to see their own countrymen back;
-they had been prepared for the strangers,
also, by a woman who had been conveyed thither
from Tahiti. She had told the Raratongans
that they were not the only people in the world,
but that there were also white people called
Cookees,* who had introduced wonderful improvements into Tahiti; so that they no longer
used stone axes and hatchets, nor human bones
for tools, nor shark's teeth to cut the children's
hair, nor were they obliged to go down to the
water to look at themselves. Though a heathen
still herself, she had also told enough about the
Christian religion to make the Raratongans
wish to know more of it; so the king himself
went off to the vessels to receive the teachers,
and conduct them to the shore.
The chiefs and people joined in the welcome.
They desired them to remain, and said that it
would be good for them to teach the Word of
God; but as they also insisted that it would be
good for the chiefs to have the teachers' wives,
the party were obliged to return to the ship,
* All Europeans were so called by these islanders after
Captain Cook.




THE ISLANDS OF THE PACIFIC.     13
and with much regret this field of labour was
about to be abandoned, when Papeiha, a most
devoted native evangelist, who had already done
good service at Aitutaki, offered to remain alone.
Feeling that his property would not be safe
among such utterly barbarous people, he returned to the island with nothing but the
clothes that he wore, his native Testament, and
a bundle of elementary books; but happily he
was not quite without friends, for the little
company of converted Raratongans who had
returned to their island in the vessel were
warmly attached to him, and they promised to
remain steadfast.
Four months after this a colleague was sent
to support him; and by that time many had
joined the little band. When rather more than
a year had elapsed from the discovery of the
island, two gentlemen, Messrs. Tyerman and
Bennet, who had been sent from England to inspect all these missions, paid Raratonga a visit,
and found that the whole population had renounced idolatry, and were engaged in building
a large chapel.
Whilst this work was going on, Mr. and Mrs.
Williams came to stay for some time among
the people. They found the teachers established
in very comfortable houses, one of which was
2




14     THE ISLANDS OF THE PACIFIC.
immediately given up for their use; and a day
or two after their arrival they were requested to
take their seats outside the doors. No sooner
had they done so, than a large crowd of people
appeared approaching them with heavy burdens.
They came in procession, and dropped at their
feet fourteen immense idols, the smallest of which
was about five yards long. Most of these were
instantly destroyed before their faces; others
were reserved to decorate the roof of the chapel,
and one was afterwards sent home to be placed
in the missionary museum.
OLD ME, THE BLIND WARRIOR OF RAIATEA.
In the island of Raiatea there once lived a
warrior who was the terror of that and many
other islands. In the last battle fought before
the introduction of Christianity, he received a
blow which deprived him of sight, and not long
after the lion was changed into a lamb; for he
was one of the first members of the Raiatean
church. He used to attend the adult schools
diligently, in order by listening to learn all he
could, and was constantly to be seen at the
chapel, whither he was led by one kind friend or
another, he holding one end of a stick, and his
guide the other, the guide sometimes being a
chief, or even the king himself.




THE ISLANDS OF THE PACIFIC.     15
On his return from Raratonga, Mr. Williams
missed old Me from his place in the house of
God, and, on inquiring, found that he was ill and
not likely to recover. "Do I really hear your
voice again? I shall die happy now," was the
old man's welcome on his first visit. And then
the missionary proceeded to inquire how he
was cared for and supplied with food; for even
the best of the people had not yet so thoroughly
outgrown their old habits of barbarity towards
the sick as to be always quite careful in this
matter. In this case it turned out that there
had been much cruel neglect, and yet Me had
never complained, lest the people should call
him a tale-bearer, and speak evil of his religion.
He was then asked what Christian brethren had
visited him in his affliction. Naming several,
he added: "They do not come so often as I
could wish; yet I am never lonely, for I have
frequent visits from God; God and I were talking when you came in."
"Well, and what were you talking about?"
asked Mr. Williams.
" I was praying to depart and be with Christ,
which is far better," he replied.
He was then asked what he thought of himself in the sight of God, and what was the foundation of his hope.




16       THE ISLANDS OF THE PACIFIC.
"Ah," he said, " I have been in great trouble
this morning, but I am happy now. I saw an
immense mountain, with precipitous sides, up
which I endeavoured to climb; but when I had
attained a considerable height, I lost my hold
and fell to the bottom. Exhausted with perplexity and fatigue, I went to a distance and
sat down to weep, and while weeping, I saw a
drop of blood fall upon that mountain, and in a
moment it was dissolved."
"This was a strange sight," said his pastor;
"what construction do you put upon it?"
He was surprised at the question, and exclaimed, "That mountain was my sins, and the
drop which fell upon it was one drop of the precious blood of Jesus, by which the mountain of
my guilt must be melted away."
Mr. Williams soon after said that he would
go home and prepare some medicine for him, on
which he said, " I shall drink it because you say
I must, but I shall not pray to be restored to
health again, for my desire is to depart and be
with Christ, which is far better than to remain
in this sinful world."
It was not long ere he had his wish. He expired crying, "0 death, where is thy sting?"




THE ISLANDS OF THE PACIFIC.       17
THE FIRST SABBATH KEPT IN NEW ZEALAND.
It was in 1814, and within a few days of the
close of that year, that the Rev. Samuel Marsden, chaplain of the convict settlement of Paramatta, near Sydney, accompanied the first
missionaries and their families to New Zealand.
Six years before he had met with some of the
natives of those isles in the streets of Paramatta, and been struck with their noble appearance
and intellectual superiority. Then that idea
entered his mind which afterwards took such
possession of it as to influence all his future
life, and to procure for him the title of "the
apostle of New Zealand." He determined that,
with God's help, the New Zealanders should
have the gospel. During a visit to England he
laid the matter before the Church Missionary
Committee, who fully approved the design, and
for years seemed to look to him as the father
and superintendent of the work.
But these islanders were known to be warlike
and ferocious cannibals; and, moreover, the conduct of Europeans in their dealings with them
had not been such as to produce any friendly
feelings towards the English; so, though these
missionaries had come out in 1809, yet events
occurred which obliged them to wait in New
B             2*




18       THE ISLANDS OF THE PACIFIC.
South Wales until it should seem safe for them
to proceed.
During the interval Mr. Marsden endeavored
to cultivate friendly relations with the people,
of whom there were generally a few in the
colony; and he sometimes had as many as thirty
of these visitors in the parsonage at Paramatta.
Among them   were the chiefs Ruatara and
George, both of whom had suffered insults and
injuries on board English vessels in which they
had made voyages, but by intercourse with him
had learned that all the English were neither
cruel nor perfidious. These, by their influence,
had prepared the way for him, and it was off
Rangihoua, Ruatara's own village, that the missionary ship cast anchor.
Some influential chiefs came forward to welcome
their visitors, and to promise them support and
protection. The next day was Sunday, and of
his own accord Ruatara set to work to make
preparations for a service. He enclosed about
half an acre of ground, set up a pulpit and
reading-desk in the centre, which he covered
with cloth brought from Port Jackson, and lastly
arranged some canoes as seats.
Next morning, Mr. Marsden saw the English
flag flying from a flag-staff erected by Ruatara,
and about one o'clock nearly the whole of the




THE ISLANDS OF THE PACIFIC.    19
ship's crew accompanied him on shore. Ruatara and two other chiefs met him, dressed in
regimentals which had been given them, each
also wearing a sword and having a switch in his
hand. Their men were drawn up on each side;
and when the English were seated, the inhabitants of the town, including the women and children, formed a circle round them.'"I rose up," says Mr. Marsden, "and began
the service by singing the Hundredth Psalm,
and felt my very soul melt within me when I
viewed my congregation, and considered the
state they were in. After reading the service,
during which the natives stood up and sat down
at the signal given by the motion of Korokoro's
switch, which was regulated by the movements
of the Europeans. It being Christmas day, I
preached from  the second chapter of Luke,
and the tenth verse,'Behold, I bring you glad
tidings of great joy.' The natives told Ruatara that they could not understand what I said.
He replied that they were not to mind that now;
for they would understand by and by; and that
he would explain my meaning as far as he could.
When I had done preaching, he informed them
what I had been talking about. In this manner has the gospel been introduced into New
Zealand."




20     THE ISLANDS OF THE PACIFIC.
Notwithstanding this prosperous beginning,
the labourers had to wait ten years even for the
first fruits; yet Mr. Marsden lived to see many
of these poor savages enlisted under the banner of his Master; and, at his seventh and last
visit to the island, he met large companies of
Christians in various stations, and was greeted
by all, whether heathen or Christians, as a father
and a friend.
DAILY TRIALS OF THE MISSIONARIES.
Many were the trials which the missionaries
had to bear before any token of success was
granted to cheer their hearts; but the worst of
these did not come on them during the life-time
of those friendly chiefs who had first received
and protected them. It was in the year 1821 that
one of them wrote: "This morning (Sunday)
many natives rushed in to Mr. Puckey's yard and
others into his kitchen, using abusive language,
and seizing whatever they pleased. We were
all in consternation, not knowing to what length
they might go. Mr. Puckey with his wife and
children were crying and entreating; and as
for me, my place being next, I expected them
to break in every moment. However, Rewa,
who has always been our friend,-came running
down, and turned them all out; but they car







Mitsionar'lnterbotts.
Missionaries Plundered by New Zealanders.                       p. 21.




THE ISLANDS OF THE PACIFIC.     21
ried off many articles. Mr. Puckey's son was
sleeping in the kitchen; and when they broke
in, two of them laid hold of him by the hair,
and held a hatchet over him, threatening to cut
off his head if he spoke a word. At length
peace was restored; but my mind was so much
agitated that it was with difficulty I got through
the morning service. We had scarcely begun
when Mr. Puckey was called out; for the natives
were taking his chickens. He went and begged
them to desist, but they took them all away.
The same day they broke into poor Mr. Puckey's
house again, when the dinner was on the table,
and took away all the food, besides breaking
the plates and dishes, and stealing the knives
and forks."
EDUCATION FOR THE PRIESTHOOD.
The New Zealanders had no settled form of
religion, nor deities to whom regular worship
was paid; nevertheless, there were priests
whose services were required at special times,
such as war or sickness, and these priests were
supposed to have the power of bewitching whom
they pleased. Their training for the office was
a simple drawing out of every evil disposition.
"Eefore I was born," says one, who became a
convert to Christianity, "my father devoted me




22     THE ISLANDS OF THE PACIFIC.
to the powers of darkness. As soon as I was
able to struggle for my mother's breast, I was
often teased by my father, and kept from it in
order that angry passions might be deeply
rooted in me. The stronger I grew, the more
I was teased by my father, and the harder I
had to fight for nourishment. All this was
done before I was old enough to notice the
plants which are produced by the earth. When
I could run about, the work of preparation
went on more rigidly; and my father kept me
without food that I might learn to thieve, not
forgetting, at the same time, to stir up the
spirit of anger and revenge which he had so
assiduously endeavoured to plant in my breast.
My father then taught me how to bewitch and
destroy at my pleasure; and he told me that to
be a great man I must be a bold murderer, a
desperate and expert thief, and able to do all
kinds of wickedness effectually."
TAMAHANA TE RAUPARAHA; OR, SEEKING
AFTER TRUTH.
Tamahana Te Rauparaha was a young New
Zealand chief, whose father, grandfather, and
great grandfathers seem to have been men of
renown among the warriors of their nation.
Tamahana was brought up in a part of the




THE ISLANDS OF THE PACIFIC.    23
country that was five hundred miles distant
from any mission station; and his early youth
was spent amidst scenes of bloodshed, for Te
Rauparaha, his father, was always engaged in
making conquests, and constantly at war with
one or another of the neighbouring chiefs.
Tamahana was born after a great fight; and
the same day his mother tried to kill him.
That was not an unusual thing in those dark
days; but this baby was to live to do a great
work among his people. So the father heard
the infant's cry, and rushed in before the poor
mother's cruel purpose was accomplished. He
put him in a basket and carried him away, and
while still very little, the child was taken by
him to the priest to be blessed, who prayed that
he might grow up "strong to fight, be brave,
and fear nothing."
That prayer was heard by One mightier than
any being of whom this poor heathen chief had
ever heard; and the boy, whom he' had named
"the white chief bird of heaven," soon began
to show himself strong, brave, and fearless, only
not in the way in which the father desired.
As a little boy, he tells us, he did not believe
in the gods of his fathers. He saw that they
were no godcs, though at that time he had heard
of no better way. So, when his father used to




24     THE ISLANDS OF THE PACIFIC.
hang up food in a tree for the gods, and the
priests said that they ate some, and that the
rest was for them, he went to his father and
asked, "Why should the priest eat all? Why
should they not give me some?"  The father
said that the food was "tapu," that is, "holy;"
but Tamahana ventured, and when his father
was gone, he crept along the ground, took the
food and eat it. Te Rauparaha was angry when
he found this out, and said that the god would
kill his son; but the boy said, "I do not fear; I
am safe." The god did not kill him; and less
than ever did he believe in the gods of his
fathers.
He was a wild boy then, and a bad one too,
by his own confession; but he could not be happy
without any god at all; and very plainly we
can see from the story, in which he tells about
himself, that God was preparing his heart to receive the good seed.
It was sown there before many years had
passed, in a very wonderful way.
There was a youth named Matahau, belonging to the same tribe as that to which Tamahana's mother had belonged, who had been carried as a prisoner to the Bay of Islands. There he
had met with Christian missionaries, and in one
of their schools he had learned to read. After




THE ISLANDS OF THE PACIFIC.    25
awhile Matahau came back with a number of
his tribe to visit his old friends at Otaki, and
Tamahana heard that they had seen white men
who had told them about the great God in the
heavens; that they had a book given them by
these white men, and that three of them could
read this book. His "heart wished," he says,
"to hear more of that Word;" so he went to
Matahau and said, "Where is the book?" But
Matahau only said, "Another man has it; you
go and take it."
To this other man, therefore, Tamahana and
his cousin, Te Whiwhi, went, eager to gain possession of the treasure; but he said, "No, I
cannot give it you; I want it for cartridges."
"Oh! you give it," said Tamahana. "It is
the book of God. You must not use it for
your gun." And by dint of persuasion, and a
present of mats and tobacco, they at last got
the book.
It was of no use, however, until they could
read it; so Tamahana, Te Whiwhi, and ten of
their companions, asked Matahau to teach them.
But Matahau had no love for the Word of God
himself, and did not seem to like the trouble of
teaching it; so he said, "Do not read that book;
it is a bad book; it tells not to have two wives,
not to drink rum, not to fight, but to live in
3




26     THE ISLANDS OF THE PACIFIC.
peace, and to pray to God." And the people
with him spoke in the same way. Tamahana
shall tell the rest of the story.
"I said to Te Whiwhi,'Never mind their
words, let us read.' My heart and Te Whiwhi's,
and the other young men's, longed to hear the
new talk. Because I did not believe in the old
way, that was why I wanted to learn the new
way. Matahau read the Catechism first to us,
-the young men and children. The old men
did not like the new talk; they liked the fight.
"When Matahau had finished reading the
Catechism, I spoke out loud to the ten young
men. I said,'Those words are good words; I
believe all.' Te Whiwhi said so too, and Uremutu, another cousin, also said,'I believe it is
true talk; the talk of the book. If there were
no book, only the talk of Matahau, we would
not believe; but the book talks true.' Te Whiwhi said,'If you do not believe, I do.' And
he and I said we would take Matahau to Kapiti
to teach us, that we might be quiet. He did
not like to come; but I talked to him, and
pulled him, and he came. Te Whiwhl and I
were kind to him; we gave him food and clothes,
and every thing. After we had gone to Kapiti,
my uncle Watanui came to us to tell us to come
to the fight at Waitotara. But I said,'No, I




THE ISLANDS OF THE PACIFIC.     27
will not go to fight. I fear the book of God.
I believe it. I will not go.' Te Whiwhi said
so too. Before, Te Whiwhi had been very
strong in fight. He did not fear the sword.
He had killed many men. My uncle and father
were very angry with us. They said,'Our
gods are the true gods. They have made us
strong to kill so many people. Your God is not
strong.' But we would not go.
"We were at Kapiti with Matahau near six
months. We learnt every day, every night.
We did not lie down to sleep. We sat at night
in the hut, all around the fire in the middle.
Te Whiwhi had part of the book and I part.
Sometimes we went to sleep upon the book for
a little while, then woke up and read again.
After we had been there six months we could
read a little, very slowly. Then we went across
in a canoe to Waikanne. We brought Matahau
to teach the Ngatiawa people about the book.
Those people liked it very much; they believed.
Then they all wanted the book. I told them
I could not give them my part of Luke; but
I told Matahau to write for them on paper,'Our Father,' etc. Matahau wrote for them
all, and then they all learnt. He wrote also the
letter for them, and taught them to read. Before, Matahau had not believed, but now his




28     THE ISLANDS OF THE PACIFIC.
heart began to grow. We talked to him, and
he believed."
TAMAHANA GOES TO SEEK A TEACHER.
Tamahana and his cousin were very uncommon young men. Christian England has few
such noble characters. Having found the truth
themselves, they were determined, at all hazards,
to find some one who could teach it to their
people. Besides, they did not fully trust to
Matahau, and longed to hear the words straight
from a white man's mouth.
An American ship came to their shores on its
way to the Bay of Islands. So direct to his
father went Tamahana, declaring that he and
Te Whiwhi would go and fetch a missionary.
Te Rauparaha was angry, and so were all the
chiefs. They did not want a missionary among
them, and said if Tamahana went to the Bay
of Islands he would be killed; but the young
man replied, "Never mind if they kill me; I
want to kill your bad ways."
The father went to the captain of the ship to
tell him not to take his son; but Tamahana,
when he heard it, said, "You must take us, for
we have paid you." They had paid for their
passage many pigs and potatoes. Tamahana
was only seventeen or eighteen at this time;




THE ISLANDS OF THE PACIFIC.     29
but he had been married two years. His wife
cried, and tore her clothes when he left her; and
he said, "I was sorry for my wife, but happy
to go. After I was gone, my father did not
eat for three days. He feared I should be
killed. He feared also that the Gospel should
come."  The youth knew of the sorrow of both
father and wife, but he knew also that "he that
loveth father or mother, wife or children," more
than Jesus Christ, is not worthy of him. He
knew him to be the pearl of great price for
whom the whole world must be given up. Besides, he was thoroughly bent on bringing the
knowledge of this priceless pearl within the
reach of all whom he loved.
When they came to the Bay of Islands, a little
fear came over him; but he said to his cousin,
"Never mind; God will take care of us."
The first chief whom he met was Pomare, who
had married his cousin. He received them in
a friendly way, but was much surprised to find
that they were " missionary men," and that they
wanted Archdeacon Williams, whom they called
Te Wiremu Karuwa, or four eyes, because he
wore spectacles.
Pomare said: "Ali! the missionaries are very
bad. They do not drink or fight; they do not
3*




30     THE ISLANDS OF THE PACIFIC.
like the whaling-men, who give us muskets, grog,
and any thing."
But the young men were not turned from their
purpose. From the very first, they had met
with difficulties and discouragements; but their
minds were made up; and the next day they
found out the missionary.
He asked, " Why have you come?" but when
they told him, he could only say, "There is no
missionary that we can send."
"Then," says Tamahana, "I was very sorry.
I talked, talked; oh! how many hours I talked.
Another day we came again and talked."
Mr. Williams said, "Do you know the potatoes? When they are put in the ground they
do not come up at once; after two or three weeks
they come up."
He said, "Friend, we know potatoes do not
grow fast on bad ground; but in the good ground,
the warm ground, they come up quick." Then
he laughed, and they went back to their ship.
But after a week they returned to the charge;
and then Mr. Williams, unable to help them himself, sent them on to his brother. It was a distance of fifteen miles, and they travelled in
constant fear of their enemies, the Ngapui, and
on their arrival, another disappointment awaited
them; for, like his brother, Mr. W. Williams




THE ISLANDS OF THE PACIFIC.     31
was obliged to say, "We cannot send a missionary, for we have not one to spare."
"Oh! my heart was dark," says Tamahana;
"there was a new missionary in the room. He
was young and weak, not strong. He had just
come to New Zealand, and could not understand
Maori. I went back to Pahai. Oh! dark, very
dark, our hearts were. We said,'We have left
our homes, our wives, and our people; we have
come this long way, and now do not hear good
talk.' I went to Te Wiremu Karuwa. I said,'I am very sorry, very sorry. I do not like you;
I cannot talk more to you. I shall go to my
ship; I shall not come to you more. When I
see you in my country, I shall not like you.'
Then we went to our ship; very dark. We
stayed in our cabin two weeks. The captain
was painting the ship. That was why we
stopped. One week more he would have finished
it, and we should have gone back. One day,
when we were at dinner, a sailor called out to
us that'the missionary's boat had come, and
they are calling for you.' I left my dinner, and
we ran quickly; for my heart was happy. We
did not see the missionary, only we thought
perhaps one had come for us. I went to the
side of the ship, and spoke to Mr. Williams in
the boat. Then he came to the ship. The




32     THE ISLANDS OF THE PACIFIC.
young missionary whom we had seen before in
his room was with him. His name was Mr.
Hadfield. He had heard me speak to Mr. Williams that day; but he did not understand what
we said. When we were gone, he said to Mr.
Williams,'What did those Maories say?' Mr.
Williams told him that we wanted a missionary.
Then God put it into his heart to like to come
with us. When Mr. Williams came on the ship,
he said,'Friends, do not be angry with me
more; here is your missionary.' We said,'We
are very much obliged to you;' and we were
very happy. One week after, I started home
in another ship, the'Columbine,' with Mr. Hadfield, Mr. Williams, Mr. Clark, Mr. Stack, and
Mr. Wilson, and also forty slaves, who were
going back to their own places, and to preach
the gospel."
At the end of six months from the time of
Mr. Hadfield's arrival at Otaki, about twenty
natives were baptized, and among them the
young chiefs who had so zealously interested
themselves in obtaining for their tribe the privileges and blessings of Christian instruction.
Young Rauparaha then took the name of Tamahana, or Thompson, by which we have called
him; Te Whiwhi was called Henera MatineHenry Martyn; Uremuta had the name of Ha







=issionarn Anrcbotrs.
hlot Spring, or Geyser, in New Zealand.:3.




THE ISLANDS OF THE PACIFIC.     33
haraia-Zechariah; and Te Ahu that of Kiwai
-Levi.
THE PEACEMAKER.
Archdeacon Henry Williams began his long
course of forty-five years of labour in New Zealand in'1822, while wars were desolating the
country, and before a single convert had gladdened the hearts of the missionaries. "He was
not satisfied with preaching the Gospel to the
natives, but at once attacked them on their own
ground, following them to the field of battle;
and thus he established an influence, unawares
to themselves, which they were not prepared for.
The efforts used were often successful; so that it
became customary with the Ngapuhi chief to
appeal at once to'Te Wiremu.' The earliest of
these cases occurred in the Bay of Islands, about
1827, immediately after which a favourable
change took place; the natives acknowledged
that the missionaries were right, and tribe after
tribe expressed a desire to receive the Gospel."
In later years since the differences between the
natives and the colonists have rekindled a warlike spirit, the archdeacon thought it better not
to interfere, because the government was established in the country; but on one occasion, when
a battle was imminent, and many persons were
c




34     THE ISLANDS OF THE PACIFIC.
trying to mediate a peace, Hone Heke, one of
the chiefs, replied, with a sneer, " Who is going
to listen to you? Where is our old father, Te
Wiremu? Let him come and talk to us, and
we will listen."  He was accordingly sent for,
and peace restored.
At the close of his life there was a serious
quarrel about the ownership of a piece of land
not far from Waimate. He was then too feeble
to go among the natives as in old times; but
his sons, on whom his mantle seems to have
fallen, spent much time, day after day, in trying
to effect a reconciliation.
The two parties had become exceedingly embittered against each other, and several lives
having been lost, they were bent on obtaining
satisfaction. On the day of the archdeacon's
death, these young men, not believing their
father in immediate danger, left home on their
daily errand. A large number of the contending
parties were gathered together; and they had
come to the conclusion that next morning they
would turn out into the open plain and fight it
out. It seemed in vain to reason any longer
with them; and a great slaughter was expected.
But some time after dark the messenger came
to announce to the sons that their father had
passed away; and at once there arose the cry




THE ISLANDS OF THE PACIFIC.     35
of lamentation from both camps. They had lost
their common father, and, by a sudden impulse,
both parties instantly agreed to a cessation of
hostilities until the funeral was over. Soon after
they decided to follow what they knew to be the
dying wish of their benefactor, and make a general peace.
A great sifting-time has recently come on the
New Zealand Church. During the late wars so
many have fallen away, that some are ready to
call the whole work a failure. But if many have
gone back, many also remain steadfast, and adorn
their profession; and at this present time there
are thirteen native pastors supported by the contributions of their flocks.
FIJI AND ITS PEOPLE.
In the year 1835, two missionaries, with their
wives and children, left Tonga, in the Friendly
Isles, where they were beginning to reap the
fruit of their labours, and proceeded to Lakemba, one of the Fiji group. The Tongans
were good sailors, and had had frequent intercourse with the Fijians, whose language differed
but little from their own; and the dreadful
st,ate of the latter people was therefore well
known in the Friendly Isles. For even among
savages the Fijians were counted savage; among




36     THE ISLANDS OF THE PACIFIC.
cannibals they were reckoned vile; they had forgotten the common instincts of humanity, and
stood unrivalled in brutality-a disgrace to mankind.
No wonder, then, that the Tongans, who had
lately experienced a remarkable outpouring of
the Holy Spirit, should desire to send among
these, their wretched neighbours, that gospel
whose transforming influence they had felt.
The missionaries themselves had long since
determined to spend and be spent for Christ, and
therefore the King of Tonga, having obtained a
promise of protection for them from the King of
Lakemba, they ventured even with their little
ones.
At the end of the first year, seventy-nine
adults and seventeen children were received into
the church by baptism; at what a cost of labour, sickness, outraged feeling, and strong
crying and tears, the missionary's God only
knows. But those sufferings are over now, and
theirs will be forever the rich reward.
JOHN HUNT AND HIS FELLOW-LABOURERS.
"Pity poor Fiji!" This was the cry which
stirred the Methodist societies throughout England three years after the mission was commenced. It was sent home by the over-tasked




THE ISLANDS OF THE PACIFIC.     37
labourers, and heard by John Hunt, among the
other students of the Missionary College. But
his destination to Africa had been already fixed;
and when the directors sent for him, and asked
if he would go to Fiji, the shock was great.
"That poor girl in Lincolnshire!" he exclaimed
to a fellow-student; "her mother will never
consent."  Yet feeling this request of the directors to be an intimation of the will of God,
which he dared not disregard, he simply wrote
to this young lady, to whom he had been ardently
attached for six long years, begging her to get
ready to accompany him in a month's time.
She was by no means robust, and had been
brought up in comfort; but her zeal was equal
to his own, and the answer speedily came back
that she "would go with him anywhere."
In January, 1839, the young couple reached
their destination, and soon found that the half
of Fiji's horrors had not been told them. But
"I feel myself saved from almost all fear,
though surrounded by men who have scarcely
any regard for human life," were some of Mr.
Hunt's first words home.  "We are in the
hands of a God whom even the heathen fear
when they hear of him. The people at Lakemba say that their god has actually left the island,
4




38     THE ISLANDS OF THE PACIFIC.
because our God has beaten him till his bones
are sore.
Scarcely had the new missionaries gathered
round them a little band of men and women,
" whose hearts God had touched," than they were
required to go and break up new ground in
Somosomo, where even in Fiji the natives were
counted vile; but they said, " We expect to sow
in tears as confidently as we hope to reap in joy,
and, therefore, trials and privations are words
seldom used by us."
Mr. Lyth, a young brother missionary, accompanied them; and when the vessel reached
Somosomo, a canoe, sent by the king, came off
from the shore to receive them. It was half
filled with naked cannibals; and as the ladies
were lifted into it, men stood on the deck with
loaded muskets and fixed bayonets to keep off
the savages, among whom   these ladies and
their husbands were going to live.
About the time of their arrival, news came
that one of the king's sons had been lost at sea;
and, according to custom, it was forthwith ordered that all his wives should be strangled,
that they might accompany him to the land of
spirits. Here, then, was work for them; and
the missionaries immediately went to the king
to plead for the doomed women. Without suc



THE ISLANDS OF THE PACIFIC.     39
cess, however; and shortly after they heard the
cries of the poor creatures and their friends;
they were unmercifully strangled, and their
bodies buried about twenty yards from the
house.
It was not long before an epidemic influenza
broke out, which the people chose to call the
disease of the " lotu" (the word applied to those
who turn Christians), and Mrs. Hunt was
brought very low-first with this, and then
with dysentery,-and while thus weakened her
first child was born. The baby, too, soon became ill, and in a short time died. So, trial
followed trial to the poor parents. The weather
was too hot to allow of closed windows; and
the natives had no idea of leaving them in
peace. Once, when bending over her dying
babe, Mrs. Hunt looked up to see dark, savage
faces laughing and mocking at her anguish.
On another occasion a capricious chief who
would be now their fast friend, now their enemy,
flung open the Mission House, crying, "I am
very angry;" and instantly seizing Mr. Hunt
and Mr. Lyth, one in each hand, he drew them
towards the door where he had left his club;
but God preserved them. This same man, when
in a gracious humour, would come and eat with
them, regardless, sometimes, of their scanty




40     THE ISLANDS OF THE PACIFIC.
stores. At times he would kneel down, and
thrusting his face into that of the missionary,
with strange grimaces and remarks, watch the
stranger's way of eating, sweeping the plate as
he did so with his ample beard.
It was hard work at Somosomo, because opposition was strong, and success long in coming.
The king became irritated at their remonstrances against cannibalism; and they were often
almost without food. "No,' the king once said,
in answer to their request, " I will not let you
have food.  Jehovah may give you a pig."
"When it came to that," Mr. Hunt said, "I
believe he will;" and shortly afterwards the
king, being conciliated with a present, sent a
pig as an offering to Jehovah.
At length threats were uttered against the
missionaries' lives; the king and chiefs plainly
told them that they were determined not to
turn, and that they had better go. One night,
there was every reason to believe that the
murderous purpose of the savages was about to
be carried into effect. A strange and gloomy
night it was in that great gloomy house where
the missionaries lived. The devoted men and
women looked at each other and at their little
ones, and felt as they only can feel who believe
that their hours are numbered. Then they went




THE ISLANDS OF THE PACIFIC.     41
all together for help to Him who ever shelters
those who trust in him. Surrounded by native
mosquito curtains, hung up to hide them from
any who might be peeping through the frail
reed walls of the house, this band of faithful
ones, one after another, called upon God through
the long hours of that terrible night, resolved
that their murderers should find them at prayer.
Just at midnight each pleading voice was
hushed, and each head bowed lower as the stillness outside was suddenly broken by a loud and
ringing shout. But the purpose of the people
was changed; and that cry was but to call out
the women to dance; and thus the night passed
away.
An impression was being made even in Somosomo; and when Mtr. Hunt was called on to go
to Viva, he could say, "We believe that we have
been made a blessing; though the fruits of our
labours do not appear, and perhaps will not at
present." After they had left, and when a time
of great trouble had humbled the people, thousands forsook their idols, and turned to the
Lord.
The good work begun at Viva, under Mr.
Cross, prospered under Mr. Hunt's fostering
care. There, in 1848, he finished his course,
saying, "Let me go, a heap of inconsistencies,
4*




42     THE ISLANDS OF THE PACIFIC.
backslidings, and unfaithfulness. Let me go,
as I trust I shall, through Divine mercy alone,
-for I have' nothing at all in myself-to heaven."
VISIT TO A FIJIAN ISLAND.
An interesting incident was lately related at
Boston, by a sea captain belonging to that city.
He said, that when in command of a ship in the
Pacific, he had occasion to stop at one of the
Fiji Islands, supposed to be inhabited by cannibals, and visited the shore in a boat, thoroughly armed, for fear of an attack by the
natives, when, to his surprise, he was met and
addressed in English by the chief of the island,
who told him he and his people were all Christians, converted from their former wickedness
by a missionary from the United States, and
asked him to go to his hut and remain until next
morning. He went; and at the close of the
day, the Fijian told his guest that it was his
custom, at the end of each day, to thank his
heavenly Father for the day's blessings, and
implore his protection for the ensuing night,
and asked the Boston man to pray. The narrator said he had never prayed in his life, and
could not pray, and was obliged to tell his host
so; and the Fijian kneeled down and prayed




THE ISLANDS OF THE PACIFIC.     43
for him. It seemed a strange reversal of the
usual order of things-the Fijian praying for
the American; and that prayer, the captain
said, was the means of his subsequent conversion to God, and ultimately brought him to the
foot of the cross. That sea captain is now a
missionary to the heathen.




44          INDIA AND BURMAH.
INDIA AND BURMAH.
The Cobbler's Idea.-How it was received.-Attempt great
things for God.-A Suggestion.-Schwartz.-An Aged
Convert.-A New Testament.-An Escape.-Hook-swinging.-Mrs. Wilson's first School.-Burinah.-Interview
with the King.-The Death-Prison.-Story of Moung
Moung.-The Karens.-Two Karen Preachers.-George
Boardman.-Sarah Boardman.-A Burman Gentleman.Devotion.-Another Interview between a Missionary and
a King of Burmah.
THE COBBLER'S IDEA.
WILLIAM CAREY, who may be called the
father of modern missionary societies, was the
son of the parish schoolmaster in the village of
Pury, in Northamptonshire. Very early he
showed a taste for books, and a wonderful perseverance in acquiring knowledge of all kinds.
At six years old he worked out sums in his head;
he loved history and books of travels, and used
to fill his room with insects collected for scientific purposes; and at twelve years old he bought
a Latin vocabulary, and carefully committed it
to memory. But his parents were poor, and
could not afford him a good education; so that




INDIA AND BURMAH.          45
nearly all which he acquired during his life was
by his own efforts. At fourteen he was bound
apprentice to a shoemaker, and in his master's
shop found a Commentary on the New Testament, which contained some Greek words.
These he copied out, and carried to a young acquaintance who had greater advantages. Thus
were his early studies conducted. The Rev.
Thomas Scott, the commentator, who used to
pay pastoral visits at his master's, was accustomed, in after years, to point out the humble
cottage which he said had been Carey's college.
A fellow-servant was the instrument of his conversion; and by the time he was eighteen he
had preached his first sermon. It was while
reading "Cook's Voyages Round the World"
that the design of sending the Gospel to the
heathen first entered his mind; and from that
time it absorbed his thoughts. He had a large
map of his own making hung against the wall,
and on it he entered every particular which he
could glean of the various heathen countries;
so that while he sat at his work, he could muse
on his great design. He never made much of
his trade; and years after, when dining with the
Governor-General of India, on hearing one of
the guests ask whether Dr. Carey had not once




46         INDIA AND BURMAH.
been a shoemaker, he stepped forward and said,
"No, sir; only a cobbler."
HOW IT WAS RECEIVED.
Two hundred years ago, in the times of the
old Puritans, when the East India Company was
only a company of merchants, the directors,
like Christian men, sent out schoolmasters and
clergymen, who were exhorted to learn the native languages, in order to propagate Christianity in foreign parts. But gradually the life
of the Christian Church became weaker and
colder, while the nation grew daily prouder and
yet more proud, until after the battle of Plassy,
which laid the foundation of our Indian empire,
she had well-nigh entirely forgotten her God.
By that time, even among the most part of
Christian men, the Master's command to "go
into all the world and preach the Gospel to
every creature" had become almost a dead letter,
-so much so, that when Carey, at a meeting of
ministers, proposed, as a subject for discussion,
"The duty of Christians to attempt the spread
of the Gospel among heathen nations," the
venerable president sprang to his feet and
thundered out, "Young man, sit down. When
God pleases to convert the heathen, he will do
it without your aid or mine."




INDIA AND BURMAH.           47
ATTEMPT GREAT THINGS FOR GOD.
William Carey had an ignorant, unsympathizing wife, whom he had married before he
was twenty years of age. He had a colleague
who, though full of missionary ardour, was so
constantly running into debt, that he was quite
a thorn in his side. He had to raise all the
money necessary to convey himself and his
family to India; and when there he found himself penniless, and reduced to the necessity, first
of taking a farm, and then of superintending
an indigo factory, in order to obtain daily bread.
No such things as punkahs or venetians were
in use then. He frequently had to live in unhealthy houses, and, at least for years, in the
most economical manner possible. He laboured
for six years without seeing any fruit; saw
several fellow-labourers fall beside him; was
ordered by the English Government to leave
India; and then only suffered to take refuge in
the Danish settlement of Serampore; but the
motto of his first rissionary sermon was still
his motto for life,-"Expect great things from
God; attempt great things for God."
The mission station of Serampore became
famous among missions; and Dr. Carey lived to
be renowned for his translations as well as for




48         INDIA AND BURMAH.
his evangelistic labours. By the year 1800,
nearly the whole Bible was given to the people
in Bengalee. It was followed by tracts, grammars, and dictionaries.
The cobbler missionary was visited on his
death-bed by the wife of the Governor-General,
and his blessing asked by the Bishop of Calcutta.  The effect of his forty years' work
among the heathen can never be forgotten or
pass away.
A SUGGESTION.
To the kingdom of Denmark belongs the
honour of sending the first Protestant missionary
to India, and to Ziegenbalg that of being the
first to go. He and his companion, Henry
Plutscho, arrived at the Danish settlement of
Tranquebar, in July, 1706; and before the year
was out they had baptized their first convert,
Modaliapa.
In 1714, a translation of the New Testament
in Tamil-the work of Ziegenbalg-was printed.
Other missionaries went out, and amidst considerable opposition, especially from the Romanists, the work was prosecuted with vigour, and
with such success, that, by the year 1750, the
converts at Tranquebar and the neighbouring




INDIA AND BURMAH.          49
towns and villages, and at Madras and Cuddalore, amounted to about nine thousand.
Now all this vast work, which has gone on
and prospered unto this day, was undertaken at
the suggestion of one man, Dr. Lutkens, chaplain to Frederick IV. of Denmark, who by him
was induced to establish the mission; and who
consequently applied to Dr. Francke, of Halle,
in Saxony, to recommend a suitable man to
send out.
SCHWARTZ.
When the mother of Schwartz lay on her
death-bed, she told her husband, and the pastor
who attended her, that she had dedicated her
infant son to the Lord, and obtained a promise
from them that if in after years he should show
an inclination for the ministry, they would foster it to the uttermost of their power.
At twenty-one years of age he was living in
the Orphan House at Halle, when Professor
Francke first proposed the missionary work to
him. The idea of the sacred calling, although
new to him, was gladly entertained; and
Schwartz determined to respond to it if he could
obtain his father's leave. He started homewards; fearing, however, that as the eldest son,
he would be regarded as the prop of the family,
D              5




50         INDIA AND BURMAH.
and that, therefore, his consent would be withheld. The father gave no decided answer, but
fixed a day when, after deliberation, he would
declare his determination. The whole family
waited in anxiety for this day,-the young candidate fearing a refusal, and the brothers and
sisters, a consent. At length his father came
down from his chamber, and bade him depart
in the name of the Lord; charging him to forget his native country and his father's house,
and to go and win many souls to Christ. A
few days after, an advantageous offer was made
to him of entering on the ministry at home;
but he had put his hand to the plough, and
would not turn back. He had begun the study
of Tamil, at Halle, with a view to assist in bringing out a new edition of the Tamil Scriptures; and
within four months after his arrival, he preached
his first sermon in Ziegenbalg's church. For
nearly fifty years he served his Master in Tranquebar, Trichinopoly, and Tanjore; and Bishop
Heber speaks of the number of his converts as
amounting to between six and seven thousand.
AN AGED CONVERT.
An old man, said to have been more than a
hundred years old, placed himself under Christian instruction, and, considering his extreme




INDIA AND BURMAH.           51
age, comprehended well what he was taught, and
prayed fervently. -Not long afterwards, when
he was taken ill, he earnestly entreated that he
might not be allowed to die unbaptized; "for,"
said he, " I believe in Jesus Christ." He was baptized, and, at his own request, named Rayappen
-that is, Peter. During his illness, he begged
to be read to and prayed with diligently; and
when Schwartz visited him, the day before his
departure, he said, "Now, padre, I am going
to the kingdom of blessedness; and when I am
gone, see to it that my wife, who is ninety years
of age, may at length follow me." Soon afterwards he expired, and as an old man of a hundred years, and a child of God of a few months,
he received honourable and Christian burial.
A NEW TESTAMENT.
"A brother officer of mine," says Sir Arthur
Cotton, "in- leaving for a time his works in a
part of the country far from missions, selected
the most able, active, and faithful native he had
about him to leave in charge of the stores, etc.;
the works being stopped while he visited Europe
and America. With this man he left a New
Testament; and, on his return, he found him
fully established in the truth, without having
had any communication with missionaries or




52         INDIA AND BURMAH.
other Christians. Though a man of good caste,
he had openly declared his intention of being
baptized, and had established regular worship on
Sundays with any of the natives he could collect. As soon as he could obtain leave, he went
to a mission-station and was baptized; and he
continued to collect all who came to him in the
evening and on till midnight; and when he had
filled his house, he built a small chapel, and filled
that also. He then gave up all his excellent
prospects of advancement in the public works
department, and accepted a bare subsistence as
a catechist, that he might give himself wholly
to mission work. My brother officer says he has
never had a moment's anxiety about him. He
has gone on most faithfully and devotedly
preaching the gospel with great zeal and diligence. In this way God is now raising up men
from among the natives themselves, and establishing indigenous churches throughout India."
AN ESCAPE.
"I recollect," says Dr. Duff, "the case of a
young man who was married; but his father did
not know it. He became a Christian. One Sunday afternoon he came with his wife to my house.
She had never seen a European before, and was
standing wrapped in a cloth, and appearing very








flsfgefonarQ [nterbotts.
-7'  - - - -                 -'- ^"'" 
Swinging Festival in South India.     p. 53..;iL  ___==_=




INDIA AND BURMAH.           53
timid. She had made up her mind to become
a Christian. This being a Hindoo holiday, the
house was left with only her and her husband
and the servants; an idolatrous procession was
passing along the streets; the servants went
to look at it, and the young man and his wife
seized the opportunity to escape. They were at
that moment reading the'Pilgrim's Progress,'
and the passage they had come to was where
Christian's resolution was taken to flee from
the City of Destruction; and the wife said,'Is not this our own case?  Are not we in the
City of Destruction?  Cannot we flee too?'
They rose up, found the doors open, and went
out into the street; they got into the first vehicle
they found, and drove as fast as possible to my
house. They were soon after baptized, and are
now burning and shining lights as Christians."
HOOK-SWINGING.
The Hindoos think it meritorious to inflict
tortures on themselves; and one is by means of
hook-swinging. The man who is to swing falls
on his face, and another then marks two places
on his back with dust. By means of smart slaps,
or by rough rubbing, the flesh is a little deadened, and the hooks then thrust through. He
then gets up on his feet, and is raised on a man's




54         INDIA AND BURMAH.
back to some height from the ground. The
ropes attached to the hooks are then fastened
to a strong bamboo lever, fixed on the top of a
high pole, and the victim is swung round, while
the spectators amuse themselves below.  No
sympathy whatever is felt for the man's sufferings; indeed, these occasions are considered as
festivals! The devotee may swing a few minutes,
or for hours; but he must not, on any account,
show any signs of pain. Generally, some intoxicating liquor is drunk, in order partially to
deaden the suffering.
MRS. WILSON'S FIRST SCHOOL.
In the year 1821, Miss Cooke, afterwards Mrs.
Wilson, left England to devote herself to the
work of educating poor Hindoo women in the
principles of Christianity. She was one of the
very first to enter on this field.
While engaged in studying the Bengalee language, and scarcely daring to hope that an immediate opening for entering on the work to
which she had devoted herself would be found,
Miss Cooke paid a visit to the boys' school, in
order to observe their pronunciatian. Unaccustomed to see a European female in that part
of the native town, a crowd collected around
the door; among them was an interesting little




INDIA AND BURMAH.           55
girl, whom the pundit drove away. Miss Cooke
desired the child to be called, and asked her, by
an interpreter, if she wished to learn to read.
She was told that this child had for three months
past been daily begging to be admitted to learn
among the boys, and, that if Miss Cooke (whose
intentions were known) would attend next day,
twenty girls should be collected. Miss Cooke's
efforts were crowned with success. The central school in Calcutta, which opened in 1828
with twenty-eight scholars, had three hundred
in daily attendance in 1836; more than one
hundred adults were baptized during that year,
and about the same number attended Mrs. Wilson for Christian instruction.
BURMAH.
Sixty years ago, all Burmah was given up to
the worship of the last of the Buddhs; in other
words, all Burmans were atheists, and their highest hope was, not that they might be absorbed into
the Deity, like the Hindoos, but that, if very virtuous, they might attain to the honour of annihilation. Gautama, this same last Buddh, has, according to their belief, long since ceased to exist; yet
Gautama is the great object of their worship,
and his laws are what Burmans are supposed to
obey. But they are honoured only in word; for,




56         INDIA AND BURMAH.
while this code forbids crime of all kinds, those
who are under its jurisdiction are a nation of
criminals. This was the state of Burmah in the
early part of this century; but since then light
has broken into the picture.
INTERVIEW WITH THE KING.
There was a great panic, one day, in Pangoon;
all the troops were under arms; and it was
whispered that something important had happened. People were then obliged very often to
whisper in Burmah.   "There is a rebellion,"
said one; "The king is sick," said another:
"lie is dead" no one dared to say aloud, because
the "lord of land and water" was reckoned
immortal. At length a royal messenger appeared, bearing a royal mandate, and a crowd
gathered to hearken. The proclamation was as
follows:
"Listen ye! The immortal king, wearied, it
would seem, with the fatigues of royalty, has
gone up to amuse himself in the celestial regions.
His grandson, the heir-apparent, is seated on the
throne. The young monarch enjoins on all to
remain quiet, and to await his imperial orders."
The said young king had already murdered
two uncles; and thus was a reign of terror
ushered in. All knew what to expect. No in



INDIA AND BURMAH.           57
novation was to be allowed; least of all, a new
religion.
But for some years past, Adoniram Judson,
from America, a "religious making teacher," as
the Burmans called him, had been living in Rangoon, and with him a missionary printer, and
latterly two other missionaries.  They had been
diligently studying, translating, conversing, and
preaching the doctrines of Christianity. One
Burman had been baptized, and others were inquiring. The work had evidently begun, and
to forsake it was impossible. No; "the business," Mr. Judson said, "must fairly be laid before the emperor." So, one morning in December, he, and one of his brother missionaries,
embarked with a pass from the viceroy "to go
up to the golden feet and lift up their eyes to
the golden face."
It was the day of the celebration of a recent
victory when they arrived at the glittering
palace in Ava, and his majesty was to witness a
grand military and priestly display. The minister of state received them pleasantly, and was
engaged in putting questions touching their
religion, when it was announced that the golden
foot was about to advance. "Who are these?
and why do you dress so?" he asked, eyeing the
strangers intently; and having been informed,




58         INDIA AND BURMAH.
he said, "read the petition." It was one praying for clemency towards the American teachers,
and entreating leave for them to preach in his
dominions. The emperor listened, then took the
petition and read it again. Ile next accepted a
tract "adorned in the handsomest way possible."
It began thus: "There is one eternal God, who
is independent of the incidents of mortality, and
besides him there is no God."
That was enough. A disdainful scowl gathered
on the monarch's brow,-the monarch murderer.
"There is no God" was the language of his
heart, and rising, he dashed the paper to the
ground.  A beautiful volume intended as a
present was adroitly displayed at the same
moment by a friendly officer; but all was over.
There was nothing but persecution for any who
dared to confess Jesus Christ. Yet the voices
of the few converts and of the inquirers held the
teachers fast. "Do not leave us," they said,
"until there are at least ten disciples; then appoint one to be the teacher of the rest, and the
religion will spread of itself; even the emperor
cannot stop it."
THE DEATH-PRISON.
It was a Sabbath morning, and the simple
worship had just been concluded, when a mes



INDIA AND BURMAH.           59
senger arrived with the startling intelligence
that the English had taken Rangoon.    All
Englishmen resident there were instantly arrested; and as in the papers of one of them
there was found an entry of money paid by him
to the missionaries, an officer was quickly despatched to their dwelling. No sooner had the
usual formula of arrest been uttered, than the
"spotted man," producing the small cord, or
instrument of torture, seized Mr. Judson and
threw him on the ground. "Stay," interposed.Mrs. Judson, catching hold of the executioner's
arm; "I will give you money." But it was
useless; the "spotted face" only tightened the
cords so as almost to prevent respiration, and
dragged his prisoner off with a fiend-like joy.
To the death-prison he was ordered, where the
Englishmen had been carried before him, and
there, loaded with three pairs of fetters, and
fastened to a long pole, so that he could not
move, they left him for the night.
In that den of horrors lay, week after week
and month after month, the saintly man, who
had forsaken friends, and country, and home,
for the sake of these tormentors. The foreigners were "strung" on a bamboo pole, which,
with three pairs of fetters for each, kept them
fixed in a row on the floor, without mattress or




60         INDIA AND BURMAH.
covering. They were nine in number, and so
closely crowded together that the outside berth
was welcomed with the greatest joy. When
suffered to walk in the little prison-yard, it was
still with'the clanking of the heavy fetterstheir ankles only a few inches apart-and, behind, the hideous guards.
To please the Burmans, Mrs. Judson had
long adopted the Burmese style of dress; and it
gave to her graceful person a singularly commanding air.  By dint of continual presents
and persuasions, she obtained leave to visit the
poor captives daily; and on one of the earliest
occasions, she and her husband had contrived a
plan to save the manuscript of the New Testament, which, on account of the damp, could no
longer remain buried under the house. This
was to sew it up into a pillow so mean and hard
that not even a Burman would covet it.
STORY OF MOUNG MOUNG.
Years had passed away, and Dr. Judson's incomparable wife and two tender babes lay sleeping
in the dust; but he, set free at last, held steadily
on his way. Crowds now came to the preaching
at the zayat, and many souls had been granted
to reward his labours. In one year, one hundred and twenty were added to the Lord.




INDIA AND BURMAH.           61
Seated in the zayat day by day, the untiring
missionary repeated to each new comer the same
simple truths, or read aloud a tract written by
himself, in the hope that some passer-by might
be arrested, and enter in. There was one, a tall,
dignified stranger, who passed constantly, leading a little bright-eyed boy. "Papa," cried
the child, one day, "there is Jesus Christ's
man." The father did not speak, but each day
the child gave " Jesus Christ's man" a smile of
recognition. "Is it true?" he asked, at length,
looking up with a smile into the stern, bearded
face, "that she, my mother, shikoed to the Lord
Jesus Christ?" The father made no direct reply; but the missionary, hearing and seeing
enough to interest him, called to Ko Shwaybay, a native convert, asking who this strange
man might be. " Does the teacher remember,"
said the man, after explaining that he was a
writer under Government, "a young woman
who came here some three or four years ago for
medicine? She had the face of a goddess, and
her voice was like the silvery chimes of the
pagoda-bell. She was the favourite wife of this
sah-ya. Has the teacher forgotten putting a
Gospel of Matthew in her hand, and saying
that it contained medicine for her; for that she
was afflicted with a worse disease than the fever
6




62         INDIA AND BURMAH.
of her little son?" Mr. Judson did not recall
the circumstance.  "What came of it?" he
said. "She read that book at night, while
watching by her baby, and then she would kneel
down and pray, as the teacher had done. At
last the sah-ya got the writing."  "What did
he do with it?" "Only burned it. But she
was a tender little creature, and could not bear
his look; so, as the baby got out of danger, she
took the fever. The sah-ya was very fond of
her, and did every thing to save her; but she
just grew weaker day after day, and her face
more beautiful, and there was no holding her
back. She got courage as she drew near paradise, and begged the sah-ya to send for you.
He is not a hard-hearted man, and she was
more than life and soul to him; but he would
not send; and so she died, talking to the last
moment of the Lord Jesus, and calling on everybody about her to love him, and to worship
none but him. It is not very safe to know
any thing, for the sah-ya has taken an oath to
destroy every one having too good a memory;
but"-and the man looked cautiously around
-" does the teacher think that little Burmese
children are likely to run into the arms of
foreigners without being taught?"
On the fourth day after this conversation,








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INDIA AND BURMAH.           63
who should spring up the steps of the zayat
but the child, a light laugh playing on his
beautiful features, and behind him his grave,
dignified father! The boy had on his head a
new Madras turban, which Dr. Judson had
given him one day as he passed, surmounted
by a red lacquered tray, bearing a cluster of
golden plantains. The gift was placed at Judson's feet; and the father, with a courteous
bow, took his seat upon the mat. "My little
son here has heard of you, sir," he said, with
an air of assumed carelessness, but betraying to
Judson's practised eye a deep, wearing anxiety;
"and he is very anxious to learn something of
Jesus Christ. It is a pretty story you tell of
that man,-prettier than any of our fables, —
and you need not be afraid to set it forth in its
brightest colours, for my little Moung Moung
will never see through its absurdity, of course."
"You think so," said Judson. "I perceive you
are a paramiat."  "No, oh, no! I am a true and
faithful worshipper of Lord Gautama; but, of
course, neither you nor I subscribe to all the
fables of our respective religions." " But what
if I should tell you that I do believe every
thing that I preach as firmly as I believe you
sit on that mat before me; and that it is the one
desire of my life to make everybody else believe




64         INDIA AND BURMAH.
it,-you and your child among the rest?" The
sah-ya tried to smile, but only answered quietly,
"I have heard of a writing you possess, which,
by your leave, I will take home and read to
Moung Moung."    "Sah-ya!" said Judson, solemnly, holding out to him a tract, "I herewith put into your hands the key to eternal
life and happiness."  He added more, until the
child suddenly exclaimed, "Papa, papa, hear
him. Let us both love the Lord Jesus Christ;
my mother loved him, and in the golden country of the blessed she waits for us." " I must
go," whispered the sah-ya, hoarsely; but the
missionary knelt, and said, "Let us pray."
Instantly the child threw himself into an attitude of devotion, while, as the prayer deepened
in fervency, the sah-ya's head drooped, and his
face was covered with his hands. When it was
over, he left with a silent bow; and each day, as
he passed after that, a respectful salutation was
exchanged; but that was all, save that, now and
then, the child would run up to ask for a book,
or to exchange a word of greeting, until one
night, when cholera was raging in the town,
there came a sudden summons for the teacher
to go to the sah-ya's house.
Passing through a crowd of servants and
relatives, he soon found himself gazing on the




INDIA AND BURMAH.           65
corpse of a little boy. " He is gone up to bloom
forever amid the royal lilies of paradise," murmured a middle-aged woman, with a fan-leaf to
her mouth; "and," she added, in under-tones,
"he worshipped the true God, and trusted in
the Lord our Redeemer. He was weary and in
pain; and the Lord who loved him took him
home to be a little golden lamb in his bosom
forever."  "And his father," said Judson,
"his father!"  "Oh, my master! my noble
master, is going too!" "Who sent for me?"
"Your handmaid, sir." "Not the sah-ya?" "The
agony was on him; he could not if he would."
"But how dared you?" "God was here," replied the woman, leading him into the next
apartment, where, in the last painless stage of
the disease, lay the noble sah-ya. Vain were
his efforts to reply to Judson's expression of
sympathy; he could not utter a sound. "Do
you trust in Lord Gautama at such a moment
as this?" inquired the missionary, softly, as the
dying man seemed to make a gesture of adoration. The eyes were unclosed, with a look of
pain and disappointment, and the heavy hands
dropped on the pillow. " Lord Jesus, receive
his spirit!" exclaimed Judson; and a smile flitted
across the sah-ya's pale face. His finger pointed
upwards, and a moment after he was gone. "To
E             6*




66         INDIA AND BURMAH.
whom did he shiko at that last moment, mah-aa?"
asked the missionary as, with the weeping attendant, he once more stood by the corpse of the child.
" To the Lord Jesus Christ. I am sure of that,"
she answered. "But where," asked Judson,
"did you first become acquainted with this religion, mah-aa?"  " My mistress taught me,
sir, and made me promise to teach her baby
when he was old enough."
So was the missionary encouraged.
THE KARENS.
In a wild part of Burmah lived the Karens,
a simple, artless people, who had for ages rejected the superstitions both of the Hindoos and
of the Burmans. Groaning under the oppression of the latter, they spoke not of idols, but of
God, to their children, and said that he would
send them foreign deliverers, who would come
by water, and bring with them the word of
God.
Among these Karens a wonderful work has
been done. They seemed to be a people prepared
of the Lord; and when the Gospel was preached
to them they gladly received it. Dr. Judson
was the first to begin this work, and Ko-thahbyoo, a noted murderer, was the first convert.
He soon became a native preacher, and had such




INDIA AND BURMAH.           67
great success, that an eye-witness wrote from
settlements wh(re, with the exception of one
visit from Mr. Boardman, he had been the only
labourer, "I cry no longer,'The horrors of
heathenism!' but'The blessings of missions!'
I date no longer from a heathen land. Heathenism has fled these banks."
TWO KAREN PREACHERS.
George Boardman had not long joined the
mission in Burmah before he felt himself pressed
to go among these wild people. Almost the
whole of the first village which he reached
turned out to welcome him, bringing presents of
fowls, ducks, eggs, etc., and exclaiming, "Ah,
you have come at last!" Ko-thah-byoo interpreted, and was engaged almost day and night
in reading and explaining the words of eternal life
to the people. Mr. Boardman was struck with his
magnanimity, and said that though he did not
in the least excel in intellect or learning, yet he
was continually devising new and judicious plans
for doing good. But preaching the Gospel seems
a spontaneous act with the converted Karens.
They think no more of the duty than a man
does of the duty of eating when he is hungry.
One of those who heard Ko-thah-byoo preach
was San Quala, the latter of whose names, sig



68          INDIA AND BURMAH.
nifying hope, had been given to him by his
father on hearing of the arrival of ships manned
by white men; for now he thought the tradition
was about to be fulfilled, which said that white
men should one day come in ships and break the
Burman yoke from off their necks.
The glad tidings no sooner reached San Quala's
ears than he welcomed them with joy, saying,
"Is not this the very thing we have been waiting for?"
His mother had listened to the Word at George
Boardman's feet; he himself had been a mourner
at his grave; and thenceforth he was a missionary
himself; and such a missionary as seldom is met
with. Month after month, and year after year,
sometimes alone, sometimes in the company of
another labourer, San Quala traversed the jungles and glens of his country, carrying into every
nook and hamlet the glad tidings of great joy.
"When the teachers and disciples prayed in
earnest," he said, " the Holy Spirit came down
on the unconverted; and they came forward,
requesting to be baptized. Many of these were
people with whom I had laboured and exhorted
before the meeting; and some had said to me,'we will wait a year;' others,'we will wait two
years;' others,'we will look on a while longer;'
but, when the Holy Ghost touched them, they




INDIA AND BURMAH.           69
repented and became Christians.   Many of
those who had been among the unconverted
came forward and confessed their sins and transgressions publicly They took up the habit of
private prayer in the jungle, and became very
anxious for their unconverted relatives. These
things," continued this Karen preacher, "are
the works of the Holy Spirit; but they are
spiritually discerned."
There had been no written literature among
the Karens; but Quala committed to paper
every poem or story in verse or in prose, which
he had heard related by firesides in the long
rainy nights; and so Mr. Mason, having the
words and phrases current among the people
ready to his hand, was able, with Quala's help,
to give these poor people a translation of the
New Testament. Schools were established, and
Quala said, " While the American teachers are
with us, let us put forth strenuous efforts to
learn; for should they leave, we shall be as
orphans."
Then so earnest was the study that before
many years had passed, the once ignorant Kai
rens were almost on a level in intelligence and
Christian knowledge with most Christian communities.




70         INDIA AND BURMAH.
GEORGE BOARDMAN.
In November, Mr. Boardman and his wife set
out for Tavoy. The hand of death was even
then upon him, and he knew it; but it was his
great wish to introduce a new labourer to his
own beloved sphere of work among the Karens,
and to witness one more ingathering from among
the heathen. Besides, as he said to his anxious
wife, he "knew beforehand that coming to a
foreign mission involved the probability of a
shorter life." Flocking from their jungle homes,
the people hastened to meet him; and when
they gazed on his pale, wan face, they shed many
tears. "Sometimes," said his wife, "he sat up
in a chair and addressed them for a few moments;
but oftener I sat on his couch, interpreting his
feeble whispers."
A motley group of nineteen Karens, who, a
few weeks previously, had been in the darkness
of heathenism, came in one evening to confess
Christ by receiving baptism. In the evening,
they all met round the table of the Lord; "and
there," wrote one who was present, "in contemplating the agonies of the blessed Redeemer,
I forgot the bitter cross preparing for myself."
At length Mr. Mason arrived, and villagers
having come to carry him, the dying man decided to start with him for the jungle. On the




INDIA AND BURMAH.          71
third day they reached the spot_ where, by the
side of a beautiful stream, at the base of a range
of mountains, a small bamboo-chapel had been
erected. As tre little cavalcade came up, nearly
a hundred villagers were assembled, more than
half of them eagerly waiting for baptism. Exhausted by the journey, Mr. Boardman no
sooner caught a glimpse of the delightful spectacle, than a new vigour seemed suddenly to
enter into his whole frame. Scarcely had they
halted, when he was in the zayat, preaching
almost as if in full health, and day by day, as
the converts gathered to him asking for baptism,
he conversed and prayed with them, until a reaction coming on, he was completely prostrated.
"This poor perishing dust will soon be laid in
the grave," he said to Mr. Mason; "but God
can employ other lumps of clay to perform his
will, as easily as he has this unworthy one."
The end soon came. Mrs. Boardman was
eager to get him back to the city, where he
could have more comforts. So the affectionate
Karens carried their beloved teacher on board,
and returned to bear his wife through the mud
on the bank. Scarcely had she reached the
boat, when the call arrived, "Come up higher."
The Karens, according to his previous request,
were summoned to watch his last breathings;




72         INDIA AND BURMAH.
and in a few moments, without a struggle, he
passed to his reward. The weeping converts
knelt in prayer, crying, " My father! my father!"
The first to meet them on their arrival at the
house was the native Burman pastor, Moung Ing,
who burst into tears. Reaching the sleepingroom, they uncovered the face, and gazing for a
few moments on the placid countenance, on which
still sat a sweet smile, the whole assembled group
sobbed aloud. The next morning, his own spiritual children carried him to his burial, amid the
tearful regrets of the whole community.
George Boardman's missionary life was but
of a few years' length. He found the ground in
some measure prepared by Dr. Judson's previous
labours; and eleven months after his arrival, he
was preaching in the jungles, where his great
exertions, and the hardships which he had to
suffer, brought on the consumptive disease which
carried him off. But he reaped a harvest such
as few missionaries have been privileged to
gather in.
SARAH BOARDMAN.
An English officer on a hunting expedition
from Tavoy was overtaken by a heavy storm
in the jungle, where only here and there was to
be seen some mouldering moss-grown zayat,




INDIA AND BURMAH.           73
when, while waiting at the door of one, he beheld, not many yards distant, among a party of
wild Karens, " a fair, smiling face." It was that
of Sarah Boardman, who, after the first stunning
burst of grief was over, had dedicated her life to
the service of those poor people in whose welfare
her husband had taken so profound. an interest;
for Mr. Mason was still engrossed in the study
of the language. So she toiled about, day after
day, making tours through the country,-passing over swollen streams, struggling through
the tangled jungle, and over craggy rocks and
wild mountain-passes, while her child was borne
by some affectionate disciple,-in order to speak
persuasive words to those who still dwelt in
darkness, or who had but lately seen the light.
In Tavoy, and in the jungle, Sarah Boardman
established day-schools, the care of which devolved almost entirely upon herself. And thus
alone she laboured on until she became Dr. Judson's second wife.
A BURMAN GENTLEMAN.
The late Mr. Ingolls spoke Burmese like a
native, as did also his wife. The Burmans are
so cultivated and intellectual, that they take
books and tracts with eagerness; and the Chris.
tian Burmans persuade every stranger to go to
7




74         INDIA AND BURMAH.
the missionary's house to be talked to, and receive books. One day, they brought a Burmese
gentleman of such striking and noble appearance, that Mrs. Ingolls felt most anxious that
he should meet with her husband, who was not
at home; she therefore offered to lend him a
book instead of giving him one, as she was afraid
that if she asked him to come again, his suspicions would be awakened that they wanted to
make him a convert; but she thought when he
came to return the book, Mr. Ingolls might be
at home. But on his second visit, Mr. Ingolls
was out again; so she offered the loan of a
second book, and when he returned that, her
husband was at home. He was delighted with
the book, and expressed a great wish to bring
his wife to hear all they told him. He went
away, carrying a store of books with him, and
telling them that he should come again in a
month, and bring his wife with him. Mrs. Ingolls was much disappointed that he did not
come at the end of the month. At last he appeared, and three of his fellow-townsmen with
him. After welcoming him, she remarked that
he had not brought his wife. She saw he
seemed as if he could not answer. At last, in
great distress, he said, "She is dead."  "Alas!"
Mrs. Ingolls exclaimed, "then she has died




INDIA AND BURMAH.          75
without being able to hear the truth." "Oh,
no," he said, very earnestly; "she is in heaven."
He then told Mr. and Mrs. Ingolls that, on
his return to his home, he said to her, "I am
not going to worship our false gods any more;"
and then he began to explain to her all that the
missionary had told him. But his poor wife
was alarmed, and said, "Oh, you are going to
be a heretic, and I will not sit with you." She
then fled away into her own apartment. He
tried in vain to bring her back, till, at last, to
comfort himself, he sat down, and began reading
his books. He read aloud by himself, and very
soon he found that his wife was listening behind
the curtain: for the women's apartments were
separated only by curtains. She listened some
time, and then she came out, and sat down by her
husband, and said, " That seems a good religion;
I should like to hear some more about it." He
told her all he could; and the next day she was
taken ill, and at the end of a month she died;
but all that time she was hearing the missionaries' books read to her the whole day long. She
had heard them over, and over, and over again;
and she begged all her friends who came to see
her to read to her; and the three who now accompanied him had become Christians through




76         INDIA AND BURMAH.
reading to this dying woman. Her husband is
now a shining light.
The above narrative was written in 1857;
and it went on to say: "The poor Karens and
Burmans come hungering and thirsting, and
they crowd the missionaries' houses all day long.
Sometimes Mr. Ingolls and his wife could get
no breakfast till three o'clock in the afternoon,
in consequence of people flocking in all the
morning." There are now a hundred thousand
baptized Christians among the Karens alone;
and they support all their own native preachers.
DEVOTION.
On the banks of the Sitang there stands an
ancient city, to which the second Karen convert, San Quala, first carried the message of
eternal life. It was now in the hands of Britain;
and one day, as he was preaching, he was sent
for by the English commissioner. "Teacher,"
he said, "I have spoken to the government that
you should become a head and overseer among
the Bghais, Pakus, and wild Karens, for which
you will receive thirty rupees a month." " Sir,"
answered Quala, meekly, but firmly, "I will
not do it. I will not have the money. I will
not mix up God's work with government work.
There are others to do this thing; employ them."




INDIA AND BURMAH.          77
"Where," asked the commissioner, in amazement, "do you get money to live on?  Why
do you not like money? We will give you
money, and you may continue your work as a
teacher as heretofore. Will it not make it easier
for you?" " No, sir," replied Quala; "were I to
take your money, the wild Karens would turn
against me." "Well," said the commissioner,
"think over the matter a day or two."  Quala
went instantly to a Christian chief and another
convert, and having persuaded them to take the
office, he presented them next day.
This was the second time that Quala had refused the office of a magistrate. The work
pleased neither him nor his wife, in comparison
with that of a teacher. "If a man desire the
office of a bishop," he said, "he desireth a good
work. Why should I go back to things that
are worthless?"  Quala baptized not fewer than
fifteen hundred of his countrymen with his own
hand.
ANOTHER INTERVIEW   BETWEEN A MISSIONARY
AND A KING OF BURMAH.
The Rev. J. E. Marks, S. P. G., missionary
in Burmah, had an interview with the king in
October, 1868. His majesty received him in
his palace at Mandalav, in which city there are




78         INDIA AND BURMA.I
more than twenty thousand yellow-robed Buddhist priests. The palace occupies an eighth part
of the city; and on reaching the steps, Mr.
Marks and his party had to take off their shoes.
They were ushered into an apartment overlooking a garden; and in a few minutes the king
came in. He had on only one garment, the
pulso, or beautiful silk cloth covering from his
waist to his feet. He reclined on a velvet carpet, near which the little prince placed the
golden betel-box and water-cup, and then reverently retired. As the king entered, every Burman bowed his head to the ground, and kept it
there. After taking a good stare at his guests,
his majesty inquired whether Mr. Marks was
the English poongyee (priest)?  "He then
asked me," says the missionary, "what requests
I had to make to him, assuring me that all were
granted before I spoke. I said that I had four
requests to make: 1st, permission to labour as
a missionary in Mandalay; 2cly, to build a
church for Christian worship; 3dly, to get a
piece of land for a cemetery; 4thly, to build,
with his majesty's help, a Christian school for
Burmese boys." The king promised to build
both church and school at his own expense, directed him to get plans, and added that the school
was to be for a thousand boys. He cordially




INDIA AND BURMAH.           79
welcomed Mr. Marks to Mandalay; said that he
wished to place some of his own sons under
his care, and professed his intention of granting
liberty of conscience to all. Mr. Marks and
five Burmese boys under his care were invited
to breakfast.
The next day, when they found the king in
his glass palace, attended by his queens and
some of his daughters-he has ninety children
in all-a pretty telescope was presented to him;
and a box of beautiful needle and crochet-work,
done by Burmese girls in Miss Cooke's school,
greatly delighted the ladies. The king then
began to talk to the boys, and to caution them
not to change their religion lightly, and not to
forget that of their ancestors. Mr. Marks interposed, saying that their ancestors had not
heard the good news. The king seemed annoyed for a time, but soon regaining his good
humour, he said, " I cannot talk with you about
religion in public; we will talk about it privately
on your return." He added, "Do not think
that I am an enemy to your religion. If, when
you have taught my people, they enter into
your belief, they have my full permission. If
my own sons, under your instruction, wish to
become Christians, I will let them do so." "I
could not help thinking at that moment," said




80          INDIA AND BURMAH.
Mr. Marks, "of good Judson and his associates in 1823-4. What a wonderful change has
come over the land since that time! May it
not be that God is even now answering the
fervent prayer of those devoted men in the time
of their greatest peril,-' 0 Lord, open the eyes
of the King of Burmah!' He was brought up
as a priest; is learned and devout as a Buddhist;
but he has not yet found peace. He is now
earnestly seeking to acquire merit by the performance of good deeds."




CHINA.                  81
CHINA.
China, and the Changes that have come over it.-Dr. Morrison.-Miss Aldersey.-Evil Reports.-A Young Convert.
-The Story of San Avong.-Perils in the City.-Beggars
in China.-A Text Unexpectedly Illustrated.-A Travelling Merchant.-A Prodigal Converted.-The " Foreign
Ghost."-A Conversation about Confucius.-Buddhism.
-How they told the Good News at Si-Pang.-The Praying-Machine.-Christians praying for Rain.-The Doctor
Dzing.-Satchi-Hama, the Foo-Chooan Martyr.
CHINA, AND THE CHANGES THAT HAVE COME
OVER IT.
IT is now just sixty-one years since Dr. Morrison, the first Protestant missionary to China,
landed in Canton. That great empire was, at
that time, closed against the intrusion of foreigners, and, therefore, against the preaching of the
gospel. The Americans had some commercial
dealings there; so had the Portuguese, and so
had the East India Company.      But none of
these had any right of entrance into the country; they were liable to be sent away at any
moment, and only remained on sufferance. In
the last half century, however, this state of
F




82                CHINA.
things has greatly altered. Wars with England, and internal revolutions, have done much
to break down prejudices; so that in 1843 the
five ports were thrown open; and in 1858 the
whole of China. But years before these things
happened, the Church of Christ had begun to
turn its eyes towards the land of Sinim, and to
pray that the time to favour her might soon
come. God ever suits his instruments to the
work which they have to do. The first missionaries were men of indomitable courage and
of untiring zeal. They were content to work
on without any prospect of immediate success.
When Robert Morrison began the work, his
great object was to acquire this most difficult
language, and to translate the Holy Scriptures,
so as to prepare the way for other labourers at
a more propitious season. In 1814 the first
Chinese New Testament was printed; and in
1815 the first convert was baptized. But public preaching was out of the question; and for
a long time the people manifested the utmost
indifference about all religious matters. They
were either Taouists, Buddhists, or followers of
Confucius; but they could always be more easily
interested by tales of the man in the moon,
what he eats and what he drinks, than by any
thing which had to do with a future state.




CHINA.               83
And then, having been, in a sense, a civilized
nation for ages past, the foreigners had but few
attractions for them. They had their books,
and schools, and many of the arts, while Britons
were naked savages; and all they now wished
was to remain as they were. But a wonderful
change has come over China. Not only is every
town, city, and village open to the preaching of
the gospel, but the willingness of the people to
hear is quite remarkable.  At least twenty
Protestant Missionary Societies have sent missionaries to China; and the Holy Scriptures are
being widely circulated through the length and
breadth of this densely populated land. Moreover, the Chinese are at length convinced that
all light does not flow from the "central kingdom."
DR. MORRISON.
Robert Morrison, the son of a last and boottree maker, was the first Protestant missionary
to China.  He was a member of the Scotch
Church, and sent out by the London Missionary
Society in the year 1807. No other person
was found willing to go with him; so he went
alone to his overwhelming work, though accompanied as far as New York by some missionaries
destined for India. On the morning when he




84                CHINA.
sailed from thence, they went together to the
counting house of the ship-owners previous to
his embarkation. The man of money seemed
to regard Mr. Morrison as a deluded enthusiast,
and when business matters were arranged, he
turned about from the desk, and with a sardonic
grin, said, "And so, Mr. Morrison, you really
expect to make an impression on the idolatry
of the great Chinese empire?"  " No, sir," said
Morrison; " I expect God will."
MISS ALDERSEY.
Miss Aldersey was one of the earliest Christian labourers in China. When only nineteen
she began the study of Chinese, and at the same
time endeavoured to accustom herself to hardships and privations with a view to missionary
work; and in 1832, with her father's consent,
she prepared to accompany a missionary party
to the straits of Malacca, where there were
many Chinese emigrants. But her heavenly
Master saw that other training was needed for
her; and when on the very eve of embarkation
she was detained by the sudden death of a sister, which left six motherless children requiring
her care. For five years she did her best to
supply a mother's place to them, and when at
length relieved from this charge, she left Eng



CHINA.               8&
land in 1837, in company with Dr. and Mrs.
Medhurst, and by their advice settled at Sourabaya, in Java, where she began teaching an
Indo-Chinese school. For five years she laboured there amidst many discomforts, and then,
with a young English girl whom she had trained,
she proceeded to Singapore, where two of her
baptized scholars followed her. She went on to
Hong Kong, where she arrived on the very day
when the peace was signed which threw open
the five ports, and finally settled at Ningpo.
There she opened a boarding-school for girls,
first outside and then inside the city walls; and
though it soon numbered fifty scholars, it was
not until obliged that she applied to any society
for pecuniary assistance.
EVIL REPORTS.
" We are now residing in the midst of a heathen
city," wrote Miss Aldersey, a few years after
settling in Ningpo, " and have to meet a storm
of evil reports. It was generally believed, a
short time back, that I had murdered all the
children; and the mother of one of the children
having heard that her child was dead, was permitted, of course, to see her, when she took the
opportunity of drawing her aside, and gravely
8




86                CHINA.
asking her whether she had not indeed been
killed and brought to life again."
A YOUNG CONVERT.
"Atsi, one of my elder girls," says the same
lady, "on leaving me a few months back, appeared in great trepidation in reference to a
heathen marriage, which she knew that she
would be expected to consummate, having been
betrothed many years."  This was on account
of the heathen and idolatrous ceremonies connected with all marriages in China. "I am
thankful to find," she continues, "from the testimony of many, that she was firm in refusing
to worship the ancestors of her husband. Her
relations and neighbours threw down the poor
girl with a view to her prostrating herself; but
she was firm to the end. Her foolish mother
thought I had converted her into a Christian
by means of medicine, and fearing lest I should
get her under my influence again, in two days
took her from the house of her husband and
placed her under her own roof. There I grieve
to think that she is badly treated by her mother
and husband; both beat her, and the former
burned her Chinese New Testament. I have
taken care to supply her with a small edition,
which she can conceal from  her relatives."








JEisfonar;  flnectotes.
__   ___    _______~
--- ~   --— _  =  --  -   ~ ~
~~~~ —
___  __ __ _  __ _
_  _       K
(_                _
II''.__- -___
_ _I-   a= t- h! s
Nung po and the Mlissionl Church.  p. 87.




CHINA.               87
This poor young creature had long to endure much
persecution; but her kind instructress did not
leave her uncared for. She followed her to her
home, endeavoured to win over the mother, and,
as her husband was often away from home, got
permission for Atsi sometimes to visit her, and
to join in the Sunday services, and hold communion with the other young converts. "I sent
a boat," she writes in her journal, " according
to promise, for Sin Asan and Atsi. The husband of the former would not allow her to come.
Atsi, waiting anxiously for my promised messenger, feared she would be too late for the service preparatory to the morrow's administration
of the Lord's Supper. She got a young lad to
accompany her, walking a distance of between
three and four miles,-a long distance for bandaged feet; She is encouraged at home by finding two or three women who liked to hear of the
religion of Jesus."
THE STORY OF SAN AVONG.
It was not long after her arrival at Ningpo,
that Miss Aldersey was visited by a Chinese
woman, who had some intention of leaving her
four young daughters at the school. But a
Scripture lesson was going on, and the children
were so quiet and orderly, that she made up her




88                CHINA.
mind that they were afraid of their teacher,
and went away resolved not to do so. When
some time had elapsed, however, she changed
her mind; and returning with her husband,
entered into an engagement to leave the children
under Miss Aldersey's care for two, four, six,
and eight years, according to their several ages.
San Avong was the eldest of the four, and
nine years old when she first entered the school.
She was a clever and amiable child, and from
the very first gave promise of good. Her Bible
soon became her delight, and its truths sank
deeply into her heart. Her affections were won
for Jesus her Saviour; and this was evident
from her daily conduct. But when her two
years' schooling had expired, San Avong was
obliged to leave and be married to a heathen
husband. She had no choice about this; it was
the lot appointed for the poor child, and with a
sorrowful heart she had to submit. Now, in
every Chinese wedding there is one custom
universally observed,-the bride is expected to
prostrate herself and worship her husband's
ancestors.  By some means, however, Miss
Aldersey succeeded in preventing this idolatrous
ceremony from being enforced, and she also got
leave for her young pupil to spend every Sunday with her, when they hoped to read God's




CHINA.                89
Word together. But on the very first Sunday
after her marriage, poor San Avong was seized
on her return home by three men, and, in spite
of her resistance, forced into a prostrate position
in the ancestral hall. "I have bowed down as
a heathen," she cried, in her distress; "shall I
be condemned with the wicked? Shall I go to
hell?"  When the Christian servants who had
accompanied her were allowed to go to her
again, they comforted her by assuring her that
what was done against her will could be no sin.
So she first closed her eyes in prayer, and then
opening her Chinese Testament at Matthew x.,
read aloud from the twenty-fourth verse to the
forty-second, and explained to her husband's
friends and relatives why she had refused to
conform to the usual custom. After this she
was so greatly persecuted for refusing to eat
meat that had been offered to idols, that Miss
Aldersey, to shelter her, engaged her husband,
Si Yang, as school-cook, on which he allowed
his wife to resume her old place in the school,
only stipulating that she was not to learn English. After this she was baptized, and for four
years continued quietly to adorn the doctrine of
God her Saviour. And at the end of that time
her husband died; and her friends declared
that his death was owing to her tears and
8*




90                CHINA.
lamentations during the idolatrous ceremony
after the wedding. They, therefore, under the
pretence that he owed money, proposed to sell
her to pay his debts. In this extremity her
kind friend again came forward, and by paying
the fifty dollars required, secured her freedom.
She then at once began to study English, and
soon became a most valuable assistant in Miss
Aldersey's school. Her gentle influence was felt
by all the children, and many owed to her their
first religious impressions. If Miss Aldersey
was obliged to be absent, San Avong would
gather them together for prayer and reading;
she helped in a working party, and translated
missionary reports into Chinese, to read to the
workers. For two years, also, she and a companion saved their pocket money to buy materials for an expensive piece of embroidery,
which, when they had finished, they wished to
be sold for the purpose of translating the Pilgrim's Progress into the language of the Samoan
Isles, where they heard a good work was going
on. But not content with her in-door work,
San Avong used to take every opportunity of
speaking to her countrywomen about the Lord
Jesus. At one time she had a weekly meeting
in Ningpo; but she soon was known also in distant villages, whither she would accompany Miss




CHINA.                91
Aldersey when she took missionary tours. Unasked, she unbandaged her feet, and when
ridiculed for this, or for her words, she would
bear the insult with such quiet dignity that
often her revilers were abashed.  Six years
passed in these labours; at the end of which
time, M]iss Aldersey, feeling old age creeping
on, made over her school to the American Board
of Missions.  On this occasion, San Avong
sent her a present of a Chinese bag, accompanied by a most affectionate letter. At first
she still continued to teach in the school; but
as there was danger, in case of Miss Aldersey's
death, that she might be forced to marry a
heathen, she was removed to her house, and
took charge of an infant school, which she managed to the amazement of the mothers who often
found their children quite uncontrollable. In
1858, she was married again, and this time to
a good Christian man, and a teacher. It seemed
that a long course of happy usefulness was now
before her; for she used to accompany her husband on his preaching tours, and speak to the
women while he addressed the men. But on
one of these tours she took a severe cold; and
from that time her health failed. Still, however, she worked on almost to the last, though
greatly harassed by her heathen mother and




92                CHINA.
sister, who managed to get rid of her kind
English doctor, and sent native ones to her instead. The mother also would taunt her with
her new religion, and attribute all her sufferings to her change; but she said to Miss Aldersey, " I am happy. Jesus is with me."  And
to an old companion who had exclaimed, "What
shall I do without you?" "Do not have an
anxious thought. Go to Jesus in every trouble
and difficulty, in every joy and sorrow. He is
with me now, and he will be with you."  "I
am crossing the Jordan first," she said to her
sorrowing husband; "you have yet to do so."
Then she asked him to pray with her, but the
poor man was unable to do so. At length she
passed away, refreshed in the dark valley by
the music of His name for whom she had laboured so earnestly. How many souls she had
brought to his cross, the last great day only will
show.
PERILS IN THE CITY.
It was some three or four years previous to
the opening of China, that the Rev. J. S. Burdon, of Shanghae, and Mr. James H. Taylor, a
medical missionary, resolved to venture on a
visit to two islands of the river Yang-tze-kiang,
and also to a city on the north bank, about a




CHINA.               93
hundred miles distant from Shanghae. Tongchow is a city of the second order in China, and
the missionaries were forewarned that adventuring themselves within its gates in their foreign
dress could not be done without hazard. The
native teachers who were with them, and even
the boatmen, advised them to desist; but, commending themselves to God, they resolved to go
on. As they approached their destination, the
possibility of insult and injury crossed their
minds; but prayer to him who has promised to
be with his people in the discharge of duty, encouraged them. Scarcely had they reached the
gate, when a fierce, powerful Kiang-yoong, or
soldier, in a partially drunk state, rushed, with
a tremendous shout, on Mr. Burdon, and nearly
knocked him down. In an instant they were
surrounded by a dozen or two of the same sort,
and amidst the most fearful shouts and horrid
countenances, were roughly dragged along they
knew not where. Wrenching himself from the
grasp of the man who held him, Mr. Burdon
so far outstripped them by running as to keep
ahead of them, but his companion was most unmercifully dragged along. Mr. Burdon endeavoured to make the most of the dubious liberty
still left him, and, as he went along, distributed
his books; but the soldier, with the most violent




94                CHINA.
gestures, snatched the books away, and called
for manacles, to prevent this being done. Happily, none were forthcoming.  "The books,"
said Mr. Burdon, "I had under my arm, and
my carpet bag they attempted to seize, but in
vain; I held on to both successfully. As they
hurried us along, I began to suspect that they
had no intention of taking us to the magistrate,
and tried to ask some respectable men whom
we passed the way to his office. The majority
shrank from us as from a wild beast, but one
or two pointed out the direction. We were
taken through all sorts of back streets, and occasionally there was a quarrel among the soldiers themselves which way they should lead
their victims. Whilst going along, one of the
soldiers maliciously whispered in my ear,'You
are no foreigners;' by which he meant that I
was one of the rebels belonging to Taepingwang in foreign disguise, and of this my unshaven head was a proof. At last, almost fainting
with exhaustion, our tongues cleaving to the
roofs of our mouths from thirst, and covered
with perspiration, it was the greatest relief I
ever knew to find ourselves near some place,
which appeared like the Ya-mun. As we were
kept some time waiting, I got up on a step, and
addressed the people, many hundreds of whom




CHINA.                95
were within hearing. They astonished me by
their quietness and attention; and there I
preached Jesus to them, and briefly told them
the object of our visit."
After considerable delay they were conducted
in chairs to the principal place of business, and
found it a pleasant change to escape from a rude
soldiery into the presence of a courteous Chinese gentleman.  By him they were kindly
treated, and permission given to distribute their
books, an escort being sent to protect them from
further violence.
BEGGARS IN CHINA.
As to personal appearance, a more loathsome,
disgusting set of beings could scarcely be imagined than the Fuh-chau beggars. There are
thousands maimed, or blind, or sick; old, helpless men and women; young, tender, friendless
children, who are obliged to beg for their bread.
There are as many more lazy, degraded wretches,
well able to earn their bread by the sweat of
their brow, who beg from choice, and seem to
like their trade.  There is no such provision
made by the Chinese Government for the support of the poor as is made at home. No poorhouses are built, no poor-taxes are collected in
this "Middle Flowery Kingdom.". There is a




96                CHINA.
small sum granted by the emperor to each state
or province in the empire, to relieve the aged
and distressed who are without family or friends;
but this sum is very small, and quite inadequate.
As the result of this policy, beggary has become a fixed and acknowledged part of the
Chinese social system.  Beggars have their
rights, their privileges, and, as a class, considerable power.
The beggars of Fuh-chau have a king, who
has great, if not absolute authority over his
numerous and truly formidable subjects. The
son of the "beggar king " is heir to his father's
throne and sovereignty, unless his majesty
should name some other person as his successor. The method these beggars take to collect
money is as novel as it is disagreeable to a stranger. Nearly every one of them carries a gong,
or some such appliance for making a noise.
With his gong and club, or, in absence of a gong,
with his club alone, the beggar enters the store,
shop, or bank, and commences his business by
beating his gong, or striking the counter, accompanying the clatter with the most unearthly
singing-howl imaginable. As soon as he receives what custom considers as his due, he
leaves without ceremony, and goes through the
same performance at the next door. But so




CHINA.               97
long as the shopman delays to hand over the
one cash, so long does Mr. Beggar beat his gong
and howl; nor can he be driven away without
his money. No Chinaman will, upon any account, strike a beggar; even if he should, the
beggar would only stay the longer, and demand
more money for the beating. If the shopman
withhold his money, and continue his abuse,
the beggar will take signal vengeance upon him
by lying down before his door and starving to
death, in which case the shopkeeper must pay
the expenses of his funeral. The only way to
avoid the annoyance of street beggars is to pay
an annual sum of money to their king.
A TEXT UNEXPECTEDLY ILLUSTRATED.
One evening, as the Christians were all sitting
round a table, listening to the catechist expounding the third chapter of Genesis, and explaining
the temptation, the fall, and the first promise,
"I will put enmity between thee and the
woman," etc., suddenly the little company were
startled. by the sight of a large serpent coiled
round the beam, quite close to the table, hissing
with all his might at the catechist. All flew to
the door, but the catechist brought them all
back, saying, "Come, let us bruise his head, and
then continue our meeting." So they set to,
(4            9




98                CHINA.
and succeeded in killing the serpent, and then
buried him in the garden, and afterwards enjoyed their meeting, praising God for his kind
protection from the serpent's bite, but, above
all, that he had saved them from the power of
the old serpent, the devil, in calling them to the
knowledge of Jesus Christ, and giving them
faith in his blood to redeem their souls from sin
and death.
A TRAVELLING MERCHANT.
At Ming-ang-teng several men became inteiested in the truth. Among these was a
travelling merchant, who was staying at Mantea for a day or two. He seemed at once to
drink in the whole truth, so eagerly did he
learn. He said, "It is just the religion which
suits my condition as a helpless sinner." He
hurried home to tell his family of the treasure
he had found; but his wife became frantic with
rage at the disclosure that he had forever given
up idolatry, and every thing connected with
idols; and, to show her zeal and displeasure,
she broke all the pots and pans, etc., which were
in the house. This exhibition of her rage did
not in the least influence her husband. So far
from forsaking the truth, he determined at once
to destroy all hia household gods, and told his




CHINAi                99
wife she was possessed of a devil, which nothing
but Jesus Christ's religion could cast out. He
told the glad news to several of his friends and
neighbours: the result was that several of them
came to Ming-ang-teng, a distance of ten British miles, to listen to the word of God. Three
of those who came believed, and have, in common with many of their neighbours, sent a request for a teacher. In this way God is opening
up new fields of labour for us.
A PRODIGAL CONVERTED.
There was a young man in Fuh-chau, who
was one of the most forlorn reprobates for sin
and crime in the whole city. He was guilty
of breaking every one of the Ten Commandments. Though he was an only son, yet his
father seriously thought of disinheriting him;
but this had no effect on him. He seemed bent
on destruction, and seemed likely to draw his
whole family into poverty and shame. He went
to the chapel, as people would say,by chance,
and probably to laugh at the preacher; but God
ordered it otherwise. He heard the truth. It
laid hold of his heart, and produced deep conviction of sin, and a complete change of life.
This change was the subject of surprise and
speculation to the whole neighbourhood. This




100               CHINA.
brought people to inquire, and at that time not
fewer than two thousand books and Testaments
were eagerly taken by the people. His father
first doubted for joy; but after some time he
was convinced that his son's reformation was
real; and though he was a great idol-worshipper,
he offered no opposition to his son in coming to
the chapel, learning the books, and keeping the
Sabbath. Several others were attracted to the
chapel; and the young man became very earnest
and anxious about his father's conversion, and
appeared determined that he would. not enter
the church without bringing his father with him.
Ah! it was a spectacle worth beholding, to see
that once reprobate sinner on his knees earnestly
beseeching God for his father's conversion. Let
it encourage others to hear that an answer was
vouchsafed, and that without measure, in the
conversion of the father, and his subsequent
entry into the church by baptism on the very
same day as his son and grandson: that son,
once the plague of his father's life; that father,
once the dark and most devoted idolater in the
city, thenceforward help each other in the way
to heaven, and cheer each other in the midst of
much domestic persecution.




CHINA.              101
THE "FOREIGN GHOST."
In the.month of November, 1866, the Rev.
J. R. WVolfe started on a preaching expedition
to the city of HIok-chiang, or " the city of blessedness and purity," accompanied by some native
helpers. When they reached the town of Ektu, they went into a shop to rest and dine. It
was immediately surrounded by crowds of
people, anxious to get a sight of the "foreign
ghost," of whom they had heard tales from
their infancy, though they had never before the
chance of seeing one. They looked at him half
frightened, half curious; and when he addressed
them in their own language, and told them not
to fear, and that he was only a man, they seemed
rather disappointed, and exclaimed, "He can
speak: he is like one of ourselves."  The shopkeeper was very kind and civil, and, under pretence of being so, placed him in the most conspicuous part of the. shop. Mr. Wolfe felt that
he was being exhibited all the time, but was
quite accustomed to this kind of treatment, and
enjoyed it tolerably well. A foreigner's way of
eating is always a matter of great curiosity to
a Chinaman; and on this occasion a thousand
remarks passed on his knife and fork, etc. It
was not, however, very pleasant to eat with a
thousand filthy Chinese close around him, or to
9*




102              CHINA.
have his loaf taken off his plate, and handed
round to the spectators for inspection.  One
man cried out, "Ten cash to see the foreign
ghost." This caused a burst of laughter; but
Mr. Wolfe pointed to the man who made the
rude remark, and said that he needed to learn
manners; and that if he was himself a "foreign
ghost," this fellow was very much like him,
asking which of the two ghosts was the best
looking?  This acted like an electric shock on
the people. They laughed heartily at the supposed black native ghost, who hid himself away;
and did not show his face again.
After this, the missionary was treated with
more respect, and flattering remarks passed 6n
him. He knew etiquette, could talk reason, had
wonderful ability, a tall figure, a white face,
and, above all, he could speak "the smooth
flowing words of the middle kingdom." For
the Chinese are generally scrupulously polite
and ceremonious, though they ask a number of
questions of every stranger which would be
deemed impertinent by an Englishman; such as
-" What is your honourable name?" "How old
are you?" "Where is your mansion?" "Are you
married?" etc., etc. So these people begged the
missionaries to forget the words of the "rough
fellow who had neither sense nor reason," and




CHINA.              103
not to think of their village as a place of no
kindness to strangers. When they had fully
explained their mission, and distributed books
and tracts to the assembled crowd, they said
that they were too tired then to preach much,
but that they would visit them again, and teach
them more about Jesus. A hundred voices
shouted, " Do come again! do come again!" Before they left they had a private interview with
one man, a literary graduate, and a person of
some property, who wished to hear more of the
doctrine of Christ. He listened with apparent
interest, and received a copy of the Old and New
Testaments, and a number of good tracts; after
which the missionaries started afresh on their
journey, very much encouraged.
A CONVERSATION ABOUT CONFUCIUS.
Wherever they went, crowds still came out
to look at and to hear the "foreign ghost."
But they were kindly treated, and generally attentively listened to. At one place the inhabitants sent to inquire of the catechist what kinds
of food pleased the foreigner.  The Chinese
seldom or never drink milk themselves; but
when they heard that he drank it, they at once
procured some for him.
This was on the Lord's day; and after break



104               CHINA.
fast, finding a crowd of people ready to hear
them, they proceeded to the centre of a large
square, and, standing on a heap of rubbish,. Mr.
Wolfe preached from Matthew v. on the necessity
of purity of heart, and told them of Jesas as the
only means through whom it could be had.
While he was thus reasoning, an old man came
forward and said, "Stranger, listen to the words
of the old man."  He replied, "Venerable sir,
I will hear: let wisdom flow from your lips."
He proceeded. "I am an old man; you are
young; the gray hairs have covered my head,
and my eyes are growing dim. I have read the
books of our great sages, and I love to hear of
true doctrine; but what can be purer than Confucius?  What can be wiser than his words?
If a man follow Confucius, he can obtain purity
of heart."  "Venerable sir," replied the missionary, "I have read the sayings of your great
Confucius; and I have read the sayings of the
great teacher, Jesus, and I can tell you, that
as heaven is higher than the earth, so Christ's
doctrine is higher than that nf Confucius. He
was of earth; Christ was from heaven, and spoke
heavenly doctrine.. Confucius never pretended
to speak of spiritual or heavenly doctrine. He
was wise in this; for he was ignorant of God
and of heaven. He was a great man; but there




CHINA.               105
was a greater than he." I then pointed out
Christ as the Saviour of the world, dwelt upon
his incarnation, his life, his doctrine, his death,
his resurrection, his ascension, and his present
pleadings for his people; and then I asked,
"Which of the two, Christ or Confucius, has
done more for this poor, miserable, fallen world?"
The old man still went on to say, that if a man
followed Confucius, he could not do wrong.
"I asked him," said the missionary, "to point
out the man who ever did, and if he ever met
with one, or whether he was sure that Confucius
himself conformed to the letter of his own moral
teaching?" The old man, after a little hesitation, said he never met a man who fulfilled the
moral precepts of the great sage. Then Mr.
Wolfe spoke of the powerlessness of all human
teaching to change the heart, and make it fit for
heaven, and said that Christ's doctrine was not
human, but heavenly, and gives life to the soul
by the Holy Spirit working on the heart. And
once more the old man spoke, and said, " Foreign
teacher, you look young, but your words are
wise; your doctrine is good; it is deep beyond
the understanding. Who is the Holy Spirit,
and whose is the kingdom of God?" He listened
attentively to the explanation, received a copy
of the New Testament and some tracts, bowed




106              CHINA.
politely, and departed; Mr. Wolfe bowing in
return, and bidding him to " slowly, slowly walk."
BUDDHISM.
Buddhism is that system of religious belief
held by the largest number of the heathen popu —
lation in the whole world. Its followers are
calculated to amount at least to three hundred
and fifty millions of people, occupying the vast
regions of central and eastern Asia, Japan, Ceylon, Siam, Burmah, Thibet, and Tartary in the
north, and many of the Chinese. Gautama, the
last of the Buddhs, and founder of the religion,
is said to have appeared about 600 years before
the Christian era; but he is supposed to have
long since attained the honour of annihilation.
According to the Buddhist belief, the earth is
immovable, and placed upon a round mountain
one million and a half miles in height, the earth
itself being two and a half millions of miles in
thickness, below which are three worlds of stone,
water, and wind, each of incredible thickness.
The Buddhist sun and moon are said to have
been both swallowed up by a certain Assno
Rahu, a giant of prodigious size, whose mouth
is 3000 miles deep, with head and limbs of suitable proportions. The Buddhist priests wear




CHINA.               107
yellow robes and are forbidden to marry; but
they may lay aside the priesthood at pleasure.
HOW THEY TOLD THE GOOD NEWS AT'SI-PANG.
In the course of one of his preaching expeditions, Mr. Wolfe reached a place called Si-pang.
"We stopped at the first pong-taing, or hotel,"
he says.  "The accommodations were, by no
means, comfortable; but one is never disappointed in this respect in China, for one never
expects comfort, and never finds it in a Chinese
hotel. The catechist, the colporteur, the coolie,
and myself, were compelled to occupy one small
room, in which we had just space enough to lay
ourselves down.  The bed-clothes which are
kept here looked as if they had not been washed
for generations; and it would be impossible to
count up the numbers who, from time to time,
have reposed underneath these heaps of old
rags. But their age is not the worst feature in
these ancient coverings; they are literally
covered with vermin, which, however, the Chinese seem to care little about. In the spot
where I placed my own bed, I got the coolie to
remove the Chinese bedding, and thoroughly
clean the boards, and requested the landlord to
bring me a new mat. My ideas of cleanliness
and comfort only amused the people, and, no




108               CHINA.
doubt, they looked on my conduct as the eccentricities of a'barbarian.'  After supper, the
people thronged into a large empty space, to
see and'hear us preach. The people supplied
lights; and I never remember spending a more
interesting evening. They listened to the Word
with the greatest eagerness, and when each of
us was thoroughly tired with speaking; they
went on begging that we should continue. I
spoke twice, and felt wonderfully helped. I felt
as if my tongue were suddenly unloosed; but
the weakness of the poor body had to be considered. I thought I should never stop the colporteur; he seemed almost under an influence
which he could not control, and I do not remember to have heard the gospel preached with so
much clearness and impressiveness by any other
Chinamen, as he preached it this evening. He
continued till the lights failed; he complained
of his heart being sore from earnestness, and
yet he was burning with a desire to tell the people of Jesus. He is not a clever man; but this
evening he beat us all out, and was looked upon
as the chief speaker. Our books were as eagerly
looked for as our preaching was listened to;
and after we had retired to rest, an old man
slipped a note under the door, begging for a




CHINA.               109
copy of the book which talks about Jesus. Of
course, such a request was granted by us."
THE PRAYING-MACHINE.
False religions are all alike in one respect;
they teach, one and all, that man can and must
do something to render himself acceptable in
God's sight. The repetition of many prayers
is supposed to be one great way of doing this;
and to such an extent does this notion prevail
in China, that there is frequently to be met
with, by the roadsides, a sort of mill, known as
"the praying-machine," into which passers-by
may put slips of paper, on which are written
prayers. Then just as many prayers are supposed to be said, as, by means of a handle,
turns are given to the mill. This reminds one
of the rosary of the Romanists, and, indeed,
there are many points of resemblance between
the Romish religion and Buddhism. The Buddhists have their convents and their monasteries,
and in their temples there is frequently to be
seen an image, called " the Queen of heaven."
CHRISTIANS PRAYING FOR RAIN.
The Rev. C. R. Mills, American Presbyterian
missionary at Shantoong, writes: "The summer
of 1865 will not soon be forgotten in this pro1li




110               CHINA.
vince. It was a time of fearful drought. The
millet, beans, and corn were nearly all ruined,
and the people were thrown into great distress.
During the prevalence of this drought the poor
heathen were constantly going in procession to
the temples to plead for rain. At that time,
three members of the Baptist church in TungChow were living at no great distance off in the
country. Two of them, men of moderate means,
lived on their little farms, near a market-town
twenty miles from the city. It happened on one
occasion that these three Christians had come
together for some purpose. As was very natural,
they talked of the drought. While thus talking,
one of them said,'We are doing very wrong.
These poor people, our neighbours, are constantly praying to false gods for rain. Of course
it is all in vain. We worship the God who can
give rain, and who has promised to hear prayer;
we ought before this to have met together and
spent a day in prayer to the living and true
God for rain.' The others assented; and it was
agreed that the three should meet at the village
of the Christian woman to pray for rain. On
the day fixed, the two men came to the house
of the Christian woman. From the house they
went out into the principal street of the village,
and, having collected a crowd, announced that




CHINA.               111
they were about to pray to the Christians' God
for rain, and invited aly who were willing to
join them. At first the majority of the villagers
were disposed to do so; but most of them soon
turned away, and hooted at the Christians for
worshipping the God of the foreigners. Some
eight or ten persons, however, went to see the
service. The Christians chose a service that
seems to us very singular. They went up to
the top of a mountain at about four in the afternoon, and spent the whole night in fasting and
prayer. At sunset and afterwards they read
the Scriptures and prayed together; at midnight and at daybreak the same, spending all
the intervening time in private prayer. They
continued their exercises until about noon the
next day, having abstained from food about four
and twenty hours. They then went and took
some dinner with Mrs. Hong, the Christian
woman, after which one of the men returned
home; the home of the other being too distant
to allow him to reach it that evening, he spent
the night in the village. He started for home
next morning, and was thoroughly drenched
before he could reach it. The people of the
village were convinced that the Christians' God
gave the rain in answer to the prayers of his
servants, and at first insisted on burning incense




112              CHINA.
as a thank-offering. The conduct of these three
Christians was quite spontaneous. So far from
suggesting it, the missionaries knew nothing
of it."
THE DOCTOR DZING.
In the year 1858, a Chinese doctor paid a
visit to a catechist living in the city of Ningpo.
The catechist's name was Bao. It was seven years
since he had become a Christian, and since his
conversion he had been a very active and able
assistant to the missionaries: the doctor was
Dzing Sin-sang, or Mr. Dzing. A few years
before he had been struck with the thought of
the wickedness of mankind, and with the great
want of some hope of a brighter and better
world to make them happy. He tried fulfilling
the requirements of Buddhism, but derived no
satisfaction therefrom.  Some time after, he
met with another doctor who was a convert to
the Roman Catholic religion, and called him in
to prescribe for his own sick child. This man
got him to take a vow that, if the child recovered,
he would examine into the doctrines of "the
religion of the Lord of heaven,"-so the Romanists in China call theirs.
The child got well; and he not only did so,
but soon embraced it. Now, having heard from




CHINA.              113
his bishop that there were persons in Ningpo
calling themselves Christians, who neither acknowledged the Pope nor worshipped the Virgin
Mary, he called on Bao with the charitable purpose of warning him that his soul was in danger. But Bao knew better than lie did the
difference between their two religions, and proceeded to show him that though he had given
up Buddhism, yet he had really taken up a
religion very much like it; for that as his countrymen worship their saints and holy men, so
do the Romanists worship the Virgin, the apostles, and many other dead people; and that by
so doing they offer an insult to "the Lord of
heaven," who, as the Scriptures teach, is the
"one Mediator between God and man."  Dzing
Sin-sang paid several visits before he confessed
himself in error; but when he did so, Bao took
him to Mr. Russell, the missionary; and at
length the poor man was enabled to cast away
all those additions to the simple gospel, by
which the Romish Church hides the light, and
simply to go to Jesus as a helpless sinner, and
receive salvation as a free gift.
After that, moved by the strongest of all
powers-love, —he resolved to devote his whole
life to his Saviour's service and to the work of
bringing others to know him. He began with
H              W10*




114               CHINA.
his aged mother, whom he had been the means
of leading from Buddhism to Romanism, and
soon had the happiness of seeing her a most
loving and devoted servant of the Lord Jesus
Christ, while other members of the family, most
of whom had been baptized into the Romish
Church, also joined the Protestant congregation,
notwithstanding the opposition of nuns and
priests.
The doctor himself took the name of Stephen,
and, like his martyred namesake, he seems to
have been "a man full of the Holy Ghost and
of faith."  He became a catechist; and went
from place to place preaching Christ crucified
with such vehement zeal that it was not long
before his health gave way, and in the year
1862 he fell asleep in Jesus.
SATCHI-HAMA, THE FOO-CHOOAN MARTYR.
The Foo-Choo group consists of thirty-six
small islands, which have sometimes belonged
to China, and sometimes to Japan. The people
speak a mixture of both languages, and are, in
a sense, civilized. In 1816, two British captains
visited these islands, and they and their people
were treated with such kindness by the natives
that they were not forgotten by their English
guests; and years afterwards some of them de



CHINA.               115
termined, if possible, to begin a mission among
them. In 1846, Dr. Bettelheim, a converted
Jew, went as a medical missionary among them.
By means of his healing art he gained the goodwill of the people, and when, in a few months,
he was able to address them in their own language, he was heard with attention. But the
rulers soon became jealous, and his life was often
in danger. Nevertheless, he persevered, and
his labour has not been in vain. The people
built huts both at the back and front of his
house with a view to watch his proceedings.
He did not object, but claimed them as a part
of his residence, into which he had a right to
go and put things whenever he chose. Among
other things, he kept Chinese books in them,
and the very guards stationed there received
regular instruction from him. Satchi-Hama,
who was one of these guards, an intelligent
young man of about two-and-twenty, was soon
discovered by Dr. and Mrs. Bettelheim, who
were out together on a missionary excursion,
confined in a dark prison, his feet in the stocks;
and corded to a heavy beam, so that he could
not change his position.  The poor prisoner
called to them as they passed, and told them
that he had been repeatedly beaten by order of
the Mandarins, that the worst food was given




116              CHINA.
to him, and that gradually diminished; in fact,
that he was condemned to an ignominious and
lingering death by beating and starvation, simply because he had avowed his faith in the Lord
Jesus Christ, and refused to recant. He begged
the aid and prayers of his Christian teachers,
and also some books. He said, however, that
it was his Father who had bound him, and he
would not rebel. A month after they managed
to see the poor fellow again, and then he told
them that he was said to be mad, and that these
punishments and cruelties were called cures for
his madness. He was then much reduced in
body, but of the same mind. A month later,
when they again made their way to the prison,
the martyr was not there. They then wrote a
respectful letter to the Mandarins, but no answer
was returned. Every book which they had
given him was taken away, and even every slip
of paper on which he had written texts of
Scripture. About six weeks afterwards they
heard of his death.




NORTH AFRICA AND TURKEY.          117
NORTH AFRICA AND TURKEY.
Johnson of Regent's Town.-The first Convert.-Macauley
Wilson.-An Evening March.-Affections set above.-A
Welcome back.-Recognition of lost Relatives.-A recent
Incident of the Slave Trade.-The story of Samuel Crowther.-Overthrow of the Snake Gods.-Mammy Hagar.State of the Coptic Churches.-The Bible and the Monk.
-An Abyssinian Evangelist.-A Ragged School in Cairo.
-Seed sown in a Coffee-House at Cairo.-The Bible making
its way in Turkey.-An Old Turk.-An earnest Turkish
Student.-A Broken Heart.
JOHNSON OF REGENT'S TOWN.
IN the year 1787, a little boy stood in his
class at school, in Hanover, one Monday morning, while the master asked each in turn what
he could remember of the Sunday sermon. " Call
upon me in the day of trouble; I will deliver
thee, and thou shalt glorify me," was all that
William   Augustine  Johnson   could recollect.
The master was dissatisfied, saying it was only
a text; and the boy, consequently, was so much
grieved that he never forgot the words. Years
afterwards, when he was a married man, and
working as a day-labourer at a sugar-refiner's
in London, while provisions were then at so




118     NORTH AFRICA AND TURKEY.
high a price that often he had not enough to
eat, he came home one day, and finding his wife
weeping for hunger, these words came back to
his mind. They brought to him, however, no
immediate comfort; only strong conviction of
sin, and of his unworthiness to call upon God.
Nevertheless, when, after a night of dismal
darkness, he returned to his home at breakfasttime, and his wife met him with a welcome to a
breakfast which had been unexpectedly provided,
a little light broke into his gloom. Not long
after, during the preaching of the Word, his
burden fell from off his shoulders; and a year
after he heard the call to tell out among the
heathen the loving-kindness of his God.
As a schoolmaster and schoolmistress of the
Church Missionary Society, Johnson and his
wife soon landed in the harbour of Sierra Leone,
to which were brought yearly hundreds and
hundreds of poor slaves liberated by the British
cruisers. They were located at Regent's Town,
where were collected together the wretched
natives of twenty-two different nations, all prejudiced against each other, with no medium of
communication but a little broken English, and
in so degraded a condition, that if clothing
was given to them, they could not for some time
be induced to wear it. It was difficult at first




NORTH AFRICA AND TURKEY.      119
to obtain scholars and hearers; but in a wonderfully short time this indifference gave way
to eagerness, at least to learn and to hear, and
the missionary's labours became so great that,
from one week's end to another, he never had a
minute to himself. Still, no mere improvement
satisfied him; he wanted to see earnestness after
spiritual things: and so long as there was no
sign of this, he listened to their various requests
in sadness.
THE FIRST CONVERT.
In October, 1816, Johnson wrote in his journal, "One evening, a shingle-maker, Joe Thompson, followed me out of church, and desired to
speak to me. I was in some measure cast down,.
thinking he wished to speak to me for clothing.
However, with astonishment, I found that he.was
in deep distress about the state of his soul. He
said that, one evening, he had heard me ask the
congregation if any one had spent five minutes
that day in prayer to Jesus, or in the past day,
week, month, or ever. He was struck with it,
and could not answer the question for himself.
He had heard the present and future state of
the wicked explained, and he could answer
nothing, but that he was wicked. After that,
all the sins which he had ever done had entered




120     NORTH AFRICA AND TURKEY.
into his mind. He had tried to pray, but could
not; he would, therefore, ask me what he should
do to save his soul. What I felt at that moment
is inexpressible. I pointed him to a crucified
Jesus, and tears ran down his cheeks. I was
obliged to leave him, for I could scarcely contain myself. I went home and thanked God for
having heard my prayers. The following week
several more came in like manner to me; which
removed all doubts and fears at once, and I had
such an assurance that God had sent me to
preach the unsearchable riches of Christ to the
Gentiles, that there was no more room left for
me to doubt."
Mr. Johnson soon after this received holy
orders, by the desire of the committee, and was
thus enabled to take the whole charge of his
converts.
MACAULEY WILSON.
"Last Friday," wrote Johnson, "I went to
Sierra Leone to attend the examination of the
schools before the governor, when the doctor
offered his company to go with me." This doctor was a man of colour, though educated in
England, and known by the name of Mlacauley
Wilson. " On the way he said that one Sunday
afternoon I had spoken on the words,'The blood




NORTH AFRICA AND TURKEY.      121
of Jesus Christ, his Son, cleanseth us from all
sin.' Since that time he could find no rest; he
had often come in the morning in order to
acquaint me with it, but had been kept back.
Could I not give him some advice, for he had
been notoriously wicked?  I replied that I
could give him no other advice than to come to
Jesus:'His blood cleanseth from all sin!' He
has since attended family prayer in the church,
and found comfort through that passage,'Come
now, let us reason together, saith the Lord;
though your sins be as scarlet, they shall be as
white as snow,' etc. "  This doctor was the
son of King George of Yongroo, and had great
influence with the Bullom natives. Shortly
after, a wonderful awakening began at Regent's
Town, and this doctor proved a great help in
the work of the Lord. One evening, the missionary was detained unexpectedly at a neighbouring station; and when two hundred people
assembled in the evening for their family prayer,
the doctor came forward and took the teacher's
place. Mrs. Johnson, who was present, said
that he gave a most affecting exhortation, persuading the people to give their whole hearts to
the Lord. So quickly did " the planting of the
Word" bud and blossom, and breathe heavenly
fragrance on all around!
11




122     NORTH AFRICA AND TURKEY.
AN EVENING MARCH.
During the second December after Mr. Johnson's arrival at Sierra Leone, there was to be an
evening prayer-meeting held at some miles distant, at Leicester Mountain, where all the missionaries were to unite in prayer for the spread
of the gospel. Many of the people of Regent's
Town wished to accompany their minister; and
at four o'clock, December 4th, they started,
three hundred and twenty-one in number, to
march through the mountains on foot with their
pastor; Mrs. Johnson, who could not walk,
riding on a horse behind. The evening proved
one of heavenly refreshment; and as night drew
on, they marched back through the mountain
paths, the men and boys in front, singing, as they
went, that beautiful and appropriate hymn,
"Come, ye sinners, poor and wretched," etc.,
and the women and girls followed in another
company, singing,"How beauteous are their feet
Who stand on Zion's hill;
Who bring salvation on their tongues,
And words of peace reveal!"
AFFECTIONS SET ABOVE.
One who had lately been effectually called
from the depths of sin, when asked by the mis



NORTH AFRICA AND TURKEY.      123
sionary, "Well, how is your heart now?" replied: "Massa, my heart no live here now,-my
heart live there I' pointing to the skies.
A WELCOME BACK.
After a time, Mr. Johnson was compelled to
take his sick wife to England. Many troubles
arose during his absence, in consequence of the
injudicious conduct of the person in charge.
This person, however, fell sick; and Mr. Wilhelm, a missionary who came to take the place
of the absent pastor, endeavoured, though vainly,
to heal the unhappy divisions. Mr. Johnson's
return was, therefore, eagerly desired. On the
day that he landed, a negro saw him coming
from the vessel, and ran off, winged with the
joyful tidings, up the steep Leicester Mountain,
along the toilsome path to Regent's Town.
Mr. Wilhelm had just concluded the evening
prayers, when a man entered the church, and,
to the astonishment of the assembly, cried out,
"All hear! all hear! Mr. Johnson come!" The
whole congregation immediately rose; those
that could not get out at the doors jumped out
at the windows, and Mr. Wilhelm found himself
alone 




124     NORTH AFRICA AND. TURKEY.
RECOGNITION OF LOST RELATIVES.
In May, of 1822, Mr. Johnson was sent for
to Freetown to receive two hundred and thirtyeight poor slaves, just landed from a captured
slave-ship. Only two hundred and seventeen
were able to accompany him, the rest were carried to the hospital. The scenes, he tells us,
were impossible to describe. "As soon as we
came in sight of Regent's Town," he says, "all
the people came out of their houses to meet us
with loud acclamations. When they beheld the
new people, weak and faint, they carried and
led them up towards my house. After they had
lain on the ground, being quite exhausted, many
of our people recognized their friends and relatives, and there was a general cry,'Oh! massa,
my sister!''my brother!''my countryman!''my countrywoman!' The poor creatures, being
faint, just taken out of the hold of a slave vessel, and unconscious of what had befallen them,
did not know whether they should laugh or cry
when they beheld the countenances of those
whom they had supposed long dead, but now
saw, clothed and clean, and some with healthy
children in their arms. The school-boys and
girls brought the victuals they had prepared,
and all the people, following their example, ran




NORTH AFRICA AND TURKEY.      125
to their houses and brought what they had got
ready; and in a short time their unfortunate
country people were overwhelmed with messes
of every description. Pine-apples, ground-nuts,
and oranges were also brought in great abundance. Several had the joy to take a brother
or a sister home." In the evening the church
was crowded.   A  school-girl put some of
her own clothing on one of the new girls, in
order to take her to church. When the poor
girl came before the church and saw the numbers of people, she ran back crying: she said
she had been sold too much, and did not want
to be sold again!
A RECENT INCIDENT OF THE SLAVE-TRADE.
A boy, the son of a chief on the Kittim River,
Sherbro, was engaged, as is usual with youths
of his age, in fishing. He was alone in his
canoe, which he had brought to anchor, and was
completely absorbed in his pursuit. A large
canoe hove in sight coming down the river;
there appeared to be many people on board.
They hailed the boy, and told him if he had
caught any fish to bring it, as they wished to
buy. Unsuspicious of danger, and anxious to
dispose of his day's spoil, he was soon alongside
of them, when they violently seized him and
111




126     NORTH AFRICA AND TURKEY.
dragged him into their canoe! Alas! it was
full of slaves, of which he was condemned to
form one. In vain his struggles; they overpowered him: in vain his cries; they gagged
him. His father's village was in sight, and
there were strong arms there and willing friends
to put them out for his deliverance had they
been aware of his danger; but they knew not
of it. How could they? His cries were stifled;
it was, moreover, far advanced in the day, and
the shades of evening fell rapidly. The departing light took from him all hope; and as the
darkness fell thick around him, he found his
heart grow more sad and dark, for he who
had been free was a slave-boy, perhaps for life.
Cleverly was the victim caught, and the robbers
rejoiced in their ingenuity, and mocked the poor
boy's grief. Long and dreary was the night.
He slept; but it was broken sleep, the sleep of
sorrow, full of the remembrance of those whom
he should never see again; and when he awoke,
there was nothing around him save the wide,
wide waste of waters. He sat silent and brokendown; for help, the help of man, was far away,
and of God and his help he knew nothing; for
he was a poor heathen boy. Ah, and poor Chow
Boam was a very little boy, too; they might
have spared him; but slave-dealers have no mercy.




NORTH AFRICA AND TURKEY.      127
Three days had passed away since they had
left the Kittim River; and every hour brought
them nearer to their destination; and then they
should all be sold to the white man-when lo, a
schooner hove in sight! Right well the slavedealers knew her, and her mission too. She
was British, and was one of the cruising squadron on the look-out for miscreants such as they
were. The boat's sail was lowered; and they
lay still upon the waters, in the hope they might
escape notice. But the watchful glass, as it
swept the waters, had detected them; and the
schooner soon hove down upon them, and, as
the water shoaled, the ship's boats were manned;
and then commenced the chase.
Earnestly did the Susus strain and toil to
reach the shore and bolt into the jungle; but
the English boats gained rapidly upon them;
and then did these bad men prepare for fight.
Muskets, knives, and poisoned arrows were
brandished in a formidable manner. But the
muscular hand of the British sailor was soon on
the neck of his prostrate foe; and the bound
and pinioned slave-dealers found themselves
dealt with as they had dealt with others.
Lieutenant Harger soon carried his prize into
Freetown. The court pronounced the seizure
good and lawful; and all the slaves were set at




128     NORTH AFRICA AND TURKEY.
liberty, among them four boys and four girls,
our friend Chow Boam being one of the number.
He was sent to Regent's Town, and placed under
the care of one of our missionaries, and there
both soul and body were cared for, and he was
tenderly dealt with. Poor little fellow! it was
indeed a happy change for him, yet he could
not forget those he had lost, and often wondered
whether he should ever see them again. It must
have seemed very unlikely; and he could scarcely
believe his ears when, one day, he heard his name
pronounced by a familiar voice. Friends had
been sent by his parents to look for him. They
had heard that he had been rescued, and it put
joy into their hearts. The governor called
Chow Boam before him, and dismissed him with
words of kindness; and the boy left in a few
days, his young heart bounding with joy at the
prospect of soon seeing his father and mother
once more.
I THE STORY OF SAMUEL CROWTHER.
About one hundred miles inland from the
Bight of Benin, lies a town, named Ashogun,
situated in the Yoruba country. In the year
1821, this place was surrounded and attacked
by a party of Eyo Mohammedans, who are constantly engaged in making slaves. A little boy,




NORTH AFRICA AND TURKEY.       129
named Adjai, was taken prisoner with several
other members of his family; cords were tied
round their necks, and they were made to march,
for many hours, away from their native place,
until they arrived at Isehim, where each was
sold separately. We will now follow poor Adjai
in his wanderings. After being exchanged for
a horse, he became the property of three people
in succession; but the horse not suiting, he was
restored to the chief who had bartered him, and
taken to a town called Dadda, where he had the
joy of once more meeting his mother and baby
sister; but in three months more he was sent to
a distant slave-market and sold to a Mohammedan
woman, who allowed him some degree of freedom.
A suspicion coming into his mind that he was
again to be sold, and this time to the Portuguese,
he made several attempts at self-destruction by
strangling himself; but his courage failed each
time. Then he thought he would, when he
came to the water, throw himself out of the
canoe; but when really sold again, and taken
to the water's edge, the sight of it frightened
him so much that he became stiff with terror,
and could not so much as eat to the end of the
voyage. Arrived at Lagos, his fears were realized; and he soon became the property of a
white man, and was, with a number of others,
T




130     NORTH AFRICA AND TURKEY.
put on board a slave-ship, intended to carry
them across the wide ocean. But the poor
little fellow's fears and sufferings were now about
to end; for the very next evening, the slaver
was taken by two English ships of war, the captain and crew put in irons, and the miserable
Africans loosed from their fetters, and supplied
with food and clothing. After cruising about
for two months, they were landed at Sierra
Leone, and sent to Bathurst, where they were
placed under the care of a kind schoolmaster and
his wife. In course of time, the instructions of
these faithful missionaries were blessed to little
Adjai, and he was baptized by the name of
"Samuel Crowther." In 1826, he visited this
country, the desire being then strong in his
mind to become a teacher of his own countrymen. Soon after his return to Africa, the
Fourah Bay Institution was opened, and he was
admitted as the first student. In 1829, he
married a Christian countrywoman of his own;
and for many years he laboured devotedly as the
schoolmaster of Regent's Town.
In 1841, he accompanied the Niger expedition, as native interpreter, and soon after paid a
second visit to England, entered the missionary
college at Islington, and in due time was ordained
by the Bishop of London. The Yoruba people








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NORTH AFRICA AND TURKEY.      131
were then asking for a missionary; so Samuel
Crowther was, naturally, appointed to this work.
Whilst waiting, however, for a convenient opportunity to go to Abbeokuta with Mr. Townsend,
he applied himself to the work of translation,
and before the end of the year had finished the
Gospel of Luke, the Acts, and the Epistle to the
Romans. He had not been in Abbeokuta three
weeks, before his own mother, from whom he
had been torn twenty-five years before, came in
search of him. " We could not say much," he
says; "but sat still, and cast now and then an
affectionate look at one another." One of her
relatives had rescued her from slavery, and she
had since then redeemed her daughter; but
after many inquiries, Adjai had long since been
given up for lost. The mother and daughter
had been taken again, and again redeemed:
indeed, theirs, as well as Adjai's, was a long
story of troubles. Mr. Crowther's labours in
his own land were graciously owned and blessed;
young and old, chiefs and people, eagerly listened
to his message. A church was built, and houses
for the missionaries, and before long, a number
of the natives offered themselves for baptism;
and among them, to his great joy, Mr. Crowther's own mother, who received the name of
Hannah.




132     NORTH AFRICA AND TURKEY.
The good work went on; many evangelists
have since gone.jnto the Niger country; and, in
spite of desperate opposition, churches have been
raised up here and there; so, in 1864, it was
thought that the time was come to appoint a
chief pastor over them, and in June of that year
Samuel Crowther was consecrated as "first
Bishop of the Niger."
OVERTHROW OF THE SNAKE GODS.
"A decided and most important step," says
Bishop Crowther, "has been taken in the right
direction, by King George Pepple, of Bonny,
and his chiefs most favourable to Christianity,
and a great downfall of one of the strongholds
of Satan in this place. The guanas, which have
hitherto been the juju, or sacred reptiles of the
gods, and which have been worshipped, have
been renounced, and declared, at a meeting of
the king and his leading chiefs, on Easter Day,
21st of April, 1867, to be no longer Bonny juju.
The consequence was that these reptiles were
doomed to destruction. No sooner was this renunciation made, and orders given to clear the town
of them, than many persons turned out in pursuit
of these poor reptiles, which had so long been
idolized, and killed them, as it were, in revenge,
and strewed their carcases all about in open




NORTH AFRICA AND TURKEY.       133
places, and in the markets, by dozens and scores.
Fifty-seven were counted at one market-place
alone, where they were exposed to view as a
proof of the people's conviction of former errors
and that they were determined to reform in good
earnest in this respect. Wherever one went, the
carcase of the guana met the sight.
" There was another decision made respecting
the removal of the guanas. Lest any should
hereafter say he had not had some share in the
extinction of the sacred reptiles, it was decided
that some of the blood should be sprinkled into
all the wells in Bonny town to indicate that they
had all concurred, not only in its destruction,
but in its use as food. lMany soon began to
feed upon the flesh roasted with fire. This
reminds me of the passage,'And he took the
calf which they had made, and burnt it in the
fire, and ground it to powder, and strawed it
upon the water, and made the children of Israel
drink of it.' (Exod. xxxii. 20.) It cannot be
expected that all the people had the resolution
of the king and his chiefs to act fearlessly.
Superstitious fear does not soon vanish away
from minds long held by it; consequently, the
wells of water were shunned from superstitious
fear rather than from disgust. The water-girls
poured suddenly upon us for a supply out of our
12




134     NORTH AFRICA AND TURKEY,
well, in great numbers, with their pitchers on
their shoulders, many of them in a state of nudity.
Here was an opportunity for me to correct the
evil of such habits, which I could not do in the
town. Now I have made a strong rule that no
one should be allowed to enter the mission
premises to draw water unless clothed. Not
only had the people suffered great losses by these
reptiles devouring their chickens, but several
persons had suffered, by being beaten or put to
death, for hunting or unwittingly killing one
of the sacred reptiles. Being thus protected, the
guanas became tame, and ranged about everywhere, like domestic creatures, unmolested. It
was believed that if any person should kill one
of them, the vengeance of the gods would be
felt throughout the country. God, in his mysterious providence, seemed to have made the
late King Pepple's exile from Bonny, for a time,
the means of paving the way for the changes
which are now taking place here. He had it in
his mind to do this when the mission was actually established here; but he had many prejudices to encounter, which time only could remove.
He died without accomplishing this; but it was
left for his son George, who has succeeded him
on the throne, to strike the blow."




NORTH AFRICA AND TURKEY.       135
MAMMY HAGAR.
Mammy Hagar, as the subject of the following narrative was called, was of the Ebo tribe,
and was brought into the colony some forty
years ago in the usual way, i. e., by British cruisers, and was baptized by the late missionary, Johnson. She confessed that then she did not understand the nature and requirements of the gospel;
but she was wonderfully kept by God's grace;
so that, from the time she was baptized, until
her death, which occurred in December, 1865,
she has always been a consistent member,
and humble, attending to all the means of grace.
Poor as she was, and a widow (for she lost her
husband many years ago), and depending on the
charity of friends, and the small Government
allowance of twopence a day, granted to invalids
and persons in her circumstances, she always
managed to pay her class-coppers regularly every
week for the pastorate, and subscribe her mite
to the Church Missionary Society, the Bible
Society, and, in fact, to every object brought
before her notice in the parish. Three years
ago she was brought near death's door. We
gave her over. I felt deeply for her, because
she was constantly at my house, and was like a
grandmother to my children.




136     NORTIt AFRICA AND TURKEY.
However, it pleased the Lord to raise her
up, contrary to her own expectation and that of
her friends. Her appearance in church, at her
place, after a long and dangerous illness, was an
occasion of great joy to all the members of the
congregation, and hearty thanksgiving was publicly made for her. Still, she never felt herself
all right again. It was plain to all that she
was much shaken; and, in October last, there
were unmistakable signs that the earthly tabernacle would soon be dissolved. She was missed
in church, being laid by with severe pains and
general debility. I visited her,and felt in my
own mind that, with her, it was only a question
of weeks, perhaps of days,-that soon her happy
spirit would be removed into the presence of the
Lord. It was now that Jesus was glorified in
his servant. Reduced to a skeleton, there she
lay on a mat, near the ashes-literally so,-the
picture of a dying saint. Her sick-chamber
became the scene of great encouragement. She
said to me, on one occasion, "Heaven, sir, is not
far off; heaven live here," pointing to the palm
of her hand. "I want to go to rest."  Then she
began to repeat that beautiful text, "Come
unto Me, all ye that labour," etc. "Heavy
laden," she repeated. "Me, Hagar John, have
rest. Glory be to God." All who were present,




NORTH AFRICA AND TURKEY.       137
with myself, burst into tears. But she turned
round and said to me, "Master, my son, why
do you cry?" I replied, " We all envy you: we
would rather say, like Paul,'To be with Christ
is far better.'"  " No, no," she said; "my son,
my master, you have work to do. I am going
home: mind your work. See, Jesus near you!"
pointing to her feet. " Hold on; patience,-without patience no man can see the kingdom of
heaven." After a short pause, I replied, in her
own words, "Heaven, it is true, is not far,-it
is quite near."  She turned round and said,
with a feeling I shall not soon forget, "Master,
it be far, far from the wicked; but near, very
near to the righteous," pointing to her palm
again. On another occasion, when I visited her,
I read those beautiful words of our Saviour,
"Let not your heart be troubled." As soon as
I began, she took it up, and repeated in broken
bits-if I may so speak-the first verse and
part of the second, then the latter part of the
third, exactly like one who never learned to
read, but who could repeat bits of Scripture by
rote. When she got to the end of the third
verse, she said, with a consciousness of being
perfectly correct, "That in the 14th of St.
John, 1st verse, not so?" I replied in the
affirmative. She said, "Jesus prepares fine,
12*




138     NORTH AFRICA AND TURKEY.
fine room for poor Hagar, and fine, fine clothes;
no trouble, no pain, no crying, no sin, for ever
and ever, Amen." After this she seemed to
wish not to be disturbed, being in constant communion with God. Thus, after a few days of
weariness and suffering, she fell asleep,-for it
was a falling asleep in Jesus. A large company
of Christian friends followed her remains to the
grave, thanking God for having delivered our
sister from the miseries of this world, and given
her such bright hopes of an immortality beyond.
Could Mohammedanism do this?    Could infidelity? But this is only one of the many
results of missionary labour.
STATE OF THE COPTIC CHURCHES.
It was about the year 1828, when Mr. Lieder
proceeded to Egypt, on a mission to the degraded and ignorant Coptic Christians of that
down-trodden land. Christianity is supposed,
by many, to have been first preached there by
Mark; and it is known to have had many
adherents, from the days immediately succeeding the apostles; but at the present time, the
Coptic Church needs a missionary as much almost
as any heathen community. In one of the
churches, the priests showed to Mr. Lieder a
little cross, made of silver, and said: "With




NORTH AFRICA AND TURKEY.      139
this we drive away the devil." They administer
the Lord's Supper generally every Sunday in
their churches-but only the bread-and every
one who wishes may partake of it; but the
wine is received by only a few whom the
priests think worthy of it; with these they go
into a separate room, and give them two or
three spoonfuls of wine. The bread may be
received without preparation, but not so the
wine; if any person wishes to partake of this,
he is obliged to fast some days before and after,
and is to abstain from spitting for several
hours!
In Medineh, two schools were visited, in the
first of which the schoolmaster was blind, so
that the children just learned a few prayers and
passages of the Scriptures by heart, and only a
small number of them learned to read by the
help of a deacon. In the second, the master
was not quite blind; but still, for the want of
books, the children only learned a little by heart;
yet these ignorant, blind schoolmasters were the
deans of the church.
THE BIBLE AND THE MONK.
The late Earl of Aberdeen, better known as
Lord Haddo, being in bad health, was ordered
by his physicians to take a voyage up the Nile.




140      NORTH AFRICA AND TURKEY.
Touched with pity for the benighted inhabitants
of Egypt, he determined to make use of the opportunity for distributing Bibles among them;
and through Monsur, a Scripture-reader, some
were sent even farther into the country than he
himself penetrated. In this way a Bible fell
into the hands of a monk, who, soon after, left
his convent, and travelled all the way to Cairo,
in order to place himself under the instruction
of the American missionaries. Being enlightened himself, he was anxious to enlighten others.
His name was Makar; he was a nephew of the
bishop, and so great was the influence of his
teaching, that a letter was written by such of the
monks as were " zealous for the tradition of the
fathers," to the Coptic Patriarch at Cairo, stating that sixty families had become Protestants
in one town only, and petitioning him to interpose and crush the new sect. The number was
probably exaggerated; but many persons had
no doubt embraced the faith, both men and
women; and after due examination into the subject, Makhiel, a native convert, was ordained to
the charge of this little company of believers.
AN ABYSSINIAN EVANGELIST.
This Makhiel's history was a remarkable one.
When fifteen years old, he had entered the








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NORTH AFRICA AND TURKEY.       141
Syrian convent of the Virgin Mary, in Nitria,
and there painfully and laboriously spent much
of the night, as well as day, in superstitious
worship of the Virgin Mary. Quite illiterate
at first, he got one of the monks, who could
read, to teach him his letters; then he advanced
himself, by his own assiduity, till he could read
well, when he learned the whole of the Psalms by
heart, to repeat before the Virgin's picture.
The first gleams of religious light broke on him
during his perusal of an old MS. in the convent,
written by a Syrian mystic of the thirteenth
century, called, "The Book of the Religious
Sheikh,"which is somewhat in the style of
Rutherford's letters. Then, one of the monks
who had been at Cairo, having brought from
Messrs. Lieder and Kruse's mission a copy of the
Bible in Arabic, Makhiel, being moneyless, gave
for it a new pair of shoes, which he then happened to possess. Hence, gradually, but as yet
only quite partially, came a further advance of his
mind in religious knowledge. Going some time
after to Cairo, he saw something of Mr. Kruse,
but still with not much effect towards his more
perfect enlightenment.
After his return to his convent, a new and
young bishop to the Abyssinian church having
been appointed by the Coptic Patriarch at




142    NORTH AFRICA AND TURKEY.
Cairo, Makhiel was called on to go into Abyssinia with him as a kind of secretary. In that
country he spent seven years, during which he
thoroughly mastered the Ethiopic, and thus became, in that respect, fitted for future evangelistic work in Abyssinia. But while there, he
strangely mixed himself up with the revolutionary wars and political intrigues, which ended in
the establishment of the renowned Theodore on
the throne. The excellent missionary, Kraff,
happening to come there, he so maligned him
for his rejection of Marialatry, that he was the
means of forcing him to leave the country.
At length, in consequence of a political difference with his bishop, Makhiel was by him
first imprisoned and then sent, an outcast'and
an exile, to travel barefoot over the rugged
Abyssinian mountains to the Red Sea and Aden.
Thence sailing to Cario, he at length came into
more intimate connection with certain Protestant converts, became fully convinced and converted, and avowing his Protestantism, he was
first cruelly beaten by command of the Bishop ot
Cairo, and then excommunicated. Alone, friendless, and in want, he after awhile went to the
American missionaries in that city, and after
further instruction by them, was sent to act as
their colporteur and evangelist in Alexandria,




NORTH AFRICA AND TURKEY.       143
where being less known, the prejudice against
him as excommunicated was not so likely to interfere with his usefulness. At length, after
three years of earnest, consistent, and effective
evangelistic work, he was lent by the American
brethren to Lord Haddo, as one of fully proved
character, to act under him in the same kind
of work.
A RAGGED SCHOOL IN CAIRO.
Going to reside for a time in Cairo, some few
years ago, Miss Whately determined to do what
she could for her poor Eastern sisters. She had
been used to ragged schools in Dublin, and determined, if possible, to establish one in this
neglected place. The very idea was laughed
at even by those who wished well to the people.
"Copts might possibly come," they said, "but
Moslems never." She determined, with the help
of God, to have both, and trusting to the power
of his Word to draw and keep them, she only
answered, "Time will show."
A poor Syrian family occupied part of the
house in which the school was to be held; and
the eldest daughter, a girl of thirteen, was to
be the only assistant. The little room was
made ready, a few prints and texts in Arabic
fastened against the walls; a work-basket was




144     NORTH AFRICA AND TURKEY.
stocked, and alphabet cards provided; and then
an expedition made in search of pupils. Dirty
as they were (for Egyptian children are often
kept so to avoid the evil eye), they were won
by caresses as well as kind words; and on the first
morning, nine little girls, all Moslems, might
have been seen seated in a semicircle, to the
great delight of their kind instructress. By
dint of infinite patience and painstaking, that
school has gone on and increased; and it is at
this time but the centre of various instrumentalities for carrying the gospel among the very
lowest classes of this lowest of all the kingdoms
of the earth.
SEED SOWN IN A COFFEE-HOUSE AT CAIRO.
The story-teller in an oriental coffee-house is
an important person. Every evening he is expected to attend and recite long ballads about
"Antar," and "Abou Zeid," or to relate some
of the wondrous tales of "the thousand and one
nights."  One of these coffee-houses was so
close under Miss Whately's1 window, that she
could frequently detect what was read. And
she found that not only was it the custom for
1 See Miss Whately's " Child-Life in Egypt," and her " Story
of a Diamond," both published by the American Sunday.
school Union.




NORTH AFRICA AND TURKEY.      145
all present who could afford it to give a trifle,
but that any good-natured person of wealth who
lived near would frequently send his contribution, in which case the donor could always ask
for any story he chose, unless some one else had
been beforehand with him. The idea at once
struck her, that, by this means, an entrance
might be gained for an Arabic Testament. By
the hand of the servant it was sent; and in
great anxiety the sender planted herself by the
window to listen for the result. It might be a
fruitless effort, or one attended by unpleasant
results to herself, she thought; but it had been
made in faith, and the consequences were left to
God. It was not long before the welcome words
of the second chapter of Matthew's gospel
reached her ears; and five-and-twenty men,
who probably had never listened to a chapter
of the Bible before, remained quietly and attentively listening even beyond their usual time.
This reading was carried on, with some interruptions, for several months.
THE BIBLE MAKING ITS WAY IN TURKEY.
Not far from B — there is a Turkish village.
One of its inhabitants had purchased a Bible
at B -, and, having returned home, was in
the habit of reading portions of it to some of
K             13




146     NORTH AFRICA AND TURKEY.
his neighbours. One day, whilst thus occupied, an Imam suddenly appeared in the midst
of the circle who were listening to him; and
the following conversation ensued:-" What are
you reading there?" asked the priest of the
Koran. "The Law and the Gospel," answered
the possessor of the sacred volume. "You are
wrong. I know that at Stamboul (Constantinople) many read that book, but all those who
do so become infidels?"  "But why so? is it
not a good book?" "Yes; there are many good
things found in it, which its authors have taken
from the Koran, and inserted in it; but if you
read it, I forewarn you that you will all become
infidels." "May Allah preserve us from becoming so! If it be so, we will no longer read
it; but what must I do?" "Sell it as waste
paper to the shopkeeper." This counsel was
followed; and from that day the leaves of the
Bible served to envelop the pepper and cheese
of the village shopkeeper. But, while thus
employed, one of the pages fell entire into the
hands of a woman who knew how to read. Struck
by the words she there read, this woman called
her servant, and examined her as to where the
paper came from, and sent her to purchase
several articles at the shop, asking that they
should be enveloped in paper of the same sort.




NORTHI AFRICA AND TURKEY.     147
But, not content with doing so, and learning
that there yet remained a tolerably large
quantity of the paper (a Turkish Bible forms a
thick volume), she sent to buy all that remained
of it. Some days afterwards, the shopkeeper,
who found the business profitable, presented
himself at the Bible depot opened at B  -,
and wished to purchase a Turkish Bible. The
agent of the Society, who had heard a rumour
of the affair, asked what he wished to do with
it. "I wish to make use of it to tie up my
parcels in," innocently answered the shopkeeper.
"Well," said the agent, "I cannot sell it for
such a purpose; it is a sacred book; it is the
Word of God; and it should be treated with
more respect." The shopkeeper persisted, and
offered to pay forty piastres for the book; but
the agent refused. "I cannot," said he, " for
any sum sell you that book, to be treated with
such contempt." Thus repulsed, the shopkeeper
departed, but a little later returned. On his
promise that he would not make such use of it,
the Bible was given to him for forty piastres.
He had most probably found a way to dispose
of it; for it is known that it was not in his
possession, and that no article purchased from
him was enveloped in its pages; but it is not
discovered how he disposed of it.




148     NORTH AFRICA AND TURKEY.
The Rev. Mr. Williams, one of the first
Mohammedan converts, who was once banished
for his religion, and now preaches the gospel to
a congregation of Turks every Sunday, was
recently on board one of the steamboats that
ply up and down the Bosphorus. Some Turkish
soldiers were also on board. As Mr. Williams
was reading his Bible, one of the soldiers approached, and said, " Do you read the Bible?
So do I;" and sat down beside him. Soon
another soldier, observing that they were reading the Bible, came up and sat with them also.
(This account was sent in 1860.)
Recently, a Turk was looking at a Bible
offered for sale at one of the mosques, and hesitating whether to buy it or not, when a Turkish
woman, passing by, said to him, "It is a good
book; my son bought one some time ago, and
we sit and read it every evening, and we like it
very much. Buy it."
AN OLD TURK.
"Last week," wrote one from Constantinople,
in March, 1860, " the missionaries held a meeting for the purpose of examining a Turk who
was desirous of professing Christ. He was an
old man, nearly seventy years of age. He had
been a Mollah, or Mohammedan priest, and, till




NORTH AFRICA AND TURKEY.      149
within the last few months, a bigoted follower
of the false prophet. He now seems to sit at
the feet of Christ with the humility of a child.
The examination was conducted in Turkish, and
the old man's answers plainly showed that he
had a good knowledge of the gospel, and of
the great plan of redemption by Christ alone.
He was baptized last Sunday, and now is identified with the followers of the truth.  Three
others were baptized about six weeks ago,-one
the nephew of a pasha. His uncle has forbidden him to enter the house again; but he says,
notwithstanding the persecution of his friends,
he is very happy. He says he reads in the
Bible that'those who leave father and mother,
sisters and brothers, for the kingdom of God's
sake, shall receive a hundred-fold in this present life, and in the world to come life everlasting.' And this, he says, he is receiving every
day, and every thing he needs, for Christ is all
in all."
AN EARNEST TURKISH STUDENT.
A missionary at Sivas, in Asiatic Turkey,
has lately written: "I am much pleased with
our three young men from Marsovan (the seminary), who have completed their first year, and
come to spend their vacation in our field. One
of them is especially promising.  He seems
~13s




150     NORTH AFRICA AND TURKEY.
ready to make any sacrifice, if he may but preach
the gospel. A year ago last summer, when I
was at Gurun, he came to me, saying that his
mother and brothers were provided for, and
entreated that I would secure a place for him
in the school at Marsovan. I asked,' Why do
you wish to go to school?'' That I may prepare myself to preach Christ,' was his reply.'But,' said I,'money is necessary to pay your
expenses; where will that come from?' He
answered,' You see this suit of clothes that I
have on. They are old, it is true,' (I had seldom seen a poorer suit;)'but by mending I can
wear them for a long time. I have also another
suit for Sundays, and a few tools. These I can
sell for 100 piastres (four dollars), which will
be sufficient for my books at present; and will
also provide me with bread for a little while.
When that is gone I know that God will give
me work that I may earn more, because I have
given myself and all I have to him.' After
some further conversation, I told him he might
go to Sivas, and remain there at school until
spring, when it would be evident whether he
ought to go to Marsovan or not. He went to
Sivas in a few days; in March was received into
the church; and in a short time after entered
the theological school at Marsovan. For some




NORTH AFRICA AND TURKEY.      151
days he has been providentially detained at Sivas; and as I have watched his course, and
heard his earnest words, it has occurred to me
that I ought not to say my missionary life has
been a failure, if I had no other fruit to show
than this young man."
A BROKEN HEART.
Dr. Grant and his associates were one day
busily writing for the post, when the wife of a
respectable Mohammedan merchant brought in
her only child for medicine. They lived close
by, and, as she came frequently, she ventured in
unattended.  Her appearance was unusually
prepossessing. She could not have been over
thirty years of age, and her little boy was not
far from ten. Dr. Grant was so busy that he
did not, at first, attend to her; and, leading
forward the invalid, she began to plead for him
with tears, saying, among other things, "He is
all I have in the world." "What!" said the
doctor, "have you forgotten your husband?"
"Husband!" she repeated; "Can a husband
love? He is a stranger to me, and I to him.
Ah! the religion of Jesus is better than Islam;
it does not tolerate such things as ours." The
truth was, he had married others since her, and
she was cast aside, while the attention once




152     NORTH AFRICA AND TURKEY.
lavished on her was now transferred to her
younger rivals; and these did all they could to
embitter an existence already almost unsupportable. She was retained only for the sake of
her son; and on him now centred all her love.
But even he had been trained to despise her;
and all the while she was pleading for him with
a mother's earnestness, he was mocking, insulting, and, with a domineering air, ordering her
to be silent. After the doctor had attended to
him, she began to tell her own ailments; but
he could only reply, "I have no medicine for a
broken heart."




SOUTH AFRICA AND MADAGASCAR.         153
SOUTH AFRICA AND MADAGASCAR.
Cruelty of the Heathen.-Rapid House-Building. —"The
Dead must not Arise."-A Christian's Sorrow for Heathen
Relatives.-An Aged Sinner Converted.-A Kaffir Church.
-A Kaffir Preacher.-The Gospel Rejected.-Good News
from South-East Africa.-The Commencement of the
Missions in Madagascar.-The Midnight Meeting.-The
Proto-Martyr. Penalties for the Profession of Christianity.
-Two great Executions.-Thirsting for God's Word.-A
Long Journey for a Bi ble.-The Morning of Joy.-Heathen
Malagasy.-Of One Mind.-Opening of the Second Memorial Church.
CRUELTY OF THE HEATHEN.
THE celebrated Robert Moffat, who has
laboured for so many years among some of the
wild tribes of South Africa, was once returning
from a journey, and in search of water. It was
in a part of the country where they could not
expect to find any traces of human inhabitants;
and, therefore, the sudden appearance of a little
smoke was a welcome sight. On reaching the
spot whence it proceeded, they, however, only
beheld an object of heart-rending distress. It
was a venerable-looking old woman, a living
skeleton, sitting with her head leaning on her




154 SOUTH AFRICA AND MADAGASCAR.
knees. She seemed terrified at their appearance;
but Mr. Moffat endeavoured to soothe her fears,
and said to her, "My mother, fear not; we are
friends, and will do you no harm." It was long
before she gained courage to speak; but at
length, in answer to his inquiry who she was,
she replied, "I am a woman; I have been here
four days; my children have left me here to
die." "Your children!" he exclaimed. "Yes,"
she said, pointing with her hand to the distant
hills, "my own children, three sons and two
daughters; they have gone to yonder blue
mountain, and have left me to die." "And
pray why did they leave you?" he inquired.
Spreading out her hands, she said, " I am old,
you see, and I am no longer able to serve them;
when they kill game, I am too feeble to help in
carrying home the flesh; I am not able to gather
wood to make a fire, and I cannot carry their
children on my back, as I used to do." This
last sentence was more than Mr. Moffat could
bear. Though his tongue was cleaving to the
roof of his mouth from thirst, it opened a fountain of tears. He said that he wondered she
should have escaped the lions; but she took hold
of the loose skin of her arm, and said, "I hear
the lions; but there is nothing on me that they
would eat; there is no flesh for them to scent."




SOUTH AFRICA AND MADAGASCAR. 155
They tried to persuade her to go with them, but
she was convulsed with terror at the sight of
the wagon, and said, "It is our custom; I am
nearly dead; I do not want to die again."
They could only give her a supply of meat,
some tobacco, a knife, and a good supply of fuel,
and bidding her keep up a fire to scare away the
wild beasts, had to leave her thus, promising to
return in two days. When they did so, she was
gone! but they heard, afterwards, that her
children had returned expecting to find only
mangled remains; and that hearing the story
of the stranger's kindness, they had taken her
home again, because they dreaded the vengeance
of the great chief.
RAPID HOUSE-BUILDING.
On the 26th of January, 1818, Mr. Moffat
arrived at the kraal of the chief, Christian Africaner. This man had once been the terror of
the whole country; and for his crimes he had
been outlawed from the Cape territory; but he
had recently joined the mission and been baptized; and when he heard that Mr. Moffat was
the missionary promised by the directors in
London, he was much pleased, and said that, as
he was young, he hoped that he would long live
with him and his people. He then ordered a




156 SOUTH AFRICA AND MADAGASCAR.
number of women to come; and, much to the
surprise of the new teacher, they soon appeared,
bearing bundles of native mats, and long sticks,
like fishing-rods. Africaner, pointing to a spot
of ground, said, "There you must build a house
for the missionary."  A circle was instantly
formed; and the women, evidently delighted
with the job, fixed the poles, tied them down
in the hemispheric form, and covered them with
the mats, all ready for habitation, in the course
of little more than half an hour.
"tTHE DEAD MUST NOT ARISE."
Makaba was another powerful chief with
whom Mr. Moffat came in contact. His tribe
was cleaner and, in some respects, more civilized than many others; and he himself was
feared by all the surrounding tribes. It was
Makaba's great desire to be on friendly terms
with the white people; and he, therefore, cordially received Mr. Moffat on a visit which he
paid him. The latter was most anxious to converse both with him and his people on divine
things; but what he said on these subjects was
received with indifference. One Sunday morning, determined to obtain a hearing, he went
with some of his party into the town, and, sitting down beside Makaba, stated that his object




SOUTH AFRICA AND MADAGASCAR.    157
was to tell him his news. Thinking to hear of
some feats of war, the great man's countenance
lighted up; but when he found that the news
concerned the Saviour, of whom the day before
he had confessed that he knew nothing, he resumed his knife and a jackal's skin, which he
was cutting for the purpose of making a cloak,
and hummed a native air. One of his men,
however, seemed struck with the Redeemer's
character, and with the account of his miracles.
On hearing that he raised the dead, the man
exclaimed, " What an excellent doctor he must
have been, to make dead men live!" This led
Mr. Moffat to speak of the general resurrection,
when the chief caught the startling sound, and
cried out, " What are these words. about?  The
dead, the dead arise!"  "Yes," was the reply;
"all the dead shall arise." "Will my father
arise?"  "Yes, your father will arise."  " Will
all the dead slain in battle, and all that have
been devoured by lions, tigers, hyenas, and
crocodiles, again revive?"  "Yes, and all come
to judgment."  "And will those whose bodies
have been scattered to the winds again arise?"
he asked, with a kind of triumph, as if he had
now fixed him. "Yes," said the missionary,
with increased emphasis, "not one will be left
behind."
14




158  SOUTH AFRICA AND MADAGASCAR.
Turning to his people, Makaba asked if even
the wisest of them ever heard such news, saying
that he had supposed that he possessed all the
knowledge of the country. At length he turned
again, and, addressing Mr. Moffat, said, " Father,
I love you much. Your visit and your presence
have made my heart white as milk. The words
of your mouth are sweet as honey; but the
words of a resurrection are too great to be
heard. I do not wish to hear again about the
dead rising!  The dead cannot arise! The
dead must not arise!" "Why," was the inquiry,
"can so great a man refuse knowledge, and
turn away from wisdom?" Raising and uncovering his arm, which had been strong in
battle, and shaking his hand as if quivering a
spear, he replied, "I have slain my thousands,
and shall they arise?"
A CHRISTIAN'S SORROW FOR HEATHEN
RELATIVES.
Mr. Moffat did not labour in vain. Among
others, Mamonyatsi, a Matabele captive, who
remained for some time in Mrs. Moffat's service,
was an instance of the power of the gospel.
She had early shown great readiness in learning to read, and much quickness of understanding. And from the time when first received




SOUTH AFRICA AND MADAGASCAR.   159
into the church, to the day of her death, she
was a living epistle easily known and read.
After her marriage, while he was visiting the
sick of his flock, Mr. Moffat one day entered her
dwelling. He found her sitting and weeping,
with a portion of God's word in her hand.
" My child, what is the cause of your sorrow?"
said he. "Is the baby still unwell?" "No,"
she replied, "my baby is well." " Your motherin-law?" he continued. "No, no," she said; "it
is my own dear mother who bore me." Here
she gave vent to her grief, and holding out the
Gospel of Luke, in a hand wet with tears, she
said, "My mother will never see this Word;
she will never hear this good news?"  She
wept again, and said, "Ah! my mother and my
friends; they live in heathen darkness; and shall
they die without seeing the light which has
shone on me, and without tasting that love which
I have tasted? My mother, my mother!"
AN AGED SINNER CONVERTED.
There was an old grandmother, who had
wallowed in the very sewers of heathenism, and
been an active agent of the wicked one in opposing the progress of the gospel. She hated
the very sight of the places of Christian worship, and had taught many to blaspheme. One




160 SOUTH AFRICA AND MADAGASCAR.
day, she entered the chapel in quest of a child,
and was constrained to sit a few minutes. She
had not heard many sentences, when she fled
from the hated spot. On the Sabbath following
she came again, when all who saw her felt
alarmed, lest violence was intended against
some one; but she quietly heard the voice of
mercy, and retired in an orderly way. In the
course of a few days, she went to Mr. Moffat in
a state bordering on distraction. "My sins!
my sins!" was her language, while tears
streamed down her furrowed cheeks. Her halffrantic soul would hear no comfort, nor listen to
any counsel. Night after night she would call
him out of bed, to tell her what was to become
of her soul. One day, when he met her in the
street, she grasped his hands with both hers,
exclaiming, "To live I cannot! I cannot die!"
Again she was directed to the Lamb of God, and
the fountain opened for her sins; but she interrupted by saying, " You say the blood of Christ
cleanses from all sins; do you know the number
of mine? Look to yonder grassy plain, and
count the blades of grass, or the drops of dew;
these are nothing to the amount of my transgressions."  After continuing  in this state
several weeks, she was enabled to believe, when
the being, who once persecuted and cursed all




SOUTH AFRICA AND MADAGASCAR.     161
who bore the Christian name, was found sitting
at the feet of Jesus, clothed, and in her right
mind, adoring the riches of Divine grace to one
who was, as she would describe herself, "like
the mire of the streets."
A KAFFIR CHURCH.
"The dwellings of the Kaffirs are arranged
in four parallel rows, and a fifth row is just
begun. Between the houses of the people and
ours stands the little chapel, also a round hut.
The old chapel, which was erected shortly after
the storm, only as a temporary building, was
constructed of planks. These had lately become
very loose; and it was scarcely fit for use. At
the first conference after our arrival at Baziya,
we resolved to ask permission to build a new
chapel, which could serve as a school-room when
we are able to erect a substantial and commodious
place of worship. Permission being granted,
we set to work at once. Our people were very
glad when they were told what was intended,
and expressed their willingness to aid as much
as they could. It was very cheering to see how
they hastened to the work when the signal was
given; this I always gave by sounding the horn.
They seemed to like this way of calling them
together very much; and sometimes a number
I,            1t'




162   SOUTH AFRICA AND MADAGASCAR.
of them would stand round me, listening to
every sound, and then would exclaim,' mnandi!
mnandi!'-sweet! or beautiful! They laboured
very hard; and although it was just the time
to sow their millet-fields, they were nearly every
day at work. On the 5th of December last, we
planted the first pole in the ground, and on the
8th of January, this year, we were able to
preach for the first time in the new house of
God. All the work was done by our men gratuitously. It is really a nice strong hut, but
twenty-seven feet in diameter, and with walls
nearly eight feet high. The poles in the middle
measure sixteen feet. There are two windows,
of six panes each, and two or three panes. Our
men are quite proud that they have built such
a house." In this station of the Moravian missions there are being prepared, we trust, some
of those lively stones which are to form part of
the great spiritual temple, which is the church
of the living God. One aged bushman, who
was dull and slow of comprehension, desired to
be a professed disciple of the Lord Jesus. He
said, "I cannot tell how it comes, but I know
I am very different from what I was."




SOUTH AFRICA AND MADAGASCAR.    1I 
A KAFF1R PREACHER.
"' e had a noble audience. The church was
crowded in every part by a most picturesque
assembly of red-painted Kaffirs. To his left
sat the men in their red blankets; to his right
were the women, in full dress, with their skin
karosses on, whilst their heads were decorated
with such numerous and varied-coloured ornaments as would baffle the most skilful pen to describe. It was such a discourse as only Tiyo
Soga can preach to these sable countrymen of
his. He spoke to us of the name that shall
endure forever; and we listened with bated
breath to his eloquent appeals.  The only fault
of his sermon was its brevity. The two
chiefs of the tribe were present, besides many
petty chiefs. Oba was heard to say,'There is
something in what we have heard just now.
Buy European clothes, and enter these churches,
and listen to what these teachers say, and never
say again that we, your chiefs, stand in the way
of your embracing the gospel.' Kaka, an old
chief, a thoroughly hardened sinner, said, as he
walked out of the church,'What is this? The
son of Soga has brought a dimness across our
eyes to-day, and we are quite unmanned.'
Another said,'If these words do not awaken




164  SOUTH AFRICA AIND MADAGASCAR.
us, I pronounce ourselves the most incorrigible
of people.' I never knew that Soga was such an
orator. This sermon was delivered at the opening of a new church in Henderson, Eaffraria."
THE GOSPEL REJECTED.
A missionary in South Africa says, "We once
met a company of men, young and old, one of
whom addressed us, as speaker for all, in the
following language:'Teacher, white man! we
black people do not like'the news you bring us.
We are black; and we like to live in darkness.
You trouble us; you break up our kraals, and
eat up our cattle; you will be the ruin of our
tribe. And now we tell you, to-day, if you do
not cease, we will leave you and all this region,
and go where the gospel is not known or heard.''But,' said I,'how is this? If I oppose your
customs, it is because the Word of God is opposed to them, and because they are wrong.
Your children I teach, as I do you, to become
wise, and good, and happy. But how do I eat
up your cattle, and break up your kraals and
your tribes? All that I obtain from you I pay
for, do I not? And I sometimes try to do you
a good turn besides.''Yes; but you teach repentance, and faith; and a penitent, believing
man is to us as good as dead. He no longer




SOUTH AFRICA AND MADAGASCAR.    165
takes pleasure in our pursuits, nor labours to
build his father's kraal, but leaves it, and joins
the church, and tries to lead others after him.
And as to our cattle, our girls and our women
are our cattle; but you teach that they are not
cattle, and ought not to be sold for cattle, but
to be taught, and clothed, and made the servants
of God, and not the slaves of men. This is the
way you eat up our cattle."
GOOD NEWS FROM SOUTH-EAST AFRICA.
After twelve years' efforts among the
Wanika, our missionaries (Church Missionary
Society) were compelled to leave the station, and
retire, one to Zanzibar, there to engage himself
in the study of languages, the other to Bombay.
The result of their labours, after twelve years,
seemed to be small indeed. Two converts, one
of whom had been transferred to heaven, were
all that they had gained.
But when the missionaries had left the coast,
the Lord gave the word, and the seed sprang up.
In June, 1859, the missionary Rebmann proceeded from Zanzibar on a short visit to the old
sphere of labour,-the Wanika country; and,
instead of meeting with the customary indifference, the people warmly welcomed him, saying,
joyfully, " You have done well to come back to




166 SOUTH AFRICA AND MADAGASCAR.
us." This decided him, the political circumstances which compelled him to leave having
been removed, to resume his labours among this
people.
He learned that, after the departure of the
missionaries, the people had suffered much from
the invasion of a wild tribe called the Wasai,
from the interior. In this state they were found
by Abbe Gunga, the Wanika convert, who, after
accompanying Mr. Rebmann to Zanzibar, had
returned home; nor had the chastisement to
which they had been subjected been without
effect. One man was first brought to think.
His name was Mua Muamba, "the man of the
rock;" and such he proved to be. Resolving
to turn to the living God, he cast away his idolsthe charms he had been making for guarding
the plantations-to the moles and to the bats,
and decided to go with Abbe Gunga to Zanzibar
to see the missionary. During their absence
other seed sprang up, and, on their return,
three new converts were waiting to join them.
Mua Mluamba has since entered into his rest,
being the second Mnika gathered in to join the
great multitude of all tribes and nations before
the throne. As if he had a presage of his early
death, he had long before given injunctions
to his wife and family that there should be no




SOUTH AFRICA AND MADAGASCAR.    167
heathen ceremonies, either before or after his
burial, and that instead of sitting together in
idleness a whole week, as the old custom was,
they should take up their hoes and cultivate the
ground. His hut was situated about a mile distant from the mission station; and he and Abbe
Gunga were among the most regular in their
attendance on the Lord's day for prayer and
instruction. His illness was short, not more
than ten days, during which he was frequently
visited.  "His countenance was most happy
when I spoke to him, one day, of Stephen, and
the sufferings of the first Christians," writes
Mr. Rebmann. " On the evening of January
30th, I again went to take him some medicine,
and arrived at his hut just at sunset; when, to
my great surprise and grief, I found he had
just expired. His head was still placed on the
lap of his wife, who, with tears in her eyes, told
me that he had that morning, as usual, knelt
at his bedside for prayer." His burial took
place on the anniversary of the terrible invasion
of the Wasai; and on that day "Christianity
celebrated its first public victory over heathenism in East Africa," for instead of the horrible
drumming and dancing, and the hellish sounds
of lamentation and mirth mixed together, amidst
which heathen Mnika are carried to the grave,




168   SOUTH AFRICA AND MADAGASCAR.
the sounds which were heard over the grave of
Mua Muamba, "the man of the rock," were
those of the word of God.
The young people had made preparations
indeed for the customary ceremonies; but they
yielded to the persuasions of the missionary.
Nor is it only among the people near the station
that hopeful symptoms are found, but among
those at a distance too. They are ready to confess that heathenism is at once a falsehood and
a plague, from which they can only be delivered
by "entering the book;" and they say, "We
shall all lay hold on the book."
THE COMMENCEMENT OF THE MISSIONS IN
MADAGASCAR.
The gospel was first carried to Madagascar in
1818, by some missionaries of the London Missionary Society. The king, Radama I., protected and encouraged them on account of the
secular advantages which he saw that his country would derivefrom their instructions: schools
were established, the Bible translated; and
thus a certain amount of progress made, when
in 1828 Radama died. He was succeeded by
the eldest of his twelve wives, who usurped the
throne, and, after a few years, determined to
put a stop to the good work that was begun.




SOUTH AFRICA AND MADAGASCAR. 169
The missionaries were obliged to leave the island,
and a dreadful persecution of the Christians began, which lasted until the death of the queen in
1861.
But the work was of God, and it was not his
will that it should die out. A native ministry
was raised up, without pressure from those who
had been their teachers; and, besides this, the
written word was so wonderfully blessed, that
when, on the accession of Radama II., the island
was once more open to the heralds of the gospel,
the converts who came forth from their hidingplaces were numbered by thousands.
THE MIDNIGHT MEETING.
It is midnight. The silence and darkness
are unbroken. No voice nor footstep is heard in
the streets of the capital. But here and there,
individuals might have been discerned silently
stealing along under the deep shadow of the
houses. All these are bending their steps towards one point, the house of prayer. A smile
of recognition, tempered with a shade of sadness
and anxiety, glances from face to face as they
enter. They join in prayer; but in the midst
of their devotions a stranger enters. He is an
officer of high rank in the army, an honourable
and friendly man, but not hitherto known as a
15




170   SOUTH AFRICA AND MADAGASCAR.
Christian. Filled with surprise, not unmixed
with apprehension, the brethren suspend the
service, and wait in silence for an explanation.
This is frankly given. The officer declares himself to be one of their number, and adds, that
he had been constrained to join them in this
their hour of weakness and peril, because he
abhorred the injustice with which they had
been treated by the queen. That was a memorable night in the history of these Christians.
He who thus, when others shrunk away, came
bravely forth to share their perils, proved subsequently one of their wisest counsellors and
best protectors. Soon his wife followed his example, and she, with her husband, succoured
very many.
THE PROTO-MARTYR.
Rasalama was the proto-martyr of Madagascar. During her imprisonment, it was reported
to the judges that she had said, "When the
Tsitialaingia came to my house I was not afraid,
but rather rejoiced that I was counted worthy
to suffer affliction for believing in Jesus,"on
which she was ordered to be put into heavy
irons, and severely beaten; but throughout
these sufferings, so long as she had strength,
she sought comfort in singing her favourite




SOUTH AFRICA AND MADAGASCAR. 171
hymns. During the afternoon preceding the
day of her execution, the chains which she
wore were exchanged for others, consisting of
rings and bars fastened around her hands, feet,
knees, and neck, which were then drawn
together, and thus the whole body was forced
into a position which caused great agony. Joyful, therefore, was the patient sufferer as the
time drew on when death would release her
from the tyrant's power.
As she was conducted to the place of execution, she continued to sing; and thus set an
example which was followed by many who were
afterwards called to tread the same pathway to
death and heaven. Though many sympathized
with Rasalama, and earnest prayers were offered
on her behalf by Christian friends, yet they
knew that by identifying themselves with her
they would imperil their own lives. But there
was one young man whom even this danger did
not deter. Fearless of consequences, Rafarahahy pressed through the guard of soldiers, and
walking as near to her side as he could, he said
to her, "MIy sister, I will not leave you till the
end."  At length the gloomy procession reached
the spot where this Christian woman was to
suffer. The name of it is Ambohipotsy. It
forms the southern extremity of the crest of




172  SOUTH AFRICA AND MADAGASCAR.
the hill upon which the city stands. Though
reviled by the heathen, she rested upon the
Saviour, and reviled not again. The only request she made to her executioners was for a
brief interval that she might pray. This was
granted; and she kneeled down upon the rocky
ground. Some said, "Where is the God she
prays to, that he does not save her now?"
Others looked on with pity. But she, regardless
of all around, held communion with the divine
Saviour; and while thus commending her spirit
into his hands, the executioners from behind
buried their spears in her body. So calm, so
firm was this noble sufferer, that even the hard
men who took her life were constrained to say,
"There is some charm in the religion of the
white people which takes away the fear of death;"
while that courageous friend who had accompanied her to the last exclaimed, as he turned
away from a spectacle at once so sorrowful and
so sublime, "If I might die so tranquil and
happy a death, I would not be unwilling to die for
the Saviour too."  This young man was eventually called in like manner, and at the same spot,
to seal his faith with his blood.




SOUTH AFRICA AND MADAGASCAR.    173
PENALTIES FOR THE PROFESSION OF CHRISTIANITY.
One Christian wrote, "I was condemned to
Blavery, and valued at thirty dollars. My wife
and children also were made slaves. My
property was all taken from me. I was aidede-camp to Rainiharo, and had been promoted
to the eighth honour (about equal to an English
colonelcy). But mine honour was taken from
me, and I was made a common soldier, to carry
a musket, and perform the exercise of a soldier
once a fortnight, until my skin peeled off like
that of a serpent, every time we performed the
exercise; for we were not allowed to wear
eather a hat or a shirt, but only a girdle round
our loins.'Blessed be God who lightens our
sorrows.' (2 Cor. v. )"
TWO GREAT EXECUTIONS.
Nineteen Christians lay under sentence of
death; and at one o'clock, on the morning previous to their execution, individuals and groups
might have been seen quietly leaving their
dwellings and stealing noiselessly along the
streets. The word had passed from lip to lip
that they were to meet and pray for their suffering brethren. The voice of strong crying and




174   SOUTH AFRICA AND MADAGASCAR.
prayer had scarcely died away, and the morning light had not yet appeared, when the city
was all astir.  Swiftly and widely had the
intelligence spread on the previous evening
that the decree of the queen had gone forth;
and great multitudes now hastened to the spots
where these noble martyrs were to demonstrate
the sincerity of their faith in Jesus. There
were two spots to be rendered almost sacred by
the sufferings and the spirit of those who were
there cruelly sacrificed upon that day. One is
called Arapimarinana, or "the place of hurling
cown." It is in the midst of the city; and the
place of execution is a precipice of granite one
hundred and fifty feet high, over which condemned
persons were flung. And hither on that dreadful morning pressed the gathering throng. But
let us turn from them to the prison. Meek, like
their divine Master, though seized with rude
violence and flung upon the ground, no complaint
escapes the sufferers' lips. As they sat upon the
ground, with heart and voice they unite in singing a favourite hymn, which thus begins:"When I shall die and leave my friends,
When they shall weep for me,
When departed has my life,
Then I shall happy be I"




fltosionarp Anrrbotes.
------------------------— \ —-       =T ~ 
_,                       K _F
Martyrdo           o-                 M 
Ir  ~        I 
I~~.,,
___                            __~
Martyrdom of Native Christianls at Madagascar. p. liI.








SOUTH AFRICA AND MADAGASCAR.    175
And when that hymn was ended, they began
another, the first line of which is,"When I shall, rejoicing, behold Him in the heavens."
But these sounds of sacred melody were now
drowned by the hoarse, harsh voice of the
queen's messenger, who, in the name of Ranavalona, is pronouncing upon each the sentence
they were that day to suffer. Four of them
were nobles, two of whom were husband and
wife. As it was unlawful to shed the blood of
persons of their rank, they were to be burned
alive, and the remaining fifteen to be thrown
from the place of hurling down. As the officer
was leaving the prison, the nobles sent a request
to the queen that they might be strangled
before their bodies were burned: but that
mercy was denied them. The fifteen wrapped in
mats, and with mats thrust into their mouths,
to prevent them speaking to each other or to the
people, were then hung by their hands and feet
to poles, and carried to the place of execution.
But the attempt wholly to stop their mouths
failed; for they prayed, and addressed the crowd
as they were borne along. "And some," we
are told, "who beheld them, said that their
faces were like the faces of angels."
Thus they reached Arapimarinana. A rope




176 SOUTH AFRICA AND MADAGASCAR.
was then firmly tied round the body of each,
and, one by one, fourteen of them were lowered
a little way over the precipice. Then, for the
last time, the question was addressed to them,
"Will you cease to pray?"   But the only
answer returned was an emphatic " No." Upon
this, the signal was given, the rope was cut,
and in another moment the mangled and bleeding body lay upon the rocks below.  One of
these brave sufferers for Christ, whose name
was Ramonambonina, as he was led to the edge
of the precipice, begged his executioners to give
him a short time to pray, " for on that account,"
he said, "I am to be killed." His request being
granted, he kneeled down, and prayed very
earnestly; and, having risen from his knees, he
addressed the people with such powerful and subduing eloquence, that all were amazed, and many
struck with awe. Then, turning to his executioners, he said, " My body you will cast down
this precipice, but my soul you cannot, as it will
go up to heaven to God; therefore, it is gratifying to me to die in the service of my Maker."
One severe part of the fiery trial through
which these Christians passed on to their rest
with God was their being placed where they
could see the fall of their brethren, and then
asked whether they would recant. But they




SOUTH AFRICA AND MADAGASCAR.     177
seemed so filled with the love of their Saviour,
and with the joyful hope of heaven, that they
utterly despised all offers of life on such conditions. One of them, a beautiful and accomplished young woman, a favourite with the
queen, who wished to save her, thus refused, and
manifested so much determination to go with
her brethren and sisters to heaven, that the
officer standing by said, " You are a fool! You
are mad!" And then sent to the queen, saying
that she had lost her reason, and should be sent
to some place of safe keeping. She thus escaped,
and afterwards was married to a Christian man,
and died only a few years ago.
Meanwhile, the other martyrs walked calmly
to where the stakes had been fixed in the ground,
singing as they went. "At the moment when
they were brought to the stakes," writes an
eye-witness, "a remarkable phenomenon occurred. A rainbow, of an immense size, and forming a triple arch, stretched across the heavens.
One end of it appeared to the spectators to rest
on the posts to which the martyrs were tied.
The rain, meanwhile, fell in torrents, and the
multitudes who were present were so struck
with amazement and terror at the occurrence,
that many of them took to flight."  The pile
was kindled, and then, from amidst the crackM




178   SOUTH AFRICA AND MADAGASCAR.
ling and roaring of the fire, were heard, not the
sounds of pain, but the song of praise. That
scene, and the hymn which the martyrs sang,
as they rose in their fiery chariot to heaven,
will never be forgotten in Madagascar. But
prayer followed praise. "O  Lord,'" they were
heard to cry, "receive our spirits; for thy love
to us has caused this to come to us; and lay not
this sin to their charge!"
"Thus," says a witness of the memorable
scene, "they prayed as long as they had any
life. Then they died; but softly, gently. Indeed, gently was the going forth of their life,
and astonished were all the people around that
beheld the burning of them there."
THIRSTING FOR GOD S WORD.
Afflicted, destitute, and tormented, wandering in the forests, or sold into a cruel slavery,
these poor Christians of MIadagascar clung to
their Bibles with a wonderful affection. The
queen's command, enforced by dreadful threats,
that all books should be delivered up, was disobeyed by many. A few Bibles were saved at
great risk by their possessors; but these were
so diligently read, and so often lent, that they
were almost worn out, and the letters received
by friends in Mauritius and in England were




SOUTH AFRICA AND MADAGASCAR. 179
filled with pressing requests for a new supply of
the sacred treasure.  "Exceedingly afflicted
are we," they wrote, "on account of the fewness
of the Bibles here with us; and we exceedingly
desire to have more. We are thirsting for them;
for the Bible is our companion and friend to instruct, and search in thoroughly, when in
secrecy and silence, and to comfort us in our
grief and tribulation. Send us many, for even
then they will not be enough, and let them be
in small print so as to be easily hidden. As to
the condition of the country, it is still dark, and
there is still persecution by the queen. Nevertheless, the people are going forward. Blessed
be God who thus prospers them!" And the
writers added that many of the men travelled a
long distance to some secluded hill or valley
every Saturday; so, he said, as to get beyond
the reach of the people, that none may see us,
and that we may spend the Sabbath together in
worshipping God. But the women are not
strong enough to walk so far, and this makes
us feel very much on account of the sorrow of
those who cannot go.
A LONG JOURNEY FOR A BIBLE.
When Mr. Ellis was at Mauritius, he received
a letter from a Christian, who had nearly lost




180   SOUTH AFRICA AND MADAGASCAR.
his sight in consequence of having devoted
years in copying portions of Scripture for his
brethren. And one evening, while he was at
Tamatave, on the eastern coast of Madagascar,
two men called at the house where he was staying. They had heard that he had brought the
Bible to their land, and had travelled a long
distance to get a copy. Fearing, however, that
they might be spies, he put them off until the
next day, in order that he might make inquiries
about them. But some Christians of the place
knew them to be excellent men, who had travelled
more than a hundred miles in order to secure
the sacred treasure. Of course, he was delighted
to receive them the next day, and to give them
what they wanted. But before doing so, he entered into conversation with them, and found
that they were members of a large and scattered
family, and that all were Christians. They had
seen the Scriptures, and heard them, they said,
and also themselves as a family possessed " some
of the words of David," which they were in the
habit of passing on from one to another. He
then inquired whether they had these "words
of David" with them? This was a question
which they seemed unwilling to answer; but at
length they confessed that they had. Mr. Ellis
having requested to see the book, they looked




SOUTH AFRICA AND MADAGASCAR.    181
at one another, and appeared as if they knew
not what to do. At length one of them thrust
his hand deep into his bosom, and from beneath
the folds of his lamba drew forth a parcel.
This he very slowly and carefully opened. One
piece of cloth after another having been gently
unrolled, at length there appeared a few leaves
of the book of Psalms, which the good man
cautiously handed to Mr. Ellis. Though it was
evident that the greatest care had been taken
of them, their soiled appearance, worn edges,
and other marks of frequent use, showed plainly
enough how much they had been read.
Desiring to possess these precious fragments,
Mr. Ellis asked the men whether they had not
seen other words of David besides those which
they now produced, and also the words of Jesus
and of Paul, of Peter and of John? Yes, they
replied; they had seen them and heard some
of them, but did not possess them. "Well,
then," said Mr. Ellis, holding out the tattered
leaves, "if you will give me these few words of
David, I will give you all his words, and I will
give you, besides, the words of Jesus, and of
John, and of Paul, and of Peter." Upon this
he handed to them a copy of the New Testament
and the Psalms bound together, and said, " You
shall have all these if you will give me this."
16




182 SOUTH AFRICA AND MADAGASCAR.
The men were at first amazed. Then they compared the Psalms they had with those in the
book, and having satisfied themselves that all
their own words of David were in it, with many
more, and that besides these there were other
Scriptures which they greatly desired, light
beamed in their faces; they took Mr. Ellis at
his word, gave him those leaves of the book of
Psalms which had so long yielded them comfort,
seized the volume he offered in exchange, bade
him farewell, and hastily left the house. In
the course of the day he inquired after them,
wishing to speak to them again, when the Christians at Tamatave told him that as soon as they
left the house they set out upon their long
journey homewards, "rejoicing as one that
findeth great spoil."
" Tell all the Christians in your country that we
are famishing and hungering for the bread of
life. Contrive deep schemes to send us Bibles;
for we are as a hundred to one plate at this
time, because the books that were formerly received from you have all been burnt."
THE MORNING OF JOY.
It was in 1861 that the night of weeping in
Madagascar was brought to a close by the death
of the bloodthirsty queen Ranavalona; and her




SOUTH AFRICA AND MADAGASCAR. 183
son Radama II., who had long been a friend to
the Christians, ascended the throne, to the great
joy of the whole nation; for many who were
not Christians themselves sympathized with
them in their sufferings. Then did the exiles
hasten home, and men and women, worn with
suffering and want, reappeared in the city, to
the astonishment of their neighbours, who had
long believed them to be dead. The London Missionary Society hastened to reoccupy the ground;
and Mr. Ellis sailed on his fourth visit to Madagascar.  On his arrival a house was appropriated to his use by the king, and officers were
sent to conduct him to it. The day after his
arrival was the Sabbath; but to him it was not
a day of rest. At an early hour his house was
invaded by Christian friends, and from nine
o'clock until two he was led from one congregation to another, that he might, though in an
unknown tongue and through an interpreter,
utter some words of prayer to God, and exhortations to the people. During that morning he
took part in five services. " Wherever I went,"
he said, "I was saluted with tears and expressions of joy; and whenever I pronounced the
blessed name of Jesus Christ, it was truly affecting to witness the utterance of deep emotion by
which they testified their faith and gratitude."




184   SOUTH AFRICA AND MADAGASCAR.
After spending a week at Tamatave, a special
messenger from the king arrived to hasten his
departure for the capital. When within thirty
miles of it he was met by a large number of
Christians from the city, headed by two pastors; but instead of expressing their joy by
ordinary salutations, they came towards him
with the voice of thanksgiving and melody.
Tears, he tells us, were the only response which
he could make to the devout gladness of his
friends. This real Te Deum ended, the pastors
announced that they had been sent by their
brethren and the churches to bid him welcome.
During the week Mr. Ellis's house was thronged,
and the only drawback to the people's joy
seemed to be that he had not been able to bring
with him copies of God's word. This was not
surprising, as some whole congregations did not
possess a single copy. Nevertheless, he found
their faith simple, scriptural, and firm; and
religion seemed to be with them a real, sincere,
earnest, personal concern.
HEATHEN MALAGASY.
The island of Madagascar is nine hundred
miles in length; and, notwithstanding the wonders which God has wrought in it, there are
many districts still entirely heathen, and in




Muloasionarp AlltrotfS.
W-M O P'-           -
Malagese Chiefs and Native Woman.  p. 184.








SOUTH AFRICA AND MADAGASCAR.    185
which the gospel has never been preached.
Since the death of the cruel Ranavalona, other
societies, besides the one which had the honour
of first entering this noble field, have stepped
in, and are labouring in some of these untouched
provinces.  The Rev. T. Campbell, of the
Church Missionary Society, thus describes some
of the Malagasy who were still in their unconverted state:"During my stay in Tamatave, I visited and
conversed with many of the people, who seemed
to be much given to the practice of drinking.
In this the Betsimisarakas appear to outstrip
the Sakalavas of the north. In many of the
houses a barrel of rum is to be seen; and in the
evenings these houses are filled with people
shouting, singing, and drinking."
Again he writes:-" On Saturday morning,
early, I retraced my stepts to Andavoranto, and
had not been on the road many hours when we
came to a small village, which was all in an
uproar. Inquiring the cause, we were told that
a man had stolen a child, and carried it off to
sell as a slave. Several men went into the forest
in search of the thief, one of whom had a spear
in his hand. They may, or may not, succeed in
finding the child, which may be hopelessly sold
into slavery. This stealing of children is, I am
16*




186   SOUTH AFRICA AND MADAGASCAR.
told, not uncommon here, and is one of the
great evils of domestic slavery in this country;
in fact, there is nothing but slavery here; no
one can think or act independently. The great
people are the slaves of the Government, and
the poor are the slaves of the great, and these
slaves, in turn, possess slaves. Nothing but the
gospel of Jesus Christ can make them free in
every respect, and in the highest sense of the
term; but "if the truth shall make them free,
then they shall be free indeed."
OF ONE MIND.
The Gospel Propagation Society has stations
in the neighbourhood of Tamatave, and Mr.
Hey, one of their missionaries, proposed to Mr.
Campbell to accompany him on a visit to
some of these on the sea-coast lying to the north
of that town. At Mahavelona they held two
services, and after the second, going out to visit
the people, and the houses in which the congregation connected with the London Missionary
Society met being pointed out to them, they
entered it, and found it well filled with men and
women.   "The leaders of the congregation
made way for us," says Mr. Campbell, "and
accommodated us with seats."  We asked if
prayers were over, and being answered in the




SOUTH AFRICA AND MADAGASCAR.    187
negative, we expressed our willingness to join
with them. We were at once asked to take the
service; and at their and Mr. Hey's request, I
took it. I gave out a hymn, and then asked
the chief man to pray. After this I preached
from Matthew v. 13-16. The congregation was
most attentive throughout. I then gave out
another hymn, and asked the second in command to offer up prayer, which he did in a
quiet, earnest manner. We then sang "Lord,
dismiss us with thy blessing," and departed,
receiving several warm shakes of the hand
as we left.
OPENING OF THE SECOND MEMORIAL CHURCH.
At an early hour large crowds of the natives,
dressed in clean, snow-white lambas, squatted
themselves beneath the plantains, awaiting the
arrival of the sovereign,-it being Malagasy
"jomba" that the queen must enter the new
building first.  The procession, headed' by a
military band, with the Maranitra, or Queen's
Guards, as a guard of honour, left the palace at
about eight o'clock. As the queen passed the
Roman Catholic Chapel the priests paid " hasina "
(a dollar of allegiance). When the procession
reached the clear space, the tout ensemble, as
seen from the high ground near the southern



188   SOUTH AFRICA AND MADAGASCAR.
most cannon, must have been very pleasing, the
queen's scarlet umbrella being a prominent
object. The members of the Mission, with Dr.
Davidson and the friends, received the queen
at the tower entrance, the queen shaking hands
with all of us. It being law that no one must
sit higher than the queen, I had the floor in
the eastern transept gallery raised for her accommodation, and also for the prime minister.
As soon as the queen had taken her seat, those
who were to lead the singing were admitted at
the vestry door. When these were seated, the
prime minister ordered the doors to be opened,
and the building was speedily filled in every
part. Mr. Toy had taken great pains to train
the singers, numbering about two hundred; they
had met in the house of one of the most influential members of the Government eight successive mornings (Sunday excepted) at seven o'clock
for practice, and the "service of song," which
included three anthems, was very acceptably
rendered, the tunes being those we have been
accustomed to join in in " our own dear land."
The harmonium used was that sent out for the
Andohalo Church; and I think the benevolent
donor would have been well pleased had he realized the service the instrument rendered on
that day. Pardon my saying that the congre



SOUTH AFRICA AND MADAGASCAR.    189
gation would have purchased a similar instrument, having four rows of vibrators and swell,
were not the necessity laid on them to build a
new school-room immediately; they will, however, gladly bear the expense of its transit up
the country, should any English friend be disposed to present one to this church.  When
quiet was obtained, the Malagasy National Anthem re-arranged was sung to appropriate
words, which Mr. Toy had prepared. The
prime minister then rose and paid "hasina" for
the congregation.  This necessitated a short
speech, in which he urged the people to trust in
Christ as their only Saviour, etc. Mr. Toy, the
minister of the church, then read a statement,
setting forth the purpose for which the memorial
churches are being erected, and the service was
proceeded with in the usual manner, excepting
that besides an exposition of church principles,
there were two sermons, the one by a native
preacher, the other by a missionary. I leave
the report of the meeting to Mr. Toy, who will,
doubtless, give more definite particulars than I
can be expected to do, simply adding that we
are grateful for the bold, outspoken exhibition
of the truth listened to on that day, as well as
the admirable manner in which it was delivered.
It has been much spoken of by the natives,




190 NORTH AMERICA AND THE WEST INDIES.
NORTH AMERICA AND THE WEST
INDIES.
Eliot, the Apostle of the North American Indians.-IIans
Egede, the first Missionary to Greenland; or, Serving in
Faith.-The Preaching of the Cross of Christ.-First
Missionaries to Labrador.-Esquimaux Teachers.-Hardships of Labrador Missions.-How the Word of God was
first carried to Rupert's Land.-Trials and Difficulties of
the first Missionaries.- Gathering in the Heathen.-The
Boy Helpers.-" Only Pity Us."-A Chimsyan Indian's
Question.-A Fruitful Ten Years.-The Pipe of Peace.-A
Perilous Journey.-Rough Travelling.-Canoe Travelling.-The Arrival and Departure of Canoes.-A Blessing
found in the Backwoods.-Testimony of Independent
Witnesses.-Commencement of the Moravian Mission in
the West Indies.
ELIOT, THE APOSTLE OF THE NORTH AMERICAN
INDIANS.
IT was in 1646 that John Eliot, an exile from
England for the gospel's sake, became Christ's
messenger to the poor scattered Indians in
Massachusetts, Rhode Island, and Connecticut.
For some years he had been the pastor of an
infant church near Boston, and during this time
he had mastered the language of these poor lost
sheep. At length, accompanied by three friends,




NORTH AMERICA AND THE WEST INDIES. 191
he took a journey to the first Indian settlement;
and no missionary ever had a more encouraging
reception. Headed by their chief, Waubon, the
natives gathered round him to learn what the
white man had to say. With his Bible in his
hand, Eliot at once knelt down and earnestly
besought his Master's blessing on the message
which he was about to deliver,-the Indians
keeping perfect silence during this prayer, as
well as during the hour's address which followed.
Waubon was his firm friend from that day; for
the word was not only at once received with
joy, but it made a lasting impression. Day
after day, meetings were held for the instruction of the people; and at the third of these
the chief himself took part, and spoke of the
things which he had heard with wild and fervid
eloquence. After this, other chiefs came forward and desired instruction for their subjects,
while the children were willingly given up for
Christian instruction. It was clear that Eliot
had come to a people prepared of the Lord;
but such success was unexpected, and he could
but stand amazed at what God had done by
him
For sixty years he continued to make these
missionary journeys whenever his pastoral work
at Boston permitted. Waubon became as a




192 NORTH AMERICA AND THE WEST INDIES.
brother to him, and very early shared his work.
It was a heavy grief to Eliot when he was summoned to his death-bed. HIe found it surrounded
by chiefs and warriors, as well as by his own
family; and the dying Indian chief was bidding
them not to weep for him, and so passed away,
with words of faith and hope on his lips.
Eliot's work was cheered and lightened by
his wife, who was as a nursing-mother to the
church; and thus he was enabled not only to
preach, but to translate the Scriptures into the
Indian tongue. He was blessed, also, in his
five sons, who fully entered into their father's
longings, though only two survived the age of
early manhood.  He himself lingered to the
age of ninety, and had the happiness of seeing
his numerous converts settled in fourteen places,
which were called "praying stations."
HANS EGEDE, THE FIRST MISSIONARY TO GREENLAND; OR, SERVING IN FAITH.
Seven or eight hundred years ago, there were
Icelandic and Norwegian colonies, and Christian churches in Greenland. Those colonies and
churches have long since become utterly extinct;
nevertheless, it was a tradition of their existence,
related, among other tales, to a little boy, in
Norway, named Hans Egede, which led to the




NORTH AMERICA AND THE WEST INDIES. 193
commencement of the Greenland missions. He
never forgot that story; and the desire to go
and preach the gospel in that far-off land was
for many years like a consuming fire within
him. To his friends the project seemed wild
and absurd; and for a long time obstacles innumerable stood in the way,-his wife's opposition
being the greatest of all. But when she gave
way,-said that she could renounce every thing
for his sake, and, at length, having spread the
matter before God in prayer, became even more
anxious to go than she had been to stay,-his
mind was made up; and it was not long before,
under the protection of Christian IV., the husband and wife, with their four children, were
conveyed to that country which is so unlike its
name.
There, for fifteen long, dreary years, Hans
Egede sowed the seed, of which he wag never
permitted to reap the fruit.  Once a year only
they were visited by a ship from Norway, bringing them letters and provisions; so it was a
lonely work. But, by degrees, an influence was
gained over the natives, so that he was permitted to instruct and baptize many children.
But still it was in bitterness of soul that he
pursued his course; for not one single convert
was made during his ministry. His only hope,
N             17




194 NORTH AMERICA AND THE WEST INDIES.
he said, was in his Father in heaven, and his
only earthly comfort the fortitude and unshaken
faith of his wife. Her face was always bright,
and her spirit cheerful.  At length she was
taken from him; and, soon after, quite crushed,
the weary labourer, at the request of his sovereign, returned to his native land, and devoted
his remaining days to the one business of teaching the language, which he had acquired with so
much labour, to the students of a college which
was to furnish his successors.
THE PREACHING OF THE CROSS OF CHRIST.
Early in the eighteenth century the Moravian settlement of Herrnhut was formed in
Upper Lusatia in the dominion of Lewis, Count
Zinzendorf, who had granted this refuge to these
poor, persecuted Christians at the request of a
certain Christian David.  Shortly after, this
good man and the count both heard that the
Greenland mission was to be abandoned by the
Government; and of this, word was sent to the
praying people of Herrnhut. This was before
IHans Egede had left.
Christian David, and his cousin, Matthew
Stach, on the first account of Greenland, felt a
strong desire to go there, "hoping that the
apostle of Greenland, Egede, could and would




NORTH AMERICA AND THE WEST INDIES. 195
make use of them." They went to Copenhagen,
but at first met only with discouragement. It
was urged that if the learned and pious Egede
had effected so little, it could not be expected
that success would attend the labours of such
illiterate men. But one nobleman about the
court suggested to the king that weak instruments were often made use of to bring about
God's designs in the world.  His arguments
were so effectual that the king not only gave
his consent, but wrote with his own hand to
Egede on their behalf. Some others went with
them, it appears; for their accounts tell of five
brethren who used, year by year, to meet
together to witness the annual departure of the
SunI1.
They also had to wait for success; and sometimes hope sank so low that the idea of returning home was discussed.    Matthew Stach,
however, could not be brought to think of it.
-Ie said, "At evening time it shall be light," a
verse which had been impressed on his mind
when he first began to think of the mission.
And very soon after, when the five brethren
were again assembled, and a few natives with
them, the New Testament was opened, and the
account of the crucifixion read. Then it was
that the blessing descended. A man named




196 NORTH AMERICA AND THE WEST INDIES.
Kaiarnac rose up, stood in front of the reader,
and in a loud, earnest voice said, "How was
that? Tell me that once more, for I would fain
be saved too." Joyfully, indeed, and yet with
tears, was that request listened to, and the
blessed tale of love onCe more repeated. He
spoke, and the dew from above descended on
many a heart; so that other eager listeners
stood around, and the accents of prayer were
heard from many a poor Greenlander.  Now
the good news spread quickly, for those who had
received the truth proclaimed the Saviour to
those around them. Along the coast, in the
interior, and in the great market of the frozen
Bay of Disco, with icebergs on every side, there
sounded the song of praise and thanksgiving to
God our Saviour.
The pious Egede had striven to make the people see their need of such a Saviour; but these
simple-minded Moravians just told the old story
of peace, and God blessed the telling of it.
FIRST MISSIONARIES TO LABRADOR.
It was in the last half of the eighteenth century that the Moravian Church sent its first
missionaries to Labrador, Jans Haven and his
young English wife. They had one companion
for a time; but he soon pushed on northward,




NORTH AMERICA AND THE WEST INDIES. 197
and the young couple remained to labour alone
in this dreary land. With their own hands
they built their house, and soon they might have
been seen lying down to rest at night enveloped
each in a bag of reindeer skin, while a little bag
of the same kind lay beside them. The cold
was so intense that the milk with which their
babe was fed had to be cut with a hatchet before
it was put to warm; and constantly, during the
night, had they to rouse themselves to see if the
infant breathed, and to keep the stove up to the
heat necessary to maintain life.
It was a question at first how the natives
would regard their visitors; but God gave them
favour in their eyes; and very'soon Jans and
Mary had each their daily group of learners,
while it became evident that their labour was
not in vain. The young Englishwoman had
left a sweet society of kindred spirits in order
to teach these benighted women; but she had
her reward when one and another of the Esquimaux became a sister in Christ; and it was
among the women that the first drops of the
heavenly shower fell. Ere long, however, Jans
Haven found himself pastor of a little church
of thirty-eight members of both sexes, while
fifty others were under instruction.
17*




198 NORTH AMERICA AND THE WEST INDIES.
ESQUIMAUX TEACHERS.
The Moravians have lately sent two Esquimaux from the missions in Labrador to preach
the gospel to the more distant heathen, and they
are spoken of as men who possess "a good
knowledge of Scripture, a good flow of words,
and a right humble opinion of themselves."
One of them, Daniel, took with him a wife, four
boys, and a sick infant, who died a few days
later. The other, Gottlob, takes his wife and
two children, one of them a poor crippled daughter, who will, probably, not live long, and who
had to be carried on a stretcher to the boats.
On the evening before they started, " a beautiful
rainbow spread its arch over Daniel's boat in
the bay, and Gottlob's tent on the shore, which
the men regarded as a token of God's mercy, as
it had been to Noah of old."
HARDSHIPS OF LABRADOR MISSIONS.
The Moravian missionaries in Labrador
labour under every external disadvantage. In
Zoar, one year their whole harvest consisted of
a barrel of potatoes, about the size of walnuts,
and a plentiful supply of radishes, all raised in
a little garden made of sand mixed with earth
brought from a more southern soil. In Hebron,








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NORTt AMERICA AND THE WEST INDIES. 199
the garden-plot is at a great distance from the
mission premises, as no sufficiently sheltered
ground can be found near them; and, as it is,
the garden must be kept constantly watered to
prevent the gales from sweeping away the soil
and its produce. In Umanak, Greenland, the
missionaries have scraped off the turf over the
pebbles, dried it, and rubbed it in their hands,
and carried it in barrels to the garden-plot,
where it is spread thinly over a layer of refuse
bones, collected from before the doors of the
Greenlanders' huts.  Several years of such
labour may, finally, accumulate a soil thick
enough to dig up with a spade. The failure of
a seal fishery, or of the ptarmigan hunt, reduces
the missionaries and their docile flocks almost to
a state of starvation.
HOW THE WORD OF GOD WAS FIRST CARRIED
TO RUPERT S LAND.
"I have trodden the burnt ruins of houses
and farms, a mill, a fort, and sharpened stockades, but none of a place of worship, even on
the smallest scale. I blush to say that, throughout the whole extent of the Hudson's Bay territories, no such building exists." These words
were written by a governor of York Fort, in
1815, one hundred and forty-five years after the




200 NORTH AMERICA AND THE WEST INDIES.
country was taken possession of by England I
Five years later, however, the first step was
taken towards wiping away this crying shame;
and the Rev. John West was sent out to Red
River station as a sort of missionary chaplain.
Two young Indian boys were given to him on
his journey through the country; they knew
little of English and nothing of God; so his work
began by teaching them. On his arrival at the
station, he found between five and six hundred
English and Scotch settlers, besides many halfbreeds and Indians, all of whom were without
any public means of grace. The children were
uneducated; the parents, generally speaking,
were unmarried, and the Sabbath utterly disregarded; and besides this settlement, Mr. West's
sphere of labour reached three or four hundred
miles into the interior; but, undaunted by discouragements and difficulties, he gave notice of
divine service for the very day after his arrival,
and was cheered by a crowded and attentive
audience.
After remaining at this station for about
three months, he started in January to visit two
distant outposts, and find out the scattered
Indians. He travelled in a sort of sledge, called
a "cariole," drawn by dogs, and, under favourable circumstances, was sometimes carried by




NORTH AMERICA AND THE WEST INDIES. 201
these faithful creatures a distance of about
eighty miles in twenty-four hours. His route
lay through immense plains of snow; and the
only living creatures that occasionally broke
the stillness of the scene were the buffaloes,
which travelled in enormous herds, sometimes
amounting to thousands, and the wolves that
follow their track.  At night, his attendants
sought for a spot where there were plenty of
trees, kindled a fire, and prepared the evening
meal, after which they would spread their blankets on the frozen snow, and covering themselves
with robes of buffalo skin, lie down to rest till
morning. The thermometer stood sometimes at
forty degrees below zero.
After about a month's absence he returned,
and prepared to gather Indian children into a
school,-a work which their wandering habits
rendered very difficult.  After a time, Mr.
West returned to England to fetch his family,
and circumstances prevented his return; but he
had accomplished a great work in a short period;
and when Mr. Jones, his successor, arrived, he
found a very different state of things to that
which had existed only three years before. A
church had been built, schools established, the
Sabbath was well observed, and the habits of
the people much improved, while four of the




202 NORTH AMERICA AND THE WEST INDIES.
Indian scholars had been baptized; and, above
all, some of the settlers were truly converted
to God, while even in the hunting-grounds the
power of the gospel was seen in the changed
lives of many who were thus forced to be absent
from the public means of grace.
TRIALS AND DIFFICULTIES OF THE FIRST
MISSIONARIES.
Hudson's Bay is blocked up by fields of ice,
except for a very short time during the summer; so that supplies from England can only
reach the missionaries once a year. They were,
therefore, obliged to clear and cultivate land,
and rear cattle; and this not only to supply
their own wants, for they were often surrounded
by numbers of starving Indians and half-breeds
who subsist entirely by hunting, and are so
utterly improvident, that they never make provision for any time beyond the present. Mr.
Jones's health also had been much injured by the
severity of the first winter, so that he had
broken a blood-vessel in the lungs; yet for two
years he was alone in the mission, with Sunday
and week-day services at two different places,
the care of schools, pastoral visitation, and all
this pressure of secular work, and not until:October, 1825, was he joined by Mr. and Mrs.




NORTH AMERICA AND THE WEST INDIES. 203
Cochran. Their arrival was succeeded by some
of the greatest troubles that the colony had
ever known. The hunting expedition failed; and
consequently a state of semi-starvation was endured by many of the poor people during the
winter; and on the setting in of spring, the
river being swollen by the melting of an unusual quantity of snow, it burst its icy bounds,
and came rushing down into the settlement.
With the thermometer still below freezing point,
the inhabitants had to forsake their houses and
flee, driving their cattle before them, on to the
hills in different directions, and pitching their
tents wherever they could, knowing that their
houses and property were being carried away
by the resistless flood. For a time the upper
church and mission-house remained untouched,
amid the general desolation. But gradually the
waters rose, and the missionaries had to secure
as much of their property as they could in the
roof of the church.  They also prepared a
wooden platform in case of sudden necessity,
and on one Sunday the service was held on this.
At length the wind became so strong that this
was no longer a place of safety. They had to
procure boats, and follow the other colonists up
to the hills, where for a whole month, they had
to remain during the most inclement weather.




204 NORTH AMERICA AND THE WEST INDIES.
During one night all the tents and wigwams
were blown down by a hurricane; and in the
confusion a spark fell on the long grass, which
was instantly in a flame, so that but for a heavy
torrent of rain which extinguished the fire, they
would all have perished.
Not until the middle of June could they return, and then only three houses, one of which
was happily the mission-house, were found
standing.
GATHERING IN THE HEATHEN.
There was a place called the " Grand Rapids,"
at about fifteen miles from the Upper Settlement; and here, as it was a place of resort for
the Indians and half-breeds, Mr. Cochran erected
for himself and family a log-house. He gained
the confidence of the people by acting for them
in almost every capacity in which they required
a friend; but, as he had said, his work was no
sinecure, for they were scattered over twelve
miles of country, without roads, and full of
swamps and creeks. Very soon his little congregation of thirty had increased to three hundred; for they came from all parts. "When,"
he said, "I speak to my own people of our state
by nature, of a Saviour, of repentance and
faith, and of the condition of the heathen, I




NORTH AMERICA AND THE WEST INDIES. 205
sometimes stop, and put this thrilling question,'Are not your relations in this state? Are they
not heathen? Are not their bodies perishing
for want of food, and their souls for lack of
knowledge?'  This often led them  to think
about their unfortunate relations in the wilderness, and they would tell their anxiety to some
trusty friend going to York Fort, where men
come from all parts of this vast continent; and
so at last it reached the persons for whom it
was intended; and often they would go up to
the Grand Rapids to hear what this new thing
could be."
One of these cases was that of a man, who,
according to Indian fashion, had taken two sisters as his wives. He came and pitched his
tent near that of a relation; and he and some
other neighbours immediately began to speak to
the new family about Christianity. Especially
they pointed out the sinfulness of their present
mode of life; and soon the women became so
convinced of this, that one of them left her husband, and went to live in a separate tent. They
constantly attended the service; but not until
this poor woman became ill, did either of them
send for Mr. Cochran to visit them. Then she
told him, " When I came here, fifteen months
ago, it was to hear about this new religion, and




206 NORTH AMERICA AND THE WEST INDIES.
I intended to accept it, if it proved as good as
was reported. I came; I inquired; all was
new, and astonished me. Oh! I thought, if I
can but escape the bad place, and obtain the
good one! I was told that I must put away my
sins, and believe on Him who came into the
world and died to save sinners. I considered;
I felt willing to give up my Indian ways; as I
came to the knowledge of bad things, I put
them away, and I now go on putting them
away."
THE BOY HELPERS.
In 1825, two sons of chiefs were sent by their
fathers to the mission-school; and so satisfied
was Mr. Jones with their conduct and progress,
that before paying a visit to England, in 1828,
he baptized them by the names of Kootamey
and Spogan Garry.   While Mr. Jones was
away, these boys earnestly begged to be allowed
to visit their own country.  Mr. Cochran
trembled for the results,, but at length he allowed
them to go; and in a few months they, to his
great joy, returned, bringing with them five
other boys of different tribes, who spoke languages so unlike that they could only communicate by signs.
Kootamey gave great promise of future usefulness; but he died in 1830, from the effects of




NORTH AMERICA AND THE WEST INDIES. 207
a fall, leaving good grounds for hope that he
had exchanged this life for a better.
Spogan Garry returned to his own people two
years afterwards; and nothing was heard of him
for four years, when Mr. Jones received, in a
letter from a friend, the cheering news that he
spent most of his time in instructing his people,
in whom he had excited an anxious desire for
further instruction, so that when any messengers arrived at the fort near to them, they would
send and ask " if any new doctrines had arrived."
"ONLY PITY US."
A remarkable Indian movement has just
taken place in British Columbia. A whole tribe
of Indians asked the Rev. Mr. Good to visit
them. They grew so impatient, that they telegraphed him at short intervals.  For several
days the feeling was intense. He taught them
divine truth, of which they did not seem to
weary. They then asked him to come and live
with them, and be their father. He said, "If I
come, I must find great fault with you, and
make you put away many evil things which you
now do." They said, "Only pity us, and
come, and we will do what you tell us."  Mr.
Good has gone to be their pastor.




208 NORTH AMERICA AND THE WEST INDIES.
A CEIMSYAN INDIAN S QUESTION.
All over that vast tract of country which is
known as North- west America, there roam
various tribes of red Indians. In their uncivilized state they wander about, and do not
settle down in any particular places, because
they live almost entirely by hunting; but they
are naturally often attracted to European settlements formed by the great fur-trading companies, which are generally called forts, and
some settle round them.
In the year 1856, it was decided that a mission should be begun at Fort Simpson, which is
situated in a very northerly part of the Rocky
Mountains; and Mr. Duncan, who had just gone
through the Highbury Training College for
Schoolmasters, willingly started, at a few days'
notice, for this distant sphere of labour. Nine
months afterwards he had reached his post, and
was collecting Chimsyan sentences. The poor
Indians were soon made to understand why he
had come; and they took a great deal of interest
in his study of their language. He found a
young Indian who was willing to act as interpreter, and before he was able to speak much
of the Chimsyan language himself, they started
together to visit the Indian camp. The houses




NORTH AMERICA AND THE WEST INDIES. 209
were large and strong, and they entered one
hundred and forty of them, and saw cluster
after cluster of half-naked, painted savages
seated round their fires. But everywhere Mr.
Duncan was greeted with "Claw-how-yah," a
complimentary term used in the trading jargon.
Then there was a general movement, and squattings, followed by a breathless silence, during
which every eye was fixed on him; and then
several would begin nodding and smiling, and
saying, in a loud tone, "Ahm-ahm-at-metahn shimanget;" that is, " Good-good person
-good chief."
In some houses he was treated with such
honour, that he was seated on a box covered
with a mat; for he was regarded as a person
who had come to put them in possession of that
great secret about eternal things which they
believed that the whites had in their keeping.
A dim notion of a supreme Being and a future
state, with a tradition about the flood, was all
the religion they possessed; and their dark
religious rites, which were performed by medicine-men, only filled their minds with terror;
but they were longing for instruction.
"What do mean by saying the year 1858?"
asked Mr. Duncan's Indian interpreter, one day;
and the question brought the awful fact vividly
0             18*




210 NORTH AMERICA AND THE WEST INDIES.
before his mind, that for all that time the
blessed gospel had been in the world, and yet
these poor creatures were still living in a darkness that might be felt. " What have Christians in ages gone by been thinking about, and
what are they doing even at present?" he exclaimed.
A FRUITFUL TEN YEARS.
I feel like an infant, not able to say much;
but I know that my heart is turned to God, and
that he has given his Son to wash away my sins
in his blood.
"My sins have stood in my way; I wish to
put them off. I believe in Jesus."
These were the baptismal confessions of two
aged candidates out of ninety-six baptized by
the Dean of Victoria, ten years after Mr. Duncan's arrival. There was then a congregation
of four hundred, who might be seen every Sunday, streaming in two lines towards the church
in the centre of the village, all dressed in their
best attire.
THE PIPE OF PEACE.
The Rev. Henry Budd, a native minister,
started in the winter of 1853-4, as missionaries
in Rupert's Land are wont to do in the winter




NORTH AMERICA AND THE WEST INDIES. 211
season, Indian hunting. For a long distance his
course lay through a wide plain,-no woods to
be seen, and no living creature but wolves and
foxes playing around. The snow, however, was
heaped up here and there by the nose of the
buffalo, and carcases of those creatures were
seen lying in every direction,-the Indians having
left them to be devoured by wolves and crows.
At length they reached the tent of the old man
who was head of the tribe of which they were in
search. He received them cordially, and bid
his wife put on the kettle.  She soon had
ready a dish of fresh meat and buffalo tongues.
A large family of children and grandchildren
lived with the old man in his tent, and soon
other Indians came flocking in. The old man
was busy getting his tobacco-box full of cut
tobacco and smoking-weed mixed, and filling
his pipe of peace. At length the large pipe was
lighted, and the stem pointed to the four quarters
of the world. Then it was given to the oldest
son, who gave it two or three sucks, and then
handed it to another next to him; and so on,
till the pipe came round again to the old chief,
who scarcely allowed it to get cold before he
had it filled again.




212 NORTH AMERICA AND THE WEST INDIES.
A PERILOUS JOURNEY.
In the year 1852, the Rev. R. Hunt undertook a journey to examine a spot supposed to be
suitable for a missionary station. It was on
the borders of a lake into which the river Saskatchewan was said to run; and this lake was
reported to abound in fish. The name )f this
river signifies "the strong current;" but he
hardly seems to have taken this hint of difficulty. A guide, a fisherman, and two Indian
boys accompanied him; and they stepped into
their canoe on the 12th of June, hoping to reach
the lake on the second day. "About noon on
the 13th," wrote Mr. Hunt, "we all deemed
that we must reach the lake that night. We
thought we heard the cry of lake-birds, and
perceived other signs of its proximity; hence,
as our provisions were getting low, I proposed
to the fisherman that he and I should leave the
canoe to be taken forward by the guide and the
two Indian lads, while he and I should take a
more direct course to the lake, so as to get the
net into the water that night, in order to secure
a breakfast of fish for the next morning. But
it was thought better that the elder lad should
accompany McLeod, the fisherman; and I took
his place in the canoe. They soon found the




NORTH AMERICA AND THE WEST INDIES. 213
path, as they supposed, and quickly disappeared
from our sight.  We then applied all our
strength to urge forward the canoe; but the
river had so many windings that we made but
little progress, and about eleven at night, when
it was too dark to ascertain our position, we
were suddenly stopped by two large trees which
had fallen into the river.  As soon as the
earliest light appeared, we renewed our efforts,
and got past this hindrance. Our view was
frequently intercepted by hills and tall pinetrees.
"Hour after hour we toiled expecting and
hoping at every turn of the river to see the
lake open upon us. The sun arose; noon came;
the sun set; night came; but there seemed no
termination of our toil; no appearance of the
wished-for object. The two who had left us
had no provisions. We ourselves had but one
day's supply, and all our shot was gone. A
little powder and one ball was all that remained;
and these were reserved as a defence against the
bears, which, we were told, were'very wicked'
hereabouts. I became anxious about McLeod
and his companion, for had they discovered the
lake, they might get tired of waiting for us and
return by the path; and thus we might never
meet. It was now eight days since we had left Fort




214 NORTH AMERICA AND THE WEST INDIES.
Nippewin, the nearest place we knew of at
which we could find provisions. We knew that
our two lost companions could never reach it
without the canoe; nor did we see how any of
us could reach it without provisions. Hunger
and toil now forced us to rest for two or three
hours. Early in the morning we renewed our
efforts." About three, something which looked
like a signal was seen, and they climbed a hill
to the spot, but found only a pile of whitened
bones. The two Indians climbed a tree; but not
a sign of their companions was visible. Mr.
Hunt then gave himself to prayer, and was
about to write something which should indicate
their fate in case they never returned, when
this text caught his eye in Job xxiv. 5, "The
wilderness yieldeth food for them and for their
children." It revived his courage; and with
his companions he again bent his knee and
prayed that God would keep their feet, and in
that time of necessity stretch out his hand to
deliver them. Afterwards, he says, "we arose,
and renewed our search for a path. In doing
so we reached another part of the hill, whence
a great prospect presented itself. I fancied
that the wind brought me something like the
sound of distant voices. I called in the aid of
the practised eyes of the two young Indians, who




NORTH AMERICA AND THE WEST INDIES. 215
soon detected in the plain before us two moving
specks, which they declared to be human beings.
Overjoyed, I immediately fired off two charges
of powder, and raised and waved a white handkerchief. It caught their eyes; and we soon
perceived them advancing towards us. In another quarter of an hour the keen eyes of the
Indians assured us that these were our lost
companions; and that God had indeed, and
speedily, answered our prayers. We again fell
on our knees and poured forth our thanks. All
doubt and fear were now at an end; and we
prepared to welcome our lost ones with as
plentiful a meal as our scanty store could give.
They had iound no lake, but had been bewildered like ourselves, justly fearing that they
should die except they found us. Glad and thankful were we once more to turn our boat's head
down the stream. Soon she danced merrily on
the waves of the'strong current;' and we
spared not to paddle stoutly night and day.
On the third day we killed a large rat, and
soon afterwards a goose; and shortly after this
we fell in with some Indians, from whom we
obtained a supply of food, which sufficed to carry
us to our home."




216 NORTH AMERICA AND THE WEST INDIES.
ROUGH TRAVELLING.
Some years ago Mr. Watkins proceeded from
Fort George to visit a post two hundred and
forty miles northward, where he hoped to meet
a considerable number of the Esquimaux. He
was accompanied by Peter, a converted Esquimaux, and a party of his people; and two sleds,
drawn by seven dogs, carried the missionary
and.his provisions. This journey occupied sixteen days, amidst extreme cold, piercing winds,
and horrid drifts of snow. At the termination
of the first day's journey, the Esquimaux soon
housed themselves in igloes, or snow-houses.
Our missionary had brought with him an Indian
deer-skin tent; but to pitch this was no easy
matter. The snow lay four feet deep. First
of all, therefore, they had to clear a circular
space ten or eleven feet in diameter. To this
work Mr. Watkins, assisted by one of the Esquimaux women, addressed himself, using his
snow-shoe as a shovel; but his feet being thus
deprived of the broad support it gave him, he
sank knee-deep in the snow, and in that awkward position was obliged to work. Meanwhile,
Peter was cutting down slender pines for tentpoles, and another person brought brushwood,
which, when the hole in the snow was complete,




NORTH AMERICA AND THE WEST INDIES. 217
was spread on the floor to serve as a bed, and
piled up against the circular wall of snow
around, to prevent its being melted by the heat
6f the fire. The tent-poles were then placed
round the edge of the excavation, their upper
ends coming to a point over the centre. On
this framework the tent was spread, then dry
wood procured, a fire kindled, the blankets
spread, cooking utensils and provisions brought
from the sled, and our missionary's house was
complete. But it proved by no means comfortable; the smoke caused many tears, and the
body of the inmate was too warm on one side,
and nearly as cold as the surrounding snow on
the other. He dispensed with the tent next
night, and took up his abode in the snow-house.
CANOE TRAVELLING.
Mr. Hunt says: "By far the pleasantest
rapids to run are, in my opinion, like a succession of such deep streams as passed through the
most dangerous arch of old London Bridge, when
the tide was fast flowing or ebbing; the more
exciting those that dash and foam among large
masses of rocks and stones. They are, generally, commenced by a gradual gliding together
and sinking of the waters. At these parts, if
an Indian is not very well acquainted with the
19




218 NORTH AMERICA AND THE WEST INDIES.
place, he stands upright at the head of the
canoe, taking care to tread exactly in the middle, and to balance himself perfectly; any
attempt to change places in these canoes is to
exchange the canoe for the water. In this
position he sends a hasty glance down the rapid,
and then, with voice and hand, he gives general
directions as to the course to be taken; after
which, down he sits in the bottom of the canoe,
not crouching for fear, but in a really noble attitude; no longer like a stuffed boa, but with
energy leaping out at every muscle. Every
moment even life may depend upon a glance of
his eye, or one turn of his paddle; he weighs
opposite dangers, and decides with prompt and
unerring judgment. Down, down, we go; his
eye appears to be everywhere, and the canoe
itself seems to possess the spirit of the Indians
at the head and stern; for where they perceive
she ought to be, there she is immediately, her
own impetus wanting only their guiding will.
They also see invisible things shadowed in the
motions of the water, and thus avoid many a
sunken stone. Sometimes not a voice can be
heard for the dash of the water; and directions
are given by the Indian forward by the motions
of the head and hand. Thus we have run many
a rapid of half a mile or more in fewer minutes




fRisstonarp  fltcbtOtes
l _
___ __ _-_            __v-_ --                    ___L
Av f ea U- tSo Re 
Arrival of Canoes at ail Up-country Station in Rupert's Land.  p. 2,18.








NORTH AMERICA AND THE WEST INDIES. 219
than it took us hours to ascend it. Whoever
thinks these people irreclaimable savages, has
surely never seen them run a first-rate rapid; a
sight that would draw all London to it, if it could
be transported to the Thames."
THE ARRIVAL AND DEPARTURE OF CANOES.
The short summer of Hudson's Bay is indeed
a busy time, and a great deal has to be accomplished while it lasts.  Down to the various
forts come the canoes laden with furs collected
during the winter season; and no sooner are
they unladen than they are filled again with all
the provisions that can be carried back for the
coming year. Bales of blankets, bags of flour,
chests of tea, cases of guns,-all are piled in
rapidly; for they must be back before the frost
sets in, or they will not arrive at their destination at all. The week that the Indians remain
thus occupied is a busy one for the missionaries;
for during every resting moment they are at
the encampment. When all are ready to start,
nearly all the inhabitants of the fort assemble
to see them off; there is a general shaking of
hands, and then up goes the flag; a parting
salute, and the canoes are off.




220 NORTH AMERICA AND THE WEST INDIES.
A BLESSING FOUND IN THE BACKWOODS.
Mr. Kirkby, who has charge of the Mackenzie River District, one of the most northerly of
all those in Rupert's Land, reports the happy
death of a Christian friend, a tradesman in the
employ of the Hudson's Bay Company. His
conversion was as interesting as remarkable.
He came from England a careless, thoughtless
man. From York Factory he was sent up to
Norway House in a boat manned by Christian
Indians. During the voyage of twenty days,
the example of these poor Indians was blessed
by God to his highest good. He noticed their
habit of morning and evening prayer, their
kindness to himself, and their devout observance
of the Lord's day. Other boats might go on,
but not theirs. He was distressed to think
that he, who had just come from a land of
Christian privileges, should be so careless of his
soul, and forgetful of his Saviour, whilst these
red Indians cared for the one and loved the
other. One evening, whilst the Indians were
at their prayers, he plunged into the woods,
and, falling on his knees, for the first time in
his life, sought God's pardoning mercy. He
found it. Now in heaven, we trust, he has




NORTH AMERICA AND THE WEST INDIES. 221
testified to the fidelity of these Indians, who,
wherever they went, "preached the gospel."
TESTIMONY OF INDEPENDENT WITNESSES.
In October of 1857, some Canadian gentlemen sent out by the Government on an exploratory expedition, but unconnected with missionary work, visited the Indian settlement under
Mr. Cowley's care. The following, written by
one of them, is an account of what they saw:"The church at the Indian settlement is a new
and spacious building of stone, with a wall of
the same material enclosing the churchyard, in
which is a wooden schoolhouse, where I saw
about fifty Ojibway Indians,-young men, young
women, and children,-receiving instruction
from the Rev. A. Cowley, Mrs. Cowley, and a
native schoolmaster. The young Indian women
read the New Testament in soft, low voices, but
with ease and intelligence. During service the
church was about three-fourths full. The congregation appeared to be exclusively Indian; in
behaviour they were most decorous and attentive. The singing was very sweet, and all the
forms of the service appeared to be understood
and practised quietly, and in order, by the dusky
worshippers. A seraphine was played by Mrs.
Cowley to accompany the singers. The responses
19*




222 NORTH AMERICA AND THE WEST INDIES.
were well and exactly made, and the utmost
attention was given to the sermon. The prayers
were read in English, the lessons in Ojibway, and
the sermon was delivered in Cree. After service, an Indian child, neatly dressed in white, was
baptized. A few of the women and girls wore
bonnets, but the greater number drew their
shawls over their heads. A wonderful contrast
do the subdued Indian worshippers in this missionary village present on a Sunday to the
heathen revellers of the prairies, who perform
their disgusting ceremonies within a mile and a
half from some of the Christian churches of
Red River. The farm attached to the Indian
mission is cultivated with more than ordinary
care: wheat, barley, Indian corn, and potatoes
are the chief crops. The potato crop is here truly
magnificent.... In the garden I noticed asparagus growing luxuriantly, beet, cabbages, brocoli,
shallots, and, indeed, most culinary vegetables.
In the farm-yard were ducks, fowls, turkeys,
pigs, sheep, with some excellent milking cows.
In the garden around the house some floweringshrubs and annuals were still in bloom on the
3d of October.  The air was fragrant with the
perfume of mignonette, and the bright orangeyellow escholtzia shone pre-eminent among asters




NORTH AMERICA AND THE WEST INDIES. 223
and sweet peas, which had escaped the autumn
frosts."
COMMENCEMENT OF THE MORAVIAN MISSION IN
THE WEST INDIES.
While a settlement of the Moravian and
Bohemian exiles was forming at Herrnhut, a
strong missionary spirit was awakened in this
community of believers, and an especial interest
was felt for the negroes. An opportunity soon
presented itself to labour among them.
It was at the coronation of Christian VI.,
King of Denmark, that some of the brethren
in the retinue of Count Zinzendorf met with a
West Indian negro, and learned from him that
often, while a slave on the Danish Island of St.
Thomas, he had longed and sighed for a knowledge of the gospel, of which he had got some
notion from the remarks made by white people.
It was at Copenhagen, where he came with his
master, that he had first heard the " glad tidings
which are to all people;" and with joy he
believed, and was baptized by the name of
Anthony.
He spoke in a tone of strong feeling of the
miserable state of the slaves of St. Thomas,
and dwelt particularly on the condition of his
own sister, who, like himself, desired to become




224 NORTH AMERICA AND THE WEST INDIES.
acquainted with gCod; and while he spoke, the
hearts of two of his hearers, Leonard Dober
and Tobias Leupold, burned within them to go
forth and be the messengers of salvation to
Anthony's sister. These young men were intimate friends; but it was not until they had
spent a night in prayer and tears that each discovered that the other had the same desire.
Soon after, in speaking of the same subject,
Anthony added that he thought it would be
scarcely possible for a European to teach the
blacks unless he submitted to slavery himself.
But this made no difference in their wishes.
They offered themselves to the congregation;
and, after some time, the difficulties which stood
in Leonard Dober's way were removed. For
the present Leupold was compelled to remain
at home. David Nitschman was then chosen
as Dober's companion; and with the general
direction from the brethren to follow the guidance of the Spirit of Christ in all things, they
set forth on their journey to Copenhagen, a distance of six hundred miles.  They had each
about one pound of their own, and to this the
count had added a present of a ducat each, that
is, about nine shillings. At Copenhagen they
were regarded as fools, and positively refused a
passage in any Danish vessel; but at length,




NORTH AMERICA AND THE WEST INDIES. 225
through Councillor Pless, the queen and Princess Amelia heard of and desired to see them;
and on them their simple story had such an
effect, that they were dismissed with most
gracious promises of protection; and soon after
the princess sent them a present of a sum of
money and a large Dutch Bible. The negroes
spoke a sort of Dutch dialect; so this was particularly acceptable. At last, also, they obtained
a passage in a Dutch vessel; and during the
interval of waiting they gained several friends,
who, besides paying their passage-money, gave
them the means of procuring tools for their respective trades: Dober was a potter, and his
companion a carpenter.   Immediately after
landing at St. Thomas's, they went in search of
Anthony's sister; and after delivering her
brother's message, they preached to her and to
her husband, and to the other blacks who
gathered round them from the woods, "And
this is life eternal, that they might know Thee,
the only true God, and Jesus Christ whom thou
has sent." The message was joyfully received,
and ere long several, among whom were
Anthony's sister and her husband, gave evidence
that the word of God was taking root in their
hearts. After five months, Leonard Dober was
left alone; for his friend had only agreed to be




226 NORTH AMERICA AND THE WEST INDIES.
his journey companion; and he had to return to
his family. Nevertheless, the solitary labourer's
way was made clear for him. Instead of being
obliged to become a slave, the governor engaged
him as tutor to his little children, and took him
into his house, giving him leave to teach the
negroes whenever he could get access to them.
And he laboured on patiently alone, until, in
about a year and a half, he was suprised by the
arrival of a large party of the brethren, who
had come out to work with him in these islands.
We cannot follow them through their various
difficulties and trials for want of space. It must
suffice to say that when Count Zinzendorf visited
these missions in 1738, just five years and a
half after Dober's arrival, he waa astonished to
find eight hundred people who regularly attended the preaching of the gospel. So abundantly had God blessed and honoured his faithful
servants.
THE END.




INDEX.
Aberdeen, Earl of...............................................                                     139, 143
Abyssinian          Evangelist.............................................................. 140
Affections Set Above................................................................. 122
Africa, Good          News from            Southeast............................................ 165
Aged      Sinner       Converted............................................................ 159
Aldersey, Miss...................................................................        84
Amelia, Princess....................................................................... 225
Andavoranto............................................................................. 185
Andohalo          Church.................................................................                   188
Apostle       of New        England...........................................................                17
Arapimarinana.......................................................................... 179
Arrival of Canoes..................................................................... 219
Backwoods, Blessing                 in   the...................................................... 220
Beggars in         China.......................................................................               95
Bengalee         Bible..........................................................................              48
Bennet, Mr................................................................                                    13
Bettelheiml, Dr.......................................................................... 115
Bible and        the       on.................................................................. 139
Bible, Benaleen.                                                                                              48
Bible, Bengalee.........................................................................    48
Bible, Journey            for a.................................................................. 179
Bible     in   Turkey........................................................................ 145
Blessing        in  the    Backwoods........................................................ 220
Blood      of Christ.......................................................................... 160
Boardman, George........................................................... 67, 68, 70
Boardman,           Sarah......................................................................               72
Bohemian          Exiles....................................................................... 223
Boston, John           Eliot in................................................... 19, 190, 191
Boy     Helper.............................................................................. 20(
British      Columbia....................................................................... 207
Broken           eart...........................................................................              51
Budd,         enry............................................................................ 210
Buddhism...............................................................                                     106
227




228                                                 INDEX.
Burdon, Rev. J. S....................................................................                               9
Burmah.....................................................................................                          55
King      of...........................................................................                   77
Burman          Gentlem         en..................................................................                73
Cairo, Ragged              School in............................................................ 143
--    Seed      Sown       at....................................                                            144
Campbell, REev. T............................................................... 185, 186
Canoe       Traveling........................................................................ 217
Canoes, Arrival of..................................................................... 219
Carey, William...................................44
Chimsyan             Indians..................................................................... 208
China........................................................................................                         81
Christ, Blood of.......................................                                                              160
Christian         VI..............................................................................                  223
Christian          David........................................................................ 194
Christian's Sorrow for Heathen Relatives.................................                                           158
Christianity, Profession                    of......................................                              173
Church        M   issionary        Society............................................ 17, 165, 185
Cobbler's         Idea,...........................................................................                    44
Cochran, M           r....................................................................... 202, 20
Confucius.................................                                                                          103
Connecticut..............................................                                 190
Constantinople, M                ission      at........................................................ 148
Converted, Aged                sinner..............................................159
Cook, Captain........................................................... 11, 12, 45, 221
Coptic Churches..........................................                             138
Crowther, Samuel........................................................ 128, 132, 153
Davidson, Dr............................................................................. 188
"Dead        m   ust    not    Arise"............................................................                   156
Denmark, Christian                   VI., of........................................................ 223
M   issions       from................................................................               48
Devotion..................................................................  76
Dober, Leonard........................................................... 224, 225, 226
Duff, Dr..................................................................................                            52
Duff, Ship..............................................................................                              8
Duncan, M           r................................................................... 208, 209
Dzing Doctor............................................................................                            112
East India          Co............................................................         46
Egede H         ans.................................................................... 192, 193
Eliot, John................................................................................                         190
Ellis, W       illiam.................................................................                  179, 183
Erromanga, M              artyr of...............................................................                     10
Esquim        aux     Indians.................................................216




INDEX.                                                  229
Esquimaux           Teachers................................................................ 198
Evening        March.......................................................................... 122
Evil Reports..............................................................................                    85
Executions, Two               Great............................................................. 173
F iji............................................................................................           3
First Convert at Regent's Town.............................................. 119
Foo-Chooan           martyr.................................................................... 114
"Foreign         Ghost"...................................................1.1..........                    101
Fort Simpson............................................................................ 208
Francke, Dr...............................................................................                    49
Friendly        Isles..................................................................... 7, 8, 35
Fruitful Ten           Years.................................................................... 210
Fuh-Chan.................................................................................                    9
Garry, Spogan.................................................................... 206, 207
Gathering         in   the Heathen......................................................                   204
God's W       ord, Thirsting           for......................................................... 178
Good, Rev. Mr........................................................................... 207
Good      News      at Si-Pang............................................................ 107
Good      News      from       South-East Africa........................................... 165
Gospel Propagation                Society...................................................... 186
Gospel Rejected........................................................................
Grant, Dr.................................................................................. 151
Greenland, missionaries to................................................ 192, 199
Guatemala.................................................................................                    55
Gunga............................................................................... 166, 167
IHaddo, Lord................................................................... 139, 143
IIagar, Mammy.........................................................................                      135
Haven, Jans....................................................................... 196, 197
Heathen, Cruelty              of the................................................... 153
--         Gathering         in   the.............................................................. 204
-     Relatives, Sorrow             for....................................................... 158
-     M  alagary........................................................................ 184
Helpless Boy.................................................................... 206
Henry        Martyn..........................................................................                 32
Herrnhut....................................................... 194, 223
Hey, M       r.................................................................................... 186
Highhbury         Training        College....................................................... 208
Hlindoos....................................................................................                 53
Hook-Swinging.....5...... 53
Hook-Swinging.....................................................................         53
Hudson's Bay..............................................               199, 202
Hunt, Mr............................................................... 36, 212, 214, 217
Icelandic        Colonies..................................................................... 192
Idols, Overthrow              of............................................ 11, 13, 14, 132, 116
20




230                                            INDEX.
India.........................................................................................           44
Indians, Chimsyan.....................................        208
-    North      American.............................................................. 190
Indies...............................................................................                   223
Ingolls, Mr........................................................            73
Islands of the Pacific............................................................
Journey        for a   Bible,................................................................            179
-     Perilo        us................................... 212
Johnson, William A........................1............                                                  117
Jones, Mr.......................................................               201
Joy, Morning of....................................                                                     182
Judson, Adoniram............................ 57                                    72   80
Judson, Mrs. Adoniram............................... 59
Kaffir Church............................................................................ 161
Preacher......................................................163
Karen       Preachers, Two...............................................................                 67
Karens, The...........................................................                   66
King     George Pepple.................................................................. 132
Kirkby, Mr.................................................... 220
Kootamey...................................................................... 206
Labrador, first missionaries to............................................ 196, 198
Leupold       Tobias.............................................................                        224
Lieder, Mr.............................................. 138
London        Missionary         Society................................................... 7, 183
Long      Journey       for a Bible........................................... 179
Lotu, disease          of the..........................................................    39
Lutkens, Dr..............................................................................                 49
Lyth, Mr...................................................................................               38
Macauley, W          ilson..................................................................... 120
Madagascar........................................................................ 153, 168
Mahavelona............................................................................... 186
Makar, a Monk.......................................................................... 140
Makhiel, a Coptic..............................................................                          140
Malagary         Anthem..................................................................... 189
-     Heathen.......................................................................... 184
Mammy          Hagar.......................................................................... 135
Marks, Rev. J.........................................................................      77
Marquesas          Islands.................................................................... 7, 8
Marsden, Samuel.......................................................................                    17
Massachusetts........................................................................... 190
Mata-han...................................................................................               24




INDEX.                                                  231.Medhurst, Dr.......................................................................        85
Memorial Church, Madagascar................................................... 187
M   idnight M       eeting..................................................................... 169
Mills, Rev. C. R........................................................................ 109
Missionaries, trials             of................................................................ 202
Moffat, Rev. Robert..................................................... 153, 155, 157
Moravian         missions............................................................. 162, 223
--           settlement...................................................................... 194
Morning        of Joy.......................................................................... 182
M   orrison, Rev. Robert..................................................... 81, 82, 83
Moung        M  oung, Story          of............................................................          60
Mua Muamba............................................................................                       166
New      South      W   ales.................................................................       17
New      Testament in           Tamil...................................................     48
New        Zealand.............................................................             17, 21, 33, 35
Nitschman           David...................................................................... 224
North       America.................................                                             190
North      Africa      and    Turkey.......................................................... 117
Norwegian          colonies......................................................... 192
Ojibway        tongue......................................................................... 222
Old    Me.....................................................................................                14
Old    Turk................................................................................... 148
Pacific, Islands of the................................................................                         7
Papeiha.......................................................................      13
Paramatta.............................................................................. 17, 18
Peace, Pipe          of........................................................................ 210
Penalties for Profession                 of Christianity............................. 173
Pepple, King           George.......................................................... 132, 134
Perilous       Journey........................................................                              212
Perils in      the City.......................................................................                92
Pilgrim's Progress.....................................................................                       53
Pipe of Peace...................................................................... 210
Plutscho        Henry.......................................................................                  48
Pomare.............................................................................         9, 29
Prayerless Captain.....................................................................                      42
Praying        for Rain....................................................................... 109
Praying        Machine...................................................................... 109
Preaching         of the     Cross............................................................... 194
Prodigal Converted...................................................................                         99
Profession         of Christianity........................................ 173
Proto-M       artyr, The..................................................................... 170
Puckey, Mr..................................................................       20




232                                             INDEX.
Radama        I............................. 168
II............................................................................ 169, 183
Ragged       School in       Cairo............................................................. 143
Raiatea, Island of...................... 14
Rain, Praying for............................ 109
Raiavalon,          Queen.............................................................. 182, 185
Rangihona................................................................................                  18
Rangoon....................................................................................               56
Rapid         ouse-Building............................................................... 155
Raratonga.......................................................................                         11
Rasalama..................................................................................               170
Rebbman, Mr..................................................................... 165, 167
Rebbmnan, Mr.165, 167
Recognition          of Lost Relations..................................................                 124
Red     River Churches.................................................................. 222
Resurrection          of Christ....................................................    157
Rhode Island............................................................................. 190
Rocky       Mountains..................................................................... 208
Romanists in           China.................................................................... 113
Rough       Travelling..................................................................... 216
Rupert's Land...................................................                                 199     210
Rupert's Land.199, 210
San    Qualor.................................................................................            75
Satchi-Hama....................................................................... 114, 115
Schwartz, C. F................................................                  49
Scott, Thomas...........................................................................                   45
Scriptures, Tamil.......................................................................                   50
Seed    Sown       at Cairo.................................................................... 144
Serampore............................................................................      47
Sierra     Leone....................................................................... 118, 120
Sinner Converted..............................................                159
Slave Trade.................................................................. 125
Snake Gods, overthrow                  of the.......................................... 132
Somosomo.......................................................................                38, 40, 41
South      Africa     and    Madagascar.................................................... 153
Stack, Matthew......................................................................... 194
Story     of Moung Moung..............................................................                     60
Story     of San     Avong..........................................................     87
Tahitian        Islands....................................................................... 7, 9
Tamahana,.........................................................................    22
Tamatava....................................................................              184, 185, 186
Tamil New          Testament...............................................................                48
---   Scriptures.....................................................................    50
Taylor, James H......................................................................                      92
Te Wiremu Karuwa.................... 29, 33, 34
Te    W  hiwhi...................................................................   25




INDEX:                                                      233
Testimony            of W     itnesses............................................................ 221
Text Illustrated..................................................                                                  997
Thirsting          for God's         W   ord.......................................................                 178
Tongchow................................................................................                             93
Toy,      M   r............................................................................ 188,                   1S9
Tranquebar.....................................................................       48
Travelling,           Canoe..................................................................... 217
M   erchant........................................................................                      98
Rough..........................................................................       216
Trials of        M   issionaries...............................................................                      202
Tung-Chow...................................................................       110
Turk, an         old...........................................................................                   148
Turkey, Bible              in.......................................................................145
--        North     Africa      and....................................................    117
Turkish         Student....................................................................... 149
Tyerm       an, M      r.................................................................. 13
Um     anak.................................................................................               199
Virgin       M   ary, worship            of............................................. 113, 141, 142
Viva..........................................................................................                        41
W   atkins, M         rs............................................................................216
Waubon, Indian chief....................................................... 191
W   elcome Back........................................................................                             123
W   est, Rev. John........................................................................ 200
W   est Indies.............................................................................. 190
-            Moravian         missions in the.............................................. 223
Whately, Miss, at Cairo................................                           143
Williams, Rev. Mr., a convert..............................                       148
-       H  enry........................................................................                   29, 33
-     John..........................................................................                     10, 13
W-............................................................:...................... 30
Wilson, Mrs..0...........................54
Witnesses, Independent.................................................. 221
W   olfe, J. R................................................................................ 101
Young        Convert................................................                       86
Ziegenbalg................................................................................                           48
Zinzendorf, Count................................................. 194, 223, 226