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1879

 

 

Gornell University Library
Dthaca, Nem Bork

CHARLES WILLIAM WASON

COLLECTION
CHINA AND THE CHINESE

THE GIFT OF
CHARLES WILLIAM WASON
CLASS OF 1876
1918
 

Cornell University Libra

The Church Missionary atlas :Containin

LIBRARY ANNEX

DATE DUE

 

PRINTED IN U.S.A.
“FR
THE

CHURCH MISSIONARY
ATLAS.

CONTAINING

AN ACCOUNT OF THE VARIOUS COUNTRIES IN WHICH THE
CHURCH MISSIONARY SOCIETY LABOURS,

AND OF

ITS MISSIONARY OPERATIONS.

NEW EDITION

(THE SIXTH).

WITH THIRTY-ONE MAPS, A CHRONOLOGICAL CHART, &c

| Wondon:
CHURCH MISSIONARY HOUSE, SALISBURY SQUARE.
SEELEY, JACKSON, AND HALLIDAY, 54, FLEET STREBT.

1879.
ae
Nason
BY 2500

A3A4:
1879

\W 1644

LONDON:

GILBERT AND RIVINGTON, PRINTERS,
ST. JOHN’S SQUARE.

 
CONTENTS.

Preface . ‘ . ‘ c
Ad Clerum
The Church hiiiny Society
“The Field is the World”

Note on Mohammedanism .
Africa
West Africa - :
Sierra Leone and sa caniis Territory
Sierra Leone .
Yoruba Mission
Niger Mission .
East Africa
Victoria Nyanza Mission
Mediterranean Mission .
Persia

India

The Races, Religions, aia Uanphages of

India and Ceylon
North India Mission
Calcutta Mission
Bengal Mission
Punjab Mission
Western India Mission . : e
Bombay Mission
Madras Mission
Tinnevelly Mission
* Travancore Mission : ‘
Telugu Mission
Ceylon Mission
Mauritius Mission .
China Mission
Che-Kiang Mission
Fuh-Kien Mission .
Japan Mission .
New Zealand Mission . ‘
North-West America Mission .
North Pacific Mission

 

Maps, &c.

Chronological Chart . ‘
The World (Religious Divisions)
Africa

West Africa

Sierra Leone and adjoining Territory .

Sierra Leone

Yoruba Country

The River Niger

Eastern Africa .

Zanzibar to Victoria Nyanes
The Holy Land

Persia and Afghanistan
India (Political Divisions) .

; ; India (Language Divisions)

Table of Indian Languages

Calcutta

Bengal

The Punjab

Western India .

Bombay

Madras

Tinnevelly

Travancore

Part of the Telugu Coaviiy y
Ceylon :

The Mauritius .

China and Japan

Province of Che-Kiang

Province of Fuh-Kien

Japan

New Zealand (North Island)
British North Ameriva .
British Columbia. . 5

101
105
109
111
116
119
121
125
129
133
PREFACE.

Tue Cuurcu Misstonary Atzas was originally planned by the
Rev. W. Knight, and the first edition appeared in 1857. It
contained sixteen pages of letterpress, and thirteen small
maps, viz., Sierra Leone, West Africa, Yoruba, Mediterranean,
Bombay Presidency, Sindh and Punjab, North India, Tinne-
velly, ‘Travancore, Ceylon, China, New Zealand, Rupert’s
Land. <A second, a third, and a fourth edition followed at
intervals, each with corrections and improvements. The fifth
edition, brought out by the late General Lake in 1873, was
considerably enlarged, containing sixty pages of letterpress,
and twenty-three maps, of which ten were new. No sooner,
however, was that edition published, than General Lake began
to collect materials for a future one, the articles in which
should be entirely rewritten, and the whole produced on a
much more complete scale. After his retirement from the
Secretariat in 1876, he set vigorously to work, had the maps
for the new edition printed, and wrote a large part of the
letterpress. It pleased God, however, to take His devoted
servant to Himself before the task on which his heart was set
was completed. A memorandum was left among his Atlas
papers, signed by himself on May 380th, 1877, exactly one
week before his lamented death, in which he mentions that it
had been his purpose, in the Preface, to thank several kind
friends and others who had supplied him with information
and helped him in various ways. Among the names he
enumerates are those of Sir F. Goldsmid, Sir W. Muir, and
Colonel Henry Yule, Dr. Murdoch, and several of the Society’s
Missionaries ; also Mr. Keith Johnston, “ who kindly under-
took most elaborate calculations in order to classify the
population of the world according to religions”; and Mr.
Bolton, of Mr. Stanford’s Geographical Establishment, “ for
vi PREFACE.

the patience and skill which he has devoted to his part of the
work.” The memorandum thus concludes :—‘“ It is scarcely
necessary to add that it is a grievous disappointment to me
to leave this work unfinished, but as it has pleased God our
Heavenly Father to lay me aside when the work was nearly
completed, I humbly submit to His will, and trust that what
has been accomplished may be accepted of Him in spite of all
defects and shortcomings.”

Unavoidable delays have occurred in the production of the
present edition since General Lake’s death, but they have at
least conduced to the completeness of the work. The majority
of the maps were printed off in his lifetime, and under his di-
rection ; and of these, the following are new :—Africa, Yoruba,
Niger, East Africa, Palestine, Persia and Afghanistan, Western
India, Tinnevelly, Travancore, Telugu country, Che-Kiang,
Fuh-Kien ; besides which North-West America was extensively
revised. The following new maps have been added since
General Lake’s death:—The World (showing its religious
divisions), the Route from Zanzibar to the Victoria Nyanza,
the Language Map of India, Lower Bengal, the Punjab, Japan,
British Columbia. In the maps of Africa and Hast Africa,
some additions have been made upon the already printed
copies, to embody more recent discoveries; but it has not
been possible to make them quite perfect.

The letterpress, of which General Lake wrote or drafted
about two-thirds, has been completed from various sources.
Special mention should be made of the valuable assistance
rendered by R. N. Cust, Hsq., late of the Bengal Civil Service,
in the preparation of the Map and Chart of Indian Languages,
and the accompanying article.

This Atlas, being designed to illustrate the Missions of the
Church Missionary Society, has always been limited in its
scope to the countries in which the Society’s operations are
carried on. Several fields occupied by other Missions there-
fore find no place in it, among which South Africa and Poly-
nesia may be especially mentioned. And in the maps of those
fields in which both the C.M.S. and other Societies are at work,
the C.M.S. stations only, in accordance with the precedent of
previous editions, are specially noted by red marks. In the
letterpress, however, the work of other Missions is not ignored,
especially where it is, or has been, carried on in immediate
PREFACE. vil

contiguity with that of the C.M.S., e9., the 8.P.G. Mission
in Tinnevelly, that of the London Society in. Madagascar,
that of the Wesleyans in West Africa and New Zealand,
the Basle Mission on the Gold Coast, the various agencies
on the Hast Coast of Africa, the American Missions in
Turkey, North India, Japan, &c.

It is unnecessary to introduce this New Edition with any
reference to the main purpose of the Atlas, viz., to provide the
friends of the Society with a hand-book to its mission-fields,
and particularly to supply information which can be used at
meetings on its behalf. Attention may, however, be directed
to an interesting paper entitled Ad Clerwm, with the signature
W. K., which appeared in the first edition, and which is now
reprinted on the pages next following.

The wonderfully rapid opening up of fields long closed is
illustrated by what has occurred even in the two years during
which this edition has been in course of production. As men-
tioned above, the Map of Africa is already imperfect. One or
two recent stations on the Niger, in Palestine, China, and
North-West America are not marked. The north-west frontier
line of British India, which appears in three of our maps, is
being pushed forward while we write. Scarcely a year passes
but God seems to be saying to us with reference to some part
of the world, “I have set before thee an open door.” It is
for us to enter in at these open doors, and thus, by preaching
the Gospel of the Kingdom as a witness unto all nations,
hasten His return whose right it is to reign.

But there still ‘‘ remaineth very much land to be possessed.”
May God set the stamp of His approval upon the Cuurcu
Missionary ATLAS by making it instrumental in stirring up
many of His servants to fresh zeal and self-denial for the
evangelization of the world!

Cuurcu Missionary Hovsr,
SALISBURY SQUARE,
January, 1879.
AD CLERUM.

 

(Reprinted from previous editions.)

 

In preparing this compilation, while it will be found, we hope, useful as a
book of reference to the general reader in studying the Missionary subject,
special attention has been directed to the Parochial Clergy and others, who
may be willing to qualify themselves to aid the cause of the Church Missio-
nary Society by their periodical and occasional advocacy at Sermons and
Meetings. It may without presumption be repeated, that no parochial
organization is complete till it embraces a Parochial Missionary Association,
or Branch Association, with monthly, quarterly, or at least half-yearly
Meetings, to which the people are periodically gathered, not by the allurement
of a stranger’s voice, or for the sake of the transient excitement of an annual
appeal, but by the regular ministrations of their own Pastors, who thus lead
them to take a permanent and intelligent interest in the progress of the Gos-
pel throughout the world.

Those who have not thrown themselves practically into the working out of
such a system are little aware of the many attractions it presents, and the
many incidental blessings it brings with it to a parish. A Missionary
Association, thus sustained, weaves a bond of friendly and affectionate inter-
course between the Clergyman and his Parishioners, which nothing else can
supply. Nothing quickens harmony among a people like keeping steadily
before them a great object of common interest to enlist their feelings and
energies. This Missionary object, too, has a peculiar charm for the young,
in whom imagination is vivid and active, and who are often enabled to look
back in maturer years to emotions of religious interest first awakened in their
hearts when listening to narratives of the need or the power of the Gospel
amongst civilized or barbarous heathen. To the pious poor, also, it is a boon
not to be overrated: for it at once elevates them from the position of reci-
pients of alms into the dignity of givers ; brings home forcibly to their minds
the contrast of their many privileges compared with those who are sitting in
pagan darkness ; wonderfully widens the circle of their knowledge and their
sympathies ; and often elicits from them such instances of simple faith and
homely self-denial as speak volumes to their Pastor’s heart.

Above all, what is the narrative of Missionary triumphs but the testimony
of the power and presence of the Lord Jesus Christ? The journals of
Missionary life—what are they but modern Acts of Apostles ? The subject-
matter, the chequered experience, the varying results of the preached Gospel,
are found alike in the ancient and in the modern record, and demonstrate that
what Christianity was then, Christianity is now. When single detached
illustrations are adduced to show how the atheistic Buddhist, the impure and
idolatrous Brahmin, the proud Mohammedan fatalist, the cannibal Maori, the
ignorant and sensual Negro, all of them equally find the Missionary’s message
to be the power of God unto salvation—what cheering proofs of the
unimpaired energy of our holy religion ; what evidences of the Divine origin
and all-comprehensive character of the Gospel remedy, suited to every grade
of civilization and every type of mind, and powerful to overthrow every other
form of worship with which it is brought into contact ; what grounds for
appeal to the consciences of those who are unwilling to admit its claims to
their own obedience or its adaptation to their own wants! And if prayer for
Missions be added to these Meetings for information—and surely without such
prayer the most important part of the work is left undone—how wonderfully

do such intercessions enlarge the heart, teaching it to embrace all the woes of
A
2 AD CLERUM.

fallen humanity, filling it with that Christ-like spirit which yearns to bring
all mankind to God ! é ;

Missionary enterprise, too, is the symbol of Christian charity. No motive
of self-interest awakens it ; no hope of future gain keeps it alive. It is the
-fruitful parent of home efforts for the spiritual good of neighbours and depen-
dents. No flock that isimbued with the Missionary spirit will be deaf to any
appeal of Christian philanthropy ; and it has in it the seed of blessing to him
that gives as well as to them that receive.

And who is obviously the person on whom naturally devolves the duty of
evoking and fostering this Missionary spirit, if not the Pastor of the flock ?
Surely on his shoulder must the burden, if it be such, be laid, and_the
thought cannot be allowed that he will refuse to bear it. If the great Mis-
sionary subject, kept steadily before a parish, be all, in its reflex effects, that
experience proves it to be—cementing the pastoral relation, appealing to the
young, elevating the poor, developing the habit of Christian unselfishness—it
is asked respectfully, how can any be satisfied to leave it untouched, or to
commit it to the hands ofa stranger at his single annual visit ? Such results
as have just been indicated can only be attained by the regular, stated, perio-
dical Meetings, at comparatively brief intervals, which are now commended
afresh to the attention of the Parochial Clergy. Let it not be thought that
we do not remember how arduous are the labours of a parish Pastor in the
present day ; but we maintain that these periodical Missionary Meetings will
lighten and sweeten his toils, and prove a means of getting at his people’s
hearts which he will not readily forego when he has once essayed them.

No doubt many are deterred from undertaking such Meetings by a fear that
it will be difficult to maintain the interest of them over along period. Butin
order to this, two things only are necessary—to love the subject,and to know
it—a full heart and a full head. For the want of these, Missionary Meetings
may become meagre and disappointing. But where there is not merely that
love for the glory of Christ in the salvation of men’s souls, which supplies the
best qualification fora single or occasional exhortation to the work of aiding
Missions, but also an acquaintance with current details of their present pro-
gress, there need be no fear of flagging interest. The love for Christ’s glory
is not ours to give ; but it is to facilitate the other requisite for a successful
advocate of Missions that the following pages have been compiled. This
Atlas will not supersede the necessity of the perusal of the Society’s publica-
tions (see p. 4), but it will enable the reader to take them up at any point and
pursue their study without impediment, the main past facts being brought
before him in a small compass, and allusions thus explained which would
otherwise embarrass him.

May it please God, who “ will have all men to be saved and to come to a
knowledge of the truth,” to use these pages to the quickening of interest and
exertion in that great enterprise which seems to be the special work set before
the Christian Church of our own day and generation !

W. XK.
 

 

 

 

 

 

 

  

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

    
      
  

  
    

  
     
    

   
     
 
 
   
   
   
 
 
 
  

 

 
   

 

        
  

    

  

 

 

 

 

 

 

 

 

AD, Chronological Chart of the Progress of the Church Missionarp Society.
Authorized Version of THE BIBLE J6/I. |
co oe feat Pref ved corporation” 1649; freshly 126 Eee re loyal, Charts faz ee Hon. R. Boyle, ae
Ee : RA 1
1701) SP. founded. 1706 Fisganbaly & Pluischo ay sprees odin Zieganbalg died. 1719. iS !
1728 S.PCK. ‘adopted Dank Maaces i Stole ix!
1732-3\| Moravian Missions commenced. to N. eae, plaves at StThomas & to Pcie & in 1736 to Hottentots, nm. !
1769 | Wesleyan Missions co: a "817 We LMS oe Tae Con! BPM (Nova S. ix
1792|| Baptise Mes. founded 703 Carey arrived in Indigo 1793 BELEGF Quabes Fended (Nre tia! Pa
1795|| London M.S. founded. os rst
1796 || Scottish M.S. founded. 1 '
1797|| Netherlands M.S. founded. 1798 Swartz died aged. 72. ' $ i>
1799]| Religious T.5S. founded. = =
L
MISSION Raceiven Te SOLIS Ne[cLeRcy LABOURERS|| SCHOLARS |! commu fisdea'e 3 =
[FOUNDED nic SouRcES|associaT™=| | S24 for fet] |TOT ALIN ATIVE TOTA 1 femaues NICANTS | igeions Ss ff
+
Z [] IL | ms founded. April =
Ff ont ft ft fT tf etches re
i- SS 7a fee ee a ee ee {3
| 373}
7 - po eerie oY =
1804) WeAFRICA.|] GUA] | | 4 | 2 | a . 7 BIBLE SOCIETY FOUNDED. a
1805 | 1682 foal Ea — { Tt “So
1806 —_|L 2460; tl se fy AS 122
wo7|| si], So7a| ssl 5 5 = | Morrison arrived in China) OG |B | >
1808 || 1849 ||) 4 4 T A LONDON JEWS’ SOCIETY FOUNDED. : |
1809]|| | 2331 a Bt Bh eee a N.Zealand Mission decided on. 2 _|s |
1810 2467 3-4, i 6 ||, 3s] 3 I|_ = |[American Board of Missions. |S |=
18it|| 2476| —i||_ail 4] |g 42| 17 5 | S. =
1812 2401 ail 6| elo: : TS (Obra. |‘: “|
1813 | _ a2 3046 || 3] 6) | tu B Ji] 92) 38}! i_ TT - —— FORMATION rSessociar|
18/4] (S.48214,0 || 10.793] 4 7327 s| af Taft | | 5 | ybaslem S.
1815||{wanoia., || 16,643| | all J3| 21] 2i| 2o| || || 8 || Buchanand. | | |
1816 “|| 17,072 4\| 17 a1 _I|__34l _12\| 1003| __ || a Basle Seminary | Sierra Leone Roccupiad
1817 || 19,643| 15,423]| 20|| 17 43} 15|| 15 | —2il| Be 8
1818|| cevton. || 2/,6/6| 18,862]| 2|| 25 95| _55|| 3262| || oll “> | =o (SS =f
vai9]| sd] 27, 704) 24,174//3al| 26, || 123] ol] 5152] || r20]] 2 [antigua occupied as
1820||western invial! 30,062| 25,6841) 4/|| 34 20i|_134|| 6125| || 3/a||  |ffinnevelly ocapi®  [QY™
1821| | 31,149| 28,158|| 38|| 35| 2/| 2/7| 155|| 6846] = {{ age ef [= |= | |
1822||N.w.americall 32,975) 28, 135||40|| 36) 2|| 252| /84|| 99/6| » || 508|| 3 || 22s |
1823|| ———s||_ 32,226| 30,400||43||42| 2|| 286| 238\|12.31| 1347|| 689/92 || ge ee
a24||_—_—i|- 37,043| 32, 57/|| 42|| 38] 2|| 380| 3/3||/3.6/8| 2609|| 615) “~ |) SE ade le
y25|| || 43,492| 34,6/2||46|| 4/| 2]| 398| 32/||4.090| 2957|| 41/3 [|CMinsiwugn) SS [|
1826|| W.INDIES. || 43,528| 38,86/|| 51|| 52) 2|| 425| 344||/3,637| 2795|| 644)) & | Jamaica Egypt wand) EMalta} x occupied |
1827|| || 44, 13/| 36,972||54|| 52| 3|| 407| 334||13,447| 3086)| 646|| S$ ||BrGuiana S [Bend oO |
1828 42,094| 37,633|| 47/ 55\_1|| 442) 35//|/2.56/| 2364|| 750\| % Bee | >
1829 54,010| 45,184|| sill 46) || 260) 206/[12,4/9| 1686[ 1044|| 2 |[Syra Schools | FAbyésinian } QMission
1830|| — || 47,391] _41,639)| 54|| 53|_.|| 495] 390||14,79/| 2/60|| 105) a A
1831 47,839 |-39,66/|| 56|| 58| 4|| 550| 457\|/5,79!| 2340|| 107! ls]
1832 __ || 41,839] 34,875||48|| 50 4|| 609] 504||/6,88/| 2404|| 127/|| — [e
1833 __ || 48,375) 41,087|| 46|| 66) 4|| 620| 504|/18,3/8| 2495 1598||2 1053 Wilberforce, d.| =
1834|| | 51,207| 40,862||50|| 54| 4|| 56/|- 464||18,283) 2607) 1352| 17/5 “ST |
1635|_ | 66,909| 47,759||64|| 6/| 6|| 593| 487(|/8,36/| 2/50|| 889|| 2673|[AmerEpisc MS. |
1836 | 65,732| 52,093]| 64|| 73] 3||_597| 466||21648 2130|| 13/5|| 2622) ——
1837|| [s.aFricA] || 69,266] 54,2/0 | 81|| 75) 5|| 487) 3441 19,106) 2591|| 1514) 26H Nina Coumealoaa
1838 'g0,288| 6/,87/|| 95||84 5|| 54/| 375/|2/,59/| 2066|| 190/|| 3159) |Avakeung at Krishnagar Marsden d.aged 73.
1839 [67,771] 58,522|[95][92) 6|| 607] 434/[26,203] 4311] 2721/3535 ae] |
1840 __ || 96.48/| 81,687||95||104| 9 820) 643)|28849| 3049|| 3050|| 3765|| S19 |
184i) "|| 86.536 "69,242|/97|[1/12, 9|| 1/65| 986 ||35,396| 5900|| 4603|| 40/5|| Niger Cupeauar | rain a glMsoton
1842|| «||: 84,377| 71,986 |\107||1/7, 10|| 1353) 1179|| 41,335| 6324|| 6050|| 6444 See gato
1843 110,343| 78,628||92||110 10|| 1263| 1096 || 37,2/2| 5975|| 63/5|| 4756 - &
144 fEAWc* || 94,243| 75,30/||93||3) 9|| 1/87 i096 [3722 5608 6205 ||70,080|| Himalaya Midsion. =~ a
1845|| vorusa. || 94.445| 74,642|\100||125| 10|| 1265| 1109|| 36,721 5564|| 9628||10,624||SuT-F Burton d. = OS Combs
1846 91,746| 74,337||101|\127| 11 || 1394| 1233||38482) 621/||11,7/4||10,7/2| |= Sle el
1847 106,398| 77,923||100||124| 10|| 1435 1280 (23,693 *5053/(11,970||10,429 ar Se
1848 9/9801 75,353|\02|/39| 14] 148/| 1313|'26484|"5188||/3,010|| 93/3|lovene nov.sjfund Sertseiee S|!
1849 144,720| 76,201||104||/40| 15 || 1505 | 1336 |[28,316|"5378||!3,352|| 94/0||B™° of Viclorta and’ 4 Ruperts Land. _
1850|| sinou. || 94 400) 74,355|\106||/47) 15|| 1726| 1549|'32268|"5748\|/3,55/|| 9872) ene 6 [e=— 4]
1851|| PANJAB. ||/0/,896| 80,753 sori 23|| 1755 | 1577 |{33,137|*5995||14,154||10,356|| | [5 ~ 90
1852 107,699| 79,173 ||1/0||/62| 23|| /832| 1651 ||33,157|*7066||15,306||10,975|| BP of Sierra Leone. |
1853 ltd, 148| 87,478 ||116||/72| 22]| 1916] 17/7 ([38.83/|*7662||/6,772||/0,763|| | id if |
1854 __|[113,298| 86 952||18||/76| 24|| 1902| 1706 |f35,868|*8130\|17,152||10,6/7|| BP of Mauritius, |S
1a55|| ———i||s07, 343| 85,748||122\|189| 29/| 1978| 1767 ||40,568| *9273)|17,909||16,9/7||Peshawar, ocd | a
1856|| Maveitivs.|j//5,208| 90,321||/29]|202| 30|| 2093| 1879||33,383) “8115 ||18,725||12,574|| Multan, occupied - aly
1857\{nisea® _|[/23,174, 95,971 ||136||218 46|| 2/54) 1920|(34,554| *8046|/18,787||13,000|| |
1858 155,484| 101,7741|138||227|47|| 2367 30,097] *6406||/8.433|| 9000 a
146,376 (115,219 ||/44] | 2397 26,580) ” 18,613 ||! Special Fund for olndia 124287
1860 145,629] 109,249 ||146||236 59 || 2359| 2/23||'27,088| “6739|//9828| 18, 000]| Special Fund for, Windia. | 13,576 oe
1861 _||/29,182|103,983||/48||258| 66 || 24/9) 2/16 ||30 579| * 7211||21,464]|20,000 |Special Fund for ‘olndia | 4382
1862 139, 481|106,485||/47|266| 71 || 24/4| 2180||30080 "7191||21,261||80.000]| Specal Fund for india | 2583. [ze
1863||mavacascar||/3/, 2/7| 99,607||/40||270|68 || 233/| 2111||26420| *6544||/8,110||20,.000|| Special Fund fon India | 2177
(34, 247|103,677||/44||267|69|| 2336| 2/07|| 26628] 6820/(17,783||20,.000|| Steir DDlstNagn ey ne Jung 29

 

 

141,176 |104, 529||/48||280| 79 || 2435| 2201||'30,270| *6931||18,124| |20,000 Spades turd fl India | 2712
146,208] 113,899)|154||276| 86|| 2/28| 1909||'31,22/| *6735||/4,339 || 20 x is
16 ,037||154||277| 87 || 2/32) 19/7||'33,485| *7269||/4.762||2
157,288|121,299 36,529] *
155, 194| 118,570 2117 ||'36,922| *
141,828 | 114,916 \\/56||3/7\1/4|| 2/91) 1961 ||"39.328) “7794
165,918 |121,692||157||328125 || 2048| 18/9 || 41,941| 8350
153,697 |113, 66 ||153||330//3/|| 2387| 2262||42505|10,029||20475||20,000
156, 440 | (25,580 ||153||352//48|| 2589 | 2359 ||45,782 |10,659||21,222||20,000
5 __|| 196, 525 |/27, 721 |157 |368)/61|| 2632 | 2425 ||48,962 | 10,227||22,555 |20,000|
1875||_ PERSIA ||/75, 836 | /3/,663 ||/63||360|/59|| 273/ | 2530 ||47,396 | //,357 ||24,647 ||20,000
1876 || “ASEREM ||189, 457 | 133, 850 ||/7/|\389\/8/|| 283/ 2623 ||50,824 | //, 545 || 24 588||20,000

 

 

 

 

  
   
  

  
 
   
     
  
 

 

   

   

 

  
 

 

 

 

 

 

| [Deficiency Fund] —F 14008.

Special Funi japan &e.. 5
Consecration of Bo North China, Moosonied:Dec. 13]

H. Venn, d. Jan), 13.

Bishop of Aihab4zce Wa
Yank Band # Sstgc oneecrated May ee

India Famine fund £996
Special Fund fork.& Central Africa # 5595 PishopMylne|
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Se aiae Returns. ‘Retinal Totals.

The Society has withdrawn trom 77 Stations, or more, some ot which have been added to Parochial Establishments in the West Indies: some in 1862 trans
ferred to the Native Church in Sierra Leone, comprising altogether 10 Native Clergy, 4356 Communicants and 12,866 Scholars
THE CHURCH MISSIONARY SOCIETY.

 

Tue Chronological Chart of the Progress of the Church Missionary Society
which accompanies this article, as it has done in previous editions of the
Atlas, has for its first date that of the Authorized Version of the Bible, 1611.
Nothing could be more appropriate, considering the pre-eminent place which
the English Bible has occupied as a missionary agent, both in virtue of its
own influence upon the hearts of millions, and as having been the basis of so
many translations of the Word of God into the languages of the world.

But the Reformed Churches, occupied as they were in a struggle for exis-
tence, and also, alas! in disputes one with another, were long before they
learned to use the open Bible for the evangelization of the nations, and were
far behind the unreformed Church of Rome in their missionary zeal. Rome,
indeed, may be said, by the Jesuit Missions in Asia and South America, to
have (in Canning’s famous phrase) “called a new world into existence to
redress the balance of the old.” The first signs of awakening in Protestant
Christendom were the establishment successively of the “Society for the
Promotion of the Gospel in New England” in 1649 (revived in 1661), the
Society for Promoting Christian Knowledge in 1698, and the Society for the
Propagation of the Gospel in Foreign Parts in 1701. But none of these con-
templated Missions in our modern sense of the word ; and the honour of
sending out the first Protestant missionaries to the heathen belongs to
Frederick IV. of Denmark, under whose auspices Ziegenbalg and Plutscho
sailed for India in 1706. This Danish Mission was adopted by the §.P.C.K.
in 1728, and continued under that Society for just a century, until its transfer
to the S.P.G. in 1828; the missionaries being all Lutherans from Germany
or Denmark, of whom C. F. Swartz was the most eminent.

In the meanwhile the Moravians had begun their noble work in Greenland
and elsewhere, and Eliot and Brainerd had laboured with great self-devotion
among the Red Indians. In 1787 the first Colonial Bishopric, that of Nova
Scotia, was founded. In 1792 the Baptist Missionary Society was established;
in 1795 the London Missionary Society. The Wesleyans began earlier, but
their Society was not organized till 1817.

The founders of the Church Missionary Society felt that a fresh organiza-
tion was needed in connexion with the Church of England, which should not
confine its efforts to the British dominions, but aim at the evangelization of
the heathen generally ; especially as no English vlergyman had yet gone
forth as a missionary to either of the great continents of Africa and Asia.
Accordingly, on the 12th of April 1799, sixteen clergymen—W. T. Abdy,
E. Cuthbert. J. Davies, H. Foster, T. Fry, W. Goode, W. A. Gunn, R. Mid-
dleton, John Newton, J. W. Peers, R. Postlethwaite, Josiah Pratt, T. Shep-
herd, T. Scott, C. H. Terrot, and John Venn—met at the Castle and Faleon
in Aldersgate Street, and founded what was at first called The Society for
Missions to Africa and the East; a designation which was changed in 1812
to its present form, Tae Caurcu Missionary Society ror AFRICA AND THE
East. The new name was adopted to emphasize the character of the Society
as belonging to the Church of England; while at the same time the Thirty-
first of its Fundamental Laws requires that “a friendly intercourse shall be
maintained with other Protestant Societies engaged in the same benevolent
design of propagating the Gospel of Jesus Christ.” Among other active
promoters of the scheme, who were not present at the first meeting, were
Charles Simeon and William Wilberforce. The first President was Admiral
Lord Gambier.

The plan was submitted to the Archbishop of Canterbury and the Bishops
of London and Durham, the latter being the Chairman of the Committee for

a2
4 THE CHURCH MISSIONARY SOCIETY.

East-Indian Missions of the S.P.C.K. No answer was returned from any of
them for more than a year. At length Mr. Wilberforce, having written that
he had had an interview with the Archbishop, and that His Grace had ex-
pressed himself “in as favourable a way as could well be expected,” it was
resolved (August 4th, 1800), “ That in consequence of this answer from the
Metropolitan, the Committee do now proceed to their great design with all
the activity possible.” The Metropolitan and the Diocesan were both removed
by death before the proceedings of the Society had assumed an important
character ; but the Bishop of Durham, Dr. Barrington, who lived till 1827,
and had therefore an opportunity of observing the progress made in Africa,
India, and New Zealand, subsequently presented liberal donations to the
funds, and in death testified his approbation by a bequest of £500.

Fifteen years, however, elapsed before the Society received any episcopal

sanction. The first prelates who jomed were Bishop Ryder of Gloucester,
and Bishop Bathurst of Norwich, in 1815. A few others, at long intervals,
added their names ; and in 1840 there were nine English Bishops on the list.
In 1841 the Archbishop of Canterbury (Dr. Howley) and the Bishop of London
(Dr. Blomfield), after a full communication with the Committee on the princi-
ples and practice of the Society, united themselves with it, upon provision
being made for the settlement of ecclesiastical questions which might arise,
and which were not otherwise provided for in the fundamental laws and
regulations of the Society. They were immediately followed by the Arch-
bishop of York (Dr. Harcourt) and eight other English Bishops. The list
for 1878 comprises the four Archbishops and twenty-seven English and forty-
two Irish, Suffragan, and Colonial Bishops.

It may here be observed that the Society has had a considerable share in
the extension of the English Episcopate abroad. It contributed materially to
obtain the establishment of the Bishoprie of Calcutta, by engaging Dr. Clau-
dius Buchanan to prepare his important work on the necessity for such a step,
and by circulating that work in influential quarters. Several Bishoprics in
North-West America, West Africa, China, and New Zealand, have been
founded at the instance of the Society, and in many cases supported by its
funds.

The most serious obstacle to the early progress of the Society was the
difficulty of obtaining missionaries. At the end of the third year the Com-
mittee felt themselves obliged, like the S.P.C.K., to look to Protestant Ger-
many for agents, and to employ ministers of the Lutheran Church. Twenty
out of the first twenty-seven men sent forth were Germans, and of these, all
who were ordained were in Lutheran orders. The first two English clergy-
men, the Rev. W. Greenwood and the Rev. T. Norton, went out in 1815.

Up to 1825, the Society sent forth ninety-six agents. Of these thirty-two
were English clergymen, four of them University men. Of the remainder,
twenty-eight were in Lutheran orders, having been trained in the Missionary
Seminaries at Berlin and Basle; and thirty-six were lay agents. Iu the
year 1825 the Society opened an Institution at Islington for the purpose of
training up young men for the office of missionaries by a sound education in
science, classical learning, and theology. From this College 430 men have
gone forth into the Mission-field, of whom 380 have been ordained, while the
remainder have done gcod service as lay agents. Successive Bishops of
London have borne testimony to the proficiency of the young men sent to
them from Islington for Holy Orders. At the annual meeting of the City of
London Auxiliary, held at the Mansion House, November 2, 1841, when
Bishop Blomfield declared himself ‘a zealous member of the Society,” he
stated that he could not desire to see young men better prepared, humanly
speaking, and so far as he was capable of judging, for the duty and task
which they had undertaken. And at a recent London ordination, Christmas,
1876, one of the Society’s students, having passed the best examination, was
appointed to read the Gospel.
THE CHURCH MISSIONARY SOCIETY. 5

The Society has also sent forth 126 graduates of the Universities.

The total number of European missionaries sent out by the Society up to
the end of 1878 excecds 800. This number includes trained teachers, but
not artisans, nor some seventy-one female teachers, nor the wives of mis-
sionaries, many of whom have done such excellent service. ‘The number of
ordained Europeans at work at any one time has continually increased, as the
following figures will show :—1808, 4; 1818, 25; 1828, 54; 1838, 79;
1848, 125; 1858, 180; 1868, 192 ; 1878, 203.

Fourteen Missionaries of the Society have been raised to the Episcopate :
Gobat (Jerusalem) ; Weeks and Bowen (Sierra Leone); W. Williams
(Waiapu); Hadfield (Wellington); G. Smith and Burdon (Victoria, Hong
Kong) ; Russell (North China) ; Royston (Mauritius) ; Horden (Moosonee) ;
Bompas (Athabasca); Sargent (Suffragan to Bishop of Madras) ; Stuart
(Waiapu) ; French (Lahore). Also eighteen to the office of Archdeacon.

Up to the end of 1878, 293 Native and country-born clergy have been
ordained under the auspices of the Church Missionary Society, and one of
these (Bishop Crowther) has been raised to the Episcopate. These have
been raised up in the different Mission-fields as follows :—India, 146; Africa
and West Indies, 64; New Zealand, 36 ; North-West America, 18 ; Ceylon,
15; China, 11; Palestine, 3; total, 293. They have been gathered in from
a great variety of races and creeds, from the most degraded as well as from
higher stages of civilization, and speaking a great number of different lan-
guages. The natives of India comprise two Parsees, six Mohammedans,
several Syrian Christians of Travancore, an increasing number of Native
Christians in the second generation, with a majority of Hindus or members
of the aboriginal races of India. Among the Hindus are several Brahmins,
thus giving the best practical answer to Sir William Jones, saying that
nothing short of a miracle would convert a Brahmin. Some of these Native
ministers have, after faithful service, entered into their rest; but 196 are still
labouring in connexion with the Society (of whom 185 are pure Natives),—
besides several Africans now working independently, most of them as pastors
in the Sierra Leone Native Church. The growth of the Native Ministry of
late years will be seen from the following figures :—In 1808, none ; 1818
none; 1828, 2; 1838, 5; 1848, 14; 1858, 47; 1868, 90; 1878, 181.
Fifteen have been ordained since the last returns were made up.

The following is a list of the Mission-fields in which the Society labours,
or has laboured. The names of those that have, from various causes, been
given up are in italics :—

A¥FRICA— India (contd.)— Tue Inpian Ockan—
West Africa . - 1804 Krishnagar - 1834 Mauritius. - 1856
Sierra Leone . 1816 Punjab. - 1852 Madagascar . - 1860
Yoruba. . . 1845 Jubbulpore . 1854 Seychelles. . 1875
Niger . 3 - 1857 Oudh. 5 - 1858
East Africa « « 1844 Santal Mission . 1858 | Curna—
Revived 1874 Kashmir . - 1863 Shanghai. - 1845
Nyanza Mission . 1876 Weatern India— aera » «+ 1848
Bombay . . 1820 aie
MEDITERRANEAN— Decsan 1832 Hong Kong . . 1862
Malta . é . 1815 Sindh : * Isso Peking . é - 1863
Constantinople . 1819 i ;
Re-ocewpied 1858 South India . - 1814 | Japan. ‘ . 1869
Egypt . ‘ . 1826 Madras. - 1816
Greece . 7 - 1828 Travancore . 1816 | New ZEALAND . - 1814
Abyssinia . . 1829 Tinnevelly . 1820
Smyrna . - 1830 Telugu Mission. 1841 | AmErica—
Palestine . - 1851 North-West America—
Cryton— Red River . - 1823
Persia. .  . 1875 Kandy . é . 1818 Hudson’s Bay . 1851
Jaffma . ‘ . 1818 Saskatchewan . 1852
Inp1a— Cotta, &e  . - 1822 Athabasca. - 1858
North India (Agra) 1813 Colombo . 1850 West Indies . - 1826
Calcutta . 1816 Tamil Cooly Mis. British Guiana . 1827
Benares . - 1817 sion . i 1855 North Pacific . 1857

 

 
6 THE CHURCH MISSIONARY SOCIETY.

The following table, condensed from the Annual Report of 1877—8, shows
the last complete returns from the Missions, at the-end of 1877 :—

 

 

 

 

 

4 p Baptisms in
aa ae: °187.
& |e | < 2 q ad
5B | Sek] & £ 3 4
a |o] 3 < Ba q
O35 Be a4 3
qd Ac 3S a oO . sae
ga [a5] 2] 4 og q . gd ad q
& |fe} eal) ¢ ge & 3 ‘sg 3
elgele| a| 493 |2f]2i/4|2) 3
alz |a| 2 a 3 < 8 a B
West Africa 5 3, 4 16 2,148 842 5 Si 4 847
Yoruba 5] 13] 1 67 5,845 | 2,024) 202} 207 29; 1,488
Niger a} IO) J 14 901 201 49 48 7 235
East Africa, 3/—| 8 10 450 44 15 30 3 135
Nyanza L)=—=) ot — _ a _— = ae —
Palestine . 7 3} 1 30 1,110 227; — 44. 21 870
Persia : 1;—|— 8 125 35} — 6 2 182
Western India .| 13 5| 4 74, 1,188 469 33 val 30} 1,756
North India 56 | 20) 16 566 | 12,970] 2,995 158| 675 333 | 15,870
South India 36 | 71) 71|1,077 | 66,513| 13,924/ 1,153] 2,320] 725] 23,295
Ceylon 14} 10; 38] 380 6,037] 1,446 132 166; 255} 9,571
Mauritius . 6 2) — 22 1,201 245 103 50 10 452
China 18 8] 3 155 3,216} 1,218 350 96 37 778
Japan a 7\—|— 15 88 30 18 3 3 14
New Zealand 15 | 24) 1] 214] 10,315) 1,956 17| 417}. 15 554
N. W. America.| 13 | 12; 1 46 10,472} 1,424 53 340 21 838
North Pacific 3) — 2 11 1,150} — 67 64 4 260
203 | 181] 56 | 2,705 | 123,724) 27,080] 2,355 | 4,618] 1,499 57,145

 

 

 

 

 

 

 

 

 

 

 

 

 

The “European Clergy” include those at home on sick-leave, &e. The figures for Sierra
Leone are exclusive of the independent Native Church, in which there are 13 clergy, 12,400
Christians, and 3,400 scholars.

The Chronological Chart does not show the yearly growth in the number
of “Native Christian Adherents”—which term includes all who are baptized,
and also such as are candidates for baptism— because until recent years it was
the custom only to return the numbers of the communicants in each Mission.
But Mr. Venn said in 1865, “A large induction of facts will show that for
every communicant there will be on an average five or six Native converts,
including baptized children, and five times the number of heathen brought
under the sound of the Gospel and made acquainted with its leading facts.”

It must also be observed that the returns of later years do not include
many (about eighty) stations from which the Society has withdrawn, chiefly
transferred to the Native Church of Sierra Leone, or added to Parochial
Establishments in the West Indies, containing at the time of transfer 13
Native clergy, 5000 communicants, and 13,450 scholars.

The progress of the funds year by year placed at the disposal of the
Society by the liberality of English Christians also deserves notice. The
amount received in the first year was £911. Thirteen years later it had only
risen to £3046. In 1814, the system of Local Associations, then recently
started, began to bear fruit, and the receipts sprang up to £10,793. They
then rose steadily, but not without fluctuations ; and though the £100,000
was attained in 1843, it was not permanently passed till 1851. The Special
Fund, raised after the Indian Mutiny, largely increased the amount for a year
or two, but, for some fifteen years after that, the progress was very slow,
and in 1872-3 it had only reached £156,440. The following year the large sum
of £196,525 was received, being an advance of £40,000. This was not at
once permanently maintained ; but in the year ending 31st March, 1878, the
total was £204,055. Of this amount £16,207 was from legacies ; £44,156
from benefactions, subscriptions, &¢., paid direct to the Parent Society ; and
THE CHURCH MISSIONARY SOCIETY. 7

£148,695 from Associations. It is these Auxiliaries throughout the country
that are the life of the Society. Its existence depends upon the contributions
of the many thousands of its friends in many forms—by collections after ser-
mons and meetings; by weekly, monthly, or yearly subscriptions ; by occa-
sional thankofferings ; by the pence and farthings of the children ; and by
the proceeds of fancy sales, working parties, missionary boxes, &c. Every
individual giver has a real and important share in the work.

The figures here given do not include Special Funds, which of late years
have formed an important item in the Society’s accounts. Thus in the five
years ending March 31st, 1878, no less than £62,000 was received for various
Special Funds, including £23,000 for East and Central Africa, £17,600 for
Indian Famine Relief, and £12,000 for the Henry Venn Native Church Fund.
Nor, further, do they include large special gifts of investments for various
purposes, among which, during the same five years, there was one of £20,000,
one of £22,000, and one of £35,000. Nor, yet again, do they include large
sums raised by the missionaries among friends at home or from English officers
and civilians in the mission field, particularly in India. Nor yet the contri-
butions of the Native Christians towards their own Church Funds. Still less,
Government grants to schools in India, and other miscellaneous receipts on
the spot. It is important to bear this in mind when the income of the
Church Missionary Society is compared with those of other Societies whose
receipts are stated on a more inclusive principle.

This brief sketch of the history of the Church Missionary Society would
be very incomplete if reference were not made to some of the good men
now gone to their rest, who, while holding the office of Secretary, were
enabled by God’s blessing largely to advance its interests. The first Secre-
tary, the Rev. Thomas Scott, the Commentator, only held office till the 6th
December, 1802; but he struck a key-note with which all the subsequent
operations of the Society have been in harmony, when he declared “that it
was their duty to go forward, expecting that their difficulties would be removed
in proportion as it was necessary that they should be removed.” His successor
was the Rev. Josiah Pratt, a man eminently fitted for working out great
principles in detail, and whose wise and vigorous understanding has left its
mark upon every department of the work. During his tenure of office, extending
from the close of 1802 to April 23, 1824, Mr. Pratt had the satisfaction of
seeing Missions commenced in West Africa, New Zealand, North, South, and
West India, Ceylon, the Mediterranean, and North-West America. In 1815
his hands were strengthened by the appointment of the Rev. Edward Bicker-
steth to the Secretariat, in which, for fifteen years, he laboured with no
ordinary zeal and devotion. His visit to West Africa in 1815 marked an
important era in the history of that Mission, and by communicating to others
the missionary ardour which animated himself, he did much for the extension
throughout England of local Church Missionary Associations, among which
the important one at Norwich is specially identified with his name. As
vacancies occurred from time to time, qualified men were raised up to fill them,
and among several others equally deserving honourable mention may be singled
out the Rev. W. Jowett, Fellow of St. John’s College, Cambridge, because,
before joining the Secretariat in 1832, he had given the prime of his life to
foreign service in the Mediterranean Mission. He was the first candidate from
our Universities who had sought for missionary employment under the auspices
of the Church Missionary Society, and dating from 1815, when he was first
sent to Malta, up to 1840, when he resigned the office of Secretary, he had
laboured in connexion with the Society for a quarter of a century.

To the Rev. Henry Venn, however, who was appointed Honorary Secre-
tary on the 5th of October, 1841, was reserved the privilege of witnessing,
during thirty-one years’ tenure of office, the expansion and consolidation of
the work ona scale far exceeding that of the most favoured of his predecessors.
The work in Africa, India, North-West America, and other countries pre-
8 THE CHURCH MISSIONARY SOCIETY.

viously occupied, was not only very largely developed, but the important
empires of China and Japan were added to the Society’s Mission-fields. At
the time of his assuming office, 117 clergymen were employed, of whom only
ten were Natives; while at the close of his laborious career there were
352 clergymen, of whom 148 were Natives. In the same interval the
average annual income of the Society had risen from £57,279 to £154,615,
and the communicants in the Missions abroad had increased from 6050 to up-
wards of 25,000, including the communicants of the Sierra Leone Native Church.
This period was further marked by the organization of Native Churches in
Sierra Leone, Tinnevelly, Travancore, and in other places, so as gradually to
prepare them for becoming independent of foreign aid. Much more might be
added regarding Mr. Venn’s abundant labours, but enough has been said to
show that, under God, he was enabled, at a critical time in the history of the
world and of the Church, to do a great work in the extension of the kingdom
of God upon earth. The light in which Mr. Venn regarded the success with
which it had pleased God to bless the efforts of himself, and of those associated
with him, may be gathered from the following extract from the last letter
addressed by him to the Committee, and this extract may suitably close this
notice of the Church Missionary Society :—

“ Many able and excellent men have shared with me the office of Secretary,
and it would be impossible, even if it were desirable, to assign the merit of
any part of this vast work to any individual agent. The President, Com-
mittee, and Officers of the Society, together with a large company of volun-
tary agents, including deputations to meetings, and weekly collectors, and
every subscriber, are united through the providence of God for carrying out
His purposes of mercy to a dark world. No one can say of another, ‘I have
no need of thee.’ No one can take credit for the success which God has been
pleased to assign to the work., It is my solemn conviction, before God, that
all throughout this vast agency have striven to do the work which He has
assigned them, and that he who prays much and exercises the most simple
faith may be found at the last day to have done as much towards the accom-
plishment of great objects as those who consult together, or transact corre-
spondence, or pen the Instructions to Missionaries. Let us, then, as each
agent drops out of notice, give glory to God for the dispensation of His grace,
and, closing the individual account, leave the estimate of his work till ‘the
day shall declare it !’ ”

PRESIDENTS OF THE SocIETY. Rev. John Chapman. » 1854—1862
i Charles Graham, Esq. . - 1854—1855
(No President for the first ten years.) Colonel Michusl Dawes. 1859 —1866
Admiral Lord Gambier . + 1810—1832 | Rey. Robert Long . 1863—1865
(Vacant) . . . . 1833—1834 | Rev. Christopher 0. Fenn | 1864—
Earl of Chichester.  . . 1835— Major-General C. A. Browne. 1865—1866
Rev. John Mee : . 1866—1869
SECRETARIES OF THE Society. Edward Hutchinson, Esq. + 1866—
Rev. John Barton . rs 1870—1871
Rev. Thomas Scott  . . 1799—1802 | Major-General Edward Lake. 1870—1876
Rev. Josiah Pratt . + 1802—1824 | poy, Honry Wright 1872—
Rev. Edward Bickersteth . 1815—1830 | Rey. William Gray ” i874
Dandeson Coates, Esq. . . 1824—1845 .
Rev. T. Bartlett . . - 1825
Rev. T. Woodroffe . é . 1826—1832 PRINCIPALS OF THE CHURCH MISSIONARY
Rev. William Jowett . . 1832—1840 CoLLEGE.
Rev. Thomas Vores . . 1839—1841
Rey. Richard Davies. - 1841—1848 | Rev. J. Norman Pearson - 1825—1838
Rey. Henry Venn . , + 1841—1872 | Rev. C. F. Childe . ‘ - 1839—1858
Major Hector Straith . » 1846—1859 | Rev. Thomas Green . + 1858—1870
Rev. John Tucker . - » 1848—1852 | Rev. A. H. Frost . is . 1870—1874
Rey. William Knight . . 1851—1862 |] Rev. W. H. Barlow : - 1875—

 
MAP SHE}

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“THE FIELD IS THE WORLD.”

 

TueE whole world is spread before the Church of Christ as the field of its
labours. No narrower limit is permitted by the Saviour’s parting com-
mand, “ Go ye therefore, and teach all nations,’ ’—“ Go ye into all the world,
and preach the Gospel to every creature.” ‘This Gospel of the Kingdom
shall be preached in all the world as a witness unto all nations.”

The Christian Church contemplates all men as fallen sinners—‘‘ There is
no difference : for all have sinned” (Rom. iii. 22, 23). And all as comprised
in the redemption of Christ—‘ He is the propitiation for our sins, and not
for ours only, but also for the sins of the whole world” (1 John ii. 2). For
God “hath made of one blood all nations of men for to dwell on all the face
of the earth;” and now that a redemption has been effected for them, He
*commandeth all men everywhere to repent” (Acts xvii. 26, 30).

But this oneness of natural state before God and oneness as objects of His
all-pitying love must not lead us to overlook the deep and wide differences
between the different races and families of mankind. Success in missionary
effort depends to a large extent, humanly speaking, upon our recognizing
these differences and forming our plans accordingly. It has pleased God,
not only to use human instrumentality for the conveyance of His messages to
men, but to permit the extension and the results of the work to be largely
affected by the varying circumstances of different peoples and countries, in
respect of race, language, religious belief, social customs, and political con-
dition ; and He overrules the events of history to the accomplishment of His
own purposes. A conspicuous example of this is afforded by the preparation
providentially made for the diffusion of Christianity in the first ages. The
existence of colonies of the Jewish Dispersion all over the East, the general
use of the Greek language in the Roman Empire, and the iron rule of Rome
itself, had an important influence in facilitating the rapid growth of the
Church. And in modern times, the wide extension of the British Empire and
British influence in all parts of the world has had a still greater influence in
opening fields of labour to Christian Missions. Thus, English colonies in
West and South Africa have formed the bases for some of the most successful
of modern missionary enterprises ; English rule in India, though at one time
a hindrance to the spread of the Gospel, now affords free access to a people
boasting of the most elaborate religious system in the world, and gives pro-
tection to converts from another system—Islam—which, where it holds the
secular power, opposes almost invincible obstacles to the progress of evan-
gelization ; while English influence (though in this case not always wielded
for the best objects) has in fact opened the door to the millions of China.
On the other hand, Mohammedan intolerance still sorely hinders Missionary
work in the East, and keeps Central Asia fast closed ; while Papal intolerance
still shuts the greater part of South America against the emissaries of a
purer faith, and surrounds their work with difficulties even in some European
countries.

But upon the political relations of the different countries and peoples of
the world it is unnecessary to dwell here. Nor need we enlarge on what are
known as the ethnological divisions of mankind, seeing that no accurate
classification has yet been agreed npon by the leading authorities, and that it
is quite uncertain whether all the groups usually enumerated— Aryan,
Semitic, Hamitic, Negro, Mongolian, Malay, Red Indian—or, if not all,
which, may be regarded ag primary divisions. It is more important to give
10 ‘‘THE FIELD 19 THE WORLD.”

some brief particulars of the classification of mankind linguistically and
religiously. : .

(1.) The linguistic divisions correspond roughly with the ethnological ;
and, indeed, language is one element in the determination of race distinctions.
But a more accurate method of arranging the languages of the world is to
group them morphologically, ée. according to their structure. In this
respect there are three great divisions, the monosyllabic or isolating, the
agglutinative, aud the inflexional. ;

The monosyllabic languages are those which consist simply of monosyllabic
roots, without any inflexions or affixes to express time or mood, person,
gender, or number. Chinese is the typical language of this class, which also
includes Siamese, and some other languages of the Indo-Chinese peninsula.

The agglutinative languages are those which form words derived from a
given root by siniply adding prefixes and suffixes to it, but without welding
them together by interchange of letters or otherwise ; so that the root itself
undergoes no change, and is distinguishable. This group comprises the
great majority of known languages, including most of the African tongues,
those of the Malay Archipelago, Polynesia, Japan ; the Dravidian group of
Southern India ; the Mongolian, Tartar, and Turkish tongues ; the Magyar,
Finnish, and Basque, in Europe ; and the languages of the American Indians,
To this class the name Turanian was formerly applied.

The inflexional languages are those in which the prefixes and suffixes,
modifying the meaning of the root, are welded with it into one word. Of
these there are two great divisions, the Aryan and the Semitic: the former
comprising the Indic, Iranic, Helienic, Italic, Keltic, Teutonic, Sclavonic,
and Lettic groups; and the latter, (1) the Semitic proper, viz., Hebrew,
Arabic, Amharic, &c., and (2) the Hamitic or ‘“Sub-Semitic,” viz., the
Ancient Egyptian and Coptic, and some modern languages of Northern and
Eastern Africa.

A simple illustration will explain the distinction between the three classes.
Take the word life. From it we derive Ife-long, lifeless, and lifelessness.
The first illustrates the monosyllabic class, each part of it, life and long, being
a complete word in itself. The other two illustrate the agglutinative class,
less and ness being not separable words, but merely suffixes. Less is separable,
indeed, in a sense ; and it shows how a real word becomes a mere suffix in
use ; but ness has no meaning by itself. Then, looking at live, lives, lived,
living, &c., we see the working of the inflexional system. This illustration is
not strictly accurate, because life is not itself a root, but a derived word.
Still, it will serve its immediate purpose of showing the distinction between
the three classes.

The number of languages in the world entirely depends upon where we
draw the line between a language and a dialect. Dr. Koelle’s Polyglotta
Africana compares one hundred African tongues, but many of these must
certainly rank only as dialects. So must a large proportion of the 700 and
upwards in Mr. Keith Johnston’s lately published work on Africa. A recent
and carefully drawn up list, by Mr. A. H. Keane (appended to his translation
of M. Hovelacque’s work on the Science of Language), gives 499 languages in
the world, of which 10 are monosyllabic, 161 inflexional, and all the rest
agglutinative. On the other hand the populations using the three kinds of
speech respectively are pretty nearly equal in number.

The British and Foreign Bible Society’s list of translations of the Scrip-
tures, or of parts of them, comprises 225 languayes and dialects, the majority
of which are distinct languages, and included in the list of 499 already
referred to.

(II.) Very widely different estimates have been made by the best authorities
respecting the distribution of the population of the world according to
religion. The following table, which embodies the results of the most recent
and trustworthy calculations, has been prepared by Mr. Keith Johnston
expressly for this Atlas :—
“THE FIELD 1S THE WORLD.” 11

 

In Aus-

 

. f In ‘
In Europe,| In Asia. In Africa, . tralia and Total.
America. Polynesia.
Jews . . . . 5,437,000 1,005,000 938,000 137,000 10,000 7,527,000
Mohammedans . . 6,974,000 | 112,739,000 | 50,416,000 gia ans 169,129,000
Hindus, including Abori-
ginal Races. ne 176,312,000 275,000 86,000 wee 176,673,000

Buddhists, Jains, Shin-
toos, Taouists, and
Followers of Coufu-
cius. 7 . aie 502,363,000 2,000 152,000 30,000 502,547,000

Religions not Specified,
and Miscellaneous

 

 

 

 

 

 

 

 

 

 

 

 

 

Sects . . . . 211,000 8,304,000 ere 166,000 295,000 8,976,000
Pagans . * . . 258,000 12,029,000 | 144,729,000 9,244,000 | 2,393,000 168,653,000
Total (Non-Christian) . | 11,880,000 | 812,752,000 | 196,360,000 | 9,785,000 | 2,728,000 | 1,033,505,000
Roman Catholics . _. | 150,223,000 | 1,429,000 669,000 | 37,540,000 | 454,000 | 190,315,000
Protestants . . .| 75,124,000 ,000 740,000 | 37,380,000 | 1,644,000 | 115,218,c00
Greek Church . . 71,588,000 6,370,000 bee hes ice 77,958,000
Armenians,Copts, Abys-

sinians, &c. Een 255,000 | 2,684,000 | 1,650,000 ds 7 4,589,000
Other Christians not

specified . 5 < 110,000 1,013,000 501,000 815,000 22,600 2,461,600
Total of Christians —. | 297,300,000 | 11,926,000 | 3,560,000 | 75,735,000 | 2,020,600 ~~ 390,541,600
Grand Total . . . | 309,180,000 | 824,678,000 | 199,920,000 | 85,520,000 | 4,748,600 | 1,424,046,600

 

 

The term “ Pagans” in this list, as distinct from Hindus, Buddhists, &c.,
is used to describe all who do not belong to one of the book-religions, t.¢., the
religions embodied in sacred writings. The most numerous class of Pagans is
that of the fetish-worshippers of Africa.

It appears from this table that, of the whole population of the globe, 60
per cent. are Heathen, 12 per cent. Mohammedan, and 273 per cent. Christian ;
but of the Christian division only two-sevenths are Protestant. That is to
say, Protestant Christendom comprises only one-twelfth of mankind.

The distribution of these different religions is roughly indicated by the
colouring of the accompanying Map of the World ; but only roughly, because,
(1) on so small a scale, the boundaries cannot be correctly defined ; (2) the
game area sometimes contains, as in the Turkish Empire, in India, in Northern
Central Africa, large populations professing different religions, which can but
partially be indicated by the bars of a different colour ; (38) the density of
population differs much in different areas: thus, the paganism of Australia,
or the Christianity of North-West America, occupies a much larger space on
the map than the Hinduism of India, although either of the former includes
but a few thousand souls, while the latter includes 176 millions.

It will be seen that the Table itself, carefully compiled as it is, fails to
show some important distinctions. Thus, the “ Aboriginal Races,” included
in one line with the “ Hindus,” ought properly to be reckoned among the
Pagans ; but it is not possible to separate them accurately, nor does the
Government Census of India attempt to do so. On the lowest calculation,
their numbers are five millions. Again, it is not satisfactory to class the Con-
fucianists and Taouists among the Buddhists ; but they cannot be separated,
for large numbers of the Chinese profess al] three forms of religion indifferently.

The subject of the origin and development of religious ideas is one of
profound interest, but much too large to be treated, however meagrely, here ;
and, indeed, it is only of late years that the difficult questions involved have
been adequately studied. A larger induction of facts is still required before
safe conclusions can be drawn. But unquestionably, the more deeply we
penetrate into the dim recesses of the past, the clearer and more numerous
become the indications of a basis of truth even in those religions which, like
Hinduism, seem to have departed the furthest from the worship of the Most
High God ; aud, to the Christian believer, this fact points distinctly to a
primitive revelation given by God to the sons of men, which they have
gradually corrupted by every kind of human device, but of which broken
fragments (as it were) may yet be discovered embedded in the most
12 “THE FIELD IS THE WORLD.”

grievously false systems. So far from refusing to acknowledge this, it is
our part to thank God for it, for assuredly it affords additional ground for our
belief that in Christianity every man, whether Pagan, Hindu, Buddhist, or
Mohammedan, can find that which will satisfy—and which alone can satisfy—
the yearnings of his inmost soul. ‘ Whom therefore ye ignorantly worship,
Him declare I unto you.”

Protestant Missionary enterprise has not been directed with equal energy
against all these non-Christian religions ; nor are its converts from them
respectively at all equal in number. Little has yet been done to preach the
Gospel to the Mobammedans. Missions to the Buddhists (except in Ceylon)
are comparatively of recent origin, and progress has not been rapid. In India,
the Hindus proper have yielded fewer converts than the only half-Hinduized
non-Aryan nations. It is (including these latter) from among the Pagan
populations that Christianity has won its most numerous trophies, particularly
in West and South Africa, Madagascar, New Zealand, and Polynesia. Yet
there are examples—conspicuous and not a few—of the Gospel proving itself
to be indeed ‘‘ the power of God unto salvation to every one that believeth,”
in every division of mankind, whetber ethnological, linguistic, or religious.
Even now, the great multitude which no man can number, standing before
the Throne and before the Lamb, is drawn from “ all nations, and kindreds,
and people, and tongues;” while on earth there is but little exaggeration in
the familiar lines,—

« People and realms of every tongue
Dwell on His love with sweetest song.”

There are no complete statistics of Protestant Missions generally, showing
the total number of Christian converts connected with them; but it is pro-
bably not less than two millions. The full “church members” were reckoned
in 1872 at about 430,000.

NOTE ON MOHAMMEDANISM.

[ The different religions of the world are noticed in the articles on these parts of
the Mission-field where they are respectively prevalent ; but as Mohammed-
anism is found in so many countries, it will be most convenient to insert the
account of it here. This Note, prepared by General Lake, underwent careful
revision by Sir William Muir. |

Mahomet or Mohammed (whose name signifies “the praised” or “the
desired”) was born at Mecca on April 20th, a.v. 571, according to some
authorities, or August 20, a.p. 570, or even earlier, according to others. He
was the only son of Abdallah, an Arab of the influential tribe of Koreish,
over which el grandfather, Hashim, had obtained ascendency. Abdallah died
two months before the birth of his son, who also lost his mother, Amina,
when he was six years old, and so the charge of the orphan devolved even-
tually upon his uncle, Abu Taleh, who treated him with kindness. Asa boy
he was employeg, in tending sheep in the wilderness round Mecca, and this
early experience supplied him with those vivid descriptions of desert scenery
which abound in the Koran. His admirers also relate how, at this early
period, the moral elevation of his character led to his shepherd companions
calling him “ Al Amin,” or “The Trusty.” In his twenty-fourth year he
entered the service of a rich and clever widow named Khadijah, and took
charge of her caravans in the trade between Mecca and Syria. This widow,
some fourteen years his senior, subsequently made him an offer of marriage,
which he accepted, and he lived happily with her until her death twenty-
four years afterwards. Their family consisted of two sons, who died young,
and four daughters.

At this time the bulk of the Arab nation was sunk in idolatry or in the
old Sabaan worship of the host of heaven; and, although Christianity had its
“on FIELD IS THE WORLD.” 13

representatives, they had for the most part departed from the pure and simple
faith of the Gospel, and by their divisions, no less than by their corruptions,
had brought reproach upon the religion they professed. There were also
many Jewish communities spread over the land, among which those at Medina,
some years later, played an important part in Mohammed’s history. Four
‘“‘ Tnquirers ” are spoken of by tradition as in search of the “true religion,”
and one of them, Waraka, Khadijah’s cousin, is supposed to have inspired
him with some of the ideas to which expression was given afterwards in
the Koran. For most of the Arab tribes the centre of worship was the Kaaba
or holy house of Mecea, to which, with its numerous idols and its famed black
stone, fabled to have fallen from heaven, it was customary to make a yearly
pilgrimage. The influence and importance of the Koreish clans, among
other Arab tribes who, like themselves, claimed to be descendants of Ishmael, -
was greatly due to the circumstance that they were the constituted guardians
of the Mecca shrine. The moral condition of the Arabs at this time was
very low. Among other shocking customs was one of burying their daughters
alive. Plundering was to them as legitimate a means of livelihood as the
caravan trade in which they had been largely engaged from the earliest times,
when it was conducted on so extensive a scale that, on the principal caravan
lines, there grew up stately and noble cities, whose ruins still attest their
former magnificence.

Such were the people among whom Mohammed stood forth as a religious
reformer and prophet when he was about forty years old. He then announced
that, as he meditated in a cave on Mount Hira, the angel Gabriel appeared
to him and delivered to him a message from God; but he hesitated to
proclaim it publicly until he had received a second revelation bidding him to
arise and preach. From the first vision on Mount Hira until his death, some
twenty-three years later, he professed to receive continually the divine mes-
sages which have been collected together in the Koran. These messages were
not systematically arranged or even collected together during the lifetime
of Mohammed, but they were first put together during the Caliphate of Abu
Bakr; but the compilation then made was revised some years later by order
of the Caliph Othman, when the Koran now current among Mohammedans
was finally adopted as the authorized version. Its arrangement follows no
settled order either of subject or of chronological sequence. But the Mo-
hammedan system of religion is based not only upon the Koran, but upon
the traditions of Mohammed’s sayings and doings, which were more or less
systematically compiled some time after his death, and which are called
‘* Hadis” or “ Sunna.” In determining Mohammedan practice, the traditions
have had an influence and an authority scarcely second to that of the
Koran, although, as stated by Sir William Muir, “ the exclusively oral charac-
ter of the early traditions deprives them of every check against the licence of
error and fabrication.”

To revert to Mohammed’s career, his claim as the prophet of God was at
once acknowledged by Khadijah, his wife; by Zeid, his freedman and adopted
son, and who had been a Christian; by his wife’s cousin, Waraka, already
mentioned ; and by others of his family and household; and in due course he
could count among his adherents some persons of position and influence, such
as Abu Bakr and Othman, who were afterwards Caliphs. But his public
denunciations of idolatry raised such a storm of persecution against himself
and his followers that he recanted and acknowledged idols as intercessors
with God. This statement, however, he almost immediately retracted, declaring
that the devil had misled him. Upon this persecution revived, and Mohammed
found it necessary, in A.D. 622, to seek safety in flight, and protection in
Medina, where he had many faithful adherents, and whither some ofhis Meccan
disciples had preceded him. From this flight, called the Hegira, is dated the
Mohammedan Era, and it also marks a notable epoch in the life of Mohammed,
for after advancing his claim to be the prophet of God his career naturally
divides itself into two parts: the first, embracing the period of twelve or
14 “THE FIELD IS THE WORLD.”

thirteen years he spent at Mecca delivering his message to his countrymen,
until their hostility forced him to fly ; and the second, chiefly spent at Medina,
embracing a period of about ten years, extending from a.p. 622 to the 8th of
June, 632, when he died, after an illness of fourteen days.

During the second period, when he became all-powerful, the principles
which regulated his conduct were very different from those which animated
him during the first period, when he was struggling, often in vain, to acquire
an influence over his countrymen, and when he had no power to enforce
his claims upon a gainsaying people. The style and character of the Koran
underwent a marked change, for, to quote the words of Rodwell, ‘he who at
Mecca is the admonisher and persuader, at Medina is the legislator and warrior,
who dictates obedience and uses other weapons than the pen of the poet and
the scribe.” At Mecca his pretended revelations consisted mainly of denuncia-
tions of idolatry, of moral and doctrinal precepts, with statements of God’s
past dealings with men of old, and of His future dealings at the day of judg-
ment; and at the same time he uniformly disclaimed physical force as an
auxiliary to his cause. At Medina the revelations are more taken up with
passing events, and with justifications of Mohammed’s public acts, and even of
his dealings with his wives, and an open appeal is made to his followers to
propagate his cause by the sword. Thus to relieve the temporal necessities
of those who had followed him from Mecca, after giving out as a divinely
inspired message that ‘“ God is able to succour those who have been driven

‘from their homes wrongfully,” Mohammed sent out armed bands in different
‘directions to plunder the rich caravans which were constantly passing between
Syria and Mecea. When, later, all efforts had failed to secure the recognition
a his prophetic claims, the so-called divine mandate went forth that “ to the
eople ” (as the Jews and Christians were styled) “must be
(cee the alternative of the Koran, tribute, or the sword,” while idolaters
were to be destroyed whenever and wherever they were found.

This second epoch of his life was passed in almost constant fighting, and he
acquired so much power and influence that in a.p. 680 he was able to march
on Mecca at the head of 10,000 men, and, finally, to subue those of his tribe
who had so long resisted him. On entering the city, he went at once to the
Kaaba, and with the words “ Truth hath come and falsehood hath departed,”
he ordered all the idols to be broken before his eyes. But while showing his
determination to root out idolatry, he made it no less clear that he was
resolved to perpetuate the sanctity of the Meccan shrine, to which accordingly
every devout Mohammedan, in every land, still turns when he offers prayer.
He also took care to interweave with his reformed faith all the essential
parts of the ancient Kaaba ceremonial. This was a master-stroke of policy,
because it conciliated those at a distance who had a traditional respect for the
shrine, and also his fellow-clansmen the Koreish, who thus retained their
privileges as its constituted guardians. His followers now soon became
dominant in Arabia ; within a few years after his death they overran Syria,
Persia, Egypt, and North Africa’; and in little more than a century their
supremacy extended from the Himalayas to the Pyrenees.

If, having regard to some of the more favourable aspects of Mohammed’s
character, it be admitted that he was naturally of a kindly disposition, and
that on some memorable occasions he displayed moderation and even magna-
nimity, as after his triumph at Mecca, it cannot, on the other hand, be denied
that he was unscrupulous in having recourse to falsehood, treachery, cruelty
and bloodshed, when he could not attain his object by more legitimate wiewne.
If, as his admirers maintain, he was distinguished by high moral rectitude
he must have been conscious of wrong-doing when he took to himself nine
wives and several concubines, notwithstanding that previously he had, by
divine authority as he stated, limited to four the number of the wives of the
faithful. He must also have been fully aware that he was guilty of an out-
rage upon morality, and was indulging in what was regarded by himself and
others as an incestuous intercourse, when he placed in his seraglio the wife of
“THE FIELD IS THE WORLD.” 15

Zeid, his adopted son. If he was humane, then he must have been conscious
of the inhumanity of having butchered in cold blood before his eyes several
hundred Medina Jews of the Beni Coreitza tribe, and also of the cruelty with
which he treated some of the prisoners whom he took after the battle of Badr,
when he gloated over their sufferings in death. Not less cruel was his treat-
ment of the Prince of Kheibar, whom he put to death after subjecting him
to inhuman torture in order to discover treasure, and then led away his wife
a captive to his own tent. He must have been equally conscious of guilt
when he not only instigated but frequently directed, in all their cruel details,
the assassination of political and religious opponents. But far worse than the
worst of all his acts was the impious hardihood with which he put forward
pretended revelations from God justifying their commission.

Some modern English writers, not content with palliating Mohammed’s
wrong-doing, have assigned him a high place among the benefactors of the
human race. Very different is the estimate of those who have not only
carefully studied his life and teaching, but also have had opportunities of
seeing the practical working of his religion. Thus Sir William Muir, whose
Life of Mohammed is a standard authority upon the subject, writes as follows
regarding Mohammedanism, of which he had large experience during his
long Indian career :—

“We may freely concede that it banished for ever many of the darker
elements of superstition for ages shrouding the Peninsula. Idolatry vanished
before the battle-cry of Islam; the doctrine of the unity and infinite perfec-
tions of God and of a special all-pervading Providence became a living prin-
ciple in the hearts and lives of the followers of Mahomet, even as in his own.
An absolute surrender and submission to the divine will (the idea conveyed
by the very name of Islam) was demanded as the first requirement of the
religion. Nor are social virtues wanting. Brotherly love is inculcated
towards all within the circle of the faith ; infanticide is proscribed ; orphans
are to be protected and slaves treated with consideration ; intoxicating drinks
are prohibited, and Mahometanism may boast of a degree of temperance
unknown to any other creed.

“Yet these benefits have been purchased at a costly price. Setting aside
considerations of minor import, three radical evils flow from the faith, in all
ages and in every country, and must continue to flow so long as the Coran is
the standard of belief. First, Polygamy, Divorce, and Slavery are main-
tained and perpetuated ; striking at the root of public morals, poisoning
domestic life, and disorganizing society. Second, freedom of thought and
private judgment in religion is crushed and annihilated. The sword still is,
and must remain, the inevitable penalty for the denial of Islam. Toleration is
unknown. Third, a barrier has been interposed against the reception of Chris-
tianity. They labour under a miserable delusion who suppose that Maho-
metanism paves the way for a purer faith. Nosystem could have been devised
with more consummate skill for shutting out the nations over which it has
sway from the light of truth. Jdolatrous Arabia (judging from the analogy
of other nations) might have been aroused to spiritual life and to the adoption
of the faith of Jesus. Mahometan Arabia is to the human eye sealed against
the benign influences of the Gospel. . . . The sword of Mahomet and
the Coran are the most stubborn enemies of Civilization, Liberty, and Truth
which the world has yet known.”

To this it may be added that the teaching of the Koran and the
Traditions stands out in marked contrast to that of the Gospel. While the
latter proclaims peace and good-will to the nations of the earth, and only
wages war to the death against the passions of mankind and the deep-seated
corruptions of the human heart, Mohammedanism brandishes the,sword in
the face of the nations which reject its teaching, and while not unfrequently
dealing in a spirit of compromise with the root and principle of evil, does not
attempt to do more than mitigate it, or to remove some of its outward mani-
festations. For instance, Mohammed saw clearly the great evils resulting to
16 “THE FIELD I9 THE WORLD.”

his countrymen from the impurity of their lives, and that this was greatly
fostered by the practice of having a plurality of wives with unlimited liberty
of divorce; but instead of dealing with the root of the evil, he attempted to
mitigate it by limiting the number of wives to four, and by placing some
restrictions upon divoree—which were so easily evaded that during the life-
time of Mohammed some of his followers had married sixteen times, although
they took care never to have at one and the same time more than the canonical
number of wives. It is also worthy of notice that while the Gospel lays
down leading principles applicable to all times, and to all the varying
phases of human society, the Koran and the Traditions present minute rules
of conduct, which, being framed for the circumstances of the age in which
Mohammed lived, they have been found utterly unsuited to a more humane
and enlightened community. This non-adaptation of Islam to the varying
phases of life and society has been thus referred to by Palgrave in his
“Narrative of a Year’s Journey through Eastern and Central Arabia” :—

‘“Tslam is in its essence stationary, and was framed thus to remain. Sterile
like its God, lifeless like its first principle and supreme original, in all that
constitutes true life—for life is love, participation, and progress, and of these
the Koranic Deity has none—it justly repudiates all change, all advance, all
development. To borrow the forcible words of Lord Houghton, the ‘ written
book’ is there, the ‘dead man’s hand’ stiff and motionless : whatever savours
of vitality is by that alone convicted of heresy and defection.”

Some reference must also be made to the inconsistency into which, in the
view of Christian believers, Mohammed fell, in professing to bow to the
Divine authority of the Jewish and Christian Scriptures, while at the same
time he established a system which denies some of the cardinal truths of the
Christian faith, such as the death of Christ, His divinity, the atonement
made by Him for sin, the Sonship of Christ and the Fatherhood of God.
A passage in the Koran declares that Christ was not crucified, but that while
another suffered in His stead on the cross, God raised Him up unto Himself.
The doctrine of the Trinity is miscouceived and misrepresented, the Virgin
Mary being set forth as the Third Person instead of the Holy Ghost, with
whom is confounded the angel Gabriel. .

In practice Mohammedanism produces a great amount of formalism, for it
is essentially a system of legality, under which salvation is dependent upon
the performance of good works. It is held that, at the final judgment, deeds
shall be weighed in a balance, and, as good or evil preponderates, so shall the
sentence be, There is a saying current among Mohammedans that prayer
carries a man half-way to heaven, that fasting brings him to the gate, and
that almsgiving secures for him admission. It was a system which imparted
for a time wonderful vigour to nomad and half-nomad races emerging from a
state of barbarism; but when these became settled communities the weakness
became apparent of a system which is incompatible with progress. In con-
firmation of this view it is only necessary to look at the present condition of
countries like Arabia, Africa, Turkey, and Persia, in which Mohammedanism
has been long dominant, and we shall find in one and all stagnation, non-
development of material resources, a low standard of civilization, and the
inhuman treatment of subject races not professing the faith of Islam. Thus
in the interior of Africa, where the spirit of Mohammedanism is not tempered
by contact with more civilizing influences, the religious wars against the
pagans, and the slave-hunting expeditions, are attended with fearful bar-
barities. And yet Christians are charged with narrowness and bigotry
because they will not acknowledge Mohammed as one of the benefactors of
the human race, but rather regard his system of teaching as fatal to the
progress of civilization, liberty, and truth, standing in this as in every other
respect in contrast with the everlasting Gospel.
 

 

 

 

 

           

 

 

 

 

 

 

 

 

      

 

 

 

 

 

 

 

 

 

 

 

 

 

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AFRICA.

 

Arnica has been described as “one universal den of desolation, misery, and
crime ;” and, certainly of all the divisions of the globe, it has always had
an unfortunate pre-eminence in degradation, wretchedness, and woe. The
founders of the Church Missionary Society, commiserating the condition of
the people, and more particularly of the Negro race, on account of the cruel
wrongs which the slave trade had inflicted upon them, selected Africa as
their first field of Missionary enterprise.

Africa, of which the extreme length and breadth may be put down roughly
millions, and although, with our present knowledge of Africa, any calculation
must be based more or less on conjecture, there are good reasons for supposing
that the higher estimate is nearer the truth. The population consists of
countless tribes, subdivisions of several distinct races, and, although anything
like a minute classification would be out of the question when, from inter-
marriages, there has been the greatest admixture, still the Native inhabitants
may be placed under one or other of the seven following groups* :—

1. Arameans or Syro-Arabians, under which general term may be included
the Amharic and other kindred tribes of Abyssinia and the Arabs, who, as
settlers or invaders, have constituted from the very earliest times an in-
fluential element in the population of Africa. For Arrian, in his “ Periplus,”
written about the middle of the second century of our era, refers to the com-
merce carried on between Zanzibar and India by Arab traders and navigators ;
and before a.p. 700 the Mohammedan Arabs, in their first burst of religious
fervour, had overrun a great part of Africa.

2. The Modern Copts, the descendants of the ancient Egyptians, with great
admixture of other races.

3. Lhe Nilotic races, including the Gallas and other tribes in the Nile basin.

4. The Berbers or Amazirg or Imoshagh, as they call themselves, an indi-
genous race, who are now found in the great Sahara desert and in the ranges
of the Atlas. A subdivision of this class, until they were exterminated by
the Spaniards, formed the Native population of the Canary Isles, where,
however, they were known as “ Quanches.” Another subdivision of the
Berbers, known as the Tuariks, have an alphabet of unknown but of very
ancient origin. On the routes by which the desert is traversed may be seen
rocks and blocks of stone almost entirely carved in this character, and on the
walls of the houses occupied by some of the Tuariks are many specimens of it.

5. The Kaffrs, including the Zulus, and other subdivisions occupying from
north of the Equator to south of the Tropic of Capricorn, although that
which is popularly known as the land of the Kaffirs is comprised within much
narrower limits.

6. The Hottentots, including the Bushmen, and other kindred tribes who
dwell in the south of the Continent.

7. The Negro or Negroid races of Central, Eastern, and Western Africa.

It is among this last class that the operations of the Church Missionary
Society have been principally carried on. Efforts, however, have not been
wanting to reach some of the other groups. ‘Thus, at the instance of Cap-
tain Allen Gardiner, a Mission was in 1837 commenced in South-East
Africa, in the territory of the Zulu Chief Dingarn, but in consequence of
the massacre by him in cold blood of some sixty Dutch Boers, the European
Missionary, who was an unwilling eye-witness of this atrocity, was com-
pelled to leave the country. The work, however, thus painfully brought to
a close, was, in after years, taken up by other Societies, whose advanced posts
are now beyond Dingarn’s capital, where the massacre took place. —

Efforts were also carried on for some years by the Church Missionary Society

* We leave this classification as General Lake wrote it; but some of the best authorities
now reckon six divisions, including Nos. 2 and 4, and part of 3, under the common name of
Hamite, and: counting the Fulahs of West Central Africa, who in the text are comprised
under No. 7, as a distinct division. ‘lhe Kaffir group is known by the name of Bantu.
among the Copts in Egypt and in Abyssinia for the reformation of the fallen
and corrupt Christian Churches in those lands, and for influencing the Gallas
and other heathen tribes as far as it was possible to reach them. Various
circumstances led to the suspension of the work in Egypt, and from Abyssinia
the European Missionaries were expelled, not, however, until the entire Bible
had been translated into the Amharic, and portions of the Scriptures into the
Galla and other tongues spoken by the people. Some of these translations
have been and are being widely disseminated; and Native agents still pro-
claim with acceptance the Gospel to Jews and Christians ; but the authorities,
both ecclesiastical and civil, are opposed to the formation of any congregations
of Christians not connected with the State Church. ;

Looking back to the abrupt termination of the Zulu and Abyssinian
Missions, the good providence of God may be traced not only in directing
His servants into another important field now known as the East African
Mission, but in concentrating labour upon the Negro race, for whom existing
agencies might be multiplied a hundredfold with advantage. For so fallen
is the condition of the Negro that he worships the most common material
substances, and no object is too contemptible to be made a god. If he ever
entertains any thoughts at all regarding a Supreme Being, he does not consider
it necessary to pay Him any homage. This is reserved for material objects
and divinities of his own invention; for demons and evil spirits, whom he
fears rather than worships, and whom he seeks to propitiate by cruel rites,
and not unfrequently by human sacrifices. The lives, too, of innocent persons
are often taken under the ordeals to which they are forced to submit on the
charge of witchcraft, in which, as in charms and incantations of all kinds,
the Negro has implicit faith.

As regards a future state, there are tribes who, believing that existence
will be continued hereafter under the same circumstances as on earth, sacrifice
a number of slaves when a man of rank dies in order that he may have atten-
dants to wait upon him in the next world. Others, again, like some of the
Athenians of old, mock at the resurrection, and when told of it the reply of
one tribe was : ‘‘ When a man was born he was born, and when a man died
he was dead, and there was an end of the palaver.” David Livingstone de-
scribes the consternation of the South African chief when he told him of the
great white throne and Him who shall sit on it, from whose face the heaven
and the earth shall fleeaway. ‘You startle me,” said the chief; “these
words make all my bones to shake; I have no more strength in me. But my
forefathers were living at the time yours were, and how is it that they did
not send them word about these terrible things sooner ?”

Society, too, is in different stages, not of progress but of barbarism, and of
the lowest stage it is no exaggeration to say that “human life is in fact
reduced to the precarious and unorganized life of herds of animals.” With
equal truth it has been said that “a state of society more miserably dis-
membered, and in which the elements seem less capable of combination, can
scarcely be imagined. Europe might be rebarbarized before Africa could
civilize herself.” So far from discordant elements combining, there seems to
be in some localities a tendency to further disintegration. Tribes are splitting
up into subdivisions, and the wars between different sections and among rival
tribes have caused such a state of insecurity that African cities and townships
are like Jonah’s gourd, or the sand-drifts of the great Sahara desert, where
hills rise and disappear in the course of'a night. Where there is some semblance
of order and security, and large communities have submitted themselves to
some central authority, the result has often been, as in Ashanti and Dahomey,
to give some cruel despot a fearful immunity for the shedding of innocent
blood.

It is, however, urged by some that the faith of Islam has done much
to elevate the condition of the people. In point of fact, among the pagans
who have embraced Mohammedanism, a considerable proportion are Moham-
medans only in name, and still retain many heathenish practices and rites.
Their Mohammedanism consists in their having been taught to repeat a few
Arabic phrases without understanding a word of them. On this point Cap-

18 ,
tain Clapperton writes :—* All their prayers and religious expressions are in
Arabic, and I may say, without exaggeration, that not one in a thousand
know what they are saying.” Mungo Park relates also how, in a place
called Teesce, in Kassan, he witnessed the arrival of a deputation from a
neighbouring Mohammedan potentate who threatened the chief and people
with his displeasure unless they embraced Mohammedanism, and in proof of
their conversion publicly recited eleven prayers. They did so, and this was
considered sufficient testimony of their having embraced Islam, and of
having renounced paganism. The Mohammedans have certainly done some-
thing towards mitigating the savageness of the Negro race, and under their
rule no such wholesale systematic butchery of innocent victims would be
tolerated as has been carried on year after year in the Negro kingdoms of
Ashanti and Dahomey; but, on the other hand, Mohammedanism would
be false to its own teaching if it treated with much consideration infidel
pagan tribes who resisted the claims of Mohammed. While, therefore, there
may have been some amelioration in the social condition of those who accepted
Mohammedanism, to the bulk of the Negro race Islam has brought the greatest
misery, for in many parts of Africa Mohammedans are trained from their in-
fancy to slave-hunting expeditions among their pagan neighbours, and the
barbarities practised on these occasions are of the most fearful kind.

The large slave element in the population is a feature in African society
which should not be passed without notice. It has been stated by one writer that
in Dahomey only every tenth person is free, and Mungo Park has given as his
opinion that the slaves are to freemen nearly in the proportion of three to one.
Now, even if these estimates be deemed excessive, it is not too much to assume
that in great parts of Negroland every other person isa slave. Although, from
general testimony, it would seem that domestic slaves are, as a rule, well
treated, and that the practice of yoking slaves to a plough and driving them
on with a whip, resorted to in some places, is exceptional, still one intelligent
European traveller (Dr. Barth) has noticed the paucity of home-born. slaves
in Negroland, and on this le observes that “if these domestic slaves do not
of themselves maintain their numbers, then the deficiency arising from ordi-
nary mortality must constantly be kept up by a new supply, which can only
be obtained by kidnapping, or more generally by predatory incursions, and it
is this necessity which makes even domestic slavery appear so baneful and
pernicious.”

The talent for trade, which many of the negro tribes exhibit, has
attracted the attention of travellers, but it is noteworthy that the traffic of
the greater part of the African continent is carried on without money, in
place of which cowries or shells, beads, millet, strips of cotton cloth, iron,
and brass wire are in different localities used as the circulating medium.

Pitiable as would have been the condition of the Negroes under any circum-
stances, their sufferings had been greatly aggravated by the slave trade; and
as Western Africa between the Tropics had always been the chief theatre of this
inhuman traffic, to Western Africa the Church Missionary Society determined
first to send the Gospel. How the Mission first commenced among the Susus
on the Rio Pongas, was afterwards transferred to Sierra Leone, and how, from
Sierra Leone as a centre, the Gospel was carried to the Yoruba country and the
banks of the Niger, will be told when those Missions are reviewed in detail ;
here it will suffice to say that the prayerful expectations of the founders of
the Church Missionary Society have been so far fulfilled that the slave trade
in Western Africa has altogether ceased, and the wrongs-so long sustained by'
the people in that part of the continent have been so far redressed that many
thousands have thankfully received the blessings of spiritual peace and Chris-
tian freedom. Still more recently, the export of slaves from the East Coast
has also been put an end to, mainly owing to the energy of Dr. John Kirk,
H. B. M. Consul-General at Zanzibar, and the officers of the British squad-
ron on the coast, as well as to the firmness of the Sultan of Zanzibar him
self. The dying hopes of Livingstone cra Habel been fulfilled within a
few short years. The Church Missionary iety had a large share in- the
efforts by which this happy result has been brought about, as will appear

19

\
more fully hereafter. Here it need only be observed that, while it took a
century of patient labour to abolish the traffic in West Africa, ten years
sufficed for the task on the East Coast.

In the meanwhile the interior of Africa, formerly enveloped in so much
mystery, and as much closed to Europeans as were China and Japan, has been
opened out in a marvellous manner. Wonderful indeed have been the labours
of explorers during the present century, and wonderful the spirit which has
animated them. Some have given their lives to the work they undertook,
and all have displayed indomitable courage and perseverance in meeting the
dangers and overcoming the difficulties which confronted them. The names
and routes of some of the principal explorers have been marked on the
map. A reference to this will show that the courses of six of the principal
rivers of Africa—the Niger, the Nile, the Congo, the Zambesi, the Senegal,
and the Gambia—have been traced for very considerable distances ; the heart
of Africa reached, the existence of a great inland lake district discovered,
and the continent (not in its broadest part) thrice traversed—first by Living-
stone, and more recently by Cameron and Stanley. Even where the continent
attains its greatest width, it has been so traversed by different explorers that
very little is wanting to complete the chain from coast to coast. Thus while
one band of heroic men has explored Abyssinia and the Nile basin, another
band, equally enterprising and adventurous, has traversed that vast region
which extends from the mouth of the Gambia to Lake Tchad, including
the Niger basin. The missing link between the Nile and Niger explorations
has been recently ‘filled in by Dr. Nachtigal, who, starting from Tripoli
in February, 1869, reached, in 1874, by the route marked on the map, El
Obeid in Kordofan, to which place the Khedive of Egypt extended tele-
graphic communication about the time that he annexed the province of Darfur
to his dominions. And here it may be said that, however objectionable, on
the score of maladministration and other abuses, may be the extension
of Egyptian territory, it has unquestionably had the effect of rendering
the interior of Africa more accessible te Europeans; and the consolidation
on the East Coast of the authority of the Sultan of Zanzibar has had
the same effeet; while, further South, the growth of important States
and dependencies round the Cape of Good Hope as a centre has brought
within reach of the Gospel hundreds of thousands of Natives who formerly
could not be reached. Among these a good work has already been done, and
the Church of -Christ in South Africa is gradually advancing into the heart
of the continent. Thus in the political changes which have been going on
during the present century in Africa, as well as in the explorations of indi-
viduals, God’s good providence may be traced opening the door for fresh
fields of Missionary enterprise.

Christian England has indeed not been slow to take advantage of these pro-
vidential openings. Since the death of Livingstone, and the visit of Mr.
Stanley to King Mtesa of Uganda, the Scotch Churches have established
Missions on Lake Nyanza ; the Universities’ Mission has endeavoured to
reach the northern end of that lake from the Zanzibar coast ; the London
Missionary Society has fitted out an expedition to Lake Tanganika; the
United Methodists have planned a Mission to the Gallas ; and the Church
Missionary Society—the discoveries of whose Missionaries, Krapf and Reb-
mann, thirty years ago, gave the first impetus to the explorations which have
opened out these fields—has occupied the Victoria Nyanza. These all advance
from the eastern side. On the west coast the Baptist Mission has adopted
as its sphere the great river Congo, the course of which has so recently been
traced by Mr. Stanley ; while the Church Missionary Society is pushing up
the Niger, and hopes, by ascending its eastern branch, the Binue, to take
some part in laying open what may be regarded as the last important blank
on the map of Africa, the country between Soudan and the Equator. Thus
link after link is being formed in that chain of Missions which, it is believed
will in God’s own time stretch across the African continent from East i
West, in fulfilment of the longing and prayerful hopes expressed by one of
the first pioneers of Missionary enterprise in Eastern Africa.

20
 

         
       

 

 

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WEST AFRICA.

 

West Arrica, or rather that part of it with which the Church Missionary

Society is more immediately concerned, is situated between the mouths of the

Gambia and the Niger, and includes the inland region traversed by those

rivers, and these are also the limits within which British influence has

chiefly been exercised. This region has well-defined topographical features,

in reference to which may be quoted Speke’s illustration, likening Africa

to a pie-dish turned upside down. There is first an alluvial tract fringing

the sea-shore like the rim of the dish; then an ascent, more or less gradual, |
to the central plateau, which may be likened to the bottom of the dish
reversed. This central table-land is intersected by the two great branches :
of the Niger and their numerous tributaries, and at its eastern extremity |
it gradually slopes down into Lake Tchad, into which empties itself the-
drainage of all the country round. This inland region has wonderful |
capabilities, abounding in fertile lands, ornamented with fine timber and

irrigated by large navigable rivers and central lakes, so that under a

settled government any amount of grain, sugar, cotton, indigo, and other

commodities of trade might be produced. As it may be hoped that, in

God’s good providence, this is destined to be the future field of the Niger

Mission, a more detailed account of it may be reserved until the Niger Mission

is reviewed. ‘The present paper will, then, be limited to the coast-region,

extending so far inland as to include the kingdoms of Ashanti and Dahomey.

It is true that in neither of these kingdoms has the Church Missionary Society

carried on any direct evangelistic work, but some account of Dahomey will

render more intelligible the history of Abeokuta and of the Yoruba mis-

sion-field. In Ashanti, too, the Church Missionary Society strongly sup-

ported a recent appeal by the Basle Missionary Society, so to extend the

work they have been carrying on for forty years in the eastern part of the

Gold Coast Protectorate that they may be able to advance their missions into

Ashanti and even to Kumasi.

The negro kingdoms of Ashanti and Dahomey are in some aspects highly
organized, and possess elements of strength and stability which are altogether
wanting among most of the West African tribes; but the people must rank
very low in the scale of civilized communities, because they indulge in habits
and practices which belong to the very lowest stage of savage life, and are at
the same time a reproach to humanity. Abomey, the capital of Dahomey,
and Kumasi, the capital of Ashanti, are vast charnel-houses, in which, for
years past, monarch, chiefs, and people have found their chief pleasure
and excitement in the sacrifice of human beings, which they invest with all
the state and pageantry they are capable of displaying. Apart from these
state ceremonies, the death of every man of rank is attended with the shedding
of innocent blood. The numbers thus sacrificed annually by the state and by
individuals in the two kingdoms can never be less than six or seven hundred, and
in some years amount to several thousands. Thes _>-called “‘ customs,” which
have been characterized as “a continual round of gormandizing, butchery, and
the wildest licence,” are marked by some diversities in the two capitals; but
the following account of the Abomey customs, gathered from the narratives
of eye-witnesses, will throw sufficient light upon the horrors perpetrated with-
out reciting again in detail the revolting atrocities which occur at Kumasi,
where the sacrifice of human life is said to be even greater than in Abomey.

The Dahomey customs are of two kinds: the annual customs, which
take place every autumn, and the grand customs, which are regarded as
more imposing, and which are only performed after the death of a sovereign.
The annual customs were established in the early part of the eighteenth
century, but the grand customs are of older date. These state ceremonies
owe their origin to the belief of the Dahomians that a person exists in
the other world in a rank similar to that occupied before his death; in
other words, that the earthly king remains a king in spirit-land, and the
slave a slave. Consequently it is considered necessary not only to supply
dead monarchs with slaves just after their decease, but to add every year to

: 21
their. retinue. When, too, at any time the king has a message to convey to
one of his deceased relations, he delivers it to one in attendance, whoze head
is then’ struck off that he may carry the message to the other world. This
sending of messengers to departed sovereigns is supposed to be acceptable to
them, as showing them that they are not forgotten, and they are then induced
to give the living monarch the benefit of their advice. After the annual cus-
toms another ceremony takes place, called “ watering the king’s spirits,” when
the graves of all the previous monarchs of the present dynasty are visited in
turn, and more human victims are sacrificed. As if, by the “ customs”
already described, blood enough were not shed to satisfy even the ferocity of
the most inhuman savage, Gézu, the father of the present King Gelelé,
established a new “custom,” which usually takes place about June, after the
return of the Dahomian army from their marauding expeditions. This last
“custom” is to commemorate the final defeat of a Yoruba tribe, called Oyos
or Eyeos, who formerly held Kano, which, next to Whydah, is the most
important town in the kingdom. The victims who are slain on this occasion
are dressed in garments similar to those worn by the conquered, and after
execution the bodies are exposed for a week or more.

In Dahomey, not only is every man a soldier, as in Ashanti, but women, to
the number of some three or four thousand, follow the profession of arms.
The king’s body-guard are the well-known corps of Amazons, or female
warriors. Their origin dates from 1728, when the exigencies of war
compelled the ruler of that day to organize a regiment of women, with whom
he attacked and defeated the tribe which formerly held Whydah. With the
exception of those who may marry the king, and who are called his “ leopard
wives,” the Amazons are devoted to perpetual celibacy. They are, if possible,
more bloodthirsty than the men, whom at their national anniversaries they
taunt for their cowardice in not having long ago taken Abeokuta.

The slaves in Dahomey are very numerous, and form a majority of the
population. This has been estimated at 180,000, and amongst them women
largely predominate, the number of the male population having been
seriously diminished by the drain of war and by other causes. Although
the land is fertile and the people not wanting in agricultural skill, there is
comparatively little cultivation.

The king and his fellow-clansmen belong to the tribe of Ffons, who emi-
grated at some distant period from the interior, and settled themselves in a
district of which Allahdah (still regarded as the cradle of the kingdom) was
the head-quarters, On the death of the reigning chief in the seventeenth
century his possessions were divided among his three sons. The youngest of
these and his descendants proved the most enterprising and vigorous, for they
not only wrested Allahdah from the eldest branch of the family, but acquired
by conquest large tracts extending northwards to the Kong mountains, and
in the south to the coast, Whydah being the seaport from which formerly
some eight or nine thousand slaves were annually exported.

Apart from the “ customs” by which the land is polluted with blood, there is
much in common between Dahomey and Ashanti. The population of the latter
contains the same large proportion of slaves and the same striking preponder-
ance of women. There is also the same neglect of agriculture, so that the land,
with its great capabilities, is very imperfectly tilled. While, however, in
Dahomey the king is altogether despotic, in Ashanti supreme authority is
vested in a council, of which the king, his mother, the three principal chiefs
of the kingdom, and a few nobles of Kumasi are members. Ashanti proper
is a state of comparatively limited extent, but by conquest the sovereign has
extended his rule over many tributary districts, and, including these, his
subjects have been variously estimated at one to three millions.

Tradition points to the Ashantis having come originally from a more
inland country, from which they were driven by other tribes. The Ashantis,
in their turn, directed their arms against the tribes amongst whom they
settled, and, like the Dahomians, would long ago have forced their way
down to the sea had not the tribes on the Gold Coast been protected by
the British; for, although the Fantis, and other tribes speaking the same

22 e
language, are said to be of the same original stock, they are not so warlike
or so vigorous, and have not the same power of organizing against an enemy.
This was shown in 1807, when the Ashantis actually invaded the Fanti
territory and conquered it. After this they claimed the sovereignty of the
country, which, being disputed by the British, led to the first war in 1824,
when the opening of the campaign was unhappily signalized by the defeat
and slaughter, on the 21st January, 1824, of Sir Charles McCarthy, Governor-
in-Chief of the British settlements on the Western Coast of Africa, and most
of the men under his command. This disaster was retrieved by the complete
victory gained at Dodona on the 19th Sept., 1826, when the Ashantis, beaten
at all points, were glad to purchase peace by the payment of six thousand
ounces of gold, and by sending as hostages to England two Ashanti princes,
Kwanta Bisa and Ansa Owusu. In 1841 they both returned to their own
land as baptized Christians, accompanying a Wesleyan Mission to Kumasi.
The first has since died, but the other, Ansa Owusu, proved a true friend to
the Basle Missionaries during their captivity, and showed himself in every
way a sincere Christian. In 1863 a fresh war broke out, in which the Eng-
lish suffered much from the climate, and still more in prestige, for the military
operations, which had never been conducted on a proper scale, were prema-
turely brought to a close by orders from home, and the King of Ashanti said,
mockingly, ‘“ The white men bring more cannon to the bush, but the bush is
stronger than the cannon.” Jt was reserved for a small force under Sir
Garnet Wolseley, in 1874, to show not only the Ashantis, but other tribes
in West Africa, that British power could make itself felt in the interior of
the land, and could surmount even the difficulties of the bush.

By Sir Garnet Wolseley’s brilliant campaign, in which he was most effec-
tually aided by a Native force under Sir John Glover, the deliverance was
effected of the two devoted Missionaries connected with the Basle Society,
who had been four years in captivity, and the King of Ashanti signed a treaty,
by one of the clauses of which he “ promises to use his best endeavours to
check the practice of human sacrifices with the view to hereafter putting an
end to it altogether.” Another indirect result of this war has been the abolition
of domestic slavery among the Gold Coast tribes under British protection.
But in a spiritual point of view the most important result has been that the
Basle Missionary Society have undertaken, with God’s help and blessing, to
wage a more vigorous campaign against the heathenism which manifests itself
in this land in such diabolical acts of cruelty. In fulfilment of the apostolic
injunction, “ Be not overcome with evil, but overcome evil with good,” one
of the captive Missionaries, Mr. Ramseyer, has returned to Africa with a
desire to plant a Mission in Kumasi, where he and his family suffered so much.
The experience acquired by the Basle Missionaries among the Gold Coast
tribes qualifies them for this arduous undertaking, for they have translated
the whole of the Bible, with other useful books, into the Otshi or Tshi
language, which is spoken throughout the Ashanti kingdom.

With the exception of the Yorubas, and others regarding whom infor-
mation will be given in subsequent papers, none of the other coast tribes
of West Africa require special notice. Most of them are insignificant as
regards numbers, and they have much in common with the tribes to be
described in the neighbourhood of Sierra Leone, being, like them, in a
low state of barbarism, and continually engaged in warfare with one another.
One tribe, however, called the Veis, are so far remarkable that, with the
exception of the Tuariks, they are the only indigenous people in Africa who
have invented an alphabet for their language. They are supposed to have
emigrated centuries ago from an inland region belonging to the Mandingoes,
with whom they have affinities both in language and race. They are settled
round Cape Mount, and Mohammedanism is spreading rapidly amongst them.

Any account of West Africa would be incomplete if it contained no reference
to the only attempt which has been made as yet by the sons of the soil to esta-
blish a government upon a civilized model. Liberia, having its capital at
Monrovia, a town with about 13,000 inhabitants, i is a settlement formed in

1823 by the American Colonization Society, in which some 18,000 Negro
23
emigrants from the United States and other parts are administering a territory
350 miles long, with an average breadth of fifty miles, and with a population
of about 700,000 souls. The history of this colony, which, in July, 1848,
became an independent Republic, has disappointed the hopes of those
who expected the Liberians would evangelize the barbarous tribes among
whom they lived, as well as in the regions beyond; but, remembering how
disorders of various kinds have often marked the early history of communities
which have afterwards exercised an important influence in the world, there
is no reason to despair of Liberia; for, although its present condition may
contrast unfavourably with that of more civilized countries, it is still infinitely
superior to the normal barbarism which characterizes West Africa. The
most successful Mission in Liberia has been that of the Episcopal Church of
America, among the Geebo tribes of Cape Palmas and Cavalla.

The confusion of tongues which followed the dispersion of Babel is nowhere
more apparent than in Africa, and in no part of Africa perhaps more than in
‘West Africa. Towards acquiring a knowledge of these different languages
one of the most important contributions has been supplied by the labours of
one of the Society’s Missionaries, the Rev. Dr. S. W. Koelle. He has col-
lected, in his Polyglotta Africana, specimens of upwards of 100 distinct
tongues, in not more than fifteen of which have the Scriptures been trans-
lated as yet. A fact connected with this work deserves to be recorded. The
well-known traveller, Volney, founded a prize to be given annually by the
French Institute for the best work on language. Dr. Koelle’s Polyglotta,
together with his grammars of the Bornu and Vei languages, was, without
his knowledge, submitted in competition for this prize. The prize was
awarded to these works, with a high compliment on the part of the adjudi-
cators to the patience of research and powers of analysis therein manifested.
‘ Thus has the infidel been made, in God’s providence, to promote the Gospel.
“The wealth of the sinner is laid up for the just.” (Since this was written,
the prize has again been won by a C.M.S. Missionary, the Rev. J. F. Schén
having been awarded it in 1877 for his works in the Hausa language.)

To the Protestant Missionary Societies labouring in West Africa already
mentioned, must be added the Baptists at Fernando Po and on the Came-
roon ; the. Wesleyans on the Gambia, at Sierra Leone, in the Yoruba country,
and on the Gold Coast; the North German Societies at various points on
the Gold Coast; the Episcopal Church of America at Cape Palmas; and the
Presbyterians, Methodists, and Southern Baptist Convention of the United
States in Liberia and at various points on the coast.

CHRONOLOGICAL STATISTICS,

1804 . « Susus (Bashia, Kanofi), 1845 . Yoruba Mission.

since relinquished. 1857. . Niger Mission.
1812 . - Bullom Shore. Reoccu- 1863. + Quia Mission.

pied in 1861. 1863. - Sherbro Mission.
1816 . +. Sierra Leone (perma-

uently occupied). The Bullom and Quiah Missions were trans-
1840 , - Timni Mission, Relin- | ferred in 1875 to the Sierra Leone Native

quished for a time. | Church. It is hoped that the Sherbro Mis-
Port Lokkoh re-occu- | sion will also be undertaken by them.
pied in 1876.

 

1816 | 1846 | 1866 | 1878

 

European Missionaries s : « % 6 16 18 10
European Lay Agents 6 4 3 6

Native Clergy . : :]| = 2 15 26*
Native Agents . ‘ : 6 47 70 97*
Native Christians —, 8890*

— | 1666 | 2297 | 3067*
— | 84/ 8a! aoe
400 | 5311 | 1394 | 2570*

™* These statistics include the Church Missionary Society’s West Africa, Yoruba, and Niger
Missions ; but not the independent Native Church of Sierra Leone. If the congregations
connected with it be included, the total figures will be: Native Clergy, 40; Native Christians
21,300; Communicants, 7140; Schools, 76 ; Scholars, 6000. .
1 24 :

Communicants . ‘
Schools. . .
Scholars.

 

 

 

 
SIERRA LEONE & ADJOINING TERRITORY

CHURCH MISSIONARY ATLAS

 

 
  

  

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Stanford’s Geographical Estab! 55 Charing Cross.
SIERRA LEONE AND ADJOINING TERRITORY.

 

AutTuouesH, so far back as 1562, the renowned naval commander, Sir John
Hawkins, led an expedition to Western Africa for the discreditable purpose of
procuring negroes and then selling them in the West Indies, and even before
that time a few enterprising Englishmen had found their way to that coast,
the official connexion of England with Western Africa may be said to date
from the year 1588, when Queen Elizabeth granted a patent to certain mer-
chants of Exeter to carry on a trade to the rivers Senegal and Gambia. Other
Companies subsequently received charters, and among them the African Com-
pany, which was formed shortly after the capture of Cape Cuast Castle from
the Dutch by Admiral Holmes in 1661. The English thus obtained a footing
on the Gold Coast, which they have maintained ever since. Forts both here
and on the Gambia were built for the protection of trade. At first great
efforts were made to penetrate into the interior, in which, it was rumoured,
there were plains strewed with gold, to say nothing of cities the roofs of the
houses of which were covered with the same precious metal; but when these
efforts were attended with imperfect success the trade centred chiefly in slaves.
:}This inhuman traffic assumed such terrible proportions that, from its com-
“‘mencement until it was finally suppressed, there is little doubt that from
, Western Africa the number of human beings carried across the seas to be sold
I ainto slavery exceeded the thirty-two million inhabitants of the British isles,
and that during the closing years of the last century the British colonies alone
| were supplied at the rate of 57,000 a year. In this reckoning no account is
taken of the millions whose lives were sacrificed at the time of capture or
during the land journey to the coast, or of the attendant anarchy and disorder
productive of general insecurity of life and property.

Although, in its demoralizing effects, this evil still hangs like a dark cloud
upon the land, the slave trade has happily ceased in Western Africa, thanks
to the exertions of a few noble-hearted men who, in the face of the most
formidable obstacles and the most determined, not to say unscrupulous, oppo-
sition, achieved this greatest of triumphs in the cause of suffering humanity.
Some of those who took part in this holy crusade founded, in 1787, a settle-
ment in Sierra Leone for the purpose of providing an asylum for liberated
slaves; and it was because this settlement afforded a convenient base of opera-
tions that the Church Missionary Society selected its first field of labour in
its vicinity.

There were then, as there are now, in the neighbourhood of Sierra
Leone a number of Pagan tribes, each speaking a distinct language of
their own, all engaged in continual warfare with one another, and all ter-
ribly demoralized by the slave trade, as attested by African travellers of
experience, who have often noticed the superior social condition and the more
industrious habits of the inland tribes. Among these coast tribes may first
be noticed the Bulloms, as to them formerly belonged Sierra Leone and a
considerable tract of country extending from the River Kissey to the Sherbro.
But they were dispossessed of much that they formerly held by the encroach-
ments of the Timnis in one direction and of the Susus in the other. The Timnis
have pushed their way to Sierra Leone and over a tract of alluvial lands
watered by the Rokelle and the great and little Scarcies rivers, four of their
principal townships being Kambia, Port Lokkoh, Magbele, and Simeva.
Another tribe, who, like the Bulloms, have had to make way for more vigorous
neighbours, are the Bagoes, who were once masters of both banks of’ the Rio
Pongas and of the tract between that river and the Rio Nunez, and also of a
considerable line of sea coast extending as far south as the River Dembia,
nearly opposite the Isles de Los. They were displaced by the Susus, who-
did not, however, remain in undisturbed possession of all the lands they had
usurped, for the most widely-spread of all the West African tribes, the Man-
dingoes (so called because they originally migrated from the inland State of
Manding), settled themselves on the banks of the Kissey. “They were
originally few in number,” writes Major Laing, “ but from the circumstance
of many tribes of Susus, among whom they sojourned, becoming proselytes to

25
their religion and assimilating to their manners and customs, they became
numerous and powerful.” Another tribe of invaders, who, like the Mandingoes,
are active in proselytizing to the Mohammedan creed, are the Foulahs, to
whom further reference will be made in connexion with the Niger Mission,
and regarding whom Dr. Barth, the African explorer, writes as follows :—
“No doubt they are the most intelligent of all the African tribes, although,
in bodily development, they cannot be said to exhibit the most perfect speci-
mens, and probably are surpassed in this respect by the Jalofs.” As the
Jalofs are to be chiefly found on the south bank of the Senegal, they scarcely
come within the category of the tribes in the neighbourhood of Sierra Leone,
but it may be mentioned that they, like the Foulahs, are supposed to have
been driven from their former settlements on the Southern shores of the
Mediterranean by the invasion of the Saracens in the seventh century. Un-
like the Foulahs, they have not embraced Islamism, but their religion is pure
Fetichism like that of the other Pagan tribes who have been enumerated—a
tree, a serpent, a ram’s horn, a stone, scraps of paper covered with Arabic
characters, or any objects equally insignificant, are deities with them. Another
tribe are the Seracolets, natives of an inland kingdom on the Senegal,
called Kajaaga or Galam, in which formerly the French had a factory at
Fort St. Joseph. These Seracolets have emigrated in considerable numbers
to the coast districts, and are known as great traders, although not to compare
in this respect with the Mandingoes, whose enterprise carries them enormous
distances in every direction, and who are located as traders in widely-spread
regions far distant from their original home. Some of the Mandingoes, as
on the Gambia, where they are called Sonninkees, still remain pagans; but
Mohammedanism is rapidly extending among them and all the coast tribes, some
few of which have been enumerated above.

The attention of the Church Missionary Society was directed, in the first
instance, to the Susus, because their language was understood by several other
tribes both on the coast and in the interior, and because, of all the numerous
languages of West Africa, it was the first reduced to writing, several books
of religious instruction having been printed in Susu at an early period. Ac-
cordingly, after some preliminary explorations, the first Mission station among
the Susus was opened in 1808 at Bashia, on the Rio Pongas, and, a few years /
later, Kanofi, on the same river, was occupied. The next tribe to be brought
under Christian instruction were the Bulloms, among whom a missionary
settlement was opened at Yongro in 1812 by Nylander, a devoted Missionary /
who, for nineteen years, faithfully laboured for Africa, never once leaving his
post until, through the gutes of death, he passed to his home above. In 1815
a fourth missionary settlement, called Gambier (after Lord Gambier, then
President of the Society), was opened among the Bagoes at Kapparu, about
seventy miles north of Sierra Leone. These pioneering efforts were carried
on under the most discouraging circumstances, and were attended with most
serious loss of life. In eleven years fifteen Missionaries had gone forth, of
whom seven were early victims to the climate. In 1817 the slave trade
revived, and at the instigation of the slave dealers the Mission buildings were
destroyed by fire. On all sides the opposition became so formidable that the
Missionaries were compelled to withdraw from the settlements they had
formed and to take refuge in Sierra Leone.

It should here be mentioned that, for the benefit of the Susus and other
tribes on the Rio Pongas, Christian efforts were revived in 1854 by a Church
of England West Indian Association formed in Barbadoes for carrying on
Missions in West Africa, An interesting incident may be related in con-
nexion with the first Missionary, the Rev. H. J. Leacock, a native of Bar-

- badoes. Immediately after his arrival on the Rio Pongas he was attacked ~
with fever, and the natives, for whose eternal welfare he had come, took
advantage of his helpless condition to pilfer the few things he had brought
with him. While lying in his hut dispirited and dejected, his heart was
unexpectedly cheered by the appearance of one Lewis Wilkinson, the son of /
the Native Chief of Fallanjia, at whose pressing invitation he went to that ;
place. The father, Richard Wilkinson, greeted him warmly, and then,

26
with much agitation, repeated the “Te Deum.” It afterwards transpired
that when Richard Wilkinson was a youth, he had been taken to England,
where, for three months, he had lived under the roof of the venerable
commentator, the Rev. Thomas Scott. When Wilkinson left England
on his return to Africa in 1812 he went forth specially commended in
prayer (see pages 56, 114, and 121, vol. iv. of the Proceedings of the
Church Missionary Society), but for a long time it seemed as if those
prayers had been offered in vain, for Richard Wilkinson relapsed into hea-
thenism. In 1835, however, having been laid low with sickness, he came to
himself, and he had constantly prayed that a Missionary might be sent to him.
When, therefore, Mr. Leacock arrived, he felt that his prayer had been an-
swered ; he at once gave land to the Mission, and, until his death in 1861,
the old chief proved a warm and zealous friend of the cause. Thus the bread
cast upon the waters was found after many days.

It is also worthy of special note that, by the withdrawal of the Missionaries
to Sierra Leone in 1817, a change of plans was forced upon the Society,
attended with most important results. First, by the concentration of labour
on Sierra Leone itself, a Christian settlement was formed which has proved a
nursery for training teachers for other parts of the continent of Africa.
Secondly, the way was thus prepared for the occupation of the Niger and
the Yoruba Mission fields. In other words, while God in His good providence
closed the door in one quarter, He has opened it so widely in another that
access has been obtained to tribes who, from their vicinity to the Niger, the
great artery of Africa, would enjoy special facilities, if they were evan-
gelized, for carrying the Gospel to the regions beyond, and who, at the same
time, are likely to exercise more influence upon the interior tribes than the
numerous petty insignificant communities in the neighbourhood of Sierra
Leone, each speaking a distinct language of their own.

Still the Sierra Leone tribes have not been neglected, although, on their
part, there has been little desire to receive Christian teaching. Among the
Bulloms work has been resumed since 1861, when the village or township of
Yongro was reoccupied. This is situated on the low swampy shore of
Bullom, at the distance of only eight miles from Freetown, on the opposite
side of the Sierra Leone River. The country is partly under British rule
and partly-under Native Mohammedan Chiefs.

Among the Timnis work was commenced in 1840, but Port Lokkoh, which
was first occupied as a Mission station, had to be given up not long after in
consequence of the opposition of the inhabitants, most of whom were Moham-
medans. A_fresh effort, made in 1853, to labour from Magbele as a centre was
not more successful, for in 1860 a Native minister, the Rev. J. S. Wiltshire,

* who was located here, had his house and property plundered, he and his wife
narrowly escaping with their lives. Still the Timnis were not given up; in
South Quia Prince Alfred’s Town, and in North Quia Benkia and Makibitr,
have been occupied for their special benefit ; but the spread of Mohamme-
danism among them, and their own demoralized condition, have proved serious
obstacles to the progress of the Gospel. The Bullom and the Timni Missions
in Quia have recently been made over to the management of the Native
Church in Sierra Leone, and the Society has taken steps to reoccupy Port
Lokkoh.

South-East of Sierra Leone, and South of Timni, is the extensive country
in which the Mende language is spoken, and which embraces several districts,
such as Mperi, Jong, Bompe, Looboo, and Sherbro, although in the last-
named district a local dialect has to some extent displaced the Mende. ‘The
part of the country uear the coast is low, intersected by numerous rivers
running into each other, forming a regular Delta, divided into several islands.
The principul rivers are the Jong and the Boom, and on the lands watered
by them the American Missionary Association has had stations since 1842.
Native wars, which have desolated the country, and the sickness and death
of their Missionaries, have obliged this American Society to recede from its
inland stations ; but it still continues the work at Good Hope in British
Sherbro and its out-stations. This field, in which there are openings for

27
many labourers, was occupied by the Church Missionary Society in 1863,
and an European Missionary was for some time stationed at Bonthe. It is
now in charge of a Native clergyman, and will soon, it is hoped, be taken up
by the Sierra Leone Native Church. The population generally of the Mende
country are heathen, but many of the chiefs are Mohammedans, some of
whom can read Arabic readily, and possess parts of the Koran.

The more inland region behind Sierra Leone, although traversed by
explorers, has not yet been penetrated by the messengers of Christ, and thus
the exclusive monopoly of teachirg and influencing the Pagans has hitherto
been enjoyed by the Mohammedans, who here, as elsewhere, have had frequent
recourse to the sword in order to spread their creed. The most active of these
Mohammedan proselytizers have been the Foulahs, who have founded in
this neighbourhood the three Principalities of Foula or Fouta Jallon, Fouta
Toro, and Bondou. It will throw some light upon the history of this part of
the country to relate how the Foula Jallon Principality was first formed,
and it will be seen how for a century or more they have been at deadly feud
with the Soolimas, a powerful Pagan tribe in their neighbourhood. In the
early part of the eighteenth century a party of Foulahs received permission
from the Soolimas to establish themselves in the territory now known as
Foula Jallon. The Chief of the Foulahs was dignified with the appellation
of Alimammee, which he still retains ; and shortly after one Musah Ba had
been elected to this office, he invited all the head-men of the country to a
feast, and after explaining to them the nature of the Mohammedan faith, he
ordered a large loaf of country bread and a bleeding sheep to be placed
before them, and invited all those who wished to be instructed in Moham-
medanism to place their hands on the bread and touch the sheep, which
the Soolimas did amongst others. For some years after this the Soolimas and
the Foulahs joined together in expeditions against their neighbours, for the
purpose of capturing slaves ; but in 1762, some estrangement having arisen,
the Foulahs cut off the heads of all the Soolima chiefs upon whom they could
lay hands. The Soolimas retaliated by destroying Timbo, the capital of
Foula Jallon, and by murdering all the Foulahs whom they found in Soolima.
At the same time they relapsed into Paganism. In 1768, to protect themselves
against the Foulahs, they built the large town of Falaba.

A fresh element of disintegration has been introduced into this region
since 1854, when a section of the Foulahs, now known as the ‘ Hooboos,”
separated from their brethren at the instigation of a leader who claimed to
have a call from God, and who preached a “ Jihad” or “religious war”
against Pagans and all Moslems who would not join him in his efforts to
subjugate the Pagans to the faith of Islam. Out of this has grown a regular
system of brigandage and plunder, directed more particularly against the
Soolimas, but from which the whole country round has suffered. Under
such a state of things it is no wonder if the people have become demo-
ralized and the country desolate, and so far from the Mohammedans
having benefited the people, their condition now is probably more intoler-
able than when Paganism, reigned supreme without a rival. Disorder
and anarchy must continue to prevail, until misdirected Mohammedan
fanaticism gives way to holier Christian zeal, and devoted soldiers of Christ,
carrying the standard of the Cross not only into this region, but into other
parts of interior Africa, shall impart the blessings of the Gospel .of Peace to
a people who have suffered long from all the horrors of war and strife.

LANGUAGES AND CaRISTIAN Books FOR THE TERRITORY ADJOINING
Sterra Leone.—Bullom :—Grammar and Vocabulary, with portions of the
New Testament. Zimni:—Grammar, Dr. Barth’s Bible Stories, select
portions of the Book of Common Prayer, New Testament, and a portion of
the Old. Vei:—Grammar and Vocabulary. Sherbro dialect :—Catechism
and portions of Scripture. Mende:—a Primer and the New Testament,
now in course of publication, Also, nearly ready for press, Grammar and
Dictionary, and Watts’s Catechism. oulah :---Primer (Berlin, 1859), and
Traditions written in Arabic character, with English version (Berlin, 1860).
Also Grammar and Vocabulary, by the Rev. C. J. Reichardt.

28
CHURCH MISSIONARY ATLAS S I Vo) RRA LEO N E

 

 

 

 

 

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Stanford’: Geograplucal Estab’ 55 Charing Cross.
SIERRA LEONE.

 

 

Srerra Leone Proper is a rich and fertile peninsula on the western coast
of Africa, about twenty-two miles long by twelve broad; but the boundaries
of the colony extend beyond the peninsula, and contain an area of 468 square
miles, including Sherbro Island, acquired in 1862, and tracts of land ceded
at different times in the Quia district. It may, however, be noted that the
greater part of North British Quia in the Timni country, after being more
than ten years under British rule, was, in 1872, given back to Native
Chiefs,

Sierra Leone was known to the Portuguese as early as a.p. 1442, and
shortly afterwards became an entrepét of the Negro slave trade, to which
resorted most of the European nations, including the English. The shore is
low; but rugged mountains rise in the interior to the height of 3000 feet,
whose serrated outline suggested. the name of the locality. Cotton, sugar,
cocoa, arrowroot, and, indeed, every species of tropical product, amply repay
cultivation there, though the exports are principally confined at present to
palm-oil, spices, hides, bees-wax, and timber.

The population is composed of elements which do not at first sight appear

to afford much promise of Missionary success. In 1787, Mr. Granville Bhar pea

commiserating the runaway slaves who had congregated in great numbers in |
the streets of London, procured their settlement on the peninsula. A dread- |

ful mortality shortly afterwards reduced the settlers to one-half, and a Native |

chief seized the opportunity for plundering the settlement, and drove the |

colonists to seek for shelter in Bunce Island. Four years afterwards an
Association, called afterwards the Sierra Leone Company, promoted by Wil-
berforce and other opponents of the slave trade, was incorporated, and obtained
possession of Sierra Leone, and of various forts and factories on the Gold
Coast. A number of Negro soldiers from West Indian regiments, disbanded
at the close of the American war, were the next addition to the population.
In October, 1794, Freetown, the capital, was destroyed by the French, with
whom the English were then at war. At this time the Governor of the
settlement was Zachary Macaulay, father of Lord Macaulay, and afterwards
an active member of the Church Missionary Committee, but better known
by his unwearied labours during forty years for the suppression of the
slave trade and the emancipation of the slave. His heart quite sickened
at the conduct of the French republican sailors, whose protest in favour
of “ Liberty, Equality, and Fraternity” did not lead them to show any regard
for an asylum for liberated slaves. ‘The volumes of the town library,”
wrote Zachary Macaulay, “ were tossed about and defaced with the utmost
wantonness, and if they happened to bear any resemblance to Bibles they
were torn in pieces and trampled upon. . . . . Every house was full
of Frenchmen, who were hacking and destroying and tearing up everything
which they could not convert to their own use. The destruction of live-stock
on this and the following day was immense. In my yard alone they killed
fourteen dozen of fowls, and there were not less than twelve hundred hogs
shot in the town.”

In 1808, the settlement was transferred to the British Crown, and has since
been employed as the principal location of the recaptured Africans from
Spanish and Portuguese slavers, Thus the main element of the population
consisted of the living cargoes of slave-ships captured at sea by the British
cruisers engaged in the suppression of the hateful traffic in human creatures,
liberated at Sierra Leone in wretched nakedness and degradation, and thus
brought under the teaching of the Society’s Missionaries. As they had been
gathered from almost every part of the African continent, and belonged to
upwards of 100 distinct tribes, speaking widely-different languages, they
were taught to acquire English as a means of intercommunication with
each other, as well as the medium of Christian instruction.

The first signal success attended the ministrations of the Rev. William A.
B. Johuson, who laboured in the district of Regent’s Town between 1816 and
1823. The following account, based upon his reports of the condition of the

29
Negroes when he first arrived amongst them, will show that a great triumph
was achieved by the power of the Gospel when people thus found in the
lowest stage of barbarism were transformed into a well-ordered Christian
community :—‘‘ Natives of twenty-two different nations were collected to-
gether, and were in astate of continual hostility. When clothing was given to
them, they would sell it or throw it away. All the blessings of the marriage
state and of female purity appeared to be quite unknown. In some huts, ten
of them were crowded together, and in others even fifteen or twenty ; many
of them were ghastly as skeletons, six or eight sometimes died in one day,
and only six infants were born during the year. Superstition in various
forms tyrannized over their minds; many devil’s houses sprang up, and all
placed their security in wearing geegrees or charms. Some would live in the
woods, and others subsisted by thieving and plunder.”

Regarding the people of another village in the colony called Kissey, Major
Laing, in his “ Travels in Western Africa,” writes as follows :—“ The people
of Kissey (east of Soolima) have no trade except in slaves, which they sell to
the people of Sangara for salt, tobacco, and country cloth; and in such a
savage state of wretchedness and barbarism are they that, without the least
compunction, they will dispose of their relatives, wives, and even children.
Several hundred Natives of this savage country, who have been liberated
from slave-ships by the humane exertions of Great Britain, are established in
a beautiful village, named after their own country, about four miles from
Freetown at Sierra Leone. . . . . By means of Missionaries supplied
by the Church Missionary Society they have been educated as Christians,
and all are instructed in reading and writing. These are benefits conferred
on Africa by British interference and protection of which an Englishman may
well be proud.” Special but melancholy interest must always attach to
Kissey, because its cemetery contains the graves of so many godly men and
godly women, who, regardless of the deadly climate, went out to labour for
the regeneration of the African race. Not counting their own lives dear,

- they were willing to lay them down if only they might carry the Word of life
to those who were in darkness and the shadow of death. “The African
Mission,” wrote the first Bishop of Sierra Leone, Bishop Vidal, “has been
conducted in the midst of danger and death; trials have been the portion of
the African Missionaries above all others. The church-yard of Kissey, with
its multiplied memorials of those not lost, but gone before, is a silent but
eloquent witness to the kind of schooling which the Missionary for
Africa requires.” Some two years after these words were spoken, the body
of Bishop Vidal himself was placed among the blessed dead at Kissey.

The instruction given by the Church Missionary Society and other kindred
agencies has been so far blessed that, out of the present population of Sierra
Leone, numbering about.37,000* souls, some 32,000 are professing Christians,
while only 5000 are Pagans and Mohammedans. The number, however, of
Pagan and Mohammedan strangers (some from the far interior) who annually
visit the colony is estimated at 40,000, so that in Sierra Leone itself there is
still an ample field for evangelistic labours. Among the Mohammedans the Fou-
lahs and Mandingoes are conspicuous by their intelligence and proselytizing
zeal; among the Pagans the Kroomen may be noticed because, for the sake
of finding employment, so many of them leave their own country, near Cape
Palmas. They take almost instinctively to a seafaring life, for they are born
sailors, and navigate their long narrow canoes throvgh the angry surf with
a skill which excites the admiration of all who have ever seen them. Some,
however, as at Freetown, settle down in the suburbs of colonial towns, and
are ready as porters or labourers for any rough work which may offer, for
which their strong physical frames render them specially well adapted.

Some fourteen thousand of the Native Christian population in Sierra Leone
are connected, either directly or indirectly, with the Church Missionary

* This shows a great falling off since 1860, when the population amounted to
41,624; and the reduction which has taken place of late years is only partly to be
accounted for by the number of Sierra Leone people who have left the colony—some to
return to their former homes, and some to earn a livelihood elsewhere.

30
Society, and are members of the Church of England ; and the remainder,
with the exception of a few Roman Catholics, are attached to other Pro-
testant denominations, The Wesleyans claim some 15,046 adherents, and
there are besides some 2556 members of the Methodist Free Church, and
2146 belonging to Lady Huntingdon’s connexion.

From the very first a self-supporting Native Church has been
steadily kept in view by the Church Missionary Society. The first
Report of the Society insisted on the importance of the training of
Native agents, and laid down a plan for the purpose, of which “it was
hoped that in time it might support itself without further aid from the
Society.” The converts were also habituated from the first to contribute
weekly payments for Christian objects. But many years elapsed before
transition from dependence on the Society to self-support and self-government
could take place. In 1852, Sierra Leone was created a Diocese, which
greatly facilitated Native Ordinations, and other measures for the consum-
mation contemplated. In 1854, the Native Church undertook the whole
pecuniary responsibility of their primary schools, which had hitherto cost the
Society £800 per annum, the weekly payments now forming the nucleus of
a Church Fund to be managed by the people themselves and appropriated to
the maintenance of their own institutions, beginning with the schools. The
opening of the year 1862 witnessed (in the language of a Native African)
the passing of the Sierra Leone Mission “from a Missionary state into a
settled ecclesiastical establishment, under the immediate superintendence of
the Bishop,” by the foundation of a Native Pastorate: ten Native Pastors
were placed on a Native Pastorate Fund, and have since been maintained
from local resources which are supplemented by an annual subsidy of £800
from the Society. The number of European Missionaries has been con-
siderably reduced, and none of them are engaged in pastoral work within the
colony. Sierra. Leone has thus become a basis of operations for the unevan-
gelized regions of West Africa, rather than a missionary station itself; and
the Society’s connexion with Sierra Leone is now almost confined to the
maintenance of the superior educational establishments, namely, Fourah Bay
College, the Grammar School, and the Female Institution (now called the
Annie Memorial School), in the hope that they may sustain and raise the
standard of Christianity in the colony, and provide effective Native agents
for other fields.

This purpose has already been so far accomplished that during the last
thirty-three years Sierra Leone has supplied for work in West Africa some
fifty-four Native clergymen ; so that, after meeting the pastoral wants of the
home Church, a large proportion have been available for service in the Yoruba
and Niger Mission fields. Native clergymen trained in Sierra Leone have
also held for years past, and still hold, the chaplaincies on the Gambia and on
the Gold Coast. ‘To the exemplary character of the Native pastors, and to
the beneficial influence exercised by them over their flocks, repeated testi-
mony has been given by the Bishops and Governors of Sierra Leone, and in
1869 the police magistrate publicly stated as follows:—“I do the Native
pastors but simple justice in saying that but for them the rural districts could
not be kept in the admirable order they are with a solitary policeman in some
of the villages, whilst in many that guardian of the public peace is only con-
‘spicuous by his absence.”

Ii must not be overlooked that the satisfactory progress of the Native
Church in West Africa is due in large measure, under God, to the fostering
care and bright example of those who have held in succession the office of
Bishop of Sierra Leone, the see of which was created in 1852, mainly at
the instance of the Church Missionary Society. The tenure of the episcopate
by the first three Bishops, Vidal, Weeks, and Bowen, was very brief, but
long enough to show a high and pure standard of Christianity to those under
their spiritual oversight. One of them, indeed, Bishop Weeks, had given the
previous twenty years of his life to labours for the negro race. During Bishop
Beckles’ episcopate the important step was taken of forming the Native pastorate
as described above, and since Bishop Cheetham’s appointment in 1870 much

31
has been done to deepen in the Native Church a sense of their respon-
sibilities, while at the same time unsparing efforts have been made to raise
their spiritual tone.

The Church of Sierra Leone has also become self-extending. A reverse
process to that which originally accumulated so many fragments of various
tribes into one place has commenced. Many of the liberated Africans have
returned to their own native countries—returning, not as they came, but edu-
cated and civilized, whilst some of them, with missionary ardour and energy,
have begun to spread the Gospel in their own native languages many
hundred miles away from the British colony. We have no difficulty in now
explaining the providential dealings, once so dark, which frustrated the
earlier Missions to West Africa, and concentrated them on Sierra Leone.

These triumphs have not been won without sacrifice. The cultivation of
lands, formerly overspread with jungle, has made the locality less fatal than
in bygone days to European life ; but in the course of the first twenty years
of the Mission no fewer than fifty-three Missionaries or Missionaries’ wives
died at their post. To give but one specific illustration of what has been
just stated—In 1823, out of five Missionaries who went out, four died within
six months ; yet, two years afterwards, six more presented themselves. Two
fell within four months of their landing in Africa. The next year three
more went forth, two of whom died within six months ; and there never has
been wanting, up to this very day, a constant supply of willing labourers,
to the full extent of the Society’s ability to maintain them. Such facts
amply refute the slander often thrown out against the Christian heroism of
Protestant Missions. Whev we know that they went in faith to do Christ’s
work to which He called them, aware of the early death that probably
awaited them, what other title can we find for them than that of Christ’s
martyrs ?

The little Banana Islands, lying off the southern promontory of the
peninsula, now the scene of a flourishing Christian Church, was the place
where John Newton, in 1746, entered the service of a slave-trader, and
suffered bitter hardships from the severity of the climate and the cruelty of
his master’s negro mistress. His future career, sketched in his epitaph,
written by himself, may be read on the walls of St. Mary Woolnoth Church,
of which he was so many years the Rector—“ John Newton, once an infidel
and libertine, a servant of slaves in Africa, was, by the rich mercy of our
Lord and Saviour Jesus Christ, preserved, restored, pardoned, and appointed
to preach the faith he had long laboured to destroy.”

He was one of the founders of the Society, and witnessed, before his death
in 1807, the commencement of the West Africa Mission.

CHRONOLOGICAL STATISTICS.

 

 

 

1818. 1926, | 1838 1848. | 1858. | 1868. jiszs. 1878.

 

European Missionaries! 7 6 7 14 12 9 6 3

Native Clergy . . |. . a aie 1 10 8* 9* 3*
Native Agents. . . 5 9 19 56 67 14*)  41*|  16*
Total Labourers. . . 17 21 35 75 99 35*| 60*| 26*
Native Christians . ete 8 eS e-¥ rise - « | 2143*
Communicants. . | . . 489 902 | 2047 | 3637 | 9389* 13875*| 842*
Schools . 2... . 8 7 22 59 57 8*, 15* 4*
Scholars . . . . . 667 584 | 3663 | 5032 | 4499 | 384*| 1523*| 1220*

 

 

* Remainder transferred to the Native Church, the numbers of which are now as
follows, according to recent returns :—Native Christians, 12,400; Communicants, 4073;
Schools, 36; Scholars, 3426. Besides 14 Native Clergymen in connexion with the Pastorate,
there are 4 Native Chaplains.

32
 

 

 

 

 

 

    

 

 

 

 

 

 

 

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YORUBA MISSION.

Tuer Yoruba people, under which term are included the Yorubas proper and
all the Yoruba tribes now known by other names, number upwards of
_2,000,000. They occupy a territory bounded towards the sea by the Bight
of Benin and extending northwards to the central table-land through which
flows the western branch of the Niger. For some miles from the coast the
country, though fertile, is often low and swampy, but more inland it becomes
diversified with hill and plain, the forest or bush being interspersed here and
there with tracts of undulating park land, beautified by clumps of splendid
trees of all kinds, both useful and ornamental.

There are many traditions regarding the origin of the Yoruba people, some
pointing to them as of foreign extraction, others referring to them as an
indigenous race. According to one, a place called Ifé was the cradle not
only of their nation, but of the whole human race. The foundation for this
tradition probably is that in the early period of their national history Ife
played an important part, and was the metropolis of their kingdom. To this
day it is regarded as a place of the greatest sanctity by all the Yoruba
tribes. Another statement of a writer of some authority is not perhaps more

‘reliable. In a geographical work written by Sultan Bello, the Foulah chief
of Sokoto, an abridgment of which was obtained by Captain Clapperton, it
is stated that the Yorubas “ originated from the remnant of the children of
Canaan who were of the tribe of Nimrod.” It is further asserted that, as
they moved across the continent of Africa to their present location, ‘on their
way they left in every place which they stopped at a tribe of their own
people. Thus it is supposed that all the tribes of the Soudan who inhabit
the mountains are originated from them, as also the inhabitants of Yauri.’’
One more tradition.may be quoted, according to which “the Yoruba tribes,
Iketu, Egba, Ijebu, Ifé, Ibini (Benin), and Yoruba, are descended from six
brothers of these names, who were the sons of one mother. Yoruba, the
youngest son, became the ruler of the rest, and hence the Yoruba king was
the sovereign of all-these nations. After a while Benin (where the language
at present has very little affinity to the Yoruba) became independent, and in
course of time the other four tribes withdrew from the confederacy, leaving
Yoruba alone.” Eventually, perhaps, philology may throw more light upon
the origin of the Yorubas than tradition; but this much may be regarded as
certain, that the several tribes named above, as well as the Ijeshas and others,
are allied to one another by blood, and more or less closely by language.

At the time the interior of this country was first visited by Englishmen,
Captain Clapperton found that the capital of the kingdom of the Yorubas
was at Oyo or Katunga, the site of which is marked on the map, although
the place is now deserted and in ruins. The circumstances which led to its
destruction may be briefly related here, because they throw some light
upon the history of the country. The town of Ilorin, at no great distance
from the ruined capital, was once a Yoruba town, but about the beginning
of the present century it became the resort of the discontented spirits of
all the country round, who defied the authority of the king. Among those
who resorted to Ilorin were Foulah and Hausa Mohammedans from Central
Negroland, who persuaded the Yorubas here to embrace the Mohammedan
faith. An appeal for help was next made to the Foulah chiefs of Sokoto and
Gando, who were only too glad to respond, Sultan Bello sending a relation
of his own to lead the people of Ilorin in their attack upon the pagan
Yorubas. Thus supported, they succeeded not only in destroying Oyo, but
would have forced their way down to the sea but for the determined resist-
ance of the Yorubas of Ibadan, who in a great battle signally defeated them,
and thus put an end to their further conquests. Ilorin, however, is now a
dependency of the Foulahs, and the Yorubas have formed a new capital at a
place formerly known as Agga Ojo, but now usually called Oyo.

While on the north-west frontier territory has thus been lost by the
Yorubas, on the east the Egbas have suffered terribly from their bloodthirsty
neighbours the Dahomians, who between 1851 and 1876 have invaded the
Egba territory no less than seven times, usually carrying fire and sword up

3
to the gates of Abeokuta. More disastrous, however, than the invasions of
foreign foes have been the civil wars which have raged so incessantly
between rival Yoruba tribes. The slave trade has greatly provoked these
wars, which have so desolated a fair country that, in the Egba principality,
formerly a province of the Yoruba kingdom, 300 towns were utterly de-
stroyed in the course of fifty years, and Abeokuta, the present capital of the
Egbas, remains a standing monument of the desolation of the past; for its
population, variously estimated from 100,000 to 150,000, is made up of
refugees from no less than 130 towns.

In 1838, some of the Egbas who had been rescued from slavery and
carried to Sierra Leone began to return to Abeokuta. The arrival of
the ‘first party was hailed with the most lively joy by the inhabitants
of Abeokuta; and when they learned how their countrymen had been
first delivered by the English, and then received kind treatment at their
hands, they were filled with astonishment, and exclaimed, “The English are
a people dwelling nearer to God than any other.” A favourable impression
was thus created in Abeokuta, as was shown by the kind and cordial recep-
tion which Mr. Townsend received from the chief Shodeke and the people,
when he visited them in January, 18438. This expedition had been under-
taken by Mr. Townsend in consequence of a petition presented to the Church
Missionary Society by some of the Christian Egbas at Sierra Leone, who
had begged that on their return to their own fatherland they might be accom-
panied by a Missionary. At this time two vessels, and sometimes three, were
regularly employed in carrying Yoruba people from Sierra Leone to Badagry,
anxious to return to their own homes; for in those days Lagos, as one of the
chief seats of the slave trade, had to be avoided. 7

The great desire of the Yorubas to return, and the invitation of the Abeo-
kutans, who expressed their readiness to receive Missionaries, through their
chief Shodeke, were among the providential circumstances which led to the
Yoruba Mission being established in 1843 ; and although, owing to the death
of Shodeke, and the disturbed state of the country, Abeokuta itself could not
be occupied till 1846, the pioneers of this good work were usefully employed
during this interval at Badagry. Here a Mission station has been maintained
ever since, and although the tribe of Popos, to whom Badagry belonged, were,
like the other coast tribes, greatly demoralized, and resisted for many years the
Gospel message, some are now turning to the Lord, the firstfruits, we trust,
of a greater ingathering when God’s own time shall come.

The history of the Abeokuta Mission, from its commencement, has been
singularly eventful and chequered. In 1851 its very existence was imperilled
by the invasion of the King of Dahomey, but that was happily repelled, and
during the next few years there was marked progress and expansion, fresh
centres of work having been taken up in several important places, one of
which, Ibadan, ranks with Abeokuta not only as regards population, but as
regards influence and power. Unfortunately the recurrence of wars be-
tween rival tribes, and more especially the hostility between the Yorubas
of Ibadan on one hand and the Ijebus and the Egbas of Abeokuta on the
other, has led to disastrous consequences. On March 18, 1862, the town of
jaye, occupied by the Church Missionary Society in 1853, was utterly
destroyed by the Ibadans, and out of a population of 40,000 those who
escaped the famine, and sword, and death by torture, were scattered in cruel
bondage over the whole Jand. Shortly afterwards another town, Awaye, an
out-station of the Church Missionary Society, shared the same fate as Ijaye.
In 1862 the King of Dahomey again threatened Abeokuta, destroying on his
march Ishagga, another of the towns occupied by the Church Missionary
Society as a station. One-third of the population were slain on the spot,
and of the remainder carried into captivity several were afterwards decapi-
tated at Abomey, the capital, at the time of the annual “ Customs.” Although
in 1863 the invading host of Dahomey did not advance beyond Ibara, some
miles short of Abeokuta, they returned again the following year, but happily
the Abeokutans were again allowed to triumph, the Dahomians being driven
back from the~ walls of Abeokuta with great slaughter, and being pursued

into their oe territory by the victorious Egbas, The difficulties of the
4
Dahomians, both in their advance and during their retreat, were greatly
increased by the circumstance that their previous raid had converted into a
wilderness the country between Abeokuta and the Dahomey frontier. In
1869, in 1873, and in 1874, the Egba territory was again invaded by the
Dahomians.

The Mission at Abeokuta has thus been again and again preserved by
God’s good providence from the imminent perils which threatened its very
existence, but a further trial of a most serious character awaited the Euro-
pean Missionaries, for on the 13th of October, 1867, a disorderly mob, taking
advantage of the ill-will and jealousy which had long been felt by some of
the Native chiefs and elders, plundered and destroyed the Mission premises
in most of the stations in the city, and shortly afterwards the European Mis-
sionaries left the place.

The history of the Ibadan Mission has not been less eventful than that of
Abeokuta. Commenced in 1852 by Mr. and Mrs. Hinderer, with whose
names its early history will always be associated, the work prospered under
their fostering care, and the Mission branched out in one direction to Oyo,
the Yoruba capital, and in another to Ilesa, a town belonging to the Ijeshas.
The civil war, however, to which reference has already been made, and which
was prolonged for years, not only checked all progress, but, in some places,
stopped the work altogether. Ibadan was blockaded by the Ijebus and Egbas,
and for some time the Missionaries, shut up in Ibadan, had no communica-
tion with their friends at Lagos. Their supplies failed, and they were
reduced again and again tothe verge of actual starvation, when, providen-
tially, from some unexpected source or another, their immediate wants were
relieved. Full details will be found in a work entitled ‘“‘ Seventeen Years in the
Yoruba Country,” containing a most interesting account of this Mission from
its commencement in 1852 until 1869, when Mr. and Mrs. Hinderer were
obliged by failure of health to return to England. After this for some years
Ibadan, like Abeokuta, became closed to European Missionaries.

In the interests of Christian work it was most happily ordered that, in
1861, Lagos became a British settlement. This island, from the advantages
of its situation, possessed special facilities for carrying on the slave trade, of
which it was for many years the head-quarters, although at the same time
the centre of a considerable trade in palm-oil. The rightful king of Lagos
and its dependencies was Akitoye, but his place had been usurped by Kosoko,
when, in 1851, an attempt was made to exact satisfaction for the insults
which the usurper had offered to British cruisers. Shortly afterwards
a successful attack by the British on Lagos resulted in the flight of
Kosoko and the restoration by the British authorities of Akitoye to the throne. |
A treaty was made with him and the chiefs of Lagos, by which “they
engaged to prevent the export of slaves, to open their port to legitimate trade,
to put a stop to human sacrifices, and to permit and encourage the establish-
ment of Missionaries. A consul was also appointed for the protection of
British interests.”

After the death of Akitoye, in 1855, his successor and son, Docemo, alto-
gether failed in giving effect to this treaty, and H.M.’s Government being
satisfied that the permanent occupation of Lagos was indispensable to the
complete suppression of the slave trade in the Bight of Benin, decided, in
1861, on exchanging the anomalous protectorate which existed under the
consul into an avowed occupation of the island as a British settlement. By
some subsidiary arrangements the British secured the possession of the towns
of Palma and Leke, and the recognition of their paramount power by the
king and chiefs of Porto Novo. With the exception of the French, who
claim a portion of the Gold Coast near Assinie, thé English are now the only
European Power that has settlements on the West Coast, between the Rivers
Gambia and Niger; the Danes having made over their possessions on the
Gold Coast to the English in 1850, and the Dutch in 1872. These settle-
ments, which were originally acquired for the express purpose of promoting
slave traffic, have played a most important part in itssuppression. Sir Henry
Ord, who, as Special Commissioner, visited the West African settlements in
1864, stated emphatically that, while the presence of the squadron had had

35
some share in suppressing the slave trade, the result was mainly due to the
existence of the settlements. At Lagos, in place of the former slave trafiic,
a legitimate and growing trade has sprung up, which, including imports and
exports, is of the value of some three quarters of a million sterling.

The British occupation of Lagos strengthened the hands of the Missionaries,
who, with many interruptions, had been labouring there since 1852. Lagos,
with its dependencies, now contains a population of 62,000, amongst whom edu-
cational, evangelistic, and pastoral work has been steadily carried on ; some
parishes, which are ripe for the change, are in process of being organized
into a Native Church on the Sierra Leone model, and it is hoped that the
congregations will eventually undertake the entire support of the Native
Pastors who will minister to them. The advantage of Lagos having become
a British settlement was further shown when the European Missionaries with-
drew to it on their expulsion from Abeokuta. Its chief value, however, is as
a secure basis of operations where an efficient Native agency can be trained,
and other preparatory work can be safely carried on in anticipation of that day
when God in His wisdom shall see fit to open to His servants the regions that
are beyond.

New Missions have lately been commenced at Leke, a place on the coast
forty miles east of Lagos, in British territory, and the resort of many run-
away slaves from the adjacent Native states ; and at Ode Ondo, the chief
town of the Ondo country, still farther east.

In December, 1874, the veteran Missionary Townsend was permitted to
reside once again in Abeokuta. Although, with the exception of brief inter-
mediate visits by himself and others, Abeokuta had then been for seven years
deprived of the counsel of a resident European Missionary, the work was
found to have steadily advanced, excepting in the educational department.

_ The schools had deteriorated for want of efficient teachers and of. school
materials, but in almost every other respect there had been some progress.
In like manner the Rev. D. Hinderer found matters in a satisfactory con-
dition at Ibadan when, after six years’ absence, he revisited his old station in
April, 1875. In addition to three Missionary centres in the town, there
are now in connexion with it three out-stations in Oyo, Ogbomoso, and Ilesa.
Both these brethren have since finally retired, and an energetic African
clergyman from Sierra Leone, the Rev. James Johnson, has been entrusted
with the general superintendence of the interior stations.

The steadfastness which the infant churches in the Yoruba country have
displayed in the face of great trials and difficulties encourages the hope that
they will prove mighty through God to the pulling down of strongholds, both
of heathenism and Mohammedanism.

Curist1an Booxs.—Grammar and Vocabulary, Dictionary, the Liturgy,
Waitts’s Catechism, Pilgrim’s Progress, Dr. Barth’s Bible Stories, portions of
the O. T. and N. T., Couplets, &c., &c.; Hymn Book, consisting of 120
Hymns, some original; another Hymn Book for Ibadan; Scripture Class
Book, 1871; the Peep of Day.

CHRON OLOGICAL STATISTICS.

 

 

 

 

1845... . . . . Badagry. 1853. . . . Wjaye (destroyed by the
BEDS Ge ps8 sa ine a! 8 ‘Apeob te: people of Theta if 1862), :
1852. . . . . . « Lagos. 1856. . . . Oyo.
1852. . . . . « « Ibadan. 1872 . . . . Ebute Meta.
1852... . . . . Otta, 1874 . . . . Leke.
1845. | 1850. | 1855. | 1860. | 1865. | 1873. | 1878.
European Missionaries 2 5 7 6 10 10 4
European Lay Agents oud es e8 6 2 1 1
Native Clergy . . . 1 1 3 5 5 9 13
Native Agents . . . 3 10 28 46 45 44, 67
Native Christians. . foes oe ae - . | 2200 | 4400 | 5845
Communicants. . .|] .. 122 586 916 | 1125 | 1517 | 2024
| Schools : eee ere 6 18 17 14 24 29
Scholars... 1 | 418 | 775 | 555 | 868 j; 1324 | 1488

 

 

 

 

 

36
CHURCH MISSIONARY ATLAS
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In 1841 an expedition, under the command of the late Admiral (then Captain)
Hi. D. Trotter, consisting of three steamers of the Royal Navy, was sent
up the Niger by H. M. Government with a view to promoting the substi-
tution of an innocent and profitable commerce for that traffic by which the
Continent of Africa has so long been desolated (Parliamentary Papers, No.
57, 1840). It was accompanied by one of the Society’s Missionaries, who
had spent ten years in Sierra Leone, the Rev. J. F. Schén, and also by Mr.
Samuel Crowther, a liberated negro slave, and now the Native Bishop of the
Niger, as well as by other Native teachers. The expedition was generally
denounced as a failure, for the mortality among the Europeans who engaged
in it was most disastrous, forty-two white men out of 150 having died in
sixty-two days. Mr. Schon, however, bad thus the opportunity of com-
mencing the study of the Hausa, one of the most important and most widely-
spread of the African languages, and he has since been able to translate
portions of the Old and New Testament into that tongue. The Christian
negroes, also, who returned from this expedition brought back to their
countrymen in Sierra Leone the intelligence that the way was now open to
them to return to their long-lost home.

In 1854 a second Niger expedition penetrated successfully 500 miles into
‘the interior, and reached Gurowa, above Bomanda, in the Hamaruwa country.
This is on the Tchadda or Binue* branch of the Niger, nearly 300 miles
from its confluence with the Kworra. The expedition was in the river six-
teen weeks, and they returned in good health and spirits, not a single death
having occurred either among the Europeans, twelve in number, or the fifty-
four Africans, of whom the exploring party consisted. A third- expedition,
during the summer of 1857, was projected by the late Macgregor Laird,
Esq., and successfully carried out with the sanction and aid of H. M. Govern-
ment, and it was his purpose to arrange for an annual ascent of the river.

As on the previous visit the Natives everywhere had expressed their wil-
lingness to receive Christian teachers, it was determined to commence a Niger
Mission ; accordingly, two Native clergymen and five Native teachers accom-
panied the expedition of 1857, and Mission stations were formed at Onitsha,
at Gbebe, uear the confluence of the two branches of the Niger, and at
the town of Rabba, on the Kworra branch of the Niger, which before its
depopulation by civil war had been one of the chief towns in the territory of
the King of Nupe, a feudatory of the Foulah Sultan of Gando.

An accident, however, befell the steamer Dayspring, for in ascending
the Kworra she struck upon a sunken rock about twelve miles above Rabba,
and became a wreck. All the company were saved in boats, but most of
their property was lost. Owing, however, to this disaster the Rev. S.
Crowther had increased opportunities for becoming acquainted with the
country and the people, and he eventually found his way overland to the
coast, passing through several important towns, and among others the Ilorin
already mentioned.

One point of special interest connected with the Niger Mission is s that
from its first commencement, in 1857, up to date it has been conducted
wholly by Native clergy and Native ieachers, who have been under the
general superintendence of Bishop Crowther, the tirst Native convert
raised to the episcopate. The Rev. S. Crowther, who-had been created
D.D. by the University of Oxford, was set apart as Bishop of the Niger in
Canterbury Cathedral on St. Peter’s day, 1864. The history of his episco-
pate has been eventful in many respects, and the labours of himself and of
those associated with him encourage the hope of Africa being evangelized
through the agency of her own converted sons, if they are true to themselves
and to their Lord.

By the blessing of God, the work has prospered in spite of special diffi-
culties, which, for the most part, are unknown in other countries which enjoy

* In the Batta language, which is chiefly spoken near Yola, the name “ Hinuy” signifies.
the ‘‘ Mother of Waters.” — ‘
3
the blessings of a settled Government. In illustration of this, we may refer
to the circumstances under which Rabba and two other important stations
had to be given up. Rabba had been scarcely occupied when in 1860 it
was closed against Missionaries. No reasons were assigned for this step,
which was probably due to the jealousy of the Christians entertained by
the Mohammedans, whose influence is predominant in this quarter. The
next station which had to be given up was Gbebe, which, in consequence
of civil war, was reduced to a ruin, and at the same time the Mission
premises were destroyed. Happily, in anticipation of this contingency, the
new station at Lokoja had been formed only a few miles from Ghebe, but
on the opposite bank of the river. The third station, Idda, commenced
in 1864, was given up in 1867, owing to the Atta (king) refusing to protect
the agents against the treacherous conduct of the subordinate chiefs, one of
whom, Abokko, after having been on terms of friendly intercourse with
Bishop Crowther for twenty years, made him prisoner without any provo-
cation, and then demanded 10001. for his ransom. On this occasion, unfor-

| tunately, the life of the Consul, Mr. Fell, was lost in effecting the Bishop’s

release.

But if stations have been given up, on the other hand fresh centres have
been occupied. Thus a new station was formed at Akassa, at the Nun mouth
of the Niger, as a basis of operations both for labours among the degraded
tribes of the Delta, and to maintain a free communication with the Upper
Niger. Near Akassa is the Mission station of Brass, on the river of that
name, and at the Bonny mouth of the Niger is the Bonny Mission, amidst a
population who are cannibals like that at Brass. The king and chiefs of:
Bonny, however, were induced to guarantee a portion of the funds needed
for a Christian Mission. Under asimilar guarantee a new centre of Christian
effort has recently been opened at New Calabar, which, like the other Delta
stations, is situated on one of the estuaries of the Niger. From the old
station of Onitsha, the first occupied on the Niger, work has branched out
to Osamare, Asaba, and Alenso; and a new Missionary outpost has been
added at Kipo Hill, opposite Egan, a place about midway between Lokoja
and the old station of Rabba. At no great distance from Egan is Bida,
the present capital of Nupe, with a population of about 80,000 souls.

Advancing now, as we hope the Niger Missionaries will do before long,
into that part of the interior which may be called Central Negroland, the
Foulahs first claim further notice, for their authority is paramount through-
out the greater part of this tract, and they are found widely scattered through
a vast geographical region, extending from the mouths of the Senegal and
the Gambia on the west to the kingdoms of Bornu and Mandara on the east.

Formerly the Foulabs did not live in towns, but in temporary huts, generally
in the midst of unfrequented woods. They were a pastoral people, and were
reputed to live an inoffensive, harmless life, spending a great part of their
time in reading the Koran and other religious books. At the end of the last
century one of their number, Sheikh Othman, usually known by the name of
Danfodio or the learned son of Fodio, professed to have received a message
direct from God calling upon him to wage war with the Pagans. The Foulahs
who gathered round him from all the different countries, even from the more
distant Foulah kingdoms in the West, he placed under different chiefs, “ giving
each chief a white flag, and told them to go and conquer in the name of God
and the Prophet, as God had given the Foulahs the lands and the riches of all
the infidels.” Animated by a burst of religious fervour, the Foulahs carried
everything before them, and in a short time the supremacy of Sheikh Othman
was acknowledged far and wide. On his death, in 1817, Sheikh Othman left
Sokoto and the larger part of his conquered territary to his son, Sultan
Bello, and the rest to his nephew, Mohammed Bin Abdallah, with his head-
quarters at Gando. The town of Sokoto, which was built about the year
1805, is still regarded as the capital of the empire, although Aliyu, the son
and successor of Sultan Bello, transferred his residence to Wurno, which is
about five miles distant. The energy and vigour displayed by the founder of
the Foulah ee are no longer shown by his successors; freebooters and
others show increased boldness, plundering within a few miles of the capital,
and distant feudatories give signs of shaking off their allegiance.

Among the tribes brought under subjection by the Foulahs, the most
important were the Bornuese and the Hausas—the former of whom, at
a very early period, recovered their independence. The Bornu kingdom
was formerly the most powerful of all in this part of Africa, and one
energetic prince who reigned in the twelfth century was able to extend
his influence as far as Egypt. Then came a time of civil wars, during
which the reigning chief was expelled from the home of his fathers in
Kanem, on the east of Lake Tchad; and, although one of his descen-
dants recovered the province, the seat of Government was changed, Birni
Ghasreggomo becoming the new capital. This was captured by the Foulahs
in 1808, and the king became a fugitive. In the struggle for freedom which
followed, a prominent part was taken by Sheikh Mohammed of Kanem. Like
Danfodio, he declared that he too had seen a heavenly vision ; and, rallying
round hima band of. bold spearmen of Kanem, he hoisted the green flag and
attacked the invaders. He met with such marked success that, in ten months,
the Foulahs were completely driven out of Bornu, and the leader who thus
delivered his country became virtually its ruler, although he still professed
allegiance to the lawful king, whose ancestors had for eight centuries or
more reigned over Bornu; but while the king held his court at Birni
Ghasreggomo, the Sheikh built the new town of Kuka or Kukawa, from
which, as a centre, he administered the country. The king and his advisers
did not like to see all power vested in the hands of the Sheikh, and there
were constant struggles between the two parties, which were only brought to
a close in 1846, when the last of the old Bornu dynasty was killed in battle

The Hausas are a very important section of the population of Central Negro-
land. At one time there was a Hausa Heptarchy or cluster of seven States,
called Biram, Daura, Gober, Kano, Rano, Katsena, and Zegzeg. One of these,
Gober, is still struggling for independence; the capitals of others, as Kano
and Katsena, have not lost all traces of their former grandeur. Dr. Barth
refers in terms of commendation to the “ fine and beautiful country of the
Hausas” with “its cheerful and industrial population,” who, by their liveliness
and intelligence, contrast favourably with their neighbours. They are not,
however, so warlike, and thus, before their subjugation by the Foulahs, some
of the Hausa States were more or less under the domination of Bornu.
Their language is altogether distinct from the Kanuri, which is principally
spoken in Bornu.

Notwithstanding that Islam has spread largely, there is still a considerable
pagan population in this part of Africa which suffers terribly from the slave-
hunting expeditions which their Mohammedan neighbours are constantly
organizing against them. Every traveller in turn has expatiated upon the
barbarities practised upon these occasions. The evil is by no means sup-
pressed, for Dr. Nachtigal, the last to visit this part of Africa, records that
slaves now constitute almost the only article of export from Bornu.

There is, however, one pagan tribe who owe to their position a complete
immunity from the visits of the slave-hunters, and who, having secure fast-
nesses to which they can retreat, are able to plunder with impunity all their
neighbours. These are the piratical Budummas, who inhabit the numerous
islands which are scattered along the shores of Lake Tchad, and who, by
means of their boats, are able to move rapidly from one end of the lake to the
other, so that they often suddenly appear when they are the least expected.

Very like the Budummas in their plundering habits are the Tuariks and
the Tibboos of the Great Sahara desert. They are at deadly feud with one
another, and their hands at the same time are against every one; and
although some clans have settled in the more verdant spots in the desert,
and some are found even in the cities of Negroland, the more hardy among
them lead a wandering life, and hold in contempt all who live in houses
and cultivate the ground. They are constantly making predatory excursions
into Bornu and the unprotected parts of the Foulah kingdom.

With all these elements of disquiet, it is not surprising that traces of

39
desolation and anarchy should everywhere meet the eye. Dr. Barth records.
how districts, which had been flourishing and populous on his first visit, were
found by him four years later in a desolate and devastated condition, tens of
thousands of unfortunate people having been carried away as slaves from
their native homes into distant regions. Even the larger cities, which still
retain some importance, have but a small portion of their walled area inha-
bited. Thus Kano, now the great commercial entrepdt of Negroland, em-
braces an enormous area, yet only a small portion of it is inhabited by some
thirty or forty thousand souls.

The far-famed city of Timbuctoo, widely known as a great seat of Moham-
medan learning and worship, and as a centre of commerce, has, in spite of its
admirable position, suffered materially from the contention between rival
tribes, which is ever surging in it and around it. According to Dr. Barth,
who visited Timbuctoo in 1853-54, ‘‘it has rather unjustly figured in Europe
as the centre and capital of a great Negro empire, while it never acted more
than a secondary part at least in earlier times.” The circumference of the
city at the present time is reckoned by Dr. Barth at a little more than two
miles and a half, and the whole number of the settled inhabitants of the
town at about 13,000, with a floating population ranging from 5000 to 10,000.

Such is the region on the threshold of which the advanced guard of the
Church of Christ has been for some years at the confluence of the twa
branches of the Niger, and into which, when God shall open the way, the
Gospel will advance. There will be thus supplied the only effectual antidote
to the great evils from which the people are now suffering, and an end will
be put to those infamous slave-hunts and religious wars which are spreading
devastation and desolation all around.

Three important steps have been taken in this present year (1878) for the
consolidation and extension of the Niger Mission. (1) A steamer of light
draft, fitly named the Henry Venn, has been supplied to the Mission, enabling
the Bishop to visit the various stations at all seasons of the year. (2) Mr.
Ashcroft, the Society’s valued industrial agent on the West Coast, has been
appointed to relieve the Bishop of the secularities of the Mission, which have
hitherto so heavily pressed-upon him. (3) The Bishop has, with the approval
of the Archbishop of Canterbury, appointed his son, the Rev. Dandeson
Crowther, and the Rey. H. Johnson, to be the Archdeacons of the Lower
and Upper Niger—a pledge, we trust, that the Mission will continue to
grow and flourish under a purely Native agency.

LancuaGes AND Booxs.—Hausa—Primer, Vocabulary with Grammatical
Elements, of the Language; Second Reading Book, in two parts, the first
part being transcribed in Arabic characters; Grammar, with an appendix of
Specimens of the Hausa literature; Translations of Genesis, Exodus, Gospels,
and Acts of the Apostles. Jbo—Primer;. the Gospels of SS. Matthew,
Mark, and Luke; the Book of Common Prayer; Church Catechism ; Gram-
matical Elements of the Ibo Language. Nupe—Grammar and Vocabulary,
by Bishop Crowther; the Gospels of St. Matthew and St. John are in
manuscript, and a portion of the former has been printed.

CHRONOLOGICAL STATISTICS.

1857. . Onitsha. 1866 . é : . Bonny.
1857. » Rabba.* 1868 . é : . Brass.
1857. . Ghebe.* 1872 : 5 . Osamare..
1861 . . Akassa, 1875. : ‘ . New Calabar.
1864. « Idda.* 1875. . . . Asaba.
1865. . Lokoja (occupied in place 1876. . . . Egan.

of Gbebe).

 

| 1857 | 1se62 | 1873 | 1878

 

 

Native Missionaries . ‘i i ‘ é 1 2 of | 1lt
European Lay Agent : = ek ae ie i 1
Native Lay Agents . . . . . 5 8 17 | 14
Native Christians . : ‘ ‘ 5 ee a 322 | 900
Communieants . 5 ; ‘ 3 : a3 ae 146 | 201
Schools. : P 3 ‘ 3 4 ae 1 6 7
Scholars . a f ‘ i é ; i 24 | 170 | 235
* Since relinquished. t+ Including Native Bishop.

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EAST AFRICA.

 

Wuewn the feat of circumnavigating Africa—first performed, there is good
reason to believe, by the ships of Pharaoh Necho, z.c. 600—was accomplished
more than 2000 years after by the Portuguese under Vasco de Gama in
1498, it gave a marked impulse to the intercourse between Europe and the
East, which has received a wonderful development in our days from the
telegraph, from steam, and from the opening of the Suez Canal. The
Portuguese, since displaced by other more favoured nations, were foremost
at that time in commercial enterprise, and they proceeded to form a chain
of flourishing settlements linking together the East Coast of Africa, Arabia,
Persia, and India.

In this chain of settlements, linking Africa with India, may be mentioned
Muscat in the territory of Oman, which forms the extreme eastern shoulder
of Arabia, because the Arabs of Oman have long been intimately connected
with East Africa, first as simple traders, then as settlers and slave dealers,
and, lastly, as the dominant race, exercising an influence, too often for evil,
upon the negro population of the far interior of Africa.

With more or less interruption, the Portuguese maintained their position
for almost a century and a half, but were finally driven, utterly and for ever,
from the shores of Oman and the Persian Gulf. The Arabs of Oman came
then for a time under Persian rule, but they delivered themselves from the
yoke of strangers in 1759, when they proclaimed Ahmed-ebn-Saeed first
Sultan of Oman, or, as he is usually called by Europeans, the “Imam of
Muscat.” His grandson and successor, Said by name, was a remarkable man,
and, during his fifty-two years’ reign (1804—1856), not only consolidated
and extended his power in Arabia and on the Persian Gulf, but also esta-
blished his supremacy in the islands of Zanzibar, Pemba, and Monfia, and
in a region known as the Suahil, extending along the coast of East Africa.
On his death-bed Said divided his possessions between his three sons, and
his African dependencies thus fell, in 1857, to the share of his second son,
Sultan Majid. He was not, however, allowed to retain them without dis-
pute, the settlement of which was effected by the British Government, who
decided that he should pay to the head of the family at Muscat a subsidy
annually of about 8000/7. sterling. Of this payment Sultan Majid’s brother,
Said Burgash, the present Sultan or Syud of Zanzibar, has been relieved
by the recent Treaty negotiated by Sir Bartle Frere, in 1878, for the more
effectual suppression of the slave-trade.

It has already been mentioned that efforts for the reformation of the fallen
Church of Abyssinia were made by the Church Missionary Society; and Bishop
Gobat, and subsequently Dr. Krapf, resided each of them three years in that
country (Gobat, 18830—1833 ; Krapf, 1839—1842) in furtherance of the So-
ciety’s objects. Dr. Krapf chiefly sojourned in the southern province of Shoa,
and accompanied its tributary king on an expedition against the wild tribes
to the south and east—the Somali and the Galla. His compassion for them
was thus much awakened ; and finding, after a temporary visit to Alexandria,
his return to Shoa absolutely prohibited, he made his way to Zanzibar. Here
he met with a kind reception from Syud Said, the Imam of Muscat, who at
that time was residing in Zanzibar. He gave him a letter of safe conduct to
the Governors on the coast, in which Dr. Krapf was commended to their
consideration “as a good man who wishes to convert the world to God.”
Armed with this letter, and depending more upon God to direct his steps,
Dr. Krapf proceeded to explore the coast districts, and finally, in 1844,
selected the Island of Mombasa as the basis of operations for the continent.

Mombasa, containing a population of about 12,000, is about three miles
long by two and a half broad, and on the north-east side it is separated
from the mainland only by a shallow ford. It is situated on an estuary
which forms one of the finest harbours along the whole coast of East Africa.
It is picturesque in appearance, has a soil capable of growing the richest
produce, and is a busy centre of commerce, with a mixed population of Arabs,
Negroes, Belooch soldiers, and Indian traders.

D
42 EAST AFRICA.

The common medium of communication is the Kisuahili, a sort of “ lingua
franca,” which in East Africa takes the place Hindustani does in India. It
is the language of the people living in the “ Suahil,” or coast region, is very
generally understood at all the ports between Cape Delgado and Muscat, and
is even spoken by a limited few in the far interior.

In the upland region, beyond the alluvial strip in which Kisuahili is spoken,
there is almost the same variety of languages as in West Africa, spoken by
a number of petty communities who, for the most part, are insignificant both
as regards numbers and influence. <As a rule it is not till the interior is
penetrated to some distance that large communities numbering a million and
upwards are found speaking one and the same language.

The chronic anarchy and disorder which prevail in some parts of East
Africa have encouraged a number of marauding tribes to give their whole
lives to plunder. The most noted of these, at no great distance from Mom-
basa, are the Wakuafi and the Wamasai, the latter of whom consider they
have a divine right to cattle, which they will not allow other tribes to possess.
The slave-trade has had similar results in still more extensive regions.

The attempts made by Dr. Krapf and his successors to establish a Mission
in East Africa have shown the need at every step of a strength more than human
to overcome the difficulties and trials of the enterprise. On the 13th of July,
1844, shortly after Dr. Krapf’s arrival at Mombasa, his wife died; and her
remains were buried, at her own request, on the mainland in the country of
the Wanika, occupying a hilly tract between the third and fifth degrees
south of the Equator. ‘Tell our friends,” wrote the mourning husband,
“that there is, on the East-African coast, a lonely grave of a member of the
Mission cause connected with your Society. This is a sign that you have
commenced the struggle with this part of the world; and as the victories of
the Church are stepping over the graves and death of many of her members,
you may be the more convinced that the hour is at hand when you are sum-
moned to the conversion of Africa from its eastern shore.” In the following
year Dr. Krapf was joined by the Rey. J. Rebmann, and a few months later
a station was occupied on the mainland at the Wanika village, Rabbai Mpia,
and subsequently transferred to its present site at Kisulytini. From Rabbai
Mpia the mainland was explored in different directions.” ‘Twice Dr. Krapf
penetrated into the interior of the country inhabited by the Wakamba tribes
north of the Wanika, and two expeditions were undertaken by him into the
Usambara country south of Mombasa, during which he visited the capital,
Fuga, and had an interview with the king, Kmeri. Mr. Rebmann also proceeded
three times far west into the Jagga or Djaga country, passing through beauti-
ful scenery and an Alpine region, which reminded him of Switzerland ; and
he and Dr. Krapf astonished European geographers by declaring that they had
seen two lofty snow-capped mountains, Kilimanjaro* and Kenia. Their
subsequent researches, which led to such remarkable geographical discoveries,
will be noticed hereafter.

In the fulness of hope that a new and vast region had been discovered, into
which the kingdom of Christ might be soon introduced, the Society laid out
their plans for taking up several stations iu the interior. But all these hopes
and plans had in them, it may be, too much of human power and enterprise.
As of old the Lord said unto Gideon, “ The people that are with thee are too
many for Me to give the Midianites into their hands, lest Israel vaunt themselves
against Me, saying, Mine own hands have saved me;” s0 in this case all the
preparations of the Society came to nothing. Sickness and death thinned
the number of Missionaries till only one was left in East Africa; and at the
close of 1856 he was expelled from the mainland by the sudden incursion of
the Masai, who laid the station in ruins and dispersed the few Wanika,
among whom the Missionaries had laboured. For three years the Mission
seemed at an end. But the faithful though solitary Missionary, Rebmann,

* Baron Von der Decken, who afterwards ascended Kilimanjaro toa height of 13,000 feet,
ascertained that the altitude of the principal peak was 20,605 feet.
‘

EAST AFRICA, 43

remained at Zanzibar, collecting materials for vocabularies in the Iinika,
Kisuaheli, and Kinyassa languages, and preparing translations of the Word of
God in the Kisnahili language, in the assurance that God would yet give,
at His own time and in His own way, the opportunity of communicating
that treasure to the benighted inhabitants of the mainland. After some three
years had expired, he was invited to visit once more the ruined Mission,
and the welcome which he received convinced him that there was now a
call from above to return and reoccupy the station. And there he remained
till 1875. For many years he was alone, quite blind, with perhaps a dozen
Native converts, still persevering in his linguistic labours. At length, when
the Mission had been reinforced, he returned home, and soon afterwards, on
October 4th, 1876, died in Germany.

In the meanwhile sad revelations were made from time to time as to the
iniquitous traffic carried on in slaves, who, it is calculated, to the number of
twenty thousand, were carried off annually from East Africa, while five
or ten times that number lost their lives under circumstances of great
barbarity. For several years the Committee of the Church Missionary
Society sought to arouse public interest in the question, and to induce
Government to take more vigorous measures for the suppression of the
traffic. It was chiefly through the Society’s efforts that the Parliamentary
Committee of 1871 was obtained, which led to Sir Bartle Frere’s Mission to
Zanzibar in the following year. At the same time came to light the in-
formation obtained by Livingstone in his last exploratory expedition com-
menced in March, 1866, and terminated only by his lamented death on the
4th of May, 1873, during which he had passed through extensive districts
devastated by the slave-traders. He aptly described the slave-trade as “ the
open sore of the world,” and said that ‘to exaggerate its enormities was a
simple impossibility.”

More eloquent too than words were tle trials and hardships which Living-
stone had so willingly endured, the perseverance displayed in continuing to
labour long after the worn-out frame craved for rest, and then the end in the
lonely hut in the distant village of Chitimbo, far away from those who
loved him and whom he loved, and where, but for the companionship of
faithful liberated slaves, and the presence of One who in such an hour ever
draws closer to His redeemed, he would have been all alone.

The connexion of the Church Missionary Society with Africa was further
illustrated by the services of Jacob Wainwright. He and several of his
companions had been slaves, rescued by British ships, landed at Bombay,
placed by Government under the charge of the Society’s Mission at Sharanpur
near Nasik, and there educated. Their devotion to Livingstone during his
lifetime, and the faithfulness that led them to attempt, and enabled them to
accomplish, their wonderful journey with the dead body of their master
from the far interior to Zanzibar, a distance of 1400 miles, will not readily be
forgotten.

The sympathy of the Christian public being now thoroughly aroused, the
Society took steps to enlarge the Mombasa Mission, in hopes of establishing
there an East African Sierra Leone, though on a smaller scale. For the
inauguration of this important work, the services were happily secured of the
Rey. W. S. Price, who had laboured with acceptance for more than twenty
years in Western India, and there had the charge of the African asylum
already referred to. Arrangements were made for the passage to Mombasa
of some 150 liberated Africans from Western India, who thus formed a
nucleus for an Industrial Christian colony, and at the same time accommoda-
tion was provided for slaves whom the British cruisers might succeed in
liberating from time to time. For them a most desirable tract of land, with
a good sea frontage facing the harbour, was secured by Mr. Price close to
Mombasa, and to this the name of Frere Town was given, in commemoration
of Sir Bartle Frere’s services in the suppression of the slave-trade. Nearly
400 liberated slaves, received from H.M. Consul-General, are now located

D2
44 EAST AFRICA.

there and at Rabbai, and are being trained in habits of industry and the
knowledge of the Gospel. Mr. Price, having inaugurated the Mission,
returned to England, but a competent staff is engaged in the work.

The future importance of this freed slave settlement has, however, been
lessened by an event which calls for devout thankfulness. This is the
virtual, and it is hoped final, extinction of the East African slave-trade.
Commander Russell, R.N., who was for a time Lay Superintendent of Frere
Town, on his return to England in the spring of this year (1878), was able
to report that “owing to the constant watchfulness of H.M. Consul-General
at Zanzibar (Dr. Kirk), and of the British cruisers on the coast, aided by the
ready co-operation of the Sultan of Zanzibar, the slave-trade was almost
entirely suppressed.”

But the Mombasa Mission ought still to be an important base for Mis-
sionary work. As yet little has been done for the evangelization of the
Wanika and other interior tribes, but there is an indigenous movement in
favour of Christianity, which, though at present confined only to few in
the district of Giriama, may be like the tiny cloud no larger than a man’s
hand, yet Jaden with showers of blessing. Captain Russell, after a visit to the
Giriama converts, wrote :—‘ We had the pleasure of seeing a band of
Christians, small in number, but living together in perfect unity, leading
thoroughly Christian lives, and making their influence felt on all the
surrounding people.

Adverting to the magnitude of the work which has to be done by the
Church of Christ in this region, Sir Bartle Frere has observed :—“ Through-
out the greater part of Equatorial Africa the work has to be done almost as
completely ab initio as when mankind were first dispersed after the confusion
of tongues; bonds of union have to be sought, and communities knitted
together; life and property have yet to be made secure; letters and all but
the rudimentary arts are still to be learnt.” If, however, God should be
pleased to favour the efforts now put forth in humble dependence upon Him, -
and should pour out His Spirit from on high, then anarchy will give way
to peace ; and, in the place of broken family ties, there will be the member-
ship of Christ’s redeemed; and in place of degrading rites and superstitious
ceremonies, the spiritual worship of the true and living God.

Languages and Christian Books.—In 1851 Dr. Krapf published an outline
of the elements of the Kisuahili language and a vocabulary of six East
African languages, viz. Kisuahili, Kinika (spoken by the Wanika), Kikamba
(spoken by the Wakamba), Kipokomo (spoken by the Wapokomo, who
inhabit the banks of the river Dana), Kikiau (the language spoken in the
country between Lake Nyassa and the coast, and also on the north-eastern
shores of that lake), and the Kigalla (the language of the Galla tribes found
near the Dana river). The late Rev. J. Rebwann collected materials for
dictionaries of the Kisuahili, Kinika, and Kinyassa languages, which have
been prepared for the press by Dr. Krapf. Thereis further a vocabulary of
the Wakuafi language by Dr. Krapf. The Gospels have been translated into
the Kigalla language; St. Mark’s Gospel into Kikamba; St. Luke, St. John,
and two Epistles into Kinika; and St. Matthew, St. Luke, St. John, Romans,
Ephesians, Psalms, Books of Kings, and Common Prayer into Kisuahili.

CHRONOLOGICAL STATISTICS.

 

1846 | 1866 | 1878

 

European Missionaries 2 1 2
European Lay Agents —_ _ 3
Native Agents — — 10
Native Christians _— 6 | 450
Communicants —_— _ 44
Schools — — 3
Scholars . — — | 150

 
HHURCH MISSIONARY ATLAS.

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VICTORIA NYANZA MISSION.

[THE Map is based partly on Mr. Stanley’s, published in his ‘ Dark Continent ;” partly on
a carefully drawn map of the route of’ the Mission party, sent to the Society by the Rev.
C. T. Wilson ; and partly from various other sources. ‘The red line starting from Bagamoyo
shows the route of the Mission party ; but the line from Saadani to Mampara is Mr. Mackay’s
new road, and the double line through Ugogo shows the routes of the two divisions, the
northern being that of Mr. O’Neill’s caravan, the southern of Lieut. Smith’s. ]

In the second century, a.p., the Greek geographer Ptolemy describes the
River Nile as issuing from two great lakes at the foot of the Mountains of
the Moon. In the twelfth century the Arab geographer Aboulfeda
asserted, on the authority of a traveller named Ibn Said, that the Nile
flowed out of a lake having the enormous dimensions of 94 degrecs from
north to south. Again, in the sixteenth century, the Italian, Pigafetta,
in a work on the Congo, affirmed the existence of Ptolemy’s two lakes, but
gave them, on the authority of Duarte Lopez, a Portuguese, a different
relative position. Several later geographers—such as Mercator, in 1630;
Vischer and De Witt, in 1648; and John Ogilby, in 1670—laid down some
of the principal features of the African continent.* But when the advance
of science demanded accuracy in cartography, accepting nothing on hearsay,
these conjectural maps were discarded. In 1788 the newly-formed African
Association put forth a statement in which the following words appear :—

« Africa stands alone in a geographical view! Penetrated by no inland seas; nor over-
spread with extensive lakes, like those of North America ; nor having, in common with other
continents, rivers ruoning from the centre to the extremities; but, on the contrary, its
regions separated from each other by the least practicable of all boundaries, arid deserts of
such formidable extent, as to threaten all those who traverse them with the most horrible of
all deaths, that arising from thirst!”

Accordingly, English maps of Africa, from that of John Arrowsmith, in
1806, down to twenty years ago, ventured only upon a vague outline of the
« Mountains of the Moon,” and made no attempt to indicate the lakes.

The first distinct rumour of their existence in modern times was heard by
Dr. Krapf while on one of his journeys in 1851. In 1856 the geographical
world was startled by the appearance of a map drawn by Mr. Rebmann and
Mr. Erhardt from Native information, showing an enormous inland sea at
two months’ journey from the east coast, different parts of which appeared
to bear different names—“ Sea of Unyamuezi,” “ of Ukerewe,” “ Nyandja,”
“Nyassa.” This gigantic lake stretched from the equator to 12 deg. S.,
where its waters were supposed to feed the Zambezi; while the Mountains
of the Moon, which bordered it on the north, cut it off from being the
source of the Nile.t It was the interest excited by this map that led to the
expedition of Burton and Speke in 1857, which resulted in the discovery,
not of one huge sea, but of two smaller though still magnificent lakes—first,
Lake Tanganika, and then (Aug. Ist, 1858) the Sea of Ukerewe, to which
Speke gave the name of the Victoria Nyanza— Nyanza”’ meaning Lake.
Speke says (Nile Sources, p. 364) :—

“The Missionaries are the prime and first promoters of this discovery. They have been for
years doing their utmost, with simple sincerity, to Christianize this Negro land. They heard
from Arabs and others of ....a large lake or inland sea...... Not being able to gain infor-
mation of any land separations to the said water, they very naturally, and, I may add, for-
tunately, put upon the map that monster slug of an inland sea which so much attracted the
attention of the geographical world in 1855-6, and caused our being sent out to Africa.”

 

On this occasion Speke only saw the Victoria Nyanza at its southern
extremity, and ascertained nothing respecting its size and shape, or as to the
issue from it of the waters of the Nile. But in 186] he undertook a second
expedition with Grant, the main result of which was communicated in his
famous telegram, “ The Nile is settled.” The dimensions of the lake were
approximately fixed, and the Nile was found to flow out of it northward.

On this journey, two great monarchs, ruling over large territories, Mtesa,
king of Uganda, and Rumanika, king of Karagué, received for the first time

* Mr. H. M. Stanley, in his recently published “Dark Continent,” reproduces a part of
Daffer’s Map, 1676, showing the two lakes and the Nile flowing out of them.
+ The main features of Rebmann’s map are also reproduced in Mr. Stanley’s book.
46 VICTORIA NYANZA MISSION.

the visit of the white man; and a very interesting account was given of them.
Both countries were found to be peopled by a race quite distinct from
the Negro, called the Wahuma, and supposed to have had their origin in
Abyssinia or the Galla country, and to belong to what Speke calls the
*semi-Shem-Hamitie race of Ethiopia.” The rulers of the two countries
were very different. Mtesa was a self-indulgent and capricious youth;
Rumanika much older, and dignified and gentle in an unusual degree.

In 1859 Livingstone discovered Lake Nyassa; and in May of that year,
quite ignorant of Speke’s two lakes farther north, he wrote home, “This is
what the Church Missionary Society has been thinking of for many years.”
In his later journeys, 1868-71, he discovered several smaller sheets of water
south and west of Tanganika, which the later journeys of Cameron and Stanley
have shown to be the head waters of the Congo. Meanwhile, in 1864, the
Albert Nyanza, far to the north, had been revealed by Sir Samuel Baker.
Thus quickly, when once the impetus was given, the great Lake region ut
Eastern Central Africa was opened up; and that impetus came from the
missionaries of the Church Missionary Society.

In 1874 Mr. Stanley undertook his second African journey, commissioned
by an English and an American newspaper to complete the explorations
which Livingstone had left incomplete. Marching by a partly new route, he
struck the southern end of the Victoria Nyanza almost at the point from
which Speke had first beheld its waters; launched a boat he had carried
with him; traced out the vast and diversified outline of the Lake; and paid
his memorable visit to King Mtesa (April, 1875). He had, however, been
preceded by Colonel Long, an officer attached to the staff of Colonel Gordon,
the successor of Sir Samuel Baker as Governor of the territories on the
Upper Nile recently acquired by Egypt. Both Long and Stanley found a
great change in Mtesa. ‘The latter wrote, “The Mtesa of to-day is vastly
superior to the vain youth whom Speke and Grant saw. They left him a
raw, vain yonth, and a heathen. He is now a gentleman, and, professing
Islamism, submits to other laws’ than his own erratic will.”

Stanley set before the king the superior claims of Christianity, and, on his
departure to continue his travels, he left with Mtesa a Negro lad, who had
been brought up as a Christian in the School of the Universities’ Mission at
Zanzibar, and who, as it afterwards appeared, was in the habit of reading
the Bible with the king.

The explorations of these travellers—Burton, Speke, Grant, Baker,
Livingstone, Cameron, Stanley,—as well as of the Society’s Missionaries
whose journey will be presently noticed, have combined to give us a large
amount of informativn respecting the Lake region, the routes to it both from
the East Coast and by the White Nile, and the races and tribes inhabiting
the vast territories thus laid open; and some brief notes on the geography
and population will not be unacceptable.

The country between the East Coast and Tanganika is divided by Burton
into five distinct physical regions. Three of these are traversed on the way
to the Victoria Nyanza; and when this route turns northward, it crosses a
part of the fourth, and then enters a region which may answer to Burton’s
fifth, (1) The first is the flat and marshy country on the coast, through
which the rivers Wami and Kingani wind their tortuous courses to the coast.
The traveller then gradually rises through a fine park-like country into,—
(2) The highland district of Usagara, in which those rivers and many others
take their rise. A mountain chain seems to stretch the whole length of Eastern
Africa, from Abyssinia to Cape Colony, at a distance of 200 miles, more or
less, from the coast. The highest known peaks in this chain are Kilimanjaro
and Kenia, discovered (as before mentioned) by Rebmann and Krapf; the
former being 20,000 feet, and the latter probably the same height at least.
In Usagara, the mountains do not rise much above 6000 feet. The passes to
be crossed are from 8000 to 4000 feet. (3) Next comes the dry and level
plateau of Ugogo, in which belts of uninhabited and waterless country alternate
VICTORIA NYANZA MISSION. 47

with densely populated districts where the track is described as almost like
a long street. (4) Then a further ascent is made on to an extensive table-
land, averaging 4000 to 5000 feet above the sea level. In the middle of this
region is the country of Unyamuezi, the chief town of which, Kazeh or
Taboro, in the district of Unyanyembe, is the great centre of East African
trade, and head-quarters of an Arab governor under the Sultan of Zanzibar.
Kazeh is nearly 400 miles from the coast as the crow flies, and 550 by the
usual route. To reach Lake Victoria this table-land is crossed diagonally at
its north-eastern end, through Ukimba and Ituru; and here are first observed
a uumber of streamlets flowing northwards, which unite to form the river
Monaugah, Leewumbu, or Shimeyu (it appears to bear all three names),
which falls into the Lake at its southern end. These streamlets are the
remotest sources of the Nile yet discovered. (5) The table-land falls away
to the north, and the traveller approaches the Lake through the rich thickly
peopled and well cultivated country of Usukuma—‘“a land flowing with
milk and honey.” The marching distance from the coast opposite Zanzibar
to the southern end of the Lake is about 700 miles.

Space will not allow of any account of the numerous tribes inhabiting these
territories, the Wasagara, Wagogo, Wanyamuezi, Wasukuma, &c.* Of their
religious notions scarcely anything is known; but they are undoubtedly Pagans
of a low type. The half-Arab Wasuahili of the coast are Mohammedans.

The Victoria Nyanza itself, as cireumnavigated by Stanley, proves to have
an area of 21,500 square miles, being two-thirds the size of Ireland and twice
that of Belgium. It is studded with numerous islands, particularly Ukerewe
near the south end, which is as large as the Isle of Wight. The Equator
crosses the Lake near its northern shore. The country on the south and east
sides is inhabited by many independent tribes, governed by petty kings; but
on the western side is the important kingdom of Karagwé, and on the north
and west the still larger kingdom of Uganda, to which Karagwé itself and
many other neighbouring states owe allegiance.

Mr. Stanley estimates the area of Uganda proper at 30,000 square miles,
disposed in the form of a crescent round the north-western banks of the
Lake, 60 miles broad and 300 long,—and the population at 750,000 ; to
which he would add 40,000 square miles, and 2,000,000 people for the
tributary provinces. He describes the soil as inexhaustibly fertile, and the
productions as of great variety—“ ivory, coffee, gums, resins, myrrh, lion,
leopard, otter, and goat-skins, ox-hides, snow-white monkey-skins, and bark
cloth, besides fine cattle, sheep, and goats.” The varieties of cereals,
vegetables, and fruits, are numerous. Of the Waganda people he speaks
unfavourably, so far as their moral character is concerned. In person they are
tall and slender, clean and neat. They are manifestly of a different race from
the Negro tribes, and their superior intelligence is remarkable in many ways.

The approach to Uganda from the north is by the White Nile. The
extensive regions lying between 1 and 10 deg. north latitude have been
described in Sir S. Baker’s works. They have been lately annexed by
Colonel Gordon to the dominions of Egypt, and there is now steam commu-
nication on the Nile as far as the Albert Nyanza, while military out-posts
have been stationed at different points as far as the frontier of Uganda.
The Wanyoro, Madi, and Bari tribes inhabiting these territories are ex-
ceedingly fierce and savage, and the latter rank very low in the scale of
civilization.

It only remains to give a brief account of the Church Missionary Society’s
Victoria Nyanza Mission.

On November 15th, 1876, appeared Mr. Stanley’s famous letter iu the

* Jt may be well here to explain that in the East African languages the prefixes U, Wa,

‘| WM, Ki, denote respectively the country, the people, an individual, and the language. Thus,

U-ganda, the country; Wa-ganda, the people of Uganda; Mf-ganda, one of the Waganda;
Ki-ganda, the language of Uganda. Ki, indeed, is more than a particle denoting language.
Jt makes the word it is attached to a generally descriptive adjective, like the word “ English.”
48 VICTORIA NYANZA MISSION.

Daily Telegraph, announcing his arrival in Uganda, and communicating
King Mtesa’s readiness to receive Christian teachers. Three days after, a
sum of 50002. was offered to the Church Missionary Society towards the
expense of a Mission to the Victoria Nyanza, and another promise of 5000J.
was soon afterwards received.

On the 23rd, a Special Meeting of the Committee was held to consider the
proposal. The enterprise was confessedly a difficult one. The journey was
long and arduous ; if successfully accomplished, the Mission would be some 800
miles from its base upon the coast; it was very doubtful what reliance could
be placed upon the sincerity, or at least upon the stability, of Mtesa’s good
intentions. But it was felt that this was no mere call from the King of
Uganda, no mere suggestion of an enterprise never thought of before. The
past could not be forgotten. The long chain of events which had led to the
invitation stood out before the memory. At one end of the chain was a
fugitive Missionary of the C.M.S., led by the providence of God to a point
on the coast where he heard vague rumours of a great inland sea, covering a
space till then blank upon the map. At the other end of the chain was the
C.MLS. again, offered a noble contribution to undertake the work of planting
the banner of Christ on the shores of the largest of the four or five inland
seas discovered in the meanwhile. Was not the call from God? Like Paul
at Troas, “Immediately we endeavoured to go, assuredly gathering that the
Lord had called us for to preach the Gospel unto them.”

Within seven months from the resolve of the Society to undertake the
work, a picked Missionary party, fully equipped with every appliance both
for the arduous march before them and for a settlement far in the interior,
stood on the shores of the great Continent. They were seven in number.
One of these was to establish an intermediate station at Mpwapwa in the
Usagara mountains ; two others, after marching 230 and 300 miles respectively,
were sent back to the coast invalided. Four men, after six months’ march,
reached Kagei, at the southern end of the Lake, in the early part of 1877.
These were Lieut. G. Shergold Smith, R.N.; the Rev. C. T. Wilson, B.A. ;
Mr. T. O’Neill, an architect ; and Dr. John Smith, a medical man. The
last-named died at Kagei, shortly after his arrival.

In June Lieut. Smith and Mr. Wilson sailed across the Lake to Uganda,
and reached Rubaga, the capital, on the 30th. They were welcomed most
warmly by Mtesa, who avowed himself a believer in Christ, and asked for
further instruction.

For several months Mr. Wilson continued, by Mtesa’s invitation, to hold
Christian services regularly in the palace, with many tokens of encourage-
ment. In the meanwhile Lieut. Smith returned across the Lake to Ukerewe,
where Mr. O’Neill had remained to build a large boat for the conveyance of
their heavy stores. While it was being finished, Lieut. Smith explored some
of the rivers and creeks in the neighbourhood, and constructed some valuable
maps and charts, which were duly sent to England.

The sad events that followed are well known. A quarrel arose between
Lukongeh and an Arab trader; and ultimately the latter, being attacked
and wounded, fled to the Mission party for protection. Lieut. Smith and Mr.
O’Neill were then in their turn attacked, and they and their Native followers
all killed except one man. This was on December 7th.

The Church Missionary Society is fully resolved, in the name of the Lord,
and in full dependence upon His help and guidance, to prosecute the Victoria
Nyanza Mission with unabated energy. Reinforcements are on their way to
the Lake, both from the east coast and by way of the Nile. ‘The Committee
fully realize the difficulties of the undertaking ; but, believing in the promise
of the God of the whole earth, they have no doubt of ultimate success.
“Surely,” they say in the Annual Report of the Society for 1877-8, “In
this Mission there may be confidently looked for the fulfilment of the word
of truth, They that sow in tears shall reap in joy!”
CHURCH MISSIONARY ATLAS

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MEDITERRANEAN MISSION.*

 

As carly as the year 1811, chiefly through the representations of the late
Dr. Claudius Buchanan, the Society’s attention was directed to the Levant,
and to Malta as a promising centre for Missionary operations. A grand
and attractive scheme was proposed. It was represented, by persons who
had the best means of information, that the resources and spirit of the
Romish College de Propagandi Fide had been well-nigh extinguished by
the revolutions on the Continent; that the minds of Roman Catholics were
prepared for listening to the pure doctrines of Scripture; that the decayed
Churches of the East—the Greek, Armenian, Nestorian, and Coptic—were
prepared for a revival; and that through them, once more quickened by
Gospel truth, the Mohammedaus of Europe, Asia, and Africa might be most
effectually evangelized.

A Mission was accordingly commenced at Malta in 1815. ‘Tours were
made through Greece, Syria, Asia Minor, Egypt, and Abyssinia, by able and
devoted Missionaries, and the results embodied in several volumes of Christian
Researches. Much interest was awakened at home; and other Societies,
especially those in America, were stimulated to enter on the same field of
labour. A  printing-press at Malta issued a large supply of religious books
and tracts in the various vervaculars. Schools were opened in the island of
Syra; and Missions commenced at Smyrna, at Cairo, and Abyssinia.

But the first hopes have not been fulfilled. Rome has revived. Nearer
acquaintance with the Oriental Churches has demonstrated the tenacity with
which they cling to their superstitions, and their repugnance to Scriptural
light in its purity.

But perhaps the greatest hindrance of all to the spread of the Gospel
has been the opposition of those in authority, particularly in Mohammedan
countries, notwithstanding that during the preseut century much has been
done by the pressure brought to bear upon Turkey by Christian nations to
restrain the spirit of Mohammedan intolerance and bigotry. Thus, in
deference to the views of the Christian powers of Europe, rather than from
any change of opinion on the part of the Mohammedans, the Porte has been
led to issue, from time to time, Imperial Firmans conferring upon the Chris-
tians of Turkey important rights and privileges. Such was the Hatti
Sheriff of Gulhané issued by Sultan Abdul Medjid on the 5th of November,
18389, and the provisions of which were confirmed and rendered more compre-
hensive by the Hatti Humayun of 1856. By the terms of this last-named
Firman the Christians could claim,— First, perfect freedom of worship and
non-interference in all religious matters. Secondly, that their represen-
tatives should sit in the local councils, which were to be elected for the trial of
certain cases. Thirdly, the right to purchase and hold landed property.
Fourthly, the admission of the evidence of Christians in courts of law.
Fifthly, the eligibility of Christians for military service and for promotion to
the higher ranks of the army ; and Sixthly, political and social equality for
all Ottoman subjects without distinction of creed or class. Of these several
stipulations the first and third have been carried out, and the second also, but
in such a way that in the tribunals the Mohammedan element has always
been dominant, but the three last have either been evaded or remained a
dead letter. Unfortunately, the evils of Turkish administration were too
deep-seated to be remedied by Imperial edicts, which, moreover, could not
restrain the intense animosity and profound contempt which the Moham-
medans had always entertained for their Christian fellow-subjects. Accord-
ingly, the Christians have been reminded again and again of the insecurity of
their position by fearful outbursts of fanaticism, of which the most recent
manifestations have been the massacre of the European Consuls at Salonica
and the atrocities in Bulgaria, which caused such a thrill of horror throughout
Europe.

The exceptional circumstances of this field have given rise to special diffi-

* This article was written by General Lake at the end of 1876, before the Society’s with-
drawal from Constantinople and Smyrna.
50 MEDITERRANEAN MISSION.

culties, necessitating considerable changes from time to time. For example, the
Church Missionary Society has found it necessary, for various reasons, to
withdraw from Abyssinia, Cairo, Syra, and Malta; but, on the other hand,
Palestine was occupied in 1852, and Constantinople (first occupied in 1819,
and relinquished during the Greek war of independence in 1821) was re-
occupied in 1858. In other words, what was formerly called the Mediterranean
Mission has really now become a Mission to the Arabic-speaking population
in the Holy Land, with two important centres among a population chiefly
speaking Turkish—one in Asia Minor and the other in Constantinople.*

* Tt may be well to give in a foot-note a brief account of the Turkish power, with some
particulars of the motley population under its rule in Europe and Asia.

The history of the Ottoman Empire may be said to commence with Othman, or Osman, the
founder of the dynasty which still reigns in Constantinople, and who gave his name not only
to the empire which his successors acquired, but to his fellow-clansmen, who always speak of
themselves as Osmanlis, rejecting the name of Turk with disdain, as synonymous with bar-
barian, When Othman’s father and a band of followers, leaving their old camping-grounds
in Khorasan, came seeking a new home in Asia Minor, they were able on their arrival to
render signal service to the Turkish or Seljukian Sultan of Iconium, who rewarded them by
giving them a grant of land in the north-west corner of Asia Minor. In the troublous times
which followed, Othman did not find it difficult to acquire fresh lands by conquest, and
Broussa, during the first part of the fourteenth century, became his residence and seat of
government. In the year 1354, the grandson of Othman succeeded in obtaining possession
of some land in Europe in the neighbourhood of Gallipoli, which shortly afterwards fell into
the hands of the Osmanlis, who thus obtained possession of the key of the Hellespont. In
1361, Adrianople was seized, and by the middle of the fifteenth century, the greater part of
the population south of the Danube had been forced to acknowledge the supremacy of the
Osmanlis, while at the same time they had enlarged their borders in Asia Minor, ‘Ihe Greek
or Byzantine Empire, which had thus been deprived piece-meal of its outlying possessions,
was finally subverted and supplanted when, on the 29th of May, 1453, Constantinople was
captured by Sultan Mohammed II. The sixteenth century was marked by a great increase
of the power of the Turks, for Selim (1512—1520), after having reduced Armenia and Meso-
potamia, added Syria and Egypt to his dominions. He also obtained the recognition, by the
Sheriff of Mecca, of himself and his successors as the spiritual head of Islam. -In the long
reign of Soliman the Great (1520—1566), the empire reached a degree of grandeur and pros-
perity which was never afterwards surpassed. He and his successors kept Europe in- a
continual state of alarm, from which it was not relieved till 1683, when in the battle of
Vienna, fought on the 12th of September, Sobieski inflicted a signal defeat upon the Turks,
from the disastrous effects of which they never recovered.

In modern times they have fallen so low that they must have succumbed to their own
weakness, had not Great Britain and other Christian Powers interposed to prop up the falling
House of Othman. The result of this has been to give to a small dominant class in Turkey
complete impunity in maintaining an execrable system of administration, tainted by wholesale
corruption and extortion, and to perpetuate the misery and degradation of a very large rural
population, who, whether they are Mohammedans or Christians, have suffered equally from
the rapacity of corrupt officials and the merciless extortion of the farmers of the taxes. Thus
Asia Minor, once so rich, flourishing and prosperous, now maintains but a sparse impoverished
population, the area of whose lands under tillage has been steadily diminishing for years past.
In parts of Syria the peasant has an additional burden weigling him down, for he is subject
to periodical raids from the predatory desert tribes, and it has been stated that in the neigh-
bourhood of Damascus the deserted are to the occupied villages in the proportion of three to
one. The local Governors do uot raise a finger to protect their people; on the contrary, it is
stated that some of them receive black mail from the desert tribes.

How much these once rich and populous regions have been affected by centuries of misrule
is shown by the scantiness of the existing population. ‘Turkey in Asia, with an area of
660,870 square miles, has only a population of 16,050,000, or twenty-four to the square mile ;
and although excluding the independent states of Roumania (5,073,000), Servia (1,377,068),
and Montenegro (190,000), Turkey in Europe with a population of 8,314,990, and an area of
138,264 square miles, shows a higher average density of population, amounting to sixty to the
square mile, this is lower than that of any other state in Europe with the exception of the
conparatively poor countries of Russia, Norway, and Sweden. Out of the 24,364,990 under
direct Turkish rule in Europe and in Asia, about 16,200,000 are Mohammedans, some 3,600,000
in Europe, and 12,600,000 in Asia. Almost all of these are of the Sunni sect, and regard with
deadly hatred their Persian neighbours, who are principally Shias. The remainder of the
population of European and Asiatic Turkey are made up chiefly of Christians, among whom
the most important communities are the Bulgarians (2,800,000), the Armenians (2,000,000),
and the Greeks (2,000,000).

The Bulgarians are members of the Greek Church, and for many years they had to submit
to the Greek Patriarch of Constantinople; but recently they have secured the management of
their own ecclesiastical affairs, and the appointment of a Bulgarian Exarch.

The Armenians are, for the most part, members of an ancient Oriental Church, now
MEDITERRANEAN MISSION. 51

The representatives of the Church Missionary Society, labouring in Con-
stantinople, have devoted themselves chiefly to the Mohammedans, very few
of whom have seen their way to a profession of their faith in Christ. It may
be questioned, indeed, whether the Turkish Government would not intervene,
if any movement took place in favour of Christianity, as they did in 1864,
when armed guards were sent to take possession of the Mission-rooms in
which inquirers were accustomed to meet, and nine Mohammedans under
‘Christian instruction were cast into prison. The effect of these proceedings
was naturally to deter other Moslems from coming to the Missionaries.
Still, in a quiet way, intercourse has been kept up with individuals, and some
valuable works in the Turkish language on the Mohammedan controversy
have been published and circulated with good effect. The same difficulties

governed by four Patriarchs, one of whom resides at Constantinople, while another, the
superior of all, has his head-quarters at the famous Armenian Monastery of Echmiazin, near
Mount Ararat.

The Greek Church, calling themselves “The Catholic and Apostolic Oriental Church,”
have four Patriarchates in Turkey, namely, at Constantinople, Alexandria, Antioch, and
Jerusalem.

Among the smaller Christian communities are the Syrians or Jacobites (70,000), whose
ecclesiastical head, styling himself the Patriarch of Antioch, recently visited England. He
resides near Mardin in Mesopotamia, where most of his adherents are to be found, but he
also claims to be the spiritual head of the Syrian Christians of India, who will be further
noticed in connexion with Travancore. The Jacobites derive their name from a notable
Syrian divine, Jacobus Baradzeus, who flourished about a.D. 530.

Two other sections of Christians are the Latins (100,000), natives of the country, who have
adopted the tenets and ritual of the Romish Church, with well-endowed convents and educa-
tional establishments, and the Maronites (250,000), who derive their name from their first
bishop, who flourished in the seventh century. Their ecclesiastical language is Syriac, an
unknown tongue to the people at large. Their Patriarch resideson Mount Lebanon. They are
bigoted Romanists, but with certain usages of their own, most of their priests being married.

The Roman Catholics have also other adherents who have been gathered in from the
Eastern Churches. For instance, there is the Greek Catholic Church, formed by a secession
from the Greek Church about 120 years ago. The Patriarch resides at Damascus, and
their ecclesiastical dignitaries are usually Arabs by birth, educated at Rome. In a similar
manner, by secessions, Churches have been formed, owning allegiance to the Pope, which are
styled Syrian Catholic and Armenian Catholic.

The list of Christian sects in this part of Turkey would be incomplete without a reference
to the Nestorians (50,000) of Kurdistan and of the Tigro-Euphrates Valley. Formerly they
were animated by an ardent missionary spirit, and in the words of the historian, “The
Nestorian Church was diffused from China to Jerusalem, . . . and their numbers with those
of the Jacobites were computed to surpass the Greek and Latin communions.” Now with the
Turks on one side, the Persians on the other, and the savage Kurds in their midst, they are
reduced to great*straits. .

Among Mohammedan sectaries may be mentioned :—I. The Assassins or Ismaelites, who,
dissenting in this respect from other Shia Mohammedans, maintain that their spiritual head,
Ismael, was the seventh Imam. A notable Ismaelite was the “ Old Man of the Mountain,” of
whom a very interesting account is given in Colonel Yule’s “Marco Polo.” The Khojahs,
who are to be found in considerable numbers in India and East Africa, are noted adherents
of Ismael. Their ancestors were Hindus, who were induced to become Ismaelites about 400
years ago by Pir Surdodin, a Missionary of that sect. II. The Metawileh, who, like the
Ismaelites, are few in number and allicd in faith to the Shias. III. The Ansayrii, who
maintain the greatest secrecy regarding their religious system, which seems to be a compound
of Paganism and Mohammedanism.

The Druses (100,000), like the Mohammedans, believe in the unity of God, but in other
respects have not much affinity with them. They believe that God has manifested Himself
in the person of several individuals, the last of whom was Hakim, one of the Fatimite Caliphs
of Cairo, who lived in the eleventh century. His followers, Hamzé and Davazi, being expelled
in a.D. 1020 from Egypt, took refuge in the Lebanon, where the teaching of the former
found ready acceptance with the Druses. ‘They have extended from the Lebanon to the
Hauran, a great national stronghold, from which no Turkish force has been found strong
enough to dislodge them. Here they defied Ibrahim Pasha and destroyed the flower of the
Egyptian army. Dy. Porter, in his “ Giant Cities of Bashan,” describes them as “ physically
the finest race in Western Asia.”

The Yezidis, the bulk of whom are to be found in Mesopotamia and Assyria, and who are
supposed to be a remnant of the ancient Chaldwans, hold notions borrowed both from
Christianity and Mohammedanism, but strangely perverted; but space will not admit of
referring more particularly either to them or the gipsies or the Kurds, who are very much
what they were in the days of Marco Polo, when he described them as “an evil gencration,
whose delight it is to plunder merchants.”
52 MEDITERRANEAN MISSION.

and discouragements which have been experienced at Constantinople have
attended the Mission at Smyrna.

Within the last year or two the Mission in the Holy Land has been extended,
and now includes a station at Jaffa, another at Salt, the ancient Ramoth
Gilead, and some schools established by the Rev. Dr. Parry in the Hauran,
for the benefit of the Druses, which he bas made over to the Society. The
Committee have also undertaken to maintain the Mission stations and other
useful agencies hitherto carried on by Bishop Gobat, so long a Missionary of
the Society, and who in 1846 was consecrated a Bishop of the Church of
England in Jerusalem.

In Palestine, the plan of operations pursued has been different from that
followed in Smyrna and Constantinople. Christian congregations, now num-
bering more than a thousand souls, have been formed by the secession of those
members of the Greek and Latin Churches who wished to join a more scrip-
tural communion. For their use substantial churches have heen built at Naza-
reth and Jerusalem, and three Native pastors are now associated with their
European brethren. At each centre, schools have been formed, at which
there is a fair attendance, chiefly of Christians, with a sprinkling of Moslems.

The American Board of Foreign Missions, the American Presbyterians and
Baptists, the British Syrian Female Schools, the Society for Promoting
Female Education in the East, the Crischona Mission, the Berlin Society,
the London Society for Promoting Christianity among the Jews, and the
Society for the Propagation of the Gospel, are also labouring in the Levant,
in addition to a number of individuals not connected with any Society.

. Laneuaces.—lItalian, Modern Greek, Arabic, Maltese, Amharic, Persian,
Armeno-Tarkish, and Turkish. The Holy Scriptures (in whole or in part)
and the Book of Common Prayer have been translated into many of these
languages, and in all there are Christian Books.

The financial difficulties of last year (1877) led the Committee seriously to
consider whether there were any Mission-fields from which it might be
desirable to withdraw for the purpose of maintaining other Missions in
unabated and increased strength. Constantinople and Smyrna were, after
much prayerful deliberation, regarded as belonging to the former of these
two classes. The Society’s aim had been to reach the Mohammedans; and
the door to that section of the population seemed more closed than ever,
The Missions in these two cities were accordingly closed at the end of the
year. In view, however, of the openings for Missionary effort in the Turkish
Empire which will probably be the result of the recent Treaties, the Com-
mittee earnestly hope that they may be enabled ere long to reoccupy the
field in greater strength.

CHRONOLOGICAL STATISTICS.

 

 

1815 . . Malta.* 1828 . . Syra.* 1852 . . Nablous.
1819 . . Constantinople. 1829 . . Abyssinia.* 1877, Reoccupied.
1821, Relinquished. 1830 . . Smyrna.* 1853. . Jaffa.
1858, Reoccwpied.* 1851 . . Jerusalem. 1876, Reoccupied.
1826 . . Cairo.* 1852. . Nazareth. 1856. . Kaiffa.*

1873. . Salt.
* Since relinquished.

1852. 1862. 1873. 1878.
European Missionaries. - : 3 9 7 6
European Lay Agents ‘ . . 1 2 2 1
Native Clergy . ‘ ; . ‘ sites sais 2 3
Native Christian Teachers ; : 6 7 18 380
Native Christians . . . . wey eas 568 1110
Communicants . . ‘ 7 . in 63 133 227
Schools. : . . . 5 3 5 8 21
Scholars . a é 7 F a 291 324 302 870

 

 

 

 
HURCH MISSLONARY ATLAS

 

 

 

Great Salt Desert
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6. Stations of the Church Missionary Society,

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PERSIA.

 

Pensra, once so pre-eminent among nations that her king could say, “ All the
kingdoms of the earth hath the Lord God of heaven given me,” is now fallen
very low, and seems destined to fall still lower. Her Caucasian provinces
have been taken from her by Russia, her wonderful natural resources are
neglected and undeveloped, her people ave impoverished, and her lands are
falling out of cultivation. ‘One cannot ride twenty miles in any part of
Persia,” observes an intelligent traveller who has recently traversed the
country in the line of its greatest length, ‘ other than upon the salt desert or
the mountain tops, without seeing ruined villages and broken watercourses
bounded by fields which have relapsed to infertility.” But perhaps the worst
symptom of decay is the paucity and marked decrease of the population.
Including a vast desert tract in the centre and east, Persia has an area of
648,000 square miles, three times that of France, and yet London with its
suburbs probably contains almost as many inhabitants. It is true that its
population has been reckoned at ten millions or even more, but this higher
estimate is now very generally rejected by those who can speak with authority
on the subject. For instance, in a recent work entitled “ England and Russia
in the East,” Sir Henry Rawlinson incidentally meutions that while, twenty
years ago, the population of Persia was computed at ten millions, “six millions
is the number now more commonly and apparently with more justice assigned
to the country.” But even six millions are considerably in excess of an
estimate made in May, 1868, by the Secretary of the British Legation in
Teheran, who, after carefully going into the matter, arrived at the following
results :—
Inhabitants of cities ¥ i a i 1,000,000

Population belonging to wandering tribes. 6 1,700,000
Inhabitants of villages and country districts . % 1,700,000

4,400,000

Since this enumeration was made, however, the terrible famine of 1870-71
has oceurred, during which it is stated that a million and a half perished in
the greatest misery. If, then, these figures are reliable, the population
of Persia is even less than that of London with its suburbs.

Persia is bounded in one direction by the Persian Gulf, and in another by
the Caspian Sea, and shut in from these seas by mountain ranges is a great
central table-land, traversed by fertilizing streams, the waters of which,
however, are absorbed by the desert before they reach the ocean which
bounds Persia to the south. In this central table-land is the old capital
Ispahan, with a population of some 60,000,* and the new capital, Teheran,
with 85,000; but larger than both of these is the city of Tabriz, with its
120,000 inhabitants, in the province of Adarbaijan. This province and the
districts between the Caspian and the Alburz mountains are the richest and
most fertile in Persia.

The population of Persia is very varied in character, and made up of very
diverse elements. Thus, while in that part of Persia which borders upon the
Persian Gulf there is an Arab element, in the more northern provinces it is
Turkish until the east of the Caspian is reached, where men of Turcoman ex-
traction take the place of those of Turkish descent. In the eastern provinces
and towards the south there are Afghans and Beluchis. Quite distinct, too,
from the rest of the people are the wandering nomad tribes, who usually live in
tents and are much addicted to plunder, looking down with supreme contempt
upon the peaceful inhabitants of towns and villages. These “ Eelyats,” as
they are called, from a Turkish word signifying “clans,” are under the

* When, in the seventeenth century, Sir John Chardin, Charles IT.’s jeweller, visited Persia,
the population of Ispahan was estimated at upwards of 700,000 souls; in 1800 Sir John
Malcolm put it down at 100,000. Although the removal of the court may partly explain the
decrease since Sir John Chardin’s time, the falling off since 1800 cannot be thus accounted for,
and may be taken as an illustration of what is going on throughout the country, Chardin
estimated the population of Tabriz at 550,000.
54 PERSIA.

political control of their own chiefs, who exercise great authority over them.
They are divided and subdivided into numerous tribes. Thus in Khorasan
are the various subdivisions of the Turcoman family, in the mountains of
Kurdistan are the numerous clans of Kurds, and in the mountains between
the valley of the lower Tigris and the plain of Ispahan are the Bakhtiari
tribes, who are the terror of their neighbours and of every passing caravan.

These wandering tribes, speaking for the most part distinct languages of
their own, are chiefly Mohammedans of the Sunni sect, and in this respect,
as in others, there is a wide chasm between them and the bulk of the
population, who are professedly Shia Mohammedans, that being the religion
of the State. Here, among other points of difference, it may be mentioned
that whereas the Sunnis regard the three Caliphs, Abu-bekr, Omar, and
Othman, who succeeded Mohammed as lawfully appointed, the Shias regard
them as usurpers, holding that, on Mohammed’s death, his son-in-law Ali ought
to have succeeded him. The Shias also regard as a martyr Hussain, the son
of Ali, who, in striving to enforce by arms his claim to the Caliphate, was killed
at Karbala. With most gorgeous ceremonial and pomp the Shias of Persia
commemorate every year, in the month of the Mohurrum, the martyrdom of
Hussain. On these occasions mourning is very generally worn, and stage
representations are given of the sufferings and death of Hussain, when the
people manifest as much indignation and sorrow as if the events had only
taken place a few days before. As containing the sepulchre of Hussain,
Karbala is regarded as a great place of pilgrimage by the Shias ; and some of
the more wealthy are buried there, to ensure their eternal happiness.

Notwithstanding that the priesthood, more powerful and influential in
Persia than even in other Mohammedan countries, have by stern penalties
done all they could to maintain the Shia tenets, there is in point of fact a
large amount of dissent from the State religion in Persia; for, without
reckoning the large and growing number of free-thinkers, and of the Sufis who
ina kind of mystic pantheism explain away the Koran, there are the Daoudees
who regard David as the greatest of prophets, the Ismailites, better known
by their old name of “ Assassins,” and other sectaries, some having more or
less affinity with Islam, while others are antagonistic to it. Among the
latter are the Babys, a modern sect, the founder of which, Syud Ali
Mohammed, openly declared that the mission.of Mohammed, which had served
its purpose, was at an end, and that he, the ‘‘ Bab,” or “ door,” by whom alone
men could enter heaven, had come down to earth to inaugurate a new order
of things. His followers became very numerous and took up arms against
the Government. They were only overcome after a most determined resistance,
and then four of their number, on the 15th August, 1852, made a desperate
attempt on the life of the present king, Shah Nassr-ud-din. Although it is
now a capital crime for any one to profess Baby tenets, they are still very
numerous in Persia.

The non-Moslem population in Persia has been reduced to a mere handful
by persecution, emigration, and other causes. The Jews to the number of
16,000 are to be found, among other places, in Ispahan, Teheran, Mashhad,
Demavand, and Hamadan (the ancient Ecbatana, where are tombs said to
contain the remains of Esther and Mordecai). The Guebres or Parsis, who, it
is said, a century ago numbered 30,000 families, are now only 7000 in all.
They are to be found chiefly in the city of Yezd and its neighbourhood,
where also are their temples, in which fire is kept perpetually burning.
There are also in Persia some 51,000 Christians, of whom about 25,000
are Nestorians, and 26,000 are members of the Armenian Church. The
Nestorians are for the most part in the north-west corner of Persia, some in
the mountains of Kurdistan, and others in the plain which encircles the
Urumiah Lake. The Armenians are more scattered, and found in the
principal cities of Persia. At Ispahan they occupy a suburb called Julfa,
which is separated by the river Zainderud from the Mohammedan quarter of
the city. All these non-Moslems are treated as an inferior race, and subjected
PERSIA. 55

to many indignities. As was stated in a memorial presented in London on
their behalf to the Shah of Persia, a Parsi is prevented “from riding a
horse or donkey ; no matter even if he were ill and obliged to ride, he is
compelled to dismount in the presence of a Mohammedan rider, and is forced
to walk to the place of his destination. ... The Parsis are often insulted
and abused by the Mohammedans, and their children are stolen or forcibly
taken away from them by the Mohammedans ; their children are concealed
in Mohammedan houses, their names are changed, and they are forced to
become Mohammeduns ; and when they refuse to embrace the Mohammedan
faith they are maltreated in various ways.” The Christians are not treated
much better than the Parsis, and, like them, are but a dispirited remnant of
once flourishing and prosperous communities.

The connexion of England with Persia commenced in the middle of the
sixteenth century, when the Russian trading company was formed, and their
agents, by the way of the Caspian, found their way to Ispahan. Later on, in
1622, Shah Abbas, one of the most distinguished of the kings of Persia, got
the English to help him in taking Ormuz from the Portuguese, and in due
course the East India Company established factories at Gambroon or Bunder
Abbas (as it has since been called), and in after-years at Bushire, Bassorah,
and Bagdad. An English agent also generally resided in Ispahan. In the
eighteenth century the country was reduced to a fearful state of anarchy;
and the old time-honoured Sufi dynasty was set aside when, in 1736, Nadir
Shah usurped the kingly office. On his death by the hand of an assassin in
1747, there was a scramble for power, until Agha Mohammed, founder of the
present dynasty, succeeded in overpowering all his rivals.

The kingdom had passed to his nephew, Futeh Ali, when, in 1800, Sir John
Malcolm came as an envoy to his court for the purpose of establishing closer
and more intimate political relations between England and Persia. During
the present century, England has found it necessary twice to declare war
against Persia, but otherwise the relations between the two countries have
been of the most friendly character, for nothing but the English alliance has
saved Persia from falling into the hands of Russia. The present king, Shah
Nasr-ud-din, fourth of the Kajar dynasty, ascended the throne in September,
1848, on the death of his father, Mohammed Shah ; and that he should have
ventured twice to visit the principal courts of Christendom shows how
Eastern nations are being influenced by intercourse with the west. It is
believed that the king is enlightened enough to see the need of reform in
Persia, but that the bigotry of an all-powerful priesthood, and the prejudices
of a fanatical population, stand in the way of his taking action.

In spite of the enormous difficulties necessarily attendant on such an
enterprise, so far back as the year 1747 two Moravian Missionaries made
a heroic but fruitless attempt to reach the Guebres. At that time extreme
lawlessness prevailed in the land, and on the journey from Bagdad to
Ispahan they fell twice into the hands of Bukhtiari robbers, who stripped them
of everything they had, and wounded one of them severely. Arrived in
Ispahan, a bar was put on their further journey by the unsafe state of the
roads; and, while waiting there, they learnt that most of the Guebres of
Kerman, whom they were anxious to reach, had been massacred, and that the
rest had dispersed. From 1796 until 1835, when the Russian Government,
‘at the instigation of the hierarchy of the Greek Church, obliged them to
withdraw, several Protestant Missionaries laboured in the Caucasus, and one
band connected with the Basle Missionary Society took up an advanced
position at Sheeshab, the capital of the province of Karabagh, for the express
purpose of influencing the Persians. Among the Missionaries employed
here were Dr. Pfander, Messrs. Heernle, Schneider, Wolters, and others,
who, on leaving the Caucasus, did good service in other Mission-fields under
the auspices of the C.M.S.

The most courageous and self-denying attempt to carry the Gospel to
Persia was that made by Henry Martyn, who in 1811 boldly settled himself
56 PERSIA,

down in Shiraz in order that he might perfect his translation of the New
Testament into Persian. Although at this time his enfeebled frame sorely
needed rest, he laboured without intermission for ten months, at the end of
which le had the satisfaction of seeing completed not only the New Testa-
ment, but also the Psalms of David. Like Paul in the hired house at Rome,
Martyn at Shiraz “received all that came in unto him,” and contended
earnestly for the faith once delivered to the saints against learned Moham-
medans, mystical Sufis, unbelieving Jews, and other gainsayers, among whom
were men of rank, such as the prime minister and other officers of state.

In 1834, the devoted American Missionary, Dr. Perkins, founded the
Urumiah Mission, which has been carried on uninterruptedly ever since.
By providing the Nestorian Christians with the Bible in their own tongue
(the modern Syriac), by schools, and by direct preaching of the Word, much
has been done to enlighten them as to the corruptions which have crept into
their own communion, aud more than 900 now profess a purer and more
Scriptural faith.

Some of the first reports of the C.M.S. show that from a very early period
the thoughts of the founders of the Society were directed towards Persia; but
it was not until 1869 that a C.M.S. Missionary, the Rev. Robert Bruce,
visited the country on his way back to India, and then only in order to
acquire a more thorough knowledge of Persian. Several circumstances,
however, combined to detain him ; among which was the desolating famine
of 1871-72, during which Mr. and Mrs. Bruce were enabled to do much, by
the blessing of God, in saving life, and in ministering to famine-stricken
sufferers. Mr. Bruce also found that, so far from the door being altogether
closed to the Mohammedans, as was generally supposed, he enjoyed much
freedom of intercourse with them, many of all classes being glad to exchange
visits with him, and thus affording him great opportunities for pressing upon
them the claims of the Gospel. In 1870, Mr. Bruce was led to establish
himself in Julfa, the Armenian suburb of Ispahan. A considerable number
of Armenian Christians, dissatisfied with the corrupt teaching and worship of
their own Church, have attached themselves to him, and large boys’ and
girls’ Schools have been established.

Not the least important part of Mr. Bruce’s work in Persia has been the
revision of Henry Martyn’s New Testament. Excellent as that work was
as a first translation, like all first translations it needs revision, and in the
judgment of an accomplished Persian scholar, Sir Frederic Goldsmid, Mr.
Bruce’s revision is a decided improvement upon Henry Martyn’s.

Under all these circumstances the Committee came to the conclusion that
the providential leadings of God pointed to the carrying on by them of the
eee in Persia, and it was formally adopted as a mission of the Society
in 1875,

CHRONOLOGICAL STATISTICS.

1869 Rev. R. Bruce to Persia.
1875 Persia Mission adopted by C.M.S.

 

 

1878
European Missionaries. 3 s a . 1
Indian and Native Christian Lay Teachers . 8
Native Christians . p . . ‘ . 125
Communicants é A A . ‘ 35
Schools . . . . . 3 . 2
Scholars . . . . . . is . 182

 

 
 

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INDIA.

 

Tue classical name of Inp1a seems to have been anciently given to the
whole of that part of Asia lying east of the river Hind, or Sindhu, or Indus,
as far as the confines of China, and extending to the north as far as the
Mongolian steppes. The modern name Hindustan is of Persian origin, and
means the place or country of the Hindus. Sindhu means “ black,” and was
the name given to the river Indus, but it is not clear whether the (black)
people first gave the name to the river, or the river to the people.

To the dwellers in the elevated and dry steppes and uplands of Arabia,
Persia, and Asia Minor, such a land of magnificent rivers, impenetrable
forests, and rich alluvial plains, abounding in all natural products, must
have seemed little short of an Eldorado; and it is not to be wondered at that,
from the days of Herodotus downwards, the land of India should have had
such an interest for the natives of the West. History, moreover, shows that
whatever city or nation has been the channel of connexion between it and
the western world, that city or nation has for the time being risen to
opulence and power. From this source, in pre-Christian times, Arabia, Tyre,
Palmyra, and Alexandria, derived most of their greatness; later on we find
the same enriching stream flowing up the Persian Gulf to Baghdad, and
afterwards to Venice and Genoa, till, in 1498, Vasco di Gama’s discovery of a
new route to the East, by way of the Cape, diverted the trade into other
channels, and so caused the Portuguese, Dutch, French, and English to
come successively to the front.

Of the history of India in the times before the Christian era we know but
little, and that little is so mixed up with mythological fable that little reliance
can be placed upon it. All that we know for certain is that in very early
times, probably about 2000 years before Christ, the ancestors of the present
Hindu people came into India from the north-west and gradually overran the
whole country; but the first invasion from the west, of which we have any-
thing like a clear historical account, was that of the Monammepans, who,
in A.D. 636, landed on the west coast of India in order to plunder the
town of Tanna. In the following century they appeared at Mooltan,
and from a.p. 714 to 750 they held possession of Sindh. For two cen-
turies after this, India enjoyed immunity from their depredations, until
the time of Sabuktegin and his famous son Sultan Mahmiid of Ghuzni.
Between a.p. 1001 and 1024, Mahmid invaded Hindustan no less than
twelve times, and, inflamed with irrepressible zeal for the destruction of
idols, he destroyed some of the most famous shrines of the Hindus, and gave
up to plunder some of the principal seats of their religion. One of Mahmifid’s
successors, Shahab-ud-din or Mohammed Ghori (a.p. 1157—1296), sueceeded
in converting the chief Hindu kingdoms into dependencies, and these, in
A.D, 1206, were formed into an independent kingdom, of which Kuttub-ud-din,
once a slave, became the first ruler. This dynasty of the slave kings lasted
from A.D. 1206 to 1288, when it was succeeded by the house of Khilji, of
which the second king, Ala-ud-din, may be mentioned, because he was the
first to carry the crescent in triumph, in a.p. 1294, across the Vindhya
Mountains into the Deccan, and afterwards into South India, During the
rule of the next or Toghlak dynasty (a.p. 1821—1414), one of the most
memorable events was the invasion of India by Timour Beg or Tamerlane, and
his proclamation as Emperor of India at Delhi on the 17th of December, a.p.

E
58 INDIA.

1398. He did not, however, rcmain himself in India, but for thirty-six years
(a.v. 1414—1450) some Seyyids professed to govern in his name. To them
succeeded the Lodi dynasty (a.p. 1450—1526), and after them the Moguls.
The first Mogul Emperor, Baber, claimed the throne of India in virtue of his
descent from Tamerlane, but had to make his claim good, as others have had to
do, by the power of the sword. During the earlier period of this dynasty,
the last representative of which was put forward by the mutinous Sepoys in
1857 as the rightful sovereign of the country, India attained a high degree
of power and prosperity ; but after the death of the Emperor Aurungzib in
A.D. 1707, the Emperors of Delhi became mere puppets, and were unable either
to curb the ambition of powerful viceroys, who seized the opportunity for
rendering themselves independent, or to resist the growing power of the
Mabrattas and Sikhs, and other external enemies who threatened the empire.
Thus, in a.p. 1739, Nadir Shah, the King of Persia, captured Delhi, which
was then given up to carnage and plunder; and a few years later, in A.D.
1758, Ahmed Shah Abdab, the Afghan King, subjected to the same cruel
treatment the inhabitants of the Mogul capital. This state of general anarchy
and disorder was at last happily terminated by the establishment of the
British supremacy, under whose rule the people of India have enjoyed
complete civil and religious liberty, and have attained a greater degree of
order and security than that they had ever previously known.

The beginnings of the British authority in India were small enough.
A little more than 120 years ago the East India Company (first formed
for trading purposes on the 3lst December, 1600) had half a dozen
factories dotted over different parts of India, and could only maintain a very
precarious hold even on these. And this was all. The rise of our political
supremacy in Hindustan may best be dated from the battle of Plassy, when,
on June 23, 1757, Robert Clive, with a force of only 3000 men, not one-
third of whom were English, gained the first great victory over the Nawab
Nazim of Bengal, one of the viceroys of the Mogul Emperor. Within the
limits of this paper it is not possible to relate in detail how the servants of
the English company found themselves in constant collision with the French
and other European nations, and how the success which usually attended
their arms made the Native chiefs anxious to secure their alliance, and how
the wars in which they engaged led to the gradual extension of the British
Empire from Cape Comorin in the extreme south to Peshawur in the far
north, and how, while in one quarter the maritime provinces of Burmah have
become British possessions, in an opposite direction the conquest of the
Punjab and Sindh has brought the English to the gates of Central Asia. It
will suffice to state that the empire in India, which it has pleased God to
cntrust to the stewardship of England, covers an area of 1,486,319 square
miles (nearly equalling that of China Proper), with a population of 240
millions. ‘This includes the territory of some 153 feudatory chiefs, covering
an extent of 589,315 square miles, with a population of about fifty millions ;
the area under direct British rule consists of 904,049 square miles, with a
population of 190 millions. By a census taken in 1871-72 of the population
under British rule, it appeared that the Hindus and aboriginal tribes num-
bered 139,248,568, and the Mohammedans 40,882,537 ; if to these be added
some thirty-five millions of Hindus and some ten millions of Mohammedans
under Native rule, then the aggregate of Hindus will be 174 millions, and of
Mohammedans about fifty-one millions, or nearly one third of the aggregate
Mchammedan population of the world. It should be noted, however, that
under the term Hindus have been included many of the aboriginal population of
India and others, who, strictly speaking, are outside the pale of Hinduism.
The remainder of the population of British India are made up of Sikhs
(1,174,436), Buddhists and Jains (2,832,851), and 896,658 Christians. If
to this latter number be added those living in territory under native rule,
chiefly in Travancore and Cochin, viz., 523,975 Roman Catholics (according
to the R. C. Directory for 1872), 335,000 Syrian Christians, and 46,926
INDIA. 59

Protestants, the total native Christian population in India will be seen to
amount to nearly two millions.

In connexion with the census, attention is invited to the subjoined
tabular statement, which not only shows how the population is distributed
through the different territorial divisions into which India has been divided
for administrative purposes, but also emvodies the results of a careful enu-
meration made at the close of 1871, showing the progress made in each
division in spreading the Gospel by the united labours of all the Protestant
Missionary Societies now at work in India, It is satisfactory to add that
this same return shows that the native Christians have increased from 91,092 in
1850 to 224,258 in 1871, and the native Clergy during the same period from
21 to 225,

 

 

 

 

a Diya
B é Wo :
z d 4 y a38 a Purits
905 ee | a | #286, 4 under Christian
5 2s q 215 | Bug Z Instruction.
PROVINCES. Boaa ao | , | O88 6
Bes [S212 | gee a
5 4 a ea
eS 8 a a age 3 Boys. Gres:
4 ZS
BencaL PRESIDENCY :—
Bengal. . . . . . . {66,789,308} 106 | 35 | 46,968 | 13,502 | 22,297 5653

N.-W. Provinces and Oudh | 43,286,127 74 | 19 7779 3031 | 13,033 4.232

Punjab. . + + + « |22,698,000 38 | 14 1870 707 8679 1868

Central India (including
Nizam’s dominions,

Berars, and Rajpootana) | 38,187,945] 17] 6 2509 665 5459 671

Mapras PruestpENcY:—
(including Mysore, Coorg,
and Travancore) . . . |89,414,906| 196 {1381 | 160,955 | 33,320 | 39,988 | 13,668

Bombay PRESIDENCY :—
(including Sindh) . . . | 23,901,376 57 | 20 4177 1591 6055 1119

 

234,177,662| 488 |225*| 224,258*| 52,816*| 95,521 | 27,211

 

 

 

 

 

 

 

 

This ingathering into the fold of Christ is chiefly the result of the labours
of the last fifty years, for although a few devoted men did a great prepa-
ratory work during the latter part of the 18th and the earlier part of the
19th century, yet, until the revision of the East India Company’s Charter in
18138, India may be regarded as having been almost closed to missionary
enterprise, because it was liable at any moment to be stopped by the Govern-
ment not allowing Missionaries to reside in British territory. Other events,
upon which it is not possible to dwell here, have since taken place, which
have exercised a favourable influence upon the progress of Christianity in
India. Even the Sepoy Mutiny of 1857, which was directed in some measure
against Christianity, has ‘“ fallen out rather tothe furtherance of the Gospel.”
The great native army of high-caste Hindus and fanatical Mohammedans

* Since 1871, the date of the last census, it has been ascertained that there has been a
further increase of 10,500 a year in the number of Native Christians, and of about 4000 a year
in the number of Communicants; and that in 1876 the Native Christians numbered more
than 800,000, and the number of Communicants little short of 100,000. There has been
also a marked increase in the Native Clergy, who now number little short of 400. In
1878 the Native Christians in connexion with the C.M.S. numbered 80,671 souls, or more
than one quarter of the aggregate Native Christian population.

E 2

 
60 INDIA.

almost constrained the late Government to look with a partial eye upon their
superstitions, and, under the apprehension of their becoming disloyal and
disaffected, to impose practical disabilities on the profession of Christianity.
By their own act that army has now been annihilated, and the Government
is henceforth free to pursue a Christian policy towards India without fear.

A late Viceroy of India, Lord Lawrence, who took so prominent a part
in the suppression of the mutiny, put it upon record in a State Paper, dated
April 1858, that he had been led, in common with others, since the occur-
rence of the awful events of 1857, to “ ponder deeply on what may be the
faults and shortcomings of the British as a Christian nation in India.” Not
only during his tenure of high office in India, but in his honourable retire-
ment at home, he has testified once and again to the high value he sets upon
missionary labour. Similar testimony has been borne by other distinguished
Indian statesmen, and more recently still by the Government of India in an
official Blue Book laid before Parliament, in which it acknowledges “ the
great obligation under which it is laid by the benevolent exertions made by
600 Missionaries, whose blameless example and self-denying labours are
infusing new vigour into the stereotyped life of the great populations placed
under English rule, and are preparing them to be in every way better men
and better citizens of the great empire in which they dwell.”

In the period which has elapsed since the mutiny, greater changes have taken
place in India than during the whole previous century. The general spread
of education, the increased opportunities for imparting Christian instruction to
women, the opening out of railways, and the more intimate intercourse
between the East and the West,—all are preparing the way for further
changes; and if at this crisis the Church of Christ is true to itself, and to its
great Head, the result, sooner or later, must be a large ingathering of such as
shall be saved. In humble and yet trusting dependence upon the Holy Spirit,
there must be an unwearied setting forth of the truth as it is in Jesus Christ,
not only by the itinerant evangelist, but by the teacher in the class-room.
It is not possible to estimate too highly the value of the Scriptural instruc-
tion given in Mission schools when it is remembered that in Government
schools and colleges a very large majority of the school-going youth of
India are receiving a purely secular education which often destroys their
belief in their own creed without giving them the knowledge of a higher and
holier faith. While the C.M.S. has always given prominence to evangelistic
labours, it has at the same time recognized the importance of educational
work. On its schools and colleges in India a sum of about 40,000J. is
annually expended, but of this not more than 10,000J. is contributed from the
general funds of the Society, the remainder being met by school-fees, grants-
in-aid from Government, contributions of friends on the spot, and, in a few
cases, endowments.

CHRONOLOGICAL STATISTICS.
1813, North India; 1814, South India ; 1820, Western India.

 

 

1830 1850 1870 1873 1878
European Missionaries . . . 22 62 111 114 105
European Lay Agents . . 3 36 20 17 14 27
Native or Country-born Clergy . — 8 57 "5 98
Native Lay Agents . ... - 320 864 1391 1610 1700
Native Christian Adherents . . — _ 64,637 | 69,711 | 80,671
Communicants . . . . . s . _ 4910 | 11,723 |138,424 | 17,388
Scholls . . 1... ee ee 226 438 787 869 1088
Scholars . . . . .. . . «| 8886 | 15,327 {32,076 | 35,158 | 40,921

 

 

 

 

 

 
 

 

 

 

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THE LANGUAGES OF INDIA AND CEYLON,

WITH THEIR GEOGRAPHICAL DISTRIBUTION, POPULATION, &c.
Compiled from Government Census Reports, Statistical Tables of Protestant Missions for 1871, and Allahabad Conference Report.

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

Group ‘Avsa ta Mission- ae of Native Protestant atieg Clerey
D | ; ; Estimated | ary ope- Foreign Christians (c). ).
or a: : 1} : Geographical Sq. Miles : : Missionaries (c). x 8.
Family. Her etaee Alphabets Distribution. ee ee aa (eae asi | Soe
mate). . Total | C.M.S.
menced. otal
| 1871. 1873, 1861. 1871. 1861. 1871.
1. Dardisténi . None. Dardistan. None. | None. | |
|
2. Kashmiri Kashmiri. Valley of Kashmir. t 25,000 3,000,000 1863 a 2 49 Court Language, Persian.
3. Doghri . Jummoo Territory. | None. | None. |
3 4, Punjabi Gurmukhi. Punjab proper. 59,452 16,000,000 1854 32 17 432 1,288 3 13
3 i Fa i
S 5. Sindhi . Arabic. Sindh. 90,837 2,000,000 1850 3 3 44 85
°o
a 6. Hindi (a) . Sanskrit or = |Gangetic basin and] 399,381 100,000,000 1813 113 23 5,288 10,153 9 25
Bq Devanagari.-<| Rajpootana.
3° 3 .
a 7. Nepaulese or Parbatiya| Nagari. 2 Nepaul. P ? 1,000,000 None as yet.
8 8. Bengali . Bengali. a Lower Prov. of Bengal 89,452 36,000,000 1793 54 12 16,277 20,516 16 21
Pres. |
E 9. Assamese Assamese. 8 Valley of Assam. 38,275 2,000,000 1841 5 190 320 ae
2
* || 10. Ooriya . Ooriya. | =| Orissa. 65,759 2,000,000 1822 u 1,123 | 3,155 1 12
=

11. Gujerathi (2) Gujerathi. || Gujerat and Baroda. | 7,000,000 1813 8 385 532 | 1
oc | |

12, Marathi . Marathi. *5,| Deccan and Bombay. 15,000,000 1814 34 8 1,979 BF 780 jhe Pad 19

13. Brahui Arabic. S| Beloochistan. se ? 1,000,000 None. | None.

14, Sinhalese Sinhalese. ) =| South Ceylon. 12,278 1,670,000 1812 16 9 10,517 25,783 20 39 =|Total native population of Cey-
= — —_ —— lon, 2,405,287, of which the
< Total | 186,670,000 277 74 36,235 65,654 61 | 129 Tamils, included under next

—————— —S— | res) | ZTOUP, nUMber about 7V0,000.
? | |
1, Tamil . Tamil. Carnaticand N. Ceylon. 67,389 14,500,000 1706 100 16 91,844 118,317 65 | 144 |
2. Telugu. Telugu. N. Cirears, Cuddapah, 99,905 15,500,000 1805 40 12 4,531 19,733 4 9 \Vizagapatam occupied 1805, Cud-
Kurnool, and part of dapah 1822, Nellore 1837, all
Nizam’s dominions. by _L.M.8S.; Masulipatam
| (O.M.S.) 1841.
3. Canarese Canarese (a|Mysore, Bellary, N. 54,173 9,250,000 1810 47 | 2,640 4,408 6 | 10  \Bellary occupied 1810, Mysore
modification and S. Canara. | and Belgaum 1820, all L.M.S.
: of the Telugu). | | Mangalore (G.E.M.) 1834
3 4, Malayalim Malayalim. Malabar, Travancore,| 11,530 | 3,750,000 1816 26 10 11,222 | 19,626 o 14
q and Cochin. | , |
3g 6. Tulu . None, South Canara. | 3,000 300,000 P
>
& 6. Coorg (Kudagn) . Coorg. 2,000 150,000 1853 2 120 196 \Mission connected with Basel Soc.
| \ |
: 7. Toda . | 750 A pastoral tribe. Polyandrists.
5 eee j Neilgherry hills. 700 { Y)  1ss6 2 ? ? =
8. Kota . . -_ 1,112 J | A corrupt form of Canarese (Cald-
of theDravi i x i
dian family | well). Eaters of carrion.
9. Khond, Ku, or Kandh ae “| Bustar, Kimedy, and) ?10,000 300,000 None. ou Formerly practised human or
and have | _Ovisse trib. mehals. | | Meriah sacrifices.
10. Gond and Koi no written | Hill tracts of Central) ? 20,000 1,700,000 1862 2 | 1 Sey | los | 1
character. Provinces. | y
11. Oraon . . Chota Nagpore. | 6,000 263,000 Included under K6l group below.
| lacs .
12, Rajmah4li cr Maler | Rajmahal hills. 3,000 70,000 Included under Santals below. This race inhabit the tops of the
| ——_. —_ Rajmahal hills, the valleys and
Total 45,784,862 ” 218 39 110,357 | 162,387 82 178 slopes being occupied by the
: J Kolarian Santals.
| |
1, Santali. Rajmahal hills. 3,000 1,000,000 1858 9 4 ? 1,500 1 (C.M.S. in North, Indian Home
| | Mission in centre, and Free
2. Mundari ) '/ 2,000 190,095 \; 1845 | | Church of Scotland in South.
3. Ho or Larka Kol. '\ } 2,500 $41,982 ” \e 1 | 2,400 20,877 2 Berlin Lutheran and Gospel Pro-
Z ui \ Chota Nagpore. | pagation Society.
d 4, Bhumij AN Peace ea pte | |\' 2,500 201,147 » | |
‘Bb 3 of this |
4 5. Kharria | group has | 250 53,025 ? | ? P | P
i 6. Juang . | ar vouiten| Orissa trib. mehals. 250 | 9,398 | Extremely primitive race. Dress
s eee | . | | in leaves only.
a 7. Korwa | * |) Native Principalities 150 17,564 | | |
\ on the S.W. Fron- |
8. Kar and Kirknu . tier of Bengal. 400 2,458 None of these as yet evangelized. |
9. Sawara or Saura. \ | Goomsoor inN. Circars.| 2,000 67,772
\}
10,Mehto. . . 4 ? ?
Total | ? 2,000,000 20 4 2,400 | 22,377 sedi 8
7 \ . ; os
| —_ ls es ee to ee |
1. Bunun and Kanawari | Tibetan. | Western Himalaya. 25,000 P 160,000 1855 2 | 17 ‘Moravian Mission: Stations at
é | Kailung in Lahoul and Pui in
q 2. Newar, Magar, and 13 | None. | Nepaul. 15,000 P 500,000 None. Kanawur.
others |
5 3. Lepcha None. | Sikhim, 1,500 4,000 | Pp Pp ai
Q | | |
3 4. Dhimal, Kachari, and None. Bhotan. 19,000 P 500,000 None. |
o others |
2 6. Dufla, Miri Mikir, None. N.E. Frontier of Assam. ake P 300,000 | |
B Naga, Kuki, &c. [ide . |
E @.Géro . -  . | None. | Garo bills. 3,500 16,000 1867 2 | 212 1
| 7, Tipperah or Mroong . | Tipperah. ‘as 20,000 spe tlh — es an ies |
| : Rete eee OS a
Total | ? 1,500,000 4 | 299 1
. Khasi.| Khasi. _Khisia hills. 5,536 95,000 1841 5 | 184 ? | Welsh Caly. Methodist Mission.
| ‘
VI. Tai. | Ahom and Khamti N.E. Frontier of Assam.| ia P 10,000 None. | None. |
Tota | 236,000,000 524 117 149,176 250,647 143 311 |

 

 

 

 

 

 

 

 

(2) Hinpt. Two important dialects of this language are the Hindustani or Urdu (camp language), a compound of Hindi and Persian, spoken by all Mohammedans throughout India, and the
principal medium of communication in the towns; and Kaithi, spoken chiefly in Behar.

() Guseratut. The vernacular of the Parsis, and the principal language of commerce throughout the Bombay Presidency.
(c) The difference between the totals of these columns and those given on page 59 is owing to the fact of Ceyion being included in this Table, while it is omitted from the other.
ae
THE RACES, RELIGIONS, AND LANGUAGES OF INDIA
AND CEYLON.

 

Races.—Upon inquiry into the ethnology of the population we find a great
variety of races, intermixed in their settlements and blended by marriage,
causing thus a great admixture of racial peculiarities. The main divisions,
exclusive of sub-families, are of (A) the Aryan or Indo-European family
—1. Iranian, 11. Indian ; (B) of the Semitic or Syro-Arabic family—1. Jews,
u. Arabs; (C) of the non-Aryan group—1. Dravidians, 1. Kolarians, m1.
Tibeto-Burmans, 1v. Negroes, v. Negritos. In the midst of great uncertainty,
conflict of opinions, and absence of documentary evidence, it may be pro-
visionally accepted that India was first colonized by an immigration from the
south-east, down the valley of the Burhampootur, or across the range of the
Himalayas. This is represented by the Kolarian and Tibeto-Burman popu-
lations. To this succeeded, in pre-historic times, a Scythian immigration from
the north-west by the way of Sindh, which is represented by the Dravidian
population. To this succeeded, about 2000 B.c., an Aryan or Indo-European
immigration from the north-west through the Punjaub, which was the first
halting-place. Small colonies of Jews, Persians, Armenians, Arabs, and
Negroes have arrived in historic times. The origin of the Negritos is quite
unexplained. Beyond the Indus we find Beloochies and Affghans of the
Iranian family. Chinese, Malay, African, and European alien settlers are
also found in considerable numbers.

Religions.— The division of religions does not follow the ethnological lines.
Speaking broadly, it may be said that the dominant religion north of the
Vindhya range is Brahmanism, and the dominant race Aryan. In the hilly
tracts of Central India the population is non-Aryan and Pagan. In the
valleys and ridges of the Himalayas, from the Sutlej to the Irawaddy, the
population is non-Aryan, and the religion partly Buddhist, partly Pagan,
with isolated incursions of Brahmanism. South of the Vindhya range, Brah-
manism is the dominant religion, but up to a certain point the population is
Aryan, and beyond that Dravidian, including the north of Ceylon. Moham-
medans are to be found in the large towns everywhere, but the bulk are settled
either in Eastern Bengal, consisting of converted non-Aryans, or in the
Punjab, consisting of descendants of alien immigrants from Western Asia.
Zoroastrianism is found only among the Parsees of Bombay, and Judaism in
the singular settlement of Jews at Cochin. Buddhism is the dominant
religion of British Burmah and the south of Ceylon. Demonolatry and ghost-
worship prevails in the south of India and Ceylon ; Jainaism is found in
detached localities and very limited numbers. Of Christianity it is unneces-
sary to speak here, as we have already recorded its progress and extent in a
previous paper.

When we endeavour to trace the religious and social history of India in
times before the Christian era, we find it involved in the greatest obscu-
rity, and, in the absence of all reliable historical records, information has
to be sought for in the sacred writings of the Hindus, the oldest of which
are the Vedas, four in number. Each of these consists of two portions,
the Sanhitas or Mantras, which are hymns to the gods ; and the Brah-
manas and Sutras, commentaries in prose, which are of much later date
than the hymns. The most ancient and the most important of the four
Vedas is the Rig-Veda or Veda of praise, the oldest hymns in which are
supposed to have been arranged in their present form about 1400 years B.c.
62 THE RACES, RELIGIONS, AND LANGUAGES OF INDIA AND CEYLON.

In these early writings the unity of God is prominently proclaimed: ‘ There
is, in truth,” say repeated texts, “but one Deity, the Supreme Spirit, the Lord
of the universe, whose work is the universe.” With this cardinal truth,
however, was inculeated the worship of the powers of nature; but in those
early days there was an absence of the gross idolatry which is now 80
general, the ritual of worship was of the simplest character, and there is no
sign of the belief in the transmigration of souls which is now entertained.

Next to the Vedas in order of date may be mentioned the Code or Institutes
of Menu, which bears traces of more recent additions, but of which the oldest
portions are supposed to have been written about 900 B.c. The principal
facts to be gained from this work are as follows:—(1.) The division of the
Hindu people into four castes, viz. the Brahmans, Kshatriyas, Vaisyas, and
Sudras, or the sacerdotal, the military, the industrial, and the servile classes.
(2.) The three first classes are called “ twice born ” (a title given to all who
have been invested with the sacred thread), and were evidently conquerors
from Central Asia, while the Sudras were a conquered race.

The Code of Menu inculcates mainly the worship of one Supreme Being,
but at the same time it prescribes a most complicated and elaborate ritual
and ceremonial, embracing almost every act and moment of life. To
carry out these involved constant reference to the Brahmans, or the
sacerdotal caste, who are represented as the chief of all created beings,
for whose benefit the world and all that it contains have been created.
The Brahmans assert that the next two castes, the military or Ksba-
triyas, and the industrious or Vaisyas, have become extinct, but this is
altogether denied by those whom it more immediately concerns, for the
Rajptits contend that they are the descendants of the Kshatriyas, and some of
the industrious classes claim to be Vaisyas. This, however, is certain, that
in the course of time the third and fourth castes referred to in Menu’s Code
have split up into a great number of castes of mixed descent, some of whom,
strictly speaking, are altogether out of the pale of Hinduism, as, for instance,
the members of the aboriginal population of India, many of whom are now
classed as Hindus. According to Menu, the main object of the existence of
the fourth or servile caste, known as the Sudras, was that they might minister
to the Brahmans. The contrast between a Divine Revelation and a human
system of religion may here be noted. Whereas it is the glory of Chris-
tianity that the Gospel is preached to the poor, Hinduism lays it down
most strongly that on no account is the Sudra to listen to the Vedas, and
any one of this class acting in contravention of this rule is to have molten lead
poured into his ears. It may also be observed that, whereas the great object
of Christianity is to gather into one, under the headship of Christ, all the
members of the human family, Hinduism proclaims that there is an impassable
barrier, not only between race and race, but between different classes of the
same race.

Next to the Institutes of Menu come the two great national epics of the
Ramdyana and the Méha-bhdrata, written, it is supposed, in the second or
third century before Christ, though recording events which happened several
centuries earlier. The Ramayana records the exploits of Rama, the great
hero of the Solar race, telling how he invaded the Deccan, which he found
filled with monkeys, by which are doubtless meant the Gdénds, Kéls, and
other uncivilized aborigines, and with their aid conquered Ceylon. The
Maha-bharata, on the other hand, is a legend of the Lunar dynasty, and
records the wars between the Pandus and Kirus for the possession of
Hastinaptra, the ancient Delhi. These epic poems mark a transition. in the
religious thought and ceremonial observances of the Hindus, There is in
them a distinct reference to the famous Hindu Triad—Brahma the Creator,
Vishnu the Preserver, and Siva the Destroyer; and there is the germ
of that system of idolatry which, when fully developed, recognizes as
objects of worship a multitude of deities, said to be 830,000,000 in number.
“ According to the number of thy cities are thy gods, O Judah,” was the
THE RACES, RELIGIONS, AND LANGUAGES OF INDIA AND CEYLON, 63

reproach uttered of old against God’s people; but, in India, almost every
village supplies a local deity to swell the calendar of their deities. This
development of idol-worship may be traced in great measure to some later
works known as ‘the Puranas and Tontras. The former are eighteen in
number, of various dates, from the eighth to the sixteenth century of tho
Christian era.

The next event which calls for notice in the religious history of India is
the rise of Buppursm, the founder of which was Sikya or Gautama, a native
of Gaya in Behar, who died about 543 B.c. This creed was established
as a state religion in North India by Asoka (B.c. 263—226), a powerful
king of the Mauryan dynasty whose capital was at Magadha, in Behar.
Edicts of this king favouring Buddhism still exist, inscribed upon rocks in
Cuttack, Gujerat, and other places. ©

Buddha was the first of along list of reformers who, from time to time,
in India, have protested against the intolerable sacerdotal tyranny of the
Brahmans and their complicated ceremonial. One of these, Vrihaspati, the
founder of an atheistical school, openly asserted that the whole of the Hindu
system was a contrivance of the priesthood to secure a means of livelihood
for themselves; another, Kabir, who flourished about the beginning of the
fifteenth century, and whose followers are called Kabir Panthis, assailed the
whole system of idolatrous worship, and ridiculed the pretensions of the reli-
gious teachers, both of Hindus and Mohammedans; and a third, Nanak, born
A.D. 1469, the founder of the Sikh religion, disregarded altogether the dis-
tinctions of caste, aud welcomed into the Sikh community all who would
accept his tenets. These, and others like-minded, anticipated the objections
which have been raised in our days against Brahmanism by the founders
of the Brahmo Somaj.

A further account of Buddhism and of its founder is reserved for the
paper on China; here it will suffice to state that when a Chinese Buddhist
pilgrim, Fahian, visited India (a.p. 399—414), he found that Buddhism
prevailed largely, and had supplanted Brahmanism in Benares, Muttra, and
other strongholds of Hinduism. A couple of centuries later (A.D. 629—645)
came a second Chinese pilgrim, Hioung Tsong; and although he found
Buddhism still flourishing, it was rapidly decaying ; and in another century, the
religion which for a thousand years had been dominant'in great parts of India
had practically ceased toexist except ina few localities like Nepaul and Burmah.

With the decay of Buddhism commenced what we may call the second
Brahmanical period, when the new conception of “ Faith,” ‘the incarnation
of the Deity,” and “a Personal God,” introduced Polytheism, with the
symbols of the Avatars of Vishnu and the Lingam of Siva. However,
sacrifice and the old laws of the four castes were never restored, and
the utmost licence to sectarianism, independence of thought, and freedom
of worship has ever existed. Though the Dravidians nominally accepted
Brahmanism, the lower classes clung to their old superstitions, and the non-
Aryans of Northern India either subsided into the lower castes of the
Brahmanical system, adopted Mohammedanism, ‘or remained Pagans.

Languages. —The linguistic distribution follows the lines neither of the
races nor of the religions. Great additions fave lately been made to our
knowledge, and we are now able to distinguish ninety-eight languages, with a
much larger number of dialects. Vocabularies, if not grammars, or gramma-
tical notes, exist of all that are thus recorded. Many have no written charac-
ters ; a fewuse the well-known Arabic’ character ; the majority use some form
of the great Indian character, which, though much diversified, can be traced
with certainty back to the alphabets of the pillar and rock inscriptions of
Asoka, 300 B.c., and thence, in all probability, to the common mother of all
alphabets, the Phoenician.

Dividing them into their morphological and geographical families and
branches, we have as follows :—

wo By
64 THE RACES, RELIGIONS, AND LANGUAGES OF INDIA AND CEYLON.

Family. Branch. Languages.
I. Aryan or Inflectional. . . . . { rete ; , : 14
Dravidian ‘ . 18
Kolarian . a . 10
II. Non-Aryan or Agglutinative . . nee , i
Tai, or Shan. . 8
Mon-Anam : =» 1
98

To these must be added the dead or literary languages of Sanskrit, Prakrit,
Pali, and Pahlavi, and the intrusive living languages acquired for conve-
nience, Arabic, Persian, Armenian, Portuguese, French, and English.

In the Iranian branch of the Aryan family we find the languages of
Pushtu and Beloochi, with a certain amount of literature, and using the
Arabic character. In the Indian branch we find those famous vernaculars,
which are used by hundreds of millions. The original Aryan language
has perished, but it developed into the classical and artificial Sanskrit, the
vehicle of the vast Brahmanical literature of all periods, at least 1400 B.c.,
and into a cluster of Prakrits, which were the vernaculars of the Christian
era, and one of which, the Pali, is the vehicle of the Buddhistic literature.
To them succeeded the great Aryan vernaculars, the most northern of which
is spoken in the north of the kingdom of Cashmere, and the most southern
in the south of Ceylon. They are: 1. Dardisténi; mm. Kashmiri; m1.
Doghri ; 1v. Punjabi; v. Sindhi; v1. Hindi; vm. Nepaulese or Parbatiya ;
vir, Bengali; 1x. Assamese; x. Ooriya; x1. Gujerathi; x1. Marathi ;
xi. Brahui; xiv. Sinhalese. All these use varieties of the great Vedic
character, with the exception of Brahui, Sindhi, and Hindustani (a dialect of
Hindi), which have adopted the Arabic character ; the Punjibi uses both
characters, and the Dardistani is unwritten.

Of the thirteen Dravidian languages, five have a considerable literature,
and three special varieties of the Indian character; these are charged with
loan-words from the Sanskrit. Eight are unwritten, being used by a popu-
lation backward in civilization. They are as follows:—1. Tamil; mu.
Telugu ; 111. Canarese ; rv. Malaydlim ; v. Tulu; v1. Coorg; vu. Toda;
vu. Kota; tx. Khond; x. Gond; x1. Oraon ; xu. Rajmahali or Maler ;
x1. Group of small dialects.

The ten Kolarian languages are spoken by a population backward in civi-
lization, and are without written character or literature. They are: 1.
Santali; mu. Mundari; m1. Ho or Lurka Kol; 1v. Bhumij; v. Kharia;
vi. Juang ; vil. Koorwa; vui. Kir and Kirku ; 1x. Sdwara; x. Mehto.

The languages of the Tibeto-Burman branch, spoken over the immense
area in the valleys and mountains of the Himalaya, from the Sutlej to the
Burhampootur, and thence over plain and hill to the banks of the Irawaddy,
Sitang, and Salween, lie outside the field to which the labours of the C.M.S.
extend. They are fifty-four in number, with as many dialects in addition,
but, with the exception of the Tibetan and Burmese, have no literature.
Some of them have special varieties of the Indian character. They may
be popularly, and not incorrectly, described as the languages of Nepaul,
Sikhim, Bhotan, the hills which surround Assam, Tipperah, the Chittagong
Hills, and portions of Burmah, British and foreign.

The Khasi branch, in the Assam Hills, consists of one language, with
dialects of very exceptionable structure. The Tai or Shan branch has three
languages—the Ahom, Khamti, and Shan—the two former in British India,
and the latter in independent Burmah ; they are akin to Siamese, and have
three separate varieties of the Indian character. The Mon-Anam branch
has one language only within the limits of these remarks, the Mon or Peguan,
which has its own variety of the Indian character and some literature.
THE RACES, RELIGIONS, AND LANGUAGES OF INDIA AND CEYLON. 65

Note on the Christian Literature now extant in the principal Languages current
in the C_LM.S. Missions.

The following, for which we are indebted to the kindness of Dr. Murdoch,
is a list of the printed works, so far as known, original or translated, now
extant in the principal languages current in the C.M.S. Missions :—

HINDI.

The Bible, Book of Common Prayer, Barth’s Scripture Stories and Church History,
Controversial works on Hinduism; Pilgrim’s Progress, Hymn-Books, Peep of Day, Women
of the Bible, Tracts, &c. About 300 Christian publications, the great bulk of them Tracts.

HINDUSTANI.

The Bible (both in Roman and Arabic character), Book of Common Prayer, Commen-
taries on Psalms, Isaiah, and the New Testament ; Scripture Text-Book, Scripture Histories,
Companion to the Bible, Bible Dictionary, Treatises on the Mohammedan Controversy and
Evidences of Christianity, including a translation of Butler’s Analogy ; Lectures on Theology ;
Sermons, Church History, Pilgrim’s Progress, Holy War, Flavel’s Fountain of Life, Augus-
tine’s Confessions, Hymn-Books, Periodicals, including two Weekly Christian Newspapers,
Tracts, &c. Total number of Christian publications about 600, of which a considerable
number are books.

BENGALI.

The Bible, Book of Common Prayer, Commentaries on the Gospels and Romans; Scripture
Text-Book, Companion to the Bible, Controversial works on Hinduism, including Banerjea’s
Dialogues on Hindu Philosophy; Treatises on Theology, Barth’s Church History, Preacher’s
Companion, Pilgrim’s Progress, Holy War, Baxter’s Call, Doddridge’s Rise and Progress,
The Imitation of Christ, Peep of Day, Line upon Line, Anecdotes, Hymn-Books, Zenana Maga-
zine, Tracts, &c. Total number of Christian publications about 500.

PUNJABI.

The Bible, Selections from the Book of Common Prayer ; Barth’s Scripture Stories, Abridg-
ment of Pilgrim’s Progress, Treatise on Pantheism, Tracts, &c. About 50 Christian publi-
cations, nearly all Tracts.

MARATHI.

The Bible, Book of Common Prayer, Commentaries on Genesis and Gospels; Scripture
Manual, Barth’s Scripture Stories, Exposures of Hinduism, Theological Text-Book, Barth’s
Church History, Pilgrim’s Progress, Peep of Day, Line upon Line, Hymn-Books, Periodicals,
Tracts, &c. About 350 Christian publications.

SINHALESE.

The Bible, Book of Common Prayer, Commentary on the Gospels; Scripture Text-Book,
Introduction to the Scriptures, Evidences of Christianity, Natural Theology, Pilgrim’s Pro-
gress, Anxious Inquirer, Peep of Day, Hymn-Books, Periodicals, Tracts. About 600
Christian publications, chiefly Tracts.

TELUGU.

The Bible, Book of Common Prayer, Pilgrim’s Progress, Church History, Come to Jesus,
Peep of Day, Line upon Line, Hymn-Books, Periodicals, Tracts. About 200 Christian pub-
lications, chiefly Tracts.

MALAYAIAM.

The Bible, Book of Common Prayer, Commentaries on St. Matthew, Romans, and Ist
Corinthians ; Scripture Text-Book, Introduction to the Bible, Scripture Histories by Watts,
Barth, and Kurtz, Church History by Kurtz (abridged), Butler’s Analogy (abridged), Sermons,
Hywn-Books, Periodicals, Tracts. About 200 Christian publications, chiefly Tracts.

TAMIL.

The Bible, Book of Common Prayer, Commentaries on Psalms, Proverbs, and New Testa-
ment ; Scripture Text-Book, Bible Dictionary, Scripture Histories by Watts and Kurtz, Con-
troversial works on Hinduism, Paley’s Evidences and Hore Paulinzw, Pearson on the Creed
(abridged), Lectures on Theology, Pilgrim’s Progress and Holy War, Trench on the Parables
and Miracles, Bogatsky’s Golden Treasury, Doddridge’s Rise and Progress, Baxter’s Saint’s
Rest, Sermons, Hymn-Books, six Monthly Periodicals and two Weekly Christian Newspapers,
Tracts, &c. About 1200 Christian publications, about three-fourths being Tracts.

SANTALI.
Gospel of St. Matthew, Psalms, Selections from Book of Common Prayer.
NORTH INDIA MISSION.

Tur North India Mission dates its commencement from the year 1813, when,
at the revision of the East India Company’s Charter, through the exertions
of Mr. Wilberforce and others, the restrictions previously imposed upon the
propagation of Christianity among the natives of India were finally and for
ever swept away, and the door thrown open for the entrance of the Christian
Missionary. There were, however, labourers in the same field at an earlier
date, whose names deserve honourable mention here. First of all we have
Kiernander, who came up from Madras at Lord Clive’s invitation, and arrived
in Calcutta in 1758, the year after the battle of Plassy. A generation later
came the noble Baptist triumvirate of Serampore, Carey, Marshman, and Ward,
men whose names and whose work belong not to one section only, but to the
whole Church of Christ. Nor can we omit to mention here the work done by
such truly missionary-hearted Chaplains as Claudius Buchanan, David Brown,
Henry Martyn, Thomas Thomason, and David Corrie, each of whom was
in his own sphere, and, so far as the rules of the service permitted, a Mis-
sionary to the natives, though their more immediate labours were addressed
to the English-speaking population. Of Henry Martyn indeed it may be
truly said that, if by profession a Chaplain, he was in heart and in practice
even more a Missionary, and the readers of his life will remember how, in
accepting a chaplaincy in the East India Company’s service, which Mr.
Simeon’s influence had procured for him, his main object and desire in going
out to India was that he might thereby be enabled to make known to its people
the riches of Christ’s salvation.

Henry Martyn reached India in 1806, and left it in 1811 to undertake that
visit to Persia from which he never returned ; but the work which he had so
energetically commenced at Dinapore and Cawnpore was taken up and carried
on by his friend Corrie, afterwards Archdeacon, and finally Bishop of Madras ;
and the Mohammedan Moonshee who had assisted him in the translation of
the Bible into Hindustani, Abdool Masih by name, became one of the first
converts, and was afterwards ordained as the native Pastor of the Christian
congregation at Agra, the station first occupied by the C.M.S. in North India,
in 1813. Two years later (in 1815) Meerut was taken up, and then, in
quick succession, Calcutta (1816), Benares with Chunar (in 1817), and
Burdwan.

The Punjab (as will be seen from the statistical table annexed) was
entered upon in 1852, three years after its annexation ; and Lucknow, the
capital of Oudh, in 1858, the year after the mutiny.

A reference to the Map* and the statistical tables given below will show
that the Society’s stations in Upper India are distributed pretty evenly along
the main lines of communication from Calcutta to the extreme North-West
frontier, and that they are almost entirely confined to the large towns. This
circumstance is mainly attributable to the fact that the chief promoters and
founders of these Mission stations have been resident Christian laymen,
mostly occupying high positions under the Indian Government, who, by

* See gencral map of India at page 57.
NORTH INDIA. 67

their earnest representations, backed up in many instances by most liberal
offers of pecuniary help, have induced the Society to take up that particular
station. Much liberality and Christian effort has thus been called forth ;
but there has been this attendant disadvantage, that the Society’s Missions
have become spread over a very wide area, and no one point has ever yet
been occupied in sufficient force to enable any very marked impression to be
made upon the native populaéion.

Another interesting feature of the North India Mission has been the exis-
tence of local Missionary Associations at all the larger centres, such as Cal-
cutta, Benares, Agra, Lucknow, Meerut, Umritsur, and Peshiéwur, composed
chiefly of Jaymen, members of the military and civil services, who have asso-
ciated themselves with the Missionaries of the station to aid them in their
work by collecting funds and helping them in other ways, Large sums have
been thus contributed for the work of the Society, and the indirect good
resulting from the testimony thus borne by independent witnesses to the
importance and reality of Missionary work has been of the highest value.

The Society’s work in North India has been carried on mainly in three
ways :—(1) Vernacular preaching in the city bazaars and in the surrounding
villages ; (2) education both in the vernacular and in English; and (3) by
means of Christian orphanages. The latter are an institution almost peculiar
to North India, and owe their origin to the severe famines which at intervals
have desolated the upper part of the Gangetic basin. Many thousand children
have thus been rescued from starvation, brought under Christian influence,
and formed into Christian communities. The thriving Christian settlement
at Allahabad, mostly employés in the Government press, and the agricultural
colony near Gorukpoor, may be mentioned as specially successful exam ples
of this mode of Christian effort.

The following tabular statement will show how the C.M.S. Missionary
force is distributed between the different provinces of Upper India, and also
give some idea of the progress made in each during the last ten years :—

 

Bengal North West

(including Provinces,
Bhagulpore Central Punjab. ToraL.
and Provinces,

Santals). and Qudh.

 

Population, | Population, | Population, | Population,
60,595,524. | 50,202,955. | 17,611,498. | 128,409,977.

 

1868 | 1878 | 1868 | 1878 | 1868 | 1878 | 1868 | 1878

European Missionaries 16 16 21 18 11 18 48 52
3

 

 

 

 

 

European Lay Agents 1 6 8 1 5 8 16
Native Clergy . . . 2 6 5 7 1 6 8 19
Native Agents . . .| 290] 286 | 204] 201] 112 70 | 606 | 557
Native Christians . . aie 8807 ie 3422 wei 741 {10173 12970
Communicants . . .| 786] 1551 | 1062] 1156 | 126 | 288] 1974 | 2995
Scholls ..... 119 165 83 100 54 68 256 333
Scholars . . . . . | 5402 | 5181 | 5685 | 6701 | 2470 | 83986 |13557 |15868

 

 

 

Although a goodly band of Kuropean Missionaries has thus been set apart
for this important field, the utter inadequacy of the Missionary force to the vast
work of diffusing the Gospel through the world is nowhere more painfully
apparent than in this Mission In extensive regions comprised in the North
India Mission field, such as Orissa, Burmah, Assam, Rajpootana, and in the
dominions of the great feudatories of Central India, among whom Scindia and
68 NORTH INDIA.

Holkar are prominent, the Church Missionary Society has not been hitherto in
a position to attempt any systematic evangelistic work. At least one hundred
more evangelists might easily be employed here, and find ready audiences.

In the Central Provinces, with a population more than double that of
Scotland, the Socicty has as yet ovly one station, viz. at Jubbulpoor.

In Oudh, with a still larger population, the Society has only two stations,
one of which has often been left in charge of a subordinate Native agent
because the services of an European Missionary were not available. ‘The
harvest truly is plenteous, but the labourers are few ; pray ye, therefore, the
Lord of’ the harvest that He will send forth labourers into His harvest.”

CHRONOLOGICAL STATISTICS.

1813. . Agra. 1847. . Azimgurh. 1856. . Santals.

1815. . Meerut. Kétgur. 1858 . . Lucknow.

1816 . . Calcutta. 1850 . . Bhagulpore. 1859 . . Allahabad.

1817. . Benares. 1852 . . Unmritsur. 1861 . . Derajat.
Burdwan. 1854 . . Jubbulpoor. 1862 . . Faizabad.

1823. . Gorruckpore. Kangra. 1863. . Kashmir.

1831 . . Krishnuggur. |1855 . . Peshawur. 1867 . . Lahore.
Jaunpoor. 1856. . Miltan. 1876. . Pind-diédun-Khan

1818. | 1828. | 1838, | 1848. 1858. | 1868. | 1878.

 

European Missionaries 1 3 5 15 18 21 18
Native Clergy . . .| ... 1 2A) | 1 eas i 5 7
Native Agents . . .| 3 6 19 47 | 173 | 204} 201
Native Christians . .| ... Gd “at sit bie we. | 8422
Communicants . . .| ... was 12 | 3836 | 442 | 1062 | 1156
Schools .... .| a. 11 16 29 38 83 | 100

 

Scholars . . . . .] «... | 485 | 1094 | 1452 | 2300 | 5685 | 6701

 
 

 

 

 

 
   
 
 
 
 
 
 
 
 
 
 
 
 

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CALCUTTA MISSION.

 

Caxtcurra, the metropolis of British India, is situated on the left bank of the
Hooghly, about 100 miles from the sea. The town, or rather that part of it
which is included within municipal limits, extends about four miles and a half
from North to South, and about one mile and a half inland from the river.
The inhabited portion occupies an area of about six square miles, and if to
this be added Fort William, so called after the reigning sovereign at the time
of its erection in 1700, the Esplanade, and Tolly’s Nullah, then the area of
Calcutta is nearly eight square miles* ;.but in point of fact Calcutta has grown
far beyond these limits, for there are not only densely populated quarters both
to the North, South, and East, but across the Hooghly is the important suburb
of Howrah, which is quite as much a part of Calcutta as Southwark is of
London. The recently-constructed bridge over the Hooghly at this point
has drawn the connexion still closer between Calcutta and Howrah, in which
is the terminus of the East Indian Railway, and which contains a rapidly
increasing population, estimated in 1872 at 97,784. The river, with its
numerous ships and boats, presents an animated, busy scene, and shows what
an important commercial centre Calcutta has become. Its export trade
ranges from twenty-one to twenty-eight millions sterling per annum, and its
imports from seventeen to twenty-two millions sterling.

In this, as in other aspects, the rise and growth of Calcutta has been
marvellous, and so far it is a type of the wonderful extension, under God’s
good Providence, of British power in India. Less than two centuries ago,
about the year 1690, when Job Charnock, the first of the East India Com-
pany’s Governors in Bengal, acquired the site on which Calcutta now stands,
there stood upon it three insignificant villages, named Sootalooty, Govind-
pore, and Calcuttat, containing the usual mud structures which are found in
Indian villages, and which are more like huts than houses. Although these
mud structures still abound in Calcutta, the public buildings and private
residences of Europeans are so imposing, that it has been called the City of
Palaces, and so many have been attracted to it that, including its suburbs, it
has now a population of 874,363, which is larger than that of any other city
in the British Empire except London. On the night of the 6th of April,
1876, a census was taken of Fort William, of the floating population in the
port, and of that part of Calcutta only which is included within municipal
limits, or, in other words, of Calcutta without its suburbs. The result showed
an aggregate population of 429,535, of whom the bulk are Hindus, numbering
278,224; second to them are the Mohammedans, reckoned at 123,556 ;
and of the remainder, 23,885 are Christians,—other religions making up in all
3870 more. Of these latter the Buddhists and Jews are the most numerous,
numbering respectively 1878 and 952, while only 151 are Parsees. Among
the remarkable facts recorded in the Census, and deserving of notice, one is,
that there are only 36 females out of every 100 of the population ; and this
is partly explained by another circumstance, that the population of Calcutta

* In 1742 this area was enclosed by an entrenchment known as the Mahratta Ditch, and
now occupied by the line of the Circular Road. As in the case of a similar enclosure round
the town of Madras, this was intended to check the incursions of the Mahratta horse, then
the scourge and terror of India.

+ Some consider that the name Calcutta is a corruption of Kali Ghat, the wharf or ferry
sacred to the Goddess Kali, whose temple is situated near at hand.
70 CALCUTTA MISSION.

is largely made up of strangers, little more than one-fourth, or 28 per cent.,
having been born in the place, and many of these strangers who have only
come to sojourn for a time.

The charitable and educational institutions of Calcutta, for the benefit of
Europeans, their orphans and descendants, among which may be mentioned
the Martiniére College, the Doveton College, the European Female Orphan
Asylum, and two large Hospitals, are features that honourably mark the capital
of India, Numerous churches, too, have been provided for the English
residents, the most conspicuous being St. Paul’s Cathedral, built by Bishop
D. Wilson, at a cost of 45,000/., towards which sum the Bishop contributed
from his private resources 25,000/., while the oldest church in Calcutta is the
Old (or Mission) Church, built in 1771, at the expense of Kiernander, Missio-
nary of the Society for Promoting Christian Knowledge, who laboured chiefly
among the East-Indian population of mixed descent. ‘The Old Church was
ultimately purchased by Mr. Charles Grant, and vested in trustees. The
Rev. David Brown, the friend of Martyn and Corrie, for many years gave his
gratuitous services as the minister, and also set on foot the “ Evangelical Fund”
for the support of a clergyman. In 1870, an arrangement was concluded
between the trustees and the Church Missionary Society for the supply of
the ministry of the church, the parsonages connected with it being occupied
by the Secretary and other Missionaries, and by the Society’s office.

But it is to points of interest in connexion with the Society’s direct
Missious to the natives that our attention must be chiefly turned. A single
Missionary was appointed to Calcutta in 1816 ; and in the following year the
Rev. T. T. Thomason, the friend of Simeon, and the incumbent of the Old
Church, became the jirst Secretary of the Society in Calcutta, and prepared
the way for the formation in 1824 of the Calcutta Church Missionary
Association. In 1820 Archdeacon (afterwards Bishop) Corrie purchased for
20001., from a sum placed at his disposal for Mission purposes by a private
benefactor, Major Phipps, a small estate at Mirzapur, one of the purely
native districts of the city. Here are three residences for Missionaries, a
well-built native Christian village, which owes its erection to the Rev. J.
Vaughan, with Church, Parsonage, and Schools for boys and girls, and a
preaching chapel for addresses to the heathen. The native Pastor in charge
is maintained from the rents of the village houses, which thus form a per-
manent endowment for the support of the ministry.

In 1857 the Society’s work in Calcutta was extended by the addition of
the “Cathedral Mission.” Bishop Daniel Wilson originally designed to
attach to his cathedral a body of Missionary Canons, who should devote
themselves to the mastery and refutation of the false systems of Hindu philo-
sophy, and bring Christianity to bear on the educated classes of Bengal. For
this purpose he provided, chiefly from his own private resources, an endow-
ment sufficient for the support of at least three such clergymen. That effort
having failed, owing to his inability to obtain a charter for his proposed Cathe-
dral Chapter, the endowment was applied by the Bishop to a special Mission,
called the “ Cathedral Mission ;” but great difficulty was experienced in main-
taining a supply of suitable men. Accordingly, a few years before his
death, and as a final proof of his entire confidence in the Church Missionary
Society, the Bishop made over to its management the main portion of this
fund, “having proved,” to use his own words, “ that Indian Missions can be
more efficiently conducted by such a Society at home than upon an inde-
pendent footing, even though under Episcopal management.” This special
fund has enabled the Society to carry on operations at Christ Church, Corn-
wallis Square, in the northern quarter of the city, and also in the southern
suburbs of Kidderpore and Alipore, iv the former of which an important
Anglo-Vernacular School is maintained, and the church of St. Barnabas,
built and endowed some years since by Mr. Dent, provides accommodation
for a small native Christian congregation. In furtherance of this effort to
CALCUTTA MISSION, 71

influence the more educated classes of the community, a Christian College
was established by the Society in 1864, under the name of the “Cathedral
Mission College,” affiliated to the University of Calcutta, and intended to
educate matriculated students of that university up to the B.A. standard. It
is advantageously situated in College Square, and educates on Christian
principles a goodly number of students, hardly otherwise accessible to the
Christian preacher.

The condition of Native society in Calcutta presents some interesting and
peculiar features. The prevalent faith of the upper and more educated classes,
notwithstanding superficial appearances, is no longer Hinduism; and the
belief of the lower classes is rapidly onthe wane. The principal cause of this
disintegration of the ancient faith is Western education. Nearly half a cen-
tury ago some influential philanthropists, foremost among whom was Dr. Duff,
the well-known Scotch Missionary, initiated a movement for the education of
the people, on the English system, in Western literature and science, which
resulted in the famous Educational Despatch of 1854, and the establishment
of the Calcutta University in 1857. Since then education, both in English
and the vernacular, has been extending in every direction with marvellous
rapidity, with the inevitable result of a wide-spread disbelief in Hinduism,
the absurd physical theories of which render it specially vulnerable to scientific
truth. The feeling towards idolatry in Calcutta among the educated classes
is one approaching to contempt; but, with some bright exceptions, very few
of this class have become Christians. In the midst of this break-up and mental
unrest, an attempt was made some 80 years ago, originating with the celebrated
Ram Mohun Roy, {o construct a purer creed which should at once satisfy the
spiritual longings of man’s nature, and, being purged from the puerile absur-
dities of Hinduism, be more in harmony with modern enlightenment and
science. This attempt culminated in the establishment of a body called the
Brahmo Somaj, i.e. Society for the Worship of One God. At first this move-
ment professed to be only a reformation of Hinduism—a return to the purer
doctrine of the ancient Hindu Scriptures, the Vedas. Subsequently, the Vedas
being proved to be tainted with Pantheism, their authority was disowned, the
movement became purely Deistic, and the creed eclectic. Denying the super-
natural altogether, and the distinctive doctrines of every religion, they pro-
fessed to accept the pure theistic teaching and elevated morality of all. They
have, therefore, borrowed very largely from the New ‘Testament sot only
Christian ideas, theological and ethical, butalso, frequently and misleadingly,
Christian phraseology. These latter features characterize specially the pro-
ceedings of the secession from the original Brahmo Somaj, which was headed,
about fifteen years ago, by a young, enthusiastic, and eloquent Hindu of Cal-
cutta, named Babu Keshub Chunder Sen. The older movement, the Adi
Somdj, which some twenty years ago showed much activity, has now for
some years been relapsing into Hinduism, and is steadily dying out. The
younger sect, the progressive Brahmo Somaj, under the leadership of Babu
K. C. Sen, has broken completely loose from the trammels of Hindu idolatrous
customs and caste, and come very prominently before the public both in India
and in England as a Reformed Faith. The progressive Brahmos have also
been in the van in the advocacy of various social reforms, and for some years
have occupied a separate independent position among the various religious
communities of Calcutta, As regards the grounds of its religious belief, the
society has passed through various stages, but the creed itself may be summed
up in two fundamental Articles, the Fatherhood of God and the Brotherhood
of Man. At one time the movement was very popular and seemed full of
promise, but the number of registered Brahmos has always been exceedingly
small,* and the denial of the supernatural and distinctive doctrines of Chris-

* Tn the recent Calcutta Census only 479 have returned themselves as Brahmos; but as the
Census unfortunately did not include the suburbs, this does not give the total number of
Brahmos in the metropolis.
72 CALCUTTA MISSION.

tianity has been consistent throughout. In spite of the expressed reverence
for Jesus Christ as a good man, the Brahmos, though apparently approximating
to the Unitarians, are really separated from them by a wide and deep gulf.
This movement, which at one time seemed to many to be only a stepping-
stone to Christianity, has now, like its elder brother, nearly run its race. It
can neither secure agreement among its own adherents, who are now splitting
up into innumerable divisions, soon to be re-absorbed into Hinduism, nor
can it make head against social customs and rites based on Hindu idolatry.
It presents few attractions to the worldly and religiously indifferent, for they,
the large majority among the educated classes, orally and otiosely accept its
doctrines—the belief in one God—while remaining by profession Hindus ; and
it cannot satisfy the spiritual aspirations of any really devout or earnest minds,
for a Christianity without a life-giving Saviour in the centre gives no con-
solation to a soul burdened with a sense of its sins. Many who were ardent
Brahmos in their youth have fallen back in middle age into the routine of
Hindu life and worship. Others have passed through Brahmoism, and,
despairing of attaining any religious certainty, have sunk down into blank
and hopeless Atheism; while some fewer still have become Christians. Apart
from this special movement, the influence of which is now rapidly on the
decline, the newly-awakened native mind is in a great ferment and agitation,
and Christian truth, outside the circle of direct mission work, is the subject of
much inquiry and discussion, and is steadily leavening the public mind. The
extensive sale of sceptical books imported from England by the educated
classes and the prevalence of infidel theories, whether engendered of physical
science or mental philosophy, are real and true though sad indications of a
state of society of very deep interest demanding increased prayerful missionary
effort.

In the immediate vicinity of the city are some interesting Christian
settlements, with suitable churches and schools; on the north, at AGurpARa,
the scene of Mrs. J. Wilson’s labours, where a large female orphanage is
maintained and systematic visitation among zenanas carried on; on the south,
at THixurptxur, a well-known centre of vernacular education, carefully
fostered for many years by the Rev. J ames Long; and on the east, at
Kisrorore and Terulia, in the Salt Lake district, where'a small congregation
of fishermen, with their families, are ministered io ‘by a native Pastor. Here
a pretty Gothic church has been recently built as:a memorial to the Rev. T.
Sandys, who for more than forty years faithfully laboured as a Missionary
in Calcutta and its environs.

Indirectly associated with the Church Missionary Society, by cordial
mutual co-operation, have been the efforts of the Indian Female Normal
School and Instruction Society. This most useful agency embraces under its
operations a Normal School in Cornwallis Square, for training female teachers
for work in Mission Schools and Zenanas, as well as many girls’ schools in
the city and neighbourhood, and has besides several Zenana Missionaries and
their assistants.

CHRONOLOGICAL STATISTICS.

 

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Communicants . . . as 13 ae 94 146 190 | 401 388
Schools. 2. 2. 1. 2. 2 50 13 13 15 13 26 54

Scholars . . . . 2 w]e 1530 | 487 | 989 | 1123 | 901 | 1879 | 2744

 

 

 

 

 
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BENGAL MISSION.
Tis name Bengal was originally restricted to that part of the lower basin of
the Ganges in which the Bengali language still prevails, extending from the
sea to the foot of the Himalayas on the north, and from the river Coosy and
the Rajmahal hills on the west to Assam and 'Tipperah on the east. As, how-
ever, the British Empire in North India gradually extended itself upwards along
the Gangetic valley, the “ Bengal Presidency,” or territory, presided over by the
central authority at Calcutta, came gradually to include a great part of Upper
India as well, extending even in 1803 as far as Delhi, which was then wrested
from the Mahrattas. And even after the establishment, in 1834,* of a separate
Lieut.-Governorship for the upper provinces of the Presidency, which thence-
forth received the distinguishing name of the North-West as contrasted
with the Lower Provinces, the latter still continued to include within its
limits many races and provinces outside the limits of Bengal proper. Thus,
for example, while the number of the Bengali-speaking population is estimated
at 36 millions, the entire population included under the administration of the
Lieut.-Governor of Bengal was found in 1872 to amount to as many as 60
millions, and including the now separate province of Assam to 64} millions.
Of this number one-third, or 195 millions, profess the Mohammedan faith, no
less than 172 millions of whom are to be found in the districts to the east of
the Ganges, where they amount to 50, and in some cases 80 per cent. of the
population; while nearly 12 millions more, or one-fifth of the whole, are
returned under the head of aboriginal tribes, or semi-Hinduized aborigines.
These figures indicate a very much larger preponderance of the non-Aryan
element in Bengal than is to be found in any other part of India, not except-
ing Madras. It is more than probable, indeed, that of the 28 millions classed
in the census returns as Hindus, a large number are of partly non-Aryan
descent, while to the same cause may undoubtedly be ascribed the fact of the
extensive conversions to Mohammedanism which have taken place, and are still
going on in the eastern districts, the fetish worship of the aboriginal races
being always less able to resist proselytizing influences from without than the
compact ceremonial and caste-system of the Hindus. As a further evidence
of the existence of a large non-Aryan element in the population may be men-

- tioned the universal prevalence in Bengal of blood-sacrifices to propitiate
vindictive demons; temples to K4li, the “black’’ goddess, with her hideous
necklace of human skulls, abound everywhere in Bengal, though she is but little
known in the Pantheon of Upper India; and the bloody sacrifices offered in
her honour are far more akin to the fetish worship of the Khonds and other
purely aboriginal races, than to the simple nature worship of the ancient
Aryans. Under native rule, human sacrifices were constantly offered in her
honour, and even so lately as 1866 the body of a Mohammedan boy was found
in a temple to K4li, at Lukhipdsa, in the Jessore district, one of the first
settled and most enlightened parts of Bengal, with the neck still fixed in the
sacrificial block, and quite dead, though the officiating executioner had failed
to sever the head from the body. At the annual festival held in honour of
this goddess, known as the Churruck Poojah, the temples at Kalighat and
elsewhere literally stream with the blood of slaughtered bullocks and goats,
and in seasons of scarcity there seems little doubt that the people of Lower
Bengal still offer up human victims to the hideous demon whom they and their
fathers have feared and worshipped for so many succeeding ages.

It has been noticed by careful observers that this proneness to demon-wor-
ship, which is to be met: with in every part of India, is always found to exist
with a force in proportion to the aboriginal element in the local population.
If so, its remarkable development in Bengal goes far to confirm the belief
already expressed of the non-Aryan origin of the greater part of its population,
a conclusion still further borne out by the striking differences both in
physiognomy and character which separate the Hindus of the Gangetic delta
from their fellow-religionists in the Upper Provinces,

* The Lower Provinces of Bengal were not placed under a separate Lieutenant-Governor
till 1858.

F
74 BENGAL MISSION.

The population of Lower Bengal is extremely dense, averaging over a great
extent of country no less than 500 souls to the square mile, a very high rate
for any but the neighbourhood of great cities. In the last census report for
England and Wales it is observed that a density even of 200 to the sq. mile
over any large tract of country indicates mines, manufactures, or the industry
of cities ; and yet no less than 17 out of the 43 districts of Bengal, all purely
agricultural, come up to the far higher average of 500 to the sq. mile. In
the eight central districts shown in the map, the average is even greater still,
being at the rate of 652 to the sq. mile.

In this densely-peopled region the standard of the Redeemer’s kingdom was
first planted, as has been already mentioned, more than a century ago, by the
Danish Missionary Kiernander, though his labours were entirely confined to
Calcutta and its vicinity ; and very little was done for the evangelization of
the rural parts of Bengal till the arrival of the Serampore Missionaries in 1800.
In 1871 the number of foreign Missionaries labouring in Bengal proper in con-
nexion with the various Protestant Churches of England, America, and Ger-
many was seventy-five, and as the result of these seventy years of labour the
number of native Christians in connexion with these several bodies was found
to amount to 20,516, showing an increase of 26 per cent. during the pre-
vious decade. The number of native ministers was 21, and of pupils under:
Christian instruction 21,430. If we add to this number those labouring in
Assam and the Khasia and Garo hills to the east, and in Orissa and Chota
Nagpore to the west, the total of Missionaries in the Lower Provinces is
brought up to 106, that of the native clergy to 35, the native Christians to
46,968, and the number of pupils at school to 26,985.

But a small part, however, of the above is included within the operations of
the C.M.S., their sphere of labour having been confined hitherto to four centres,
(1) Caleutta and its vicinity; (2) Burdwan and the adjoining district of
Bancoorah ; (8) the district of Nuddea or Krishnuggur ; and (4) to the north,
the Séntal Pergunnas and Bhigulpore. In these four localities the number of
European Missionaries connected with the Society is now (1878) fourteen, the
native clergy number six, and the native Christians 8807, or about one-sixth
of the whele number in Lower Bengal.

The Society’s work in Calcutta has been already described ; it remains, there-
fore, at present to speak of the other three.

The first station occupied in rural Bengal was BurpwaN, a name familiar
to every friend of Missions from its association with the devotel Weitbrecht,
who laboured there for twenty-one years. Burdwan is the head-quarters of a
large and important district, with a population of 2,034,745, giving an average
of 577 to the sq. mile. The adjoining district of Bancoorah is much smaller
both in area and population, and stretches up into the hilly tract which shuts
in Bengal to the west. Burdwan is seventy-three miles from Calcutta, and
stands on the great arterial highway of communication between Calcutta and
the upper provinces. The town itself contains a population of 50,000, and the
district has been under British rule since 1760. Missionary operations in
Burdwan date from 1816, when two vernacular schools were opened by a truly
missionary-hearted British officer then stationed there, Captain Stewart, with
the co-operation of his friends Corrie and Thomason, and land was purchased
for the formation of a Missionary settlement. In 1831, the Rev. J. J.
Weitbrecht was appointed to this station, and with few interruptions
continued his faithful labours there and in the surrounding district till
his death in 1852. By his exertions a handsome and substantial church
was erected for the use of the native Christians, and many faithful and
devoted converts were the fruits of his untiring labours. For the last twenty
years many other faithful Missionaries have laboured at Burdwan, but the soil
has proved a hard and barren field; and an epidemic fever, which for many
years past has been desolating many parts of Bengal, has tended greatly to
reduce and scatter the native congregation. ,

Adjoining the district of Burdwan is that of Nuddea, the head-quarters of
BENGAL MISSION. 75

which is at Krisanuaaur,* a town of 40,000 people, situated on the Jellinghee
branch of the Ganges. The entire population of the district is 1,812,795, and
is little less dense than that of Burdwan. Nuddea, the old native capital of
the district, is about eight miles from Krishuuggur, and a great seat of Hindu
and Sanskrit learning, whence it has sometimes been called the Oxford of
Bengal. In this district are some of the principal indigo factories of India ;
and here also, at a distance of about thirty miles to the north-west of the
town of Krishnuggur, is the village of Plassey (or Palachi), where, on the
23rd of June, 1857, was fought the memorable battle from which virtually dates
the British supremacy in India. The Kastern Bengal line of railway now
connects Krishnuggur with Calcutta, from which it is only 62 miles distant.
The first Missionary of the C.M.8. who visited this district was the Rev.
Wm. Deerr from Burdwan, though the Gospel had been preached in it twenty-
five years earlier by some of the Serampore Missionaries. The earliest converts
came from the Karta Bhéjas, or “ Worshippers of the Creator,” one of those
numerous sects which from time to time have risen up to protest against the
usurpations of the Brahmans. In 1833 thirty persons of this sect were bap-
tized by Mr. Deerr in the face of much persecution, and from that time the
movement towards Christianity began to gather strength, till in 1838 no less
than 600 families, comprising about 3000 souls, came forward and placed
themselves under Christian instruction; and when Bishop Wilson visited the
spot in the autumn of 1839, as many as 900 persons were baptized on one occasion.
The movement had then extended to 55 villages, and embraced over 3000 souls.
Great hopes were naturally entertained that in a few years the bulk of the
population would become Christians, but the subsequent history of the Mission
has not realized the expectations at first formed ; and for many years past the
condition of the Krishnuggur native Church has been such as to cause more
sorrow than joy. Whether this may have been due to the want of due caution
at the outset in sifting the motives of those who came over, or that they were
baptized without sufficient preparation, or that sufficient effort was not made
to draw out the independence of the converts, it is not easy now to say. The
movement was no doubt largely fostered by the liberal and perhaps injudicious
administration of temporal relief to the sufferers from an inundation of the
Jellinghee river in 1838 ; but equally mixed motives have attended the progress
of other similar movements elsewhere, and so far as the attendant circum-
stances had to do with it, there seems no reason why Krishnuggur should not
have become another Tinnevelly. At the present time the actual number of
Christians on the rolls is 5577, but the low spiritual condition of the Church
is seen by the small proportion of communicants, amounting only to 1 in
10 instead of 1 in 4 or 3 as in other parts of India, and to the entire
absence of inquirers.

While thus the older Missions of the Society in Bengal call for the exercise
of much faith and patience, its most recent field of labour is one full of bright
promise and hope. A glance at the map at p. 57 will show that the chain of hills
which stretches across India from Bombay to Bengal, and forms the northern
boundary of the great table-land of the Deccan or Southern India, runs out
into a sort of promontory at its N.E. extremity, near Rajmahal, and abuts
like a steep terrace wall close upon the river Ganges. The hill ranges of the
Vindhya and Satpoora, in fact, unite themselves here with those of the Eastern
Ghauts, and the tract enclosed between them forms the broad table-land of Chota
Nagpore and the Santal Pergunnas. Though a table-land, the surface of this tract
is far from level, and presents to the eye an endless succession of undulations
formed of gravelly hills with swampy valleys at their base, while on every side,
and especially towards the Ganges, stand out lofty detached hills like sentinels
clothed with brushwood to the top. Amid these hills dwell those Kolarian
aborigines to whom reference has already been made (p. 6L) as having been
probably the earliest occupants of the soil in the north-eastern parts of India as

* Usually written Krishnagur, but if written as pronounced, according to the system
adopted in this Aédas, it should be Krishnuggur, i.e. the city of Krishna.
F2
76 BENGAL MISSION.

the Dravidians were in the west and centre, till the great Aryan immigration
of 8000 years ago reduced the dwellers in the plains to a condition of preedial
serfdom, and drove up those in the hilly tracts into their jungle fastnesses.

Among these primitive and simple races the Gospel has made very remark-
able progress. The Chota Nagpore tribes to the west, the Oraons, Kols,
and Hos, have already yielded more than 20,000 converts to the labours of the
Berlin Missionaries and the 8.P.G., while the Sdntals to the north have
shown no less readiness to accept the Christian faith. The C.M.S. field of
labour among these people embraces the northern portion of the Santal
country, with its head-quarters at Tatsuant, the centre of a cluster of villages
lying between the hills and the railway, eight miles west of Rajmahal, with
branch stations at Godda and Baghaia to the west, and Bahawa and Hiram-
poor to the S.E. The Indian Home Mission occupies the southern portion
of the field with its head-quarters at Ebenezer, near Rampore Hat, while the
Free Church of Scotland is working at Jamtara, on the Chord line of rail to
the south-west.

Another and still older centre of Missionary effort to the people of these
hills is BHaGULPOOR, occupied in 1850 with a view to bringing Christian
influence to bear on the Paharis, a small tribe of Dravidian origin numbering
about 3000 souls, who still inhabit the tops of the RAjmahal hills, while the
Kolarian Santals people and cultivate the valleys. A corps of hill-rangers,
formed originally by a young civilian in Warren Hastings’s time, of the name
of Cleveland, out of these very Paharis to act as a sort of police and check the
marauding propensities of their tribe, was stationed at Bhagulpoor till its
disbandment in 1868, and of these several have become Christians ; but the
converts from this tribe, as a rule, have proved less steady and satisfactory
than the Santals.

The Sntals are closely connected with the Mindari tribe of Chota Nagpore
as the Paharis are with their Dravidian congeners, the Oraons, and appear to
have pushed their way up into the Damun-i-kéh, or Rajmahal hill tract, at a
comparatively recent period. They are a most industrious race, clearing and
bringing under cultivation the jungle tracts at the foot of the hills, but ex-
tremely simple, and no match whatever for the astute Hindu shop-keepers and
money-lenders, who grow rich at their expense. The SAntal rebellion of 1856,
which first brought this tribe to the notice of the English public, and led to the
establishment of a Mission among them, was mainly due to this cause, the
rapacity of the Hindu, and the seeming indifference of the British officials to
their wrongs, having at last so goaded the poor Santal on to desperation, that
he was driven to take the law into his own hands.

The first Missionary who actually broke ground in the Santal country was
the Rev. E. L. Puxley, formerly a cavalry officer in H.M. service, who in 1860
took up his residence at Hirampoor, and opened a number of schools through-
out the Damun-i-kéh, the expense of which was shared equally between the
Society and the Government. A few years later Mr. Puxley removed to
Taljhari, where he had purchased, at his own expense, a number of old railway
bungalows and sheds, one of which was made into a Training Institution, and
another was used as a temporary church till the erection of the present
substantial building. Mr. Puxley was the first to reduce the Santal language
to writing, and before repeated attacks of jungle fever finally obliged him to
quit the country in 1866, he had translated into it the Gospel of St.
Matthew and portions of the Book of Common Prayer, to which his successors,
the Rev. W. T. Storrs and others, have since added the three other Gospels
and some other works. The first converts were baptized in 1864, and they
have now increased to 1642, scattered over some twenty or more villages
in different parts of the district. Five European Missionaries are at present
labouring in this promising field ; these, it is hoped, will soon be aided in their
work by a body of ordained native Missionaries, who are now under training.

(For Chronological Statistics see North India, p. 66.)
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PUNJAB MISSION.

 

Tur Punjab, or land of the Five Rivers (panj = five ; db = waters), is gco-
graphically the territory watered by the five great tributaries of the Indus,
the Jhelum, the Chenab, the Ravee, the Beas, and the Sutlej. But after
the Mutiny of 1857, the Lieut.-Governorship of the Punjab was enlarged to
the south-east of the Sutlej, by the addition of the Commissionerships of
Delhi and Hissar, taken from the North-West Provinces ; so that the province
now extends from Delhi to Peshawur, a distance of 800 miles, with an extreme
width of 650 miles. The area of the Punjab proper under British rule

‘is 87,755 square miles, and the population 14,462,640; that is, it is as
nearly as possible the size of Great Britain, with about one-half the popula-
tion. The enlarged province embraces an area of 101,829 square miles,
with a population of 17,611,498; or, including the semi-independent Native
states, 216,187 square miles (Kashmir alone being 80,000), with a population
of 22,910,946.

The people of the Punjab belong to the great Aryan family. A large propor-
tion of the dwellers in the five Doaés (the natural divisions formed by the rivers
of the Punjab proper) are Jats or Juts, supposed to be the same as the Scythian
Getes of classical authors. Recent investigations point to these Jats as the
real progenitors of the wandering gipsies of Europe (Edinburgh Review, July,
1878). In the Trans-Indus districts the population is chiefly Pathan or Afghan.
The Indus likewise divides the languages. Pushtu, the language of the
Afghans, is spoken along the greater part of the frontier line, Beltichi and
Sindhi superseding it at the southern end; while Persian is used by the
higher classes in Peshawur. Last of the Indus, the vernaculars are various
dialects of Punjabi and Hindi, while Hindustani is spoken in the towns
throughout the province, and by the Mohammedans generally. The vernacular
of Kashmir is called Kashmiri. All these (and one or two others) are Aryan
languages ; but in the highland tracts of Lahoul and Spiti the Kunawari and
other Thibetan tongues prevail. (See page 64.)

Of the 17} millions who form the population of the Punjab under British
rule, about one-third are Hindus and one-half Mohammedans. The remainder
comprise rather more than a million of Sikhs, another million of Buddhists
and out-caste races (chiefly in the mountain tracts), and 22,154 Christians;
but of these latter only 2675 are natives.

The history of the Punjab is the history of successive conquests. On the
banks of its rivers first settled the Aryan invaders of India, some 2000 years
B.c., and here were probably composed the Vedic hymns which, in the 19th
century, are studied with such deep interest. The India mentioned by Hero-
dotus as subjugated by Darius Hystaspes, about 500 B.c., probably means
only the Punjab. Our earliest information respecting the country is derived
from the accounts by Diodorus Siculus and Arrian of the campaigns of Alex-
ander the Great. The Macedonian conqueror crossed the Indus about 327
B.C., probably by a bridge of boats at Attock. His great victory over Porus
was fought on the east bank of the Jhelum; and when further advance was
prevented by the discontent of the troops, they were conveyed down the
five rivers in ships by Nearchus.

When Mohammedanism arose in the 7th century, its conquering sword was
directed eastward as well as westward, and the Punjab naturally bore the
brunt of its earliest attacks on India. A heroic resistance was offered by the
Hindus during three hundred years, but the country was finally subdued by
Mahmoud of Ghuznee about ap. 1000. Subsequently the Punjab became
subject to the Mogul emperors of Delhi.

Next came the Sikh power, which was in the first instance a movement of
religious reform begun by Nanuk in 1526, but was developed into a military
commonwealth in 1675, under Nanuk’s tenth successor in the leadership of
the sect, Guru Govind, who said to his followers, “ Hitherto you have been
Sikhs (disciples) ; henceforth you shall be Singhs (lions).” This common-
wealth was called Ahdlsa (pure), and the combination of ascetic and knightly
tendencies in its warriors made them fierce and gloomy fanatics, a character
78 PUNJAB MISSION.

fostered by the cruel persecutions they underwent whenever the continual
struggles between them and their Mohammedan neighbours gave the latter
the ascendancy. Their founder Nanuk bad aimed at establishing a Society
that should attract both Moslems and Hindus. He taught that there is one
God, the Creator of all things, perfect and eternal, but incomprehensible ; that
the knowledge of God and good deeds together would procure salvation ; that
the souls of the dead might (as the Brahmins said) live in other bodies; but
that the righteous might (as the Moslems said) hope for a consciously happy
existence at last. The Sikh religion, however, has never been adopted by
more than a small minority of the people. But the Sikh military power
ultimately became predominant in the Punjab, especially in the present
century, under Runjeet Singh, who, by birth a Jat, rose to be supreme ruler
of the country, and, after the fall of Napoleon in 1815, engaged several
French generals to organize his army, which they did most effectively.

Runjeet’s death, in 1839, was followed by utter anarchy. At length the chiefs
combined to throw the army on British territory, and the Sikh war of 1845-6
ensued. At Moodkee, Ferozeshah, and Aliwal, the Sikhs proved to be the
most formidable antagonists that had confronted the power of England; but
at Sobraon, fought Feb. 10th, 1846, they were totally defeated, and a British
Resident was located at Lahore. The second Sikh war broke out in 1848, but,
after the desperate battle of Chillianwallab, was terminated by the brilliant
victory of Goojerat (Feb. 21st, 1849) ; and the Punjab was forthwith annexed
to British India.

Nowhere have the benefits of English rule been so conspicuous as in the
Punjab. Under the strong and able administration of Henry and Jobn
Lawrence, the turbulent population soon became as quiet and loyal as any in
India; the resources of the country were rapidly developed ; peace and pro-
sperity reigned undisturbed; and only ten years later, at the opening of the
Punjab Railway, Sir John Lawrence was able to say :—

«When I first crossed the Sutlej, there was not a trace of a road in the country. Now we
have several thousand miles of roads, and are commencing a railroad of 240 miles in length.
In those days we had lately defeated the Sikhs in four severely-contested actions. The people
as a race were our enemies. One class in the country preyed on the other. There was little
real security. Crimes of violence, such as highway robbery, dacoity, and Thuggee, were of
common occurrence. Now all this has changed: no part of Her Majesty’s dominions is more
peaceable ; in few parts are the people better disposed. Life and property, except on the ex-
treme frontier, are secure, and, even on the frontier, are wonderfully safe. All this has
been proved beyond question in the crisis of 1857, when, but for the general contentment of
the people, it would not have been possible to maintain the public tranquillity, still less to
have assisted in the re-conquest of Hindustan.

“ For all these great advantages, I acknowledge myself indebted to the great Author of all
good. Without His guiding and protecting hand, what would indeed have become of us all? ”

It is not too much to say that in the Mutiny of 1857 the British rule of
Northern India was saved by the Punjab. The wise and vigorous measures
of Sir John Lawrence enabled him to send every soldier in the province, without
risking its own tranquillity, to the siege of Delhi; and the Sikhs, who had
been our bravest foes, now fought nobly by the side of the English troops.

Was the success of the Lawrences, and of their successors and coadjutors,
Herbert Edwardes, Donald Macleod, Robert Montgomery, Edward Lake,
Reynell Taylor, and others, due to their cautious neutrality in religious
matters? On the contrary, boldly breaking through the old traditions, they
openly avowed their faith in Christianity, and their desire to give it to the
people they governed. From the first they have been the most active initiators
and liberal supporters of missionary effort in the province. At the Punjab
Missionary Conference, held at Lahore in 1862, nearly half the papers read
were by civil and military officers. Almost all the stations now occupied by
the Church Missionary Society were taken up at the urgent request of these
men, backed by large subscriptions. When the Punjab Church Missionary
Association was formed in 1852, Sir Henry Lawrence became its president,
and John Lawrence and Robert Montgomery its foremost supporters. When
PUNJAB MISSION. 79

the Peshawur Mission was inaugurated by a public meeting of the English
residents there in 1853, the Commissioner, Sir H. Edwardes, made use of
these remarkable words :—

“ We may rest assured that the East has been given to our country for a mission, neither

to the minds nor bodies, but to the souls of men. .... Our mission in India is to do for
other nations what we have done for our own. To the Hindus we have to preach one God,
and to the Mohammedans to preach one Mediator... ..

«TI say plainly that we have no fear that the establishment of a Christian Mission at
Peshawur will tend to disturb the peace. It is, of course, incumbent upon us to be prudent ;
to lay stress upon the selection of discreet men for missionaries ; to begin quietly with schools,
and wait the proper time for preaching. But having done that, I should fear nothing. In
the crowded city we may hear the Brahmin in his temple sound his ‘shunkh’ and gong, the
muezzin on his lofty minaret fill the air with the ‘azin,’ and the Civil Government, which
protects them both, will take upon itself the duty of p:otecting the Christian missionary who
goes forth to preach the Gospel. Above all, we may be quite sure that we are much safer if
we do our duty than if we neglect it ; and that He who has brought us here, with His own
right arm, will shield and bless us, if, in simple reliance upon Him, we try todo His will.”

The American missionaries were the first to press into the Punjab in the wake
of our armies, occupying Lahore in 1849. They then, in a truly catholic
spirit, invited the Church of England to join them in the “new subjugation
of the land by the sword of the Spirit”; and, encouraged by large donations
from the civilians and officers on the spot, the C.M.S8. entered the field.

The first station occupied was Umnitsur, or Amritsar, in 1851. This city is
the most populous in the Punjab (135,813), and its commercial capital, standing
to Lahore in a relation not unlike that of Glasgow to Edinburgh. It is also
the religious centre of Sikhism, and derives its name from the sacred tank
(amrita saras, fountain of immortality) that surrounds its magnificent temple,
built of marble, with gilded cupolas. In this famous shrine is kept the Grunth,
the sacred book of the Sikhs, which is regarded with the utmost reverence,
and the reading of it as a meritoriousact. Last year (1877) an English trans-
lation of the Grunth was published for the first time, executed by Dr. Trumpp
(formerly a C.M.S. missionary), under the auspices of the Government of
India. It is described by him as shallow and incoherent in the extreme, and
far below the Vedas or the Koran in literary value.

The two missionaries who began the Punjab Mission at Umritsur, in 1851,
were the Rev. Robert Clark and the Rev. T. H. Fitzpatrick. My. Clark is still at
work in the same city ; but in the interval he has been the pioneer in most of
the new stations occupied and new agencies set on foot. The Umritsur
Mission is now singularly complete in its organization. It includes—a Native
congregation of 240 souls, of whom 84 are communicants; eight out-stations,
with 105 more Christians ; an important Anglo-Vernacular School; several
Vernacular Schools; the Lady Lawrence Normal and other girls’ sehools,
founded in memory of the wife of Sir Henry Lawrence; an Orphanage; a
Christian shop; astaff of lady missionaries and Bible-women ; and an Itinerant
Mission for the surrounding districts. Boarding-schools for girls and boys are
in course of establishment; the former in Umritsur, to be called the Alexandra
School; the latter at Batdla. At Umritsur also are held the annual meetings
of the Punjab Native Church Council, which comprises the Native clergy
of the province and lay delegates from several congregations, and which has
developed in a remarkable degree the independent and liberal spirit to be
desired in the Native Church of India. The members are converts of good
position, Government officials, landowners, lawyers; and some of them have
undertaken, under its auspices, voluntary evangelistic and literary work. In
which connexion should also be mentioned the valuable commentaries on St.
Matthew and the Acts prepared by the Rev. Imad-ud-din, the well-known
convert from Mohammedanism.

At Lanorg, the political capital of the Punjab, a Divinity School was
’ inaugurated in 1870 by the Rev. 'T. V. French, to supply a good theological
training for intelligent converts preparing for holy orders or (in the first
instance) to be teachers and catechists. Six excellent Native clergymen
so PUNJAB MISSION.

from this college are now labouring in the Punjab and the N.W. Provinces,
and another has died. Others are working faithfully as lay evangelists.

In the extreme north-east of the Punjab are two mountain stations,
Korseur and Kawera, established to reach the hill-tribes. Pixp Dirun
KuAy, on the Jhelum, and at the foot of the Salt Range of mountains, the
salt from which has for twenty-five centuries produced a large revenve for the
successive rulers of the land, is the head-quarters of the Jhelum Itinerant
Mission. Mvztan, on the Chenab, famous in the second Sikh war, was occupied
in 1856, at the suggestion of Sir D. Macleod. It is important, irrespective of
its own population, as affording a base for evangelistic work in the adjoining
Mohammedan state of Bhawulpore.

The long strip of country beyond the Indus, which forms the frontier of
British India, and is separated from Afghanistan by the Suleiman Mountains,
is known as the Drnasit,ie.the Camps. To this district the C.M.S. was
invited by Colonel (now General) Reynell Taylor in 1861, with a view to the
evangelization, not only of the people of the Derajat itself, but of the Wuzeeries
and other Pathan bill-tribes in the north, of the Beluchis in the south, and of
the Loh4ni and Povindah travelling merchants who yearly descend from the
mountain passes ex route from Central Asia to the plains of India. The Mission
excited great interest, and Mr. French went out to start it; but it has always
been feebly manned, and the results hitherto have been small. Two towns
are now occupied, Dera Ismarn Kuan and Buynoo.

Prsuawvr is the well-known frontier military post at the entry of the Khy-
ber Pass, the high road to Cabul. It is a city of fanatical Afghan Mussul-
mans ; but (as already noticed) the Mission there was fearlessly established in
1853, under the auspices of Sir Herbert Edwardes, notwithstanding that his
predecessor, as Commissioner, had been murdered by one of them. Since then,
indeed, the Afghans have not belied their character. Several officers and
soldiers, and one learned Presbyterian missionary, the Rev. J. Lowenthal, have
been assassinated at Peshawur, and the life of a C.M.S. missionary, the Rev.
T. Tuting, was attempted in 1861; besides which Lord Mayo and Chief
Justice Norman, of Calcutta, owed their deaths to the fanaticism of the same
race. Moreover, the climate of Peshawur is notoriously unhealthy, and four
English missionaries, and the wife of a fifth, lie buried in its little graveyard.
Nevertheless, a succession of devoted men have clung to the post, and the
blessing granted to their labours has not been small. There is at present a
Native congregation, mostly converts from Mohammedanism, numbering
seventy souls, ministered to by a former Moslem, the Rev. Imam Shah. The
Gospel has been made known far arid wide among the Afghans of the district.
And the literary labours of Dr. Pfander, one of the first missionaries, and of the
Rev. T. P. Hughes, in the Mohammedan controversy, have been of great value.

The Valley of Kasumir was first visited by Mr. R. Clark in 1854, In
1865 a Medical Mission was established at the capital, Srinuggur, by Dr.
Elmslie, who laboured for the bodies and souls of his patients most zealously
for several years, until his death in 1872. The work has since been carried
on by Dr. T. Maxwell, the Rev. T. R. Wade, and Dr. E. Downes—the two
latter being still on the spot; and although the spiritual results so far have
been small, the Gospel has been preached to many thousands of patients and
applicants for medicine, and there can be little doubt that Bishop Cotton was
right when, visiting Dr. Elmslie, he said that the doctor “ was knocking at
the only gate which has any chance of being opened.”

It only remains to notice with thankfulness the recent appointment of the
Society’s distinguished missionary, the Rev. T, V. French, to be the first
Bishop of Lahore. If God grant him life and health, his Episcopate will
doubtless do much for the cause of Christ in the province. A strong Church
built up from among the manly and vigorous races of the Punjab would make
its influence felt throughout India.

(For Chronological Statistics see under North India, p. 66.)
CHURCH MISSIONARY ATLAS.

WESTERN INDIA

 

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WESTERN INDIA MISSION.

 

Western Inp1a, or the Bombay Presipency, with the Native Principalities
situated within its borders, contains an area of 196,671 square miles, and a
population, including the people of Sindh, Kutch, Gujerat, and Kattiwar,
of 25,189,309 souls. Of these, 16,349,206 are under direct British rule,
and the remainder are subjects of Native Chiefs. The prevailing religion
is Hinduism, but, as in the city of Bombay, so throughout the Presidency,
there is a motley population consisting of Mohammedans, Sikhs, Jews, Bud-
dhists or Jains, and Parsis.* Between different sections of this population
there is the barrier not only of creed, but of language, for out of the sixteen
millions under British rule, nearly nine speak Mahrathi, some four millions or
more speak Gujerathi, about two millions speak Sindhi or Kutchi, and in.
the South somewhat less than that number speak Canarese. The Mahrathi
and Canarese languages, it should be borne in mind, extend far beyond
the limits of the Bombay Presidency, and while ten millions in all are said
to speak Canarese, the number speaking Mahrathi is put down at fifteen
millions,

The work of the Church Missionary Society in Western India embraces
three distinct spheres—one in the city of Bombay itself; a second in Sindh ;
and a third in the Deccan and the Nizam’s dominions, to reach which from
Bombay it is necessary to scale a range of hills from 3000 to 5000 feet high,
commonly called the Western Ghauts. This range is at a distance varying
from forty to eighty miles from the sea, and while the strip between it and
the sea is called the Konkan, the table-iand above it, extending over a wide
area, is known as the Deccan. The following statement shows how the
Missionary force is distributed between these three spheres, and the progress
made in each.

 

Deccan and

 

 

 

Bombay. | the Nizam’s Sindh. Total.
Dominions.

1866 | 1876 | 1866 | 1876 | 1866 | 1876 | 1866 | 1876
European Missionaries 5 4 6 7 5 3 16 14
European Lay Agents 1 3 _— 1 1 _ 2 4
Native Clergy . . . 1 1 1 3 _ _ 2 4
Native Agents . . . ll 23 21 43 4 4 36 70
Native Christians . . 70 | 152} 600] 947 40 89 | 710 | 1188
Communicants . . . 29 70 90 | 293 13 23) 1382 | 386
Scholls .... . 14 6 6 17 3 7 23 30
Scholars . . . . .| 624/ 529) 629; 579] 258] 610 | 1511 | 1718

 

 

 

 

 

 

It has already been seen that the Mahrathi-speaking population predominate
in Western India, and (apart from a special agency for Mohammedans) it is
among them that the work of the Church Missionary Society is chiefly carried
on in the Bombay, the Deccan, and the Nizam’s dominions.

Not only, however, as regards numbers must the Mahrattas be regarded as
the most important section of the population in Western India, but also in view
of the dominant position they formerly held before the English displaced them.
The founder of their power, Sivaji, was followed by those who took advantage
of the decay of the Mohammedan empire to carve out principalities for them-
selves in different parts of India, and to establish a right to levy tribute over
vast tracts which they had not brought under their direct rule. ‘ The thirst
for plunder,” observes the historian, “ was always the strongest passion of the
nation from the first robbers under Sivaji to the most opulent times of the
monarchy.” At the season when the crops were ripening they would sally
forth in bands on their marauding expeditions, and except when their good-

* The census of 1872 gives the following details for the population under British rule :—
Hindus, 12,989,329 ; Mohammedans, 2,870,450 ; Buddhists and Jains, 191,137; Christians,
125,063 ; Sikhs, 24,007 ; and others, 148,220, showing an aggregate of 16,349,206.
82 WESTERN INDIA MISSION.

will was purchased by the payment of “ chout” or a permanent contribution
of one-fourth of the revenue, they caused dire havoc and devastation. The
language of the prophet Joel might have been applied to them, “ A fire
devoureth before them, and behind them a flame burneth; the land is as the
Garden of Eden, before them and behind them a desolate wilderness, yea,
and nothing shall escape them.” In this way, by the middle of the eighteenth
century, they had overrun the whole of India from the Himalaya
Mountains in the North, nearly to the extremity of the Peninsula in the
South, and it seemed at that time that they were destined to take the place of
the Mohammedans as the masters of India. But in 1761 they fought the
disastrous battle of PAaniput with Ahmed Shah Durrani, the Afghan king,
in which they sustained losses from which they never recovered. Although
at this time the ostensible head of the Mahratta Confederacy was the descen-
dant of Sivaji, who held his court at Sattara, real power was concentrated in
the hands of his hereditary minister, the Peishwa, whose chief place of
residence was Poona. He held an extensive domain in the Deccan, and made
his influence felt at the imperial court of Delhi, and at the head-quarters of
every Mahratta Chief. The last of the Peishwas, in 1817, attacked in a
most treacherous manner the British Residency at Poona, and, being
worsted in the war which followed, he was forced to abdicate his position
and to retire on a most liberal pension to the neighbourhood of Cawnpore,
where in later days his adopted son, the Nana Sahib, covered himself with so
much infamy. Since 1818 the extensive landed possessions of the Peishwa
have formed part of the Bombay Presidency under direct British rule. Such
very briefly is the history of the Mahratta section of the population for whose
spiritual benefit the Church Missiouary Society has been labouring in Western
India.

Living in the midst of the Mahrattas, who in religion are strict Hindus,
although dwelling apart, are the Mangs and Mahars, who, like the Pariahs of
the Madras Presidency, rank the lowest in the social scale, their slightest
touch involving ceremonial ablution of both person and dress. They usually
occupy separate hamlets on the outskirts of the towns or villages in which
the rest of the community reside; and as they are not permitted to draw
water from the wells used by Hindus, they are obliged to have separate
wells of their own. Strong antipathies exist between the Mangs and the
Mahars, the former affecting to despise the Mahars because they eat the
flesh of the cow, and the Mahars despising them because they eat the flesh of
the pig. In Gujerat the Dherds occupy a similar position in the social
scale as the Mangs and Mahars. These, with other rude tribes, who
are chiefly found living in mountains and forests, such as the Bhils, Kolis,
Ramisis and others, are usually regarded as the remnants of an aboriginal
population who in a very remote period were conquered and displaced by the
Mahrattas and other Aryan tribes. They are noticed here because a con-
siderable proportion of the converts gathered into the Church of Christ in
Western India, by the labours of the Church Missionary Society and other
kindred agencies, are either MAngs, or Mahars, or Dherds.

To reach the Mahrathi-speaking population of the Deccan the Church Mis-
sionary Society has established Missions at Nasik, Junir, and MaLiigaum.
Of these Nasik is the most important, and was first occupied in 1832. It is
a town with a population of about 30,000, and is regarded by the Hindus of
this part of India with almost as much superstitious reverence as Benares.
It is not to be wondered at that in this great stronghold of idolatry the
preaching of the Gospel should have met with the strongest opposition.
During the first ten years the Mission was in existence not a single convert
was made, and even after twenty-four years, when the native congregation
numbered fifty souls, only four of these were inhabitants of Nasik. In
1854, one of the Missionaries at the station was the Rev. W. S. Price, and
he determined to form, at about a mile distance from Nasik, a Christian village,
which he named Sharanpur, or “ city of refuge,” where there is now a native
WESTERN INDIA MISSION. 83

Christian congregation of about 806 persons, of whom 134 are communicants.
Special efforts were made to instruct the members of this Christian settlement
in trades and industrial occupations; and very recently some land has been
purchased in order that those who have no aptitude for handicrafts may
engage in agriculture. Connected with Shdranpur is an important training
institution, from which, under the blessing of God, the Western India Mission
may hope to receive qualified teachers and preachers of the Gospel; and its
other agencies include an Orphanage, a Poor Asylum for the reception
of the blind, the paralytic, and other infirm persons ; a Girls’ School, an
Anglo-Vernacular School, with vernacular schools not only in Sharanpur but
in Nasik, and two or three surrounding villages, which have been occupied
as out-stations. Here also was carried on for many years the African
Asylum, in which negro children, rescued from slavery by British cruisers
on the East Coast of Africa, received Christian training and instruction.
Jacob Wainwright and the “Nasik boys,” now so well known on account
of their connexion with Livingstone, were all brought up in this institution,
many of the former inmates of which have recently joined the new Industrial
Christian colony of Frere Town, near Mombasa. As rescued negro slaves are
no longer brought to Bombay, there is no longer any necessity for the African
Asylum, which was accordingly closed in 1875.

At a distance of about 120 miles from Nasik is AURUNGABAD, called after
the Emperor Aurungzib, who founded it towards the close of the seventeenth
century. Although comparatively a modern city, it is within eight or ten
miles of the ancient and famous rock-cut fortress of Doulutabad, which, uuder
its Hindu name of Deogurh, or God’s Fort, played a very important part in
that period of Indian history which preceded the first invasion of the Deccan
by the Mohammedans in 4.p. 1294. This fort, like the cave-temples at
Ellora in its vicinity, is a wonderful monument of the enormous labour which
has been expended in cutting down, to a depth of 80 to 130 feet, the rocky
sides of a hill covering a considerable area, and in providing subterranean
passages and other appliances. It thus supplies a fit emblem of the patient
labour now being devoted to the gathering in of living stones for Christ’s
spiritual temple in India, in the erection of which it is necessary to cut
away, with repeated blows of the Word of God, prejudices and systems
harder than the solid rock.

At Aurungabad and its out-stations some 280 persons (who are for the
most part Mangs) are enrolled as members of the Christian community under
the pastoral charge of an ordained native Missionary. Another similar con-
gregation of Mangs, numbering 40 persons, is at BooLtpAna, where a second
Native Pastor is stationed. Asthe Mangs, intheir servile position, are dependent
for their livelihood upon the good-will of their Hindu superiors, the profession
of Christianity has entailed upon them considerable trial and persecution.

It should be stated that Aurungabad is beyond the limits of the Bombay
Presidency, being situated in the dominions of the Mohammedan chief, the
Nizam of Hydrabad, one of the principal of the great feudatories of
India. His ancestor, having been appointed Viceroy of the Deccan by the
Emperor of Delhi, took advantage of the weakness of the empire to make
himself independent. His principality covers an area of 80,000 square miles,
with a population of 9,000,000, who for the most part have never even as
yet been reached by the messengers of the Gospel.

Booldana, like Aurungabad, is beyond the limits of the Bombay Presidency,
in a tract called Berar, which belonged to the Nizam, but which in 1853
he made over to the British Government to pay for the military contingent
which the British keep up for him.

The province of Sinpu, though geographically connceted rather with the
Punjab than with Western India, has nevertheless always formed a part of
the Bombay Presidency, and as such claims a notice here.* It consists of a

* Since the creation of the Lahore Bishopric the missions in Sindh have been trans-
ferred to the care of the new Punjaod and Sindh Corresponding Committee.
84 WESTERN INDIA MISSION.

long tract of sandy and alluvial soil, about 360 miles in length and from 60
to 100 in breadth, through which the Indus approaches the sea, with a popu-
lation of 2} millions. Like Egypt, which in many respects it resembles,
Sindh owes its fertility entirely to the river which traverses it throughout,
and from which it derives its name. Before its annexation, which took place in
1848, during the administration of Lord Ellenborongh, Sindh had been under
Mohammedan rule for a long unbroken period, dating as far back as a.p. 711,
when it was first wrested from its Hindu rulers by one of the Sultans of Ghuznee.
Towards the end of the 18th century, the Talpoor tribe of Beloochees, eject-
ing the reigning prince, succeeded in rendering it an independent state,
governed jointly by nine Ameers or nobles. Under their rule a great part
of the country became depopulated, and a large extent of land was laid
waste for hunting grounds. Among the rural population, many who had been
born Hindus became Mohammedans, and those who adhered to Hinduism
(chiefly belonging to the trading classes) were subjected to much oppression
and degradation. Such influences having been at work for so many succes-
sive generations, it is not to be wondered at that no less than 78 per cent. of
the population (as shown by the last census) now profess the Mohammedan
faith. Another indication of the prevalence of the Mohammedan element in
this province is afforded by the language, which, though Aryan in grammar
and structure, abounds in Arabic and Persian words, and is usually written
in the Arabic character.

The first station occupied by the C.M.S. in this province was KarAchi, the
seaport of Sindh, the importance of which, as a great commercial emporium,
has greatly increased under the British rule. The growth both of its inland and
sea-borne trade of late years has been such as to attract from all parts a motley
population, consisting not only of Hindus and Mohammedans, but including
also Jews, Armenians, Parsees, Sikhs, and Africans. The native Christian
congregation at Karachi now numbers 73 persons. Hyderabad, the ancient
capital of Sindh, where splendid mausoleums mark the last resting-place
of the Ameers, was taken up in 1856, and Shikarpoor, higher up the Indus
valley, and once a considerable place of trade, has also been from time to
time occupied as an out-station; but the Mission staff has always been
grievously inadequate to the requirements of so extensive and important a
field. It is still the day of small things in Sindh as in other parts of the Western
Presidency, and those called to labour there stand very specially in need of the
prayers and sympathy of English Christians, that they may have grace to
labour on, and not faint or be discouraged.

‘CHRONOLOGICAL STATISTICS.

 

 

1820 . Bombay. | 1848 . Malligaum.

1840 . Robert Money School. 1850 . Karachi.

1832 . Nasik (Sharanpur). | 1856 . Hydrabad.

1846 . Junir. 1860 . Aurungabad and Booldana.

1820 | 1830 | 1840 | 1850 | 1860 | 1870 | 1878

European Missionaries 1 3 6 7 14 14 13
Native Clergy 3 — — _ 5 L. 5
Native Agents . . . 12 14 37 38 58 70
Native Christians . . _ _ _ — | 850] 1188
Communicants —_ _ 43 | 108} 271 | 469
Scholls . .... 11 22 26 17 32 30
Scholars . . . . . 414 | 1082 | 1873 | 987 | 1872 | 1756

 

 

 

 

 

 

 

Including the Nizam’s dominions there were in Western India, in 1871,
5260 Native Christians connected with the different Protestant denominations,
and 9219 pupils of both sexes were receiving Christian instruction.
Malabar L't

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BOMBAY MISSION.

 

Tue island of Bombay and its dependencies, covering an area of about
twenty-two square miles, formed part of the dowry which, in 1662, Charles II.
received on the occasion of his marriage with Princess Catharine of Portugal.
Some years later, in 1668, Charles II. ceded Bombay to the East India
Company, who thus obtained a most valuable acquisition. To say nothing
of the beauty of the scenery, its position, so easy of access both by land and
sea, as well as its magnificent natural harbour, evidently fitted it for be-
coming a great commercial emporium. In those early days, however, of
British occupation, a residence in Bombay had its drawbacks, for the town
was kept in a state of continual dread of the Mahratta freebooters, who
lived in disagreeable proximity, and who were just rising to power under
their founder Sivaji, and merchants had, as it were, to keep one hand on
the sword while paying for piece-goods with the other. Under the security
and order of British rule there has been an enormous increase of the popu-
lation, which in 1664 was computed at 10,000, and which, by a census
taken on the 21st of February, 1872, was ascertained to be 644,405. In
other words, in a little more than two hundred years the population of
Bombay has so grown that it now exceeds that of Glasgow with its 547,538
inhabitants, and Liverpool with its 493,405, the two largest cities in the
United Kingdom next to London. The honour of being the second largest
city in the British empire is claimed both by Calcutta and Bombay, and
must be assigned to one or the other, according as the suburban popu-
lation of Calcutta is taken into account or not. In either case the growth of
these two cities—one the metropolis of British India, the other the great
western water-gate of the empire—has been marvellous.

Some of the salient points of the Bombay census seem to call for passing
notice. Strangers largely predominate, and only thirty-one per cent. of the
total number enumerated were born in Bombay. Again, there is marked
disparity between the sexes; and, excluding from the account the harbour
population, where, as a matter of course, the men would be in a large
majority, there are 154 males to every 100 females. The Hindus largely
predominate, numbering. 408,680 persons, or 63°42 per cent of the total
population, Next to them in the order of their numbers are the
Mohammedans, the Parsees, the Native Christians and Goanese, and the
Buddhists or Jains, who have been reckoned respectively at 187,644,
44,091, 25,119, and 15,121, showing an aggregate of 221,975. The
remainder of the motley population of this city consists of 7253 Europeans,
2669 Jews, 2352 Eurasians, 1171 Negroes from Africa, and 305 Chinese,
It should be noted that, adding to the Native Christians those of other
races, the total Christian population of Bombay is 34,724, of whom 25,337
are Roman Catholics, many of them descendants of those who professed
Christianity during the time of Portuguese ascendency. Most of the Jews
call themselves Beni Israel, or Sons of Israel; and until recently they
regarded the designation of Jew as one more or less. of reproach. Their
physiognomy indicates the union of both Abrahamic and Arabic blood, and
it is supposed that many centuries ago their forefathers came over to India
from Arabia.

The Parsrzs are an interesting section of the population, whose influence is
not to be measured by their numbers.* Unlike their co-religionists in Persia,
who have been reduced to the most abject condition, the Parsee community in
Bombay ave noted for their superior intelligence, their great wealth, and the
munificence with which some of their leading men support every charitable
object that claims the public attention.

Among others noted for their liberality may be named the family of
Jamsetji Jeejeebhoy, for the Queen has recognized their merits as social
benefactors by conferring a baronetcy on its head and representative, and

* The entire number of Parsees in the Bombay Presidency is given in the Census Report
as 67,500,
86 BOMBAY MISSION.

Bombay possesses lasting memorials of their public spirit in a hospital, an
asylum for the poor, and other useful institutions. The Parsees are keen in
the pursuit of English learning. Most of the wealthy amongst them speak
English almost as fluently as if they had resided in Great Britain. They
maintain a large college of their own—the Jamsetji Jeejeebhoy Institution
—with several affiliated schools, conducted by a highly-paid principal from
England. They pay much attention to female education, and even their
ladies learn English. In the Sir Jamsetji Jeejeebhoy’s female schools, in the
city of Bombay and the districts, there are about 1000 pupils. Whilst but
few of this remarkable race have hitherto become Christians, they have
in many respects adopted the social habits of Europeans, while some few of
their number have, in the face of the most formidable opposition, confessed
with boldness their faith in Christ, and have since done good service, both
as ordained ministers and in other less prominent positions.

Strangely mingling their ancient superstitions with modern enlightenment,
the Parsees have erected on a rising ground, near the Malabar Hill, two or
three buildings, called, by euphemism, Towers of Silence, in which they
expose their dead to be devoured hy vultures and other birds of prey. In
defending this custom, an intelligent member of their community recently
urged that, in accordance with their tenets, “the decaying particles of our
bodies should be dissipated as rapidly as possible, and in such a way that
neither Mother Earth nor the beings she supports should be contaminated in
the slightest degree.” The Parsees repudiate with indignation the charge that
they worship earth, air, fire, or water; but at the same time they regard them
as sacred symbols of the Deity. On this account fire is kept perpetually
burning in their temples, and when a Parsee prays he is directed to stand
before the fire or with his face towards the sun.

Their great teacher or law-giver, Zoroaster, flourished in the reign of
Darius Hystaspis according to some, and much earlier according to
others, and wrote in the Zend language certain books called Avesta,
three of which, called the Vendidad Sadé, still exist.* According to the
Zend Avesta, Ormuzd, the principle of all righteousness, is to be wor-
shipped and adored, and all the highest attributes, except that of father-
hood, are assigned to him. But existing from all eternity, and separately
and independently from Ormuzd, was Ahriman, the principle and author of
all evil, so that, according to the teaching of the Vendidad, the providential
government of the world is in the hands of two co-equal and co-eternal
powers ; and it is only at the end of all things that Abriman will vanish for
ever and creation will be restored to its pristine purity. The morality of
Zoroastrinism is pure, simple, and practical, and the Parsees are taught to
believe in the resurrection of the dead and a state of future retribution.

Of the 15,121 persons returned as Buddhists and Jains, almost all are
Jains. A short account of them will not be out of place, for they, like the
Parsees, from their wealth and influence, form an important section of the
population, not only in Bombay, but in other parts of India. Formerly the
Jain faith was widely spread, being held by numerous adherents and, among
others, by ruling dynasties in Rajpootana, Guzcrat, and South India. As in
the wonderful cave and rock-ceut temples of Elephanta, Karli, Ajunta, Ellora,
Nasik, Junir, and at other places in Western India, the Buddhists have left
imperishable memorials of the time when their faith held an ascendancy in
‘Indin, so also some remarkable specimens of Jain architecture are to found in
several localities, as on the mountain of Aboo, in Rajpootana, where there
are noble remains of temples in-white marble; and near Chinrdipatam, in
Mysore, where there is a statue of one of their deified teachers cut out of a

* There are also fragments of Zend writings of carlicr date than the Vendidad, to which
they bear the same relation as do the Hindus to their Shastras and Puranas. The oldest of
the Zend writings, known as the Gathas, or songs in metre, are supposed to have been written
ee 1200 3.0., while a later date (B c.800—700) is ascribed to the Vesparad, a collection
of prayers.
BOMBAY MISSION. 87

rock, the height of which has been reckoned at from fifty-four to seventy
feet.

It is unnecessary to enter here into the close connexion which exists between
the Buddhists and Jains; but it should be mentioned that while, as regards the
principles underlying their respective systems, there is much in common between
them, in matters of practice, as well as in their doctrinal teaching, there
is the greatest diversity. In like manner the Jains, while borrowing largely
from the Hindu Vedas, deny the divine origin and infallible authority
of those books. Their worship is chiefly based upon the intense reverence
with which they regard certain holy mortals, who they believe acquired by
practices of self-denial and mortification a station superior to that of the
gods. Their calendar of deified mortals, or “ Tirthankaras” as they call
them, is limited to seventy-two, of whom twenty-four belonged to the past
age, twenty-four to the present, in which we are now living, and twenty-four
to the age to come. To illustrate the extravagances of their system, it may
be mentioned that the first Tirthankara of the present age, named Rishaba,
is said to have been 500 poles in stature and to have lived 8,400,000 great
years. The twenty-fourth Tirthankara, however, Mahiviva, is said to have
degenerated to the size of an ordinary man, and was not more than forty
years on earth. This Mahaviva and his predecessor, Parisnath (in whose
honour there is a temple on a well-known mountain of the same name in
Behar), are held in the highest esteem in Hindustan, and seem to have super-
seded all their predecessors. If by the account they give of their Tirthan-
karas, the Jains wish to establish a claim to a very remote antiquity for their
system, this is not borne out by inquiry, which shows rather that ‘“ the Jains
are a sect of comparatively recent institution, who first came into power and
patronage about the eighth and ninth century ; they probably existed before
that date as a division of the Buddhists, and owed their elevation to the
suppression of that form of faith to which they contributed.” * While paying
this undue reverence to deified men, the Jains, like the Buddhists, deny the
existence, or at least the activity and providence of God, and believe in the
eternity of matter.

It remains only to refer to the extreme, not to say ludicrous, tenderness for
animal life, which is another of the distinguishing tenets of this sect. They are
not allowed to eat or drink in the dark, lest they should inadvertently swallow
an insect, and the water they drink must be thrice strained. Their priests and
devotees are still more scrupulous, wearing a piece of cloth over their. mouth
lest their breath should demolish some of the tiny specimens of the insect
world, and they carry a brush to sweep the ground and also any place on
which they are about to sit down. In Bombay they have built and endowed
a hospital for the reception of animals of all kinds. Fleas and other vermin
are specially favoured.

For fifty years the English had neither church nor chaplain in Bombay,
and till a century and a half after the first occupation of the Island no effort
was put forth for the evangelization of the inhabitants. When at last, in 1813,
the Christian duty incumbent on England, of sending the Gospel to Bombay,
was undertaken by two American Missionaries, in connexion with the
American Board of Commissioners for Foreign Missions, their arrival on
the scene to carry out their Master’s last command called forth a peremptory
order from the Supreme Government in Calcutta to deport them. Happily
the then Governor of Bombay, Sir Evan Nepean, 'a man of deep religious
feeling, felt it his duty to allow them to remain pending a reference to
Calcutta, and shortly afterwards, by the action of the British Parliament, a
change of policy was forced upon the Court of Directors, so that the two first
pioneers of Christian enterprise were, in the end, allowed to remain. Some
years later, in 1820, the Church Missionary Society planted their first Mission

* See Vol. I. of Professor H. H. Wilson’s Essays, containing a sketch of the religious
sects of the Hindus, pp. 276--317; also Elphinstone’s “ History of India,” 5th edit., p. 122.
88 BOMBAY MISSION.

in the city of Bombay, and their representative, the Rev. Richard Kenney, was
the first Missionary sent out by England to this part of India. Since then
Christian agencies of all kinds have been greatly multiplied; but still they
have never been on a scale adequate to the size and importance of Bombay,
or of the populous districts of which it is the centre. For some years past
there have not been more than twelve ordained foreign Protestant Missionaries
of all denominations labouring in Bombay, a number totally inadequate for
the second or third largest city in the British empire. Of these twelve
Missionaries some four or five have been in connexion with the Church
Missionary Society.

At Bombay, as in the other Presidency towns, there is a Mission Church,
in which one of the Society’s Missionaries ministers to a Eurupean congrega-
tion, the members of which contribute liberally for Mission objects. There
is also a small Native congregation at Bombay, under the charge of a Native
Pastor, who at the same time carries on evangelistic work among the heathen.
Further, a Mission has been established in Bombay for the special benefit of
the Mohammedans, but here, as elsewhere, they are bitterly opposed to the
divinity of Christ and the cardinal truths of the Gospel. The same Missionary
has devoted himself to the instruction and supervision of the Christian negroes
in the town and presidency of Bombay. About 150 of these, as already men-
tioned, have been sent to Frere Town, near Mombasa, to form there the
nucleus of an industrial Christian colony.

An important department of the Church Missionary Society’s Mission in
Bombay is the Robert Money School, situate on the north side of the
Esplanade, and on the verge of the densely-peopled Native town. It was
founded in 1840 as a memorial to a distinguished civilian of that name, to
whom the cause of the Gospel in Bombay owed much. The pupils are about
200 in number, most of them Hindus. Its object is, through the medium of
English education, to bring the Gospel home to the hearts of the students ;
and though in this and similar institutions, in Calcutta, Agra, Masulipatam
and elsewhere, the conversions have not been numerous, and some have not
made a profession of the Christian faith until after they had left, still there
is no doubt that these agencies are powerfully advancing that revolution of
sentiment and opinion so palpably going on in Hindustan.

Bombay must be honourably mentioned as the scene of the earliest efforts
for the education of Native females. The wives of the American Missionaries,
who settled there in 1813, were the pioneers of this good work, in the further-
ance of which the wives of Church Missionaries and other agents employed
by the Church Missionary Society have taken an active part. More than 500
girls are receiving Christian instruction in Bombay, of whom about 100 are
in Church Missionary Institutions.

CHRONOLOGICAL STATISTICS.

 

 

 

| 1830. | 1840. | 1850. | 1860. | 1870. | 1878. |
European Missionaries. . 3 1 4 4 4 4
European Lay Agents. . _— 2 1 1 2 3
Native Clergy . . . . a _ _ 2 1 2
Native Agents . . .. 12 3 23 28 8 9
Native Christians . . . — _ — — 76 | 152
Communicants . . . . — _— 14 34 36 65
Scholls ...... 11 10 16 12 8 6
Scholars . .... . 414 518 883 763 866 | 532

 

In 1871 there were 726 Protestant Native Christiaus in the city of Bom-
bay, of whom 92, since increased to 140, were in connexion with the Church
Missionary Society. In the same year Christian instruction was being given
in Missionary Institutions to about 2048 pupils of both sexes, about one-sixth
of the number under Christian instruction in Calcutta.
 

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MADRAS MISSION. .

 

Tue Coromandel coast—i.e., the eastern coast of Peninsular India, fringing
the Bay of Bengal—is interesting as being the earliest point of contact,
politically, between England and India. The first acquisitions of the East
India Company as a trading body, except the factory of Surat, which dates
from 1611, were made on these shores at different times during the 17th
century and the earlier part of the 18th. The Carnatic, as the south-east of
India was then called, was also the chief scene of the struggle between the
French and English for ascendancy in India, which resulted in the entire
expulsion of the former, their only possession now being the town and district
of Pondicherry. Fort St. George itself, which had been built in 1639 and
became the head-quarters of the Company in South India and the nucleus of
what grew to be the great city of Madras, was captured by the French com-
mander Labourdonnais, and remained a French port five years, until the peace
of 1749, when it was restored. In 1758 it was again attacked by Count
Lally, but offered a successful resistance. In 1769 it was threatened by
Hyder Ali; but since the final defeat of him and his son Tippoo, it has been
free from alarm of invasion.

The Madras Presidency grew by accessiuns of territory from the Nizam of
Hyderabad, and from Mysore; and it now comprises a total area of 139,698
square miles, about the size of Norway, or of Prussia as enlarged
between 1866 and 1870. Its coast line, stretching from Cape Comorin to
about the 20th parallel of latitude, and-including also a considerable part of
the Malabar coast north of Travancore, is no less than 1600 miles. Its total
population is 31,281,177, of whom about 142 millions speak Tamil; 114
millions, Telugu; 1} millions, Canarese; 2} millions, Malayalam ; 29,000 (in
the Ghauts), Tulu; 640,000, Ooriya (in the extreme north-east) or various
hill dialects ; besides which the Mohammedans of the towns speak Hindustani.
All these, except the two last named, are Dravidian languages; and there
can be little doubt that, excepting the three highest castes, the Brahmins,
Kshatriyas, and Vaisyas or Chetties, numbering together some two millions,
who are probably Aryans, and also a few thousand Kolarian hill people, almost
the whole population of the Presidency is Dravidian in origin.

The religious statistics of the last Census are as follows:—Hindus,
28,863,978 ; Mohammedans, 1,857,857; Christians, 533,760; Buddhists or
Jains, 21,254; unspecified, 4328. Of the “ Christians,” 490,299 are
Natives; and of these, 397,071 are returned as Roman Catholics, and 93,228
as Protestants. Of the Protestants, about 1000 are from the three high
castes ; 20,000 from the various grades of Sudras; 36,000 from the Shanars
of Tinnevelly ; 30,000 from the Pariahs; and 5000 from mixed castes, hill
tribes, &. The Romanists are mostly the descendants of the converts made
by the Jesuit missionaries of the 16th and 17th centuries. Many of them belong
to the Paraver or Fisherman easte (they have never been called upon to abandon
caste distinctions), and in mental ignorance and moral degradation they are
searcely to be distinguished from the surrounding heathen—from whom in
fact they have never really been severed. Wherever they preponderate, the
educational percentage among the “Christians” is low. For instance, the
Census Report says of Tanjore, “The Christian population is badly educated,
as is usually the case where Roman Catholics preponderate”; and similar
remarks are numervus in the official pages. The contrast exhibited by
Tinnevelly, where Protestants are numerous, will appear in our article on that
Mission.

If to the territories under direct British rule we add the Native states of
Mysore, Travancore, and Cochin, we obtain a total of Native Protestant
Christians for South India of 161,000, just five-sevenths of the number for

a
90 MADRAS MISSION.

all India (excluding Burmah and Ceylon). There has, however, been a con-
siderable increase since the Census of 1871; and to form a rough estimate of
thé present number, at least 50,000 should be added.

It was to South India that both the first Roman Catholic and the first
Protestant missionaries were sent; and when the Danish Mission was taken
up by the Society for Promoting Christian Knowledge in 1727, Madras
became its head-quarters; and there, during the next seventy years, resided
at different times, Schulze, Sartorius, Fabricius, Swartz, &c. Perhaps the
greatest obstacle to missionary effort in those days was the utter godlessness
and gross immorality of the European community. It was fashionable to
attend church on Christmas and Easter Days, but at no other time; and on
those festivals the natives would crowd to see the strange spectacle of Chris-
tians “making poojah.” Not a Bible was sold in Madras prior to 1809, and
scarce a copy was to be found in the city; and when, about that date, an
effort was made to establish a Bible Society, it was peremptorily forbidden by
the Governor. Sartorius, one of the 8.P.C.K. Lutheran missionaries, gives a
shocking account of the unblushing licentiousness practised in his day (1738),
and concludes his letter thus:—‘“ Such are the circumstances in which we
stand; having on the one side to contend against the devil, and on the other
against the Papists.” The opposition of the latter, indeed, sometimes took
the form of personal violence.

For some twenty years prior to 1813, missionary work was almost at a
stand-still, owing to its prohibition by the East India Company; and in 1812
a missionary of the London Missionary Society, who had just landed, received
an order from the police to quit the country instantly. But no sooner did the
new charter of that year open the door again, than the Church Missionary
Society entered the field. Its two first missionaries to India were sent to
Madras in 1814; and from that time to this active evangelistic and educa-
tional agencies have been maintained in the city. Very marked, too, has been
the change in the decorum and at all events outward Christian profession of
the European residents ; and no individual perhaps had so great an influence
in (under God) effecting this change as the Rev. John Tucker, who was
Secretary of the C.M.S. Corresponding Committee in Madras from 1833 to
1847. The English services at “'Tucker’s Chapel,” as the Mission Church
in Black Town (the most populous Hindu quarter) was familiarly called,
were the resort of many of the leading civil and military officials; and from
among them were gathered not a few of the noble band of Christian laymen
who became so great a support to missionary enterprise in South India.

It would not be easy to find a less promising spot for a centre of commerce
and a seat of Government than the site of Madras. Its port is a mere open
roadstead, entirely unprotected from the N.E. monsoon, and the shore fringed
with the heavy rolling surf which has become famous; while inland, a flat
sandy wilderness extends for many miles in every direction. Yet for this spot,
when the site was offered by a Native prince, the East India Company’s agent
in 1639 abandoned a factory that previously existed at Armogam, about 36
miles north of Pulicat; and on it he built Fort St. George. The city of
Madras now covers an area of twenty-seven square miles, stretching nine
miles along the shore, with an average breadth of three miles. It is in fact
not so much a city as an aggregation of no less than twenty-three towns and
villages, with European residences in large park-like enclosures filling up the
intervening spaces. The largest of these townships is Black Town, containing
a population of 150,000 ; and next comes Zriplicane, the chief Mohammedan
quarter, with 80,000 souls. The other principal suburbs or quarters are—
Vepery, in which is situated the church which was for many years in the last
century the scene of the ministry of Fabricius; St. Thomé, the traditional
site of the martyrdom of the Apostle Thomas (see article on Travancore) ;
and Chintadrepettah.

The entire population of Madras in 1871 was a little under 400,000
(397.552). It stands third of the cities of India, after Calcutta and Bombay ;
MADRAS MISSION. 91

Lucknow ranking next, and Benares fifth. The religious statistics stand
thus :—Hindus, 308,611 ; Mohammedans, 50,964; Native Christians, 21,441 ;
Europeans, Eurasians, &c, 16,536. Of the Native Christians, 18,090 are
entered in the Census as Romanists, and 3351 as Protestants; but the
returns of the Missionary Societies in the same year (1871) gave the latter.
as 4470. The number now connected with the C.M.S. Madras Mission is
1685 ; but only about half these belong to the city itself, the remainder being
in the environs, or at Ootacamund in the Neilgherries, which is regarded as an
offshoot from Madras.

A special feature of missionary work in Madras is the prominence given to
education. Particular mention must here be made of the Christian College con-
nected with the Free Church of Scotland, which confessedly stands in the first
rank of the educational establishments in the city, as regards success in the
University Examinations and general efficiency, successfully competing even
with the Government College. Its unique position must be attributed to the
ability of its Principals, beginning with Dr. Anderson in 1837. It has been
successful too as a missionary agency, not a few adults, mostly of the upper
classes, having been converted through its instrumentality. Native Christians
of all churches and denominations come to it from all parts of South India; and
in consideration of the benefits thus afforded, some of the societies make grants
towards its expense. An anonymous friend of the O.M.S. gives 3002. a year
in behalf of the Society.

The C.M.S. Mission in Madras, at the present time, may be said to consist
of four departments, viz. the Native pastorates, the Schools, the Mohammedan
Mission, and the Itinerancy. There are two pastorates, the Northern and the
Southern; the former including congregations at Chintadrepettah and at
Trinity Chapel (known as “ John Pereira’s,” from the previous owner of the
land on which it was built), and the latter the congregations in Black Town
and Royapuram. The Native Christians number 860 altogether. Their affairs
are administered by a Native Church Council, of which the Rev. W. T. Sattia-
nadhan (now so well known to the Society’s friends in England) is chairman.
Mention must here be made of the interesting work edrried on by Mrs. Sattia-
nadhan among the women and girls of the city. She has 450 girls in six
schools, many of them of good caste; and she is a welcome visitor in fifty
zenanas, in which she regularly instructs more than a hundred Hindu ladies in
the word of God. Her brother, Mr. Samuel John, is also doing a good work
in visiting and conversing with Hindu gentlemen of the upper classes, especially
the students at the various colleges. |

The Society’s Vernacular Schools in the city are thirty-four in number, with
1885 scholars, of whom 776 are girls. They are doing an important and
excellent work. / a fe

The Mission to the Mohammedans is necessarily quite distinct, the language
being not Tamil, but Hindustani. Its nucleus-is the Harris School, established
in 1856 by means of a legacy left by the Hon. Sybilla Harris, daughter of the
hero of Seringapatam, and situated close to Triplicane, the Moslem quarter.
The instruction is given in Hindustani, Persian, and English. The Moham-
medans everywhere in India are slow to perceive the advantages of education,
and always take the lowest place in educational statistics ; and for a long time
the Harris School was carried on under much discouragement owing to the
paucity of scholars. Of late years, however, it has made great progress, and
there are now 127 on the roll, besides eleven more in a special department
called the Gore Langton Branch from its founder, Lady Anna Gore Langton,
which is limited to Khandanies or members of the Mohammedan princely
families. In addition to these educational agencies, one missionary devotes
himself wholly to setting the Gospel before the Mussulman population of
Triplicane generally.

The Madras Itinerancy is an evangelistic Mission for the country districts
within a radius of fifteen miles of Madras. It was started in 1868, and since
then some congregations belonging to the 8. P.G. have been transferred to it,

a 2
92 MADRAS MISSION.

The Native Christians of the district now number about 600; but they suf-
fered greatly by the famine of 1877.

There is at Madras a Corresponding Committee of the Society which ad-
ministers all its South Indian Missions. On this Committee have served a
long succession of eminent Christian laymen, mostly civil and military officials
of high rank, from whose wisdom and experience of the country the Missions
have derived the greatest advantage. It was of this Committee that the Rev.
John Tucker, already referred to, was formerly Secretary. He was followed
in succession by the Revs. T. G. Ragland, N. J. Moody, P. 8. Royston (now
Bishop of Mauritius), W. Gray, John Barton, and David Fenn; and while
these lines are being penned, a mournful telegram has informed the Society
of the death of the last-named devoted missionary. His removal will be a
heavy loss to the Mission, and we can only thankfully look upward and say,
“ But Thou remainest !”

The Society for the Propagation of the Gospel, the London and Wesleyan
Missionary Societies, the Established and the Free Church of Scotland,
the American Board of Missions, and the Leipsic Society, are also labouring
in the city of Madras.

CHRONOLOGICAL STATISTICS.

1814... . Madras. 1820... . Tinnevelly.
1816... . Travancore. 1841... . Telugu Mission.

_ SOUTH INDIA.

 

 

 

 

1825. | 1835. | 1845. | 1855. | 1865. | 1875. | 1878. |
European Missionaries . . . 12 13 27 84 | 37 89 36

| Native Clergy . . . . 7 we | 1 2 10 30 60 71 |
| NativeAgents . . . .. 134] 262] 507) 747 | 889 | 1000 | 1077 .
Native Christian Adherents . e «. {13423 /83664 44042 |61432 |66513
Communicants . . 285 | 2718 | 5201 | 8369 |12540 |13924

 

 

 

Schools. . . ... . . .{ 103| 206; 260] 4401 450! @50| 725
Scholars . . . . . . . . | 8985 | 6471 | 7602 [11617 13003 jissze 23295 |
ae | -

MADRAS.

 

1815.) 1825. | 1835. | 1845. | 1855.) 1865. | 1875. |

 

European Missionaries . . 8 2 1 “4 3) 5 7 7
Native Clergy . . . . . . . a o 1 2 4 4
| Native Agents . . on 16 46 | 8 27 | 41 86; 99

Native Christian Adherents . ae 100 | 200] 350| 600] 852 | 1617 | 1717
Communicants ..... a5 as Bs 46 | 119] 368 | 734] 786
| Schools: s «se ee ew | we 16 | 24 4} 12) 16] 42) 46
Scholars . . . 6. 1. «6 « wa 677 892 692 576 849 | 2007 | 2371

 

 

 

 

The Madras figures for 1875 and 1878 include the congregations attached to the Madras
Itinerancy ; and also Ootacamund, in the Neilgherry Hills, transferred to the Church Mis-
sionary Society in 1868 by a local Committee, with some 200 Native Christians.
TINNEVELLY

CHURCH MISSIONARY ATLAS

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TINNEVELLY MISSION.

Tus District of Tinnevelly, and the Native State of Travancore, together occupy
the southern point of the Indian Peninsula. Cape Comorin itself is within
the boundary of Travancore, but the mountain chain of the Western Ghauts,
which runs from that promontory northwards, divides the two territories.
Tinnevelly is on the eastern side, and occupies nearly two-thirds of the
breadth of the peninsula. It is about 100 miles from north to south, and 70:
from east to west, and its area is 5176 square miles, or about the size of York-
shire, with a population of 1,693,959.

Tinnevelly is divided into two unequal parts by the river Tambiravarni
(“ copper-coloured river”), which, rising in the Ghauts, flows eastward, passing
between the towns of Tinnevelly and Palamcotta (the former the native city,
with its huge temple of Siva, the latter the English station and fort), and falls
into the Bay of Bengal a little south of Tuticorin. The course of this fer-
tilizing stream is marked by a belt of rich land, presenting the brightest green
hues, and producing two crops of rice in the year. To the north the-country
is well cultivated, rice and cotton being the staples ; but to the south, bordering
on the Indian Ocean, stretchesa vast sandy plain, of a fiery red colour, with
a few oases here and there, where, the water lying near the surface, the peasants
have been able to reclaim the land. This plain is covered in every direction
by groves of tall, straight, stiff palmyra trees, the only vegetation which the
sandy soil will support. While all around is parched and arid, this trea
strikes its root forty feet below the surface, gathers up the moisture, and daily.
gives forth quantities of sap, which, being collected in small vessels and manufac.
tured into sugar, forms the chief subsistence of the rural population, besides
being used largely by builders to give consistency to their chunam (mortar).
Moreover, the leaf of the palmyra roofs the houses, or, cut into strips, serves
as paper for writing (or rather engraving) on with iron pens; its fibres pro-
vide the people with string ; its trunk with timber for laths and rafters ; while
its root, scooped out, and with a dried sheep-skin stretched over it, becomes
the drum in universal use ati festivals, &c. The Shanar labourer climbs thirty
or forty trees, each to a height of sixty or eighty feet, twice (sometimes thrice)
every day to collect the sap.

The palmyra tree is interesting from a missionary point of view, as it is from
the Shanars, the caste of palmyra-climbers, that the great majority of the
Tinnevelly Native Christians have been drawn. They form nearly one-fifth
of the whole population of the district, numbering 291,053. They are
outside and below the regular Hindu castes, but below them again come
several still humbler classes, the Pariahs, Pallars, &c. Above them are the
different sections of the Sudras, the most important in Tinnevelly being the
Vellalars, strictly the agricultural caste, the farmers and cultivators of the
soil, but including many tradesmen and artificers. These, numbering 341,331,
are the backbone of the country. They are very rigid observers of caste
customs; many are well educated ; and their social position is high. Although
they may not intermarry with Brahmins, or eat with them, they meet them in
social gatherings, and their children attend the same schools. The Vellalars
have also given many converts to the Church of Christ.

In the Government census the population of Tinnevelly is counted as Hindu
in religion. The Hindu deities are, indeed, worshipped by the higher castes,
and Brahminism flourishes in the towns. The Siva temple in Tinnevelly town
—to give one instance—has a thousand Brahmins connected with it, and 150
dancing girls. But this very temple, by its numerous idols and shrines to the
pet, or devil-spirits, reminds us that the religion of the masses generally, and
of the Shanars in particular, is practically devil-worship. It consists almost
entirely of sacrifices and rites to avert the anger of malignant spirits. In every
village is seen the ped kovil, or devil’s house, around which the demonolaters
gather for the wild devil-dances which are the principal sacred observance. In
these dances the officiating priest lashes himself into a frenzy, professing that
94 TINNEVELLY MISSION.

the demon has taken possession of him, and pretends to reveal to inquirers the
information they wish for.

Missionary work in Tinnevelly dates back more than a hundred years.
The first notice of it occurs in the journals of Swartz, in 1771. A Native
Christian from Trichinopoly, named Savarimutthu, was reading the Word of
God to the heathen. Swartz himself baptized a Brahmin widow who had
been living with an English officer, and been by him taught the rudiments of
Christianity. She received the name of Clorinda, and was mainly instrumental
in building the first church erected in Tinnevelly. In 1785, there was a
little community of 160 Christians, and Swartz put in charge of it a catechist
named Sattianadhan, whom he afterwards ordained according to the Lutheran
use. This ordination, which took place on Dec. 26th, 1790, was recorded ina
Report of the 8.P.C.K. with some remarks on the importance of a Native
ministry. “If we wish,” said the Venerable Society, “to establish the Gospel
in India, we ought in time to give the Natives a Church of their own, inde-
pendent of our support ..... and secure a regular succession of truly apos-
tolical pastors, even if all communication with their parent Church should be
annihilated.” At the present time these significant words are worth record-
ing. Jznicke, another of the S.P.C.K.’s Lutheran missionaries, at the same |
time affirmed, with prophetic eye, that “there was every reason to hope that,
at a future period, Christianity would prevail in that district.” And his suc-
cessor Gerické was so successful that at the beginning of the present century
there were 4000 Native Christians in Tinnevelly. But a time of trial ensued.
The S8.P.C.K. was unable to devote so much of its funds to India; the East
India Company discouraged Missions to the utmost, and forbad missionaries
to land in the country ; and for several years there is almost a blank in the
history. When the Rev. J. Hough went to Palamcotta as chaplain in 1816,
he found about 3000 Christians dispersed in some sixty villages, and minis-
tered to by one Native pastor in Lutheran orders, named Abraham.

To Mr. Hough, under God, was due the first impetus to the extension of the
work in Tinnevelly. The 8.P.C.K. being unable to do more, he applied to the
Church Missionary Society, which responded by sending out two missionaries,
C. T. Rhenius and B. Schmid, who reached Palamcotta in 1820. Rhenius was
for several years the life and soul of the Mission. He watched over the whole
district until, in 1829, a missionary of the 8.P.G. (which about that time
took over the work of the 8.P.C.K. in India) arrived to assume the charge of
the old congregations. In the meanwhile he had preached the Gospel over the
whole district ; great blessing had been vouchsafed ; whole villages had placed
themselves under Christian instruction ; and the number of adherents had risen
to 6000, double what Mr. Hough had reported thirteen years before.

But Rhenius, like his predecessors, was a Lutheran, and he desired to follow
Swartz’s example, and ordain Native pastors. This the C.M.S. was unable to
permit, and the Committee, in order to remain faithful to their Church, were
reluctantly compelled to separate from their devcted evangelist. An unhappy
schism in the Native Christian community was the result; but on the death
of Rhenius, in 1888, the seceders came back, and from that time the Church of
Tinnevelly has grown and prospered. The 6000 of 1829 have multiplied tenfold
in the fifty years that have since elapsed. The C.M.S. now reckons more than
40,000 Christian adherents, and the 8.P.G. about half as many (not counting
the large recent accessions). Of the honoured missionaries who were mainly
instrumental in gathering in the harvest of souls in the C.M.S. districts,
Rhenius, Pettitt, Thomas, J. T. Tucker, Sargent, only the last-named survives,
and he is now a Bishop, specially consecrated, with the veteran S.P.G. mis-
sionary, Dr. Caldwell, to assist the Bishop of Madras by taking charge of the
congregations in Tinnevelly connected with the two Societies respectively.

In no Mission in any part of the world has the Native pastorate so developed
as in Tinnevelly. In connexion with the C.M.S. 75 Tamils have received
holy orders, 61 of whom are still labouring, some of them in and near Madras ;
and the present number in connexion with the 8.P.G. is 32. The first Native
TINNEVELLY MISSION. 95

episcopally ordained in South India was John Devasagayam, in 1830. For
many years he was pastor of the C.M.S. congregation at Kadachapuram,
and died in 1864, full of years and honours. His son, the Rev. Jesudasen
John, is now the excellent pastor of Palamcotta: and his daughter is well
known in India and in England as the wife of the Rev. W. T. Sattianadhan.
The lay catechists and teachers are also very numerous, numbering 617 at
present in the C.MLS. districts ; and the Tinnevelly Church has supplied evan-
gelists to the Tamil Missions in Ceylon and Mauritius.

The extent of the work is further shown by the number of villages, 770
in the C.M.S. districts alone, in which there are bands, large or small, of Native
Christians. In most of these there are small churches or prayer-rooms, and
vernacular schools, each being in charge of a pastor or catechist according to
its importance. A large proportion are distinctively Christian villages ; in
some cases the whole population having come over, and in others the place
itself having been built by Christian settlers from heathen villages. In
Rhenius’s time, a society was formed called the Dharma Sangam, or Native
Philanthropic Society, for the purchase of houses and land as a refuge for such
converts as were persecuted by their neighbours, and perhaps forbidden by their
landlords to erect a place of worship. Among the villages which thus sprang
into existence may be mentioned Kadachapuram (Grace Village), Suvisesha-
puram (Gospel Village), and Nallur (Good Town).

The most remarkable case was that of Mengnanapuram (Village of True
Wisdom). Scarcely had it been founded when the Rev. John Thomas, in 1837,
settled there. He found it in the midst of a sandy desert, over which the
land-wind from the mountains swept, parching up the country, and enveloping
everything in clouds of dust. The Natives called it saba nilam, “soil under a
curse.” My. Thomas at once dug wells, and soon created a perfect oasis.
And the physical change was typical of the spiritual one. The prophecy,
“The desert shall rejoice and blossom as the rose,’ was wonderfully fulfilled
at Mengnanapuram. Here Mr. Thomas built the finest church in South
India, the tall spire of which is a landmark miles around. Bishop Cotton’s
description of a Sunday service in this church is well known. The fourteen
hundred dark-skinned worshippers, seated on the floor, or reverently kneeling
for the prayers, joining heartily in the responses, singing soft and melodious
Tamil lyrics, eagerly listening to the sermon, and the more intelligent diligently
‘taking notes with their iron styles on strips of palmyra-leaf, form a picture not
easily to be forgotten. Yet this picture can be paralleled every Sunday in
hundreds of villages, and its only exceptional feature is the imposing church.

Considerable progress has been made in training the Native Church for
future independence. The C.M.S. congregations are grouped into nine dis-
tricts, each with its District Church Council, which administers the Church
funds, pays the pastors and schoolmasters, builds churches and schools, &c.
The amount administered annually by these councils is about 4000/. Of this
about 1200/. is contributed by the Native Christians themselves (besides
25001. for local congregational objects )—a large sum when we take into aceount
the difference in the value of money, the average wages of a Shanar being
about equal toa shilling a week. The remainder is derived from grants-in-
aid made by the Society. These grants are reduced by one-twentieth every
year; but while they remain so large, the chairmanship of all the councils is
held by Bishop Sargent as the Society’s missionary, with a veto. Each coun-
cil, however, has its Native vice-chairman, and the Committee look forward
with eagerness to the time when the Church, being wholly or almost wholly
self-supporting, can be left to manage its own affairs altogether. The District
Councils elect delegates to a Provincial Council, which meets annually to
discuss mutters affecting the Tinnevelly Church generally. Societies exist
among the Native Christians for Pastorate Endowments, Widows’ Pensions,
Church Building, Church Expenses, Tract and Book Circulation, Missions to
the Poor, &c., and in aid of the Bible Society.

There is no doubt room for a more vigorous spiritual life in the Native
96 TINNEVELLY MISSION.

Church of Tinnevelly. In past days its consistency and steadfastness were
severely tested by persecution. But for many years past there has been
little open opposition, except when individual converts have come out from
the higher castes. -And the Christian community is undoubtedly in danger of
being content to be recognized as a kind of caste itself, and to settle down
among the heathen without realizing the duty incumbent upon its members
of evangelizing their neighbours ; whilst it is the constant aim of the Society
to train the Church to be self-extending as well as self-supporting and self-
governing. Still, the testimony of all who know Tinnevelly proves the immense
difference, socially and morally, between a Christian and a heathen village; and
there are very many in every district who do by their consistent lives adorn
the doctrine of God their Saviour.

With regard to Education, the Report on the Madras Census testifies
decisively to the value of Protestant Missions. Tinnevelly, it says, ‘is one of
the few districts where a large percentage of the population is classed as educated
(8.2 per cent.). In the district where the Protestant Missions are numerous,
the Native Christians occupy a high place in the list of instructed.” Again,
“ Under Native rule, the Shanars were a down-trodden race ; under Christian
teaching and enlightenment their social position is vastly improved, and many
of them now hold positions of influence and respectability. .... Some of the
Christian converts of this caste have graduated in the Madras University.”

The C.ML.S. educational institutions comprise an English Institution at
Palamcotta, and an Anglo-Vernacular School in Tinnevelly town, both of which
send pupils to the Madras University ; besides 400 district and village schools,
with 11,700 scholars. Special mention must be made of the Sarah Tucker
Training Institution and its affiliated schools for girls, which are being so
admirably worked by the Rev. A. H. and Mrs. Lash. In the last ten years
this Institution has sent out about 100 well-trained female teachers holding
Government certificates. Five boarding-schools at central towns are main-
tained in connexion with it; and forty-six ‘‘ branch day-schools”’ for girls of
the respectable classes have been opened, in which there are now more than
1500 scholars. Of this work Professor Monier Williams wrote to the Times
of June 11, 1877, “All honour to those noble-hearted missionaries who, like
Dr. and Mrs. Sargent in Tinnevelly, are seeking, by the establishment of female
schools, to supply India with its most pressing need—good wives and mothers ;
or, like Mr. and Mrs. Lash, are training girls to act as high-class school-
mistresses, and sending them forth to form new centres of female education
in various parts of Southern India.”

It only remains to notice the Itinerant Mission in North Tinnevelly. This
was started by the Rev. T. G. Ragland in 1854, His plan was to live in
tents all the year round, or nearly so, and constantly move from place to
place, instead of working only in and around a settled station. In this way
he laboured most devotedly for four years, and died at Sivagasi, the centre of
his itinerations, in 1858. The work was carried on by the Revs. D. Fenn,
R. R. Meadows, and W. Gray ; and now, North Tinnevelly, though not in
the advanced state attained to by the southern districts, has 4000 Christians
in 144 villages, and three pastorates with Native clergy have been formed.

CHRONOLOGICAL STATISTIOS.

 

i
| 1820. 1830. | 1840. | 1850. | 1860. | 1870. | 1878.

 

European Missionaries
Native Clergy . .
Native Agents . .
Native Christian Adherents

2 3 5 13 13 9 7

7 ek 2 2 17 30 48
Ge 237 425 537 614 617

6000 | 12,000 | 24,000 | 30,000 | 38,000 | 41,493

 

 

 

 

 

Communicants ‘ 95 548 | 2680] 4381 | 5986 | 7793

Schools . 8 46 153 239 3806 323 | 456

| Scholars . é ‘ 471 1070 5324 6215 7941 9077 , 13,800
|

 
CHURCH MISSIONARY ATLAS

 

 

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TRAVANCORE MISSION

At the southern end of the Malabar or western coast of India are the kingdoms
of Travancore and Cochin, separated from Tinnevelly—as described in the pre-
ceding article—by the Western Ghauts. No two contiguous regions present
greater contrasts than may be seen from those mountains in the two opposite
directions. While Tinnevelly is a flat and uninteresting plain, with a sandy soil
and dry climate, Travancore boasts of some of the most beautiful and diversi-
fied scenery in the world, and is emphatically “a good land, a land of brooks
of water, of fountains and depths that spring out of valleys and hills,” “and
that drinketh water of the rain of heaven.’ The line of coast is generally flat,
and fringed with multitudes of cocoa-nut trees, which may be regarded as the
characteristic tree of Travancore, like the palmyra of Tinnevelly. A remark-
able series of back-waters or lagoons extends for nearly 200 miles parallel to
the sea, separated from it only by a strip of land varying from a few yards to
some miles in width; and almost the whole traffic of the country is carried on
by means of boats on this convenient water-way. Bordering on these lagoons
.. stretch vast paddy-fields, which are overflowed in the rainy season. Behind
these rise the lower spurs and slopes of the hills, intersected by picturesque
valleys filled with tropical vegetation; and beyond them come the mountains
themselves, clothed with magnificent forests, and rising here and there to a
height of 7000 feet. The average breadth of the country is but 40 miles from
the sea to the watershed, nearly half consisting of broken mountain country.

The kingdom of Travancore itself extends about 170 miles northward from
Cape Comorin, and comprises an area of 6730 square miles, with a population
of 2,308,891. The smaller kingdom of Cochin, immediately to the north,
embraces an area of 1130 square miles, with a population of 601,114.

Travancore and Cochin are two of the semi-independent protected states of
India. he Rajahs of both kingdoms took the side of the English in the wars
with Hyder Ali and Tippoo Sahib at the close of last century, and were
accordingly confirmed in their thrones. Indeed, the war of 1790 originated in
an attack by Tippoo upon Travancore. The present Maharajah of Travancore
and his family have shown an enlightened spirit in many ways, and a desire to
improve the condition of the people and promote Western refinement. A census
of the kingdom taken three or four years ago was the first ever made by an
Iudian Native Government ; anda report of the results—a volume of 330 pages
—which has been published in English, gives much valuable information
respecting the country and people.

This Census has brought to light a fact which makes Travancore unlike every
other part of India, viz., that the “ Native Christians” (¢.e., as statistically
reckoned) are one-fifth of the whole population. This is mainly owing to the
existence on this coast of the ancient “Syrian Church of Malabar,” as it is
commonly called. The exact figures are—Hindus, 1,700,817 ; Mohammedans,
139,905 ; Jews, 151; Native Christians, 466,874; European and Eurasian
Christians, 1644. The Native Christians comprise 299,770 Syrians, 109,820
Romanists, and 61,284 Protestants. In Cochin the proportion is still larger,
the number of “ Christians’ being returned as 140,262. These are not sub-
divided, but it is believed that 40,000 are Syrians, 1000 Protestants, and the
rest Romanists. Both in Travancore and Cochin, at least one-half of the
Romanists are probably descendants of the Syrian Church.

In another respect Travancore has a pre-eminence in India. Nowhere
else is the caste system so elaborate. In a Hindu population less than that of
the West Riding of Yorkshire, the Census enumerates 420 distinct castes. And
although it is stated that the differences between some of these are minute, a
list is given of 75, “which,” says the compiler of the Census Report, “can be
broadly distinguished from each other, and which serve to show the different
strata in the formation of Hindu society.” And nowhere else is the tyrannical
power of caste more manifest. It is, indeed, now gradually yielding to the
potent influences at work against it; but it has still immense power.

The Nairs, a branch of the Sudras, form the most important section of the
population. They comprise the landed gentry and almost the. whole class of
98 TRAVANCORE MISSION.

Government officials, civil and military. None of them engage in trade. The
Chogans are the most numerous of the castes. Most of them are “ toddy-
climbers,” climbing the cocoa-nut tree as the Shanar of Tinnevelly does the
palmyra. They are an industrious people, and some of them are influential. While
low in the social scale as compared with Brahmins and Nairs, they in their turn
are reckoned far above the out-caste slave population. These distinctions are
enforced by a vigorous system of distances to be observed by lower castes in
approaching higher. Thus, a Nair may approach but not touch a Brahmin; a
Chogan must keep 36 steps from a Brahmin, and 12 from a Nair; a Pulayan,
one of the slave communities, must keep 96 steps from a Brahmin or Nair,
and must not even approach a Chogan. Even a Pulayan is defiled if he is touched
by a Pariah. And besides all these there are the wild jungle and hill tribes.

The most interesting section of the population, however, and that which led
to the establishment of the Travancore Mission, is the SyrrAN CHURCH OF
MauaBak, or, as its members call themselves, Christians of St. Thomas. The
origin of this Church is not certainly known. It claims to have sprung from
the preaching of the Apostle Thomas himself; and some of the best authorities
are of opinion that this tradition may he accepted, though others doubt it.
Colonel Yule, the translator of “ Marco Polo,” thinks it is “so old that it pro-
bably is in its simple form true.” Certainly the Church is very ancient.
Pantenus of Alexandria undertook a journey to visit it in the 2nd century.
At the Council of Nice, a.p. 325, a bishop named John signed the decrees as
Metropolitan of Persia and “ Great India.” Alfred the Great sent an embassy
to the shrine of St. Thomas in India. A Syriac MS. of the Bible, brought
from Cochin, and now in the University Library at Cambridge, which Canon
Westcott says is the only complete ancient MS. of the Syriac Bible in Europe
(except one at Milan), probably dates from the 8th century. It has been
generally believed that the Malabar Church in the Middle Ages was Nestorian ;
but some now think it was always, as it has been for the last 200 years, con-
nected with the Jacobite Patriarch of Antioch.

‘When Vasco de Gama, the great Portuguese navigator, reached India by sea
round the Cape in 1498, he was received with open arms by the Christians of
Malabar; but the connexion with Portugal brought sad trouble upon them.
Just a century later, the Church, which had successfully resisted the persuasions
of the Jesuits, became subject to the jurisdiction of the Pope; the work of
subjugation being effected, partly by force and partly by fraud, by Alexius
Menezes, Archbishop of Goa. All the married priests were deposed ; the
doctrine of transubstantiation and the worship of the Virgin were enforced ;
the Inquisition was established ; and in 1654 a Metropolitan sent from Antioch
was burnt alive at Goa asa heretic. In 1661, however, the ports of Quilon
and Cochin were captured by the Dutch, who expelled all the Romish priests,
and thus made way for another Syrian Metropolitan, who arrived from Antioch
in 1665, and was welcomed as a liberator by the majority of the Christians.
The Malabar Church has from that time been free from Papal domination, but
has acknowledged the supremacy of the Jacobite Patriarch. Many, however,
remained in connexion with the Church of Rome, and became the progenitors
of the numerous body of Romanists now in the country.

When Travancore and Cochin came under British protection in 1795, the
Syrian Church began to attract attention, and in 1806 Dr. Claudius Buchanan
was sent by Lord Wellesley to visit it. It was he who discovered the MS.
already mentioned. His speeches and sermons in England—particularly his
speech at the C.M.S. anniversary in 1809,—and his published Christian Re-
searches, awakened among Christian people a strong desire to enter into friendly
relations with an ancient Church which seemed to offer a promising base for the
extension of Christianity in India; and a few years afterwards an invitation
from the British Resident in Travancore, Colonel Munro, who took a great
interest in the Syrians, and had befriended them in many ways, led to the
establishment of the C.M.S. Travancore Mission in 1816.

The object of the Mission was expressly to benefit the Syrian Church—not to
TRAVANCORE MISSION. 99

interfere with its liberty to “ordain rites and ceremonies,” but to encourage
and aid it to reform itself—“‘not to pull down the ancient Church
and build another, but to remove the rubbish and repair the decaying
places.” For though free from some of the grosser errors of Rome,
it was overlaid with most of the corruptions of doctrine and _prac-
tice common to the Oriental Churches; and its lack of spiritual life was
evidenced by the total absence of any effort to evangelize the surrounding
heathen. It was proposed to undertake the training of youths for holy orders
in a college which Colonel Munro had induced the Native Government to
endow ; to translate the Bible—which the Church only possessed in Syriac—
into Malaydlam, the vernacular of the country; and generally to influence
clergy and people in favour of purer doctrine and simpler worship. The mis-
sionaries entrusted with this noble task were Benjamin Bailey, Joseph Fenn,
and Henry Baker.

At first all went well. The missionaries were cordially received by the
Syrians, and during the life-time of two successive Metrans (bishops), their
educational and translational work went on prosperously, and there seemed
good hope of a gradual reform. But after the death of the second in 1830,
his successor headed a reactionary movement; in 1835, notwithstanding the
friendly efforts of Bishop Wilson, it had become clear that the effort to
resuscitate the decayed Church, and raise her up as a witness for Christ on the
Malabar Coast, had failed; and in 1837, when not a single Syrian catanar
(priest) had abandoned superstitious practices, although half of them had
passed through the College, the Society determined to change its policy, and
to sever its connexion with the Syrian Church.

From that time the Mission has prospered. The separation, so far from
causing ill-feeling, resulted ultimately in more friendly intercourse. Some
thousands of Syrians have joined the C.M.S. Protestant congregations,
without forfeiting the regard of their fellows. Eighteen Syrians have re-
ceived Anglican orders, but are still frequently invited to preach in the Syrian
churches,—as also are the English missionaries. In the Society’s Cottayam
College, founded after the separation, Syrian youths study for the Madras
University. In the Mission Schools, the children of Syrians, boys and girls, are
educated in large numbers. Meanwhile, an important reforming movement
has sprung up at length in the Syrian Church itself. In a few churches a
revised Liturgy, translated into Malayalam, is used; the Lord’s Day is better
observed in many places ; Sunday-schools, Bible-classes, and prayer-meetings
have been introduced, C.M.S. catechists being sometimes asked to conduct
them ; and there is a large and increasing sale of Bibles and Testaments. The
reform party, however, are but a minority ; and they have lost a good friend
by the death last year (1877) of the Metran, Mar Athanasius. There are
now several rival Metrans, and discord prevails in the Syrian Church.

But the efforts of the Society in Travancore have by no means been con-
fined to the Syrians. Of the 20,000 Christians now composing its congrega-
tions, two-thirds are converts from heathenism. The greater number have
been drawn from the Chogans and the Pulayan slaves; but Brahmins and
Nairs have furnished their quota, and some 1500 belong to the Arrians, a
Kolarian hill-tribe found in the recesses of the Ghauts. Few episodes in
missionary history are more interesting than those of Mr. Henry Baker jun.’s
work among the Arrians, and Mr. Hawksworth’s among the slaves. Nor
must we omit to mention the name of Joseph Peet, who was for many years
a very prominent figure in the Travancore Mission, and to whom in parti-
cular it pleased God to give some remarkable Brahmin converts.

The Society’s principakstation is at Cottayam. Here are the church, school,
and printing-office, erected in the earlier days of the Mission by the Rev. B.
Bailey, the translator into Malayalam of the whole Bible, which was printed
under his direction from types he had himself made. Here is the Cottayam
College, already alluded to, where a high-class Christian education is given
to 250 Native youths, Hindus, Syrians, Romanists, and Protestants. Here
100 TRAVANCORE MISSION.

too is the Cambridge Nicholson Institution for the training of mission agents, —
Another centre is Mavelikara, formerly the scene of Mr. Peet’s labours.

Around these two chief stations are grouped a number of pastorate stations,

where Native pastors reside ; and in connexion with these there are more than

100 congregations. Mundakayam, away in the hills, is the centre of the

Arrian Mission. Allepie, on the coast, was the first station occupied by the

Society in 1816. In the State of Cochin, the Society has nominally three

stations, Cochin, Trichur, and Kunnankulam; but there is at present only

one missionary for the three, and the Native Church is yet in its mfancy.

In Travancore proper, as in Tinnevelly, considerable advance has been made
in Native Church organization, the District Councils and the Provincial Coun-
cil being in full operation; but in self-support the Malayalam Christians are
as yet far behind their Tamil brethren. In progress by accessions from with-
out, on the other hand, Travancore has for some time held the first place in
all the Society’s Missions. The adult baptisms in the three years 1875,
1876, 1877, were 702, 429, 641. They would probably have been consider~
ably more, but for an unhappy schism which has troubled the Church,
In 1873 a religious revival took place both among the Syrians and the
C.M.S. congregations. It promised to have a wide-spread and blessed
influence, and undoubtedly much good has actually resulted from it. But
great extravagances ensued ; some who professed to be prophets proclaimed the
Second Advent of our Lord in six years’ time; a sect called the Six-years’
Party was formed, which was joined by 5000 Syrians and 300 Protestants ;
and, to the deep distress of the Church, one of the ablest of the C.M.S. clergy,
a Brahmin convert of Mr. Peet’s, fell into the snare and became the leader of
the movement. The party has been much discredited by the failure of some
shorter predictions, and is now rapidly losing ground ; but it has been a master-
stroke of the great adversary.

The Mission has owed not a little to the occasional visits and the valued
counsels of the Bishops of Madras; but Travancore and Cochin being
independent States, are not in the diocese of Madras, and it is now desired to
obtain a Bishop for the growing Church—an experienced missionary, it is
hoped, in the first instance, but to be followed in due time, if it please God,
by a Native. The wise exercise of Episcopal functions on the spot would
doubtless, by the Divine blessing, have a marked influence upon the Syrian
Church as well as upon the Protestant community.

The sixty-one thousand Protestants returned in the Census before mentioned
include not only the C.M.S. congregations, but also those connected with the
London Missionary Society in the southern part of the kingdom. The popu-
lation there is not Malayélam, but Tamil, and some 40,000 have embraced
Christianity. Trevandrum itself, the capital of the kingdom, is occupied by
that Society. The Census Report gives a brief and colourless account of both
Missions ; but of the “ highly satisfactory” relative position occupied by the
Christians in the educational returns the heathen compiler writes, ‘‘ By the
indefatigable labours and self-denying earnestness of the learned body of the
missionaries in the country, the large community of Native Christians are
rapidly advancing in their moral, intellectual, and material condition,”

 

1816. | 1826. | 1836. | 1846. | 1856. | 1866. | 1878.

 

European Missionaries 1 6 6 7 9 8 9
Native Clergy. . . . . ns an o- 3 2 10 15
Native Ageuts . . aa 56 63 92] 142) 177] 230
Nat. Christian Adherents ae et oie Sie 5000 {12000 |19332
| Communicants . . . be ae 132 | 574 | 1215 | 2587 | 4741
Schools . . 2. 1 ee] ee 54 54 55 91; 103] 141

Scholars. . . . 2. . s os 1825 | 1836 | 2038 | 2516 | 2682 | 4665

 

 

 

 

 

 

 
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TELUGU MISSION.

 

‘TeLvaevu isthe name not of a country or district, but of a race and a language.
The word is perhaps a corruption of Trilinga = three lingams. There is a
tradition that the god Siva, in the form of a lingam (his well-known symbol),
descended upon three mountains; and that hence the country bounded by
them was called Zri- or Ze-lingana, and the people Telingas or Telugus. The
Telugu language belongs to the Dravidian stock, but there are a large number
of Sanskrit words in it. Its peculiarly soft and musical sound has obtained
for it the name of the Italian of India. Among the ninety-eight Indian
languages énumerated in a previous article (p. 63), Telugu stands third in
respect of the numbers speaking it—probably fifteen millions and a half—
being only surpassed by Hindi and Bengali.

The territory of which Telugu is the vernacular stretches along the eastern
coast of India, from the city of Madras northwards for 500 miles, as far as
Berhampur ; and from east to west into the heart of the peninsula, in places
reaching some 300 miles from the sea, though its northern part is but a
narrow strip along the coast. It comprises an area of 100,000 square miles,
the larger portion of which is under direct British rule, and forms part of
the Madras Presidency, including the districts of Ganjam, Vizagapatam,
‘Godavery, Kistna—these four called the “ Northern Circars” ; also Nellore,
Kurnool, part of Bellary, Cuddapah, and part of North Arcot. Telugu is
also the language of the eastern portions of the Nizam’s dominions and
Mysore. The greater part of this territory was once included in the important
kingdom of Telingana, which gave rulers to the Kandian country of Ceylon,
‘and conquered Madura and other parts of the Carnatic, leaving there Telugu
colonies which continue to this day. It afterwards belonged to the Nizam, the
powerful Mohammedan ruler of Hydrabad. By him the Northern Circars
were given in 1754 to the French, from whom the English took them a few
years after ; and the more southern districts were ceded by him to the British
Crown at different times.

In the 17th century, however, the East Indif Company had a factory at
Masulipatam, the largest town on the whole eastern coast of India from
Madras to Calcutta, and mentioned as a flourishing place by Marco Polo in
the 14th century. Its name is corrupted from Machli-putnam, Fish-town.
By the natives it is called MAchli-bunder, Fish-harbour, or, colloquially,
Bunder, the harbour (so Havre). Its population now is 37,000. Masulipatam
is the centre of the Church Missionary Society’s field of labour among the
Telugu people, but this field only comprises a small part of the Telugu country,
being mainly confined to the territory lying between the Kistna and Godavery
rivers. The population which the C.M.S. Mission is designed to reach may be
roughly ‘stated as three millions, ninety-six per cent. of whom are Hindus.

‘The Kistna (or Krishna) and Godavery rivers may be regarded as the
characteristic physical feature of the country. Both rise in the Western
Ghauts, withm but a short distance of Bombay and the Indian Ocean—the
latter near the sacred city of Nasik; but the slope of the table-land being from
west to east, they both flow right across the Indian Peninsula, and fall into the
-Bay of Bengal, each with its mouths forming an extensive delta. Thirty years
ago these two rivers were a peril to the country rather than a blessing. In the
‘rainy season they would fill in a few hours and overflow their banks, sometimes
‘sweeping whole villages away. Then, as the waters subsided, they ran bodily
‘down to the sea, leaving a desert behind them; and the river bed would be
almost bare, and the banks barren, until the rains again set in. But the
‘irrigation works designed and executed by Sir Arthur Cotton have turned the
furious streams into ministering angels, bringing plenty to millions. Colossal
-anicuts or dams were, with immense labour, thrown across the Godavery near
Rajahmundry, and across the Kistna at Bezwada, and the waters thus confined
are now carried by means of canals over the whole country. ‘The contrast
between the two deltas when the Godavery had been thus treated, but not the
‘Kistna, has been graphically described by Mr. Lushington, when Collector at
Masulipatam. In the month of May he was encamped by a large branch of
102 TELUGU MISSION.

the Kistna. The stream was a bed of sand; no signs of vegetation were to
be seen; the cattle were dying of starvation; and he “hoped never again to
see so much poverty and wretchedness.” From thence he proceeded into the
Godavery district, and when encamped thirty miles from the river, an abundant
stream brought from it flowed past his tent, and numerous boats, laden with the
produce of the neighbourhood, passed to and fro. The Kistna and Godavery
territories are now the greatest grain-producing districts in India.

But Great Britain possessed the country for nearly a century before the two
rivers were thus utilised to the conversion of a wilderness into a garden; and
not much less time elapsed before the Church of England thought of turning
the moral wilderness into a garden of the Lord by conveying to it the water
of life. The London Missionary Society began work at Vizagapatam in 1805 ;
but it was not till 1841 that the Church Missionary Society entered Masuli-
patam on its list of stations. Some of the last prayers of Bishop Corrie, who
died in 1838, were put up in behalf of this neglected part of the Diocese of
Madras ; and just at that time a fund of 20007. was being raised on the spot by
some of the English civil and military officials, for the purpose of founding a
missionary educational establishment at Masulipatam. In the meanwhile the
Lord of the harvest had been preparing the instruments for the work. RoBert
Nostz, of Sidney Sussex College, Cambridge, and Henry Watson Fox, of
Wadham College, Oxford, had, each in his own heart, long been considering
the call of God to missionary labour abroad; and in 1840, at Brighton, there
came into their hands, in different and independent ways, a letter from the Rev.
John Tucker, then C.M.S. Seeretary at Madras, urging the claims of a people
neglected for eighty years, and concluding, “ This is the last attempt that will
be made: everything is ready except the missionary.” Noble at once agreed
to go and start the proposed school, and Fox to give himself to evangelistic
preaching ; and on March 8th, 1841, two of the most devoted missionaries ever
entered upon the Society’s roll sailed for India.

Fox, however, was not pérmitted to labour long in the field. For three or
four years he went in and out among the people, preaching and teaching
diligently, but was twice driven home by ill-health, and died in 1848, leaving
a bright example behind him. Noble remained at his post, and persevered in
his original task, for twenty-four years without once returning to England, and
died at Masulipatam in 1865.

The school established by Robert Noble, which during his life-time was
known as the English School, and now bears his name—tke Noble High School
—was designed to impart a thorough English education to boys and youths
of the respectable classes of Hindu society, but to do so on avowedly Christian
principles, daily instruction in the Scriptures forming an essential part of the
curriculum. What the Seotch missionaries were so admirably doing in the
Presidency cities, Duff at Calcutta, Anderson at Madras, and Wilson at
Bombay, Noble proposed to do for the Northern Circars. It is impossible
to reach young Hindus of good social standing by bazaar preaching and the
like, and the purpose of all these Christian Colleges is to be a missionary
agency to that class, bringing them into contact with the word of God, and
under the personal influence of teachers whose great object is their conversion.

Educationally, Mr. Noble’s school speedily achieved marked success. It
was opened Nov. 21st, 1843, with two pupils; but within three months there
were forty, then the number rose gradually to ninety, and for some years before
Mr. Noble’s death it ranged from 250 to 800. Official reports again and again
testified to its excellence ; and Sir Charles Trevelyan especially, when Governor
of Madras, referred to it in very high terms of commendation. Ata large meeting
of old scholars, held after Mr. Noble’s death, an address drawn up by them-
selves was read, which stated that “Pupils from this institution have
reached the altitude of situations: they have become deputy-collectors,
sheristadars, tahsildars, sub-magistrates, schoolmasters, &¢. They have
ramified themselves into every department ; the official ranks, not only in this
and the adjoining districts, but also in far distant ones, are for the most part
TELUGU MISSION. 103

filled by them.” In memory of H. W. Fox, who was a Rugby boy under
Arnold, a Rugby Fox Memorial Fund was started for the purpose of providing
a second master for the School, to which fund considerable subscriptions are
still annually received (2972. last year). The first annual “ Fox sermon” was
preached in Rugby School Chapel on Nov. Ist, 1848, the Society’s Jubilee
Day, by the then head master, Dr. Tait (now Archbishop of Canterbury) ; and
one of the boys who heard that sermon, John Sharp, was himself subsequently
Rugby Fox Master at Masulipatam under Noble, and succeeded him as Prin-
cipal. The present holder of the post, the Rev. E. N. Hodges, is also, like Fox
and Sharp, an Oxford man, and both he and Mr. Sharp were at Queen’s Col-
lege. The School edueates up to the B.A. degree of the Madras University.

But it is by its results as a missionary agency that the School will naturally
be judged. And although educational work of the kind is emphatically a
sowing of the good seed in faith and patience, with but little expectation of
seeing speedy fruit, yet it pleased God to give Robert Noble fruit of the
choicest sort. Three of his pupils, brought to Christ through his instru-
mentality, are now among the most valued of the C.M.S. Native clergy, the
Revs. Manchala Ratnam, Ganugap4ti Krishnayya, and Jani Alli; and a fourth,
the Rev. Ainala Bhushanam, died last year. Others are working faithfully as
teachers and evangelists. Nine of those who came out in Noble’s lifetime were
Brahmins, one a Vellama (the highest Sudra caste), and one a Mohammedan.
The importance of these conversions may be gathered from one fact, viz. that
when the first two, Ratnam and Bhushanam, were baptized in 1852, the numbers
attending the school fell instantly from ninety to four, and that it took two
years to regain the former figure. In a different aspect, their importance is
shown by another fact, viz. that when the second conversions took place in
1856, the School suffered only for three or four months; that on subsequent
oceasions the effect was still less; and that when, in 1877, Mr. Sharp was
able to report another Brahmin conversion, not a pupil left the School in
consequence.

The objection was sometimes urged against the School, that it fostered caste
feeling by being limited to caste boys. But Noble pleaded that if he admitted
Pariahs, no Brahmin or other high-caste boy would come; and how entirely
caste was renounced by those who were the real fruits of his work was shown
at his funeral, when his body was borne to the grave by six Christians—an
Englishman, and five others who had been respectively a Brahmin, a Vellama,
a Sudra, a Pariah, and a Mussulman.

Although Fox had begun evangelistic work among the people generally,
some years elapsed before this branch of the Mission was at all developed. In
‘the meanwhile, vernacular schools for the humbler classes were carried on, and
a valuable boarding-school for girls, the latter under the eharge of Mrs. Sharkey,
wife of a zealous East Indian missionary, who, having survived her husband,
has lately died after thirty-one years’ service. But in 1861, twenty years
after the landing of Noble and Fox, there were but 260 Native Christians.
Ten years later, they had risen to 1700, and now, after seven more years,
the adherents number 4000. The rapid increase latterly is chiefly owing to

.a general movement towards Christianity on the part of the Malas, a numerous

out-caste people, the Pariahs of the Telugu country. This movement began in
the districts worked by the American Lutherans, and then spread to the northern
banks of the Kistna. One of the first C.M.S. converts was a man named
Venkayya, of Raghapuram, whose story is very remarkable, his mind having
been strangely prepared to receive the Gospel before he came across any
missionary. He was baptized by the Rev. 'T. Y. Darling in 1859, and by
his own influence and exertions brought many families of his fellow-Malas to
place themselves under Christian instruction. There can be little doubt that
the work of evangelization would go rapidly forward among these people if
only an adequate number of missionaries could be sent amongst them.

The three chief stations now occupied by the Society are—Masuxiparam,
where, besides the educational institutions already alluded to, there are now
104 TELUGU MISSION.

three schools for caste girls, and a Training Institution for the preparation of
Native Christian agents ; ELLorz, forty miles to the north; and Brezwana,
about the same distance to the N.W., at the great anicut onthe Kistna. Both
at Ellore and Bezwada there are good Anglo-Yernacular Schools, in which the
two ordained Brahmin converts of Mr. Noble’s, the Revs. M. Ratnam and G.
Krishnayya, are engaged. All three stations are the centres of an extensive
work among the surrounding Mala villages Ra@uapuRaM is a village
higher up the Kistna, near the borders of the Nizam’s country. AMALA-
PURAM, in the delta of the Godavery, isa new station, worked by another of
Noble’s Brahmin converts, Mr. Atsanta Subarayadu. Captain Taylor, at
whose instance Ellore was occupied in 1854, offered 3002. in 1864 towards the
occupation of Amalapuram, but the gift waited ten years for want of a man.

One other station has yet to be noticed; but first it should here be men-
tioned that a hupeful beginning has been made in the direction of self-govern-
ment and self-support. The Telugu Provincial Native Church Council held
its first meeting in Sept. 1876, and, for the first time in this part of India,
Europeans, Brahmins, Sudras, and Malas met together in consultation on the
affairs of their common Church.

The remaining station, DumagupEM, which is more than 100 miles up the
Godavery, is the head-quarters of the Koi Mission. The Kois are a wild hill-
tribe, a branch of the great Génd nation. When Sir Arthur Cotton was
engaged on the irrigation works already referred to, in 1860, he wrote to the
Society, and urged that efforts be made to evangelize the timid and retiring
Kois, before, through the growing intercourse fostered by the increased facilities
of communication, they became Hinduized. Meanwhile, Captain (now Colonel)
‘Haig, who was in command of the engineer staff at Dumagudem, had begun a
prayer-meeting for the express purpose of pleading with God on behalf of the
_Kois; and an evangelist had been provided in the person of a Rajpit named
I. Vencatarama Razu, the head of the Commissariat department of the newly
established works, who had been brought to a saving knowledge of the truth
through reading a Bible Captain Haig had given him. Razu was baptized in
August, 1860, and at once began to preach the Gospel with remarkable energy,
building a large room for services at his own expense. In 1863 he resigned
his post to devote himself wholly to evangelistic work, and in 1872 he was
admitted to holy orders. Several C.M.S. missionaries in succession were ap-
pointed to Dumagudem, but one after another was driven away by ill-health,
and the whole burden of the Mission has been frequently borne by Razu alone.
His labours, moreover, have been chiefly among the Hindu population, and
although some eighty Kois have been baptized, it cannot be said that
the Koi Mission has been at all adequately worked. Ifa few of the Koi Chris-
tians could be trained to teach their fellows, great results might, by God’s
blessing, be looked for. Mr. Razu wrote in 1876 :—*“ Formerly I prayed that
God would make some of the Kois Christians, and He heard my prayer.
Now I am praying that He will raise up Koi teachers and evangelists, and I
am sure He will not be deaf to my cry.”

CHRONOLOGICAL STATISTICS.

1841. . . Masulipatam. 1861 . . . Dumagudem (Koi Mission).
1854. . . Ellore. | 1871 . . . Raghapuram.
1858 . . . Bezwada. 1875 . . . Amalapuram.

 

1841. | 1851. | 1861. 1871. | 1878.,
|

 

European Missionaries. 2 3 7 9 ll
Native Missionaries. . . ee oe ies 2 3
Native Agents. . . . . we 13 Al 63 | 130
Native Christian Adherents 8 60 260 | 1717 | 4013
Communicants . ... ns 28 59 | 76) 604
BOGS f(s ae aaa) ae 3] 12! 39| 82

Scholars. . . ... .| « | 126 | 478 | 1380 | 2459

 

 

 

 

 
CHURCH MISSIONARY ATLAS,

 

 

 

 

 

 

 

 

 

 

      

 

 

 

 

 

 

 

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Stanford Geographical Estabt 55 Charing Goss.

 
CEYLON MISSION.

 

Tue Island of Ceylon —the “utmost Indian Isle, Taprobane,” of Greek
geographers and Milton, the Serindib of Arabians, the Lanka Dwipa or
Singhala Dwipa of Sanskrit chroniclers —is one of the loveliest in the
world. From its position at the apex of the Indian Peninsula, it enjoys
two monsoons in the year, and the abundant supply of moisture thus afforded
clothes it with perpetual verdure. Palms of all descriptions abound, and at
some places, as at Galle, the cocoa-nuts are found growing at the edge of the
sea. There is a wonderful variety of forest trees, including ebony, sandal-
wood, and other species, reckoned by one writer at more than 400. Then,
while the cinnamon flourishes in the lower lands, in the upland regions of the
interior such an impulse has been given, under British rule, to the cultivation
of coffee, that it has now become the staple article of export, and in 1875 the
value of the coffee exported amounted to no less a sum than 3,743,505/. To
expedite and facilitate its transit, a line of railway has been constructed from
Colombo to Kandy, which has recently been extended to Nawalapitya. This
line of railway, and the great road connecting the sanatorium of Nuwara Eliya
with Kandy, pass through scenery of surpassing beauty and magnificence,
combining “ the grandeur of the Alps with the splendour of tropical vegeta-
tion.” The district now covered by coffee plantations extends over an area of
upwards of 3000 square miles. Towering above this upland region are moun-
tains rising to a height of five and six thousand feet, of which one of the most
famous is Adam’s Peak, having been for centuries past, as it is to this day, a
favourite place of pilgrimage for Buddhists, Hindus, and Mohammedans. In
the beds of the mountain streams are to be found precious stones, and the
mineral resources of the island consist of iron, lead, tin, and plumbago.

Ceylon, which, according to Marco Polo, is the “ best island of its size in
the world,” is a little smaller than Ireland, containing an area of 24,454
square miles. It has been divided into six provinces, and, according to a
census taken on the 26th March, 1871, it contains a population of 2,405,287.
The Buddhists largely predominate, numbering 1,520,575 ; and, although these
are few as compared with the Buddhists in China, Ceylon must be regarded
as one of the chief strongholds of this faith, for at Kandy are the great reposi-
tories of Buddhist lore, the Wiharas or Colleges, in which their priests are
trained, and also the far-famed temple of Dalada Maligawa, said to contain
the sacred tooth of Buddha, to which religious deputations are sent from Ava
and even Tibet. The remainder of the population in Ceylon is made up of
Hindus, numbering 464,414, Mohammedans, reckoned at 171,542, and Chris-
tians,-who are put down at 218,019. Of these a large majority (182,613) are
Roman Catholics, descendants for the most part of those who joined the
Romish Church during the period of Portuguese supremacy, and the remainder
(35,406) are more or less connected, sometimes very loosely, with different
Protestant denominations.

The population consists chiefly of two races, the Singhalese and the Tamils.
(See Language Table, p.61). The Singhalese (including the Kandians), whose
religion is Buddhism, are the most numerous, reckoning upwards of a million
and a half; they people the southern districts. The northern part of the
island, and the eastern and western coasts, as far as Batticaloa and Chilaw,
are occupied by Tamils, some 700,000 in number, probably immigrants
originally from the neighbouring continent. They adhere to the Brahminical
faith. Both of them practise, in addition, the devil-worship of South India.
Others of the human family are also to be found in the island—the descen-
dants of the Portuguese and Dutch, of mixed blood, usually called Burghers,
the former much degraded, the latter often wealthy and respectable; Malays,
Mohammedans by faith, imported into the island by the Dutch as mercenaries;
and the busy Moormen, the hawkers and pedlars of the East, often also
engaged in handicrafts, in religion Mohammedan, in language Tamil, probably
the descendants of Arabs, who conquered several Indian sea-ports in the
eleventh and twelfth'centuries, and intermarried with the women of their
adopted country. The central part is almost uninhabited. In some of the

H
106 CEYLON MISSION.

forests and inaccessible mountain tracts are found naked roving tribes, who
live by hunting, named Veddahs or Beddahs, who are ignorant of the simplest
elements of civilization, and who, there is good reason to suppose, are
descendants of the primeval inhabitants of Ceylon, who were driven back
into the hills by stronger races of invaders.

The past history of Ceylon is full of the records of invasions following one
after the other, in which the people of India, Moors, and Malays have all
taken a part, to be followed in due course by the Portuguese, Dutch, and
English. Without accepting all the mythical and legendary stories of the
“Ramayana,” one of the favourite epic poems of the Hindus, commemorating
the conquest of Ceylon by Rama at the head of an army of monkeys, reference
may be made to it as showing the early period at which invading hosts set
forth from India in order to subdue the island of Lanka ; for there is reason
to believe that the “ Ramayana” was written two centuries, at least, before
the Christian Era, and the conquest to which it refers probably took place
some time before. Be this as it may, there is little reason to doubt that the
founder of the royal dynasty which governed Ceylon, in whole or in part, for
some 2300 years, was Wijaya, the son of a king of Bengal, who, on being
driven from his home by his father, proceeded with a band of followers to
Ceylon, where he effected a settlement (548 B.c.), and shortly afterwards
established his supremacy. During the reign of one of his successors named
Tisso, nearly 300 years before Christ, Buddhism became the State religion
of Ceylon. Passing rapidly on to the close of the fourth century of our era,
we have the testimony of the intelligent Buddhist Chinese pilgrim Fattian
that at that time Anuradhapura, the capital and seat of government,
contained fine wide streets, with spacious, handsome dwelling-houses and
magnificent public buildings, while there were traces on every side of an
orderly and enlightened administration. The Egyptian merchant who after-
wards became a monk, Cosmos Indicopteustes, and who traded in the Red
Sea about a.D. 560, mentions a very extensive trade as being carried on
between Ceylon and China on one side, and Ceylon and the Persian Gulf on
the other. Still later, in the twelfth century of our era, the reigning King
Prakoma (1169—1186) was powerful enough to invade Cambodia, and to
dictate at the capital, Camboya, terms by which the country became tributary
to Ceylon. Another invading expedition, sent to the west coast of the
continent of India, and which landed at Tellicherry, was no less successful ;
but after the death of this sovereign the history of Ceylon was one of rapid
retrogression, so that when the Portuguese, under Don Lorenzo d’Almeida,
first appeared at Colombo in 1505, it did not take them long to subdue the
maritime provinces of Ceylon. They brought in with them Romanism, which
found many adherents among the pliable Singhalese. In a.p. 1656, the
Dutch succeeded in expelling the previous rulers, and, after a century of
warfare, established their supremacy over the natives, and proceeded to
enforce, by heavy disabilities, a general profession of Protestant Christianity.
Many heathen temples, especially in the north of the island, were demolished ;
the erection of new ones was prohibited; and, unless registered in the
Baptismal Roll, no native possessed a secure title to land, nor could he obtain
Government employment. This attempt to promote the Gospel by measures
utterly alien to its spirit, produced, as might have been expected, an outward
conformity to Christianity with a secret adherence to Buddhism and Brah-
minism—all the more resolute because it was stimulated by persecution.
Missionaries find to this day that the duplicity and false profession engen-
dered by this mistaken system are most grievous impediments to the spread
of vital godliness in their congregations. In 1796 the Dutch were superseded
by the English, who at once repealed this coercive policy ; but its evil effects
still linger in the native mind.

Favoured by the inaccessible character of their mountainous country, the
Kandians had succeeded, during the long period of Portuguese and Dutch
domination, in maintaining their independence under the rule of their own
CEYLON MISSION. 107

native kings. The Portuguese troops, sent to conquer the Kandian country,
again and again perished in the attempt, or’ were forced to surrender at
discretion. A similar result attended the first attempt of the British,
in 1803, to take possession of this part of Ceylon, for, although Kandy
was occupied without difficulty, the garrison left to occupy the place
was afterwards surrounded by the Kandians, and by the incapacity of the
commander, induced to surrender their arms, when almost all, to a man,
unarmed and defenceless as they were, were cruclly butchered in cold blood
by the Kaffirs in the Kandian army. It was not till 1815, when the
reigning king had alienated some of his most influential subjects by his
tyranny, and at the same time provoked the hostility of the British Govern-
ment by his barbarous treatment of some of their subjects, merchants from
the coast, that a second expedition was sent to Kandy, which resulted in the
deposition of the last of the royal dynasty of Ceylon. At the same time the
country was declared to be vested in the British Government. The Kandian
chiefs, however, were not prepared thus to surrender their independence, and
in 1817 a formidable insurrection broke out, which was only entirely sup-
pressed in the following year, when the British succeeded in capturing the
Dalada relic, or the sacred tooth of Buddha, which the Singhalese regard not
only as the most precious thing in the world, but as the safeguard of the
country. It is worthy of passing notice that this insurrection was no sooner
suppressed than, by the advice of the then governor of the Island, Sir Robert
Brownrigg, Kandy was occupied as a Mission station, so that the mes-
sengers of the Gospel of peace followed in the train of our conquering force.
From that day the work has not only been carried on without let or hindrance,
but has been so extended and developed that Kandy has now three native
congregations under native pastors, and has become the centre of two dis-
tinct itinerating Missions, one for the Singhalese and the other for the
Tamil coolies or labourers, who are working in considerable numbers on the
coffee plantations.

The Church Missionary Society proposed to itself Ceylon as a Mission
field as early as 1801. The circumstances that had induced so extensive a
profession of Christianity, during the domination ofthe Dutch, were not fully
known ; and, India being then closed against Missionaries, it seemed not only
important to watch over these large bodies of native Christians, but it was
also hoped that the island might prove a basis of operations for the whole
East. If further knowledge has modified these expectations, it has not
taught us to despair of raising up these our heathen fellow-subjects. The
projected Mission was not commenced among them till 1817. Our own
statistics show that the labour bestowed bas not been in vain. There has
been of late years a steady, if not a rapid increase of communicants, and the
congregations in connexion with the Church Missionary Society, numbering
6000 souls, contribute for Mission purposes a sum ranging from 1300/. to
14501. a year. The Native Church is gradually extending and consolidating.
The Native clergymen are ten in number. Five of these are pastors to Singha-
lese, and four to Tamil congregations, and are supported from Native Church
funds, formed partly by Native contributions, and partly by an annually
diminishing grant from the Society. The tenth being engaged in evange-
listic work among the Tamil coolies, is more directly an agent of the Society.

In Colombo, the capital of the island and the seat of Government, a
Mission Chapel was opened in 1853, providing services each Sunday in
English, Singhalese, and Tamil. Not only is a considerable sum thus
raised through the English congregation on behalf of the Mission, but a
powerful interest is being awakened in the work, with a deeper sense of
responsibility towards the heathen around. The European and Burgher resi-
dents of the island contribute liberally to the various objects of the Mission.

There are two institutions in the island for training agents for Missionary
service; one. for the Singhalese is at Cotta, the other for the Tamils is at
Copay, in the Jaffna Peninsula. During the last few years very marked

H 2
108 CEYLON MISSION.

progress has been made in extending education, and the pupils in the Mission
Schools of the Society number 9500. The expense of these schools is largely
met by grants-in-aid from the Government, which pays according to results,
so that the large amount of these grants is a good test of the efficiency of
these schools. Here, as in other Mission-fields, boarding-schools have proved
valuable agencies for the training of the young of both sexes. Another institu-
tion of sufficient importance to deserve special notice is the Kandy Collegiate
School, now called Trinity College, Kandy, established for thepurpose of impart-
ing higher education to the sons of chiefs and young men of the upper classes.
This school was first opened in 1857, but was closed after six years because
it failed to attract in any great numbers those for whose special benefit it was
commenced ; but of late years there has been a growing desire for education
among those who were formerly indifferent, as shown by the satisfactory
attendance since the re-opening of the institution in 1871. The pupils have
made satisfactory progress in their studies, and the religious aspect of the
school is promising.

As already mentioned, Kandy is the head-quarters of an itinerating Mission
for the benefit of the Singhalese. This agency, first established in 1853, has
extended its operations far and wide, and now includes among its numerous
out-stations the ancient capital of Anuradhapura, in the midst of the ruins of
which, attesting its former magnificence, stands the famous bo-tree, or ficus
religiosa, which the first Buddhist Missionaries planted some two thousand
years ago, giving out that it was a branch of the holy tree under which the
founder of their faith had attained his Buddhaship.

The greater part of the labour required on the coffee estates of Ceylon is
furnished from Southern India. It is calculated that some 70,000 Tamil
coolies come over yearly to the Kandian districts, and that about 54,000
return annually to India. The Tamil Cooly Mission was started for their
special benefit in 1855, and furnishes the Native Church of Tinnevelly a
suitable field for the display of a missionary spirit, for it is called upon
to supply a staff of some thirty catechists, and double that number of school-
masters, whose salarics are paid by the proprietors of the coffee plantations.
Under the superintendence of European Missionaries, these catechists give
systematic visitation and instruction to the labourers on the various coffee
estates. In this way, apart from those who have returned to India, there
have been gathered out from these Tamil coolies congregations now number-
ing some 1600 souls.

The Society for the Propagation of the Gospel, the Wesleyan Missionary
Society, and the Baptist Missionary Society are also labouring in Ceylon ;
and in Jaffna, the American Board of Foreign Missions (Boston).

CHRONOLOGICAL STATISTICS.

SINGHALESE Mission. Tamiz Mission.
1818. . . . Kandy. 1818. . . . Nellore.
1819. . . . Baddagama. 1842. . . . Chundicully.
1822. . . . Cotta. 1847... . . Copay.
1850. . . . Colombo. 1850. . . . Colombo.
1853 . . . . Singhalese Itinerancy. 1855. . . . Cooly Mission.

 

1818 | 1828 | 1838 | 1848 | 1858 | 1868 | 1878

 

European Missionaries . . 4 10 8 10 10 11 14
Native Clergy ..... an bie ea 3 2 7 10
Native Agents. . ee foie 45 81 | 131] 183] 193] 378
Native Christian Adherents* oi as a a +» | 6037
Communicants are) as |? aa 29 | 120] 322] 440] 724 | 1446
Schools. . 2... we es 36 55 76 | 107 | 107 | 255
Scholars ....... om 1216 | 1880 | 2535 | 3467 | 3728 | 9571

 

 

 

 

 

 

 

 

* Returns were not made of the Native Christian Adherents until the last few years.
 

 

 

 

 

   

 

 

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LONDON
MAURITIUS MISSION.

Tur little Island of Mauritius lies just within the southern tropic. It contains
an area of 708 English square miles, and is therefore a little larger than the
county of Herts. It is a most picturesque and romantic-looking island ; the
land, broken by hill and dale, ascends from the coast to the interior, where
are extensive table-lands of different elevations, forming the districts of
Moka and Plaines Wilhelms. There are three principal chains of mountains
rising in height from 1800 to 2800 feet above the sea level, and these are
mostly covered with timber, bare rock appearing only at the summit. The
peak known as Pieter Both, rising above Créve Coeur, is very striking from
its marked fantastic shape. The total population, according to a census taken
31st Dec. 1875, is 844,602. The’capital of the island, Port Louis, contains
a population of some 66,000 souls. Although Mauritius has suffered from
severe epidemics, this was due in great measure to waut of proper sanitary
arrangements ; and the climate, on the whole, is healthy. The soil in many
parts is rich.

The island was uninhabited when discovered by the Portuguese in 1505, and
it was not till 1598, when it passed into the hands of the Dutch, that the
name Mauritius was given to it in honour of Prince Maurice. It became the
oceasional resort of pirates and adventurers, till regularly colonized by the
Dutch in 1644. In 1712 they abandoned its occupation, and in 1721 the
French took possession of it, and peopled it from their colony in the neigh-
bouring Isle of Bourbon. Its geographical position between India and the
Cape made it of much importance to their East-Indian trade; and the intro-
duction soon after of the sugar-cane, cultivated by a large slave population,
greatly augmented its value. In 1810, the island was captured by. Great
Britain, and it bas ever since formed part of our Colonial Empire.

Mauritius has a number of small dependencies having a superficies of 350
square miles, and a population of about 14,000. Of these, about 11,000 are
in the Seychelles Islands, of which the principal, Mahé, is about 915 miles
distant from Port Louis, and about 1000 miles from the coast of East Africa.

In 1884, slavery was abolished in Mauritius, and about 90,000 slaves were
emancipated. A demand which has since sprung up for more labour has been
met by the promotion of the free emigration of Coolies, or hired labourers (cooly
isa Tamil word, meaning “wages,”) from various parts of India. They
usually return to their native land with their savings, after periods of service
from five to ten years, but a considerable number have preferred to remain
in the colony, making it their future home. These Coolies, numbering
236,535, according to the census of 1875, have been chiefly drawn from the
hill-tribes of Bengal and Orissa, the rest from the Tamil and Telugu people
of the South Coast, with a considerable sprinkling, increasing of late years, of
Natives coming from Behar, the North-West Provinces, and the Punjab. As
the stream of immigration from Hindustan still flows freely at an average
rate of some five thousand a year, the island in this aspect may be regarded
as a missionary outpost of India.

In 1854, the Rev. Vincent W.Ryan was appointed first Bishop of Mauritius,
and in the same year one of the Society’s Missionaries, the late Rev. David
Fenn, visited the island from India for the restoration of his health ; and having
found how readily these immigrants listened to the preaching of the Gospel,
strongly urged the commencement of an effort similar to that which was just
being initiated among a similar class in the Kandian District of Ceylon. For
this work, missionaries have been found, whose state of health had termi-
nated their labours in India, but to whom a providential opening has been
thus afforded of prolonging their services in a more favourable climate among
people with whose language, religion, and habits they are already familiar.

The Mission has been much indebted to the cordial and energetic encourage-
ment of the first Bishop, as well as of his successors, Bishops Hatchard,
Huxtable, and Royston. Dr. P. S. Royston, the present Bishop, was formerly
Secretary to the Madras Corresponding Committee of the C.M.S

The Missionaries in Mauritius have greatly aided the authorities from time
110 MAURITIUS MISSION.

to time in the work of imparting elementary education to the Indians; and
when, some years ago, the Governor of the island (the late Sir W. Stevenson)
founded an orphan asylum at Powder Mills, he invited the Rev. P. Ansorgé
to undertake its management, and during the two years he remained in
charge, he established a system which, as regards its main features, is still in
force. A large proportion of its former pupils are now to be found in
various parts of the island, respectable and respected by all who know them,
earning a comfortable livelihood either as teachers or skilful mechanics. In
the same way much good is being done by the Mission boarding-schools.

The Native Christians connected with the Church Missionary Society in
Mauritius now number 1290 souls; but, in addition to these, some have died
in the faith, and a good many have returned to India to carry, it may be hoped,
into many remote villages the good seed of the kingdom. Three Native
clergymen are employed, one Bengali and two Tamil. — ;

Apart from the Indian element of the population, which predominates, the
tide of immigration has set into Mauritius from other countries, but in smaller
streams, and there is a motley population of Africans, Malagasies, Singhalese,
Arabs, Malays, and Chinese, which last numbered 2287 at the recent census.
Of the Africans and Malagasies, most have been settled so long in the island
that they now speak Creole or a corrupt form of French.

In the Seychelles Islands the Africans predominate, some 2500 liberated
slaves having been landed at different times at Mahé by the ships of the squad-
ron engaged in suppressing the East African slave trade. Commiserating
their spiritual destitution, Bishop Royston and others made strong appeals in
their behalf, in response to which the Church Missionary Society established
a Mission at Mahé in 1874. An Industrial Institution has been estab-
lished upon land situated on a mountain some 2000 feet high, and here some
sixty young negroes, the children of liberated slaves, are receiving Christian
instruction and industrial training.

Both in the Seychelles and in Mauritius a large proportion of the planters
are Roman Catholics, and although they have usually treated the Protestant
Missionaries with consideration, it is only natural that their sympathy and
support should be chiefly given to the Romanist priests and teachers, who, of
late years, have occupied the islands in great force. In this aspect the work
carried on among the coolies presents greater difficulties in Mauritius than in
Ceylon.

From 1863 to 1873 the Society had also, connected with the Mauritius
Mission, a Mission in Madagascar. When, on the death of Queen Ranavalona
in 1861, the wonderful spread of the Gospel among the Malagasies during the
long night of persecution was presented to the astonished gaze of Christen-
dom, the London Missionary Society invited the C.M.S. to share in the work
of evangelization by occupying the northern and eastern coasts. Some 300
converts were the result of the ten years’ work. In 1874, our three Mis-
sionaries were all away in consequence of ill-health ; and the altered cir-
cumstances of missionary work in the Island rendering it diffieult for the
C.M.S. to continue the Mission without seeming to transgress its rule of non-
interference with the fields of other Societies, the Committee determined to
retire altogether.

CHRONOLOGICAL STATISTICS.

 

 

 

 

| 1856. T8623 1866. | 1873. | 1878.
European Missionaries . . 1 2 3 3 6
Native Clergy . a = ee 1 1 3
Native Agents . . . . . aig 6 9 16 22
Native Christians , . . . oe 236 | 487 |} 807 | 1201
Communicants . . as 32 72 170 | 245
Schools. . a sa 3 6 5 10
Scholars . 2... .. eit 270 410 150 452
MAP or CH

CHURCH MISSIONARY ATLAS

 

 

 

 

 

 

 
A anp JAPAN

 
 

 

° 125°

OL ga Bay

SSS

Stations of the Church Misstonary Soctety are shewn thus é
Treaty Ports. e
C.-M Stations which are also Treaty Poi +

Scale of English Miles

——— i
50 oO 50° 100-150 200-250

 

 

 

 

130° oy UBos

20°

 

Stanford's Geograplucal Estab? 55 Charing Goss
MISSION.
CuIna proper, the compact area of “ the eighteen provinces,” as the Chinese
often call it, represented in our map, contains some 1,300,000 square miles,
or eleven times the extent of Great Britain. We cannot speak so definitely
of its population, since estimates by not incompetent persons range from
150,000,000 to more than 400,000,000. Perhaps 320,000,000 may be given as
an approximation to the truth. This is the number given in an outline map
of China issued by the London Relief Committee in connexion with the
late terrible famine in the northern provinces of China, and passed under
the eyes of some of those best able to judge, including Sir Thomas Wade,
K.C.B., British Ambassador at Peking. Intelligent Chinese say that no
complete census has been taken since the end of the last century. Even at
the lowest estimate, the Chinese nation is without a rival for multitude, when
it is recollected that they are nearly all of one race, with but one written
language and literature.

Beyond the limits of the eighteen provinces the sway of the Chinese
Emperor extends, with greater or less vigour, to regions of nearly double
their extent, but adding a comparatively small number to the roll of his
subjects. These are Manchow and Mongol Tartary, with some minor sub-
divisions of Central Asia ; Thibet ; and, in a looser feudal relation, Korea on
the north, and the kingdoms of the Cochin Chinese peninsula on the south.

Chinese history, so far as it rests on documents, is not now thought to
ascend much above the eighth century B.c: Even so, the nation is hardly less
remarkable for its antiquity than for its population, governed as it has been
thus for twenty-five centuries for the most part by native dynasties, the first
principles of civilization recognized and not seldom highly developed, its area
meantime greatly increased, and never permanently dismembered.

In the eighth century B.c., the throne was occupied by the family of Chow,
seated there, according to popular history, already four centuries earlier than
that, and destined to retain the sovereignty till about 250 n.c. Two famous
dynasties, those of Hia and Shang, had held it in the earlier ages, subse-
quent to the reigns of the reputed founders of the Empire, and fathers of
agriculture, letters, and the arts. Of these two dynasties, the earlier, Hia,
took its rise from Yu, the beneficent engineer and civilizer who relieved
northern China from the waters of a great deluge, and reduced to order the
various races which gradually helped to form the Chinese nation. ‘“ The
Tribute of Yu,” a kind of Domesday Book of the then realm, is included in
the Historical Canon, said to have been edited by Confucius.

Under the Chow, 8.c. 551, was born Confucius, and in B.c. 372, Mencius,
the two practical philosophers to whom China probably owes, under God,
in no small degree, the permanence of her social and political frame. On
the other hand, her special reluctance to adapt herself to an altered world,
in which “ Barbarians” from beyond seas venture to deal with her on equal
terms, is perhaps due to the excessive love of antiquity and precedent which
those great teachers encouraged.

The Chow family gave place to the Tsin about 250 B.c. The head of the
Tsin family is famous as the builder of the Great Wall, and as the would-be
exterminator of the learned class and the Confucian political system. The
Confucian Books and the Wall of China remain as memorials of his im-
potence and his power. Of the succeeding dynasties, the Han (8.c. 206—
A.D. 220), the T’ang (A.D. 608—905), and the Sung (A.D. 960—1278), are
famous in China as periods of political extension, or of literary and philo-
sophical activity. An Emperor of the Han introduced Buddhism from India,
not long after the Advent of our blessed Lord. So that the dynasty which
first promulgated Confucianism as the Creed of the State, fostered also the
foreign and heterodox system which is its aversion. The poets, scholars,
and philosophers of the two other dynasties are still models of taste and scien-
tific orthodoxy ; and the expositors of the Confucian text under the Sung
have ever since exercised a powerful influence in favour of a materialistic
theory of the universe.

 
112 CHINA MISSION.

The first foreign dynasty that ruled over all China was that of the Mongols,
founded by Kublai, a.p. 1280. It gave place, after barely sixty years, to the
Chinese house of Ming, who ruled for three hundred years. They fell at
last through their own incapacity, and were replaced by the Manchow family
of Tsing (4.pD. 1644), who are still on the throne. During all these changes
of dynasties, there has been little change in the condition or habits of the
people, and the system of rule has remained much the same, including in its
policy jealous exclusion of foreigners.

Three widespread creeds co-exist in China, viz., Confucianism, Taouism, and
Buddhism. The numbers of their several adherents cannot be accurately
estimated, as they are frequently all of them professed by the same individual.
When Confucius, who founded the system which bears his name, was asked by
a disciple about death, his reply was, ‘ While you do not know life, what can
you know about death?” He maintained the same reticence regarding
the relations of man to God, all reference to whom as a personal Being he
usually omitted, preferring to speak of the Majesty of Heaven. His system,
then, is a morality rather than a religion, not attempting to solve any of the
problems of the invisible world, but limiting its teaching to the duties of a
virtuous citizen, neighbour, and relative. It is summed up in “ the three
relations and five constant duties”—the relation of prince and subject, father
and son, and husband and wife, with the obligations flowing from them, and
moral qualities inherent in all, of benevolence, uprightness, decorum, know-
ledge, and faithfulness. The worship of the ancestral tablet, which bears the
name of deceased progenitors, and thus keeps alive their memory—a custom
which Confucius found already in existence and embodied in his ritual—is the
only strictly religious observance to which the people of China are obliged
by Confucianism.

Taouism, the second creed of this people, was founded by Laou-tsze, who
was a contemporary of Confucius, and is occupied with speculations about the
unseen powers and the human soul. It is a system of materialism. The
human soul is regarded as the essence or elementary substance of the body, a
vapour which escapes at death. ‘The stars are divine: the five great planets
being, in like mauner, the essences of the five elements of our globe—Mer-
cury, of water; Venus, of metal; Mars, of fire; Jupiter, of wood; and Saturn,
of earth. There are also sea-gods, river-gods, gods of thunder and lightning,
generally symbolized by a dragon. The state-gods of China, chief of whom is
Kwan-te, the God of War, are also among the deities of his creed. Taouism
deals with astrology and alchemy as part of its religious system; and its
priests are now practically degraded into quacks and conjurors, living by the
sale of charms to the ignorant.

It remains only to refer to Buddhism or the religion of Fo (as Buddha is
called in China), the third and most extended creed of the Chinese. |

The following account of Buddha or the Buddha—the Enlightened One—
has been gathered by M. de St. Hilaire from a variety of writings which
modern research has made available :—The founder of Buddhism was born
about 622 B,c., in a city called Kapila Vastu, situated at the foot of the
Nepal mountains. His father, the king of the country belonging to the
Kshatrya or military caste, was of the family of the Sakyas and the clan of
the Gautamas, and this explains why his son was called Sakya-mouni, Sakya
the Monk, and also Gautama, although his original name seems to have been
Siddbarta. The problems of life and death were, from an early age, subjects
on which he loved to meditate, and the sight, on various occasions, of a decrepit
old man, of one dying of fever and overcome by the fear of death, and of a
corpse carried to burial, set him on thinking how to escape from the miseries
and the fear of old age, disease, and death. Stirred by the example of a reli-
gious mendicant whom he met, he commenced a course of asceticism, subjecting
himself to the most rigorous penances ; but, after six years, he came to the con-
clusion that asceticism was a mistake, and that austerities were useless. But
he still continued his meditations, and at last imagined that he had acquired the

 
MISSION. 113

true knowledge which discloses the cause and thereby destroys the fear of all
the changes inherent in life. He then travelled over India, making converts
wherever he went—some of them, like his father, men of rank and position.
The Brahmins naturally opposed his teaching, which denounced their system
of caste, their hereditary hierarchy, and the religious and sacred despotism
which they had established. When he died, at a great age, he left 2 number
of followers who were animated with his own spivit of proselytism, and so
rapidly did the faith spread that in the reign of Asoka (319 8.c.), it was declared
to be the State religion of North India. This king was very zealous for the
propagation of Buddhism, and the result of a synod, convened in the seven-
teenth year of his reign, was the despatch uf missionaries to the Mahratta
country, Kashmir, the Himalayan regions bordering thereupon, and ultimately
to Burmah, Ceylon, and China. Living memorials of their triumphs in these
foreign fields are to be found in the millions who have adopted their tenets ;
while the rock-cut temples and other buildings are no less permanent monu-
ments of their success in India. It has been often stated that Buddhism
maintained its supremacy in Hindostan for a thousand years ; and although
this cannot be ascertained with any certainty, the published accounts of two
Chinese Buddhist pilgrims who visited India have thrown some light upon
the subject. When the first of these, Fahian, was in India (8399—414) he
found that Buddhism prevailed largely, and had supplanted Brahminism in
Benares, Muttra, and other places now regarded as most sacred by the Hindus.
A couple of centuries later (629—645) came the second Chinese pilgrim,
Hioun Tsang, and although Buddhism still flourished, it was rapidly decay-
ing, and in another century it had practically ceased to exist in India proper.

These losses, however, in Hindostan were more than made up by gains in
other lands. In a.p. 65 the Emperor Ming-te was led by a dream to intro-
duce Buddhism into China; and although, in subsequent reigns, it was alter-
nately favoured and persecuted, it was thenceforward permanently rooted
in the extensive dependencies of this vast and populous empire.

The Buddhists of different countries differ in many particulars from
each other; thus, southern Buddhism, as it is called, which is found fully
developed in Ceylon, denies altogether the being of God; while northern
Buddhism, professed with modifications from its seat in Nepal throughout
Central Asia, and in China and Japan, though worshipping no God, eo nomine,
shows, in certain observances and tenets, its impatience alike of the atheism
and the nirvana of the more philosophical section. Buddba regarded the
universe as a mere fleeting illusion, without reality. Life is for man but
sorrow, misery, and trouble, for which death will bring no relief, because,
holding, as the Buddhist does, the doctrine of the transmigration of souls, he
does not know whether his next stage of existence may not be one of greater
suffering. The only effectual deliverance is, according to Buddha, by attain-
ing to Nirvana—that is, in fact, utter annihilation. As it is misery to exist,
not to exist must be felicity.

Much of Buddhist teaching consists of rules as to the attainment of
Nirvana. Among eight requisites which are prescribed, one is right obe-
dience to the precepts of the Buddhist law. On the whole, their moral code,
regarded abstractedly, is one of the purest in the world, for not only does
it forbid the practice of grosser sins and the more common vices, but it
enjoins the exercise of such virtues as forgiveness of injuries, contentment,
humility, and patience. It may also be urged in favour of Buddhism that
its triumphs have been won, not by the sword, but by the zeal and self-
denying labours of its missionaries; but, at the same time, one cause of its
rapid progress, doubtless, has been that it has adopted without scruple parts of
those religions with which it has come in contact. Thus, in India, it became
in some points assimilated with Brahminism. In China it allows the worship
of ancestors and of good and evil spirits. In Tibet the poorer classes, with the
sanction of the Lamas, make offerings to the genii of the rivers, woods, hills,
&c. The modern Buddhist ceremonial bears so many striking resemblances
114 CHINA MISSION.

to that of medieval Christianity that it is impossible not to suspect a certain
amount of interdependence in this respect between the two systems. Budd-
hism has in fact adopted certain Romish myths ; and, on the other hand, the
legend of St. Josaphat, a Romish Saint, is identical with the Buddhist story
of Siddharta. Buddhist temples contain images or statues, and sometimes
relics of the founder of their faith and of some of his followers, who, like him,
having attained to Nirvana, are ranked among the Buddhas, and to whom
offerings are presented. In China the principal statues are usually three in
number and of colossal size, and to each a different sphere of influence is
allotted. St. Paul, in a few words, described the Buddhists when he spoke
of those “who changed the truth of God into a lie, and worshipped and served
the creature more than the Creator, who is blessed for ever.”

There is also a considerable population of Mohammedans within the
Eighteen Provinces, besides whole tribes of Chinese Tartars who profess Islam.

The Missionaries of the Nestorian Church at an early date brought the Gospel
to China ; and a monument found at Si-ngan-fu, in the province of Shensi,
records that towards the close of the seventh century “ the illustrious religion
had spread itself in every direction, and temples were in a hundred cities.”
After this the Nestorians fell into disfavour with the Court; but when Marco
Polo visited China, he found two new churches had been built at Chin-kiang-fu
in 1278, while he saw an older church at Kinsai, now known as Hang-chow ;
but their work, which was then languishing, was finally extinguished under
the persecution directed against them by the Ming dynasty.

The Roman Catholic Missions’ were commenced in the reign of Kublai
Khan, towards the close of the thirteenth century, and at one time their
representatives exercised a marked influence in the Imperial Court. Their
numbers are estimated at about 400,000, widely spread over the different
provinces of the empire, in which a large staff of European Missionaries are
labouring for the spread of their tenets.

Protestant Missions in China may be said to date from the 4th of Septem-
ber, 1807, on which day Dr. Robert Morrison arrived at the island of
Macao. In 1836, the Church Missionary Society sent a pioneer Missionary
to the confines of the empire ; but China was not then open. In 1842, a war
with England, originating in disputes with reference to the opium-trade, was
brought to a close, the Chinese paying the cost of the war, 27,000,000/.
sterling, ratifying the cession of Hong Kong to the British, and opening five
ports—Shanghae, Ningpo, Fuh-chow, Amoy, and Canton—to foreigners. At
this juncture an anonymous donor, who wished to be known only under the
signature of ’EAaxuotorépos, “ Less than the least,” gave 60002. Consols to
the Society for the commencement of a Chinese Mission.

An important impulse was given to missionary operations in China by the
Treaty of Tientsin in 1858, and the Convention of Peking in 1860. Mission-
aries could now reside in Peking, and travel throughout China ; and at the same
time nine other places of importance (in addition to the first five treaty ports)
—viz., New-chwang, T'ien-tsin, and Chefoo, in the north ; Hankow, Kiu-
kiang, and Chin-kiang, on the Yang-tse-kiang ; Taiwan and Takao in Formosa 3
aud Swatow in the south,—were thrown open for the residence of foreigners.
By a convention made in 1876, the Chinese Government consented to open,
on the 1st February, 1877, four new treaty ports, viz., Pak-hoi, on the coast
of Kwang-tung ; Wan-chow, on the sea-coast between Fuh-chow and Nine-
po; the river port of Wuhu, fifty-five miles above Nanking, on the lower
Yang-tse ; and Ichang, on the upper part of the same noble river, some nine
hundred miles inland, in the very heart and centre of China. Including
Pcking and Hong Kong, there are now not less than twenty great centres
to which Europeans have access by treaty, and from these the Gospel can
be carried with facility to the maritime provinces of China, and to those
inland provinces which can be reached from the Yang-tse-kiang.

The Church Missionary Society is row in occupation of seven important
centres, viz., Hong Kong, in the south ; Fuh-Chow, in the Province of Fuh-
MISSION. 115

Kien ; Ningpo, Shaou-hing, and Hang-chow, in the Province of Che-Kiang ;
Shanghai ; and Peking, in the far north. The Missions in Fuh-Kien and
Che-Kiang, in which there has been much blessing, are reviewed in separate
articles. At Hong Kong, Shanghai, and Peking, the progress has been
slower ; but at the former place there is a congregation of 120 souls, with
an experienced Native pastor, and in North China it may be with good
reason hoped that the recent terrible famine will, as in South India, have
softened the hearts of the people towards the religion of those who have
been their best friends in the hour of need.

Missionary work in China is much hindered by the bitter dislike of
foreigners entertained by the Mandarins and literati generally. As of old,
however, while the learned and those in authority reject the Gospel message
with scorn, the common people often hear it gladly. But to reach those
teeming millions a numerous and devoted Native agency is needed. In Fuh-
Kien especially, considerable progress has been made in providing this agency,
a very large number-of teachers and evangelists being employed. Eleven
Chinamen altogether have been ordained in connexion with the C.M.S.
Missions, of whom eight are still labouring.

The C.M.S. has relatively a smaller share of the missionary work in
China than in most of its other fields of labour. The London Missionary
Society, the English Presbyterian Church, and the various American
Societies, have also well occupied the field ; and the China Inland Mission
employs an extensive agency. The S.P.G., the Baptists, and two or three
Methodist denominations, are also at work ; and likewise the Basle and
Rhenish Societies. Altogether there are about 240 missionaries labouring
in China, besides some 60 ladies (not reckoning Missonaries’ wives). The
total number of Chinese Protestant Christians is probably 40,000.

Laneuace.—Though the Chinese have many spoken dialects, they have
but one written language. Their word-signs are a development of hiero-
glyphics, or picture-writing. They are symbolic rather than phonetic,
representing things and ideas, not sounds; just as the inhabitants of Europe,
though speaking different tongues, and unable to understand each other’s
speech, can all read and comprehend the numerals, 1, 2, 38, 4, &c.; all
attaching the same meaning to the figures, though each calling them by
different names. The Bible and Prayer-Book have been translated into
the Mandarin, or Court Dialect, and published in the Chinese character ;
and considerable progress has been made in the translation of the Scriptures,
portions of the Prayer-Book, and other religious and educational literature,
into the local dialects of several of the maritime provinces, each a country
in itself. The labours of the Church Missionary Society’s agents at Ningpo
deserve herein special notice.

CHRONOLOGICAL STATISTICS.

1836. Exploratory visit of Mr. E. B. Squire. 1850. Fuh-chow (Lo-nguong, Ning-taik,
1845. Shanghae. Ku-cheng, and other out-stations).
1867. Relinquished. 1859. Hang-chow (relinquished the same
1870. Re-occupied. year, and re-occupied in 1865).
1848. Ningpo (‘Tsong-gyiao, Z-ky‘i, San- 1862. Hong Kong.
poh, and Eastern Lake districts, with 1863. Peking.
other out-stations). 1870. Shaou-hing.

 

| 1845 | 1850 | 1855 | 1860 | 1865 | 1870 | 1875 | 1878

 

European Missionaries . 2 7 10 8 11 17 15 18
Native Clergy. . . . ats i 6 bis 2 2 2 8
Native Agents ...]| .. oe 2 9 14 55 54) 155
Native Christians . . ay ee 60 111 | 384 | 853 1991 | 3216
Communicants . . a ies 8 69 | 143 | 437 781 | 1218
Schools... ... ay 2 4 6 6 19 16 37

Scholars. . . ... -» | 85 | 185 | 188 93 | 316 371 | 778

 

 

 

 
CHE-KIANG MISSION.

 

Tue Province of Che-kiang is situated in the centre of the eastern coast of
China. It is bounded on the north by the province of Kiangsu, on the west
by Ngan-hwei and Kiang-si, on the south by Fuh-kien, and on the east by
the sea. It is the smallest of the eighteen provinces, and yet one of the most
populous, the area being 39,150 square miles (= England with the six northern
counties cut off), and the estimated population twenty-six millions.

This province contains water-ways of great extent and importance. The
country round Ningpo and Shaou-hing is accessible almost everywhere to an
itinerating missionary traversing in a boat the countless canals. The
southern and south-western districts are hilly, and travelling must be
performed chiefly on foot or in sedan-chairs. The great river Tsien-tang,
fifteen miles wide at its mouth, and fully two as it sweeps past the walls of
Hang-chow, is the same which, as the Crooked River (Che-kiang), gives a
name to the whole province. Its upper waters furnish means of communi-
cation with several other provinces.

The hills of Che-kiang, though not so lofty and extensive as those of
Fuh-kien,. yet rise to the height of 3000 feet above the sea, and are every
winter occasionally covered with snow.

The temperature ranges from 10° or 20° of frost in winter to tropical heat
in summer. During June, July, and August, the average temperature in the
coolest rooms is little below 90°, and it sometimes rises to 100°. Hang-chow
is healthier than the rice-plains near Ningpo, where ague, fever, and dysentery
are common, attacking natives and foreigners alike.

“The province of Che-kiang,” writes Milne in his interesting “Life in
China,” “has from olden times been the theatre upon which some of the
principal acts in Chinese history have been performed.” The Ningpo river,
eighty I above the city, bears the name now of Yaou, now of Shun, the two
semi-mythical patriarch-emperors of four thousand years ago. Shun, the
Cincinnatus of China, called from the fields to reign, is said to have ploughed
his father’s acres with an elephant not far from the city of Yu-yaou, forty
miles west of Ningpo; whilst two or three miles outside the walls of Shaou-
hing stands the tomb of the Emperor Yu, ‘the Chinese Noah,” as some call
him, who is said to have subdued the deluge which inundated China at
that time. Indeed, in this respect, Che-kiang may be considered China
of the Chinese.

Hang-chow, a city twelve miles in circuit, exclusive of great suburbs, is
the seat of the provincial government, and a place of considerable industry
and trade. In the 12th and 138th centuries it was for 150 years capital of
Southern China and the Imperial seat of the Sung family, who at the end of
that period were dethroned by the Mongol dynasty already established in
Peking. Some traces still remain of the imperial splendour described by
Marco Polo, who visited Hang-chow as an envoy of the Mongol sovereign
soon after its conquest.

Mr. Milne gives extracts from Chinese official documents descriptive of the
characteristics of the population. To mention those only of the districts in
which at present the Church Missionary Society is labouring: “The natives
of the Ningpo department are given to the cultivation of fields or letters.
The people of Shaou-hing are diligent, frugal, and fond of learning. Hang-
chow is famous for having all the greatest as well as the dearest curiosities
in the world. Merchants from all quarters flock thither. The manners of its
people are polished, and their education is of the first stamp. It has crowds
of literati.” This last remark is illustrated by the fact that at the examina-
tion for the second degree twice every three years, at which some ninety
degrees are competed for, from 10,000 to 18,000 graduates assemble at
Hang-chow.

The chief products of Che-kiang are rice, green tea, and silk—the first
in the great plains round Shaou-hing and Ningpo, the second in the moun-
tains, and the third everywhere, but especially in the Huchau department.
Cotton is grown largely on the margin of Hang-chow bay ; tobacco in several
CHURCH MISSIONARY ATLAS C H Kh ai K L AN G

 

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CHE-KIANG MISSION. 117

districts; and now, alas! as widely as either, the opium-bearing poppy.
Timber, particularly pine, fir, larch, and cypress, chestnut and chestnut-leaved
oak, with some cabinet woods, is cut in the mountains that feed the Tsien-
tang. The bamboo of many kinds is produced everywhere, and, like the timber,
floated down the rivers on huge rafts. The utility of the bamboo is nowhere
better recognized than in Che-kiang. Masts, scaffold-poles, water-ducts,
chairs, every description of frame and basket-work, a material for paper-
making and cordage, and, the young shoots, an esculent; these are some of
the characters under which the people of Che-kiang make use of bamboo.

The food of the people is rice, varied and accompanied with vegetables, such
as sweet potatoes, yams, taro, the turnip and carrot, peas and beans, onions
and garlic, many varieties of greens, the cucumber and many of its congeners,
with egg-plant and capsicums, and the shoots of two or three kinds of
bamboo and a species of rush. Fish of every sort are added, including many
that we reject, from ponds, rivers, and sea. ‘The culture and capture of fish
have long been established industries in China; the latter chiefly by means
of nets, the spear, and the cormorant. Flesh also is eaten, of the swine, both
fresh and cured, of the goat, the sheep chiefly reared in the northern section
of the province, and sometimes, contrary to Chinese morality, of the cow or
the buffalo. Dogs are sometimes eaten by beggars or the people of the
southern provinces, but not by the natives. Fruit is plentiful, but badly
ripened. It includes peaches, plums, small cherries, the loquat, arbutus,
persimmon, chestnut and walnut, oranges of several varieties, lemons, and the
gigantic pumelo.

The province is governed by a Lieutenant-Governor, under the Viceroy of
Fuh-kien and Che-kiang, whose seat of government is at Fuh-chow. He is
assisted in the affairs of the province by a Treasurer, Salt Collector, Judge,
an Educational Minister, and an Imperial Chamberlain or Purveyor of Silks
for the Court. Under these come the eleven Prefects of Departments
(answering to English Counties), below whom again are some eighty Magis-
trates of Districts into which the Departments are subdivided. Fu or foo
and Hien are the Chinese terms for “ department ” and ‘“ district.” Each of
the latter has a chief town, which in almost every case is a walled city.

Buddhism has always flourished in Che-kiang. The making of tinsel-
paper for idolatrous sacrifices is a staple industry in Hang-chow; and the
great monasteries of Pu-tu island, of Hang-chow, and of the mountains T‘ien-
tai and T‘ien-muh in the south-eastern and south-western corners of the
province are famous all over the empire.

The dialects of Che-kiang are branches, more or less distant, of the ‘‘ Man-
darin colloquial.” That of Hang-chow city differs from the Mandarin chiefly
in respect of pronunciation.

The head-quarters of the Society’s work in the Che-kiang province is Ningpo,
a Fu city containing with its suburbs, perhaps 400,000 inhabitants, and sur-
rounded by a densely-populated district. Ningpo was visited in 1845 by one
of the first two missionaries of the Society in China, the Rev. G. Smith, after-
wards Bishop of Victoria (Hong Kong); but it was not permanently occupied till
1848, by the Revs. R. H. Cobbold and W. A. Russell. At the house taken
by them, called the Kwun-gyiao-deo, or “Kwun Bridge-head” house, and
which is still in the possession of the Mission, the first two converts were
baptized, just three years afterwards.

From Ningpo, in due time, the Mission branched out into the surrounding
country. The populous towns of Tsong-gyiao and Z-ky‘i to the northward
were occupied, and stations were planted in the rich plain of San-poh, still
further north on the shores of Hang-chow Bay, and thirty miles from
Ningpo. From Tsong-gyiao the Gospel was carried by a Native Christian
into the Eastern Lake district, south-east of Ningpo; and at a later period
Da-song, a town on the coast thirty miles in the same direction, was occupied.
Tsong-tseng, in the Western Hills, is the most important of a similar group of
stations on that side of the city. These, however, are all out-stations of the
118 CHE-KIANG MISSION.

Ningpo Mission. A still more important advance was the establishment of
missions at Hang-chow, the capital of the province, in 1865, and at Shaou-
hing, a Fu city as large as Ningpo itself, in 1870.

Both these last-named centres had been attempted before, but the Taiping
rebellion had prevented a footing being gained. This great episode in
modern Chinese history arose from the ambition of a man named Hung, who
having, as far back as 1833, received some Christian tracts and portions of
the Scriptures, probably from Dr. Morrison’s convert, Liang Afab, was led
by them to renounce idolatry and form a “society of worshippers of the true
God.” In 1847 he applied to Dr. Roberts, of Hong Kong, for baptism, but
was refused. His followers, however, rapidly increased in number, and in
1850: they openly rose against the authorities; and then began the civil war
which for fourteen years devastated China, and is even said to have reduced
the enormous population of the empire by one half, and which was only finally
put an end to by the victories of Colonel Gordon, who took the command of
a contingent of the imperial army. The Taipings, as the followers of Hung
were called, overran Che-kiang in 1860-4, and captured successively Shaou-
hing, Ningpo, and Hang-chow. At Ningpo, which was for six months in
the hands of the rebels, the persons of the Missionaries and other foreigners
were respected, and their influence preserved the Native Christians from
harm; but the war proved a great hindrance to missionary work.

In 1872 the senior Missionary, Mr. Russell, was consecrated Missionary
Bishop for North China. One fruit of his episcopate has been the ordination
of four tried and well-instructed Native catechists. Three of them are now
pastors of the Ningpo, the Z-ky‘i and the Kwun-he-we congregations respec-
tively. Kwun-he-we is the principal station in the San-poh plain.

Less than two years ago, in 1877, a movement of great promise was com-
menced at a place called Great Valley, in the district of Chuki, sixty miles
south-west of Hang-chow. A schoolmaster from Great Valley, visiting
friends at Hang-chow, became acquainted with the Gospel. On his return,
he communicated it to his relatives and neighbours, with the result that, in a
little more than a year, in spite of keen persecution, some twenty-eight adults
had been baptized and were presented to Bishop Russell for confirmation.
The Hang-chow Mission has now out-stations at two places on the Tsien-
tang river, respectively ten and thirty miles above the city; at Great Valley,
reached by an affluent which washes the walls of Chuki; and amongst the
north-western hills, in the district of Wu-k‘ang.

Besides the Church Missionary Society, whose chief stations are at
Ningpo, Shaou-hing and Hang-chow, the American Presbyterians (North
and South) and Baptists have strong missionary establishments in the same
cities, usually, however, working in different sections of country from
ourselves. The China Inland Mission has a large number of stations,
chiefly superintended from the same head-quarters, but also from the im-
portant cities of T‘ai-chow and Wen-chow. The Reformed Wesleyans
work in and near Ningpo.

CHRONOLOGICAL STATISTICS.

 

 

1848 . 3 . Ningpo.
1864 . é - Hang-chow.
1870 . . . Shaou-hing.
1848.) 1855. | 1860. | 1865. | 1870. | 1875. | 1878.
European Missionaries . . . 2 3 4 5 9 10 11
Native Clergy. 2. . .. ee ee es oe os os 4
Native Agents . . .. . « es 8 10 19 24 21
Native Christians . . . . ais 60} 105} 300] 418] 455] 631
Communicants . . .. . ae 8 66 68 | 282 | 262] 279
Schools . ee er ee oe 1 6 2 5 11 25
Scholars Be eh hae a as 58 | 138 37 76 | 186 | 345

 

 

 

 

 

 

 

 

 
CHURCH MISSIONARY ATLAS.

FUH-KIEN

 

 

 

    

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FUH-KIEN MISSION.

 

Fux-Kien is one of the smallest of the eighteen provinces into which China
is divided. Its area, 53,400 square miles, is somewhat larger than that of
England without Wales, and its population, which is estimated at fifteen
millions, one-fifth greater. Its position may well claim for it the name of
South-Eastern China, since its extensive sea-board stretches from the
borders of Cheh-Kiang, one of the chief eastern provinces, to the great
southern provinee of Kwan-Tung, while its north-west frontier is a chain of
mountains, which completely cuts it off from the inland province of Kiang-si.
This mountainous district includes the famous Bohea hills, on the slopes
of which, as wellas of the numerous spurs thrown off from the main range
in a south-easterly direction across the province, is grown the bulk of the
black tea that supplies the English market ; while the Min river, which drains
the greater part of Fuh-Kien, is the great highway for the tea traffic.

In most parts of the province the country is under assiduous cultivation.
Paddy or rice fields occupy the soft, marshy land in the valleys ; acres of
sweet potato cover the first rising ground ; the tea-shrub, planted in terraces,
is dotted over the hill-sides, like the vine of southern Europe ; while the
tobacco-plant, the sugar-cane, and various cereals and vegetables, are marked
by the traveller as he pursues his continually ascending or descending course
up and down the broken mountain ridges.

The Chinese of Fuh-Kien are in character like their country, more rough
and vigorous than the people of the more level provinces in the north.
It is from Amoy and other south-eastern parts of China that the wonderful
tide of emigration has been pouring for several years past, which is giving
a large Chinese population to Australia and California, and has lately
threatened to become a grave difficulty in American politics. The people,
however, as elsewhere in China, exhibit a perplexing combination of civi-
lization and barbarism, of industry and squalor. In a journal of 1863, we
read, “The country presents a high state of civilization and prosperity”;
and, in the very same paragraph, ‘In every place we came to, the buildings
were in an extensive state of dilapidation, and a Chinese city looks to the
eyes of a Western barbarian like an immense mass of ruins, covered with an
unbounded population wallowing in filth and thoroughly enjoying it.”

The cities, whatever their condition, are numerous and large. Some are
of the first class, “ Fu” cities as they are called, such as Fuh-Chow-Fu (the
full name of the capital), Kiong-Ning-Fu, Iong-Ping-Fu, Hok-Ning-Fu ;
many others of the second class, or “ Hien ” cities, as Lo-Nguong, Lieng-
Kong, Ning-Taik, &. ; besides countless smaller towns and villages. The
capital of the province, Fuh-Chow, is said to contain 600,000 souls within
the walls, and two millions if the suburbs and suburban villages in the Min
valley are included. Fuh-Chow itself, and Amoy, the other chief seaport,
were two of the five ports opened to foreigners by the Treaty of 1842.

The Fuh-Kien Mission was commenced in 1850 by the Revs. W. Welton
and R. D. Jackson. The latter was soon removed elsewhere, but Mr. Welton
laboured for six years amid many difficulties, but with unfailing patience.
He was the first to obtain a footing in the city itself. Although the American
missionaries had preceded him by four years, they had only been allowed to
reside, like the European merchants, in Nantai, a suburb on a large island in
the Min, which is communicated with by means of a rough but massive bridge,
built of enormous blocks of granite, and no less than a third of a mile in
length, called the Wan-Show-Keaou, or bridge of ten thousand ages. Mr,
Welton, assisted by the British Consul, obtained the right to live on an emi-
nence within the walls, called the Wu-Shih-Shan, or Black-Stone Hill ; and
here have been, ever since, the head-quarters of the Mission. Having been
a medical man of some experience, be opened a dispensary, which was at once
thronged by Chinese of all classes, and was most effective in conciliating their
prejudices. In 1855 the Revs. F. M‘Caw and M. Fearnley joined the
Mission ; but in the following year Mr. Welton’s health broke down, and he
returned home to die, leaving a touching testimony to his love for the great cause
120 FUH-KIEN MISSION.

in the shape of a legacy to the Society of 15007. In the succeeding two or
three years, Fuh-Chow was deprived of Mr. and Mrs. M‘Caw by death, and
of Mr. and Mrs. Fearnley by sickness ; and the eleventh year of the Mission
found the work in charge of another young missionary, unfamiliar with the
language, and without a single convert or inquirer.

The expediency of abandoning Fuh-Chow was now seriously contemplated
by the Committee ; but the Rev. G. Smith, the solitary labourer, made an
earnest appeal to be allowed to remain ; and that very year it pleased God
to reward his patience. In December, 1860, three inquirers appeared, and
two of them were baptized on March 81st,1861. Others now came forward,
and prospects began to brighten ; but in October, 1863, Mr. Smith too
was struck down by death, and once more the care of the Mission was
bequeathed to a solitary new-comer, the Rev. J. R Wolfe.

Now, however, there was an infant Native Church, comprising thirteen
baptized members and five catechumens ; and these increased to fifty in the
next two years. In the meanwhile, Mr. Wolfe began to take measures to
carry the Gospel to the outlying towns and villages of Fuh-Kien. At the
end of 1864, Lieng-Kong, a large city thirty miles north-east of Fuh-Chow,
was occupied by a Chinese catechist ; and twelve months later, Native
agents were stationed at Lo-Nguong, thirty miles beyond Lieng-Kong, and
at Ku-Cheng, some seventy miles from Fuh-Chow to the north-west. Twelve
months more passed away, and the close of 1866 saw the firstfruits gathered
in at all these three stations,

Twelve years have since elapsed; and what do we now see? We see
some 8000 Native Christians in more than 100 towns and villages. They
are ministered to by three Native clergymen (five have been ordained, but
one has died and one retired), 106 regular teachers and evangelists, and nearly
the same number of voluntary “exhorters,” as they are called. In April
and May, 1876, Bishop Burdon, of Victoria (Hong Kong), visited Fuh-
Chow; and in the course of a three weeks’ tour round the district, he con-
firmed 515 candidates, and 620 of the converts partook with him of the Holy
Communion ; while 176 persons were baptized by the way.

By what instrumentality has this result been achieved ? Not by a large
staff of European missionaries. Only three men were at work between
1863 and 1876; and only for about one year during that time were the
three all on the spot together. For nearly half the time there was but one.
The work has been done by the converts themselves. And it has not been
an unchequered history. Bitter persecution has again and again thinned the
ranks of the Church. Trusted men, even among the agents, have proved
unfaithful. Yet the Gospel has spread, from mouth to mouth, from village
to village; and in very many signal instances has the power of Divine
grace been manifested in the zeal and self-denial of the converts, their
steadfastness under persecution, their faith and hope upon the dying bed.

Mr. Wolfe is now assisted by two younger missionaries, one of whom has a
class of forty students in training for employment in the Mission.

Two American societies also labour in Fuh-Kien, to the south of theriver Min;
the C.M.S. having the northern division, Further south still, in and around
Amoy, the London Mission and the English Presbyterians are at work.

(For further information see The Story of the Fuh-Kien Mission. Seeleys).

CHRONOLOGICAL STATISTICS.

 

 

1850. | 1855. | 1860. | 1865. | 1870. | 1875. | 1878.
Kuropean Missionaries . . . 2 3 1 2 3 2 3
Native Clergy. . . 2... oe is Sis oe 1 1 3
Native Agents ..... oe oe a 2 34 26} 106
Native Christians . . . . a sg see 35 | 435 | 1860 | 2323
Communicants ..... . . a8 13 | 143 | 443] 850
Schools . . 2... 2 ee oe 2 a 1 aie ve 6
Scholars. . . ..... ws 40 v6 15 oe 80 | 124

 

 

 

 

 

 
 

 

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JAPAN MISSION,
Tue history of Japan naturally divides itself into three periods, the first of
which goes far back into the remote past. About 660 B.c., the dynasty is
said to have been founded which has ever since given to Japan its Mikados,
or Emperors. ‘The first Mikado, Jimmu by name, like his cotemporary,
Assurbanipal, the great king of Assyria, claimed a goddess as his muther,
and, according to one Japanese history, he came from heaven in a boat with
a few followers, who, finding Japan in possession of another race, the Ainos
(a remnant of whom still-remain), gradually beat them back until they made
the land their own. Although part of this account is on the very face of
it mythical, it is not so regarded by the large mass of the Japanese, who
worship as divine, not only the founder of the dynasty, but all his successors,
one hundred and twenty-one in number. Dating, then, from the earliest
times, the first period of Japanese history comes down to the middle of the
twelfth century of our era, for during all these years the Mikado had no
rival authority in the state such as existed afterwards, although once and
again some powerful noble or other, holding the office of Regeut, became the
virtual ruler of the empire. The Mikado also found it exceedingly difficult
at all times to control a large body of “ Daimiyos,” or nobles, who, in their
own extensive domains, exercised the powers of life aud death, and had at
their disposal a considerable band of armed retainers. Among these were a
military class, known as the ‘‘ Samurai,” or “‘ two-sworded men,” who despised
trade and agriculture, and thought that the great business of life was to fight.

The second period of Japanese history dates from about a.p. 1143, when
Yoritomo, one of the Daimiyos of the Imperial race, having been employed by
the Mikado to reduce the power of his fellow-nobles, ended by himself usurp-
ing all the executive authority of the State. He received the title of Shogiin,
which was transmitted with his usurped authority to his successors, and thus
was laid the foundation of that dual Government which lasted for more than
seven hundred years. While the Mikado held his court at Kiyoto, receiving
greater veneration than is paid to mortal man, but taking no part in the
government of the country, the Shogin, or, as Europeans called him, Tycoon*
(more properly Taikiin), took up his residence first at Kamakura and
afterwards at Yedo, and virtually ruled the country. The system thus
inaugurated by Yoritomo was matured. towards the close of the sixteenth
century by Taiko Sama, who from the humblest position raised himself to
the office of Tycoon, the duties of which he discharged with such energy
and ability that his name is still a household word among the people ;
and it continued in force until the abrogation of the office in 1868.

Some of the most remarkable events in this second period of Japanese
history are connected with the arrival in Japan, in 1549, of Francis Xavier,
the devoted Jesuit Missionary, and with the subsequent efforts made by the
Jesuit Missionaries to bring the Japanese under Papal domination. They
were received with marked acceptance both by the nobles and by the people,
their converts numbered several thousands, and in the course of less than
forty years Romanism had gained such an ascendancy that a Japanese
embassy, composed of three princes, was sent to Pope Gregory XIII, with
letters and valuable presents. But the Jesuit Missionaries, not content with
discharging the duties of religious teachers, proceeded to interfere in the
political affairs of the country, and the Tycoon gradually awakened to the
fact that if the new religion prevailed, the authority of the Pope of Rome
would overshadow his own. Taiko Sama, who then held office, and Gongen
Sama, who succeeded him, were not men to sit quietly by while their power
was being undermined. Accordingly, in June, 1587, the first edict for the
banishment of the Missionaries was published. As some of the nobles and
many of the people espoused their cause, a civil war followed, in which the

 

* This title is hardly known to the Japanese, and does not seem to date further back than
Commodore Perry’s Treaty in 1854, when this title, composed of two Chinese words signifying
“Great Lord,” was embodied in the Treaty.

I
122 JAPAN MISSION.

Tycoons triumphed, Then followed systematic persecution of all the Native
Christians, who were subjected to cruelties and tortures of the most horrible
kind. The final catastrophe was in 1637, at Shimabara, where thirty thousand
Japanese Christians found a common grave, over which was written the
inscription: ‘“ So long as the sun shall warm the earth, let no Christian be so
bold as to come to Japan.” The result of Romish scheming for temporal
domination was that the Japanese, who had previously shown no indisposition
to hold communication with foreigners, issued an edict by which all strangers
were rigorously excluded from Japan; and not only were the Japanese
forbidden to leave their country, but any who should happen to return from
a foreign land were to be put to death. The same penalty was to be inflicted
on all who sought to propagate or who professed Christianity, and the cere-
mony was instituted of trampling upon the cross once every year. For more
than two hundred years this policy of entire seclusion was successfully main-
tained, an exemption being made only in favour of the Dutch, who under
humiliating restrictions were permitted to remain in Deshima, a little island
in the port of Nagasaki.

The resumpticn by the Mikado of his sovereign authority, the suppression
of the offiee of Tycoon, and the admission of foreigners into certain specified
treaty ports, are the great events which mark the third period of Japanese
history, which may be said to date from 1854, when Commodore Perry, on
behalf of the United States, entered into a treaty with the Japanese ; for
although that treaty only secured the succour and good-treatment of any
shipwrecked or distressed sailors thrown on their inhospitable coasts, and the
right to locate a cousul at Shimoda, a small and unimportant place, it was the
first violation of the Japanese system of absolute seclusion, and established a
principle of which other European nations were not slow to take advantage.
Thus, on the 26th of August, 1858, Lord Elgin concluded a treaty on behalf
of Great Britain, by which six important places were thrown open to trade,
and stipulations were entered into for the residence of consular agents at the
open ports, and of a diplomatic agent at Yedo the capital.

This reversal of the traditional policy of the empire was most distasteful to
some of the moreinfluential of the Daimiyos. For many years past they had been
engaged in systematic efforts for diminishing the power of the Tycoon; and in
order to bring his office into discredit with foreigners, they tried in every way not
to give effect to the treaties. The Tycoon who signed them was murdered, and
his successor was brought into constant collision with foreigners, in consequence
of the deeds of violence and bloodshed which the ‘“‘ Samurai” perpetrated at
the instigation of the Daimiyos. The British Legation was twice attacked ;
the Secretary of the United States was slain in the streets, not far from his
own minister’s door; several Europeans were cut down in cold blood and
hacked to pieces; and during ten years foreigners in Japan lived in a state
of constant insecurity. Stern reparation was exacted from the offending
Daimiyos, their castles being bombarded by the English and combined fleets.
Gradually the Japanese began to discover that they must submit to the inevi-
table, and that after all the admission of strangers was not so prejudicial to
their interests as they expected it would be. At the same time they felt that
their very national existence depended upon the consolidation of authority.
Accordingly, in 1868, that marvellous revolution took place by which the
Tycoon abdicated his position, and took his place among the nobles of the land.
In the following year the eighteen great Daimiyos, and the 240 minor
Daimiyos, surrendered the privileges they had formerly enjoyed, in virtue of
which the most influential among them exercised sovereign powers in their
own principalities. The Mikado became the real ruler of Japan, aided by a
ministry, the members of which, according to the European model, have charge
of different departments of the State. They have inaugurated a liberal policy
as regards the material improvement of the country and the education of the
people ; and most astonishing progress has been made within the last ten
years in introducing the appliances of Western civilization. And, although
JAPAN MISSION. 123

in the matter of toleration towards Christianity their action has not been as
straightforward or enlightened as could be wished, the Missionaries in the
treaty ports carry on their work without let or hindrance. The Mikado has
taken up his residence at Yedo, the centre of life and intelligence of the em-
pire, giving to it the new name of Tokio or Tokei, “ Eastern capital ;” and
instead of the secluded life his predecessors were obliged to lead at Kiyoto, he
two or three years ago made an imperial progress through his dominions,
and thus had an opportunity of seeing their extent and resources.

The Empire of Japan contains a population of nearly 33,000,000, scattered
over a number of islands, of which the four principal are Kiusiu, Shikoku,
Nippén, and Yezo. Yezo, the most northerly of the larger islands, contains an
area of 34,605 square miles, and is therefore larger than Ireland ; it contains,
however, a small population, estimated roughly, in the absence of any census,
at 150,000 or 160,000 souls. Among these, some 25,000 or 30,000 are Ainos,
the aboriginal race, to whom reference has already been made as having been
subjugated by the Japanese. In language and feature, and in other respects,
they seem entirely distinct, not only from the Japanese, but also from the
Chinese, Mongols, Mantchus, and Tibetans. They are said to be of Aryan
origin, and nearly allied to some sections of the Sclavonic family. Their lan-
guage has some affinity with that of the Esquimaux.

The largest place in Yezo is Matsumai, the population of which has perhaps
been over-estimated by one writer at 60,000, but the treaty port open to
foreigners is Hakodati, which is a long straggling fishing village with a
population of about 6000, situated on the shore ofa magnificent bay, spacious
enough for the largest navy to ride in. T'rom this place, which is now a
C.M.S. station, special efforts are to be made to reach the Ainos.

Separated from Yezo by the Sangar Straits is the largest aud most #m-
portant of all the islands, usually known by the name of Nipp6éu,—but this
name is by the Japanese themselves applied to the whole empire, with or
without the adjective Dai, great (so “Great Britain”). In this island the
Church Missionary Society has occupied three Mission centres, viz. Yedo
(now Tokio), Osaka, and Niigata. Of these, Tokio contains a population
formerly estimated ata million or more, but which more recently has been
put down at 674,447. The site of the city contains an area of thirty-six
square miles, and one of its most prominent objects is the Shiro or “ The
Castle,” one of the three quarters into which the city is divided. Within its
limits there is neither temple nor dwelling of any ordinary citizen ; but it
was reserved for the palaces of the Tycoon (which are now appropriated by
the Mikado), and for the nobles and their retainers. The city is intersected
by the river Ogawa and a number of canals, over one of which is the cele-
brated Bridge of Japan, built of cedar-wood, and with highly ornamented
balustrades. This bridge, from which all distances in Japan are calculated,
stands in the main street, which is twelve miles long from end to end.

Next to Tokio, the political capital, and Kiyoto, the sacred capital, where
the Mikados resided from a.p. 794 to 1868, the place of greatest importance in
Japan is Osaka, a great emporium of trade. Situated only two or three miles
from the fine bay to which it gives its own name, it stands on the river
Ajikawa, which divides itself into several streams, and as there are also
numerous canals spanned by handsome bridges, the general effect produced is
pleasing, and has led to Osaka being called the Venice of the East. Accord-
ing to the census of 1872 the city contains 373,000 inhabitants ; but Kiyoto,
with a population of 374,496, is only thirty-three miles distant, and there are
besides densely-populated districts within easy reach, not only in the rich
plain in which Osaka stands, but also clustered round Lake Biwa.

‘The open port of Niigata, the only one on the west coast of this empire,
contains a population of 33,000 inhabitants, and is the capital of Echigo, one
of the richest provinces of Japan. It is situated at the mouth of one of the
largest rivers in the empire, culled the Shinanogawa, and has easy water
communication with a large tract of fertile country, producing rice in

12
124 JAPAN MISSION.

abundance, besides silk, hemp, tea, and tobacco, The surrounding country
is said also to be rich in minerals. The population of the Echigo province
alone, according to the last census, is 1,300,000, a field large enough for
all the Missionaries at present in Japan. Bate

Next in importance to Nippon must rank the island of Kiusiu, within the
limits of which the Jesuit Missionaries gathered most of their adherents,
among whom were the Princes of Bungo, and Omura. It contains also
the principality of Satsuma, at the capital of which, Kagéshima, known
formerly as Cangoxima, Francis Xavier landed in 1549, and Shimabara, with
its memorable dead. This is situated at no great distance from the treaty
port of Nagasaki, the first of the C.M.S. stations in Japan—having been
occupied by the Rev. G. Ensor in 1869.

It remains only to add that there are three principal forms of religion pre-
vailing in Japan. The oldest of these is Shintooism, and although idol worship
forms no part of its system, it teaches that the Mikado himself is divine, and
deifies other great men who have played a prominent part in the history of
the country. Adoration is paid to the sun because they believe that the
Mikado is descended from the goddess of the sun. Shintooism, indeed, like
the corrupt worship of other ancient Oriental nations, may probably be traced
back, in its ultimate analysis, to two roots or principles—the deification of
ancestors or national leaders, and veneration of the powers of nature. The
other two forms of faith are Buddhism and Confucianism, to which we have
already referred in our notice of China; the former is said to have been
introduced from China, through Corea, about the fifth century of our era,
and the latter somewhat earlier. There are not wanting indications that all
these systems have lost their hold upon the people, and that many are ready to
cast them aside as worn-out garments. The time has therefore come for the
Church of Christ to undertake in good earnest the evangelization of Japan.

The American societies were the first in the field, and their operations are
on much the largest scale : the Protestant Episcopal Church, the Board of
Missions, the Presbyterians, Methodists, and Baptists, being all vigorously
at work. The only two English Missions are those of the C.M.S. and 8.P.G.;
but there is also the Scottish U.P. Church. The number of missionaries
altogether is about 70, and of “church members” about 2000.

LancuacGeE AND CHRISTIAN Booxs.—Two languages and systems of lan-
guages exist in Japan side by side; one the symbolic written language adopted
from the Chinese, and the other invented by the Japanese themselves with
phonetic symbols, consisting of a syllabary or alphabet of forty-seven letters,
which, with the addition of certain accents, suffices to convey all the sounds
in the language. Mr. Aston, of the English Legation, has published a valu-
able little hand-book of the language. An American Missionary, Dr. Hep-
burn, has compiled a Japanese and English Dictionary ; and already, by the
labours of himself, the Rev. S R. Brown, and others, portions of the New
Testament in Japanese are available for the people.

CHRONOLOGICAL STATISTICS.

1869.—Nagasaki.

1874, —Ycedo (Tokio).
Osaka.
Hakodati.

1876.—Niigata.

 

1869. | 1874. | 1878.

 

 

 

European Missionaries . . 1 5 7
Native Teachers... . . ae we 4
Native Christians . . . . a a 88
Communicants ..... a ws 30
Schools. ....... os ate 3

 

Scholars. 4 « » « # a an a 14

 

 
CHURCH MISSIONARY ATLAS NEW ZEALAND ( NORTH ISLAND)

 

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NEW ZEALAND MISSION.

 

THE Islands of New Zealand, formed in 1840 into a British colony, are three
In number, The most southerly is Stewart’s Island, only 760 square miles in
extent, with but 128 inhabitants, chiefly whalers. Separated from this by a
narrow strait is South Island, with an area of 60,000 square miles, and
further north is North Island, with an area of about 44,000 square miles,
The aggregate area is more than double that of England, and contains a
rapidly increasing population of Europeans, numbered on the 31st December,
1875, at 375,856; and a Native Maori population, reckoned in 1859 at
56,000, and in the last census returns at 45,470, viz., 43,408 in North Island,
and the remainder in South Island. Some of the Missionaries are of opinion,
however, that the Maoris are not now a diminishing race.

These islands, which are very nearly the Antipodes of England, were
discovered in 1642 by the enterprising Dutch voyager, Tasman, but the fierce
gestures of the Natives deterred him from landing. He gave them their
present name, but their very existence was almost forgotten until Capt. Cook,
in the course of his first voyage round the world in 1769, re-discovered them.
During five successive visits, he maintained a friendly intercourse with the
Natives, a pleasant recollection of which is still cherished. Many of the
places on the coast bear the names which he gave to them ; for instance, he first
came in sight of land at Poverty Bay, and he gave it that name because there
he and his crew could get nothing they wanted. No grain, nor any edible
roots, but a species of fern, and the kumera, or sweet potato, were found
upon the island, and no quadrupeds but dogs and rats. The people were
tattooed ; their sole dress was a matof the Phormium tenax ; possessing many
noble qualities and virtues rarely found in savages, they were at the same
time ferocious in the extreme; they dwelt in fortified fastnesses on the
hill-sides or mountain-tops, called pahs ; their clans perpetuated feuds from
father to son, which threatened to depopulate the island ; and cannibalism
was the unvarying result of a victory.

The religion of the Maoris consisted in a vague notion of a supernatural
power, whom they call Atua, and whom they appear generally to have wor-
shipped without any intervening symbol, besides many inferior Atuas, includ-
ing the spirits of their ancestors. They had no hereditary priesthood, and no
public acts of religious worship ; but every child, when a few months old,
received a kind of baptism, which dedicated him to some fierce evil spirit.
The well-known tapu, or taboo, was the most remarkable of their customs,
by which almost anything could be made sacred and inviolable.

The Maoris believed in a future state, and looked upon the “ Reinga,”
or the place of the departed, as an abode of happiness where all earthly
enjoyments were to be allowed to their fullest extent. To enter into this
place it was supposed that all spirits had to make their way to “ Reinga,”
at the extreme north of the island, near which the scenery is wild and
gloomy, with dark black rocks, and where the awful solitude which prevails
is only broken by the screaming of the sea fowl and the roaring of the waves.

In the North Island, to which, as containing all but a small section of the
Native population, the Church Missionary Society has restricted its operations,
the scenery in most parts is pleasing, and even grand when the Lake district,
as it may be called, is reached. The most inland of the lakes is Taupo, the
great reservoir which supplies the main rivers of the island, and which may
be regarded as its geographical centre. Towering over Lake Taupo, there is
a fine range of mountains running from north-east to south-west, the highest
peaks of which are Ruapehu, from nine to ten thousand feet high, and a slightly
lower peak, Tongariro, the summit of which is still at times enveloped in
black smoke, showing that volcanic action is at work. This is still further
evidenced in the Lake district below, by the presence of hot springs, some of
which are continually throwing high into the air jets of wateror steam. In
this way marvellous deposits have been formed which have the appearance
of marble steps, or terraces.

In the opening years of the present century the Europeans with whom the
126 NEW ZEALAND MISSION,

Maor’s chiefly came in contact were escaped convicts and adventurers of all
kinds. One of these probably expressed the sentiments of all when he said
that “a musket-ball for every New Zealander was the best mode of civilizing
the country.” Under such circumstances the intercourse between the two
races was necessarily of a painful character, but it has been truly said that
“the savage New Zealanders on several occasions acted like civilized men,
and the Christians like savages.”

The advent of Missionaries introduced a brighter and more hopeful state of
affairs, and exercised a very important influence upon the future of the island,
for they acquired the confidence of the Natives, who, chiefly by their advice,
signed in 1840 the Treaty of Waitangi, under which the sovereignty of New
Zealand was ¢eded to Great Britain, while the chiefs were guaranteed in the
possession of their lands. The effect of this was in a great measure to put a

‘stop to the tribal wars which had previously depopulated the island ; but the
fierce, turbulent spirit of the Maoris could not be altogether restrained, and in
1845 an insurrection broke out under the leadership of John Heke. After
this had been suppressed, matters went on quietly for some years ; but at the
same time there was a good deal of ill-feeling festering in the minds of the
Natives, which found expression in the election of one of their chiefs to be
their king. This “ King movement” has been very differently regarded,
being strongly denounced by some as treasonably directed against the sove-
reignty of the British Crown, while others looked upon it as a mistaken but
excusable attempt “ to assert the distinct nationality of the Maori race,” and
“to establish by their own efforts some organization on which to base a system
of law and order.” Following upon the excitement caused by this movement
was the dispute arising out of the sale of a block of land at Waitara, which, it
was afterwards admitted, had been wrongfully sold by one individual, to the
injury of the tribe to whom it rightly belonged. An attempt made by the
authorities to take forcible possession of this land was resisted by the Natives,
on which was issued the proclamation of martial law, dated Jan. 27th, 1860.

Out of the wars which followed grew the “ Hau-hau” superstition, the founder
of which pretended that he had received through the Angel Gabriel revelations
which were to supersede the teaching of the Missionaries, and the fanatical
adherents of which proclaimed that they had a divine commission to exterminate
the English, such as was given to the Israelites of old against the Canaanites.
The name “ Hau-hau” seems to have been taken from the place where—an
ambuscade having been laid for a British detachment—Captain Lloyd, of the
57th Regiment, and others, were killed. To relate at any length how, after
this, the head of Captain Lloyd was preserved, in the mode adopted by the
New Zealanders in their old savage state, and carried about as a symbol of the
new religion, and how the superstition spread rapidly among many of the
chiefs and people, and how its adherents, who after a time called themselves
“Pai Marire,” or “kindly good,” carried terror far and wide by the massacre
in cold blood of innocent persons and by other atrocities, would be to enter
into sickening details to no purpose. It is more satisfactory to record that
“ Hau-hauism” is gradually dying out; and one Missionary writes that
more than sixty of the Hau-haus “had joined the Church again, giving up
their superstition, assembling for worship, anxious for Bibles and Prayer-
books, and to build a church.” Disaffection and lawlessness are no longer
common ; and although a large body of Natives, under the Maori king, have
hitherto held aloof in sullen isolation in the region they occupy in the heart
of the island, they are beginning to see that no other course is open to them
but to submit to the present order of things, however humiliating that may
be to their national pride.

The Rev. Samuel Marsden, chaplain of Port Jackson, New South Wales—
called sometimes the Apostle of New Zealand—had his attention directed to
the spiritual wants of the Maoris in the year 1806, by becoming acquainted
with a chief named Tippahee, who had worked his way from his country to
Port Jackson in a trading vessel ; and he lost no time in pleading the cause
NEW ZEALAND MISSION. 127

of these islanders with the Church Missionary Society. The New Zealand
Mission was decided on in 1809, and three lay agents were sent to New
South Wales with a view of proceeding to the North Island ; but in the very
year they left England the Maoris, in retaliation for wrongs sustained by
their chiefs at the hands of the master of the vessel, had murdered the crew
of the “ Boyd,” and this delayed the Mission until 1814. On Christmas Day
of that year—the very same day, by a curious coincidence, on which the first
Indian Bishop preached his first sermon at Calcutta—Mr. Marsden opened
the Mission by proclaiming the Gospel, for the first time, at Rangibua, in the
Bay of Islands—“ Behold, I bring you glad tidings of great joy” !--Duaterra
(Ruatara), a friendly chief, interpreting to his countrymen. In 1820, two
Native chiefs, Shungi (Hongi) and Waikato, visited England ; and, as they
resided for a few months at Cambridge, Professor Lee was enabled to fix the
orthography and grammar of the Maori tongue, and the Natives began to
learn reading and writing. It was not till 1825, after eleven years of labour,
that the first conversion took place, and it was nearly five years more before
any other Natives were baptized. ‘The progress of the evangelization and
civilizing of the Natives then became very rapid, and in 1842 Bishop
Selwyn, on his arrival in the newly-formed diocese of New Zealand, described
the marvellous success which had been achieved in these memorable words—
“ We see here a whole nation of pagans converted to the faith. A few
faithful men, by the power of the Spirit of God, have been the instruments of
adding another Christian people to the family of God.”

If the course of subsequent events has shown that he and other friends of
Missions took too favourable a view of the success that had been obtained,
these same events have also shown that there was true spiritual vitality in many
of the Maoris, who stood firm under the severe ordeals to which they were
subjected. It cannot be denied that a wonderful change has been effected in
a race of savage cannibals, when individuals amongst them, as members
of the Colonial Legislature, are able to take an intelligent part in public
affairs. To turn to more direct results of Missionary labours, the Maori
language has been reduced to writing, and the whole Bible given to the people
in their mother tongue. Then apart from those Maoris who still take the
Word of God as their rule of life, thousands during the last forty years have
been faithful unto death. During the same period, thirty-five Native Ministers
have heen raised up, of whom some have finished their course with joy,
while twenty-eight are still labouring among their countrymen. In outlying
districts, unpaid lay readers conduct public worship among a scattered
people. In some places liberal contributions are being made for the erection
and endowment of churches, in others for the support of a Native Pastorate :
all these are proofs, among others, that the faithful labours of our Missionary
brethren in New Zealand have been blessed by God.

It is impossible to speak too highly of the Christian heroism which animated
the first pioneers of the New Zealand Mission, who went with their lives in
their hands to dwell among savage cannibals some years before New Zealand
became a British colony; and that this heroism has not been wanting in their
successors has been shown in the troublous times through which they have
passed. It was eminently conspicuous also in the death of the Missionary
Volkner, one of the victims of the fanaticism of the Hau-haus. Coming unex-
pectedly to the station of Opotiki, where Mr. Volkner laboured, they made
prisoners of him, the Rev. T. S. Grace, and several loyal Natives. After
a mock trial they sentenced Mr. Volkner to death for betraying, as they
alleged, the Native cause. “He was led forth to execution alone, none of
his fellow-prisoners, not even Mr. Grace, being permitted to accompany him.
‘They took his coat and waistcoat from him, and led him beneath a willow-tree.
If doubt had previously rested on his mind as to their intentions, there could
be none now. He asked for his Prayer-book, which was in his coat-pocket :
they brought it. He knelt down and prayed. He then shook hands with
his murderer. Forgiven of God, he had learned to forgive even those who
128 NEW ZEALAND MISSION.

rendered him evil for good. He then said, ‘I am ready.’ That was the
triumph of Christianity. They who had become his enemies might take his
life, but they could not take from him his hope, his peace, his crown.”

A subdivision of the Episcopate first placed the Eastern Division, where
the Maoris are most numerous, under the care of the Society’s experienced
Missionary, the Rev. William Williams, who was consecrated Bishop of
Waiapu in 1859. He first joined the New Zealand Mission on the 25th
March, 1825, and after fifty years’ untiring labours for the good of the
Maori race, the state of his health obliged him in 1876 to retire, but not
until he had done much for the formation of a Native Pastorate. He died
Feb. 5th, 1878. The Synod have elected as his successor the Rev. E. C.
Stuart, for many years a valued C.M.S. Missionary in North India, who, when
his health failed, had removed to the more salubrious climate of New Zealand.
In 1858 the Western Division of the island was constituted the Diocese of
Wellington, over which presides another veteran C.M.S. Missionary, Dr. O.
Hadfield, whose labours date from the year 1838.

The Maori language, which is gradually receding before the English,
belongs to the Malayan stock, the people themselves being probably a branch
of the Malays of the Eastern Archipelago. In the Northern Island there are
no less than seven leading dialects, each more or less distinct. Of these the
Negapui is the most northerly, and was originally employed wheu settling the
orthography ; but the idiom now adopted for translations and other literary
purposes, and also the most widely-diffused, is the Waikato, belonging to
the District of Auckland. Like many other uncultivated tongues, its sounds
are fewand simple. The fifteen letters following sutfice to write them all :
A, E, G, H, I, K, M,N, 0, P, R, T, U, W, and a compound NG (the
ordinary % of orthographers, sounded as ng in “ singing”). The vowels
have the Italian sounds. The diphthong a7 represents the English ¢ in
“sivht,” the diphthong au the English ou in “ out.’ Two consonants are
never found together, and all words end in a vowel. This, together with
the absence of sibilants, makes the speech musical and pleasing to the ear.
The Maori vocabulary is peculiarly copious, each native tree and plant, of
whieh there are 600 or 700 species, each bird and insect, having its distinct
name, however minute the variation. But there are no indigenous words to
represent “ peace,” “ grace,” “ hope,” “ charity,” or any other Christian virtue
—strange and foreign ideas 10 a tribe of cannibals—though “joy,” “ anger,”
“sorrow,” and other natural passions, have each several synonyms.

CHRONOLOGICAL STATISTICS.
1810.... European Missionaries first arrived in New South Wales.

1814..Norruern Division. | 1835..Eastern Division. | 1839..WeEstERN Division.

1814.. Bay of Islands. 1835.. Tauranga, 1840.. Wanganui.
1833.. Hauraki. » ++ Rotorua. “ 1842..Otaki.
1834... Kaitaia. », +» Waiapu (East Cape).

1840.. Waikato District. 1840..Turanga.

1845.. Auckland. 1844... Heretaunga (Napier).

1855..Taupo District. » «+ Wairoa,

 

1814, | 1824. | 1834. | 1844, | 1854. | 1864. | 1874. | 1878.

 

European Missionaries. 1 i. 6 12 23. 24 16 14
Native Clergy . . . - oe i “ os 1 14 19 24
Native Agents . . . .] .. . o. 295 440 | 397 | 162 214
Native Christians . . . se a2 * * * * | 9439*|10.315*
Communicants . . . - ee eb 33 2851 | 6976 | 4421 | 1513*) 1956+
Schools . .... ae 1 13 283 * * 7* 15*
Scholars... 0. 8 ae ‘ 420 |15,431 * * 270* 554*

 

 

 

 

 

 

* Returns incomplete.
CHURCH MISSIONARY ATLAS

MAP oF BRITISH

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ORTH AMERICA

70° 60°

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§ Stations of the Church Missionary Society
@0ut Stations = a
Seale of English Miles

° 10° 700 300 400 500

 

 

 

 

 

70° West of Greenwich

 

 

 

Sturtords Geographical Estab! 56 Charing Gross
NORTH-WEST AMERICA MISSION.

 

Tur daring but ill-fated explorer Hudson first discovered, in 1610, the strait
and bay which still bear his name. This was on his last tragical voyage,
when mutineers on board his ship cast him and others adrift in a small boat
without clothes, arms, or provisions, and thus left them to perish on the sea,
or, if they should reach land, in a cold icy region inhabited only by savage
beasts and not less savage men. The fate of Hudson did not deter others
from following in his track, and in the winter of 1631 Captain James found
himself in the bay which still bears his name towards the southern extremity
of Hudson’s Bay. He and his crew were obliged to pass the winter in Charl-
ton’s Island, where they suffered great privations, not having the experience
which has since been acquired for protecting themselves against the cold.

In spite, however, of the gloomy report brought, on their return to England,
by this expedition, the spirit of English enterprise was not to be deterred, and
on the 2nd of May, 1669, a charter was granted by Charles II. to his cousin
Prince Rupert and others, conveying an exclusive right to form settlements in
this region, and to carry on trade. Thus originated the Hudson’s Bay Com-
pany, in connexion with which or its rival, the North-West Fur Company
(established in Canada), the far-off regions of a vast and previously unknown
continent were explored, and trading-posts formed throughout its length and
breadth. One of the most successful pioneers was Alexander Mackenzie,
first a clerk in the service of the North-West Fur Company, and afterwards
a partner in the concern. In 1789 he started off to explore the river which
now bears his name. When he reached the upper part of the stream a party
of Indians whom he met gave the most alarming accounts of the passage
downwards, at which Mackenzie only laughed, though they made a deep im-
pression ou the mind of the guide, who shortly afterwards deserted him.
Descending the river, he reached a point at no great distance from the Arctic
Ocean; and some years afterwards, in 1826, Sir John Franklin, proceeding
beyond the point at which Mackenzie had left off, explored the coast on both
sides of the mouth of the river.

Mackenzie next turned his steps in another direction. Ascending Peace
River, he crossed, in 1793, the Rocky Mountains, and, in the face of con-
siderable difficulties, pressed his way westward until he stood on the shores
of the Pacific. Thus, step by step, was this vast region explored from
Hudson’s Bay in the extreme east to the Arctic Ocean in the far north and
the Pacific in the far west.

In 1811 the Earl of Selkirk obtained from the Hudson’s Bay Company a
grant of land on the banks of the Red River, and here he formed an agri-
cultural colony consisting of a motley band of Norwegians, Danes, Scotch,
Trish, and Canadians. The N. W. Fur Company, jealous of the rising
importance of the new colony, tried in various ways to mar its progress, and
in 1814-15 their servants succeeded in forcibly dispersing the settlers,
after killing Governor Semple. Lord Selkirk took vigorous measures for
the punishment of the offenders, and for the re-establishment of the colony.
Shortly after, in 1821, an amalgamation of the two companies took place,
since which there has been marked progress and extension. The Red River
Settlement has now grown into the Province of Manitoba, with a large and
rapidly increasing population, owing to the great influx of immigrants. Thus
Winnipeg, its capital, which, in 1870, had not more than 300 inhabitants, has
now a population of several thousands.

In 1869 the Hudson’s Bay Company, on the receipt of 300,000/., with
certain. reservations of land, surrendered their monopoly of trade, and ceded
their territorial rights to the ‘“ Dominion of Canada,” which is now in extent
larger than China, including within its limits an area of 3,483,952 square
miles, with a population in 1871 of 8,602,321, or of one to the square mile.
Among these the Red Indians are but a handful, numbering, according to recent
official returns, under one hundred thousand. It has been said that “ where
the white man settles the red man disappears,” and in illustration of this it
may be mentioned that whereas, twenty years ago, in the United States the
130 NORTH-WEST AMERICA MISSION.

Red Indians numbered 400,000, they are now reduced to 300,000; and in the
same period the Indians inhabiting the region now known as the “ Dominion
of Canada” have decreased from 135,570 to 94,226. These are distributed
among the different provinces according to the following details :—

 

 

 

 

Name of Local Division. eo of

ndians
Quebec. . . . «. . « | 11,082 | The operations of the Church Missionary So-
QytariG 6 « & & «xs 14,586 |ciety have been confined almost entirely to the
Nova Scotia. . . . . 1,827 |three last in this list, in which the name Rupert’s
New Brunswick. . . . 1,629 |Land has been given to the territory now included
Prince Edward’s Island . 302 |in the Moosonee Diocese. Although the aggregate
Manitoba and North-West | 31,910 jnumber of Indians in the “ Dominion” show a
Rupert’s Land . . . . 4,370 |marked decrease, in certain localities they are hold-
British Columbia . . . | 28,520 jing their own, not only as regards numbers, but as

— |members of Christian communities.
Total . . . « | 94,226

 

 

 

Among these Red Indians, who in more senses than one were ‘ perishing
and out of the way,” the Church Missionary Society commenced its labours
of love in 1822. At the instance of the Rev. J. West, chaplain to the Hud-
son’s Bay Company, a Mission station was first formed at Red River for
their spiritual benefit. From this, as a centre, the work has gradually
branched out in different directions. Thus, clustering round Red River,
there is a chain of stations and out-stations, forming what may be called the
Southern Division of the Mission-field, extending from Touchwood Hills in
the west to Fort Francis in the east, and including within its limits Mission
centres like the Indian settlement on Red River, and Devon or Cumberland,
at which the Indians have not only been won to the Gospel, but reclaimed
from a wandering life to more settled habits, with well-cultivated farms and
smiling homesteads of their own.

Another group of missionary posts, forming what may be called the
Eastern Division of the Mission-field, is clustered round Hudson’s Bay and
James’ Bay, but with chains of out-posts running in various directions into
the interior. ‘This part of the field was formed, in 1872, into the Diocese
of Moosonee, and the Rev. John Horden, who was the first to commence
the Mission at Moose Fort in 1851, was, after more than twenty years’ unin-
terrupted labour, appointed its first Bishop. The Indians in this Division
have almost all abandoned heathenism and embraced Christianity.

As regards the distances traversed, the most marked extension of Mission
efforts has, however, been in the direction of the North-West, resulting mainly
from a pioneering journey made by Archdeacon Hunter in 1858, when the
basin of the Mackenzie river was occupied. The Rev. W. W. Kirkby, cross-
ing the Rocky Mountains within the Arctic Circle, pushed still further west ;
and another enterprising evangelist, the Rev. R. (now Archdeacon) Mac
Donald, did not stop short until he had descended the Youcon river and
reached its mouth. Thus, by one and another, the Gospel message has
been carried thousands of miles from the heart of the American continent to
the confines of Asia. The most advanced post of to-day is more than three
thousand miles beyond the extreme points of thirty years ago.* This North-
Western Division of the field was formed, in 1874, into the Diocese of Atha-
basca, its first Bishop being the Rev. W. Carpenter Bompas, who had for

* The Times of Nov. 28th, 1877, commenting upon a brilliant speech in which Lord Duf-
ferin, then Governor-General of the Dominion of Canada, had deseribed the “ great North-
West” of British America, credited him with “ introducing a new world to the knowledge of
his countrymen.’ “ The succession of enormous distances and strange surprises reads more like
a voyage to a newly-discovered satellite than one to a region hitherto regarded simply as the
fag-end of America and a waste bit of the world.” “It looksin the mapsa mere wilderness of
rivers and lakes, in which life would be intolerable and escape impossible.” This is the very
region which for halfa century has been the field of one of the most interesting of the Church
Missionary Suciety’s Missions.
NORTH-WEST AMERICA MISSION. 131

nine years been most active and zealous in missiouary journeys all over those
vast territories.

The Western Division corresponds with the recently- formed Diocese of Sas-
katchewan. Its Bishop, formerly Archdeacon McLean, is a warm friend
of the Society, and was previously Principal in St. John’s Divinity College at
Winnipeg, where promising candidates are prepared for the ministry and
for missionary service. The Diocese embraces within its limits a large
extent of country, watered by the two branches of the Saskatchewan, stretch-
ing about seven hundred miles westward from Manitoba to the Rocky Moun-
tains, and containing a tract which, from its well-known capabilities, is
usually called the “ fertile belt.”

Prior to the separation of these three dioceses, the See of Rupert’s Land,
which was created in 1849, comprised the whole of the vast territories under
review. Its first occupant, Bishop Anderson, laboured for sixteen years with
untiring zeal for the highest interests of those committed to his charge.
A worthy successor to him was found in Bishop Machray, whose wisely-
directed energy and open-handed liberality have greatly helped the work
among the Indians, as well as among the growing white population. The
tide of immigration has set in, and each day seems to open out more and
more this secluded region, once called the “fag end of the earth.” The
traveller to the Red River has now not only a choice of several routes, but
is able to traverse the whole distance by railway and steamer. With the
sad experience, in New Zealand and the United States, of the great evils
brought upon weaker races by contact with a stronger one, there was cause
to tremble for the future of the Red Indians. But this fear has happily been
obviated by the wise and generous policy of the Dominion authorities in
dealing with them, and especially in setting apart reserves of land for their
use.

The Red Indians, among whom the Church Missionary Society has carried
on its labours of love, are split up into several tribes, belonging mainly, how-
ever, to two great families—the Algonquins and the Tinnés. It may he
stated, without any claim to absolute precision, that the Tinné nation, com-
prising among others the Chipewyans, the Nahanney, the Slave and the
Tukuth Indians, are to be found north of the English or Churchill river,
while south of the same stream (the native name of which is Missinippi)
are for the most part the Algonquins, formerly the most widely-extended
of all the Red Indian families, and of whom the two principal subdivisions
or tribes are the Crees and the Sotos, the latter better known in some parts
of the country by their names of Ojibeways or Chippeways. The Plain
Indians, who roam over the prairies of the Saskatchewan, belong to the
same family, but are usually placed in a special category, because hitherto
they have resisted the efforts made to teach and civilize them, and are
usually at war with one another, and with the more peaceable tribes who
have adopted more settled habits. Their numbers were estimated in 1855
at 25,000, and they are divided into a number of tribes, among which are
the Sioux, the Plain Crees, so called to distinguish them from their brethren
to the eastward, who are usually called Swampy Crees, the Black-feet (so
named from their dark-coloured moccasins), the Stone Indians, &c.

Most of the Red Indian tribes have a vague notion regarding a future
state, believing that the souls of the dead go to a good country near the
setting of the sun, and they also recognize a Supreme Being whom they call
the Great Spirit, but their worship is reserved for a number of inferior spirits
or divinities whom they call “Okas” or “Manitous,” and whom they propi-
tiate on certain occasions by offerings and sacrifices.

Another interesting family, although their scanty numbers in the Dominion
of Canada do not probably exceed 4000, are the Esquimaux, who fringe the
coast from Labrador on the extreme east of the Continent to Behring’s Straits
on the extreme west. They are found even beyond these limits, for, as is
generally well known, those on the east and west coast of Greenland, like their
132 NORTH-WEST AMERICA MISSION.

brethren in Labrador, have become Christians under the teaching of Moravian
Missionaries. Although the extreme points of what may be called Esqui-
maux land are 5000 miles apart, it is stated on good authority that they
“exhibit great conformity and similarity in their habits and traditions.”

The Esquimanx believe in the immortality of the soul, and in its migration
from man to man, and from man to animal. They have a vague notion of
certain supernatural powers who sustain the universe ; but while these are
looked upon as listless or powerless as regards the affairs of men, it is sup-
posed that man can acquire supernatural powers either for good or evil, both
while alive and after death. Hence their belief in witchcraft and in the power
of their ‘“Angakoks” or priests, who, like the medicine-men of the Red
Indians, trade upon their superstitious fears. In spite of much about them
to interest, they are very degraded, and addicted to some revolting practices.
Bishop Bompas visited the Esquimaux at the mouth of the Mackenzie in
1870, and spent some time amongst them. In Bishop Horden’s Diocese,
repeated efforts have been made to reach them, and recently the C.M.S. has
set apart an European Missionary for their special benefit.

Lancuacres—The various dialects of Cree; Soto; Chipewyan; Slave;
Tukuth. The Moose Fort, or East Main Cree, differs from the Red River
Cree, by having three additional consonantal sounds—sh, J, and r, which are
wanting in the other dialect. These languages are very polysyllabic. To
facilitate the art of reading, a syllabic system, or kind of short-hand, repre-
senting syllables instead of single letter-sounds, has been extensively and
successfully introduced at Moose Fort and other Stations where the tribes
are altogether nomad. (See C. M. Intelligencer for 1853, pp. 63—68.) The
Chipewyan, Slave, and Tukuth, although differing from one another, have
many common features, showing that they are derived from one stock.

Curist1an Booxs.—In Red River Cree: Roman Character—Gospels of
SS. Matthew, Mark, and John; Prayer-Book; Hymns and various Tracts.
Syllabic Character—The whole Bible; Prayer-Book; Hymns and Cate-
chisms. In East Main Cree: Syllabic Character—New Testament; Prayer-
Book; Hymns and Catechisms. In Sotd (Salteaux): Roman Character—
N. Test. ; Prayer-Book; Hymns. In Slave: Manual of Devotion and Instrue-
tion. In Chipewyan: St. Mark’s Gospel; Manual of Devotion. In Tukuth:
The Gospels ; Epistles of St. John; Portions of Prayer-Book.

CHRONOLOGICAL STATISTICS.

SourHERN DIvIsIon. {ASTERN DIVISION.
1823 . . Red River District. 1851 . . Moose Factory District.
1840 . . Cumberland (now Devon). 1854 . . York Factory District.
1842 . . Fairford. 1855 . . Albany District.
1851 . . Fort Alexander District. -| 1877... Little Whale River.
1852 .. Touchwood Hills. Nozruzen Division.
ne 1858 . . Mackenzie River (Fort Simpson).
Western Drviston. 1863 . . Fort McPherson and Tukudh Mis-
1850 . . English River District. sion. :
1852 . . Nepowewin and Carlton. 1869 . . Athabasca Luke (Fort Chipewyan).
1874. . White Fish Lake (Asisipi). 1875 . . Slave Lake (Fort Rae).
1876 .. Battleford. Peace River (Fort Vermillion).

 

| 1822 | 1832 | 1842 | 1852 | 1862 | 1872 | 1878

 

European Missionaries . 1 2 3 6 12 10 13
Native and country-born

Clergy. . 2 e « - ‘ a es oi 7 9 12
Native Agents . . . . es 7 8 8 19 27 46
Native Christians . . . ¥ * * * * 7065* 10,472*

Communicants . . . . | 2. | 243 | 487 | 454 | 895 | 1452 | 1424*
Sood ge aw. hoes 6 | u |.93 | 21 | 12] 21*
Scholars . . . . . . | ce | 881 | 681 | 738 | 898 | 569] 83e*

 

* Returns incomplete.
 

 

 

BRITISH COLUMBIA

CHURCH MISSLONARY ATLAS
120°

 

           

=
4) 49

De 130°

  

 

 

 

   

ft di
ring

   
    

$ Stations of the Curch Missionary Soacty.
Seale of Eng: Stat: Miles. parelay $0
ee ee
oO

Too. Si

 

  

 

js T ae

Great Plain Pp
of the

Columbia Rs

  

45"!

 

 

 

 

 

 

 

 

130° 125° 120° West of Greentwich

Stantord.s Geograplical Esta.

 

 

 

 

 
NORTH PACIFIC MISSION.

 

’ British CoLtumBia—now forming part of “The Dominion of Canada ”—
includes within its limits several islands, of which Vancouver’s is the principal,
and that part of the continent of North America west of the Rocky Mountains
and east of Alaska, which is included between the 49° and the 60° parallels
of north latitude. English connexion with this part of the world may be said
to date from an exploratory voyage made by Captain Cook in 1776, when
he landed at Friendly Cove and Nootka Sound, and took possession of them
in the name of his Sovereign. He supposed at the time that these places
were on the mainland, and it was not until Captain Vancouver, an officer in
the English Navy, was despatched in 1792 to the Pacific, that he discovered
that Nootka and Friendly Cove were on the west side of the island which
now bears his name, and which is sometimes spoken of as the gem of the
Pacific.

It. has already been mentioned how about this time, in 1793, Alexander
Mackenzie had crossed the Rocky Mountains, and pushed his way westward,
until he had stood on the shores of the Pacific. Some years later, in 1806,
Mr. Simon Fraser, another employé of the North-West Fur Company, formed
a trading post to the west of the Rocky Mountains, on a lake bearing his
name, in latitude 54°; and after the amalgamation of this Company witb the
Hudson’s Bay Company, other posts were established, such as Fort Rupert,
on Vancouver’s Island, and Fort Simpson, on the borders of Alaska, then
belonging to Russia, but subsequently sold by her to the United States.
Other rival American Fur Companies were also formed for trade in this part
of the world, of which the best known was that which had its head-quarters
at Astoria, on the Columbia river.

In 1858, the discovery of gold in the basin of the Fraser river, on the
mainland, attracted a large number of gold-diggers from California, and
among them a considerable body of Chinese. To maintain order among a
motley population of lawless habits, British Columbia was formed into a
colony, with its capital at Victoria, on Vancouver’s Island.

To the Red Indians of this part of the continent the attention of the
Church Missionary Society was directed in 1820 ; but the opportunity of any
practical efforts for their evangelization was not afforded till 1856, when
Captain (now Admiral) Prevost, R.N., who was proceeding to survey the
coast, offered a free passage in H.M.S. “ Satellite” to any missionary who
might be designated to commence a Mission in that remote region. Mr. W.
Dunean was appointed accordingly, and his zealous and indefatigable labours
have been attended with manifest tokens of the Divine blessing.

It has already been stated that, according to recent official returns, the
Indians in British Columbia now number 28,520, and these are distributed
over the islands and mainland. They belong to several distinct families or
nations, speaking distinct languages, subdivided into a multitude of tribes
speaking different dialects of theirown. Thus the Hydabs of Queen Charlotte’s
Islands are altogether distinct from the Indians of Vancouver’s Island, where,
indeed, those on the east coast are altogether distinct from those on the west.
Again, on the mainland the Indians on the sea-board are altogether distinct
from the Indians of the interior, from whom they are divided by the Cascade
range of mountains. These inland Indians are of more robust and athletic
frame, and altogether are more vigorous, and the finest amongst them are
those to the east of the Fraser river, who have horses brought, it is said,
originally from the distant plains of Mexico, and in the management of which
they display great skill and courage.

Among the coast tribes, however, there are great differences;—those to the
north being far superior to those in the south. Those who know the Indians
well declare that it would be impossible to find anywhere finer-looking men
than the Hydahs, Tsimsheans, and some of the Alaskan tribes. “ They
are,” writes one, ‘a manly, tall, handsome people, and comparatively fair in
their complexion.”

The Indians on the sea-board of the mainland, and those on the east
1384 NORTH PACIFIC MISSION.

coast of Vancouver’s Island who have affinity with one another, have been + + +
grouped into three principal families, or nations. The first of these is met

with at Victoria and on the Fraser river, and may be called the Chinook
Indians, from the language which is principally in use,

In the second division may be comprised the tribes between Nanaimo on
the east coast, and Fort Rupert at the extreme north of Vancouver’s Island,
and the Indians on the mainland, between the same points. The Fort Rupert
Indians, speaking the Quoquolt language, are those who complained to Captain
(now Admiral) Richards, then in command of a British man-of-war, that while
no missionary had been sent to teach them, Mr. Duncan had passed them to go
to the tribes beyond them. Mr. Duncan describes them “as a fine, strong,
intelligent-looking people, mustering at times upwards of 1000 to 1500,
including all ages. Their houses are good, strong buildings, and large.
Their clothing is rarely anything but a blanket thrown over one shoulder.
They form a striking contrast to the miserable and dejected Indians of the
South. Mr. Moffat, the officer in charge of the Fort, gave us some heart-
rending accounts of their deadly feuds, cannibal feasts, slave-catching expe-
ditions, and infanticide. Remains of the carcases of several Queen Charlotte
Islanders, whom they had recently caught and murdered, we saw on the
beach, a little distance from their camp.”*

Mr. Duncan’s sphere of labour is among the Tsimsheans, a third family,
clustered round Fort Simpson, and occupying a line of coast extending from
the Skeena river to the borders of Alaska.

On his arrival at Fort Simpson, on the Ist of October, 1857, Mr. Duncan
found located there, to quote his own words in a recent official report, “nine
tribes, numbering (for I counted them) about 2300 souls. These proved to
be just one-third of the tribes speaking the Tsimshean language. Of the
other eighteen tribes, five were scattered over 100 miles of the coast
south of Fort Simpson, other five occupied the Naas river, and the remaining
eight tribes lived on the Skeena river,—the whole of the twenty-seven tribes
numbering then not over 8000 souls, though I at first set them down at 10,000.
In addition to the Tsimshean tribes which I have mentioned, I found that
Indians of other two distinct languages frequented the Fort for trade. These
were the Alaska Coast Indians, whose nearest village was only some fifteen
miles north of Fort Simpson, and the Hydahs from Queen Charlotte’s Islands.”

The tribal arrangements among the Tsimsheans are very much the same as
among other Indian clans. Each tribe has from three to five chiefs, one of
whom is the acknowledged head. Among the head chiefs of the various
tribes one again takes pre-eminence. At feasts and in council the chiefs are
seated according to their rank. As an outward mark, to distinguish the rank
of a chief, a pole is erected in front of his house. The greater the chief the
higher the pole. The Indians are very jealous in regard to this distinction.

Every Indian family has a distinguishing crest, or “ totem,” as itis called in
some places. This crest is usually some bird, or fish, or animal ; such, for
instance, as the eagle, the crow, the whale, the porpoise, the beaver, the fox,
the wolf, the deer, the frog, and soon. Among the Tsimsheans and their neigh-
bours, the Hydahs, great importance is attached to this heraldry, and their crests
are often elaborately engraved on large copper plates from three to five feet in
length, and about two in breadth. These plates are very highly valued, and
are often heir-looms in families. No Indian would think of killing the animal
which had been taken for his crest. While two members of the same tribe
are allowed to intermarry, those of the same crest are prohibited from doing
so under any circumstances. The child always takes the mother’s crest: if
she belonged to a family whose crest was the eagle, then all her children take
the eagle for their crest.

It has already been mentioned that the Tsimsheans and other northern
tribes are physically superior to their southern brethren ; it should be added
that they excel also in carving, in the manufacture of their canoes and arms,

* A C.M.S. missionary has lately settled at Fort Rupert.
NORTH PACIFIC MISSION. 135

> and in handicrafts of various kinds; in short, they are in every respeet very
intelligent. But as regards their moral condition they have no superiority ;
on the contrary, cannibalism has not been unknown among them, and they are
addicted to all the revolting practices of savage life. Mr. Duncan’s own
account, extracted from the official Report already quoted, might in all par-
ticulars be corroborated hy the testimony of others :—

“To attempt to describe the condition of these tribes ou my arrival would
be but to produce a dark and revolting picture of human depravity. The
dark mantle of degrading superstition enveloped them all; and their savage
spirits, swayed by pride, jealousy, and revenge, were ever hurrying them on
to deeds of blood. ‘Thus their history was little else than a chapter of crime
and misery. But even worse was to come. The following year after my
arrival, great changes took place in Victoria, thousands of whites being
attracted thither by the discovery of gold in British Columbia. To this
scene of excitement the Indians of Fort Simpson, in common with Indians
from all quarters, rushed in great numbers, and from that date their history
unfolded a fouler page than ever. Fire-water now began its reign of terror,
and debauchery its work of desolation. At Fort Simpson on every hand
were raving drunkards and groaning victims. The medicine-man’s rattle
and the voice of wailing seldom ceased. Every man distrusted his fellow.
All went armed. There was no law, and there literally seemed no hope.”

Such were the people among whom Mr. Duncan was called to labour, and
such were the adverse circumstances against which the Mission had to struggle
from its very commencement. It was not long, however, before the influence
of the Gospel began to tell upon some of the Indians, and Mr. Duncan felt
that in their highest interests, as well as for the sake of the work generally, it
was most important that the head-quarters of the Mission should be removed
from the contaminating surroundings of Fort Simpson. The well-disposed
Indians were in favour of the move, and recommended Metlakahtla, which
had been their former home before they had migrated some years back to
Fort Simpson. Metlakahtla was found to be a place of great natural beauty
and capabilities, possessing at the same time many advantages of position,
being seventeen miles from Fort Simpson and very accessible. To this place
accordingly Mr. Duncan moved, arriving there on the 28th May, 1862, and
with him some fifty souls, whose faith and courage proved equal to the
oceasion. ‘Their numbers have been continually recruited ever since, and the
settlement now contains about 1000 souls, who, according to the testimony of
several medical men, form the healthiest and strongest Indian community on
the coast. In this settlement, consisting of well-built cottages, men have lived
peaceably side by side, who formerly could scarcely have been restrained from
taking each other’s lives. Rules have been laid down for the regulation of
the community, to which all residents are obliged to conform, and the use of
spirituous liquors, which has proved such a terrible curse to the Red Indians,
has been strictly prohibited. All are required to keep the Sabbath-day, to
attend religious instruction, to send their children to school, and to live in
every respect as members of a well-ordered Christian community. Metla-
kahtla has its own store for such supplies as the Indians require, a saw-mill,
a blacksmith’s shop, and large carpenters’ shops and work-sheds. Indus-
trious habits are diligently encouraged, and the people cultivate the ground,
extract oil, hunt for furs, and gather berries. A schooner also has been pro-
vided, which traffics with Victoria, exporting the produce of the little colony,
and bringing back in return such supplies as are needed. A market-house,
too, has been built, with the view of attracting Natives of other tribes, and it
has been often occupied by strange Indians, who have listened attentively to
the Gospel instruction imparted to them. Mr.. Duncan has lately completed
a new church capable of holding 1200 persons, and a spacious school-house.
Christian ordinances are the back-bone of the new community, the Chris-
tian members of which always meet. on the Lord’s-day to worship God through
Jesus Christ, and all are carefully instructed in His Holy Word.
136 NORTH PACIFIC MISSION,

The influence of the Metlakahtla settlement extends to the Indians of other
places. For instance, at Fort Simpson, some of the young Christian Indians
hold Sunday and week-day meetings during the winter in a large house
belonging to one of the chiefs. Metlakahtla, too, has branched out, for since
1864 a Mission has been established at Kincolith, on the Naas river, for the
benefit of the Nishkah Indians, who belong to the Tsimshean family, speaking
the same language, and. following the same: manners and customs. From
this point many tribes can be reached, for the Naas river is so abundantly
supplied with fish that about five thousand Indians, not only from the neigh-
bourhood, but from distant islands in the Pacific, come there every year in
the month of March, and remain for some weeks.

A Mission has lately been commenced among the Hydahs of Queen Char-
lotte’s Islands. They are a daring and bloodthirsty race, and, in the past,
have been constantly at war with their neighbours, by whom they were both
hated and feared. They have ventured on more than one occasion to attack
European ships, and in 1854 plundered an American vessel, retaining the
captain and crew in captivity until they were ransomed by the Hudson’s Bay
Company. The men, and still more the women, as among other Indian tribes,
have been greatly demoralized by visits to Victoria, and the facilities which
exist for getting liquor. In manners and customs they are very like the
Tsimsheans; aud the same power which has triumphed over the latter will, it
may be hoped, subdue the lawlessness of the Hydahs, and bring them into
subjection to Christ Jesus the Lord.

During the present year (1878) Admiral Prevost, to whom, as already
mentioned, the North Pacific Mission owed its origin, has again visited the
country. His account of what he saw is most encouraging. Not only do
peace and security reign all along the coast, mainly, as he states, owing to the
influence of Metlakahtla ; but “ having been all over the world, and visited
many Missions, and having now spent a whole month among the Tsimshean
Christians, going in and out among them daily, he can say that he has never
seen anywhere more simple and truthful Christianity.”

The prospects of the North Pacific Mission are full of hope as regards the
future ; and in the meantime it is a ground of rejoicing to remember that the
living seed, which never perishes, has been sown, however scantily, on that
distant shore—that our missionaries, as they look across the Pacific, are face
to face with their brethren at Ningpo and in Japan—and that the station
among the Tsimsheans is the last link to that girdle of the Society’s Missions
which now compasses the world.

Lanevaces.—The other tribes of Indians round Fort Rupert and in Queen
Charlotte Islands speak the Quoquolt and the Hydah tongues. Two Indians
of the far interior, visiting the Skeena river, south of Metlakahtla, were found
by Mr. Duncan speaking a language very similar to that in use on the
Mackenzie river, east of the Rocky Mountains. The explanation of this is
that some of the Chippewyan tribes have pushed their way to the west of the
Rocky Mountains.

CHRONOLOGICAL STATISTICS.

Metlakahtla (begun at Fort Binopenn) Se eh oe cae ew DEO
Kineolith . GP ae aa ce eA SES
Massett, Queen Charlotte's 6 Islands” ie has ee a ABET
Fort Rupert . . . Sg tt, wendy ia eee. Ge L878

 

1857.| 1862.) 1867.) 1872.) 1878.

 

European Missionaries. 1 1 3 2 5
Native Agents . . . . sta ie 2 1 11
Native Christians . . . we 50 | 800] 433 | 1150
Schools ..... . 1 1 3 1 4

 

Scholars . 2... . 230 | 38c0|} 170] 112] 260

 
(

137)

INDEX OF STATIONS AND OUT-STATIONS

Of the

Church Missionary Society marked in the foregong Maps.

 

Abbitibbe Lake
Abbottabad .
Abeokuta
A-chia .
Agarparah
Agra. .
Akassa . .
Ake 2
Akka

Akra .
Albany Fort.
Alipore . .
Allahabad
Alleppie .
Allyghur
Alvarneri
Amalapuram
Ambelohol
Amblangodde
Amukrapuram
Ananthapuram
Ang-iong .
Anuradhapoora
Arumuganeri
Asaba

Asirvathapuram :

Asisippi
Auckland .
Aurungabad
Azimgurh .

Badagry .
Baddegama .
Badulla.
Baghaia
Bahawa
Banana Islands
Bancoorah .
Bannu .
Batala
Batavole .
Beit Sahur .
Benares .
Bendo . .
Benkia .
Bentotte
Bezwara .
Bhagulpur
Bhataunda .
Bhawulpoor .
Bollobpur
Bombay
Bonny .
Bonthe .
Booldana
Boolundshahur
Brass. .
Brunswick
Budnapur
eo
Bustee: .

Calcutta :
Cat Lake .
Changanacheri
Charlotte
Chek-po .
Chek-Tu
Chilakur 7
Chintalapadu
Chiu-Kau .
Chokapilly .
Chunar . .
Chundicully .

Chupra . .
Churchill .
Cochin .
Colombo
Comercolly
Constantinople

=

Country ani Mission,

Maps and Pages.

 

 

North-West America .
Punjab ‘ ‘ 3
Yoruba a
Fuh-Kien

Bengal A

North India

Niger .

Yoruba

Palestine

Bengal

North-West America .'
Bengal .

North India
Travancore.

North India
Tinnevelly .

Telugu Mission .
Western India
Ceylon.

Tinnevelly .
Tinnevelly .
Fuh-Kien

Ceylon . ‘
Tinnevelly .

Niger .

Tinnevelly . a
North-West America.
New Zealand
Western India
North India

Yoruba

Ceylon

Ceylon

Bengal.

Bengal.

West Africa,
Bengal

Punjab . 5
Punjab . .
Telugu Mission .
Palestine .
North India
West Africa ‘
West Africa
Ceylon . . x
Telugu Mission .
Bengal 7 7
Bengal

Punjab

Bengal z
Western India
Niger .

West Africa
Western India
North India
Niger .
North-West ‘America
Western India
Bengal a L
Bengal . <

Bengal

North-West ‘America.
Travancore . =
Sierra Leone
Fuh-Kien
Fuh-Kien .
Telugu Mission
Telugu Mission
Fuh-Kien .
Telugu Mission .
North India

Ceylon f ea
Bengal ~ .

North: West America |
Travancore. .
Ceylon i >
Bengal . .
Turkey -

British North America, 129.
Punjab, 77.

Africa, 17; West Africa, 21; Yoruba, 33; Niger, 37.
Fuh- Kien, 119;

Bengal, 73.

India, 57.

West Africa, 21; Niger, 37.
Yoruba, 33.

Holy Land, 49.

Bengal, 73.

British North America, 129.
Bengal, 73.

India, 57,

India, 57; Tinnevelly, 93; Travancore, 97.
India, 57,

India, 57; Tinnevelly, 93.
Telugu Country, 101.
Western India, 81.

Ceylon, 105.

Tinnevelly, 93.

Tinnevelly, 93.

Fuh-Kien, 119.

Ceylon, 105.

Tinnevelly, 93.

Niger, 37.

India, 67; Tinnevelly, 93.
British North America, 129.
New Zealand, 126.

India, 57; Western India, 81.
India, 57

Africa, 17; West Africa, 21; Yoruba, 33; Niger, 37.
India, 57 ; Ceylon, 105.

Ceylon, 105.

Bengal, 73.

Bengal, 73.

Sierra Leone, 29.

India, 57; Bengal, 73.

Persia, 53 ; India, 57; Punjab, 77,
India, 57; Punjab, 77.

Telugu Country, 101.

Holy Land, 49

* |. India, 57.

West Africa, 23; Sierra Leone and adj. Territory, 25.
Sierra Leone and adjoining Territory, 25.

Ceylon, 105.

India, 67; Telugu Country, 10).

India, 57; Bengal, 73.

Bengal, 73.

Punjab, 77.

India, 57; Bengal, 73.

India, 57; Western India, 81; Bombay, 86.

Weat Africa, 21; Niger, 37

West Africa, 21; Sierra Leone and adj. Territory, 25.
India, 57; Western India, 81.

India, 57.

Africa, 17; West Africa, 21; Niger, 37.

British North America, 129.

Western India, 81.

India, 57; Bengal, 73.

India, 57.

India, 57; Calcutta, 69; Bengal, 73.
British North America, 129.

Tinnevelly, 93; Travancore, 97.

Sierra Leone and adj. Territory, 25; Sierra Leone, 29.
Fuh-Kien, 119.

Fuh-Kien, 119,

Telugu Country, 101.

Telugu COUneTy, 101.

Fuh-Kien, 119.

Telugu Country, 101.

India, 57.

India, 67; Ceylon, 105.

India, 57 ; Bengal, 73.

British North America, 129,

India, 57; Travancore, 97.

India, 87; Ceylon, 105.

India, 67.

Holy Land, 49,

 
138

 

 

INDEX.

Country and Mission. Maps and Pages.
Copay e  # Ceylon es Ceylon, 105.
Cotta . ‘ . Ceylon é , India, 57; Ceylon, 105.
Cottayam . a Travancore . India, 57; Tinnevelly, 93; Travancore, 97.
Creve Coeur . Mauritius . Mauritius, 109.
Cumberland . North-West America - British North America, 129.
Da-le . o Che-Kiang . Che-Kiang, 116.
Dan-de . ‘i Che-Kiang . Che-Kiang, 116,
Dao-Kong- sen. Che-Kiang . S . | Che-Kiang, 116.
Dehra . North India, é « | India, 57; Punjab, 77.
Dera Ghazi Khan Punjab . . «| Persia, 53; India, 57; Punjab, 77.
Dera Ismail Khan Punjab . . Persia, 53; India, 57: Punjab, 77.
Dharmsala . % Punjab . Punjab, 77,
Dhonavur - Tinnevelly . Tinnevelly, 93.
Dhulia . . 2 Western India Western India, 81.
Dhumni e . Bengal Bengal, 73.
Dodanduwe . Ceylon. a - | Ceylon, 105.
Dumagudem. Telugu Mission . + | Telugu Country, 101.
Ebute Meta . . Yoruba, 2 3 Yoruba, 33; Niger, 37.
Eggan . P e Niger . ‘ . | Africa, 17; West Africa, 21; Niger, 37.
Ellantur * a Travancore. a «| Dr avancore, 97.
Ellore z . Telugu Mission . - | India, 57; Telugu Country, 101.
Erecarte . a ‘ravaucore - | Travancore, 97.
Eruwa . ‘ 3 Yoruba . Yoruba, 33; Niger, 37.
Fairford ‘ s North-West America. | British North America, 129.
Faizabad . z North India - | India, 57.
Fort Alexander North-West America .

Fort Carlton =
Fort Chippeway .
Fort Francis
Fort George .
Fort McPherson
Fort Pelly .
Fort Rae .
Fort Rupert .
Fort Severn .
Fort Simpson
Fort Simpson .
Fort Vermillion .
Fort York . .
Fourah Bay . .
Freetown 3
Frere Town .
Fuh-Chow

Galle. si .
Gampola 5 .
Gandepalli . a
Gandrai . .
Gao-sen,

Gindura
Gloucester House
Godda . .
Goodywada .
Goojerat 2 #
Gorakpur . .
Gungapur . .

Hakodate %
Hang-Chow . s
Happortella . .
Hauraki = .
Hay River Fort

Heretaunga . .
Hirampur . “i
Hokianga . .
Hok-ning-fu. .

Hong-Kong .
Honguronketty
Hydrabad .
Ibadan. . .
Ida. . . .
Igbein .
Igbesa . .
Igbore .

ija oo. .
lesa.
Tong-Ping-fu'
Isehin . .
Islington .
Jaffa. & .
Jamalpur . .
Jaunpore . .
Jerasalom . .
dJhung . é .
Joginda *

Jooner . : .

 

North-West America .
North-West America .
North-West America .
North-West America .
North-West America .
North-West America .
North-West America .
North Pacific Mission
North-West America .
North Pacific Mission
North-West America .
North-West America.
North-West America .
Sierra Leone Zi

Sierra Leone :
East Africa. . .
Fuh-Kien s

Ceylon

Ceylon <
Telugu Mission
Telugu Mission
Che-Kiang .

Ceylon i
North-West America .
Bengal “ i ‘
Telugu Mission . a
Punjab < . .
North India

Western India. .

Japan . < .
Che-Kiang . < i
Ceylon. . . .
New Zealand .
North-West America -
New Zealand . .
Bengal. . S
New Zealand . .
Fuh-Kien . .

China . .
Ceylon. .
Sindh . ‘

Yoruba
Niger .
Yoruba
Yoruba
Yoruba . .
Yoruba . 7 .
Yoruba : = .

Fuh-Kien .

Yoruba,

North-West ‘America |
Palestine . . é
Bengal. Ss <i .
North India e .
Palestine a .
Punjab. . 5 5
Bengal A

Westorn India | :

 

British North America, 129.

British North America, 129.

British North America, 129.

British North America, 129.

British North America, 129.

British North America, 129.

British North America, 129.

British North America, 129.

British Columbia, 133.

British North America, 129,

British Columbia, 133.

British North America, 129. '

British North America, 129; British Columbia, 133.
British North America, 129.

Sierra Leone, 29.

W. Africa, 21; Sierra Leone, &c., 25; Sierra Leone, 29.
E. Africa, 41; Zanzibar to Victoria Nyanza, 45.
China and Japan, 111; Fuh-Kien, 119.

Ceylon, 105.

Ceylon, 105.

Telugu Country, 101,
Telugu Country, 101,
Che-Kiang, 116,
Ceylon, 100.

British North America, 129.
India, 57; Bengal, 73.
Telugu Country, 101.
India, 57; Punjab, 77.
India, 57.

Western India, 81.

China and Japan, 111; Japan, 121.
China and Japan, 111; Che-Kiang, 116.
Ceylon, 105.

New Zealand, 126.

British North aaueree, 129; British Columbia, 133.
New Zealand, 125.

India, 57; Bengal, 73.

New Zealand, 125,

Fuh-Kien, 119.

China and Japan, 111.

Ceylon, 105.

Persia, 53; India, 67.

oa 17; West Africa, 21; Yoruba, 33; Niger, 37.
Niger, 3

Yoruba, 33.

Yoruba, = Niger, 37,

Yoruba, 33

Yoruba, 33.

Yoruba, 33; Niger, 37.

Fuh-Kien, 119

Yoruba, 33; Niger, 37.

British North America, 129.

Holy Land, 49.

India, 57.

India, 57.

‘Africa, 17; Holy Land, 49.
Punjab,

Bengal, 73,

India, 87 3 Western India, 81,
139

 

 

 

 

INDEX.

Country and Mission. Maps and Pages.
Jubbulpore . Fi . | CentralIndia . India, 57.
Jundiala ‘i : » | Punjab a 5 Punjab, 77.
Kadachapuram . . | Tinnevelly . ji Tinnevelly, 93.
Kaigalle ‘i 7 . | Ceylon ‘ 4 Ceylon, 105.
Kaitaia . . . . | New Zealand. New Zealand, 125,
Kalakadu . 5 . | Tinnevelly . Tinnevelly, 93.
Kambia. ‘ a . | Sierra Leone > Sierra Leone, 29.
Kanchia G ‘ . | Fub-Kien . Fuh-Kien, 119.
Kandy . 3 * . | Ceylon. India, 57; Ceylon, 105.
Kangra. . «.  .| Punjab ie ae India, 67; Punjab, 77.
Kannit . , é . | Travancore . ‘ ‘ Travancore, 97.
Kapasdange.. . | Bengal . | India, 67; Bengal, 73.
Karachi fi . | Sindh , . | Persia, 53; India, 67,
Karori . . . : | New Zealand . | New Zealand, 126.
Katanum . . . | Travancore . ‘i Travancore, 87.
Kawakawa . . . | New Zealand. New Zealand, 125.
Kefr Kenna . 5 . | Palestine Holy Land, 49,
Kemta . j : » | Yoruba Yoruba, 33.
Kerikeri i < » | New Zealand New Zealand, 125.
Kidderpore & . | Bengal Bengal, 73.
Kincolith . .| North Pacific Mission, British North ArHeH Oy 129; British Columbia, 133,
Kiong-Ning-Fu . | Fuh-Kien . "6 Fuh-Kien, 119
Kistopore . : . | Bengal n 5 Bengal, 73.
Kisulutini . | Hast Africa . Eastern Africa, 41; Zanzibar to Victoria Nyanza, 45.
Kodawalaniya . | Travancore . Travancore, 97.
Kohanga . | New Zealand New ea 125.
Kongarayarkurichi . | Tinnevelly . Tinnevelly, 93.
Koonunkulam . . | Travancore . India, 57 ; Travancore, 97.
Kornegalle . iz Ceylon 3 Ceylon, 105.
Kotgur i unjab India, 57; Punjab, 77.
Koviliuttu é Teele: x . | Tinnevelly, 93.
Krishnuggur . | Bengal ‘ ei . | India, 67; Bengal, 73.
Kuang-chui . Fuh-Kien . | Fuh-Kien, 119.
Ku-cheng Fuh Kien Fuh-Kien, 119.
Kwang-tau . Fuh-Kien Fuh-Kien, 119.
Kwun-he-we Che-Kiang . Che-Kiang, 116.
Lagos . . | Yoruba ‘ . | Africa, 17; West Africa, 21; Yoruba, 33; Niger, 37.
Lahore , a . | Punjab = . | India, 67; Punjab, 77.
Lakipur. - | Bengal Bengal, 73.
La Pierre’s House - | North-West “America . British Bort pRaene 129.
Lau-ki . $ . | Fuh-Kien ‘ Fuh-Kien, 119.
Leke . é . | Yoruba Africa, 17; West Africa, 21; Yoruba, 33; Niger, 37.
Lieng-kong . . | Fuh-Kien . a Fuh- Kien, 119.
Lingagirri . | Telugu Mission . Telugu Country, 101.
Lin-hwo-en . . | Che-Kiang . Che-Kiang, 116.
Li-ts . 2 : . | Che-Kiang . Che-Kiang, 116.
Lo-ah . . | Fuh-Kien . Fuh-Kien, 119.
Loh- do-gyaio . | Che-Kiang . 3 Che-Kiang, 116.
Lokoja . - | Niger . 7 3 Niger, 37.
Long-deo- -dziang | . | Che-Kiang . = . | Che-Kiang, 116.
Lo Nguong . . | Fuh-Kien . - . | Fuh-Kien, 119.
Lucknow . | North India ‘ . | India, 67.
Lutchmipuram . | Telugu Mission . Telugu Country, 101,
Lydda . . | Palestine Holy Land, 49.
Madhopore . . | Punjab a . India, 67; Punjab, 77.
Madras . 3 ij . | South India : . | India, 57; Madras, 89.
Mahurangi . a » | New Zealand . . | New Zealand, 125.
Majeetha ‘ is . | Punjab é 2 . | Punjab, 77.
Maketu . . s New Zealand . . | New Zealand, 125.
Malaveram . . Telugu Mission . . | Telugu Country, 101.
Mallapally . - | Travancore 2 . | Tinnevelly, 93; Travancore, 97.
Malligam . . | Western India . . | India, 57; Western India, 81.
Manarkadu . . | Tinnevelly Tinnevelly, 93.
Martin’s Falls. « | North- Weat ‘America - British North America, 129.
Ma Songo . é . | West Africa é Sierra Leone, 29.
Massett . rs . : | North Pacific Mission | British Columbia, 133.
Masulipatam . | Telugu Mission . . | India, 57; Telugu Country, 101.
Matawakumme » | North-West emi British North America, 129.
Mavelikara . . | Travancore. . India, 67, Tinnevelly, 93; Travancore, 97.
Meerut . 7 . | North India 4 India, 57.
Mehndi. . . - | Bengal . a . | Bengal, 73.
Melkavu . . | Travancore. . . | Tinnevelly, 93; Travancore, 97.
Mengnanapuram . . + | Tinnevelly . Tinnevelly, 93.
Metlakahtla . . . | North Pacific Mission British North America, 129; British Columbia, 133,
Ming-ang-teng . . | Fuh-Kien . . | Fuh-Kien, 119.
Ming-ngoh-dziang  . | Che-Kiang . Che-Kiang, 116.
Missinabe . . - | North "West America. British North America, 129.
Mombasa . .  .| Hast Africa. 7 Africa, 17; E. Africa, 41; Zanzibar to-V. Nyanza, 45.
Mondavelly . i . | Telugu Mission . TeluguCountry, 101.
Monganui. New Zealand New Zealand, 125.
Moose Fort . . North-West America . | British North America, 129.
Moose Lake . . North-West America. | British North America, 129.
Moujedel . 3 Palestine . Holy Land, 49,
Mpwapwa . ‘ Eastern Central Africa | Eastern Africa, 41; Zanzibar to Victoria Nyanza, 45.
Mukumlabad Western India . . | Western India, gl.
Multan . . ‘ Punjab ‘ . «| Persia, 63; India, 57; Punjab, 77.
Mundakayam Si . | Travancore x » | India, 67; Tinnevelly, 93; Travancore, 97,
Muttra . i a . | North India 4 . | India, 57.

K 2 .
140

INDEX.

 

Mymaree . i

Nablous 2
Nagasaki . e
Nallamalpuram .
Nalumavady is
Nandigam . 5
Nang-Sang . %
Napier . .
Narowal .
Nassick . .
Nazareth

Nellore .

Nepowewin .
New Calabar

Ngu-Tu.
Neu-Yon; é .
Rages . : .
ingpo . ee
Ning-Taik . .
Ni-Tu . We. ie
Auddes . .
ugegoda . .
Nullur é * .
Ode Ondo . 3
Ogbomosho . .
Oh-Yong . é
Olesha . BO 3
Onitsha . .
Opotiki : <
Osaka . a .
Osamare 3 .
Oshielle . a
Osnaburg House .
Otaki ©...
Otta - . .
Oyo . 2
Paihia . . .

Palamcotta .
Palaveram .
Pallam .

eee

Paneivilei . .
Pannikulam e
Papawai ss a
Parengarenga .
Paterdi . .
Peddapad .
Pedona . . .
Pehbu . 3 .
Peking . 7 .
Fesbawer «

‘impelzamu ;
Pinapaka .  .
Pind Dadan Khan
Ping-Nang . .
Pipiriki . .
Pita Cotta

Plaines Wilhelms
Plaisance. ‘
Polasanapalli
Pooselawa . .

Portage La Prairie

Port Lokko .
Port Louis .
Pottalpatti .
Prakaspuram
Prathapada .
Prince Alfred’s T
Pubna . .
Pukawa é
Puliangudi .
Puthupally .

ee ee One ease

Raghapuram
Ram Allah .
Ramleh .
Rampart House
Ratanpur.
Reneh .
Ro Benkeh
Ro Gbanny
Rose Belle
Rotorua
Rubaga
Rupert’s House .
Ruttunpore . .

Sachiapuram :
Salt 2 %

Re ee ees

Se BASS COE ® ww! Be we ew.

wn.

Country and Mission.

Maps and Pages.

 

 

Bengal i .

Palestine . . .
Japan . : «
Tinnevelly . Z
Tinnevelly .
Telugu Mission «
Fuh-Kien . . .
New Zealand 3
unjap ; i ‘
Western India . .
Palestine . : :
Ceylon é A é
North-West America .
Niger . * ‘i ‘
Fuh-Kien
Fub-Kien .
Japan . .
Che-Kiang . . z
Fuh-Kien . . .
Fuh-Kien 2

Bengal . . e
Ceylon. . f a
Tinnevelly . . .
Yoruba ® . .
Yoruba je S .
Fub-Kien . ‘ 2
Travancore. . .
Niger . %

New Zealand . 3
Japan . " 3 .
Niger . = =
Yoruba -

North-West America .
New Zealand . .
Yoruba . . .
Yoruba . . ai

New Zealand . 2
Tinnevelly . a ~
South India . 7
Travancore . . .
Tinnevelly .
Tinnevelly . . .
New Zealand .
New Zealand .
Western India .
Telugu Mission .
Telugu Mission .
Fuh-Kien . .
China . < , .
Punjab . .
Western India .
Telugu Mission .
Punjab. ‘ .
Fuh-Kien . .
New Zealand . .
Ceylon. 3 * .
Mauritius . s .
Mauritius . . .
Telugu Mission...
Ceylon. . . .
North-West America .
West Africa =
Mauritius . . .
Tinmevelly . * .
Tinnevelly . . .
Telugu Mission . .
West Africa .
Bengal . .
New Zealané .
Tinnevelly . .
Travancore . .

Telugu Mission . .

Palestine .
Palestine .

North-West America.
Bengal. . . 3
Palestine . .

West Africa . .
West Africa * :
Mauritius ‘

New Zealand .

Central Africa . a
North-West America .
Bengal : 2 %

Tinnevelly ‘
Palestine .

 

Bengal, 73.

Holy Land, 49.

China and Japan, 111; Japan, 121.
Tinnevelly, 93.

Tinnevelly, 93.

Telugu Country, 101.

Fuh-Kien, 119.

New Zealand, 125.

Punjab, 77.

India, 567; Western India, 81.

Holy Land, 49.

Ceylon, 105.

British North America, 129.

Africa, 17; West Africa, 21; Niger, 37.
Fuh-Kien, 119.

Fuh-Kien, 119.

China and Japan, 111; Japan, 121.
China and Japan, 111; Che-Kiang, 116.
Fuh-Kien, 119.

Fuh-Kien, 119.

Bengal, 73.

| Ceylon, 105.
Indi 5

a, 67; Tinnevelly, 93.

Yoruba, 33; Niger, 37.

Yoruba, 33; Niger, 37.

Fuh-Kien, 119. .
Tinnevelly, 93; Travancore, 97.

Africa, 17; West Africa, 21; Niger, 37.
New Zealand, 126.

China and Japan, 111; Japan, 121.
Niger, 37.

Yoruba, 33.

British North America, 129.

New Zealand, 125.

West Africa, 21; Yoruba, 33; Niger, 37.
Yoruba, 33; Niger, 37.

New Zealand, 125.

India, 57; Tinnevelly, 93.
India, 57.

Tinnevelly, 93; Travancore, 97.
Tinnevelly, 93.

India, 67; Tinnevelly, 93.

New Zealand, 3125.

New Zealand, 125. -

Western India, 81.

Telugu Country, 101.

Telugu Country, 101.

Fuh-Kien, 119.

China and Japan, 111.

Persia, 53: India, 57; Punjab, 77.
Western India, 81.

Telugu Country, 101.

India, 57; Punjab, 77.
Fuh-Kien, 119.

New Zealand, 125.

Ceylon, 105.

Mauritius, 109,

Mauritius, 109.

Telugu Country, 101.

Ceylon, 115, ©

British North America, 129.
West Africa, 21; Sierra Leone and adj. Territory, 25.
Mauritius, 109.

Tinnevelly, 93.

Tinnevelly, 93.

Telugu Commtry, 101.

Sierra Leone and adj. Territory, 25; Sierra Leone, 29.
India, 57.

New Zealand, 125.

Tinnevelly, 93.

Tinnevelly, 93; Travancore, 97.

India, 57; Telugu Country, 101.
Holy Land, 49. ae a

Holy Land, 49.

British North America, 129.
Bengal, 73.

Holy Land, 49.

Sierra Leone, 29.

Sierra Leone and adj. Territory, 25; Sierra Leone, 29.
Mauritius, 109.

New Zealand, 125.

Zanzibar to Victoria Nyanza, 45.
British North America, 129,
Bengal, 73.

Tinnevelly, 93,
Holy Land, 49.
of
INDEX.

141

 

Sang-po-chai

Sang-Yong .
Santipoor .
Sattankulam
Sawurgaum
Secundra..
Sek-paik-tu .
Shahpoor .
Shanghai .
Shaou-hing .
Sharanpur .
Shefamer .
Simla. .
Singaraipalem
Sioh-chuo .
Siu-Hung .
Sivagasi 3
Sivalzamuthram
Smyrna .
Solo . a
Srinuggur .
Stanley i
Strivaigundam
Strivilliputtur

Sunderala .
Surandei .

Suviseshapuram
Taik-wha .
Taiporotu. .
Taiyibeh .
Taljhari .
Tang-iong .
Tank ., .
Taupiri .
Tanranga .
Thakurpukur
Thalawadi .
Tharumanagar
Tinnevelly .
Tiruwella .
Tokomaru .
Tong-bu-deo.
Tong-Liang .
Touchwood Hills
Trichur. .
Trout Lake .
Tsiu-ko-don .
Tsong-gyiao.

Tsong-tseng .
Tummidy .
Turanga a
Turanganui .
Turun Turun

Ukkirankotei
Ulkuti . .
Umritsur.

Vadakenkulam
Vadavelly .
Vageikulam .
Vellalanvilai
Venn’s Town
Victoria «

Wadala .
Waiapu.
Waimate
Wairarapa
Wairoa .
Waitara
Wanganui
Wangarei
Wangaroa
Wara .
Warepongi
Westbourne
Winnipeg ,

Yedo . 5
Yongro . a
York Island .
Z-ky-i .
Zuzzur . .

ACB a 8 ee ee ee we ee oe

eee

Country and Mission.

Mapas and Puges.

 

 

Fuh-Kien .
Fuh-Kien .
Bengal.
Tinnevelly .
Western India
North India
Pap poen 2
‘unjab . . ‘
China. .
Che-Kian;
Western India
Palestine .

unjab. .
ae Mission
Fuh-Kien
Fuh-Kien .
Tinnevelly -
Tinnevelly .
Asia Minor .
Bengal + ‘ ‘
Cashmere . C :
North-West America .
Tinnevelly . .
Tinnevelly . z
Telugu Mission .
Tinnevelly .
Tinnevelly, .

Fuh-Kien . é
New Zealand .
Palestine . .

Travancore. :
New Zealand .
Che-Kiang . . .

Bengal .
Fuh-Kien .

Punjab 5 i
New Zealand . ‘
New Zealand . r
Bengal 3 <i 3
Travancore. . .
Tinnevelly . . <
South India .

Travancore . =

North-West America .
Che-Kiang.  . ‘
Che-Kiang . . .
Che-Kiang . . 3
Telugu Mission . ,
New Zealand . .
New Zealand . 5
Punjab 4 ae xd

Tinnevelly . ‘ e
Western India . .
Punjab : ‘ .

Tinnevelly . « ‘i
Telugu Mission . 5
Tinnevelly . .

Tinnevelly . s
Seychelles Island: -
West Atrica @ .

Western India
New Zealand
New Zealand
New Zealand
New Zealand
New Zealand
New Zealand
New Zealand
New Zealand
New Zealand
New Zealand
North-West America .
North-West America.

.

Japan . 3 7 o
West Africa . .
West Africa . .

Che-Kiang . . :
Telugu Mission . ‘

 

Fuh-Kien, 119.

Fub-Kien, 119.

India, 57; Bengal, 73.
Tinnevelly, 93.

Western India, 81.

India, 57.

Fuh-Kien, 119.

India, 57; Punjab, 77.
China and Japan, 111; Che-Kiang, 116.
China and Japan, 111; Che-Kiang, 116.
Western India, 81.

Holy Land, 49.

India, 57; Punjab, 77.
Telugu Country, 101.
Fuh-Kien, 119.

Fuh-Kien, 119.

India, 67; Tinnevelly, 93.
Tinnevelly, 93.

Holy Land, 49.

India, 67; Bengal, 73.
India, 57; Punjab, 77.
British North America, 129.
Tinnevelly, 93.

India, 57; Tinnevelly, 93.
Telugu Country, 101.

India, 57; Tinnevelly, 93.
India, 57; Tinnevelly, 93.

Fuh-Kien, 119.

New Zealand, 125.

Holy Land, 49.

India, 57; Bengal, 73.
Fuh-Kien, 119.

Punjab, 77.

New Zealand, 126.

New Zealand, 126.

India, 57; Bengal, 73.
Tinnevelly, 93: Travancore, 97.
Tinnevelly, 93.

Tinnevelly, 93.

India, 57; Tinnevelly, 93; Travancore, 97.
New Zealand, 125.
Che-Kiang, 116.

Fuh- Kien, 119.

British North America, 129.
India, 57; Travancore, 97.
British North America, 129.
Che-Kiang, 116.
Che-Kiang, 116.

Che Kiang, 116,

Telugu Country, 101.

New Zealand, 125.

New Zealand, 125.

Punjab, 77.

Tinnevelly, 93.
Western India, 81.
India, 57; Punjab, 77.

Tinnevelly, 93.

Telugu Country, 101.

Tinnevelly, 93.

Tinnevelly, 93.

Mauritius, 109.

Sierra Leone and adj. Territory, 25.

Western India, 81.
New Zealand, 125.
New Zealand, 125.
New Zealand, 125.
New Zealand, 125.
New Zealand, 125.
New Zealand, 125.
New Zealand, 125.
New Zealand, 125,
New Zealand, 125.
New Zealand, 125.
British North America, 129,
British North America, 129.

China and Japan, 111; Japan, 121.
Sierra Leone and adj, Territory, 25; Sierra Leone, 29.
Sierra Leone and adjoining Territory, 25.

Che-Kiang, 116.
Telugu Country, 101.
GENERAL INDEX

 

PAGE
Azput Mastzq, first Native Clerygman in India 65, 67
AD see Ww. T., one of the counpere « the
Abeokuta, C. M.S. Mission at | 34, 36
Abokko, Chief, Bp. Crowther taken prisoner by 38
Abomey, Heathen Practices in . 21
Abyssinia, C.M.S. Mission in 6, 4l, 49, ‘50, 52
Abyssinian Christians . 3 »
Adam’s Peak (Ceylon) . - 5 . 105
Adi Somaj, The . oy WL.
Afghan King, Ahmed Shah ‘Abdah, an - 58
Afghans, The 53, 61, 80
‘Africa—C.M 8. Native Clergy i in « 5
_ Mr. Keith Johnston’s Work on 10
— Article on 2 17
_ Central, Universities’ Mission to . 44,
— GMS. Missionto .  . 45
Africa, West :
When occupied by C.M.S. . ‘ 5
Statistical Returns from . 6
Article on the Missionin  . 21
— on Sierra Leone and adjoining Tor-
ritory . @ ‘ . 25
— on Sierra Leone * - 29
— on the Yoruba Mission . « 33
— onthe Niger Mission a
Various Missions in .
Slavery in

: 21, 25, 2 % in
Africa, East, when oceupied by C.M. 8
Statistical Returns from A

Article on the Mission in 4
Africans in Western India . . ‘84, 85
— inthe Mauritius . 110
Agra, when occupied by C.M. 8. < * 5
C.M.LS. Mission at x ad »  . 65, 67, 68
Agurpara, C.M.S. Mission at . » 72
Abmed-ibn-Saeed, the first Sultan of Oman 41
Ahmed Shah ‘Abdah, sapene eine < 58
Ahom Language, The a ‘i . % » 64
ais, The . ‘ i 3 - 123
jikawa River, The - z ‘i « 123
Akassa, C.M.S. Mission at . . 38, 40
Akbar, Mogul Emperor . 6&7
Kempis’ 8 Imitation of Christ in Bengali, &. = 64
Akitoye, King (Lagos) . 35
Albany District, when ovcupied by oO. M. 8. . 182
Albert Nyanza, "The. i . 46
Alenso, C.M.S. Mission at . « i . 88
Alexandria. = : _ 57
Algonquin Indians,The . ‘ ~ é ~ 131
Aligurh, C.M.S. Mission at . x 67, 68
Alipore, C.M.S. Mission at . . « « 70
Aliwal, Battle of . . . - 78
‘Allahabad—-C M.S. Mission at a : 65, 68
Conference, Returns of the iy 67
Alla-ua- din, aauanaperaae carried into
India by i 7 ‘ . 57
Allepie, C.M. §.Missionat |; . 100
Alli, Rev. Jani , 3 103
‘Amalapuram, C.M.S. Mission at a . 104
Amazirg Tribe, The (Africa) 17 |
America, North-West—C. M.S. Native Clergy i in 5
When occupied byC.M.8. 5
— - Statistical Returns from 6
Article on the Missionin 129

American Episcopal Church, Missions of the 24, ie

— Baptist Missions . . 52, 124
_ Board of Forei Missions 52, 68, 108, 124
_ Presbyterian Missions 24, 62, 68, 124
— Episcopal Methodists in India ’. 68
Amharic Tribes, The (Africa). «17
Amoy, The Port of, opened to Foreigners . » 114,119

Anderson, Dr., Principal of the anes Church

College, Madras F $ » Ol
Anderson, Bishop, of Rupert’s Land | . . 81
Ansa Owusu, an Ashanti Prince, HeieNs of . 23
Ansorgé, Rev. P., ‘ciated é 110
Anuradhapura . . 106
Arabia. é 3 . ‘ » 57
Arabic- Language, ‘The, . ‘ i . 10, 52, 63

 

PAGE
Arabs, The . . s a a - 61
— in East Africa . : « 12, 16, 41
_ in the Mauritius ‘i » lo
Arameans, The (Africa) é e ar 1k
Arcot, North * e 4 - 101
‘Armenian Languag. 8 - - 63
Armenians, &c., in World . . . - i
- in Turkey . . . . . 49
= in Persia . . ‘ » 54
_ in India : - ‘ «oe 84
Aryan eee, The. e 9, 61, 73, 77, 89, 99
— Non- : 4: A 61, 73
ree Languages, The 2 10, 63
‘an, Non-, Languages es . - 63
Asaba, C.M. 8. Mission at ‘ 2 38, 40
Ashanti, Accountof . a . 21
‘Ashcroft, Mr. J. H., appointed Lay Super-
intendent of Niger ‘Mission a ‘ .
Asia Minor m 49, 57
Asisipi, when occupied by C.M. S45 = .« 132
Asoka, King, and Buddhism in Tada a « 63
Assamese Language, The . 5 . 64
Assam Hills, The . . » 64
Aston, Mr., u apanese Hand-book by. - 124
Athabasca—Diocese of : . . 130
When occupied by GMS. . 5, 132
Auckland, when occupied by C.M.S. = - 128
‘Augustine’ 8 Confessions in Hindustani. - 65
Aurungabad, Description of, and C.M.S. oo,
sion at A * * z a 83, 84
Aurungzib, Emperor * . . . . . 68
Australia, Paganism of « AL
Avesta of the Parsees, The Teaching of the 86
Awaye destroyed by the Ib: ‘ S . 34
Ayodhya, Resort of Hindu Pilgrims. . - 68
Azimgurh, C.M.S. Mission at . « 7 67, 68
Bazgr, The first Mogul Emperor . » 57
Babu Keshub Chunder Sen. . . a FL
Babys, The (Persia) . * . 54
Badagry, O.M.S. Mission at a 34, 36
Baddegama, when occupied by C.M. 8. - 103
Baghdad - 57
Baghia (Santalia), ‘O.M/S. Mission at” - %%
Bagoes, The (Africa) 7 . 26
Bahawa (Santalia), C.M.S. Mission at - %6
Bailey, Rev. B., Labours of,in Travancore . 99
Baker, Sir’ Samuel, Travels’ of. » 46
Baker, Rev. H., Labours of, in Travancore | 99
Bakhtiari Tribes, The (Persia) » 64
Banana Islands, ‘Christian Church on the | - 382
Bancoorah District, The (Bengal) 5s - 74
Banda, 8.P.G. Mission at. 7 . - 68

Baptist Missionary Society :
Establishment of

Missions of the 24, 6s, 108, 115, 118, 124

Bari Tribe, The (Central Africa) : i » 47
Barrington, Bishop, and C.M.8, é a 5 4
Barth, Dr., on Slavery > E » 19
— — onthe Foulahs. : - 26
— — on the City of Timbuctoo > 40
— Works by o - 64
Barton, Rev. J., C.M. 4 Secretary at Madras | 92
Bashia, C.MS. Mission at. - 26
Basle Missionaries on the Gold Coast’ «+ 28
— = in Persia . - 55
= = in China . a . . 1
— _C.M.S Missionaries from . s . 4
Batala, Boys’ Boarding School at ‘ . 7
Bathurst, Bishop, and C.M.S. 5 7 4
Batta Language, The (Niger) eg SBF
Battleford, when occupied by C. M. 8. é « 132
Baxter’s Works in Bengali, &c. . a - 64
Bay of Islands, when occupied by C. MS. - 128
Beas River, The Panel ) : 3 . - W7
Beckles, Bishop, piscopate of . . » 31
Behrings’ Straits . . + 131
Bellary (Telugu Country) 7 » 101
Beluchi Language, The 64, 77
Beluchis, The 53, 61

Benares, when oceupied by ‘CMS.
 

INDEX. 143

PAGE
Benares—C.M.8. Mission at . . « 65, 67, 68
- Buddhism at . . é .« 63, 113
Bengal—C.M.S. Mission in . « 65, 66, 68, 73
— Eastern, Mohammedans in | . » 61
_ Mission, Article on the. . . »
—_ Lower, C.M.S. Stationsin . . - 60
Bengali Language, The 7 . : . » 64
Worksin . . . » 64
Berbers, The (Africa) . é a . f . YV
Berhampur . a ~ . . + 101
Berlin Society’s Mission ‘ . i ® - 62
Bezwara, C.M.S. Mission at. Fi ri - 103,104
Bhagalpur, C.M.S. Mission at. 7 - 68, 76
Bhils, The (Western India) . 6 F < . 82
Bbotan Hills, The. * ai , _ . » 64
Bhumij ee one . ; . . - 64
Bhushanam, « 103
Bickersteth, "Rev. ‘B., Secretary of C.MLS.. . 7
Bight of Benin, Slave-trade inthe s - 35
Binue River, The ai . . ‘ 20, 37
Biwa, Lake (Jay japan) ‘ « 123
Black Town (Madras), Population of. « - 90
Blomfield, Bishop, and C.M.S8. é x 4
Bohea Hills, The . : » 119
Bombay—When occupied by C.M.S. . 6, 60, 84
icle on the Mission at 7 » 85
Bompas, Bishop, a C.M.S. Missionary . » 6
— Workof . . . . 130
Bonny, C.M.S. Mission at . . 388, 40
Bonthe, when occupied by C.M. 8. is . - 2
Booldana, C.M.S. Mission at *s ei . 83, 84
Boom River, The (Africa) « 27
Bornu Language, Dr. Koelle’s Grammar of |: 24
Bornuese, The, subjugated by the Foulahs . 39
Bourbon, Isle of . . - 109
Bowen, Bishop, aC.M.S. Missionary. a 5
Hipwecpate of . . “ 31
Brahma 7 : ‘ . . - 62
Brahmanism inIndia . : . ‘ ~ - 61
Brahmins,The . . . 89, a8, 98, 99, 103, 113
Brahmo Somaj : 7 . 63, 71
Brahui Language, The" . . ‘ 64
Brass, C.M.S. Mission at . ‘38, 40
British and Foreign Bible Society, ‘Seripture
Translations of the . ei
British Syrian Female Schools s . . 62
British Columbia, Number of Indiansin . - 130
Brown, Rev. Dr., Chaplain in India . 3 65

Brown, Rev. 8. R., Japanese New Testament by 124
Brownrigg, Sir Robert, Kandy occupied as

Mission Station on advice of

Bruce, Rev. R., Missionary and translational

labours of, in Persia .

Brunswick, New, Number of Indians in » 130
Buchanan, Dr. Claudius:
Work of, on the Calcutta Bishopric.
The Mediterranean . Mission established
through representation of . .
In India . . ‘65, a
On the Syrian Coast of Malabar :
Buddha, History of . . : 63, us
Buddhism in India chee 68, 61—63, 80, 85
= in Madras. . . . s 89
- inCeylon . . . . 6), 105
= in China ‘ . . . 112
_ in Che-Kiang : : 116
in Japan . . - 124
Buddhists—Number of, in World . 11
_- in Calcutta « 5 . . 69
Budummas, The (Niger) a 7 é « 1909
Bulandshakr, C.M 8. * Mission at. é « 67
Bullom Shore, when opened by ©. M. 8. 24
— Tribe, The ‘ » 25
— Language, Works i in the’ a q . 28
Bunnoo, C.M.S. Mission at . ‘ . 80
Bunyan’s Holy War in Hindustani, &e. | 64
Bardon, Bishop, aO.M.8. Missionary . ‘ 5
Visit of, to Fuh-Kien . » 120
Burdwan, when occupied by C.M. ee aa . 68
C.M.S. Mission at ‘ » 74
Burhampootur, Valley ofthe . , . 61
Burmah . % : . “8 . : 65
_ British, Buddhism in . < i 61, 63
Burmese Language, The . » 64
Burton, Captain, Travels of, in Africa | . 45
Butler’s Analogy in Hindustani, &e. . ' . 64
Cazun . se 80
Cairo, C.M.S. “Mission ab . ‘49, 62
Calabar, New, C.M.8. Mission at . 3 38, 40
Calcutta—When occupied by C.M.8. - 5, 60, 68
_ meer of, Dr. C. Buchanan’ 8 Work
_- Article on the Mission at ‘ . 69

 

PAGE
Caldwell, Bishop, Consecration of _. » 94
Cambridge Nicholson Institution, Cottayam . 99
Cameron, Captain, Travelsof . : 20, 46
Cameroons, aptist Missiononthe . . - 24
Canarese Language, The . . 64, 90

Canton, The Port of, opened to Foreigners . 114
Cape Coast Castle, Capture of, from the Dutch, 25

Cape Comorin ‘ ‘ i . 68
Cape Palmas, American Mission at é . . 24
Carey, Wm, at Serampore . ai z » 65
Carlton, when occupied by C.M. gs. . . 132
Carnatic, The . . 89
Cathedral Mission ‘College, Calcutta. | 71
Cawnpore—Work at, of Henry Martyn and
Bishop Corrie . - % 65

S.P.G. Mission at . . .

Ceylon—C. M.S. Native Cler, y in in. . . 5
Statistical returns .
Buddhism and ‘Demonolatry i in ‘

— Religions and Languages of él
— Evangelists supplied by Tinnevelly

Church to . . s 96

Article on the Mission in . 105

Chardin, Sir John, on the Population of Persia 63
Charnock, Job, a Governor of the East India

Company . . - 69
Cheetham, Bishop, ‘Episcopate of : 5 yak
Chefoo opened to Foreigners. c .» 114
Che- -Kiang—When occupied by C.M. s . ‘ 5

Article on the Mission in . - 116
Chenab River, The (Panjab) 4 ‘ a TE
Chetties, The,in Madras. : . » 89
Chillianwallah, Battleof . ‘ ‘ . 78
China—C.M.S. Native Cler; ¥ é ‘ 5

_ Statistical Returns pout . r : 6

— Mission, Article on the . ‘ ‘ » ill

— Article on the Che-Kiang Mission . 116

_ — onthe Fuh-Kien Mission 119

— Inland Mission, The . 5 115, 118

— North,TheFaminein . . » ll
Chinese in India. % a . . 61, 85

— inthe Mauritius % .» 110
— _ History, A Résumé of . ‘ . lll
Chin-Kiang opened to aloes : - 114
Chintadrepettah . : a . + 90
Chipewyan Indians. . . . 131

Chippeway Indians.

Chitimbo, Death of David Livingstone at

Chittagong Hills, The . 7 . .

Chogans, The, in Travancore . =

Chota Nagpore .

Chundicully, when occupied by C.M. 8.

Church Missionary Society, Article on the
_ College, The

Churruck Poojah, The Annual Festival of the . 73

Clapperton, Captain, on Mohammedanism . 19

ua
moo Mo

Clark, Rev. R., Umritsur , : - 79,80
Clive, Robert 5 . 58, 65
Cobbold, Rev. R. H. , Ningpo oceupied by. » 117
Cochin captured by the Dutch * . » 98
— Jewsat . . . x . - 61
— GMS. Mission in ! * 100
Colombo — When occupied by C. M.8.: < 5, 108
C.M.S. Missionat . i - 107
Columbia, British, C.M.S. Missions i in e » 133
Confucianists, Number of, in World . . 11
Confucius and Confucianism : . + 111, 124
Congo River, The a id i
Constantinople, C.M.8. “Mission at | 5, 50, 52
Cook, Captain 5 * . 7 5 + 126, 133
Coorg Language, The . 5 . é - 64
Coosey River, The (Bengal) | 73
Copay—C. M.S. Institution for Native “Agents at 107
When oueupied by C.M.S. iz e 108
Copte, The . % . - ‘ ‘hh, 17
Coromandel Coast, The . ; 89
Corrie, Bishop : 66, ‘e7, 70, 102
Cotta—When occupied by C.M.8 5, 108

— C™M.S. Tastitation for Native Agents at 107
Cottayam, C.M.S. Mission at : 99
Cotton, Bishop, on Medical Mission i in Kashmir 80
Cotton, Sir A.—Irrigation Works of, in the Te-
lugu Country . 5 * . lol

— onthe Kois * . . - 104
Cree. Indians, The . z . » 131
_— Dialects, Ben otunes &e., in 6 . » 132
Créve Coeur . = . . - 109
Crischona., Mission. S . » 62
Crooked River, The (Che- -Kiang) a 4 » 116
Crowther, Rishop § . 5, 37—40
Crowther, Rev. Dandeson, appointed Anon
deacon of Lower Niger . o - 40
Cuddapah - lol

Cumberland (N. W.A. ), ©. MS. Mission at. « 180
144 INDEX.
PAGE PAGE
Cumberland, when occupied by C.M.8. . _. 132 | Fenn, Rev. Joseph, Labours of,in Travancore. 99
Cuthbert, Rev. E., one of the founders of the Fernando Po, Baptist Mission at ‘ 7c » 24
CG. Ferozeshah, Battle of . » . 7
Outtack, Buddhist inscriptions on rocks at . 6 | “Field is the World, The,” Article on. . 9
Fitzpatrick, Rev. T. H., The Punjab Mission
Danomey . ‘s F . ‘ S a 19, 21 begun by . » 79
_ King of, Abeokuta invaded by . 384 | Fort Alexander, when occupied by OMS. « 132
Daimiyos of Japan, The . 121 Fort Chipewyan, when occupied by C.M.S. . 132
Daluda Maligawa, The Temple of, at Kandy . 105 | Fort Francis . < é ‘ iS « . 130
Danish Missions . : é e 3 = When occupied by C.M.S.  . . 132
Dardistani Language, The ‘ . . . - 64 Fort McPherson, when occupied by C.M.S. . 132
Darling, Rev. T. Y. 103 | Fort Rae, when occupied by C.M.S. . . - 132
Davies, Rev. J., one of the founders of f the Fort Simpson, Athabasca . : - - 132
C.M.S. : e 3 Fort Simpson, British Columbia 134
Dayspring, The, Wreck of | ‘ . : . 87 | Fort St. George (now Madras), French Attacks
Deccan, The . . a i 6 5, 81 against . 89
= Mohammedanism carried into, by Fort Vermillion, when occupied by CMs. » 132
King Alla-ud-din. 7 6 Fort William, Calcutta . 69
— C.M.S. Stations in. s . . 60 Foster, Rev. i, one of the founders of C.M.S." 3
Deerr, Rev. W., Missionary Labours of . 75 Foulahs—Dr. Barth on the . 26
Delhi—Proclamation of ‘Tamerlane as Emperor 57 = Feuds between the Soolimas andthe, 28
— Capture of, by NadirShah . 58 oom The ‘ rn ty 38
— wrested from the Mahrattas . e . 2 Foulah Language, “Works in the» 28
Dembia River, The (Africa) 25 Fox, Rey. H. W., Labours of, in Masulipatam - 102
Denmark, First Protestant Missionaries sent Franklin, Sir J ohn, Explorations of . 129
out by Frederick IV. of . 5 3 Frederick IV., of Denmark, First Protestant
Dent, Mr., Church at Kidderpore built by - 70 Missionaries sent forth by ‘ 3 ss 3
Dera. Ismail Khan, C.M.S. Mission at ‘i - 80 Freetown, Sierra Leone ‘ ‘ P o - 29
Derajut, The, when occupied by C M.S. , - 65 French TAngunae, The 4 é ‘ a - 63
C.M.S. Mission in. A - 80 French, Rev. T. V.:
Deshima, “The Dutch on the Island of 122 St. John’s College, Agra, founded by . - 67
Devasagayam, John, first craeined Native Lahore Divinity School inaugurated by - 79
Pastor in South India ¢ » 95 Consecrated to See of Lahore . 5, 80
Devon (N.W.A.)—C.M.S. Mission at” é « 130 Frere, Sir Bartle :
When occupied by C.M.S. . 182 Efforts of, for Suppression of Slave Trade . 41, 43
Dharma Sangam, or Native Pepe On Missions in Equatorial Africa a « 4d
Society in Tinnevelly 3 : 95 Frere Town . “ 43, 83
Dherds, The (W. India) 82 - When occupied’ by GMS. 2 . 44
Dinapore, Work at, of Henry’ Martyn and Bishop Negroes from Bombay sent to » 88
Corrie . 65 Fry, Rev. T., one of the founders of ee M.S. . 3
Dingarn, Zulu Chief, Massacre of Dutch by the 17 Fuh-Chow opened to Foreigners : . 114
Docemo, King (Lagos) . . 85 - When occupied by C.M. s.: a » 115
Doddridge’s Rise and Progress in Tamil, &o. . 64 — C.M.S. Missionat . . + 120
Dogri Language, The . . - 64 Fuh-Kien - When occupied by C.M. 8. 2 < 5
Doveton College, Calcutta. 70 = The Province of . % + 114
Downes, Dr. E., ‘Medical Work of, inKashmir, 80 = Article on the Mission in: fe = > 119
Dravidian Races and Languages 61, 63, 64, 89, 101
Duff, Dr., Educational labours of, at Calcutta 71, 72 Gatuas, The . ; 17, 4
Dumagudem, C.M.S. Mission at, 104 — ’ United Methodists’ “Mission to | - 20
Duncan, Mr. W., Work of, in North Pacific Galle (Ceylon), Description of . é ‘ - 105
Mission . 133—136 Gambia River, The (Africa) = z 2 20, 25
Dutch, The—Massacre of by Zulu Chief Dingarn 17 7 Wesleyan Mission on the . - 24
Capture of Cape Coast Castle from 25 Gambier, Lord, First President of C.M.S. . : 3
_ Conquests in Indiaby . g . 98 — Settlement named after . . 26
_ in Ceylon . , q i + 105, 106 Ganges River, The . . < fs . . ‘7
-_ in the Mauritius. - 2 » 109 — Valleyofthe . is . . . « 66
_ inJapan .  . . . .  «. 122 | Ganjam District . - 101

EBastrrn Laxe District (China), C.M.S. Mis-
sionin the . : 115, uh

Ebute Meta, C,M. 8. Mission at .

Edwardes, Sir H., Speech of, at Inauguration

of Peshawar Mission. . S 78
Egan, when occupied by C.M. 8. - « 4
Egba Tribe, The (Yoruba) . ‘ - 383
Egypt, when occupied by C. ‘M.S. ‘ . . 5

— Missionin . - 49
Elgin, Lord, Treaty with Japan made by. - 122
Ellenborough, Lord, Sindh under we: acta

tration of . . ° 84
Ellore, C.M.S. Mission at . ‘i . a « 104
English Language, The e . % - 63

English Presbyterian Missions in China . 115, 120
English River District, whenoccupied by C,M.S. 182
Ensor, Rev. G., Nagasaki occupied by a » 124
Erhardt, Rey. Wes Geogrephion! Releeebse ats

in Africa. ,

Esquimaux, The . ‘ ‘ . . . 11
Eurasians in British India . . . . » 68
_— in Western India : ‘ - 85
ae in Travancore .
European Female Orphan Asylum, Caleutta / 70
Fantan, a Chinese Buddhist Pilgrim. . - 63
Fairford, when occupied by C.M.S. « é . 182
Faizabad, C.M.S. Mission at 67, 68
Fearnley, Rey. M, joined the Fuh-Kien
Mission. . » 19
_ Retirement of . .« 120

Fell, ‘Consul, killed in releasing Bp. Crowther. 38
Fenn, Rev. David :
C.M.S8. Missionary and eye at ee 92
Labours of, in Tinnevelly  . * 96
Mauritius visited by . 7 i « 109

 

Gardiner, Captain Allen, Mission commenced

in §.E. Africa at instance of . 1
Gautama (Buddha) : fs é : . 63, 112
Gbebe, C.M.S. Mission at . . 37, 40
Geebo Tribes, American Mission to the ! » 24
Ghori Mohammed 57
Chama, Sultan Mahmud of, Hindustan invaded ‘

‘ . 6

by

Giriama, ‘Converts at | 44
Glover, Sir John, The Expedition of, to Ashanti 23
Gobat, Bp. +9 @ OL M.S. Missionary é é . 5
Labours of, in Abyssinia . » AL
in ane = - 52
Godavery River and District e .
Godda (Santalia), C.M.S. Mission at: ;

Gold Coast—Basle Missionaries on the .

Wesleyan Mission on on . + 24

GondI Language, The . $ a . 64
Gonds, The . 68
Goode, Rev. W., one of the founders of CMS. 3
Goojerathi Language, The . & . . > 64
Goojerat Cuan), Battle of 7 5 . » 7
Goojerat (W. India) . + 81

— Buddhist inscriptions on rocks i in 63
Gorakpur, C.M.S. Mission at 65, ‘67, 68

Gordon, Col., Taiping Rebellion quelled by . ‘118
Govindpur . - 69
Grace, Rev. T. S., taken prisoner by Maories - 127
oa Mr, E., Old Church, Calcutta, purchased

ray, Rev. | Ww. =: M. 8. ‘Secretary at Madras ~ 92

Labours of, in Tinnevelly - 96

Great Valley (Che-kiang), Mission i in i - 118

Greece, when occupied by O.M. 5
Greek ‘Ohurch—Number of aniecads of, in

World 11

The, in Turkey | and ‘Palestine 52
 

145

INDEX.
PAGE PAGE
Greek Church, The, in Persia . 65 | India—Famine Relief Fund. . . ». -. 7
Greenwood, Rev. W., the first C.M.S8. Mnglis — Articleon. . » 57
Missionary : . 5 — Government of, on Work of Missionaries 60
Guiana, British, when ocoupied by OM... 5 — Races, Religions, and Languagesof . 61
Gunn, Rev. W. A, one of the founders of C.M.8. 3 India, North:
Statistical Returnsfrom . . . 5 6
Haprrurp, Dr. O., a 0.M.S. Missionary . ArticleontheMissionin . . . . 665
- begpverated Bishop of Wel- — on the Calcutta Mission . . - 69
lingto: 128 — onthe Bengal Mission . . . 73
Haig, Colonel, Efforts of, to BRAIOlING the “Kois 104 — onthe Punjab Mission * « ae
Hakodate, C. M.S. Mission at . a ase + 123 India, Western :
Hamitic Races, The . 5 © 9 Statistical Returns from ‘ 2 ry 6
Hang-Chow—When occupied by’ OMS . 115,118 Article on the Mission in < & » 81
Missionat . . : . - 116 — onthe Bombay Mission . . - 85
Hankow opened to Foreigners . i 114 | India, South:
Harcourt, Dr. (Archbp. of York), joined CMs. 4 Mohammedanism carried by King Alla-ud-
Harris School, Madras, rome by the Hon. din into C é a a 6F
Sybilla Harris . oo. - 91 Statistical Returns from fe Ge. ob 76
Hastindpira, the ancient Delhi: > ) ) 62 Article on the Madras Mission . . . 89
Hatchard, Bishop, of the Mauritius . Fi - 109 — on the Tinnevelly Mission . . 93
Hauraki, when occupied by C.M.8. . ‘ .» 128 — onthe Travancore Mission x . 97
Hauran, Schools in the, taken overby C.M.S.. 62 — onthe Telugu Mission . z » lol
Hausa Language—Works of Rev. J. F. Schon India, East, Company :
in the ‘ . Factories of,inIndia . f - 658
— Other Works inthe ; - 40 Bombay ceded to, by Charles IL. | . - 88
Hausas, The . 39 Acquisitions of,in South India . . 89
Hawkins, sir J ohn, Slave Expedition to West Indian Female Normal School Society, The | 72
Africa by . 25 | Indians, The Red . 9, 131
Hepbarn, Dr., Japanese and English Diction- Indies, West—C.M.S. Native Clergy from. a 5
ary by. ‘ . — — When occupied by C.M.S . : 5
Heretaunga, when. ‘occupied’ by CMS. | - 128 | Indo-European Races, The . . 7 rf . 61
Himalaya Mountains,The . . .  . 61,64,73 | Indus River,The. . ‘ . . . 57, 61
Hind River, The . Iong-Ping-Fu > < * . 3 ‘ . 19
Hinderer, Rev. D. and Mrs., ; Mission at Thadan Iranian Races, The 7 ‘ * 3 ‘ « 61
begun by i . . r 35, 36 — Languages ci : . & a - 63
Hindi Languoge, The. . - -  . 64 | Irawadi, River, The . : i 61, 64
Works in . 64 | Islam. (See Mohammedanism.)”
Hindus, The ' . 78, 7, 85, "89, 97, 105 | Ispahan. . a ah, ies aie | oly VBS
— Number of, in World % % - ill
— inBritishIndia .  ; a ce . 68 Jackson, Rey. R. D., Fuh-Kien sna begun
— inCaleutta . . . < a . 69 by is = » lig
Hindustani Language, The . . a ‘ ~ 64 Ji afta, C.M.S. Mission at - ‘ . 62
— Works in . e » 64 Jaffna, when occupied by C.M. 8. ; ‘ 6
Hioung Tsong, a Chinese Buddhist Pilgrim . 68 Jagga, Visit of Rev. J. Rebmannto . 42
Hirampur (Santalia),C.M.S. Station at . 78 Ji ains, The, inIndia . p - 68, 61, 81, 85, 86
Hodges, Rev. E. N., Principal of the Robert —_ in Madras. 3 89
Noble High School . ; < a , - 109 — and Buddhists, Number of, in Worla § UL
Hok-Ning-Fu c 4% . é . . 113 James, Captain, in Hudson’s Bay’ 129
Ho Language, The 64 | J amsetji Jeejeebhoy, Sir, Philanthropic Works
Holmes, Admiral, Capture of Cape Coast Castle of, at Bombay . ‘ . 86
from the Dutch’ by . . . - 25 Japan Mission, when begun by CMS. . 5
Hong-Kong ceded to the British . - 114 _ Statistical Returns from . . 6
= When occupied by OMS. | » 116 = — Articleonthe . : a 2d
_ Missionat =. J e . 5, 115 Jats, The § . A ei Oe
Hooghly River, The . < . 69 Jaunpore, C.M.8. Mission at ‘ ‘ i 67, 68
Horden, Rev. J., a Missionary of C. M. 8s. . ‘ 5 Jay Narain’s College, Benares . iS ‘ - 67
2 = consecrated Bp. of eee 130 Jerusalemm—Mission at . . 5 - 62
Hos, The 5 e 5 ‘ Ri é . 4% _ When occupied’ by G.M. Be 5 . 62
Hottentots, The . - 17 | Jesuit Missions . . eel 3, 114, 121
Hough, Rev. J.y Chaplain at Palamcottah - 94 ) Jews,The . . . . . . - 61
Houghton, Lord, on Mohammedanism. . - 16 — in Western India: - 61, 69,81, 84, 85
Howley, Dr. (Archbp. of Canterbury), dened — inTravancore_. ‘ i ‘ : - 97
C.M.S. — Number of, in World . . . ‘ 11
aaaee the explorer of N.W. America | . 129 | Jhelum River, The : . . : » 77
Hudson’s Bay, when coupled by C.M.S. - 6 — _Ttinerant Mission, The |.) ) 80
Hudson’s Bay Co., The 129 | John, Mr. Samuel, Work of, in Madras. 91
Hughes, Rev. T. P., Work of, among the J ohn, Rev, J esudasen, Pastor of Palamcottah | 95
Atghans at Peshawar ‘ 80 J ohngon, Rey. H., appointed Archdeacon of
Hunter, Archdeacon, Journeys of, inN. America 130 Upper. Niger. 40
Huxtable, Bishop, of the Mauritius. ‘ . 109 Johnson, Rev. J., Interior Stations of Yoruba
Hydah Indians, The . % ‘ ‘ 134 Country superintended by - 36
Hyder Ali 3 5 a 90, 97 Johnson, Rev. W. A. B., Worl of, in “Africa 29
Hydrabad (Nizam’t 8 Dominions) < . 83,102 | J obnston, Mr. Keith Work of, on Africa . 10
_ When occupied by C. M. Bes ‘ . 84 - on Religions ofthe World 11
Hydrabad (Sindh), Mission at . ie S . 84 Jones, Sir W., on Brahmin Conversions * 5
Jong River, The é . - 27
Isapan, C.M.S. Mission at . : Zi 35, th Jowett, Rev. W,, Secretary of C.M.s.” “ 5 7
Ibadans, Destruction of Ijaye by the. . 4 Juang Language, The. . + 4 64
Tbini Tribe, The . % < . 33 Jubbulpore, when occupied by GM. 8. = . 5, 60
Ibo Language, Worksinthe , ‘ -  « 40 = C.M.S. Missionat .  . . 67, 68
Ichang opened to Foreigners . . . - 114 | Julfa,Armeniansat .  . . . s . 54
Idda—The Station at, relinquished . . . 38 | Junir,C.M.S8.Missionat . . . . 82, 84
— When occupied by C.M.S. r . « 40
Ife Tribe, The ‘ ‘ ‘ . 983 | Kaapa, The . » « « ere
Ijaye destroyed by the Ivadans « ‘ . 84 | Kabir, a Buddhist Reformer z . 63
— OC.M.S.Missionat . . Z . . 36 Kadachapuram, John Devasagayam ‘ab . . 95
Tjebu Tribe, The . . . . . . . 33 Kaffirs, The . . . . » 7
Iketu Tribe, The . ee . «  » 83 | Kaiffa, Date of Occupation of. a. oe IBD
Tlesa, C,M.S. Mission at é é i i - 86 Kaitaia, when pene by CM.S.  . . 128
Hoenn. 4 33, 37 Kali, Temples and Offerings to the Goddess - %
Tmad-ud-din, Rev., “Scripture Commentaries by 64, a Kalighat, ee to Sieenee Deities at « 43
Imam Shah, Rev., Work of, at Peshawar. ~. Kamakura . eR a ome
Imoshagh Tribe, ‘The . A . é 7 Kambia . ‘ Z im 35
India, C.M.S. Native Clergy in. i . F 5 Kandy, Notices of 105
146 INDEX.
PAGE PAGE
Kandy—Mission at ‘ a . 7 . 107 | Kurku Language, The. " F ‘ 7 » 64
— a When occupied by O.M.S. . 5, 108 Kurnool : . i ; ‘ ‘ . 101
Kangra, men occupied by C. MS... - 68 Kutch, The People of . 81
M.S. Mission at . 7 . 80 Kutub-ud-din, Mohammedan Ruler in Hindu-
Kanof, on ‘M.S. Mission at - 26 stan. 57

Kapila Vastu, the Birthplace of Buddha .

Karachi—Mission at. . « 84
= When occupied by GMs.) :

Karagué, The Kingdom of . a

Karta Bhojas, The, A Sect in Bengal.

Kashmir, when occupied by O.M.S. . 7 5,

_ The Medical Mission at . 60, 66,68, 80
Kashmiri Language, The . A is : « 64
Kattiwar, The People of . ts 81
Katunga, the Capital of the Yoruba Kingdom | 33
Kazeh, or Taboro . 47
Kenney, Rey. R., First C.M.8. “Missionary to

Bombay ‘ * . . . 88
Khamti Language, The co . . ~ 64
Kharia Language, The is o z » 64
Khasi Language, Tue. oy oa 6 jz : - 63
Khilji, Mohammedan House of . a 2 . #57
Khond Language, The . . $ . 64
Khonds, The . . a % a . A - 7
Khorasan 7 a . . . « 54
Khyber Pass, The” . . - ° » 80
Kiang-Si . . . . . . - 116,117
Kiang-Su . “ . - 116
Kidderpore, O.M. S. Mission at . * 70
Kiernander, First Missionary to Bengal . 65, 74

_ Old Church, Calcutta, built by
sages. Language, Vocabulary of the, by Dr.
rap!
seme Language, Vocabulary of the, by Dr.
rapt
oe Language, Vocabulary of the, by Dr.

Kikuaft Language, Vocabulary of, by Dr Krapf 44,
Kilimanjaro and Kenia Mountains. -. 42, 46

Kincolith, C.M.S. Missionat . . . . 136
Kingani River, The . . ; 5 . 46
Kinika Language:

Dictionary of the, by Rev. J. Rebmann 43, 44

Vocabulary of the, by Dr. Krapf. . 44
ee Language, Dictionary of a by Rev.

J. Rebmann . . . . . ,
Kiong- -Ning-Fu_. . * . . . . 119
Kipo Hill, Mission at . 38
Kipokomo Language, Vocabulary of the, by

r. Krapf . 44
Kirk, Dr., Efforts of, to suppress Slavery in
East Africa 44
Kirkby, Rev. W. We “The Rocky Mountains
crossed by . a a . . a - 130
Kissey River, The <i . 25
Kissey, Major Laing on the People of ‘a - 380
Kistna River and District, The . a z » 101
Kistopore, C.M.S8. Mission at % % 7 ~ 72
Kisuahili Language, The . . » 42

Dictionary of the, by Rev. J. Rebmann 43, 44

Vocabulary of the, by Dr. Krapf. 2 . 44
Kisulutini, when occupied by O.M.S. : . 44
Kiu-Kiang i to Foreigners a . sak
Kiusiu, The Island of . e * ‘ » 123, 124
Kiyoto . < - 1
Koelle, Rev. Dr.—Lingruistic labours of | » 24

_ Polyglotta Africana of. . - 10
Kois, The, Mission to . a fi 5 . .
Kolarian Races, The . < . e 61, 75, 89
Languages . 3 . é - 63
Kolis, The, in Western India 5 é ‘ . 82
Kols, The, in India % a S e é 62, 76
Koorwa Language,The . a ‘ - 6
Koran, The o sf 12—16, 38
Kosoko, Usurper at Lagos | 7 r je . - 86-
Kota Language, The . 5 ai » 64
Kotgur, when occupied by G.M.S. é % . 68
C.M.S. Mission at « . . . 80
Krapf, Dr.— Discoveries of . . . - 20
Labours of, in Abyssinia, » 41

— Worksin African ‘Languages, by. 44
Krapf, Mrs., Death of .

Krishnayya, Rev. G. < 108
Krishnuggur, when occupied by ‘OMS. : 5, 68
Missionin . . . . - 7
Kroomen, The . é 5 @ a . 80
Ksbatriyas, The, in India . « Ss 89
Kublai Khan, The Mongol Dynasty’ in Chin
founded b; é . ‘ 112
Ku-Cheng, .M.8. Mission at . e «2. «120
Kumasi, Heathen practicesin . * . . 21
Kunnankulam, C.M.8. Mission at . 101
Kur Language, The . B : . 64
Kurds, The . a . a fs . » 64

 

Kwanta Bisa, | an Ashanti Prince, Baptism of . 23

Kwan Te, The Chinese godof war . . 112
Kwan Tung . . ig
Kworra River, Wreck of the Dayspring i in the . 33
Kwun-he-we, C.M.S. Mission at . » 118
LaBovrponnais, Commander, Fort ee George,
(now Madras) captured by . -  « 89
Labrador A “ . 11
Lagos becomes a British Settlement | ‘ . 35
— CMS. Mission at . 36

Lahore, when occupied by C.M. s. - 6 «+ 68

— First British Resident at . 78

_- Inauguration of the Divinity College at, 79

Rey. T. V. French consecrated to See of 80

Laing, Major, on the Mandingoes . % - 2

— on the People of Kissey . 30

Laird, Macgregor, Expeditions of, on Pena Niger 37
Lally, Count, Fort 25h George (Madras) atiacked

Y:
Langton, | Lady Anna Gore, A Department in
the Harris School, Madras, founded by . » 91
Lash, Rev. A. H., and Mrs., Work of, in the
Sarah Tucker Training Institution . . - 96

Lawrence, Lord, on the British in India . - 60
Lawrence, Sirs H. and J., Administration of,
the Punjab 68, 78
Leacock, Rev. H. Sy Meeting of, with Richard
Wilkinson, Native Chief of Fallanjia a 26

Tes, Professor, Grammar of Maori Language

‘y . . 127
Leewumbu River, The (Central Africa) > . 47
Leipsic Society’s ‘Missions, The. S c - 92
Leke, C.M.S8. Mission at : - 86
Leupolt, Rev. C. B., Work of, at Bonares ~ + 8&7
Liberia, Population of. . . - 23
Lieng-Kong, C.M.S8. Mission at: s . 120

Little Whale River, when occupied by C. M.S. 1 132

Livingstone, David, and South African Chief. . 18

— Travels.of . a 20, 43, 46

—  Deathof . » 4

Lloyd, Capt., killed by New Zealanders 126

Lokoja, C.M. 8. Mission at 2 e . . 38, 40
London Missionary Society:

Establishmentofthe . . . . « 8

In North India . . . . . - 68

Work of, at Madras a . . . » 90

_ at Vizagapatam . . - 102

- a Madagascar : . a - 110

_ in China . »  « 115,119

Long, Colonel, “Travels of, in “Africa. . 46

Long, Rev. J., Work of, ab Thakurpukur . . 72

Lo-Nguong, G.M.S. Mission at . » 115, 120

Lowenthal, Rev. J., Assassination of, at Pe-
shawur

Lucknow, C.M.S. Mission at 65, 67, 68
Lukhipasa, Human Sacrifices to Kaliat . .

Lukongeh, King (Ukerewe, Central Africa) . 48
Lurka Kol Language, The . a ~ . . 64

Macao, Island of, Arrival of Dr. R. Morrison at 114
Macaulay, Zachary, Governor of Sierra Leone. 29

Machray, Bishop, fupert’s Land 131

Mackenzie, Alexander, Explorations of, in N.
America. - 129, 133

Mackenzie River, when oceupied by OMS. . 132

Mackenzie, Bishop, Mission established on Zam-

besi River by . 44
Macleod, Sir Donald, Multan occupied: by OMS.

at the suggestion of .
Madagascar—C.M.§. Mission in—Retirement

from . . « 6,110
L.M.S. Mission in” . . - 110
Madi T Tribes, The (Central Africa) . . - 47
Madras, when occupied by O.M.S.  . . . 5, 92
— O.M.S. Missionat . . . . » 60
— Mission, Articleonthe . . ‘ . 89
— Census Reports i i 89, 96
Magadha i ‘ . _ F < a
Magbele. 5 - . . 25, 27
Maha-bharata, The . ‘ : » 62
Mahars, The (Western India) & . S - 82
Mahé (Seychelles) ‘ 110
Mahmud, Sultan, Hindustan invaded by. - 657
Mabrattas, The,inIndia . % - 58, 81, 85
Delhi wrested from the . - 2
Majid, Sultan (East Africa) . 5 _ » 41
Malabar, The Syrian Church of ; 97, 98
Malagasies in the Mauritius e . = » 110
147

INDEX.

PAGE P aa

Malas (Telugu Count: Whe ‘ 7 . 103 Moodkee, Battle of .
Malay Races, The ee » 9 | Moody, Rev. N. J., C. MS. Secretary at Madras 92
Malayalim Language, The « am at ee es, 89 | Moon, ‘The Mountains ofthe. » 46
Malaysin India . ba cs 61 | Moose Factory, when occupied by C. MS. . 132
—_ in the Mauritius 110 | Moosonee, Rev. J. Horden, Bishop of » + 130
Malcolm, Sir John, on the Population of Persia 63 Moravian Missionaries in Persia i a . 56

Maler renee e, The . ‘ 4 in Labrador .

Maligaum, C .S. Mission at . 82, 84
Malta, C.M. 8. Mission at. é 5, 49, 50, 52
Mandingoes, The (Africa) . ‘ 23, 25, 30
Mangs, The (Western India) ‘ fe < » 82
Manitoba, Mission in . + Z A é . 130
Maories, The » 125
Mar Athanasius, Metran of Syrian Church | 95
Marathi Language, The . a * . 64
== Works in the 64
Marsden, Rev. 8., First Missionary to ‘New Zea- 138

and po gg ss
Mascincia at “Serampore 7 2 * - 65
Martiniére College, Calcutta 3 . . 7
Martyn, Henry, in India and Persia . . 65
Massett (Q. Charlotte’s Id.), C.M.S. Mission ie

at . .
Masulipatam ‘mentioned by Marco Polo » 101
M.S Mission at . 6 a . 102
Matsumai (vend) 3 123
Maurice, Prince, Mauritius named after | . 109
Mauritius—When occupied by C.M.S. ‘ 5
= Bipucal oe iby . 6

— Vvangelists supplie ‘inneve y
Church to a ” 95
=< Article on the Mission in. 3 . 109
Mavelicara, C.M.S. Mission at . 100
Maxwell, Dr. T., Medical work of, in Kashmir’ 80
Mayo, Lord, assassinated by an Afghan é » 80
McCarthy, Sir C., The defeat of,in Ashanti . 23

McCaw, Rev. F., joined the Fuh-Kien Mission 119
McDonald, Rev. R., Descent of Youcon River by 130
McLean, Archdeacon, appointed to See of Sas-
katchewan 131
Meadows, Rev. R. R., Labours of, in Tinnevelly 96

Mecca . . «1 4 2, 13, 14
Medina . . . . 3 14, 15
Mediterranean Mission, Article on the . 49
Meerut, C.M.S. Mission at . ‘ @ . 65, 67, 68
Mehto Language, The . i it ‘ - 64
Mencius, Chinese Philosopher . 111
Mende Language, Works in the . . . 2
Mengnanapuram, Rev. J. Thomas at 7 95
Menu, The Code of . ci . . 61
Methodist Missions in Africa | . ‘ 24, 44
= — inChina. 5 . . 115
inJapan . Se LA
Metlakahtla, O1 M.S. Mission at . 185
Maat Rev. R. +» one Me a founders of .
Mikados of Japan, The » 121
Milne, Mr., on the Province of Che-Kiang" . 116
Min River, The (China) Fs 119
Ming-te, Se Buddhism introduced into
China b +. 118
ect ane Walenta), OMS. Mission af at . 70
Mogu ‘ . ‘ r 2 - 57
een Life of oy ie ‘ . - 12
Mohammedanism—Note on . 12
= Captain Clapperton on » 19
Mungo Park on . 5 - 19
Mohammedans—Ni umber of,in World. sold
_ in West Africa . 18, 27, 30, 33, 38
in East Africa . Fi i 41, 47
oe in Turkey - f is » 49
- in Palestine . Dhar yi » 62
= in Persia . 2 . . 54
_ in British India . a . 58
- in Calcutta . - . » 69
= in Bengal. . 4 . 7
_ in the Punjab . . . . 77
= in Western India : 81, 85
= in Madras * . . .
- in Travancore. i i . 97
_— in Ceylon. ‘ . os + 105
_— imOhing . 4 « « 114
Moka District, The (Mauritius) . : ‘ . 109
Mombasa, C.M.S. Mission at: oe 4h
Mon Language, The . ee OM
Mon-Anam Languages,The . . . 63, 64

Monangah River, The . 2 a :
Mongolian Races, The . ‘ 9
Mongols, The, the dominant power inChina | 112
Monrovia (Africa) = 23
Montgomery, Sir R. —Appeal off ‘for Mission at

_ - Punjab C.M. Association
supported by >

 

Morrison, Dr. Robert, Arrival of, at ‘Island of
Macao, China . .

Mpwapwa, C.M.S. “Mission at . e » 48
Mtesa, King:
Mr. H.M. Stanley’s Visitto. . . . 20
First Reception of Europeans by. . 45

Arrival of Lieut. Smith and Rev. 0. T.
Wilson at Capitalof .

Muir, Sir Wm., on Mohammedanism i 13, 15
Multan—Mohammedans at . ‘ : . 57
_ when occupied by C. Ms. : - 68
_ C.M.S. Mission at. ‘ ‘“ , x 80
Mundakayam, 0.M.S. Mission at . . - 100
Mundari Language, The . - 64
Munro, Col., C.M.S. invited to Travancore by. 98
Murdoch, Dr., on Publications in Indian Lan-
guages - . ‘ ‘ é 2 . . 64
Muscat . s . : : - 41
Muttra—Buddhism at \ 2 é » 63, 113
ad C.M.S. Mission at ; <i . . - 67
Naas River, The . . ; 134
Nablous, Date of Occupation of | . r 52
Nachtigal, Dr.—Travels of . si 2 20

— onthe Slave Trade | . : 39

Nadir Shah, Capture of Delhi by 58
Nagasaki, G.M.S. Mission at . a 124,
Nairs, The, in Travancore . : . 97
Nallur . . : - 95
Nanak, founder of Sikh Religion i 63, 77
Nasik, *O.M.S8. Mission at 82, 84

Ni awalapitiva, Extension of Railway t to - « 106

Nazareth—C.M.S. Mission at - 62
— When occupied by C.M. B ‘ . 62
Negrito Races,The . . i - 61
Negro Races, The. ‘ ° . 9,17, 61
Nellore Bout India) . i . 101
—__ (Ceylon) When occupied by c. M.S. . 108
Nepeal--Boddhian in > - 63
— _ Hills, The e 7 fi ; » 64
Nepaulese Language, The . . 64
Nepean, Sir Evan, Governor of Bombay, Action
of, relating to Missionaries 3 S| S80
Nepowewin, when occupied by C.M. 8. ‘ 132,

Nestorian Church, Missionaries of the, in China 114

New-chwang opened to Foreigners . 114
Newton, Rev. J., one of the founders of C.M.S. 3
in Africa . « 32
New Zealand ‘Stecton, Article on the’ » 125
C.M.S. Native Clergyin . A 5
_ When occupied by C.M.S. . 5
_ Statistical Returns Reais ‘ ‘ 6
Ngan-hwei . a : . . - 116
Niger River, The . é 2 - 20
— When occupied by omis. : 5, 24
— Mission—Statistical Returns from . 2 6
=— Articleonthe . a . 37
Niigata, C2 M.S. Mission at . 5 _ 2 - 123
Nile River, The . 20, 45
Reinforcements for Uganda by way of . 8
Nilotic Races, The is é » 17
Ningpo, Port of, opened to Foreigners . . 114
— ’C.M.S. Mission at . 2 . 115, 117
_ River, The. . 2 a . 116
Ning-Taik, C. MLS, Mission at | ‘s . 115, 119
Nippon, The Island of . ‘ . a - 123
Nishkah Indians, The . 136
Noble, Rev. R., Work and Death of, at Masuli-
patam . é 102
Noble High School, The | - 102
Norman, Chief J ustice, killed by an Afghan - 80

North Pacific Mission, when begun by C.M.S§.. 5
_ Statistical Returns from

— Article on the. 133

Norton, Rev. T., first English ordained” “Mis:
sionary . . « 4
Nova 8 Scotia—Seo of, founded é : 7 3
Number of Indians in : ‘ « 130
Nuddea, The District of : a 3 . . %%4
Nupe, King of (Niger) . a é . - 87
— Language, Works in the : s 2 - 40
Nuwara Ella a 105

a, (See Victoria Nyanza and Albert Ny:
Nyassa Lake, The. 45
- - discovered by Dr. Livingstone 46
Nylander, Rev. G. R., at Yongro ‘ é 26
148
PAGE
Opz Onno, C.M.8. Mission at. % - . 86
Ogawa River, The (Japan) . = . > 123
Oxzbomoso, C.M.S, Mission at . . hs . 86
Ojibeway Indians, The < . , « 131
ola Church, Calcutta . < fi . . - 7
Oman, The Arabs of . * . . . . 41
O'Neill, Mr.T. . “ ri - 48
Onitsha, C.M.S. Mission at - : . <i 37, 40
Ontario, Number of Indians at . a a . 13
Ooriya Language, The. * 5 ia 64, 89
Ootacamund, C.M.S. Mission at. : e » 91
Opium Traffic in China . . - 114
Opotiki, Mr. Volkner murdered at . . - 127
Oraon Language, The . es z . 5 . 64
Oraons, The (Bengal) . 76
Ord, Sir Henry, West African Settlements
visited by . e é * . =
Orissa. ° . 5 . - 65
Osaka, C.M.8. “Mission at . e ‘ 123
Osamare, C.M.S. Mission at % 38, 40
Otaki, when occupied by as M. 8. x Ce: = 128
Othman, Sheikh é % 5 . 388
Otta, C. M. 8. Mission at x ‘ . 36
Oudh, when occupied by C. M.S. ‘ ss 5, 60
= C.M.S, Missionin . » €6
— American Episcopal Methodists in . 68
Oyo, the Capital of Yoruba 3 - 83
C.MS8. Missionat . . . - 36
— When occupied by 0.M. 8. 1 . . 36
Pacaws, Number of, in World . a « - ill
Paharis, The . - ‘ . . . 7%
Pahlavi. Language, The : f . 3 - 63
Pak-hoi opened to Foreigners - - 114
Palamcottah—Rev. J. John, Pastor of 95
C.M.S. Educational Institution at 98
Palostine—C. M.S. Native Clergy in a 5
_ C.M.S. Missionin . 4 . 5, 52
al Statistical Returns from . o 6
Paley’s Evidences in Tamil ‘ . % « 64
Palgrave on Mohammedanism , i é » 16
Pali Language, The . « . . . » 63
Palmyra . oo. «687
Pandus and Karus, Wars between . + . 62
Paniput, The Battle of, between Mahrattas =
Afghans . . . é 82
Parbatiya Language, The : . oo) a . 64
Pariahs, The, in Madras. iz a - - 89
Park, Mungo, on Mohammedanism . 19
Parry, Rev. Dr., cs en in the Hauren,
taken over by ©. M.S. - : « 62
Parsis, The, in ee ‘ ‘ “ is 55
— inIndia . . . 61, 81, 84, 85
— in Calcutta 69
Paul’ 8, St., Cathedral, Calcutta, built by Bp.
Wilson . A . . .
Pearson on the Creed in Tamil . 64
Peers, Rev. J. W., one of the founders of C. M. s. 3
Peet, Rev. Ji oseph, in Travancore. . 99
Peguan Language, The i . , 2 » 64
Peking Cee The. . . . « 114
= M.S. Mission at 6, 115

Perking ‘Dr. ., The Urumiah Mission (Persia) ’
founded by. .
Perry, Commodore, Treaty ¢ of, with Ji apanese a ae
5

Persia ‘ .
“Article on . 53
_ ee vb Capture of Delhi by Nadir
' a - 658
— when occupied by OMS.” = ss a 5
—_ Statistical Returns trom . js 5 3 6
Persian Gulf . . : , . 57
_— Language, The . . . . ‘63, V7
Persians in India . . 61
Peshawar Mission—Speech of Sir H, Bawardes
at inauguration of . =
_— - Account of . . 65, 68, 80
_ When occupied by C.M.S.. ” 60
Pfander, Dr., in Persia

Pharaoh Necho, Circumnavigation ‘ of Africa
first effected by
Phipps, Major, Gift of, for Mission purposes in

India .
Pind Dadan Khan, when occupied by ‘CMs. 2 68
C.M.S. Mission at . . 80
Plaines ‘Wilhelms, The eee of . -« 109
Plassy, The Battle of . < - 58, 65, 75
Plutscho, Danish Missionary to India a fe 3
Polo, Marco, on the Syrian Church of Malabar. 98

— —  Masulipatam anaes by 101
_ - on Ceylon . a ~ 105
—  inChina 7 5 . 114

Polyglotta Africana, Dr. Koelle’s <i .
Pondieborry in possession of the French .

 

INDEX.

r PAGE
Port Lokkoh, when occupied by C.M.S. . bh 26
Port Louis, Capital of Mauritius 109
Portuguese, he; -Atrica: circumnavigated by. 41
_ Language
_ — Early acquaintance of, ‘with
Sierra Leone . .
— — iniIndia . . a . 98
_- — in Ceylon ‘ 7 105, 106
Mauritius discovered by - 109
Postlethwaite, | oe By one of the founders of
C.M.S. a 5 ci 5 ae a
Poverty Bay . . 125
Powder Mills Orphan Asylum, Mauritius : . 110
Prakit Language, The . » 63
Pratt, Rev. J., one of the founders of C.M.8. ! 3

_ one of the Secretaries of C.M.S. 7
Prevost, Admiral, C.M.S. North Pacific Mission

originated by + 183, 136
Price Rev. W.5., “appointed to Mombasa - 43
—_ ‘at Sharanpur. 5 - 82
Prince Edward’ 8 Island, Indians of a . 130

Protestants, Number of, in World. % » dil
in British India . - 68
Provinces, Central (India), C.M.S. Stations in

t 60
_ North-West (india), ‘OMs. Stations
in the. - 60

_ C.M 8. Mission 1 in 66, 68
Punjab, when occupied by C.M.8. . . 5
— British Conquest of . a i . . 68
— C.M.S. Stationsin . £ « - 60
— Mission, Article on the . a 64, 77
— CMS. Mission in the e 66, 68
Punjabi Language, The i . é
— Worksin. “é 7 a a ‘ . 64
Pushto Language, The . i ‘5 64, 77
Pu-tu Islands (Che-Kiang), Monasteries in 116
Puxley, Rev. E. L., first Missionary in Santalia 76
QuzBEO, Numher of Indians in 130

Queen Charlotte’s Tslands—The Hydah Indians

_ C.M.S, Mission in | 138
Quia Mission, when begun by C.M.S. 24,
Quilon, Port of, captured by the Dutch : - 98

RazBa, when occupied by C.M.S. 7 5 . 40
Rabbai Mpia, C.M.S. Mission at . . « 42
Raghapuram, C.M.S. Mission at 7 - 104

Ragland, Revict T. G.—C.M.S. Sec.at Madras | 92
Work of, ee » 96

 
   

. . - 101

The a . < - 7

Language, The | . 5 * a ‘64

3 Se eo we Go we es 186

The . . . 7 . - 62

Ram Mohun Roy ». . " . y . 0

Rama andthe Ramayana . ‘ : .
Ramusis, The (W. India) 82
Ranavalona, Queen (Madagascar), The death of 110
Ratnam, Rev. M. 103
Ravee River, The (‘The Panjab) ;
Rawlinson, Sir H., on the Population of
Persia 53
Razu, Rev. I. v., Evangelistic work of, among
the Kois .
Rebmann, Rev. J.—Discoveries of
- Death of
Works in African Lan-

104
- 20, 42, 45
43

guag 44
Red River—Oolony formed at, b: y Lora Selkirk. 129

When cecnpied by 5, 132

Regent’s Town, Rev. W. A. B. Johnson at 29

Rhenish Mission, mney in China . - 116
Rhenius, Rev. C. T., C.M.S. Missionary i in Tin:

nevelly - OF

Ribe, United Free Methodists’ Mission at” . 4b

Rio Nunez, The (Africa) . s e ~ 2

Rio Pongas, The (Africa) . ‘ ‘ ‘ . 2

Robert Money School, Bombay . fs y . 88

Rodwell on Mohammedanism 14

Rohilkund, American Episcopal Methodists i in’ 68

Rokelle River, The (Africa) . . » 25

Roman Catholics—Number of, in World | » il

_- _ in Africa . . . » $21

-— _ in British India . 658

- _ in Bombay. » 835

_ _ in Madras Presidency ; * . 89

_ _ in Travancore . . » 97

_ _ in Ceylon ij 105

_ _ in Sevebelles | and Mauritius 110

_ - in China. 114

in Japan = < 2 + 121

Rotorua, when occupied by C.M.S. . . 128
 

INDEX.
PAGE PAGE
Royston, Rev. P. §,, C.M.S. Secretary in Shodeke, Chief, Rev. H. Townsend received Lg 34
Madras. 6,93 | Shun, “The Cincinnatus of China”. . 116
= = consecrated Bishop of Siamese Language, The -_ 64
Mauritius... Sierra Leono—When oceupied by CM.S. | 6, 24
Rugby Fox Memorial Fund, Origin of the . 103 _- — Wesleyan Mission at . " 24
Rumanika, King (Central ‘Africa), haat by - - and adjoining Territory, Article
Speke and Grant on. 3 . .
Runjeet Singh =. so 8 —- —  Articleon . « « 28
Rupert’s Land—Number of Indiansin . 180 —_ Statistical Returns from a 6
— — The See of - 131 Sikh Power, History of the, in the Panjab « OF
Russell, Captain, on Slavery in East Africa . 44 — Religion founded by Nanak é s 63, 77
Russell, Rev. W. H.~Ningpo occupied by . 117 | Sikhim Hills, The 3 é : 64, 77
- consecrated Bishop ee Sikhs, The, inIndia | 67, 58, 77, 81, 84
North China . 3 Simeon, Rev. C., one of the founders of ©.M.S. 3
Ryan, Rt. Rev. V. W., Bp. of the Mauritius : 109 Simeva (Africa) A ij . 25
Ryder, Bishop, and C. ‘M.S. . é . ‘ ts 4 Sindh—Mohammedans in possession ok . 57
= ae Peopleof. . : 5 81
Saxya Muni (Buppwa) . . . - 63, 112 — O.M.S. Missionin . ‘ s . 5, 60, 8t
Salt, C.M.S. Mission at 5 a » 62 —_ British Conquest of . ‘ m ie ~ 5&8
Salt’ Mountains, The (Panjab) i i . 80 Sindhi Language, The. F 64, 77
Salteaux Indians, The . ’ ‘ = .» 131 Sindhu River, The ‘
Salween . i - ‘ ; . 64 Singhalese, The, i in Ceylon : 105
Samurai of Japan, The. 121 _ Itinerancy, when begun by OM. S.. 108
Sandys, Rev. T., Church’ at ‘Ristopore, as _ Language, The . is e C . 64
Memorial to ns _ Worksin . 7 . ri » 64
San-poh (China), C.M. s. Mission at. 115, 117 Sitang . 7 + 3 S z * “ - 64+
Sanskrit Language,The . e Siva : p 62, 63
Santal Country, when occupied by CMS.” — The Temple of, in Tinnevelly town | - 93
C.M.S. Mission inthe . 60, 6, re Sivagasi, Death of Rev. T. G. Ragland at. - 96
Santali Tanguaze, The 2 ' i é Sivaji, The Mahratta power founded by z 81, 85
Santals, C.M.S. Mission tothe . ‘ ‘ “6, - Skeena River, The < é - 134
Sargent, Dr.—Consecration of . ‘4 5, 94 Slavery in Dahomey . : ci . 19, 22
— — and Mrs., Professor Monier Wil- — inAfrica generally" s . 19
liams on the Work of 7 » 96 — in West Africa e . 21, 25, 29
Saskatchewan—When occupied by C.M.S. fi 5 — Efforts of Mr. Granville Sharp i in con-
Archdeacon McLean appointed nexion with 29
to See of . = in East Africa . : s, 3 » 44
Sattianadhan, Rev. W. T., Chairman of Native — inthe Mauritius. 5 : - 109
Church Councilin Madras. 91 Slaves, Liberated, at Sierra ‘Leone a - . 29
_- Mrs., Educational San of, in — at Sharanpur. ' i . 43
Madras. . . 91 — at Frere Town a : . 4
Sawara Language, The Smith, Bishop, a C.M.S. Missionary . F a 5
Schmid, Rey. B., C.M.S. Missionary jn Tinne- Nin ingpo visited by . 117
velly 94 Smith, Lieut. Ga. Te of at Victoria
Behin, Rev. J. F.—Prize awarded to, for Lin: 48
guistic Labours a = _ wii sy N: ativesat: Uke-
— _ with ie Niger Expedition rewe . ‘ : . £2
of 1841 < . 37 Smith, Dr, John—Arrival of, at the Victoria
Scotch Churches, Missions of . . "20, 68, 124 Nyanza . ‘ . 48
Scott, Rev. T.: Death of i 48
One of the Founders of C.M.S.  . < rl 3 Smith, Rev. GS; Work and Death of, at Pub:
First Secretary of the G.M.S. Chow . » 120
Residence of an African Youth, Richard Smith, Rev. w., Work of, at Benares. ‘ - 67
Wilkinson, with . a a 3 * az Smyrna, CMS: Mission at. i . 6, 49, 62
Secundra Orphanage, The. 4. - . 67 | Sobraon, Battle of : 78
Seiads, The, in India 57 | Society (London) for Promoting Christianity
Selkirk, Lord, Colony formed at "Red ‘River by. 129 among the Jews » 62
Selwyn, Bp., onevangelization of New Zealand 127 Society for Promoting Obristian Knowledge:
Semitic Languages, The . . = e - 10 Establishment of . _ é é. - 3
— Races,The  . . i 5 a . 9, BL Work of, in North India- : . a 10
Senegal River, The . « e a . 20, 25 Work of, at Madras y c 2 * . 90
Sepoy Mutiny, The . a ‘ . % . 659 Work of, in Tinnevelly . Ob
Seracolets, The (Africa) . : : : 26 | Society for the Promotion of the ‘Gospel i in New
Serampore Missionaries in Bengal. a 65, 74 England . * 3
Seychelles—When occupied by C.M. - e . 5 Hockety for the Propagation’ of the Gospel:
_ Population of the . c + 109 Establishment of . a - 3
C.M.S. Missioninthe . ‘ . 1d, IntheLevant. . . . 3 - 52
Shahab-ud- MD eA ae er a . g - « &7 In North India ee, Se - 68
Shan Languages, The . a @ ‘ s . 63 In oe a eo ow a ee Oe 94
Shanars, The, in Tinnevelly é . 89, 93 In Madras ‘i a ‘ ‘i . 92
Shanghai, Port of, pened t to Foreigners : 114 In Ceylon 2 4 © & 8 « 108
C.M.S. Mission at i 5, 115 In China . . é e * ‘ * 115
Shaouhing, C. M. 8. Mission at. . 118 In Se . . . 2 . . 124
Sharanpur—J acob Wainwright Gducated at | 43 | Somalis, The (East Africa)  ! 41
C.M.S. Mission at . 83 Soolimas, Feuds between the Foulahs and the. 28
Sharp, Mr. Granville, Efforts of, on “penalf of Sootalooty . ae 3 69
eee et eee Captain, Discoveries et it of, to Chi Sane
bert Noble ire, xploratory Visit of, to ina
a: 3 seiativel of Bo 103 Srinagar, Medica eat established at. iy a Bo
ders of tanle: avels of .
Shepherd, Rev. tr. a one of the Foun “ 3 Steere. Bp. +3 Universities’ Mission’ in Central “i
ied by GMS. | 24 Africa under.
ji Mission, when goouDi . ro . . 28 | Stevenson, Sir W., The Powder Mills Orphan
Shias, The, in Persia . de a ee TOM eee e um, Mauritius, Joaied by gaat 116
% ntly occu ane, ewart, Captain, First Vernacular Schools in
gee. (W. India), intermitie v on 84 Burdwan opened b . - 4
ghik ku, The Island of 123 | Storrs, Rey. W. T., ork of,inSantalia | | 74
Shimabers Massacre of J: apanese Christians at ee Riper) Ses St. John’s College, Agra, ey
3 ‘ ‘oun yo.
cumeyn (Gapan), British Consul located a at: ie Stuart, Bishop E. Cc. ce of the z
ee River,The . + + * 324 ~ - at Agra. | ; 49
hintooism : as _ conaecrstad Bishop of
Shintoos, &c., Number of, in 1 World . : it Wen Pp Y Aine

Shoa, Dr. Krapfin . :
150

PAGE
Subarayadn, Mr. A., Amalapuram mee by. 104
Sudras, The, in India . : . . 62, 89, 93
Sufis, The, in Persia . A . é - 54
Sunnis, The, in Persia . 3 n s A . 64

Susus, First Mission to the . . ‘ . 19, 24
Sutlej, The River Cranjeb) ; ¢ « 61, 64, H

Suviseshapuram . A ' z . .

Swartz, Rev. C. F. % « . . « 8, 90, 94

Syra—C. MS-‘Schoolsin . Fi s » 49
— When occupied by C.M. Ss. ‘ A « 62
— WithdrawalofC.M.S.from . . . 60

Syrian Church of Malabar . oo ° - 97

Syro-Arabians, The . i . 3 17, 61
Tazoro, or Kazeh (Central senee 7 é » 47
Tabreez . 3 . E « : A . 63
T'ai-Chow . . ‘i F . . .» 18
Tai Languages, The : . . . . . 63
Taiping Rebellion, The . 118
Tait, Dr., First Rugby Fox Sermon preached by 103
Taiwan opened to Foreigners . ‘ 114
Taj Mabal,The . = < ie . 67
Takao opened to Foreigners. a . : . 14
Taljhari, C.M.S. Mission at 7 . 7%
Tambiravarni River, The (Tinnevelly) m » 98
Tamerlane, India invaded b yoe é . 57
Tamil Language, The . 64, 89
Works in. . 64

Tamil Cooly Mission, The . c "i 108
Tamils, The, in Ceylon 105
Tanganika Lake —L.M.8. Expedition ‘to 20
_ The Discovery of . 45

Tanjoro, Roman Catholicsin . 89
Tanna, Mohammedans at . . . : = 67
Taouism in China. . . 112
Taouists, Number of, in Worla : ll
Tasman, The Dutch Voyager 125
Taupo, Lake . 125
— District, when oceupied b iy 03 C.M.8. 128
Tauranga, when occupied by C. 128

Taylor, Captain, Offer of, sowards Occupation

of Amalapuram . a < a
Teheran . = 63
Telugu Mission—When established by’ CMs. 5, 60, oe
Article on the . s

— Country, C.M.S. Stations in the | "30
— Language, The 64
Terrott, Rev. C. H., one of the founders of
C.M.S. th 3
Terulia, C.M. §. Mission at 5 : - 72
Thakurpukur, C M.S. Missionat . z - 72
Thomas, Rey. J., at Mengnanapuram : . 95
Thomason, Rev. T., Chaplain in India . 65
= First C.M.S. Secretary at
Calcutta . a . 70
Tibboos, The (Niger) . ‘i 5 ‘5 5 . 89
Tibetan Language, The 5 é » 64
Tibeto-Burmans, The . < . és is 61
— Burman Languages a e i 63, 64
Tien Muh Mountain, The . ‘ . 117
Tien-tsin—The Treaty of 4 114
— opened to Foreigners 5 114
Tien-t'ai Mountain, The i 117
Timbo, Destruction of, by the Soolimas s 28
Timbuctoo . . < .
Timni Language, Works in the . 2 . 28
— Mission, when begun by os MS. . 24
Timnis, The . e ° i Pe 25
Tinne Indians, The 131

Tinnevelly Mission—When begun by C. M.S. 5, 60, 92
Articleon the . a 93

- Cc, ML. 8. Stationsin . fs z 60
Tipperah ‘ . : % ff % ‘ . 64
Tippoo Sahib a ‘ . ‘ : 3 90, 97
Toda Language, The . . . ¥ - 64
ee of Japan. 5 3 Z » 123

S. Mission at . . 123

Touchwood Hills . 130
_— When occupied by C. a. 8. 132

‘Vownsend, Rev. H. < a 34, 386
Travancore Mission—Article on the . 97
— When begun by C. MS. : :6, 92

_- C.M. LS. Stationsin . - . - 60

Trench’s Works in Tamil . 64

Trevandrum (Travancore) occupied by. L.M.S. 100
Trevelyan, Sir C., on wore of Bats R. Noble

at Masulipatam . a o a + 102
Trichur, C.M.S. Mission at | : ; . . 100
Triplicane, Madras—Population of . 90

C.M.S. work among ae
lems at

Trotter, apie Expedition up the Niger ‘by . 87
Trumpp, , The Grunth translated by 79
Tsien-tang River, The (China) ,. ‘ . « 116

 

INDEX.

PAGE
Tsien-tang River, C.M.8. Mission on REE » . 8
Tsimshean Indians,The  . f : . 134
Tsong-gyiao, C.M. §. Mission at. - 115,117
Tsong-tsing, C.M.S. Mission at . . és - 117
Tuariks, The (Africa) . 17, 39
Tucker, Rev. J., C.M.S. Secretary at Madras . ’ 90
Tucker, Sarah, Institution rs . - 96
Tukuth Indiang, T he . “ . i . « 181
Tulu Language, The Z 7 , 89
Turanga, when occupied by GMs. | . . 128
Turkish Empire, The . a 3s s AL
— ’ Missions in the. a - 49
— Power, An Accountofthe . . 60
Tuting, Rev. T. , Seeripers assassination of, at
Peshawar . az az 2 80
Tyre . é a a és 4 a Zi . 67
Ueanpa (See Article on the Victoria Nyanza,
page 45.)

Ugogo . ‘ 6 . . s . . . 46
Ukerewe, Sea of . . 45
— Island, ‘Lieut. Smith’ and Mr. T.

O'Neill killed by Natives of . . 48
Unmritsur, C.M.S. Mission at 65, 68, 79
United Methodists, ee of, to the Gallas ’. ‘0
= — at . a
Universities’ Mission to Central Africa 20, 44
Unyamuezi, Seaof . * . 45
_ Country, The 47
Urumiah Mission Wersia) founded by Dr. . Per:
kins . . . . . 56
Usagara . 46
Usambara Country, Visit of Dr. Krapf to. 42
Usukuma Country, The . 47
Vaisyas, The, in India . 89

Vancouver, Captain, Discoveries of, in ‘the orth A
133

Pacific. $ & 5 .
Vasco di Gama 67
Vaughan, Rev. J., Christian Village of Mirzapur
erectedby . . . « . 7
Vedas, The . ‘ a fs ts 61, A
Veddahs, The, in Ceylon : . = 106
Vei Language, Works in the « ‘24, 28
Veis, The (Africa) . ‘ : ‘ Cl 23
Vellalars in Tinnevelly 7 ‘ c - 93
Vellamas in Telugu Country Z 101
Venkayya, Convert in the ‘Telugu Country 103
Venn, Henry, Native Church Fund . 7
Venn, Rev. John, one of the Founders of CM. s. 3
Venn, Rev. Henry, The ee . 8
Venn, Henry, The . % ai és » 40
Vepery, Madras . - 90
Victoria Nyanza—C.M. 8. Mission to the 5, 20, 45
= _ Statistical Returns from . 5
od Article on the Mission at 45
Vidal, Bishop, on the African Mission . 30
Vindhya, Mountains, The o A . 67
Vishnu . ‘ i fs é 62, 63
Vizagapatam . a a - 101
Work of Th M.S. at = 102
Vélkner, Rev. C. 8., killed by New Zealanders 127
Von der ’Decken, Baron, Ascent of Kilimanjaro 43
by ‘i 5 ‘ a ‘ 5 * * %
Vrihaspati, a Buddhist Reformer > 63
“Wane, Rev. T. R.,in Kashmir . 80
Waganda Tribe, The (Central Africa). 47
Wagogo Tribe, The (Central Africa) . . » A7
Wahuma Tribe, The (Central Africa) > 46
WElapO Ey. W. Williams consecrated Bishop
128
— Rae E. C, Stuart consecrated Bishop
of. . . 128
— When occupied by ‘OM. < = - 128
Waikato District, when pecnpied: by C.M. 8. 1 198
Wainwright, Jacob s si , 48
Wairoa, when occupied’ by G.M.S 128
Wakamba Tribes, The Country of the, penetrated
by Dr. Krapf_. $2 e588
Wakuafi Tribe, The (East. Africa) e . ~ 42
Wamasai Tribe, The (East Africa) . : 42
Wami River, The (Central Africa) . * » 46
Wan-chow (China) opened to Foreigners . . 14
Wanganui, when occupied by C.M. 4 128
Wanyamuezi Tribe, The (Central Africa) ‘ » 47
Wanyoro Tribe, The (Central Africa) .
Ward at Serampore . . 65
Wasagara Tribe, The (Central Africa) é 47
Wasuaheli Tribe, The (Central Africa) . 47
Wasukuma Tribe, The (Central Africa) . 47
Weeks, Bishop, a O.M.S, mene ore aay i 5
The Episcopate of ‘ 31
INDEX.

Weitbrecht, Rev. a, dis eine labours of, pee
in Bengal

a 74
Wellington, Rev. “o. Hadfield consecrated
Bishopof . 128
Welton, Rev. W. Mission i in Fuh-Kien begun
. . .- 119

_ _ Death of é 120
Wesleyan Missions . - 8, 24, “31, 92, 108, 118
West, Rev. J., Mission at Red River formed’ by _ 130

a The royal dynasty of Ceylon founded

‘ 160
aa locrtoies: William - 8, 29, 65
Wilkinson, Richard, Meeting between Rev. HJ.

Leacock and the African Chief j 26
Williams, Rev. W., consecrated Bishop of
Waiapu e 5, 128
— _ Death of . .” 128
Williams, Professor Monier, on the work of
C.M.S. Missionaries i in Tinnevelly » 96
Wilson, Rev. C. T., Arrival of, in Uganda, . 48
‘Wilson, Daniel, Bishop of Calcutta. 70
— Baptisms of Krishnuggur
Christians by 3 75
Wilson, Mrs _J., Labours of, at Agurpara, | . 72
Wolfe, Rev. J. R., Fuh-Kien Mission . 120
Wolseley, Sir Garnet, eee Beane of, to
Ashanti _ a 23
“ World, The Field is the” ‘ : : 9
Wuhu, Port of, opened to Foreigners ‘ . 114

 

151

PAGE

Wu-k‘ang District, C.M.S. Mission in wees . 118
“Wu-shib-shan, or Black Stone Hill . . 119
Xavizr, Francis, in Japan . . a - 121,124

Yxvo (See Tokio).
Yezo, The Island of. : . 1233

Yongro, Rev. G. R. Nylander at . » 26
Yoritomo, the first Shogun of Japan . . « 121
York Factory, when occupied by C.M.S. . - 132
Yoruba Country—Wesleyan Mission in the . 6, 24

-- When occupied by U.M.S. a 24
_- Article on the Mission in the 33
_ Statistical Returns from.
Youcon River, Descent of the, by Rey. R. Mac-
donald 130

Yu, Emperor (« The Chinese Noah”), Tomb of 116

ZamBzEst River, The (Central Africa) 20, 45
Bishop Mackenzie's 8 Miseens
on . . .

Zanzibar ‘ . ‘ » 421
Universities’ Mission at is 44
Zanzibar, Sultan of, Efforts of, to suppress
Slavery B
Ziegenbalg, the first Protestant Missionary a
Z- ky i, C.M.S. Mission at % » 115,117
. . . 61, 86

Zoroaster, The teaching of .

Znlus, The (Africa) . 5 : . 17