: : 5V V N7f Wmull Muivmity fptatg BOUGHT WITH THE INCOME FROM THE SAGE ENDOWMENT FUND THE GIFT OF Henry W. S&ge 1891 /K-lZttfL ^im The date shows when this volume was taken. To renew this book copy the call No. and give to the librarian. „....£.. :3l HOME USE RULES All Books subject to Recall All borrowers must regis- ter in the library to borrow >ooks for home use. All books must be re- turned at end of college *ear for inspection and repairs. Limited books must be re- turned within the four week limit and not renewed. Students must return all books before leaving town. Officers should arrange for the return of books wanted during their absence from town. Volumes of periodicals and of pamphlets are held ' in the library as much as possible. For special pur- poses 1 they are given out for a limited time. Borrowers should not use their library privileges for the benefit of other persons. Books of special value and gift books, when the giver wishes it, are not allowed to circulate. Readers are asked to re- port all cases of books marked or mutilated. f 1 Do not deface books by marks and writing. m \<*>y <\ The original of this book is in the Cornell University Library. There are no known copyright restrictions in the United States on the use of the text. http://archive.org/details/cu31924071986412 CORNELL UNIVERSITY LIBRARY 3 1924 071 986 412 THE REDEMPTION OF AFRICA CONTENTS OF VOLUMES ONE AND TWO Volume One — Books I and II Book I THE ANCIENT AND MEDIEVAL PREPARATION IN THE BEGINNING: AFRICA IN RELIGIOUS THOUGHT. THE ANCIENT MISSIONS. ISLAM AS AN AFRICAN MISSIONARY. MEDIEVAL CHRISTIANITY AND AFRICA. THE ENVIRONMENT OF AFRICAN MISSIONS. THE RISE OF PROTESTANT MISSIONS. Book II THE RELIGIOUS PARTITION THE ANGLICAN COMMUNION IN ITS AFRICAN APOSTOLATE. BAPTIST CHURCHES AS AFRICAN MISSIONARIES. CONGREGATIONAL DENOMI- NATIONS AND AFRICAN MISSIONS. THE LUTHERAN CHURCH AND AFRICAN EVANGELIZATION. METHODISM AND AFRICA. PRESBY- TERIAN CHURCHES IN AFRICAN MISSIONS. ROME IN AFRICA. THE UNITY OF BRETHREN AND THE NEGRO. THE UNITY AS A SOCIETY FOR MISSIONS. Volume Two — Book III THE EXPANSION OF MISSIONS AFRICA IN AMERICA. UNDENOMINATIONAL AFRICAN MISSIONS. THE NEW MISSIONARY. OLD FRIENDS AND MODERN METHODS. FOUNDING A MISSION. REPRESENTATIVE MEN. LOOKING BACK- WARD - AND FORWARD. STATISTICAL SURVEY: CULTURAL, EDU- CATIONAL, LITERARY, MEDICAL AND PHILANTHROPIC. DIRECTORY OF MISSION^AGENCIES. BIBLIOGRAPHY OF PRINCIPAL AUTHORI- TIES. INDEXES. THE REDEMPTION OF AFRICA A STORY OF CIVILIZATION WITH MAPS, STATISTICAL TABLES AND SELECT BIBLIOGRAPHY OF THE LITERATURE OF AFRICAN MISSIONS BY FREDERIC PERRY NOBLE SECRETARY OF THE CHICAGO CONGRESS ON AFRICA, COLUMBIAN EXPOSITION, 1893 The lesson of the missionary is the enchanter's wand. — dakwin. The religious idea at the bottom of our civilization is the missionary idea.—Vf. t. HARRIS. The first duty of a historian is never to venture a false statement: next, never to shrink from telling truth ; so that his writings may be free from all suspicions of favor or malice. — leo xiii. VOLUME TWO CHICAGO NEW YORK TORONTO FLEMING H. REVELL COMPANY MDCCCXCIX f 4\Ut\t> - K\ iroHo™ ENTERED ACCORDING TO ACT OF CONGRESS IN THE YEAR 1899 BY FLEMING H. REVELL COMPANY IN THE OFFICE OF THE LIBRARIAN OF CONGRESS, WASHINGTON, D. C. All rights of reproduction and translation reserved CONTENTS VOLUME TWO: BOOK III THE EXPANSION OF MISSIONS CHAPTER PAGE 14: Africa in America - 477 15 Undenominational African Missions 513 16 The New Missionary - 551 17 Old Friends and Modern Methods 579 18 Founding a Mission 625 19 Representative Men 646 20 Looking Backward — and Forward 683 APPENDIXES Statistical Survey of Missions in Africa, the Antilles and Madagascar 767 Educational Statistics, pp. 769=777. — Literary Statistics, pp. 778=787. — Medical Statistics, pp. 788=790. — Philanthropic Statistics, pp. 791=793. — Cultural Statistics, pp. 794=796. Directory of Agencies for the Christianization of African Peoples 798 Class A: Alphabetic List of Societies, pp. 799=811. — Class B: Classified Catalog of Church=Bodies, pp. 812=813. — Numerical Re- capitulations, pp. 814=816. — Tentative Esti- mates, p. 817. Bibliography: Principal Authorities 821 INDEXES Index of Persons - 835 Index of Places - - 840 Index of Principal Societies - 843 Index of Subjects - 845 Vol. 2 v ILLUSTRATIONS FACING PAGE Joseph E. Roy, D.D. 491 The Reverend Andrew Murray - 534 Robert W. Felkin, M.D. 554 Lovedale Institution: Classes in Agriculture and Printing - - 56S Lovedale Institution: Classes in Carpentry and Wagon* Making - 570 James Stewart, D.D., M.D. 576 Miss Mary Louisa Whately 594 Specimen Pages of a Caravan-Diary - 634 Alexander M. Mackay • - - 642 Robert Moffat, D.D. 654 Cardinal Lavigerie - 674 David Livingstone, D.C.L., F.R.G.S., LL.D., M.D. 698 Looking Backward ) Two Native Christians 752 — and Forward ) VII * * BOOK III THE EXPANSION OF AFRICAN MISSIONS: EMANCIPATION AND INDUSTRY FROM WILLIAM WILBERFORCE TO STEWART OF LOVEDALE 1833=1898 CHAPTER 14 1502= 1898 AFRICA IN AMERICA: MISSIONS TO BLACK AMERICANS Tell them we are rising ! Wright to Howard O black boy of Atlanta, but half was spoken ! The slave's chains and his master's alike are broken. The one curse of the races held both in tether. They are rising, all rising, the black and white together. Whittier RESPONSIBILITY FOR THE BLACK AMERICAN. AFRICAN MIS- SIONS IN AMERICA. ( I ) ANGLICAN AND EPISCOPAL MISSIONS. ANG- LICAN MISSIONS. EPISCOPAL MISSIONS. REFORMED^EPISCOPALIAN MISSIONS. ( II ) BAPTIST MISSIONS. THE BAPTIST AND THE BLACK. REGULAR BAPTISTS (WHITE) OF THE SOUTH. REGULAR BAPTISTS (BLACK) OF THE SOUTH. REGULAR BAPTISTS (WHITE) OF THE NORTH. (ill) CONGREGATIONAL MISSIONS. WORK BEFORE l86l. ORIGINS OF THE AMERICAN MISSIONARY ASSOCIA- TION. THE ASSOCIATION: ITS ACHIEVEMENT. AUXILIARIES. ( IV ) FRIENDS' MISSIONS. "QUAKER" ABOLITIONISM. FRIENDS AND FREEDMEN. (v) METHODIST MISSIONS. NEGRO METHODISM. SOUTHERN WHITE METHODISM. NORTHERN WHITE METHODISM. ( VI ) PRESBYTERIAN MISSIONS. PRESBYTERIANISM AND THE SLAVE. NORTHERN PRESBYTERIANS AND THE FREEDMAN. ( VII ) ROMAN MISSIONS. CATHOLICISM AND THE AMERICAN NEGRO. A SLAVE OF SLAVES. ROME IN LATIN AMERICA. ROME IN THE SOUTH OF THE UNITED STATES. REPRESENTATIVE ROMANISM? ROME AND THE FREEDMAN. ( VIII ) RESULTS OF FREEDMEN'S MISSIONS. REVELATIONS FROM THE NATIONAL CENSUS OF 189O. NEGRO DE- NOMINATIONS. NEGROES IN OTHER CHURCHES. TWO LARGE FACTS. THE AFRICAN INFLUENCE OF MISSIONS AMONG FREEDMEN. The Negro problem came to America in the wake of Columbus. Papal and Protestant Christianity, men of 477 478 THE EXPANSION OF MISSIONS Roman descent and their brothers of Teutonic blood, are alike accountable. The commencement of the career of the two Americas was all but coeval with the beginning of the slave-trade from Africa to America. The wealth of the Latin and Teutonic continents, of the south and the north in the United States was mainly created by the blood and sweat of the black bondman. The persistence of Britain in thrusting the slave=trade upon the colonies, despite their persevering attempts to end it, and the fear that the Anglican state=church would be established were among the causes of American inde- pendence. The American nation, even before declaring all men equal, barred out the slave-traffic and branded it as piracy. This was the first time such a stigma had ever been set on the crime against humanity; and Hop- kins the Congregational clergyman was the first to sug- gest that Negroes be emancipated and transferred to Africa (1776). But until 1863 the Almighty was less potent with the federal congress than was the almighty dollar. Only when God said from out the whirlwind, thunder and smoke of war: Let this people forth from the house of bondage, — was the Negro loosed from the hand of the slave-holder. Americans are often reproached by Europeans for the lateness of American abolition and for lack of interest and success in African missions; yet history can not tol- erate these assertions. Facts refute assumptions and out- weigh hypotheses. Emancipation occurred in the re- maining British colonies, in Portuguese and in Spanish America after slavery had existed there for centuries; but the United States required only eighty years of inde- pendence to rid themselves of the inheritance of iniquity bequeathed by Europe. Again, missions among Ameri- can Negroes are as ancient as those of modern Europe, AFRICA IN AMERICA 479 are prosecuted with equal energy, and present results that pale the splendor of all other mission-fields. Ameri- can Negroes constitute the greatest numerical success of missions since 1520, for in the Antilles, Latin Amer- ica and the United States ten millions of them have been won for Christianity. Many are but nominal Christians; yet as Satan and sin are agents of God, so slavery was made an instrument in bringing ten times as many Afri- cans into the church as societies working in Africa have gained. Missions among American Negroes are as really African missions as if they operated in the pagan continent, for the importation of African bondmen was the transplantation of Negro heathenism. The Ameri- cas, especially the United States whose black population of over eight millions comprises more than half of all American Negroes, have personal interests in Africa that Europe can not know. Africa is not at the gates but within. The African without Christ would have proved a Hannibal for the new civilizations. Under Christian- ity, however, he has already contributed more toward the evangelization of the Negro in Africa and America than the world dreams of, and may ultimately become the leader in this spiritual conquest. Mission=work among black Americans was an inseparable and integral portion of African missions before the arrival of the Jesuit or the "Moravian", and has its peculiar and spe- cific function in the preparation of Africa for Christian- ity. In America as in Africa the Anglican, Baptist, Congregational, Friends, Methodist, "Moravian", Pres- byterian and Roman communions have wrought for the Negro. In fact, this branch of their African work began so soon after the arrival of each church in America that consideration of it should be put in the forefront of the religious partition of Africa, were it not that after i860 480 THE EXPANSION OF MISSIONS work among the freedmen of the United States accom- panied an enormous expansion of African missions. ''Moravian" efforts for the slaves have already been handled in the discussion of the Unity of Brethren* Lutherans report none such. Episcopal endeavors form the sequel to those of the Anglican. Hence the omis- sion of the first two churches from this sketch, and the union of American and British Episcopacyf. Anglican and Episcopal Missions In 1520 a Spanish slaver visited South Carolina; in 1526 another Spaniard brought Negro slaves into Vir- ginia; and forty years later Florida received the bane of two races. In 1619 a Dutch slave-trader imported a cargo of Negroes into the Old Dominion, selling them at reluctant Jamestown. Next year the Pilgrims landed at Plymouth, and an irrepressible conflict of ideas began. It was not until about 1670 that Negro slavery gained firm footing in our social system. Though black freed- men and white advocates of abolition were never un- known in the south ; though Negro slaves and Saxon defenders of slavery existed in the north; the south was chained to slavery, the north allied with freedom. From 1620 to 1865 the principles of two opposing civilizations wrestled for the possession of a virgin continent. In this contest the Anglican or Episcopal church, according to the testimony of its adherents, studiously avoided the *In Florida a planter once supported a " Moravian" missionary detailed for labor among his slaves. t Commissioner Harris' Report for 1893 and the Slater Occasional Papers, reached the present writer after composition was completed. The Report, v. 2. chap. 4, pp. 1551-73 contains the best statement as to the education of the Negro This and the monographs of Messrs Curry, Gannet and Weeks constitute an ideal apparatus for the specialist. AFRICA IN AMERICA 48 I question of slavery and all religious problems with polit- ical bearings. No historic church has done so little for the black American. English bishops, indeed, in charge of Anglican missions, showed warm interest in the religious in- struction of the Negro. The Gospel-Propagation Society soon after 1701 founded missions in the Caro- linas, Connecticut, Massachusetts, New Jersey, New York, Pennsylvania and Rhode Island. Among its mis- sionaries was Wesley; and his efforts in Georgia were rendered nugatory through his high^churchmanship (1736= 37). Yet Wesley embodied the best elements in the spiritual life of the Anglican communion, and men of his piety and purity formed the exception in the Episcopal clergy of America. This absence of educated, self-de- nying and upright men from the mass of Anglican minis- ters and missionaries before 1783 and the failure of their worthy members to influence the Negro made black Episcopalians as few as white blackbirds. In Virginia about 1725 the masters with some exceptions favored instruction for slaves, and the missionaries embraced the opportunity to instruct them. But the introduction of the cotton-gin (1793) and the rise of the slave-power to supremacy (1820-60) condemned the bondman to igno- rance and provoked general jealousy of Christian influ- ence. The best showing for Anglican missions among black Americans appears in the Antilles. The Propagation^ Society until 1782 gave occasional assistance in books and money to Antigua, Jamaica and other islands. In 1818 it began operations in Barbados, afterward pushing into Bahama, Bermuda, British Guiana, Grenada and Tobago. Codrington College, an institution of the soci- ety, has since 1829 supplied the church of England in 482 THE EXPANSION OF MISSIONS the British West Indies with several hundreds of clergy- men. The Church Missionary Society entered in 1815, working with the sister^society in the same fields but adding Trinidad as an independent sphere. Episcopacy in 1850 enumerated only six hundred and ninety^six Negro communicants throughout the West Indies, but in 1880 Bainbridge reported twenty [?] thousand adher- ents. The Church Society withdrew from Jamaica in 1852, from Guiana in 1858. In 1865 the Episcopal church of the United States organized a freedmen's commission. Next year it opened three schools, and in 1895 these numbered but eighty. The Episcopal effort for the evangelization and education of the Negro has long been in charge of the general mission=society ; but in 1893 Bishop Dudley of Kentucky publicly confessed the outlook dark and dis- couraging. This he chiefly ascribed to "the Episcopal church not having realized her duty and having allowed other religious bodies to take the lead" and to "want of interest and sympathy". The society is responsible for the salaries of bishops and the stipends of missionaries in the following jurisdictions possessing Negro popula- tions: Oklahoma; northern Texas; western Texas and southern Florida. It also assists in the dioceses, among others, of Alabama; Arkansas; eastern Carolina; Florida; Georgia; Kansas; Kentucky; Louisiana; Maryland (where it merely assists the work among Negroes); Mis- sissippi; Missouri; North Carolina; South Carolina; southern Virginia; Springfield, 111.; Tennessee; Texas; Virginia (again aiding only work among Negroes) ; west- ern Missouri and West Virginia. Two hundred and fifty men and women in round numbers then worked in the south among the Negroes at a cost of $54,000 (1893). Maryland and the Old Dominion also performed a meas- AFRICA IN AMERICA 483 ure of Negro mission-work through the voluntary activ- ity of Episcopalian parishes and St Andrew's Brother- hood. Twenty^seven colored clergymen were deacons; thirty-five, priests. The general agent is himself a Negro, formerly bishop of Liberia. The Reformed Episcopal church has, absolutely, done little, relatively, much, for the American Negro. In 1875 Bishop Cummins granted canonical recognition to four hundred colored Episcopalians in South Carolina. Stevens, his evangelist, afterward bishop, opened a training-school for the ministry. Since 1882 the work has received aid from the general council. In 1892 these Reformed Episcopal Negroes numbered twenty lay^ preachers, thirty^eight congregations and eighteen hun- dred and twenty=four communicants; maintained a paro- chial school at Charleston; and supported a girl in India. The women also send annual aid to Africa. Bishop Stevens before 1861 trained the boys who as Stevens Battery fired the first shot at Fort Sumter; in 1893 he participated in the Chicago Congress on Africa. So swift are the changes of life and especially in America*! When Turner, a Negro bishop of a Methodist denomi- nation, spoke of the wrongs of his race, the southern white man solemnly affirmed that the southern black man was right. The Episcopalian and the Methodist alike advocated governmental aid for the Negro emigrant. II Baptist Missions to Black Americans Baptist churches influence more Negroes than does any other denomination. Northern Baptists number * Since this sentence was penned the Americo-Spanish war of 1898 has afforded fresh proof of the reunion of the republic and of the south's love and loyalty to the nation. 484 THE EXPANSION OF MISSIONS eight hundred thousand, and have since 1863 spent over $2,775,000 for the Negro. Southern black Baptists number one and one^half millions, and despite the Negro being the pauper of America have achieved marvels for education and evangelization. Southern white Baptists number one and one=third millions, but spend only $88,640 a year in home-missions against an expenditure of about $175,000 annually for the Negro by the northern Baptists. By actual church^membership or by domestic and social ties four million black citizens of the United States possess Baptist affiliations. The Baptists there- fore acknowledge that the peculiar claims of the Negro upon them have not been met; that some of their best black schools already enjoy the reputation of third-rate institutions; and that the Congregationalists and Metho- dists, though the colored membership of the latter is smaller and that of the former far smaller, have out- stripped them. Negro Baptists to some extent are a monument of the religious activity of southern white Baptists. In 1801 the Charleston association petitioned the legislature of South Carolina to remove restrictions on the religious meetings of slaves. Pastors, some of them the most eminent, labored faithfully among them. Planters fre- quently paid liberally toward the support of home=mis- sionaries to the Negroes. As a rule black and white Baptists, bond and free, worshiped together, though the increase of Negro converts in the cities sometimes ren- dered separate churches necessary. These were inde- pendent in spiritual matters, but the colored members of mixed churches had a voice only in cases relating to their race. Between 1845 and 1861 the white southern Baptists did much for Negro evangelization, but from 1865 till recently they showed only slight interest. They AFRICA IN AMERICA 485 looked at the education of their black fellow^Christians with indifference, with lukewarm interest, even with positive disfavor. They formed no Negro schools, con- tributed sparsely to those founded by northern Baptists and regarded them unfavorably. The notable excep- tions afforded by individuals or communities merely ac- centuate the fact that hitherto the white Baptists of the south have played no part in uplifting the free Negro. Happily, however, their sentiment is changing. They appeal to their northern brothers for help in re-establish- ing educational institutions, and co-operation in behalf of the Negro is now afoot*. The attitude of southern white Baptists toward black Baptists tended to develop independence and self-reli- ance in the latter. What they lack in knowledge and sanctified intelligence they make up in zeal. Negro Christianity has always been open to criticism for its divorce of morality from religion and for excess of emo- tion; but these defects are not so much due to the Ne- gro nature as to the imperfect Christianity of slave-hold- ing Protestants and Romanists. Negro Baptists now build their own churches, meet current expenses, sup- port their pastors, contribute to missions, and spend increasing amounts in establishing, equipping and main- taining schools. American Baptists have scarcely worked among the Negroes of the Antilles, but a Baptist society, organized at Utica, New York, in protest against slavery, for years sustained a successful mission in Haiti. Boyer, while president of this black republic, brought six thousand Negroes, chiefly Baptists and Methodists, from the United States (1824*35), an d protected them in their re- ligion. The Haitien Baptists in 1893 had four ordained * Freewill Baptists are reported to be considering the advisability of opening an African mission. 486 THE EXPANSION OF MISSIONS pastors — two of them Jamaicans, two natives — and the mission^society of the Baptist Negroes in Jamaica works here. The southern white Baptists have a mis- sion in Cuba, which, probably, included the Negro as well as the Spaniard before the present war. It may be assumed that it will certainly do so when Cuba shall have become the home, not of a free state only, but of a free church. The home=mission and publication societies of the northern Baptists have done practically all that this de- nomination has contributed toward the salvation of the American Negro. The Home-Mission Society, though debarred from missions in the south during 1845-62, has accomplished ninety-nine hundredths of the white Bap- tist achievement among the freedmen and their sons. The Publication Society, through its Bible=distributing colporters and Sunday-school missionaries, and the women's auxiliaries render invaluable assistance. But, as a Baptist answer toward solving the Negro problem, the organization whose specific object is the promotion of domestic missions towers above other Baptist agen- cies. Its work forms a historic sequel to the action of Baptist Rhode Island (1652) in forbidding the slave- trade and in prohibiting Negroes from being retained more than ten years in bondage. This society began work in three channels. (1) For many years it devoted special attention to sending north- ern ministers and to supporting colored missionaries or pastors. (2) Ministerial institutes formed a constaat and important feature. (3) But the chief stress was thrown on education. Common schools to teach the masses to read were pushed for ten years, though since 1872 the society has more and more restricted itself to fostering schools for Negro teachers, preachers and lead- AFRICA IN AMERICA 487 ers. The Women*s Home Mission-Society is an efficient assistant in the maintenance of these institutions, whose existence was demanded and justified by the unfitness of the white race to meet the racial needs of the Negro genius. In 1895 there were fourteen institutions for higher education; fifteen secondary schools; about sev- enty-five colored teachers; nearly six thousand pupils, fifteen hundred of them preparing to teach; and over four hundred students of theology. The educational policy consists in establishing in each southern state at least one college for Negroes and a system of secondary schools and in developing self-help. The situation has radically changed since 1863. Higher education must for many years be controlled by the white Baptists, but the secondary schools devolve chiefly on the black peo- ple. Separateness between the black and white Baptists of the south promises, alas! to become permanent. Ill Congregational Missions to Black Americans Congregationalism brought democracy and the spirit of freedom to America. Peter Brown the carpenter came to Plymouth in The Mayflower, and his children's children for ten generations, though always prosperous, never owned a slave. This instance is representative and typical of American Congregationalists as a body. Though individuals and local churches disabled them between 1820 and i860 from discharging their whole duty toward the slave, the genius of emancipation gave birth to English Independency, nurtured New England Congregationalism, and supplied the leading liberators with anti-slavery sentiments from Congregational 488 THE EXPANSION OF MISSIONS sources. Given Congregationalism and Peter Brown the English Pilgrim, — the inevitable, logical outcome must be John Brown of Harper's Ferry and the marching soul of freedom. Congregationalists before 1861 were a northern de- nomination. Lacking organizations in the south, they remained free from ecclesiastical entanglements. The true picture of Congregationalism and slavery, though not without dark shades, is luminous and winning. New England, the Puritan and the sons of the Pilgrim and the Puritan were always in advance of all other Chris- tians in their attitude toward the Negro. The excep- tions and the guilt of a few communities and personages can not away with this fact. In 1645*6 the Massachu- setts legislature restored two Negroes to their African home whom a member of the Boston church had im- ported and sold. Eliot became an apostle to the Negro as truly as to the Indian. As early as 1701 Boston be- sought her representatives to abolish slavery. Sewall wrote an antUslavery pamphlet (1700), and "essayed to prevent Negroes and Indians being rated with cattle" (1716). The great revivals renewed the sensitiveness of the New England conscience as to slavery. Bellamy, Edwards, Emmons and Hopkins, Calvinists more Cal- vinistic than Calvin, preached against the hydra^headed evil. Hopkins and Stiles (1773) appealed for missionaries to Africa, a suggestion by Hopkins, before Englishmen mentioned Sierra Leone, furnishing the germ of Liberia anc* inspiring Mills; and the Presbyterians would have entered Africa but for the outbreak of the war for inde- pendence (1776*83). Massachusetts in 1770 through the Lechmere case anticipated Britain by two years in pronouncing that when the slave touched British soil he became free. In 1777 Vermont emancipated the Neoro AFRICA IN AMERICA 489 and in 1784 all New England had followed her lead. The Puritan abolition of slavery was due to love of jus- tice. It is needless to demonstrate in detail the antagonism of Congregationalists to human bondage between 1784 and 1840. It was only necessary to present the preced- ing proofs of the forces that caused them even more than the Friends to remain comparatively free from the guilt of slavery and to receive special training for service to the Negro. The Amistad Committee of 1839, the Union Mission-Society and the West India Commission were Congregational protests against the slave-power. The American Missionary Association — not the American Board of Commissioners for Foreign Missions — was formed (1846) in equally, if not more, emphatic disap- proval of slavery; and the preceding societies with the Western Missionary Association merged themselves and their missions with it. Hence the African missions of the new Congregational society among the Kopts (1854 [?] -59), the freedmen of Jamaica (1837), the Mindi of Sierra Leone (1841-83)* and the Negro refugees in Can- ada. The Association also explored Egyptian Sudan be- tween Khartum and Sobat in 1881 for the purpose of founding a new African mission, but the Muslim Messiah estopped further endeavor. American Negroes consti- tuted the chief field of the Association from its birth. Work for the southern Negro began in efforts for the white man. The Association inaugurated the first de- cided endeavors during the existence of slavery that avowedly based themselves on opposition to slavery. Fee of Kentucky organized non-slaveholding churches, educated and evangelized Negroes no less than white men, and paved the way for the foundation of Berea Col- *The Amistad slaves were successively freed, educated and sent here as missionaries. 490 THE EXPANSION OF MISSIONS lege (1848*60). Adair (a brother*in*law of John Brown), Jones, Vestal and Worth stood beside him. But in 1861 the Association opened the first day-school in America for slaves. This was at Hampton, Virginia, where the Dutch slave-ship of 1619, more fatal than the Trojan horse, had disgorged its horrible cargo. Congregation- alists entered earlier than other Christians among the freedmen of the United States; and the mansion of Tyler the Virginian slave-president sheltered their Ne- gro Sunday-school. Mrs Peake, the daughter of an Englishman and a free quadroon, was the first teacher. The whole affair is fraught with the symbolism of Provi- dence. During the war the missionary, preacher and teacher followed the soldier. Parochial and primary schools sprang up in swarms. The Negro's eagerness to read was universal. After 1867 the enlargement of opportu- nity through the establishment of schools by the nation and in increasing degree by the states enabled the Asso- ciation to turn more and more toward supplying higher education. Only fifty-three primary schools are re- tained, and these mainly in connection with churches. The progress of the pupils called for instruction in the superior studies. Graded and normal schools, colleges and seminaries were required to prepare the students to preach and teach. The response to this need is Atlanta, Fisk, Howard, Straight and Tougaloo Universities; Berea and Talladega Colleges; and Avery, Hampton and Tillotson Institutes. Atlanta, Berea and Hampton have already grown through self-support into independ- ence. The Negro jubilee-singers made Fisk famous the world around, thrilled millions to tears and laughter and won hundreds of thousands of dollars for their uni- versity. Armstrong at Hampton set the pace for indus- JOSEPH E. ROY, D.D. Originator of the Chicago Congress on Africa AFRICA IN AMERICA 49 I trial education. Booker T. Washington his pupil follows the master, and leads a race. The Association controls twenty-eight of the thirty=nine normal and training- schools in the south, and in all its institutions educates nearly fifteen thousand students annually. It has founded nearly one hundred and fifty churches of south- ern Congregationalists in eight associations, without re- gard to color, and stands in unyielding opposition to caste. It had in 1895 invested over thirteen millions of dollars, contributed by Congregationalists*. Though these number but six hundred thousand communicants and are not a wealthy people, they have given more than twice as much as any other body of American Christians But even more significant and valuable than such mate- rial benefactions is the mental, social and spiritual stim- ulus bestowed by them upon African evangelization and the American Negro. It was Joseph E. Roy, a secretary of the Association, who originated the idea of an Afri- can congress at the Columbian exposition; and this, according to Stewart of Lovedale, has already aided Africa. It was another Congregationalist who made the congress. The Bureau of Woman's Work (1883) and the Sundays school Society also operate with the Association. Woman, however, had entered in 1846 and in 1861, and it is impossible to exaggerate the worth of her services, especially among the Negresses. The Association also crowns its southern work by missions among the white highlanders. This mountain-folk numbers two and a half millions, opposed the slave-holders' rebellion, and with the Negro will make the new south. ♦British Congregationalism must be credited with a share in the work, 1861* 71. British Freewill Baptists, Friends and Wesleyans also aided. All Britain contributed one million dollars in clothing and money. 49 2 THE EXPANSION OF MISSIONS IV Friends' Missions to Black Americans In 1688 German Friends in Pennsylvania protested against slavery. In 1787 no American Friend held a slave. No other body can quite equal this record. The Congregationalists, indeed, anticipated it through the Massachusetts legislature of 1641 restricting slav- ery and through New England abolishing bondage as early as 1784; but it is not absolutely certain that every Congregationalist elsewhere was a non-slave- holder. This was the case with every acknowledged Friend. Moreover, during the eighteenth century the Friends did more than other American Christians for the Negro. The Unity of Brethren in the Antilles excelled them in Christian service to the slave; but American Friends, beside accomplishing something for his Christian culture and education, toiled unitedly and not merely as individuals for universal emancipa- tion. Fox, who in Barbados rendered missionary serv- ices to Negro slaves; Penn; Burling, Coleman and Standifred; Lay; Woolman (1746=67); Benezet of Huguenot ancestry and the inspirer of Clarkson ; Rush, who shared in leading the congresses of 1774 and 1776 to ban the slave-trade; and Lundy, who aroused Garrison — these represent the true spirit of Friends toward the Negro. If after 1820 they felt disinclined to attack slavery, the unfaithfulness was transient. New occasions, Lowell sang, teach new duties. As soon as Negro refugees fringed the northern edge of the war, Friends recognized the duty. At first (1863) they were obliged to devote themselves to the relief of physical suffering; but they quickly added education and missions AFRICA IN AMERICA 493 to their activities. Their schools sprang up by scores, and stood among the main agencies in teaching the black man before the reconstruction of the southern states. When local authorities became able to take good care of these institutions, nearly all were relinquished. Since 1889 the mission-board of the Friends in New York con- tinues the school^work. Friends have spent over one million dollars for the freedmen; sustained more than one hundred schools, four of which remain in their charge; and have remembered the exhortation of Fox: When the Negroes are free, let them not go empty- handed. V Methodist Missions to Black Americans Wesley while in Georgia protested against slavery. Whitefield denounced the system and its barbarities (1739). Wesley wrote from England to Davies of Vir- ginia as to slavery, and gave books for his Negro parish- ioners (1755-57). In 1758 he baptized the first black Methodist, and in 1766 the first congregation of Ameri- can Methodists included a Negress*. Methodism began with faithfulness to the Negro. Five families of American Methodists present them- selves for consideration in connection with missions to black Americans. These comprise the African, Colored, Methodist, Southern Methodist, Union and Zion Churches. The African, Colored, Union and Zion Churches consist solely of Negro Methodists; the Methodist Church, of black and white Christians together; and the Methodist Church South, of white members exclusively. * Gilbert of Antigua inaugurated Methodist missions among the Negroes of the British Antilles, but these were a British achievement. Cf. chap. 10. 494 THE EXPANSION OF MISSIONS Negro Methodism expresses the conviction that separa- tion enlarges the opportunity for racial abilities and self* help and that it lessens the liability to friction from prej- udice. The Union Church, though originating in 1813, has accomplished little, as its membership is but twenty* five hundred. The African Church (1816) has achieved great success, having grown to five hundred thousand members and founded thirty*eight schools. Among these are ten colleges or universities, schools in Bermuda, Haiti and Sierra Leone and a theological seminary. The Colored Church (1876), though born with eighty thou- sand communicants and now numbering nearly one hun- dred and fifty thousand, is still too poor and young to have accomplished much. Four schools and five hun- dred students are all it has to show. The Zion Church (1820) possesses almost four hundred thousand communi- cants but only one college and a few small schools. Before 1861 the chief strength of Negro Methodism lay in the eastern states, extending westward with emigra- tion. It could have no churches at the south outside of Delaware and Maryland*. The Zion Church op- posed slavery, though slaves were among its communi- cants, and advanced the cause of abolition. While white applicants for membership would not be rejected, its officers and pastors are exclusively Negroes. After 1 86 1 the African and the Zion Church became factors in the evangelization of the southern freedmen. The African Church at first enjoyed its chief southern gains along the sea-board, especially in Florida and South Carolina. Seventy^five thousand Negro mem- bers of the Methodist Church South swarmed into the African Church. The Zion Church experienced its chief southern expansion in Alabama and North Caro- * A lone church at Charleston; at Louisville; at New Orleans constituted no exception. AFRICA IN AMERICA 495 Una, and acquired twenty-five thousand Negro members from the southern Methodists. The grand total of all Negro Methodists of the United States is one million, two hundred thousand. Three millions more, exclusive of these communicants, complete the number of Negroes under Methodist influences*. Slavery embarrassed American Methodism even be- fore organization (1784-85), but the northern Methodists always opposed it. The development of the west so increased the power of this anti-slavery element that in 1844 it disciplined a slave-holding bishop. Conse- quently the southern Methodists, after dominating the church for more than half a century, organized sepa- rately. But Methodists of whatever opinion or section agreed in Christianizing the slave. Down to 1844 the organization of independent Negro denominations and the successful founding of plantation-missions consti- tuted the epochal events in the dealings of Methodism with the black American. The former was more the work of the north, the latter that of the south. In 1816 thirty thousand of the forty-two thousand Negro mem- bers of the Methodist Church were southern slaves. Itin- erants had preached faithfully, in connection with per- manent pastorates, but the converts came mainly from the home-servants. Paganism reigned among one and one half million field-serfs. There must be a movement in addition to ordinary church^work, if Christian civiliza- tion were to acquire any hold on this Africa in America. Southern Methodism stepped into the breach. Capers of South Carolina established missions to the plantation- slaves (1829), and southern Methodists sustained them. As a rule black and white Methodists in the south wor- shiped together, separate churches and services being *The Negro Methodists of Canada organized in 1864 as the British Church, and sustain a prosperous mission in Bermuda. 496 THE EXPANSION OF MISSIONS provided only when it was desired or where, especially in cities and large towns, the colored membership was a considerable one. Successful Negro preachers, whose ministrations were acceptable to white people, were not unknown; but from 1766 to 1816 all Negro organiza- tions remained under the charge of the white man. The plantation^mission attained its greatest success in South Carolina, though in 1844 it had no less than twenty^two thousand converts in nine of the southern states. After the separation southern Methodists prosecuted the work with heightened earnestness and increased success. From 1829 to 1844 they had given $200,000; between 1844 and 1864, when this mission ended, they spent $1,800,000 in addition. Their Negro membership rose from one hundred and eighteen thousand, nine hundred and four to two hundred and nine thousand, eight hun- dred and thirty=six. It should, however, be remem- bered that they were the sole Methodists enjoying ac- cess to nine tenths of the slaves. In this light the fact that but sixty^six thousand, five hundred and fifty^nine of the southern Negro Methodists in 1861 were converts from the plantation=missions qualifies our satisfaction. In 1866 the Methodist Church South organized its Ne- gro communicants separately, and provided that, if they should desire it and should form two or more confer- ences, self-government should be granted. Ten years later this resulted in the formation of another Negro denomination among Methodists, composed exclusively of Negroes and officered wholly by black men. The Methodist Church South, whose one and one half mil- lions of communicants make it the second Methodist denomination in America, thus became a southern church and a white man's church, sectarian and sec- tional. In 1883 it took a forward step in the education AFRICA IN AMERICA 497 of the Negro. It appointed a board to work beside the Colored Church, and founded Paine Institute. To this it has contributed about $75,000. The Methodist Church before division had one hun- dred and fifty thousand Negro members (1845). North- ern Methodism retained thirty thousand. Only ten thousand were free. Only eighteen thousand remained in 1865. The aggressions of independent Negro Meth- odism and the inability to reach the southern Negro cost northern white Methodists this loss of twelve thousand black communicants. Nevertheless, northern Metho- dism accomplished something. It remained faithful to the principle that its black and white adherents must be one body. It founded the first Methodist institution for the higher education of the Negro. Wilberforce University, now the intellectual capital of the African Church, originated in 1857, and remained until after 1863 in the care of its founders. At the outbreak of war the northern Methodists worked through undenom- inational societies in relieving the physical suffering of the fugitives from the south and in giving primary edu- cation, but in 1866 they formed a Methodist Freedmen's Aid and Education Society. This in 1898-99 appropri- ated $55,400 for schools among black people; $7,875 for schools among the whites; and $43,725 for other pur- poses. The Missionary Society, in addition, assigned $44,005 to colored work, mostly in the south, during 1898. More than any other denomination Methodists devote themselves to organizing churches and to primary educa- tion. The outcome consists of two hundred and fifty thousand Negro communicants* (one tenth of the total membership), and twenty^two Negro schools. These *The Methodist Church during the early years of its missions among the freedmen received twenty-nine thousand Negroes from the Methodist Church South. 498 THE EXPANSION OF MISSIONS comprise a theological seminary, ten colleges and eleven academies. The teachers, not including one hundred and fourteen "practice^teachers", number three hundred and thirtpthree; the pupils, five thousand. Three hundred and thirtpfive are in manual or trainings schools, two hundred and ninety=two preparing to become doctors, two hundred and fifty^six for the ministry and only one for the law. Such figures possess special signifi- cance. Separation of the races is opposed, being per- mitted only at the mutual preference of black and white Methodists alike. The work has cost over six and one* fourth million dollars, but Dr Hartzell, formerly secre- tary of the Freedmen's Society, writes that American "Methodism need not boast, for with her resources and opportunities far more ought to have been accom- plished". VI Presbyterian Missions to Black Americans The Presbyterian Church between 1786 and 1837 six times officially advocated the abolition of slavery. It had previously attempted to serve the Negro, Davies of Virginia, afterward president of Princeton College, re- ceiving between forty and fifty black Christians into communion and teaching them on Sundays (1756). In 1774 and 1780 it had moved in behalf of the slave. In 1787 it advised such education as would fit him for free- dom. Though between 1805 and 1830 it suffered from the prevalent spinal weakness of anti=slavery sentiment, while its official action after 1832 exposed it to criticism from the foes and the friends of slavery, it did not aban- don its missions among American Negroes. Presbyteri- ans believed that "no more honored name could be con- AFRICA IN AMERICA 499 ferred on a minister than that of apostle to American slaves". The southern members of the undivided church so promoted Negro evangelization that in 1861 the black Presbyterians numbered fifteen thousand, and Ashmun Institute was educating Negro ministers and missionaries. The southern Presbyterians organized separately in 1861-62, and until recently attempted little for home-missions among black Americans. As Negro Presbyterians were supposed to desire church independ- ence, this formed the goal and has been attained. Its advocates believe that black Presbyterianism will grow faster and take firmer hold on the Negro than white Presbyterianism. As this goes to press, it is learned that the Presbyterian Church South has failed to sup- port freedmen's missions in earnest while Negroes remained within it. Now that it has persuaded five Ne- gro presbyteries to form lt The Separate and Self=Gov- erning Synod of the United States and Canada" [!] it will aid work among black Presbyterians less than ever. The northern Presbyterians deem educated ministers and refined womanhood the supreme forces in elevating and saving the Negro. The home is the center of their work, the creation of home-makers the central object. The educational policy makes Negro religion less emo- tional and irrational; pays the closest attention to in- dustry, manners and morals; and separates the sexes. Needy students are aided, but self-support is required. The organization of churches and schools began in 1866. In 1893 these included two universities, four female seminaries, ten secondary boarding-schools, seventy=one parochial schools, twelve thousand pupils, two Negro synods, one hundred and fifty colored ministers and seventeen thousand black Presbyterians in full fellowship 500 THE EXPANSION OF MISSIONS with the northern church. This has nine hundred thou- sand communicants, and has spent eighteen hundred thousand dollars for the freedman, but "does not claim that it has done all it should*". VII Roman Missions to Black Americans The Roman Church claims that in Latin America it attended from the first to the spiritual wants of the slave and that in Teutonic America it is responsible for slavery only in Kentucky, Louisiana, Maryland and part of Missouri. It can not claim that it has in either Amer- ica done what it ought to have done. Such individuals as Claver form singular exceptions to the practice if not also to the principles of the papal communion in Amer- ica since 1520. When such Christians as Beecher and Garrison were striving for emancipation, Marshall sneered at them as professional abolitionists, and an- nounced that the Roman church tolerated slavery. Prot- estant ministers led the American anti-slavery crusade, but no papal prelate then lifted hand or voice to acquire freedom for the black man. Latin Christianity remains responsible for the existence of slavery and the prosecu- tion of the slave-trade in Arkansas, Florida and Texas, for these territories belonged to papal powers before they came under Protestant control; and Maryland, while Roman in religion, established the slave^traffic. In Carolina (1520), Virginia (1526) and Florida (1565) the first slaveowners and slave-traders were Catholics. The Roman Church disclaimed all sympathy with such advocates of Negro emancipation as Phelps the Congre- *The Reformed Presbyterians have freedmen's missions. AFRICA IN AMERICA 501 gationalist or Scott the Methodist. Chief^Justice Taney (1836=64) was a Catholic of Maryland. A priori there seemed double reason for assuming that he would prove predisposed in behalf of the enslaved Negro. In spite of the two-fold fact, he pronounced the Negro slave to be not a person but a chattel. Brazil, Cuba and Haiti fairly represent Latin America. Rome has had the fields to itself. Religion has as much to do with the out- come as race, climate or civilization. Yet Brazil did not abolish slavery until 1888, and Haiti remains an Alsatia*. Claver the Jesuit affords an instance of self-sacrifice for the Negro, which, although rare, is represented as common among Romanists and unknown to Protestants. The son of a noble Catalan family in Spain, he entered the Company of Jesus at the age of twenty. He cele- brated the close of his noviciate by a pilgrimage to Montserrat where Loyola had nearly a century before hung up his sword in renunciation of the world. To the day of death Claver never spoke without emotion of this visit to a sanctuary hallowed by the prayers and vigils of his spiritual father. He came to Cartagena, Colombia, then New Granada, in 1610. The misery of the slave so shocked him that he vowed to be until death the slave of the Negro. If slavery under Portuguese or Spanish mas- ters were the blessing that it has been asserted to be, why did this Christian take so special a vowf ? *The Reverend Emmanuel Van Orden, a Presbyterian missionary in Brazil, has publicly stated that it was through missionaries from the United States, aided by British Bible-Societies, that the Brazilian people abolished Negro slavery. Cf. Report of the Cente?iary Conference on Missions, London, 188S, pp. 3^6=257- The population of Cuba is over i,$oo,ooo, about one third being of Negro blood. The Philadelphia Manufacturer, March 16, 1889, is quoted by Mr Moret as saying among other things: "The most degraded and ignorant Negro of Georgia has more fitness for the presidency of the United States than the aver- age Cuban Negro for the rights of citizenship. They have not yet risen above barbarism" - ■fDr Slattery, the devoted chief of a papal institution for missions among black Americans, publicly characterizes the treatment of slaves by the Spaniards as "atrocious". 502 THE EXPANSION OF MISSIONS When the appearance of a slave-ship was announced, Claver v s face, usually emaciated and livid, assumed the hue of health. On its arrival he descended, attended by interpreters, into the hold where the human cattle were herded together ; embraced them ; distributed the refresh- ments he had begged from wealthy townsmen; told the blacks he loved them; and to the utmost of his power assisted and comforted them. While the outcasts gazed in wonder at the friend, he spoke of God and endeavored to enlighten their spiritual darkness. He was also in the habit of visiting the plantations, when his first care again was for the sick. For these he brought fruit and wine, accompanying them by a few simple exhortations. As- sembling other slaves, he explained the principal truths of Christianity through pictures and, when the Negroes were sufficiently instructed, baptized those who desired it. Such baptisms, it is affirmed, numbered three hundred thousand. Muhammadan Negroes from Guinea and multitudes of Moors and Turks are asserted to have been among these proselytes. Perseverance at last estab- lished morality and piety; and, when Claver died (1654), Cartagena, in acknowledgment of his services, buried him publicly and at the cost of the city. A century later Benedict IV declared him venerable (1747), and in 1850 Pius IX beatified him as St Peter Claver. Claver's achievement almost exhausts the list of papal efforts in behalf of the Negro slave in America, for "there is little allusion to efforts in behalf of the Negro", "few notices in her [the Roman Church's] history of Catholic Negroes", and "such details as we have been able to gather of the work of the church in behalf of the colored race " prove to be scanty and unsatisfying*. The language of Roman writers as to the results attained * The Catholic Church and the Negro Race in America: Address at the Chicago Congress on Africa; by Dr Slattery. AFRICA IN AMERICA 503 by their church among the Negro populations of Latin America is not that of men who believe it to have achieved a large measure of accomplishment. The papal clergy did not wholly neglect the interests of the black victims, and in South America and the West Indies the Roman Church sometimes proved a friend and protector to the unfortunates; but the spiritual condition of the Negro to-day in the Catholic lands of the new world, when viewed in the large light and perspective of four centuries of papal occupancy and power, demonstrates that this denomination effected practically nothing for him in the Antilles, Central America and South America. The Dominicans claim unexampled success among the Negroes of Surinam about 1826, the Jesuits boast of their experience with those of Cayenne in 1763=66, but these instances, even if valid, form exceptions. Catholic authors bewail the state of their sect in the Greater An- tilles, consoling themselves with its more prosperous condition in the lesser islands. But the untrustworthi- ness of Roman statistics renders it impracticable to make an estimate of the numbers and social standing of the Negro Catholics in Latin America. The record of Rome for the Negro of the northern continent is quite as cheerless. While Louisiana re- mained under French rule there was much neglect of the slave. The masters were traders and regarded the Ne- gro as barter^goods. The Jesuits toiled for the field- hands, but the government denied them access to those within municipal limits. The Ursuline nuns from 1700 to 1824 devoted themselves in a modest way to the blacks, and during the Spanish sway, when the government ex- erted itself to improve the morals and religion of the slave, had a school for Negro children. The Sisters (colored) of the Holy Family originated in 1842, and 504 THE EXPANSION OF MISSIONS carry on the Ursuline work. These, however, numbered only fifty half a century later, though the Roman Church claimed a Negro ''population" of one hundred thousand in the state. Kentucky is credited with six thousand Negro Catholics, and Maryland, where from the day of settlement till now papal missionaries have labored for the black man, with six times as many. But of Ken- tucky, Louisiana, Maryland and Missouri, all in great measure colonized by Catholics, Slattery writes: "Slav- ery was as strongly encouraged as in the other [i.e., Protestant] slave=holding states". Florida is an occasion of pride to the Catholic com- munion. Colonists came from Spain in 1565 with five hundred Negro slaves, murdered the French settlers and founded the oldest papal congregation within the present United States. To=day, if we draw inferences from the following utterance, the spirit of Menendez dominates Floridian Romanism. "Northern fanatics well-salaried [?] by their societies have in many places put up meet- ing-houses for them [the Negroes]. These simple, mis- guided people are drawn by political excitement; in- flamed harangues in the name of liberty; singing; shout- ing; clapping hands; dancing; confused vociferations; and other indecorous exhibitions which they fancifully call religious worship"*. The Negro members of the Roman Church in the diocese of eastern Florida number only twelve hundred, yet she "believes that the popula- tion has received due attention". It is confessed that outside of St Augustine she has made no gain among Floridian Negroes. As excuses for this sterility of papal missions are put forward the very limited num- ber of clergy and their still more limited pecuniary resources. * Sad tier's Directory, 1893, p. 420. AFRICA IN AMERICA 505 The AmericO'Roman church can hardly be said to have recognized its duty and opportunity in regard to the southern black until after he became a freedman. Twenty-one white sisterhoods are working among black as well as white people, and teaching over eight thousand pupils. Four more communities of white sisters and three of Negresses also devote themselves exclusively to the Negro. But it was not until 1866 that the hier- archy appealed for priests to evangelize the black Amer- ican; and it was as late as 187 1 before the response came. Nor was it made by American but by British Catholics. In 1884 the council advanced another step. It authorized an annual and general collection from the papal churches of the United States, the sole universal collection ever levied by the Roman bishops in America on their own authority. An episcopal commission distrib- utes this fund among missions for the Indians also and not merely among those for the Negro, but makes no statement as to the absolute amount or the relative percentage assigned to each. The contribution amounts to less than $60,000. In 1888 St Joseph Seminary, in 1889 Epiphany Apostolic College, both at Baltimore, began to train men for work among the former slave and his children. The two institutions have between one and two hundred students, and the field=force consists of over thirty priests laboring exclusively for the colored people in about thirty^five churches and of one hundred and fifteen schools. The church claims one hundred and fifty thousand Negro Catholics in the south, but the federal census of 1890 credits it with less than one tenth of that number of Negro communicants in the whole country*- * Report on Statistics of Churches y p. 49. 506 THE EXPANSION OF MISSIONS VIII Results of Freedmens Missions Thirty=five years ago, even thirty years ago, the Ne- gro lay under every disadvantage involved in slavery. American Negro Christians, judging from the fact that in i860 the Baptists and Methodists together numbered about five hundred and twenty^five thousand black com- municants and in 1895 comprised ninety^seven and three hundredths per cent, of all Negro church^members, could not have exceeded five hundred and forty thousand com- municants. In 1890 the churches reported two million, six hundred and seventy-three thousand, nine hundred and seventy-seven Negro members. In i860 the Negro population amounted (in round numbers) to four mil- lions, but only one in every seven of these was a Chris- tian, for the Baptist, Episcopal, Methodist, Presbyterian and Roman communions had fallen far short of fulfilling their measure of duty to the slave. In 1890 our black fellow^citizens numbered seven million, four hundred and seventy thousand and forty, and one in every two and seventy-nine hundredths communed with a Christian church. While America's Negro population doubled, her Negro Christians quintupled. Then the American church had fourteen per cent, of our brethren in black within its pale ; now it controls thirty^six per ceiit. , having increased this percentage and consequent ratio of gain two and one half times in a single generation. Not only do Negro church^members to-day outnumber those of 1860=65, bulk for bulk, but their proportion to the Ne- gro population is far greater. This stupendous achieve- ment is one of the spiritual wonders of history. It is the work as a whole of the black American himself, AFRICA IN AMERICA $0? though helped by churches and individuals of the white race, for the Negro Baptists and Methodists of the south and the white Baptists, Congregationalists, Methodists and Presbyterians of the North have borne the heat and burden of the day. The Negro of the United States multiplied marvelously, but the Negro Christian grew miraculously. No group of millions of people has ever advanced as has the man who through the furnace of war came naked from the house of bondage. A result, too little known, of missions among black Americans is the existence of ten colored denominations as well as of Negro organizations in nineteen other churches. These denominations and organizations are in addition to the Negro communicants, by no means few, belonging to white churches and rated without regard to color. The Negro bodies consist of the Afri- can Methodist Episcopal Church; the African Methodist Episcopal Zion Church; the African Union Methodist Protestant Church; the (colored) Baptists; the Colored Methodist Episcopal Church; the (colored) Congrega- tional Methodists; the (colored) Cumberland Presby- terians; the Evangelist Missionary Church; the Union American Methodist Episcopal Church; and the Zion Union Apostolic Church. These boast two million, three hundred and three thousand, one hundred and fifty- one communicants, the Baptists (Regular) being not only the largest of Negro churches but the largest Baptist body in America. Next in adherents comes the African Church with four hundred and fifty-two thousand, seven hundred and twenty-five communicants; and third the Zion Church whose members number only three hun- dred and forty-nine thousand, seven hundred and eighty-eight. From the Colored Methodist Church of one hundred and twenty-nine thousand, three hun- 508 THE EXPANSION OF MISSIONS dred and eighty-three communicants the six remaining Negro denominations rapidly dwindle through the Cum- berland Presbyterians (twelve thousand, nine hundred and fiftyssix), the African Union Methodist Protestant Church (three thousand, four hundred and fifteen), the Zion Union Apostolic Church (two thousand, three hun- dred and forty^six), the Union American Methodist Episcopal Church (two thousand, two hundred and sev- enty-nine) and the Evangelist Missionary (nine hundred and fifty-one) to the pitiful corporal's guard of Congre- gational Methodists (three hundred and nineteen). Of the ten Negro denominations six are Methodist bodies, a fact provoking inquiry whether the sects are the result of a stand for principle or are mere schisms. The nineteen churches having Negro organizations include the Baptists (Regular) of the north and of the south; the Christian Connection; the Congregationalists; the Disciples; the Episcopalians; the Freewill Baptists; the Independent Methodists; the Lutheran Synodical Conference; the Lutheran United Synod in the South; the Methodist Church [north]; the Methodist Protestant Church; the Old Two=Seed=in=the-Spirit Predestinarian Baptists; the Presbyterians of the north and of the south; the Primitive Baptists; the Reformed=Episcopa- lians; the Reformed-Presbyterian Synod; and the Roman Church. Here it is not the Baptists but the Methodists who lead in numbers, the Methodist Episcopal Church [north] boasting two hundred and forty-six thousand, two hundred and forty-nine Negro communicants, the northern Baptists thirty-five thousand, two hundred and twenty-one and the Primitive Baptists eighteen thou- sand one hundred and sixty-two. The Disciples, how- ever, not the Primitive Baptists, rank third, the former exceeding the latter in Negro members by four hundred AFRICA IN AMERICA 509 and twelve. The northern Presbyterians (fourteen thou- sand, nine hundred and sixty^one) snatch fifth place from the Roman Church (fourteen thousand, five hun- dred and seventeen) by almost as slight an excess. The Congregationalists (six thousand, nine hundred and eight), "Christians" (four thousand, nine hundred and eighty^nine), the Methodist Protestant Church (three thousand, one hundred and eighty^three), the Episco- palians (two thousand, nine hundred and seventy^ seven), the Reformed^Episcopalians (one thousand, seven hundred and twenty^three) and the Presbyterian Church South (one thousand, five hundred and sixty^eight) fol- low in order from the seventh to the twelfth place. The southern Baptists, the Freewill Baptists, the Predesti- narian Baptists, the Lutheran Synodical Conference and the Independent Methodists present a pitiful appear- ance as they fill the thirteenth to the seventeenth position with less than one thousand black communicants each. Only the southern Baptists have over five hundred. But the Lutheran United Synod and the Reformed=Presby- terians occupy the eighteenth and nineteenth places with ninety-four and seventy^six Negro members apiece. Between the black members of such churches as that of the northern Methodists and those of the northern Baptists and the Congregationalists exists a difference. The Methodist Church [north] has white as well as colored members in the south, and the separation between the black and white fellow^churchmen expresses the caste spirit and the color^line; but the Congregational churches and the northern Baptists enjoy next to no membership among the southern whites. The Negro organizations of the denominations that withstand racial prejudice represent nothing more serious than the ab- sence of white southerners. Another noteworthy fact 510 THE EXPANSION OF MISSIONS brought out by the statistics is the failure of the Roman Church. This vast body of six million, two hundred and thirty=one thousand, four hundred and seventeen com- municants has, on the basis of the census, one one=hun- dred-and^eightieth of the Negro Christians and one five=hundred-and=thirty=third of the Negro population. According to its own returns of Catholic population only one in every forty^five Negroes is within this influence, and only one in every fifty=six and one half Catholics is a black American. Rome is strong in such northerly, border^state cities as Baltimore, Cincinnati^Covington, Louisville and St Louis and in the Franco=Spanish southwest; but why could she not before i860 have evangelized the Negro of Alabama, Arkansas, the Caro- linas, Delaware, the District of Columbia, Georgia, Mis- sissippi, Tennessee and Virginia instead of confining herself to Florida, Kentucky, Louisiana, Maryland, Mis- souri and Texas; and to-day where are her Hands, Peabodys and Slaters to match the philanthropists of Protestantism? The Honorable Charles H. Butler of Washington City agrees with Dr Slattery that the Roman Church has been remiss in discharging its duty toward the Negro. The good priest justly acknowledges that Romanism may in part be held responsible for the present irreligiousness and immorality of the vast major- ity of black Americans, and that race-prejudice is shared by Catholics; but he unjustly characterizes this prejudice as a Protestant instinct. It is hoped that if facts be demonstration, this chap- ter has shown the bearing of missions among American Negroes upon the evangelization of Africa. Should the argument from evidence fail to convey this conclusion convincingly, it is believed that credence will be given to testimony uttered long after the present writer's views AFRICA IN AMERICA 5 1 1 were formulated. On July 8th, 1897, at Cape Town, William Hay of Cape Colony publicly addressed The South Africa Political Association thus: u The natives are attracted to the colored people of the United States. The coming of minstrels was not important, but the performances gave intelligent natives new ideas. They saw Europeans crowd to hear colored people sing. They began to give entertainments, which made natives feel they might become more than hewers of wood and drawers of water. They found these minstrels able to travel without passes and enjoy liberty because they are American citizens who, if interfered with, can appeal to their own consul and claim protection of the government. When Stewart of Lovedale visited America [1893], he found a Sutu in a college where all the professors and pupils are black. Having heard he could get a good edu- cation in America, the young Sutu traveled there, and was pursuing his course at his own expense. More re- cently a deputation went from this colony to invite the Colored Methodist Episcopal Church [?] to take the people the deputation represented under its care, and branches of this church are established all over our country. Christian natives look to their countrymen in America to guide them in religion and provide them with education. The movement is carefully watched; because important political and ecclesiastical results may flow from the visit and the present labors. In discussing this venture with Mr Davanie I pointed out many difficulties in the way of success and dwelt on the mental and moral qualities of our natives. His reply was interesting and significant. He said responsibility had never been carried by colonial natives, but after seeing the people in the southern states, remembering how lately they were slaves, and noting how they have their own doctors, 512 THE EXPANSION OF MISSIONS ministers, politicians, professors and teachers — he thought the people [colored] in this country would in a reasonable time show that they could make as satisfac- tory progress. If the new church-movement induce na- tives [Negroes] from America to become teachers and ministers here, there is no doubt the race as a race will become attached to its American brethren and look to America to give what we are not willing to bestow. An American Negro will never be required to submit to colonial native legislation. The moment you ask him for a pass or haul him to prison under the infamous Transkei act, he will appeal to his government, and the English and colonial governments will wish at least one prominent parliamentarian had in South Africa adopted the political principles he lauds the United States for possessing in greatest realization". Mr Bryce in The American Commonwealth and in Impressions of South Africa confirms the view that Amer- ica's determination of her Negro problem will help shape that of Africa. Right-minded Americans themselves realize that their Negro problem is chiefly this: Will the white man be loyal to the national constitution and render justice to his black fellow-citizen? CHAPTER 15 1661 = 1898 UNDENOMINATIONAL AFRICAN MISSIONS The Church of Christ has from the beginning been one. The one indivisible church is the soul that animates the divided visible churches. Denommationalism is a blessing. Philip Schaff bird's=eye view. (i) missions for evangelization. the society of friends. the evangelical mission=society at basel. young men's foreign missionary society of birming- ham, livingstone inland mission. east london institute and its kongo=lolo mission. the north africa mission. the christian and missionary alliance. the shiloh mission. arnot's mission. the salvation army. mis- sions of the young men's and the young women's chris- tian association. the east africa scottish mission. the south africa general mission. the sudan pioneer mission. the zambezi mission. ( ii ) literary auxiliaries. the re- ligious tract society. the british and foreign bible=so- ciety. men and methods in bible=distribution. the trinitarian bible=society. the american bible^society. the pure literature society. the national bible=society of scotland. the association for the free distribution of the scriptures. ( iii ) medical missionary societies. the edinburgh medical missionary society. the children's medical missionary society and the medical missionary asso- ciation of england. the international medical missionary society. the international medical missionary and benevo- lent association. (iv) organizations less directly promo- tive of missions. the soul=winning and prayer union, the foreign sunday=school association. the student volun- teers, the bible>reading association. the international missionary union. anglo=american interdenominationalism. the young people's societies of christian endeavor. 513 5 H THE EXPANSION OF MISSIONS Interdenominational and undenominational agencies for Africa's evangelization number fewer or more as we draw the line of churchood hard or loose. Perhaps thirteen devote themselves to evangelism proper. The rest either are general auxiliaries, aiding evangelization through literature or publication; or medical societies; or organizations of philanthropic rather than religious character. For historical and logical reasons evangeliz- ing missions claim precedence. It seems best to present these, not alphabetically, but in the order of time, as they arose or entered Africa. With the exception of the Basel Society and the Friends, they come on the scene after 1875. Second in importance and, as a whole, second also in time, stand the literary and unclassifiable auxil- iaries, only eight of which were at work for Africa be- fore 1876. Third come medical missions and societies for such missions, all but one of these being less than eighteen years old. Livingstone's death and Stanley's descent of the Kongo aroused individuals not in sympa- thy with denominationalism to participate in the African effort that the churches had been carrying on, some for scores, others for hundreds, of years. Finally, as free- dom and self=government characterize Protestantism, non-denominational agencies represent only Teutonic Christianity. Missions for Evangelization America filled Fox with fellow-feeling for the Negro, and set his soul on fire with hatred for slavery (167 1). Stitch away, cried Carlyle to the peasant missionary and shoemaking saint; every prick of that little instrument is pricking into the heart of slavery! Fox wrote: All UNDENOMINATIONAL MISSIONS 5 1 5 Friends everywhere that have Indians or blacks are to preach the gospel to them; nor have Friends ever for- gotten his injunctions. Three "Quakers" felt them- selves moved by the Spirit to go to China and Ethiopia (1661), two actually reaching Alexandria and delivering His message to Kopt and Muhammadan. In 1819, 1823, 1827 and 1830 Mrs Hannah Kilham visited West Africa, Senegambia, Sierra Leone and Liberia successively; planned largely for the use of the languages and of na- tive agency; taught two Yolofs in England and learned their speech; and made a first beginning in Gambia. She died on her home-journey in 1832 while bringing back several philological works, but not before she had wakened renewed interest among Friends in African mis- sions. Backhouse and Walker examined missions in Mauritius and South Africa (1838). Friends, like "Mo- ravians", have always been remarkable for the devotion of almost every member to missions as well as other philanthropies, assisting all evangelical missions, but they could not enter Madagascar before 1868*. They came to the kingdom at exactly the time. The queen's adoption of Christianity had given an immense impulse to missions. Two Americans and one Englishman were the first "Quaker" missionaries in Madagascar, and the Friends' Foreign Missionary Association in England is almost the only agency of the Society engaged in evan- gelizing African natives. It began by aiding the educa- tional department of the Congregationalists, whose mis- sionaries were straining every nerve to meet the swiftly spreading demand for Christian teaching. As the work grew, Imerina was divided into districts, and one ai- ding Radama I. who made entrance easy for the London Society, had a " Quaker" friend, named Hastie, and as this Friend gained influence he used his power in behalf of the Congregational missionaries. Friends, long before entering, gave large pecuniary support to schools, and for twenty years Sewell looked for- ward to actual missiomwork. 5 16 THE EXPANSION OF MISSIONS lotted to Friends. At Tananarivo they established a boys' school and, later, a training-college under the care of a young Malagasi, which supplies almost all teachers employed in rural schools. At a printing-office boys are taught printing, lithography, map^making and kindred arts. The Friends have also locked hands with the Congregationalists in supporting a hospital and medical mission. Native students are trained for medi- cal work, native nurses taught and a medical school founded for Malagasi physicians. The Madagascar "Quakers" numbered thousands of adherents before the French came, and maintained and managed a local mis- sionary society and an orphanage. Merely nominal Christians have now mostly left the mission^churches, a loss that is gain, and the situation as a whole is consid- ered encouraging. In Natal is the sole African mission of Friends. This independent work originated in 1878 among unevangel- ized Zulu. The mission is a pioneer, but is partly self= supporting through the sale of produce from a farm sur- rounding the homestead and mission=buildings. Preach- ing and teaching, industrial and medical work are carried on. The Basel Society entered Africa in 1827=28. It at- tempted to open a mission in Liberia, but the break= down or the death of every man necessitated retreat. Until 1887 the Gold Coast remained the one African field. Its history for the first twelve years is a record of the decease of as many missioners, who saw no result from their toil. Removal from the deadly seaside to the supposedly healthy inland hills proved of no advan- tage, until (1843) Negroes from Jamaica founded a mis- sionscolony for the society among the savages. During the first half=century thirty»nine out of one hundred and UNDENOMINATIONAL MISSIONS 5 I J twentpseven missionaries died after terms of service averaging only two years, and fifty returned as invalids. The more graves, however, the more sheaves. Between 1840 and 1843 the opposition of the Danish governor, who had in 1828 invited the mission to settle at the Dan- ish possessions but had afterwards misrepresented the missionaries, was overcome. Denmark promised to pro- tect them in the unhampered discharge of their task and to allow full liberty to Negroes connected with the mis- sion. Akropong in the Aquipim hills and Ussu on the sea began to thrive. Schools for boys and girls were opened. The Akra or Ga and the Otshi or Twi, the languages of the Gold Coast, were reduced to writing, the Scriptures translated into both, and a dictionary and grammar compiled for the latter. Many textbooks and tracts have also been published. The Ashanti war of 1869 broke up the mission, and two missionaries were held prisoners at Kumasi until 1874. A British invasion released them, and resulted ultimately in the expansion of the Basel sphere from the coast to Kumasi and across the Volta into Togo. The Basel men are everywhere most successful in making a native ministry. According to the latest statistics available the foreign missionaries numbered ninety^seven and the native workers three hundred and nine. There were sixteen thousand, three hundred and seventy-eight adherents ; six thousand pupils in one hundred and seventy^one daily and weekly schools; and $7,500 in native contributions. The mis- sion now has sixteen chief stations and eight thousand communicants. This German and Swiss, this interdenominational and undenominational society has several unique features. It affiliates with many Protestant churches. Its missionaries are ordained by Free, Lutheran or 5 l8 THE EXPANSION OF MISSIONS Presbyterian churches. Its mission^churches are Pres- byterian in principle, but use a simple liturgy. Its candidates for mission^service between 1816 and 1882, mainly from southern Germany and Switzerland and numbering eleven hundred and twelve, consisted, with the exception of one hundred and six teachers or theologues, of artizans, farmers and petty traders. The Basel training-school instructs such burghers and peas- ants, if they possess intellectual capacity, in studies ex- tending over six years. The course includes the ele- mentary branches, the studies of a divinity^school and special training for missions. But Basel uses every tal- ent and never rejects an earnest man. If a candidate prove dull at books but reveal sense and zeal, he is after a year or two at the mission-house sent to a foreign field to teach his trade to the natives, to do colporterage and to exert Christian activity in every relation. Through- out the course, whether long or short, every student works at a selected trade. Like Paul, the Basel mis- sionaries take their tools into missions, and consecrate industry and skill to the Son of the Nazarene carpenter*. To Africa is due the most remarkable, perhaps the most significant development of the Basel missions. The Guinea stations were directly dependent for all necessi- ties upon commerce with Europe. Their Negro converts had no means for earning a livelihood. On so inhospi- table a coast missions must result in the establishment of a supply^depot and the instruction of the Negro in farm- *For the sake of avoiding confusion the following figures, illustrating the growth of Basel in Africa, are put in this footnote. In 1686 it had forty-eight men and twenty=tive women there; in 1896, ninety-one men and forty=nine women; nineteen ordained native pastors, twenty^four native women-workers and one hundred and ninety-eight native male assistants of the pastors; three thousand, one hundred and nfty=nve "Christians" (including one thousand Ewe church-members); and two thousand, seven hundred and ninety^four males, eleven hundred and fifty=nine females, in the schools. From 1886 to 1897 the Basel community grew from seven thousand, three hundred and ten people to fourteen thousand, nine hundred and fourteen souls. UNDENOMINATIONAL MISSIONS 5 19 ing and the handcrafts. Accordingly the society pur- chased ships and opened trading^posts (1850). From the start the commercial and industrial department has been a paying investment. To-day it furnishes seventeen per cent, of the annual income of about $275,000. Of the industrial results Johnston, the British proconsul of Nyasaland and Zambezia, writes: ''That wholly satis- factory results may follow this inculcation of industry is seen on the west coast, where the Basel missions have created a valuable class of skilled artisans, — carpenters, clerks, cooks and telegraphers — and obviated the neces- sity of the introduction of any save the higher classes of European workers or superintendents". This testimony bears only on the secular side, but experience appears to prove that this enterprise in business has not brought detriment to the spiritual interests*. There would seem, then, to be warrant for the hope that in Kamerun, where the Basel Society has since 1886 cultivated the former field of the English Baptists at their request, equal suc- cess is attained. Strong church-discipline was intro- duced — rightly — and, though some of the former adherents withdrew, the mission has grown into the in- terior, especially up the Abo and Wuri Rivers. A native chief opened the way by preaching the gospel, and na- tive Christians calling themselves "God's Men" have leagued themselves against impurity and paganism. The Young Men's Missionary Society of Birmingham, England, entered Africa in 1877, choosing Natal as its field. The scale of work is of the most modest, but evangelism, industry and teaching are all employed for the Grikwa, and results appear to be as satisfactory as could be reasonably expected. *Yet Schott, inspector from 1879 to 1884, withdrew, largely because con- scientiously opposed to what he considered the secular influence of the mercantile establishments. 520 THE EXPANSION OF MISSIONS Before Stanley completed his first descent of the Kongo, Tilly, a director of the mission^society of the English Calvinist Baptists, had invited East London In- stitute for Missions to join in sending missionaries upon the water^road to regions beyond. Before Stanley reached Europe, messengers of Christ were on the road (1878). This was the origin of Livingstone Mission. The intention was to form a chain of stations reaching far beyond the coast into the interior. Self-support was also aimed at; but it was found that the climate pre- cludes this for Europeans, that agriculture is out of question and that trade causes the heathen to regard the missionaries as self-seekers. Between 1880 and 1884 the Institute directed and supported Livingstone Mission. Since then this has been a denominational mission of the northern Baptists of the United States, though the Insti- tute aided it until 1888. During the years 1877^79 the universal ignorance of white men as to circumstances and conditions in the new worlds of tropical Africa nulli- fied almost every effort of this pioneer mission. It was realized that the resources of the stations were meager to niggardliness, and that if ever the upper river was to be occupied the force must be far more fully equipped. But for four years more the records of Livingstone re- mained chiefly a story of disaster and death. By 1885 eleven of the forty=five missionaries since 1877 had died*. Not till 1883 was the heroic struggle for Stanley Pool crowned with success. Meanwhile, however, the Fyot language was reduced to writing; Bible stories and read- ers written in it for the mission-schools; two Kongo lads trained in England for service; and an elementary gram- mar of their language prepared with their assistance. In *Warneck: "The mission showed courage and self=denial, but was not altogether reasonably and healthily founded." {Outline of Prot. Missions, 1884). UNDENOMINATIONAL MISSIONS 52 I 1883 Sims planted a station at Leopoldville on the upper river. This gave a key to the interior, since the water* way between Stanley Pool and Stanley Falls is navigable, with its tributaries, for thousands of miles; renders mis- sions independent of porters; and greatly reduces ex- penses. When the Americans received Livingstone Mission, six stations had been founded around the cata- racts ; various tribes favorably influenced ; twenty=five mis- sionaries acclimatized; a few converts made; and a base secured for inland operations. This success had cost $125,000. The establishment of Equator station extended the line of Livingstone to the enormous distance of eight hundred miles. The Baptists rightly felt that this would make it unwise for them to pass the equator for years to come. The Institute, especially when British Christians failed to contribute for an American enter- prise, asked itself: What of the peoples beyond? Hence the resolve in 1888 to enter Africa again. The new field consists of the horse-shoe of the Kongo, an area nearly five times larger than England and inhabited by the Lolo. It is therefore called the Kongo-Balolo Mission. The Lolo are more civilized than the Fyot, and it was ex- pected that this inland plateau would be healthier than the districts downstream. But twelve of the thirty^six missionaries despatched thither by 1893 were disabled. Dr Guinness holds that this "proves the old idea about the healthfulness of the inland plateau to be without foundation". The sphere of these Lolo missions com- prises the six southern tributaries of the Kongo beyond Equatorville. The support of them belongs to the Insti- tute, but Young Men's and Young Women's Christian Associations defray the expenses of individual mission- aries. So do local churches and personal friends. Lit- 522 THE EXPANSION OF MISSIONS erary work has been accomplished, one strong industrial station formed at which building, carpentry, engineering and farming are taught, and four churches organized with eighty members (1893). Before Pearce and his wife founded a mission (1881) among the Kabyles of Algeria, there was not a Protes- tant missionary to Islam between the Atlantic and Egypt or from the Mediterranean to Sudan and Equatoria. Glenny changed that. The North Africa Mission has established stations for a thousand miles east and west, and has sent nearly one hundred missionaries. It initi- ated others who work independently. It stirred other societies to despatch still other missionaries to these spheres. Though it is still the day of small things, much seed^sowing has been accomplished. Excluding the agents and colporters of the Bible Society, the North Africa Mission seems to have eighty^six foreign mission- aries, thirteen stations and seven native workers. It mentions no communicants. The Gospel of John has been translated into Kabyle, Matthew into Riff and other portions into Kabyle. Large tracts in North Africa must for many years remain unevangelized, and Sahara and Sudan are fastnesses of intolerant Islam, "yet when we [Glenny] compare our experience with a few years ago, how thankful we ought to be that the country is as open as now". It is instructive to contrast the views of Cust and Glenny upon the results of Islam. Cust writes: "Pagan and Mahometan Africans are described for the benefit of the untraveled home-public as sunk in every kind of debauchery, disgusting sin and degradation. I have visited the northern region of Africa, and did not find it so". Glenny avers that "we find, especially in coun- tries under Muhammadan government, the grossest UNDENOMINATIONAL MISSIONS 523 oppression, the most terrible unrighteousness, the vilest immorality . . . The impression formed on my mind by traversing four hundred miles of country was to deepen my feeling of the utter hopelessness in which the followers of the Prophet are sunk; a hopeless- ness that enters into every department of life, reli- gious, political, social". This view is that of the ma- jority; but Cust's opinion as a modifying factor is not lightly to be set aside. In i860 Maltzahn wrote: "Islam has long been under- mined. Now it appears to be on the eve of general collapse. All that formerly constituted its glory has long left it. Political power has become a laughing-stock. One thing only seems to stay the collapse — fanaticism. A remarkable instance of this decline is shown by the decrease of the population. Thus the population of Katsena, in the seventeenth century the first city of Central Sudan, has been reduced from one hundred thousand to eight thousand". Though all that has been accomplished toward the evangelization of the peoples of North Africa is nothing to what remains, the Kabyles are so heterodox Musul- mans that no little success ought to be won among them*. Sharp (1894) confessed himself "convinced that one of the greatest works of contemporary Christianity is being fulfilled there in divers ways and through divers agencies. . . . Indubitably it is a great wrong to insinuate, as is done in so many ways, that Christian missions have failed in Africa, and that Muhammadanism is everywhere militant and triumphant. The opposite is the truth. Throughout Algeria, Kabylia and Tunisia, the Christian church and school are supplanting the mosque and mdrasa. ♦The French ( ? Swiss ? ) Methodists in 1887 inaugurated a Kabyle mission. 524 THE EXPANSION OF MISSIONS The Christian and Missionary Alliance, better known as Simpson's Mission, and Taylor's missions introduced a new variety of self-supporting missions. The Alliance made a beginning on the Kongo in 1884, and in 1890 had a small place near Vivi. It now claims nine stations and fifty^eight missionaries. The missionaries then lived by hunting, smoking the flesh of game and selling it to the natives. This left little if any time to learn the dif- ficult languages, to preach or to translate. Shiloh Mission near Bassa, Liberia, has been inde- pendently conducted since 1885, but the deeding of the property in 1889 to American Episcopalians ensures the work becoming an Episcopal mission at the death or the disablement of the present promoters. It is mainly self-supporting, and defrays its additional expenses by the sale of cassava, coffee and other products culti- vated on its farm. A boarding-school is maintained; services held, chiefly for children; and work done among the neighboring heathen as circumstances permit. Garenganze or Katanga Mission originated in 1886 with Arnot. Moffat regarded him as in spirit a martyr, and his undertaking as a noble one. Like Livingstone a Scot, Arnot is in some respects a second Living- stone. In fact, his work is one of the many results of Livingstone's last visit home. The words of Living- stone, though Arnot was very young when he heard them, awakened a strong desire to go to Africa. This never changed nor ceased, but grew into a master purpose. After preparing himself in the carpenter^shop, at the forge and in the medical school he reached Natal in 188 1 and the Rutsi of the upper Zambezi exactly a year later. Here he spent nearly two years in such Christian endeav- ors as lay in his power, and Coillard (1885) derived advantage from them. Then he completed his transcon- UNDENOMINATIONAL MISSIONS 525 tinental journeyings by visiting Benguela. While near Bailundu, Msidi, chief of Katanga, sent an earnest ap- peal that white men come to Garenganze. Arnot had been debating whether to return to Zambezia or to push out to the southwestern source^streams of the Kongo. This coincidence closed the debate. After eight and a half months of travel, for Msidi lived nine hundred and fifty statute miles in an airline from Benguela and eight hundred and fifty from Zanzibar, Arnot arrived in Feb- ruary, 1886. It will be seen that the immense distance from the coasts and the peculiar inaccessibility of Katanga from the Atlantic, the Kongo, the lakes and the Zam- bezi involve this mission in greater difficulties of com- munication and consequently in larger relative expenses than any other in Africa. It is hoped that the Zambezi^ Shire-Nyasa route may yet be made practicable, for this portion of the journey is done by steam-boat and the remainder of the route, although by land, is less than five hundred miles. Msidi was then independent and powerful, and though cruel from necessity and policy impresses us more favorably than any other pagan mon- arch in Africa. Arnot gained his esteem and respect and those of the natives to a remarkable degree, accom- plished much pioneer mission-work in two years, and planted evangelization on a lasting basis. The decay of Msidi's power (1889=91) and his death on Dec. 20, 1891, brought dangers and discouragements; and the exercise of authority by the Belgians, for Katanga lies within Bel- gian Kongo, adds new difficulties; but the position is im- proving. The advantages of a comparatively healthy climate and of a naturally superior people are in favor of the missionaries. Their future depends largely on their appreciation of the just requirements of their friendly critics. 526 THE EXPANSION OF MISSIONS The Salvation Army is the Jesuit order of Protestant- ism. It enjoys the military advantages of the papal militia plus the personal and social reinforcements de- rived from the family and from marriage. It has re- gained the compulsion of souls, a forgotten factor in Teutonic Christianity, and has in largest possible degree availed itself of the service of woman. But its missions among Muhammadan or pagan peoples stand on sub- stantially the same level as those of the Jesuit. The Army entered Zululand in 1888, and for the Zulu its officers became Zulus. The Salvation movement in the orient, so lauded as the sole model for missions, employs mere asceticism as its main means to master barbaric or semi-civilized men. The Salvationist must leave English dress and habits behind. Male officers evangelizing Zulu villages wear red jackets bearing the words, Salva- tion Army, on the breast in Zulu ; but the remainder of the costume conforms as closely to native fashion as decency permits. Officers even discard English names and assume native titles. They live in Zulu huts. They beg food from door to door. So nearly are all Salvation missions self-supporting that on the average these mis- sionaries do not cost the London headquarters more than $24 a year. They go, in fifties or sixties at a time, on the understanding that they are to receive no salary and never to return home. They are regarded as fakirs by the heathen. Half their "converts" apostatize. In December, 1887, the Army had sixty-five stations and one hundred and eighty^five officers in South Africa (including St Helena); in December 1894 it numbered only sixty-three corps and one hundred and ninety^four officers. This does not look like growth and success. Mr Rhodes, however, discerns a possibility of their work proving advantageous, and promises large tracts of UNDENOMINATIONAL MISSIONS 527 land. The Army is now among the Chwana and has a corps at Bulawayo, Rhodesia. Though converts are everywhere used as missionaries, it seems as if native agency in Africa, if employed, avails the Army little. It appeals to the emotions rather than the intellect, and is a vast organization for revivals. Hence backsliding and desertion occur far more frequently than in any other religious body. Commissioner Railton "does not question that a great deal of what at first appears to be genuine is only an appearance. Many a score of true penitents turn out in a few months as bad as ever". General Booth states that "great numbers fall away". Non=Salvation missionaries complain of the proselyting tactics of the Army. In India all the native officers with whom Dr Ashmore talked had been trained in mis- sion-schools outside the Army, or connected with mis- sion-churches. As like lines are followed in all Army missions, it must be that in Africa also burnt districts of the worst sort remain*. In America the college and the student have from the first been foremost in missions. Mills at Williams, Judson at Andover and other students at other colleges or seminaries awakened the American churches of this century to their interest in missions. During the seventy years between the haystack=meeting and the organization of Young Men's and Young Women's Chris- tian Associations in the colleges the students formed and supported scores of societies for missions. Under the influence of the revival of missions between 1805 and 1810 a student published an appeal that led Scudder to India as a medical missionary (1819). His example caused James Brainerd Taylor to devote his life to *Cf. Captain Great Heart and . . . the Salvation Army, in The Mis- sionary Review of the World, vol. V, no. % March, 1892. The Army also works among the Negroes of Jamaica and the United States. 528 THE EXPANSION OF MISSIONS Christian service, and to found the Philadelphia Society at Princeton. This took the lead in establishing inter- collegiate associations of Christian men and women. They are thus the child of missions and born to an in- heritance in missions. They took up the work of the collegiate mission^societies, and became permeated with the spirit of missions. In 1886, at the first conference of students at Northfield, Massachusetts, one hundred of the two hundred and fifty collegians present devoted themselves to missions. Their act proved to be the germ of the voluntary enlistment of thousands of colle- giate students throughout the world. The Student Vol- unteer Movement, a branch of the Young Men's Chris- tian Association and its affiliated organizations, has already sent nearly twelve hundred missionaries into the foreign field and under the control of churches or socie- ties. In 1888^92 Wishard visited the missions of twenty countries, including Egypt. Missionaries everywhere performed the principal part in the extension of the Association among Christian natives. The Tung^Chu' Association of Chinese students became so interested in missions that, in addition to meeting monthly to study the progress of Christianity throughout the world, they assumed the support of a student in a Natalese school who was preparing himself for missions among the Zulu. Nothing could so forcibly accentuate and illumine the brotherhood of Christendom and the growing smaliness of the globe, daily dwarfing more and more into an Arthurian Table Round — that image of the mighty world — , than this locking of hands in Christian service on the part of Africa and China. Had the Association accomplished nothing else, this would have justified its existence. But in 1889 it resolved, not to send general missionaries, but to establish itself in fit foreign fields. UNDENOMINATIONAL MISSIONS 529 As the Association had already existed in Africa for many- years among men of European blood, this advance, though naturally affiliated, should not be confused with the older work. This numbers twenty^four African and two Malagasi Associations, excluding Dutch Reformed Asso- ciations in Cape Colony*. The new movement organizes and trains the natives whom the missions have brought into Christianity. It is of course not meant that the church fails to do this; but only that the Association, strictly subordinating itself to the church as an auxiliary to its missions, promotes special work for young men in non^Christian lands. The British associations have a representative of this interest in Egypt; South Africa has a Student Volunteer Movement or Union; and wherever an association exists to-day missions receive systematic studyf. On April 1st, 1891, the late William Mackinnon, then president of the Imperial British East Africa Company, Peter Mackinnon, T. Fowell Buxton and others resolved to establish a religious, educational, medical and indus- trial mission in Ibea. They chose Dr Stewart of Love- dale, a fellow-worker with Livingstone and in every way exceptionally qualified by Nyasan pioneering, as its founder. President Mackinnon gave $10,000 from his private purse. His eleven comrades contributed $40,000. The plant thus represented a capital of $50,- 000. On August 1st Stewart was collecting the nucleus of a caravan at Zanzibar; and though labor^troubles — ♦See Fifty Years 1 Work, a review of the Associations in 1894. The Antillean Associations number eight. Africa also has six Young Women's Christian Associations. tMr Douglas M.Thornton, author of Africa Waiting, educational secretary of the British Student Volunteer Missionary Union and fraternal delegate to the Cleveland convention in February, 1898, intended to enter AUAzhar, the fanatical Muslim university at Cairo, in September as the representative of the Church Society among its ten thousand students. All who met him bid him God=speed. For details as to the Student-Volunteer Movement among American Negro students consult The Student Missionary Appeal, pp. 159^167. 530 THE EXPANSION OF MISSIONS for Africa has so far progressed in civilization as to "enjoy" conflicts between wealth and wages — delayed preparations, a force of two hundred and seventy^three carriers marched on September 21st. At Kibwezi, two hundred miles northwest of Mombaz, the natives, long- ing for protection against the Masai, their dreaded ene- mies, invited Stewart to remain. As they offered land for building and cultivation and proved to be perfectly friendly, he decided, after examining two other sites, to do so. His reasons for accepting their invitation show what a backwoodsman a mission-founder needs to be. Kibwezi is but ten days' journey from the coast for mail-men. In the sixteen days' travel for laden cara- vans this means a saving of thirty^three/^r cent, in the cost of transportation. The situation is one of beauty and rich vegetation. On clear mornings the snowy crest of Kilima-Njaro is visible fifty miles south. Its vast snow^mass influences the climate beneficially, but wher- ever there exist a constantly high temperature and a powerful sun, there must always be more or less likeli- hood of fever. This liability can be very largely less- ened by good food, regularity in diet and work and the avoidance of needless exposure to the sun. For equa- torial Africa the climate is remarkably healthy. If ordinary precautions be taken, it is healthier than we could expect from that latitude. Stewart sees no reason why women should not enjoy fair health at Kibwezi. Though 1891 was a year of exceptional rain, only one of six Europeans died, only three of the carriers. The sta- tion has already become useful as a sanitarium for dis- abled men from passing caravans. Though the day= temperature rises to ninety in the shade, the altitude, three thousand feet above sea^level, causes nights so cool that mosquitoes are unknown and one must sleep UNDENOMINATIONAL MISSIONS 53 I under blankets. The soil is good, easily worked, free and with any quantity of accessible lime; the supply of excellent timber almost limitless, while the lack of it would render carpentry — the most needful part of in- dustrial work — nearly impossible; and excellent water abounds, the best between Mombaz and Uganda. On December 7th, accordingly, Stewart bought five hundred acres of arable land, forest and jungle for one hundred and sixty yards of calico and certain fathoms of brass wire. To expect the accomplishment of much actual mis- sion-work yet would be unreasonable. Until a lan- guage be acquired and reduced, little preaching or teaching can be directly done. Twice each Sunday, by translation from English into Swahili and often from this into Kibwezi, a few of the most elementary truths of Christianity are conveyed to the dark souls. Though there was not a single convert in June, 1892, the mis- sion had won the confidence of the people. Perfect mutual confidence exists. Some of the natives thought that the missionaries came for reasons utterly different from those professed; but this simply shows how vast an interval separates the thought of the African from that of the European, and how alien to his experience have been the ideas of honesty, industry and kindness. In all missions the first stages of progress are invariably slow. Long patience is required for the highest results in spiritual fruit. The gospel of kindness and honest work is opening these hearts and minds to the reception of the chief message. If Sabbath=preaching, school- teaching and trade=teaching move steadily forward, no prophet is needed to foretell showers of blessing. There is no reason why Kibwezi should not grow into more than a mere station. It lies on the main caravan 532 THE EXPANSION OF MISSIONS route, which is also the shortest and healthiest road to Uganda. When the Mombaz and Lake Victoria railway becomes a fact, the line should pass quite close to the mission. For several years the chief effort will be con- centrated on Kibwezi, but 1905 may see missionaries settled at Machako, one of the rejected sites, eight days further inland and five thousand feet above tide-water. The district was foreordained as a sanitarium and a site for a European colony. Another natural and probable extension is a northward movement among the Galla beyond Tana River. We may discern the finger of God pointing thither. From the north Krapf in 1838, the Hermannsburg Society in 1858 and the American Mis- sionary Association in 1881 attempted to reach the Galla. Providence perhaps intends to bring this to pass from the south. In 1888 an Arab slave^dhow containing many Galla, most of them mere children, was captured off the eastern coast. In August 1890 forty=two boys and twenty-two girls were sent to Lovedale. The Free Presbyterians of Scotland have spent over $15,000 on their education, for the divinely appointed field of these waifs lies among their countrymen. If but thirty of the young men and women turn out fairly useful agents, they should be equivalent to sixty white workers. This would prove no small force with which to push into a region almost untouched by missions. Kibwezi should be both a strategic center and a source of spiritual states- manship. The East Africa Mission, despite its newness, re- wards study of its methods and their results. It offers the best example of commercial enterprise and scientific system afforded by any African mission. It is worth while to know how so great success was attained in a single year. The open secrets are these: No time was UNDENOMIiXATlOAAL MISSIONS 533 lost in Africa in considering how to proceed. Mackin- non and the committee supplied men and means in abundance. While they made it feasible to push the general, preliminary work, Stewart devoted three months to choosing his staff and procuring his equipment. Since the mission is not evangelistic alone, but educational, industrial and medical, it required a fourfold larger and more varied outfit as well as a larger force. Its backers, though expecting to spend $20,000 the first year, ex- pended $25,000. To quote only one item, native food and labor at Kibwezi, on account of the large number of caravans, cost four times as much as at Nyasa. But the committee with acumen and generosity held the financial cable firm, and freed the strength, time and thought of the missionaries for their true task. New Year's Day, 1894, brought a glad new year to missions in Cape Colony. The Cape General Mission, founded in London on March 12th, 1889, amalgamated with the Southeast Africa Evangelistic Mission. The consolidated societies took the name of the South Africa General Mission, and united the fields and the function of each of the parent bodies. The new organization, strictly speaking, is a society of domestic rather than foreign missions. It operates not only among the col- ored populations but upon the colonists and other European residents. But the missionaries and their home-supporters are so predominantly British that the work is virtually one of the foreign missions of Britain as well as a home-mission of the Christians of Cape Colony. Since September 5th, 1889, the force has grown from six to eighty-six, two thirds of whom are women, and the annual income has risen to $25,000. Fourteen of the workers are at the Cape Town Nurses' Home, sixteen at Johannesburg, in not a few respects the most difficult 534 THE EXPANSION OF MISSIONS of African fields. Better, however, than any augmenta- tion of funds, expansion in spheres of missions or multi- plication of workers is the increase in spirituality. The threefold aim of evangelizing the heathen, rousing the church to holier life and aiding missions already in exist- ence seems to be receiving realization. The publications accentuate the spiritual side of mission-work. The society has missions in almost every state of South Africa. Coillard, no incompetent judge, regards "the rapid ex- tension in so short a time [six years] as truly won- derful". Basutuland, Cape Colony, Grikwaland, Natal, Pondoland, Swaziland, Transkei, Transvaal and Zululand have been invaded. Aggressive religious activity is di- rected to the Muhammadan Malays of Cape Town; at sailors and soldiers, police, post=men and railroaders; city slums and country infernos; Africans and Euro- peans; blacks and whites; Jews, Kafirs, nominal Chris- tians and Zulus; in short, toward all classes and condi- tions of Christless men between the Cape and the Zam- bezi. Nor is industrial and medical work neglected, for a model farm near Pretoria is mentioned, and nursing the sick and visiting the lepers are parts of the regular routine. Under the wise and magnetic leadership of Andrew Murray, author of religious works possessing spiritual unction and vital Christliness, pastor of a Dutch Reformed church in Wellington, Cape Colony and president of the mission, this Anglo^African enterprise employs about every means for saving men that the church and secularism have ever devised. The stress laid on preaching the gospel, on the presence of the Holy Spirit and on simple, scriptural Christianity arouses hope as to the future of the colonial church. Zambezi Industrial Mission is another English en- deavor, Only five years old, for the missionaries Ill§llll SBCj^Sf^ SksSSk^' >%^l ^NBi Mill ^&flB5«!/^^H W 1 $??%'&v$&aiM 6k% ?>" ■ ci'SSB Bj^^Hn VmMJM ^^$m j HI v^vs^" jjSBfifi ^^^^^«gp? AH ** -■ - " ^f iK^ i ^i ^^o^^Ktvis^^BS iiiliii lliiiiii ^2 1 2 '-m^w j^^^^^^l $JH@l&Miffi 8111111 5* \^v^iy3&' : r -il Hk £^I«PN111s£^ ^SmH^R S^^^^^JI »^f ; ^^^^^S Kw.^^m&ffijjr^ ■rfraSS - ^^K^^^^^^^w^^^^^ffQ Iss^' i '1111111 ^ffiffijH 'MsJaJaBg fill ^j^ ^&'"/^ «? ''' Or ill IE < ^?^ I '*i' 3?2§ V p^-^ wKH^B^Kr •^vKfS^B BukshI ''**' ^n&* fcf's'*' s^Sal ^ww^^m '^^^W^^B i ^^' ^^■imP' / y j.< $%$$$%vi '■^■"■'. iSjB H^^^^WWg^^^^8BpMJfv>^^B ' 1 »f J8Jjg%v '^ Wfimm ' ' wMwfflBBfflWM ^^^^fl ^ ^ M^WriA^^aK^^^BuSi^.yS^^' jEBw-^B "&mM ^^ J oMSsk H^n. HpxffffiBI Ba^^i^m¥^Tl ^P (w , ^ ^!^ ^C'^ w J&**/ ■.;.'. ^^^B,jiN» ^j>. 7tj&K$$$**ah- Mnffot (i) MEDICAL MISSIONS. THE MISSIONARY=PHYSICIAN IN BAP- TIST, CONGREGATIONAL, EPISCOPAL, LUTHERAN, PRESBYTERIAN, ROMAN AND UNDENOMINATIONAL MISSION=SOCIETIES. SCENES AT A MEDI- CAL MISSION. A FEW CONSEQUENCES. GROUNDS FOR MEDICAL MISSIONS. OPPORTUNITIES AND SUCCESSES OF THE MISSION=PHY- SICIAN ( II ) INDUSTRIAL MISSIONS. NEED AND SCOPE OF IN- DUSTRIAL MISSIONS. SOME EMPLOYERS OF THE INDUSTRIAL MIS- SIONARY. EX UNO DISCE OMNES. ORIGIN AND GROWTH OF INDUSTRIAL LOVEDALE. ITS OBJECTS AND OUTREACH. METHODS AND SCOPE. ORGANIZATION. DEFECTS AND DRAWBACKS. EDU- CATED VS. UNEDUCATED KAFIRS. A DIFFERENCE BETWEEN THEM. EFFECTS OF LOVEDALE ON INDIVIDUALS. RANK OF LOVEDALE IN COLONIAL EDUCATION. IS LOVEDALE'S WORK GENUINE AND PER- MANENT ? EXPERIMENTAL SCIENCE AND THE WORKING HYPOTHESIS. WHAT RESULTS FOR CHRISTIANITY AND CIVILIZATION HAS LOVEDALE ACCOMPLISHED? Medical Missions In 1834 the American Board sent Parker, a Massa- chusetts Congregationalist, to China as a medical mis- sionary; and shortly after the London Society followed suit by dispatching Hobson to Macao. Congregational- ism in America and Britain was the first Protestant com- munion if not the first Christian church to make medi- 55i 552 THE EXPANSION OF MISSIONS cine a feature in missions. To this extent the physician is one of the new missionaries of the last sixty years. For Africa 1840 may, perhaps, be indicated as an ap- proximate date for the modern beginning of industrial and medical missions. But medical missions originated in the practice of Jesus the great Physician; the twelve and the seventy were commissioned no less to heal than to preach ; and Luke the beloved physician was also a missionary. At bottom, therefore, the medical mission- ary is an old rather than a new missionary, and the mod- ernness of medical missions consists in the applications of an ancient art and science, especially of its highest and most recent developments, to evangelization. Yet it would seem as if the church did not realize the potency of this tree of life whose leaves are for the healing of the nations, for in 1893 the unevangelized world had only three hundred and fifty^nine fully qualified medical missionaries or about one physician for every three mil- lion patients. The American Congregationalists, Meth- odists and Presbyterians; the Anglicans; the British Congregationalists; the Canadian Presbyterians and the Established, Free and United Presbyterians of Scot- land appear to be the Protestant churches devoting earn- est attention to medical missions. America led with one hundred and seventy-three missionary physicians; Britain followed with one hundred and sixty^nine more; Canada had seven; and Germany claimed three. China received one hundred and twenty-six, India seventy-six and Africa forty=six medical missionaries*. In attempting to obtain information as to the medical missions of Africa, letters to seventysfive of the societies working there received but thirty-four replies, and only one of these came from * The Medical Missionary Record, New York, 1893. But Nassau reported sixty for Africa in 1893. THE NEW MISSIONARY 553 a papal source. Twelve of the societies answering had neither medical mission nor medical worker. Of the re- maining twentptwo organizations one was distinctively a society for medical missions. In most of the societies, however, and among their pioneers are and have been men who added medical training to their theological edu- cation. As special societies for educating or sending medical missionaries have been already considered, we need to note their work in the African field as agents of the ordi- nary organizations for missions. These are best handled in the alphabetical arrangement. The American Baptist Missionary Union has two or three medical missionaries, among them Sims of Leo- poldville, who has not only proved exceedingly useful in medical work but has distinguished himself by his labors in several of the languages of the middle Kongo. At Banza^Manteke after a thousand conversions the mis- sionary was immediately thronged with patients. For weeks from three to four hundred sick received medical aid. It was not medicine but conversion that brought these patients. As the natives gave up fetiches and belief in the Satanic origin of disease, they came for medical assistance in great numbers, thousands of cases being treated by a single practitioner. The American Board in Zululand long considered medical training needless on account of the accessibility of British and Dutch physicians. The Baptist Missionary Society of England states that though very few of its missionaries are fully quali- fied medical men, nearly all have some knowledge of medicine and minor surgery. The Basel Society had two medical missionaries on the Gold Coast, both almost exclusively occupied with 554 THE EXPANSION OF MISSIONS medical mission^work and with giving medical aid to sick missionaries. The Berlin Society had not sent out any medical men as such, but its missionaries receive a brief course in medicine. The Church Missionary Society finds East Africa a field where doctors are specially needed but the difficulty of supplying them the greatest. Nine medical mission- aries had been sent there since 1875, but only three were at work. East London Institute sends no medical missionaries, but all its agents have to do medical work, and several have received special education for that purpose. The Episcopal Society has had eight medical mission- aries in Liberia from 1836 to 1886. Doctor Savage be- came widely known as a scientist of recognized ability. He was a corresponding member of several scientific so- cieties, and gave critical attention to the fauna and flora of the Grain Coast. The Finland Society requires its missionaries to take a medical course before it sends them. They are in- structed in the treatment of ordinary diseases and the use of the less dangerous remedies. The Hermannsburg Society's medical missions are in their incipiency, but a brief medical course is always given to its probationers. In its African field no special necessity for medical work appears. [?] The London Society sustains two medical mission- aries. In Madagascar this society opened medical mis- sions as early as 1862. In 1873 came the Royal Medical College with forty-one students, a hospital for eighty patients, three dispensaries, fourteen native Christian women in training as nurses and ten thousand treat- ments annually. The Tananarivo hospital renewed DR FELKIN Medical Missionary, Uganda, 1879 THE NEW MISSIONARY 555 operations in 1881, and the year 1886 saw the birth of a medical missionary academy. At Analekely a hospital was opened in 1864^ Doctor Davidson hoping that he could educate young Malagasi to practice medicine as well as to preach the gospel. The Norse Society has since 1876 had two doctors in Madagascar almost continuously, a hospital with a dis- pensary at the capital and a small dispensary at every station. The number of cases at the Antananarivo hos- pital has reached fifteen thousand a year. The effect of the operations for eye=diseases is marvelous. An aged heathen loaded with protecting charms came to the ocu- list. After the operation, when he perceived that he again had sight, he exclaimed: "Henceforth the doctor shall be my God". The physician advised him to go to church. When he came thence, he cried: "Now I know my God is in heaven". The society has also a home for lepers with nearly two hundred inmates living 1 in model houses inside the same inclosure. These and a small hospital are under the care of two ladies with medical training. In 1893 a medical man was to be sent there, and a large hospital built. At the same place the society has built a bath over the remarkable hot springs with medicinal mineral waters. In connection with this bath is a sanitarium where the missionaries of all socie- ties may recuperate. The North Africa Mission has medical missionaries and stations at Tetuan, Tangier, Fez and Casablanca. The Presbyterians of America have contributed six medical missionaries for Corisco since 1857, though this did not become a mission of the mission=board of the northern church before 1870. One of these medical men is Doctor Nassau of Gabun who has been in Africa 556 THE EXPANSION. OF MISSIONS since 1861, is still in service and ranks as the oldest liv- ing medical missionary in Africa. The Presbyterian Free Church of French Switzerland has an African medical missionary who studied at the universities of Berne, Edinburgh and Geneva. This church intends to make his work permanent by founding dispensary and hospital service. All its missionaries after completing their theological studies are given six months or more of a partial course in medicine and sur- gery and in hospital work at the schools of Edinburgh, Glasgow or London. The Presbyterian Free Church of Scotland has been prominent for its use of medical missionaries, having Doctors Cross, Elmslie, Henry, Laws and Revie in Ny- asaland, Dalzell in Natal and Stewart in Cape Colony. It has encouraged the rapid extension of medical mis- sions. Doctors Laws and Stewart have long been famous for efficiency and for great influence over the na- tives through their medical services, Stewart standing second only to Nassau in length of service. Livingstonia Mission sustains competent physicians at Bandawe, Blan- tyre and Mweniwanda, administering medical treatment to twenty-five thousand patients annually. At Livlezi valley, above the entrance to Nyasa lake, there are three physicians in attendance, with overwhelming num- bers of cases. On the north shore Cross in 1886 founded a medical mission and, during a war (ending 1889) waged by slave-stealers on the missionaries and the mercantile company, performed heroic and valuable services. To the wounded of both parties he rendered medical aid, meanwhile caring for the sick and needy among the Africans. The Roman Church refused any reply to requests for information as to its medical missions. During the six- THE NEW MISSIONARY 557 teenth and seventeeth centuries papal missionaries largely used medicine as an aid to mission-work, and put the world largely in their debt for quinine, which in fever^smitten lands has accomplished so much toward enabling Europeans to live and toil; ipecac; and other remedies. Perhaps we should not so soon have acquired these new drugs, had it not been for the Domin- ican, Franciscan or Jesuit. Protestant medical mis- sionaries also frequently add fresh medicines to our pharmacopoeia. Taylor Mission sent Doctors Harrison, Mary Myers, Reed, Smith and Summers. Doctor Summers did good service at Malanji, Angola, over three hundred miles inland, during 1885-86. The natives bestowed a wonderful reception on him. When he proposed to establish a station further inland, they as if their lives depended on his remaining begged him to stay and offered large pay. As he insisted on removal, the grateful people overwhelmed him with gifts. Through these he was enabled to load thirty^six carriers and to reach Lualuaburg in the Shalanji country on the further side of the Kongo and six hundred miles inland. His society could not give him a dollar. After several years of service there, founding a mission and ministering to the sick, he died in 1888. The United Brethren in Christ have never sent mis- sionaries exclusively medical, but a number of their men have combined knowledge of medicine with preparation for ministerial work. Universities' Mission maintains medical men in Zan- zibar, Sambara and Nyasaland. Whately Hospital, Cairo, annually relieves more than seven thousand sick and suffering poor, exclusive of twentystwo thousand and ninety^seven patients in 1894 558 THE EXPANSION OF MISSIONS from outside districts and villages. The Church Mis- sionary Society has granted money for the site of a new dispensary and hospital and for houses for the doctor and the nurses, but needs $12,500 for the hospital and dispensary themselves. Zanzibar possesses Tophan Hospital, and medical missions exist in Madeira; but it is uncertain whether the former adds evangelization to philanthropy, and data as to the latter are unattainable. Special medical mis- sions for African Jews are carried on at London and at Rabat and Safed in Marocco. The information vouchsafed by the societies, though leaving much to be desired, enables us to define the medical mission. It is the systematic combination of the healing art with the preaching of the gospel. Having seen how the society trains the missionary=physician, we have to see how he works and to judge whether the his- tory of medical missions be their justification. The daily routine at a station of the Universities' Mission substan- tially represents all African medical missions. Every morning a motley group gathers round the steps of the Zanzibar dispensary, waiting for the 9 o'clock bell that summons the Mkunazini boys to school and the nurses to their patients. The look of suffering on some and the terrible wounds of others remove wonder at the constant appeals for help or drugs. First may come a finely-dressed, grand^looking Arab suffering from dys- pepsia or consulting for a wife not allowed to come out in day-time. The doctor must either visit her that afternoon or have her come at night. Next may be a group of chattering women with the most miserable look- ing babies on earth. Meanwhile the native helper works at the chronic leg^ulcers of all degrees of badness. Then some one will come straight from prison with wounds THE NEW MISSIONARY 559 from the irons on ankle and wrist that have eaten almost to the bone; or another with back frightfully lacerated by his master; still others with every form of ophthal- mia. In the room adjoining the dispensary are poor people so ill as to be obliged to remain constantly under a doctor's eye. To nurse them in their dark homes with their scant ventilation and without conveniences of any kind would be impracticable. If there be need to wash them, basin-water, soap and towel must be taken. In the cottages around, mostly occupied by married Chris- tians, there are generally two or three ill and wanting medicine and nursing. The Arabs and native traders and well=to=do natives pay for their medicines. Even the poorest like to feel that they are paying their share, and though none is ever sent away for lack of money, these try to bring their gift. Consequently the dispen- sary pays its way; not, of course, for drugs from Europe but for what is bought in Zanzibar, consisting of rice for the very poor, eggs and milk for the very ill. Sometimes it might seem as if little were done to teach or to Christianize, yet it is something to know that under the cross is help for suffering bodies and that through this knowledge men may be won to the divine Physician of souls. Near or far each and all turn with a pressing cry for help to the mission's drug-fund. Per- haps it is at Magila that the natives have most highly appreciated the medical mission. Vaccination demon- strates the indispensability of this. Only those who have lived where vaccination is unknown can realize how horrible a scourge is smallpox. From seeing that the vaccinated boys in the mission-schools escape it the Magila folk awoke suddenly to the importance of vacci- nation. One morning a whole village requested it imme- diately. Morning after morning people kept coming in 560 THE EXPANSION OF MISSIONS seventies or eighties until the whole neighborhood had been vaccinated. Not an instant too soon! An epi- demic devastated the district. Hundreds perished. Villages were unpeopled. Yet the Magila region was untouched, or suffered so slightly that none died. After such lessons it is not surprising that the natives have exalted ideas of medical skill, and believe implicitly in those who thus minister. A blind man inquired if his eyes could be cured by next day, as he was starting on a journey. He was deeply disappointed on learning that to make the absolutely blind see is beyond human power. 44 All genuine missionary work", said Mackay of Uganda, "must in the highest sense be a healing work". The Christ's earthly ministry of healing affords divine sanction for medical missions, and would be their justi- fication were, justification needed. The story of the murdered millions is the justification of medical mis- sions. The union of medical and spiritual work in a single missionary is confirmed by the ideas of the heathen. Among the natives one and the same man is both doctor and priest. Hence African pagans who otherwise would not bring themselves under spiritual in- fluences seek relief from Christians for physical ills. The double cross of cure for body and spirit is the conquer- ing cross. Faith-healing and mind=cure and "Christian science" must, however, be withstood, as Negro super- stition would claim to have found endorsement in the mystery surrounding this "miraculous" treatment of disease. The heathen are better impressed by a tan- gible drug or by the use of visible means; and their self= respect should be developed by requiring them to pay for the medicines. Medical missions are self-supporting and unsectarian. THE NEW MISSIONARY 561 They pioneer for denominational missions and supple- ment their efforts. They reach far in material, mental, moral, social and spiritual effects. They sap caste and weaken anti-foreign feeling. They secure protection and provision. Finally, they seem less liable to failure than are intellectual agencies. Chatelain has been quoted as claiming that at Malanji a trader offered him a home in his house and $1,200 a year to look after his family, assuring the missionary that others would increase the sum to $5,000 if he would remain. Churches have been quickly formed where dispensaries have been located, and missionaries' lives have been spared by mobs because they were recognized as fellow-workers of mission-doc- tors. Medical missions open a new and vast field for Christian laymen. The opportunity of unordained or medical missionaries is as open for women as for men, and more so in countries where only women may pre- scribe for women. For these reasons and in order to avoid detriment to the regular mission-societies every mission should have a medical agency as a supplement to its spiritual work. This agency may act through the hospital, the dispensary or private practice. The dis- pensary reaches more patients but not the greatest suffering, and its opening for evangelistic work is ephem- eral. The physician must be perfectly the master of his profession, in order to gain ready entrance for Chris- tianity; to train native medical students as missionary physicians; to preserve or restore the health of all around him; and, least important of considerations,/ to lessen expenses, though self-support is of course the ul- timate goal for all missions. Each society should require every missionary to have a measure of medical knowl- edge. 562 THE EXPANSION OF MISSIONS II Industrial Missions Another new missionary in Africa, who after all is not so new, is the artizan or the farmer. Commissioner Johnston of British Central Africa asserts that the inculca- tion of industry has not always formed part of mission- ary teaching; but Doctor Taylor, formerly the Methodist missionary-bishop for Africa, claims that for more than fifty years the majority of the greatest mission^societies have made industrial education a feature of their African missions; and the historic fact is that the "Moravian" and the Roman missionaries have always emphasized indus- try, the mastery of useful arts and self-support as factors in Christianizing Africans and as constituent elements in native Christianity. Some of the ancient missioners, notably those in Abyssinia and among the more south- erly settlements in North Africa, and many of the medi- eval monks were industrial missionaries. The absence of the arts and industries from Africa in comparison with China or India and their inadequacy to the requirements of Christian civilization compel insist- ence on the dignity of labor. These reasons render it necessary to reinforce the native industries in order to add another to the instrumentalities for securing self^ supporting and self^propagating churches among all Afri- cans. Industrial missions, therefore, are not an end in themselves but merely a means toward a far higher end. If this truth were more firmly held or more frequently remembered, there would be less of ill-judged laudation of mere industry as a missionary and more appreciation of the spiritual work as the first and final force in the civilization of the Negro. It is wise to teach Africans THE NEW MISSIONARY 563 the use and value of the buzz-saw; but experience has proved it still wiser to teach them that the secret of America's greatness and Britain's prosperity springs from the open Bible. The American Board, the Basel Society, the Catholic missions, the Lutherans in Liberia, Lovedale Institution, the former Taylor Mission and the Wesleyans may be cited as instances among others of organizations that inculcate industry in their African adherents. The Congregational missionaries have taught agricultural and mechanical arts to the Zulu. Their introduction of new modes of agriculture created an immediate demand for American plows. The papal missioners are famous and praiseworthy for educating the African as artizan, farmer, manual laborer or tradesman. The American Lutherans have accomplished good secular as well as spiritual work at Muhlenberg. The British Wesleyans in South Africa, though not incorporating any system of industries into their missions, received appropriations from Grey, when governor of Cape Colony, for supple- menting three of their schools with industrial depart- ments, and encourage the natives to learn and use the industries of civilized life. About 1825 Shaw induced Khama of Kafraria to buy a Dutch wagon and to break sixteen of his bullocks to the yoke. Hundreds of na- tives imitated the example set by the chief, and for sev- enty years Christian Kafirs have been the principal carriers of inland commerce in Austral Africa. The Natalese government makes appropriations for indus- trial schools connected with the missions in that colony. The Basel missions of Guinea supply boat=builders, boiler-makers, coopers, masons in brick and stone, rivet- ers and still other workers. The educator in the busi- ness-house or workshop enjoys the same standing as the 564 THE EXPANSION OF MISSIONS ministerial missionary. Boys in the school are not taught mechanical industries, and those in the shop do not receive mental training. Both omissions are defects. School and shop together are needed for educating the whole man. Taylor's missions made industry as well as self- support an essential. The industrial education that the ex-bishop claimed to give to the natives consists, not of the higher mechanics of civilized people, but of the agricultural and simpler mechanical arts that will enable Negro converts to support themselves and to work as missionaries. Doctor Taylor's chief aim was the development and utilization of indigenous resources, for he holds that in Africa literary education and reli- gious teaching alone are not sufficient. Boolotaught pupils, he asserts, abandon their native industries. "I know", he adds, "a mission [Methodist?] on the west coast which has for more than half a century been worked on this plan. Besides ordinary schools they had large seminaries, and planted nearly a dozen missions among wild heathen. Much good was done. A few of the pupils became ministers; the mass of them, not knowing how to dig, very dependent non=producers. The society in charge became discouraged and cut ap- propriations, down, down, down. Nearly all the semi- naries were abandoned, nearly all the stations among the raw heathen closed. The English-speaking work is growing, but the purely missionary work among native tribes has demonstrated [?] the ineffective narrowness of the missionaries' plan of work". Doctor Taylor thought that he had found the panacea for the defects and failures of what he termed the ortho- dox method. Instead of gathering one or two hundred children, bordering on their teens and ripe in paganism, THE NEW MISSIONARY 565 and educating them in the common school, he estab- lished at each station a nursery of ten or twenty boys and girls, five or six years old, adopted them from heathen families before the children had been made heathens themselves, and put them under the manage- ment of a missionary matron. This feature may, per- haps, have been unique, though it seems to be merely a Protestant variation on the Roman practice of buying children, but it would require the test of twenty-five years' experience to prove its actual value*. The child- ren as soon as able to handle a small hoe were to till the mission^farm three hours daily, study as many more and devote several hours to evangelistic or other religi- ous work. If the most of the societies, large or small, engaged in African missions do not yet push industrial missions as they ought to do, the shortcoming can not be ascribed to lack of leadership. Basel appears to have been in this century the Protestant pioneer on this African path (1850), but circumstances as well as inherent worth have raised Lovedale to a peculiarly influential, prominent and representative position. Since it is a fair type, al- most an ideal type, of the industrial mission, it repays special study. Lovedale lies about six hundred and fifty miles north- east of Cape Town, and draws its name from Love, an eminent member of the Glasgow Missionary Society, one of its Congregational founders (182 1) and the first secretary of the London Society. The Kafrarian mis- sion was attempted in 1824, but not till after three changes was the present site occupied. Presently the question of means and place for educating the mission- aries' children and training native teachers called for ♦For results compare chapters ten and fifteen. 566 THE EXPANSION OF MISSIONS consideration. The sanction of the home^directors and a grant having been obtained, Govan began work with eleven natives and nine Europeans (1841). There was much to discourage. With the Kafir, education was a new thing. The natives believed them- selves conferring a favor in allowing their young bar- barians to attend school, and also believed that the parents should be paid! Slowly and through many difficulties the institution made way. In 1855 Governor Grey visited it. He acqui- esced cordially in the desire to fit the natives to teach, but suggested the addition of industrial departments, pledg- ing the government to meet this expense. Hence indus- trial education at Lovedale originated with the layman and man of the world. In 1857 the additions were made in the shape of workshops, but for years the apprentices were few, grants being allowed only for fifteen. For twenty years no allowance except for a year or two was made for trade-teachers. The risks, of so little value was the help of the state, had to be undertaken entirely by individual missionaries. Even the idea of learning trades was entirely new. It was long before one person could be induced to become a printer, Kafir experience not showing how a man could live and be useful by ar- ranging bits of lead in a row. Development has been comparatively recent. During the first years all efforts were of a restricted kind. The wonder is that Govan was able to effect so much; but he built solidly and his results were excellent. The considerable expansion in industrial work and teaching dates no further back than 1874. The highest point was reached in 1876, over four hundred and ninety receiving instruction. Twenty years later, owing to the diminution of grants and to the natives being long unable THE NEW MISSIONARY 567 to pay fees, the pupils numbered but three hundred and sixty-seven. The revenue in bulk does not come from the colony. Governmental support has varied from a third to a fifth of the annual expenditure. The remaining two thirds or four fifths are drawn from native fees, from the Free Presbyterians and the mis- sionary public in Britain and, when these pay, from the farm and industrial departments. None of the thirty buildings except those erected under Grey's auspices re- ceived any governmental grant. The amount given in his time was less than $15,000, one tenth of the amount expended. The sums given by the Scotch Free Church and generous friends, leaving the annual working-ex- penses out of account, have been over $150,000. The most satisfactory means for showing the amount of gov- ernment aid consists in averaging the totals for every five years since i860, as specifying the sum for a single year would produce fallacious impressions. These grants for school^allowances, industrial teaching, the board pi apprentices, assistant^teachers, the elementary school and the girls' school from i860 to 1864 averaged $1,200 a year, but from 1880 to 1887 over $12, 000 per annum. Though the farm produced one thousand bags of maize and five hundred of barley and wheat in 1886, the proceeds did not pay the expense of production. The list of native payments since regular fees were intro- duced affords the best evidence of Kafir anxiety to secure education and of Kafir willingness to pay for it. From 1870 to 1886 these amounted to $85,000, an average of $5,000 a year. Lovedale purposes to educate young men of intellec- tual and spiritual qualifications to become preachers; to train young men and women as teachers for native mis- sion*schools; to educate native Africans in useful arts 568 THE EXPANSION OF MISSIONS and industries; and to bestow general education on those who have not yet definitely determined their course in life. Its ultimate goal is growth into a native university, but at present the objects aimed at comprise godliness, cleanliness, industry and discipline. The first is the foundation of permanent change of habit, little being accomplished without it that is likely to abide. The absence of the second is a characteristic of barbarian life. Industry is also a new power requiring cultivation, — and its growth is slow. The educational means of course include books, /. e., school-education, but more than books. Education and industry are carried on in separate buildings for men and women, the chief educa- tional building costing $60,000. Each department has its specific aim, but the grand purpose of both is to Christianize. Conversion of individuals is the desire and object of the entire work. To Christianize success- fully, however, it has proved of great service to civilize at the same time. Theological training, normal train- ing, general education, field-work, carpentry, wagon* making, black^smithing, printing, book-binding, teleg- raphy, sewing and laundry=work have long been taught. The critic who thinks these too many contradicts the man who asserts that nothing practical is attempted. The principles of administration comprise freedom from denominational connections; instruction in the Bible and applied Christianity as the first work of the day for every class; self-support, especially in the in- dustrial departments; and suppression of sectarianism. Though Free Presbyterians sustain Lovedale, all denom- inations have at one time or another been represented. All colors and nearly every tribe in South Africa are found at Lovedale, a few coming even from the Shire and Zambezi Rivers. No influence is exerted toward Class in Agriculture — Industrial Department Class in Printing — Industrial Department LOVEDALE INSTITUTION, SOUTH AFRICA (f.C.S.) THE NEW MISSIONARY 569 having students leave their denomination or join the Free Church. Students of theology training as workers for other bodies are not weakened in denominational loy- alty. Self-support is an ideal, and in 1890 only twenty^ five per cent, of the annual expenditure was drawn from Scotland. Lovedale, though not endowed, owns a farm of twenty-eight hundred acres, four hundred of which are under cultivation, and is attaining self-support. Nothing, however, except Doctor Stewart's ability as a practical farmer and his rare talent for administration kept it moving during his headship. The educational department comprises three courses, each three years long, consisting respectively of elemen- tary, literary or theological study. In the theological course there is a drift toward dropping Greek and Latin as unessential in the equipment of native pastors. Second in importance comes the training of native teachers for elementary schools. Teachers holding certificates from the educational department stand higher than others and secure good salaries. In the industrial department the native 'prentices, if satisfactory after six months' trial, are indentured for six years. In the evening they are given a part of the general education. They re- ceive board and lodging and from two to five dollars a month. A small part of their wages is retained monthly in trust for them and repaid at the end of the apprentice- ship. None is allowed to be idle, those not apprentices or not busy with other work engaging in manual labor about the fields and gardens. Many whites avail them- selves of the advantages of education at Lovedale, and mingle freely with the Negroes. The number of stu- dents averages about seven hundred a year, nearly all of them boarders or residents, and spontaneous evangelistic and intellectual activity prevails. The teachers number $70 THE EXPANSION OF MISSIONS two ordained missionaries, one of these being a physi- cian; a Congregational minister at the head of the theo- logical department; six foreign masters in the educa- tional department; and six superintendents in the industrial division. They have trained over sixteen ordained native pastors; forty^nine interpreters and clerks; four hundred and twelve teachers; five hundred and eighty^five artizans; and hundreds of whom they afterwards received no information. The Institution has its own church, but there is a Kafir church with a native pastor. The quality of native work is not high, except in a few who have enjoyed long training, though not longer than that usually required for making a European a good artizan or clerk. Close supervision and constant direc- tion are necessary. If these and considerable time be given, fair work is produced. If the whole process be left to natives, the general result is absence of taste, roughness and want of exactness or thoroughness in measurements. People emerging from barbarism, to many of whom drawing a simple straight line is a diffi- culty and parallel lines or a rectangle a work of art, can not be expected to turn out remarkably efficient and in- telligent mechanics after only five years' training. Do the natives use their education? The Lovedale register of native students, as significant and valuable a publication as African missions have produced, answers the query. Here appear over four hundred teachers, male and female. Many receive good allowances. Many have advanced to better positions, others supply- ing their places. The variety of occupations accounts for the small number in each. Passing over natives in clerical, intellectual or religious occupations, notice the results of industrial or technical education. Not every Class in Carpentry — Industrial Department Class in Wagon-making — Industrial Department LOVEDALE TNSTTTTTTTOM cnn TH AFRICA (F.C.S.) THE NEW MISSIONARY 571 one taught a trade follows it persistently after leaving and works at nothing else, but a reasonable number do. Many causes affect continuance at trades. For years before 1887 blacksmiths and wagon-makers were hardly able to find employment. Printers are always in de- mand, but the number taught is so small as to be hardly noticeable when scattered through South Africa. When trade is depressed, the white man, because the better artizan, gains the preference. It is often discovered after trial, though sometimes too late, that applicants for a trade make poor craftsmen. In time these drop out, and take to such callings as that of day-laborer at much smaller wages. Ordinarily those who continue at trades easily earn from $5 to $7.25 a week. Of itself this is sufficient to keep them from sinking into day- labor at thirty^five cents a day. The frequent state- ment that "industrial grants are simply money wasted on the Kafir, who never takes to trade but prefers to lead an idle life" is erroneous in its application to the majority. It is the outcome of embittered prejudice or of ignorance too inactive to inform itself. It pretends that all who have for three years been subject to the dis- cipline of school and for five years afterward to that of daily toil are as likely as the raw native in red clay and a blanket to lead a barbarian life the rest of their days. The majority, even when not following and wholly occu- pying themselves with handicrafts, are more industrious and progressive than those receiving no training. Their slight taste of civilized life has taught them that barbar- ism as well as civilization possesses discomforts and that the ?ie plus ultra of comfort in dress does not consist of one blanket and a smearing of grease and red clay. For certain tasks the raw Kafir is superior to the edu- cated native. The man in whom has been waked no 572 THE EXPANSION OF MISSIONS desire for another and better^paid occupation will attend more carefully to herding cattle and sheep than one who has received education. His barbaric thought is of cat- tle and sheep, their markings and ways. If he make the master's interests his, he will notice more quickly when any stray or are sick. He uses a dozen words for kine with daplings of skin that would not strike a white man, our faculties being less perceptive in such matters. For farm=laborers and herders not much instruction is needed. But serious argument as to educating Africans does not stop with such points. The raw native is not better than one whose faculties have been awakened and sharpened by manual work and school instruction. Among the native population is growing up a small but steadily increasing class possessing acquirements of which the fathers did not dream. A number enjoy an amount of mechanical skill which in former times only one or two in a tribe had. In almost every tribe there are now workmen capable of instructing their fellows. The educated class through having received such training takes to higher grades of craftsmanship. On the aver- age the work is neither very high nor very satisfactory, for if the mind be confused or feeble or its method de- fective, such must be the product at every stage and in its completed form. But graduates and pupils are im- proving. These classes are of greater economic value in what they consume and produce than are the un- taught. The greater their wants, the larger their pur- chasing power. This means that they must work more and are a less danger than if left in ignorance and bar- barism. Cattle-lifting and joining in rebellions have not been traceable to Christian and educated natives as a class. Over two thousand have received industrial or school THE NEW MISSIONARY 573 training. Part of these have enjoyed both. One thou- sand more may be mentioned here, but not taken into account in this enumeration, which also excludes reli- gious influences and results from the present reckoning. At least eighty per cent, of the two thousand have led in- dustrious and useful lives. Many hold positions of re- sponsibility, and receive salaries or wages far beyond what they could earn if untaught, the remuneration of some varying from $400 to $500 a year. They have been raised above herders with $2.50 a month and a half-bag of maize. But for their education and the previous labors of missionaries they would have remained unable to distinguish the top of a printed page from its bottom, unable to use even that complicated tool, the spade, as any one may satisfy himself if he send a raw native to dig his garden. They have been dragged from an abyss of ignorance and lack of manual skill. Yet the beneficial effects do not stop with individuals. A very large pro- portion of those now receiving instruction are the sons and daughters of Christian Negroes whom Lovedale taught a generation ago. Heathen parents desiring education for their children are comparatively few. The educational bureau of Cape Colony publishes sta- tistics comparing Lovedale with seven hundred other in- stitutions and schools. The comparison shows that in the three grades forming the foundation of practical and useful knowledge Lovedale stands first. No greater mistake could be entertained than to believe that Love- dale wastes time and public money in giving to a few exotic specimens an education unfitted to native posi- tions in after life. It is by attention, not to higher and special subjects, but to the fundamental elements that Lovedale won its rank. Even to friends, for they hear objections and unfair criticisms that do not reach the 574 THE EXPANSION OF MISSIONS faculty, the latter constantly find themselves obliged to state that the Lovedale studies run chiefly along primary lines and mainly devote themselves to fundamental objects. In the secondary and the higher grades Love- dale occupies only the second place. The examinations for elementary teachers' certificates independently evince the same fact. When all grades of merit or suc- cess are grouped together, Lovedale stands first; but in "honors" and "competency", second; and in "honors" alone, merely third. These are great achievements; in academic and collegiate studies it is no small thing to rank even third among seven hundred schools; and though Lovedale has shared the beneficial changes intro- duced into colonial education between 1866 and 1887 by Dale, the superintendent of schools, the success of the representatives of Lovedale has sprung from conscien- tious and thorough work by the teachers. Travelers have created a myth about Lovedale pupils returning in considerable numbers to heathenism and again donning the red blanket. This going back to the former life, this reversion to type, its last state worse than its first, is supposed to be the opprobrium of mis- sions and the standing proof of their work wanting genu- ineness and solidity. Books of travel, whose authors have picked up a few current and untested opinions and transferred them to their journals, constantly refer to this error. In Huebner's Through the British Empire occurs the following instance: "It is no rare thing to see pupils who have scarcely left the excellent Protes- tant institution at Lovedale relapse into savagery; from want of practice forget all they have been taught; and scoff at missionaries". A work of fiction has also been based on the idea that in many the change produced by the acceptance of Christianity is but skin-deep, lasting THE NEW MISSIONARY 575 only till the older and stronger instincts of barbarism overcome it. Both these beliefs are mistakes. They are due to the supposition, first, that all backsliders have been professed Christians; and, second, that the numbers reverting to heathenism are much greater than investigation proves them to be. Not every native who for a time wears clothes or, as a pleasant variation in spending his days, comes to church, becomes actually a convert or even pretends to be a member of the congre- gation to which he adhered. It is true that many natives of Christian connections, including a few of the genuine Negro Christians, fall again into some heathen ways or pagan sins; but relapse into one or other of these habits and vices is one thing, relapse into open or utter pagan- ism another affair. The frequent criticism that this oc- curs is shown upon examination to be as Ungrounded as common. Returns to barbarism and heathendom on the part of Lovedale graduates are extremely rare. Among sixteen hundred young men the number of actual and permanent relapses in thirty years and more appeared on most careful inquiry to be fifteen, less than one. per cent. of the whole! Not a little advice has been bestowed on missionaries, urging them to civilize the barbarian before attempting to Christianize him. The well=meaning profferers of such suggestions will appreciate the following incident. Bishop Colenso, an Anglican churchman of ability and knowledge, believed it necessary to civilize men before they could be converted. In order to demonstrate the truth of his scientific hypothesis by the experimental method, he obtained a dozen Zulu boys, pledged himself to their families that no effort should be put forth to- ward biasing them as to religious matters, and had them indentured to him for a number of years. He minis- 576 THE EXPANSION OF MISSIONS tered to their needs and had them properly taught. They made decided progress. On the last day he told the youths the terms of the engagement under which they had come, reminded them of his fidelity, and ap- pealed to them to receive the instruction which he con- sidered of far greater importance than all they had yet acquired. Next morning every man had gone, back to native costume, back to native life. Their only grati- tude was to leave behind the European clothes with which they had been furnished. Colenso went the third day to American Congregational missionaries, put $250 at their disposal, and said: "You are right. I was wrong". Lovedale has never made this mistake. Govan, Stewart and the other wise men working with them have agreed with Plutarch that religion contains and holds so- ciety together and is the foundation, stay and prop of all. They believe with Carlyle that "no nation that did not feel that there is a great, unknown, omnipotent, alUwise, all-virtuous being superintending all men and interests — ever came to much, nor any man, who forgot that". They have seen that among the reasons for the slow progress of the Negro must be reckoned the practical absence of religious convictions with power over conduct, and that this involves lack of high moral forces. Among Africans natural religion is seldom sufficient to make for righteousness and to mold character. The mental "vacuity and aimless, indefinite life characterizing barbar- ism are corollaries of this serious want. Heredity, too, has to do with the slowness of the African's advance. Those whom the influences of thousands of years are re- tarding can not progress at the rate of other and more favored races. Human nature is too steadfast to allow the African simply on our recommendation to fall at ■i-'S" ' DR STEWART OF LOVEDALE Si ' monumentum rcqniris, circumspice THE NEW MISSIONARY 577 once into European ways and to adopt the white man's Christianity and civilization. The record of Lovedale in black and white shows that Christian endeavors to benefit African barbarians and pagans are more resultful than they have been often acknowledged to be. Doctor Colenso's experience demonstrates the Bible to be the missionary's chief textbook; the awakening of the strongest influence for future guidance through planting Scriptural beliefs to be his primary object; and spiritual effects his most important result. What Lovedale has by such means achieved for the native hand and heart and head and spirit in the regions between the Cape and Lake Tanganika is too vast for computation. Anthony Trollope and Sir Bartle Frere testified that "nothing would do more to prevent future Kafir wars than a mul- tiplication of such institutions". Superintendent Dale, judging Lovedale with twenty or more years' knowledge of it, regarded it as undoubtedly one of the noblest and most successful missionary agencies. In 1890 Governors Grey and Loch, the former for New Zealand, the latter for Cape Colony, expressed their views of Lovedale. Grey wrote: "My heart is filled with gratitude to the missionaries who worked out so great and noble a success. I earnestly pray that heaven may still prosper the labors of such true friends of mankind. The success that has crowned your labors will secure great advan- tages to the Christian cause in this part of the world". Loch wrote: "The results of industrial education have by the blessing of God transformed Kafir tribes then wartlike into industrious, progressive, peaceful citizens". Governor Grey was wiser than he knew. "How far that little candle throws his beam!" The influence of Love- dale radiates through Africa and to America and Aus- tralia. When Govan determined that Europeans and 57^ THE EXPANSION OF MISSIONS Negroes must fellowship each other, he struck a first blow in the struggle to decide whether blacks the world around shall rank as men or sink to serfage. To say noth- ing of Blythswood and other industrial institutions in South Africa that owe their origin to Lovedale; to say nothing of the immeasurable impulse given to the indus- trial work of every church promoting missions there — from Lovedale sprang the more immediate inspiration for the industrial missions of the Anglicans and Scotch Presbyterians at Lake Nyasa. "Through these alone," according to H. H. Johnston, a witness whom we have already subpoenaed, "is growing up such civilization as exists in Nyasaland". CHAPTER 17 1547*1898 OLD FRIENDS AND MODERN METHODS: WOMAN'S WORK FOR AFRICAN WOMEN Wisdom hath sent forth her maidens. Proverbs ix: 3 The women that publish the tidings are a great host. Psalm lxviii : 11 THE BIBLE, CHRISTIANITY AND WOMAN. MODERN NEEDS AND METHODS. CHRISTIAN, MUHAMMADAN AND PAGAN WOMEN. WOMAN UNDER ISLAM. WOMEN UNDER PAGANISM. THE CHRIS- TIAN NEGRESS. WOMAN IN THE CHURCH. THE KAISERSWERTH DEACONESS. METHODS AND ORGANIZATION. KAISERSWERTH IN AFRICA. ANGLICAN SISTERHOODS. ONE ANGLICAN WOMAN=MIS- SIONARY. ANOTHER FEMININE TRIUMPH. SOME ANGLICAN FEMALE MISSIONARIES. " BISHOP " MARY WHATELY. BAPTIST WOMEN AND THE AFRICAN. FREEDMEN'S WORK OF AMERICAN BAPTIST WOMEN. BEFORE AND AFTER: AN INSTANCE. OTHER RESULTS. CONGREGATIONAL WOMEN: A PROPHECY. A SCOTCH HEROINE. FIRST YEARS OF MARRIED LIFE. THE ROUTINE OF THE MISSIONARY'S WIFE. "THEY ALSO SERVE WHO ONLY STAND AND WAIT". REUNION AND PUBLIC RECOGNITION. A SECOND PARTING. TILL DEATH US DO PART. WELL DONE, GOOD AND FAITHFUL SERVANT: ENTER INTO THE JOY OF THY LORD. CON- GREGATIONAL WOMEN FROM AMERICA IN ZULULAND. LUTHERAN WOMEN. METHODIST WOMEN. "MORAVIAN", " QUAKER " AND UNDENOMINATIONAL WOMEN. SOCIETY FOR PROMOTION OF FEMALE EDUCATION. MISS HOLLIDAY. WOMAN IN METHODIST, NORTH AFRICA, SALVATIONIST AND UNITED BRETHREN MISSIONS. PRES- BYTERIAN WOMEN. THE ROMAN SPOUSE OF CHRIST. WOMAN'S WORK THE NEW CRUSADE: " GOD WILLS IT, GOD WILLS IT ! " God in His primal revelation of the divine purpose for the redemption of man declared that He would put 579 580 THE EXPANSION OF MISSIONS enmity between sin and woman. It should bruise the heel of her child, but he should bruise its head. God's creation of woman as the meet help for man had fur- nished the divine sanction for her sharing in the world's work; His placing hatred between evil and her origi- nated her opposition to wickedness and her participation in missions when the fulness of time made these a part of human life; and the religiousness of woman as com- pared to man and her superior susceptibility to spiritual impressions and influences render her more loyal to God. It was not the father of Cain but the mother that said: I have gained a man with Yahweh, thus recognizing her child, however erroneously, as a fulfillment of God's pledge for man's redemption; and it was Eve again who regarded Seth as the appointed one substituted by God. As it was in this divinely constituted marriage, home and family, so it has been at every crisis in spiritual his- tory, at every development and turning-point in the king- dom of God on earth. With Abraham Sara entered Africa. Woman has shown herself more prompt than man in her response to divine leadings and providential unfoldings. Miriam and Deborah, Hannah and Esther under the old dispensation, despite the oriental status of woman in the Hebrew theocracy; Mary, Elizabeth and Anna in the twilight between the old and the new; Pris- cilla, who with Aquila taught the way of God more per- fectly to Apollos the eloquent Alexandrine; the elect lady to whom John the Divine wrote his second epistle; Dorcas, Eunice, Lois, Lydia, Persis, Phebe and the prophet^daughters of Philip in the new dispensation, — these and the host of noble though nameless women re- veal God's purpose as to woman's place and power in working out the progress and salvation of the world. In the ancient church Monica the North African won OLD FRIENDS AND MODERN METHODS 58 1 Augustine for Christianity. In medieval Christianity British women formed the first female missionaries; Clara, the spiritual sister of Francis of Assisi, had her Little Clares to match his Lesser Brethren ; and the nuns and sisterhoods accomplished little less for Christian missions than did the brotherhoods, monks and orders. In modern times the spiritual daughters of Vincent Paul, with other bodies of missionary women, have prolonged the Roman tradition of Christian womanhood conse- crated to service for the Christ in heathen lands; and Protestant wives, sisters and other female kin have from the first accompanied Protestant missionaries. Pious women were among the first Lutheran, "Mora- vian" and Methodist missions, devout nuns amid papal missions since 1520 to Africa and to American Negroes. Mrs Marshman, wife of Carey's colleague, proved herself the truest of meet helps for the missionary; and the first ship to bear American missionaries to the pagan world carried Ann Judson and Harriet Newell. It was a woman, Harriet Beecher Stowe, that dealt the deadliest blow to American slavery; a black woman, Sojourner Trut!h, who revived the dying faith and courage of Doug- lass by the awful and solemn question: "Frederic, is God dead?" But though woman had accomplished much for Chris- tian missions through eighteen centuries, — more than men dream of — and did still more during the first half of the nineteenth century, its third quarter had nearly expired (in America if not in Europe) before this old friend began en masse to adopt modern methods. Ameri- can women had as early as 1800 formed feminine mission- societies, and in 1834 Abeel, the Dutch Reformed mis- sionary of the American Board, had persuaded British women of every Protestant church to found the interde- 5^2 THE EXPANSION OF MISSIONS nominational Society for Female Education; but as a class these societies were ephemeral, inadequate, lacking in knowledge and social power, local and wasteful; and it required the bitter cry of heathen women to reach Christian women's tenderness, to pierce and seize their hearts and to rouse them to concentrated, systematic, united action. The Christian womanhood of America and Europe saw that, under God, only it can save the woman of the orient. The freedman of the southern United States, the Negro and other races of Africa can not be raised or rescued unless the mothers, sisters and wives are Christianized and elevated. This the man- missionary can not do; this the woman must do. Several classes of African women call for considera- tion. These consist of the American Negress, the Mus- lim woman of Africa and the pagan African. Probably the female Muhammadan is the most unfortunate of the three, for Negro Africa in not a few districts and in not a few respects is a land of woman's rights and America, n spite of the wrongs it inflicts on the Negro, gi ves Negro women their largest opportunity. What does Islam say and do for woman? The idea that woman could or should be man's com- panion and counsellor never occurred to Muhammad. Sensuality lay at the root of the matter. Islam misun- derstood the relation of the sexes. Its degradation of woman is one of its fatal weaknesses, concubinage its black stain. In no country where Islam prevails is woman not in a degraded position; and her degradation has degraded every after generation until, in the judg- ment of Lane-Poole, "it seems almost impossible to reach a lower level of vice". The Quran's most hope- ful word for women is this: "Whoso doth good works and is a believer, whether male or female, shall be ad- OLD FRIENDS AND MODERN METHODS 583 mitted to paradise"; but woman's good works consist in obedience to the husband. The disobedient wife can not enter paradise. Again, "men shall have pre-emi- nence over women . . . God preserveth them [women] by committing them to the care and protection of men". The Quran sanctions the beating and scourg- ing of wives; allows four wives to every Muslim and as many concubines as he can support, promising to the faithful seventy^two houris in paradise; and permits the husband to divorce or kill the wife without reason or warning. Under Islam woman is a chattel and slave, and the orthodox view of womanhood is unutterable. The monument that the dead hand of Muhammadanism raises to woman is the magnificent mausoleum of the Taj Mahal. The Hindi Muslim pictures woman as the tablet to be written on, man as the stylus to grave whatever character fate wills. Since the position of woman meas- ures the rank and value of a civilization, her place in Islam furnishes another criterion as to the effect of this faith on forty million Africans. ' While we must guard against making hasty general- izations from insufficient data as to the standing of the pagan Negress, since social customs vary greatly among the many tribes, it is obvious that she must suffer from the disadvantages involved in barbarism. Illness affords a special instance of her suffering. Sickness is through the greater part of the non^Christian world regarded as a form of demoniacal possession or at least as the work of demons. The sick are objects of fear and loathing, their presence a pollution. If a cure be sought, drums and gongs are beaten, fires lighted as centers for diabol- ical dances and frenzied chants, exorcisms and incanta- tions employed, the stomach of the patient clubbed to expel the demon and untellable tortures inflicted. The 584 THE EXPANSION OF MISSIONS witch-doctor not only inflicts infinite wrongs on the in- nocent but horrible barbarities on the ill, and those to which women are subjected can not be uttered. Though there are efficacious remedies in the hands of native doctors, though their methods are not always intention- ally barbarous, much of the barbarity resulting from crass ignorance and superstition, native midwifery abounds in practices that in thousands of cases cause permanent injury and in many produce fatal effects. Slavery left the American Negress, despite some glorious and noble exceptions, only less animal than the American Negro. Virtue and knowledge were rendered unattainable for the black woman. The effects of in- herited ignorance and immorality through eight genera- tions of bondage can not be eliminated in thirty-three years nor even in a century; and in spite of the amazing advance made since 1861 by the Negro of the United States, learning and purity do not characterize the masses of our four million Negro women. So long as the one-room cabin forms the habitual and representative ''home" of the Negro family, or so long as certain white men regard the Negress as having no rights against them, so long will the character and intelligence of Negro womanhood as a whole leave much to be de- sired. First in importance, because an order of the church, stands the Rhenish Westphalia organization commonly called the Kaiserswerth deaconesses. These are no imi- tation of conventual life, of nuns, of sisterhoods, but an evangelical revival of the apostolic institution of deacon- esses. The word itself means helper, ministrant or servitor; and the apostles, especially Paul, emphatically recog- nized woman's fitness. Paul refers to women labor- OLD FRIENDS AND MODERN METHODS 585 ing in the churches. Help these women, he said. He commended Deaconess Phebe of the church of Cenchrea, directing the Roman congregation to assist her in every respect and to receive her as a saint deserved to be treated. Probably Persis, Tryphena and Tryphosa were also deaconesses, for the apostolic church utilized woman to a large degree and its quickspreading missions owed much to her ability and zeal. Chrysostom actually went so far as to maintain that Junias, to whom Paul sent greeting from Rome, was a woman, an apostle and a noted apostle. The centuries between Jerusalem and Nicea bear witness to the use of woman's winsomely aggressive power. The feminine diaconate was and is especially needed in countries where oriental seclusion of women prevails, but with the development of the hier- archy and its jealousy of lay influence woman lost her rightful place as a recognized force in church-work. In the eastern church deaconesses continued into the middle ages, and it is uncertain when they became extinct (1100?). The British — not English — church had fe- male deacons as early as 400. In the Latin communion they did not become finally extinct before the tenth cen- tury. Among the Unity of Brethren and the Waldenses women from the first occupied the deaconship. Luther recommended the revival of the institution, saying: "The readiness to feel compassion is more natural to women than men; they have a gift for comforting and soothing sorrow. . . . But we dare not begin till God make better Christians". The first general synod of the Rhenish and Dutch Presbyterians reestablished the order (1568), the church at Wesel enjoying its serv- ices from 1575 to 1610. The Mennonites, a Protestant body originating about 1525, had deaconesses — were they derived from the Waldensians? — and possibly the 586 THE EXPANSION OF MISSIONS English Puritans and Separatists at Amsterdam (1593) borrowed the order from Dutch Mennonites. It is, however, more likely that Congregationalism revived the feminine diaconate independently. In Amsterdam a widow of sixty served as deaconess for many years and, Bradford tells us, "honored her place and was an ornament to the congregation. . . . She did fre- quently visit the sick and weak, especially women, and as there was need called out maids and young women to watch and do them other helps as their necessity did re- quire ; if they were poor she would gather relief for them from those that were able, or acquaint the deacons; and she was obeyed as a mother in Israel and an officer in Christ". But the deaconess did not influence the Chris- tian church at large, though Gooch and Southey advo- cated organizations of Protestant women similar to the Beguines, until after the modern movement of missions was well under way. Fliedner, a Luthero-Presbyterian clergyman, while in Holland saw the work of the Mennonite deaconess and while in England was impressed by the labors of Eliza- beth Fry the Friend. These women convinced him of the value of such helpers, and in 1836 he founded the deaconess^society of Rhenish Westphalia. Amalia Sieve- king of Hamburg had in 1831 attempted to draw Ger- man women into active participation in church^ministry, but none came. Now, however, the time was ripe. Though the papal populace of Kaiserswerth opposed Fliedner, he chose a Catholic as the first hospitaUphysi- cian, and the first patient was a Catholic. Fliedner's wives successively advanced his life=work, perhaps even making it possible, and became the first deaconess^ mothers. The order grew so steadily that in 1857 it en- tered Alexandria, and now has hospitals at Cairo (1884), OLD FRIENDS AND MODERN METHODS 587 Kamerun and Port Said and nurses at Madeira. To-day the order numbers at least seventy houses and eighty- five hundred sisters in the four quarters of the globe. Moreover, it has caused the formation of deaconesses in several branches of the Protestant communion, and has graduated such nurses as Florence Nightingale. Mrs Fry in 1839 founded an order of deaconesses in England; Marie Gederschoeld another in Sweden; Vermail, a Huguenot minister and philanthropist, a third in Paris; and still others followed the precedent in Denmark and Switzerland. The Anglican and Episcopal sisterhoods, though younger than the Kaiserswerth order, are to some extent independent in origin and practice. The Kaiserswerth deaconess differs from the Roman sister in retaining life-long freedom and full control of property. She takes no vows, promising only that she "will endeavor to do her duty in the fear of God accord- ing to His holy teachings" ; and at death her property reverts to her family or to whomsoever she wills it. The candidate must be between eighteen and forty years old, and the probationer, if she stand steadfast to the end of her course of hard work, enjoys three years of training. Every woman begins with house=work and receives in- struction in simple book-keeping, reading aloud and let- ter-writing. Then the future nurse goes to the medical and surgical wards, the future teacher to the normal school. A cheerful, modest, sanitary costume is worn as a uniform, and proves helpful as a protection against the rabble. The Kaiserswerth mother-house consecrates the deaconess; chooses and changes her station; clothes and feeds her; provides money for working-expenses; and supplies a home for the retired sister. She may at any time withdraw without disgrace, being, however, re- quested to signify her intention every five years; and 588 THE EXPANSION OF MISSIONS service in epidemics or in foreign lands is not obligatory. Probationers frequently fall off, but few ''ordained" dea- conesses. Proselyting as a duty of the diaconate is dis- countenanced, Kaiserswerth sisters never obtruding their religion; but very many nurses and teachers are serving the church, and others in Africa, China and the East Indies are active as missionaries. The Alexandria hospital has about twelve deacon- esses, who on the average nurse about a hundred patients daily. Out of eleven hundred and sixty-three persons in 1892 the natives of Africa numbered six hundred and forty-one; the Muslims, five hundred and forty-eight. There were also an infant-school and a polyclinic with thirty thousand treatments annually. When the majority of the Europeans, in consequence of the Muhammadans massacring Christians (1882), fled from Alexandria, the Kaiserswerth hospital was as quiet as a peaceful haven and the sisters stood to their post. Among the Ger- mans who took refuge with them was Schweinfurth the explorer. He wrote: "When I entered one of those crypts in which the Christians of the first century se- cured themselves from their persecutors, ancient Alex- andria made itself real before my eyes. Loving and prudent sister N., constant in evil as in good days, set all an example of true Christian character as the reli- gion of the first century in its blinding purity brings it before us. There was no wailing, no anxious disquiet; all were shining exemplars of manly resoluteness and tranquillity". This testimony justifies Kaiserswerth in teaching its women that when brought in touch with persons antagonistic or indifferent to Christianity, their best resource for spreading the gospeMife of love does not rest in words. Mrs Kinnicut rightly recognizes "The OLD FRIENDS AND MODERN METHODS 589 One Source whence such a life day by day draws its own strength and sweetness".* The Anglican bishop of London in 1850 emphatically commended the Kaiserswerth deaconess, and the Epis- copal communions have since formed many sisterhoods. But the Mercy sisterhood has so strong a leaning toward the Roman idea of the nun that Howson in his work en- titled Deaco7iesses passes them by, and expresses himself in favor not of a strictly organized, conventual system but of a free, flexible, parochial diaconate. Among An- glican sisterhoods active in Africa are those of All Saints, the Resurrection and St Raphael. The first works at Cape Town; the second at Grahamston ; and deaconesses in Kafraria. Cape Town fifty years ago was a terrible place. Its evils as a garrison and harbor city were ag- gravated by the extraordinary medley of races and reli- gions. There were heathen Kafir and Khoi^Khoin, Mu- hammadan Malays and nominally Christian Britons and Boers. Unsuccessful colonists frequently abandoned their children, whose only orphanage was the prison. Mary Arthur at last befriended them, and maintained those whom she adopted by giving music-lessons. Dean Douglas, in order to meet the many needs, formed a sis- terhood in England, and this after arriving in Africa worked in many parochial missions till the death of Bishop Gray. It became so difficult then to keep the ranks of the order filled that it affiliated with All Saints Sisterhood in London. This now supplies laborers for the multifarious needs of Cape Town. Such are homes *See The Kaiserswerth Deaconesses, an article by the present writer, in The Standard during 1897, for fuller details. The Kaiserswertnerin in her toilsome activities finds the St John Sister most helpful. This is a lay "unordained" graduate of Kaiserswerth, a woman of any age and social rank, who has studied six months in its hospital. The Knights of St John pay her tuition and travel- ing expenses. She and her fellow Sisters in effect form a reserve. 5Q0 THE EXPANSION OF MISSIONS for penitents, hospital work, orphanages and schools for the Kafir, the gentry and the poorer English. Crowther's experience as a school-boy (1823) affords perhaps the earliest and surely a most valuable illustra- tion of the success of woman as a missionary teacher. The men had so much to do that it was impossible to attend to the schools. The youngsters liberated from the slave-ships at Sierra Leone were sent to be educated, but the town=born boys bolted like rabbits before a dog. The teacher went after them with a whip. This only sent them further. What was to be done? A woman said: "I will fetch them. . . . Just get everything ready". She had brought lesson=sheets and pictures. She used no effort, no threat, no whip. She simply re- quested the boys to come. When Crowther and his school-mates appeared, she said: ' 'Shall I teach you to sing?" They answered: "Yes, ma'am, we'll learn". So she began: This is the way we wash our hands Every night and morning. All the boys began merrily enough to dance and sing. The children who used to run away heard the fun. They came; peeped; listened. Next morning they joined. Then all were daily dancing, and clapping and washing hands and faces. Before the week was out every run- away child was in school. This woman made the compulsory school=system of Sierra Leone succeed. The freedmen hesitated, however, to educate their daughters, "because girls could not be clerks or hawkers and could not be used in the office". But as soon as a woman opened a separate school for girls, they thronged to be taught. Though the Church Missionary Society supported some of them, a system of fees for education OLD FRIENDS AND MODERN METHODS 59 I was enforced. When the people saw the superiority of the girls' education and how useful it made them, they grew willing to pay. The school is now a large institu- tion, The Annie Walsh Memorial School, and was re- cently superintended by three ladies of Lagos. When Crowther went to Bonny (1866), the chief and he agreed that the natives should pay for their children's education. About ten dollars a year were to be paid for every pupil, whether boy or girl. After a twelvemonth, when payment fell due, the chiefs objected to wasting money on the education of girls. "Our boys", they said, "can trade for us, write for us and do everything; but the girls can be of no use. We won't pay for them". "Very well", Crowther replied, having generously agreed previously to pay half the preliminary expenses of the mission; "it must be half-pay. If you will pay for the boys, I will pay for the girls". They very gladly said yes, and paid nearly five hundred dollars in cash for their fifty boys at school. Then Crowther's own son said to his wife: "Take care of the girls, and mind them well; they're your share". She taught them to sew, to knit, to bake beautiful bread. At an examination after- wards the fathers were present, and were entertained at dinner. "This bread", said Oko Jumbo as he ate, "is very fine and good; who made it?" "Your daughter Susan", was the reply. The chief was delighted; and all the black aristocrats thenceforth sent their children to school to learn household business. From that time native scruples as to the utility of investing money in the education of girls, because they unlike boys could not afterwards earn their living, disappeared in that mission. The entire population followed the example of the head-men. This pioneering is but a part of what Anglican mis- 592 THE EXPANSION OF MISSIONS sions in West Africa have received from women as edu- cators and evangelists. In Crowther's judgment female missionaries are most helpful to this day. Another of these Anglican missionary^women was Mrs Gray, wife of the great bishop. She was "the tru- est help^meet that ever lived; one of those rare people who pointed out the up-hill way, if the right one, and en- couraged her husband to take it instead of the easier path round. Her love never made her shrink from suffering for him; she would have encouraged him to go to the stake". She was the architect of most of the churches in Cape Colony. She accompanied the bishop on his visitations and acted as his secretary. She gave her life for the work, since these missionary journeys brought on her fatal illness. With the Grays went Katharine Barter, who, though she succeeded only in isolated instances in working among the natives, gave curious pictures of the Kafirs and of herself among them in Adventures of a Plain Woman and in Home -Life in Africa. Mrs Colenso and her daughter as well as the bishop of Natal had a deep affection for the Zulu. Such was the wife's devotion that, in the impossibility of trusting any one else to do so, she every night washed the feet of the native lads living and studying in the mission- aries' home. Catholics are fond of asserting that Prot- estantism has no heroes and martyrs and of holding up Claver and his cleansing of Negroes as an instance of self-sacrifice ; but every one acquainted with the stench- ful person of the Zulu will appreciate the noisomeness of the office to which this delicate, refined woman sub- jected herself for the sake of Christ. When the diocese of Natal was formed (1853), Mrs Woodrow volunteered for Durban. While learning Zulu OLD FRIENDS AND MODERN METHODS 593 she so spoke that "the hearers went away with tears in their hearts". She and her second husband settled at Umlazi River, and gathered Zulu boys and girls (bestowed by the parents), older converts and orphans. Their at- tempts to Christianize and civilize the girls were sorely hindered by the native custom of buying wives with cows. The Robertsons afterward moved back into the country behind, and formed the considerable settlement of Kwamagwaza or Place-of-Preaching. Mrs Robertson, though in the feeblest of health, was the soul of the mis- sion, educating, influencing and winning souls. Of wild girls and women she made gentle, helpful Christians. She died in 1863, protecting a tiny Zulu boy to her last breath. When Mackenzie, the youngest son of one of Walter Scott's friends, was chosen archdeacon of Natal (1855), Mrs Dundas his oldest sister wrote that his undertaking would raise the tone of the whole family; Anne, another older sister, went with him; and Alice, the younger sis- ter, soon joined them. Their first Natalese home was built of mud, though graced with straight walls and a veranda, and boasted two apartments. One served as chapel, the other as living-room. Bee^hive Zulu huts did duty as sleeping^chambers. The sisters took the deepest interest in the mission, and on week-days kept school with their brother for the colonists' children (who would ride up on ox-back) and for the natives old or young. Anne, a woman of the frailest health, at first chiefly taught white boys and girls, but Alice "the black sister" devoted herself to the Zulu. The Mackenzies were often visited by the Robertsons, who also brought their adopted natives. When Charles and Anne returned to England on church affairs, Alice helped the Colensos in their Zulu home-school. When the brother was 594 THE EXPANSION OF MISSIONS chosen bishop of Unversities' Mission, the sisters were ready to cast in their lot with him. When Mackenzie went ahead, Anne and Mrs Burrup, the young wife of one of the missionary^bishop's clergy, followed. Them- selves almost dead with fever, they found the brother and the husband* already slain by the same fell disease. Anne returned home, broken down and constantly suffer- ing but unconquerable. In her sick-room she became a mother of missions. Until her death (1877) she sur- rendered herself to founding a Zulu bishopric that, in memory of her brother, should perpetuate his earlier work. This was the origin of Mackenzie Memorial Mis- sion. This is the primary object of The Net Cast into Many Waters. Both the magazine and the mission com- memorate a wonderful woman as well as a marvelous mis- sionary. The concentrated enthusiasm and the charm- ing sweetness of Anne Mackenzie promoted missions to no little degree, and she laid down a work far advanced and well organized. Mary Whately, the gifted daughter of Dublin's grand archbishop, inherited extraordinary activity, energy and intelligence; received the finest training, mental, moral and religious, from her parents; and early surrendered herself to Christly service. Her Egyptian mission, be- ginning in i860 and ending only with her death in 1889, originated the present activity of the Church Missionary Society in Cairo*. Labor in the ragged schools of Dub- lin, with teaching and visiting the Irish town's numerous Italian inhabitants, assisted her in training, however un- knowingly, for work among Egyptian boys and girls, Greeks, Jews, Kopts, Muslims and Syrians. Escorted by a Syriac Protestant matron, she went out into the highways and byways of her Cairene home, persuaded ♦Chapter 6. MARY LOUISA WHATELY OLD FRIENDS AND MODERN METHODS 595 mothers to let their girls come to learn to read and sew, and gathered nine into school. Ragged Life in Egypt forms the literary outcome of these earlier years. In 1869, at the suggestion of Albert Edward, Prince of Wales, Ismail the khedive gave her a site outside of the walls; British friends aided her to erect a spacious build- ing; and the school grew to six hundred pupils. Half the boys and two thirds of the girls were Muhammadans. All were taught to read and write Arabic. All learned the Bible and Christian teaching. The boys also re- ceived secular education, and the girls became mis- tresses of the needle. To-day through Egypt these boys, now men, hold positions of trust under the government, in mercantile houses and in railroad and telegraph offices. After Miss Whately added the medical mission to her schools (1879) she daily read and explained the Scriptures to such patients as wished to hear. As if these multifarious activities were not enough, this master- ful, versatile, vigorous woman must yearly spend a few days in a hired dahabiyeh distributing the Scriptures among the villagers along the Nile. Of course the bigoted or ignorant at first opposed this, but soon her arrival was welcomed, and crowds would gather to greet the woman of the Book. Women thronged around to hear her preach. For years she longed to purchase a barge for a mission-boat, but could not obtain the means. Though she supported herself from her private property, giving a sugar^mill to Livingstone's industrial mission near the Zambezi (1858), she was not well=enough=to-do for the purchase of a Nile-boat in addition to other de- mands on her purse. Had it not been for this, her life might have been prolonged. But her works follow her. Her reputation is world-wide. She still lives and serves. The larger part of the progress of the Anglican mission 596 THE EXPANSION OF MISSIONS in Egypt to-day is derived from the moral force and propulsion of Mary Louisa Whately*. The women's societies of the American Baptists in the north sent their first female missionaries to the Kongo in 1887. They enjoyed the experiences of pio- neers. "One morning", so a lady wrote home, "the men took the tent down before I had my hair combed. When I turned round, all the carriers of one caravan were drawn up in a circle, watching me with awe-struck faces. I believe they were afraid of my hair. I am the only woman up=country with long hair". The ladies at Lukungu are teaching many children in three classes, and some of their boy=pupils have been already received into the church. At Palabala the hill on which their house was erected had borne a name meaning Death's Hill, because condemned witches had here been put to death; but after the coming of the women=missionaries the chief requested to have the hill's name changed, as it had become a hill of life. One of these missionaries, from whom, when first in a new place, the people ran away, stayed a few days. They flocked to her tent to hear more. When she first read the Bible to the villag- ers in their own speech, some ran screaming away, greatly alarmed that their language could be talked from a book. They had never dreamed such a thing. In the end, however, the natives pleaded to have the Chris- tian lady stay and teach. Among the southern Negresses of America Baptist women from the north are performing remarkable work. For thirty years or more Joanna P. Moore gave herself ♦See The Life of Mary Whately (by E. Jane Whately) and Miss Whatelv's own Letters from Egypt, Lost in Egypt, Peasant Life on the Nile and The Story of a Diamond lor information, unavoidably omitted here, as to her momentous work. "Miss Whatelv's mission", it is claimed, "stands first. It has reached the heart of Islam. The Scriptures are now read in Mecca and Medina; the authorities can not prevent it; and this is well known throughout the East". Miss Whately at least once received proof that a Bible given by her reached Jiddah the Meccan port. OLD FRIENDS AND MODERN METHODS 597 to the emancipation of the Negro woman, and laid stress on special training for native workers. Her principles and procedure as well as those of other women find ex- pression in the following words of their commission as missionaries : Your work shall have special reference to the Christianization and elevation of the homes of the [colored] people. Though the Christian schools of the Baptist and Congregationalist, the Episcopalian and the Methodist, the Presbyterian and the Roman are accomplishing much, they are comparatively few and can not reach the submerged nine-tenths. Among these neglected masses are one million children and youth outside of school. These can be touched only through the home; and Bap- tist women have struck out some original paths toward the seizure of this citadel. The first of their methods consists of house-to-house visitation. In this the missionaries teach everything that the need demands, everything that opportunity ren- ders practicable. These Christian ladies teach their black sisters godliness and then cleanliness and home- making. A feature of this is the fire-side school. Fathers and mothers are encouraged and helped in edu- cational fellowship with their children, and expected to pursue a regular course of reading, which includes the Bible. A third agency is the industrial school; not the large, rare, well-equipped school, but the inexpensive, small school that may be organized wherever there is a properly qualified woman to take charge. Each week the children are gathered in church or home or school for several hours, and taught not so much the simpler indus- tries as the nobility of labor. The kindergarten, the kitchen^garden, manual labor and sewing are employed, and instruction in ethics and social culture is given. Out of these schools have already come excellent arti- 598 THE EXPANSION OF MISSIONS zans, house-servants, ministers, missionaries and teach- ers. A system of industrial and model homes has also been inaugurated. Not only has this made a successful beginning but the spiritual side is encouraging. The importance of Scriptural study receives recognition in the formation of scores of Bible^bands. From these are recruited the majority of workers in industrial, mission, Sunday and temperance schools and most of the elect for local training^classes. A sixth agency for helping the southern Negress is the mothers' meeting. This explains itself. Seventh comes the training-class for Christian workers. This consists of women able to spend time outside of the home in personal mission^work for the vicinage. The teachings of the Bible and the means of applying them are taught, and they are then sent to give what they have received. Such normal training for Negro women is growing into great propor- tions. In addition to The Moore Training^School and to an increasing number of classes the Baptist women sus- tain departments at Spelman Seminary and Shaw Uni- versity for training Negro women as missionaries in Africa no less than in America. A single instance of the application of several of the above principles will illustrate their practical effect. In Indian Territory a Christian woman visited the Negro settlement of Sodom. Ignorance, immorality and pauperism held carnival. The missionary began quietly. Week after week she entered loathsome cabins in order to make friends with their inmates. After an interval she could question them. "Do your children go to school?" "No, honey". "Why not?" "Isn't no school". "Why not?" "We's too poor". "Do you use snuff?" "Yes, honey". "Do you use tobacco?" "Yes". "Do you drink beer?" "Yes, honey". "What OLD FRIENDS AND MODERN METHODS 599 does your snuff cost, your tobacco, your beer? Don't you see that you pay more for these than to pay your share of a teacher's salary and educate your children? Which do you love best: tobacco, snuff and beer or your little ones? Can you give up these harmful things for your children?" Some could and did. The town set an old cabin apart for a school and secured a colored teacher from a Christian boarding-school. In less than a year the men hauled lumber and erected a new school. This also served as meeting-house. The women cleaned the cabins, and some of the Negresses actually put in small windows. Finally all became ashamed of the name of the town, and Sodom became Pleasant Grove, with church and school, progressive homes and people. Testimony as to the beneficent results of such endeav- ors is emphatic if not unanimous. In one southern city a white man said to the leader of an industrial school : "I can always tell the children who go to you; they have cleaner and brighter faces, their clothing is neater, their tones gentler, their conversation purer and their conduct better than that of children not under such influence". Of the effect of the Bible^bands on Memphis a Negro editor and pastor wrote: "The quietude that prevails is remarkable. Many minds that had gone wild over Baal- worship have settled, and the people are living and thinking better". A worker "sees steady progress all along the line. In the country there is a wonderful up- rising of women". Another notices a much deeper interest among the older people in children and youth. A Tennessee Negress, educated, refined and successful, speaks of white southern women recognizing their black sisters more and more. She "believes the key-note struck that will eventually harmonize the terrible disturb- ance in our land. ... As she goes among her 6oo THE EXPANSION OF MISSIONS people she teaches Roi?ians xii with application to the race-question, emphasizing verse 14: Bless them which persecute you; bless, and curse not". In many districts of the south Baptist women note a slowly widening but hopeful break in the Chinese wall of racial prejudice. In some localities white southern ladies of good standing in church and society are not only participating in Negro education and evangelization but asking assistance of the missionaries whom formerly they ostracized. In 1 7 13 Ann Bradstreet, widow of the late governor of Massachusetts, freed Hannah her Negro slave. This act of an American Congregationalist forms one of the earliest emancipations of black men and women, and was a prophecy of the participation of Congregational women in the evangelization of African peoples. Madams Ellis, Kennedy, Livingstone, Moffat, Moult, Mullens, Smith and Wardlaw from the United Kingdom; Madams Abra- ham, Lindley, Lloyd, Mellen, Robbins, Rood, Tyler and Wilder from the United States; and many unnamed and unmarried women have redeemed this pledge of Congre- gationalism. Livingstone in 1843 entered his mission^station of Mabotsa or Marriage^Feast. The name inspired a prayer that "many might thence be admitted to the mar- riage-feast of the Lamb". It also became the omen of an earthly marriage. Till 1844 Livingstone had thought it better to remain independent. Then he met Mary, the daughter of the Moffats, and she revolutionized his ideas. My life-work, he argued, — so little can men dream of God's plan and their place in His purpose — will duplicate Moffat's. Mabotsa will be substantially an- other Kuruman. For influencing its women and children a Christian lady is indispensable. Who so likely to do this well as the child of missionaries, herself born in OLD FRIENDS AND MODERN METHODS 6oi Africa, educated in England, familiar with mission4ife and gifted with the helpful, ready hand and winning manner essential to woman? So thought, so done. The lady to whom Livingstone wrote: "Let your affection be toward Him [God] much more than towards me. . . . Whatever friendship we feel toward each other, let us always look to Jesus as our common friend and guide", was one in heart and mind and soul with her lover. Soon the maid and the man solemnized marriage and made a Christian home in the mission^hamlet of the marriage-feast. Livingstone had erected a house of which he was both architect and builder, and declared it "pretty hard work, almost enough to drive love out of his head; but it was not situated there. It was in his heart, and wouldn't come out unless she so behaved as to quench it! She must get a maid to come with her; she couldn't go without one, and a Khatla [native] couldn't be had for love or money". The last statement gives an idea of the difficulties of house-keeping and of the hardships the two had to endure. For a long while they used a wretched infusion of Kafir corn for coffee, but the ex- haustion of this obliged them to go to Kuruman for sup- plies. When they arrived, to hear the old women (who had seen the wife depart two years before) exclaiming: "Bless me, how lean she is! Has he starved her? Is there no food in the country to which she has been?" was more than Livingstone could bear. What home meant to the lonely, toiling missionary may be inferred from a letter to his mother after a brief experience of married life. "I often think of you", he wrote; "per- haps more frequently since I married. Only yesterday I said to my wife when I thought of the nice, clean bed I enjoy now: You put me in mind of my mother; she 602 THE EXPANSION OF MISSIONS was always particular about beds and linen. I had had rough times before". At Koloben, the third and ultimate station of the Livingstones and the sole permanent home that they ever had, the better half employed all the morning in culinary or other work. The family rose as early as possible, generally with the sun in summer, and had wor- ship, breakfast and school. Then came incessant man- ual labor. At the same time it was endeavored to carry systematic instruction so far as practicable ; but the pressure on the energies was so severe that little time was left for more missionary work. This was a sorrow; and likewise the fact that Livingstone "generally was so exhausted that in the evening there was no fun left. He did not play with his little ones while he had them; and they soon sprang up in his absences and left him conscious that he had none to play with" Well tired by dinner-time, the mother sometimes took two hours' rest but more frequently went without respite to teach the native children. School was popular with the young- sters, and their attendance averaged sixty but might rise to eighty. She managed all household affairs through servants of her own training; made bread, butter and clothing; educated her children most carefully; and kept an infant and sewing-school that had the largest attendance of any which the husband and wife opened. "It was a fine sight", Livingstone wrote after the death of his help-meet, "to see her day by day walking a quarter of a mile to town, no matter how broiling the sun, to impart instruction to the heathen Ba-Kwain. Ma-Robert's name is known through all that country and eighteen hundred miles beyond. ... A brave, good woman was she". Nor did these labors exhaust the sum of her tasks. Every visitor enjoyed boundless hospital- OLD FRIENDS AND MODERN METHODS 603 ity and kindness in the humble mission=home. The wife accompanied the husband on his missionary travels, being with him and their squad of infantry at the discov- ery of Lake Ngami. On such journeys she was the queen of the wagon and the life of the party, sustaining all hearts and directing all arrangements. Her presence and that of the children were of no little advantage to the missionary; they inspired the natives with confi- dence and promoted kind relations and tender feeling. Mrs Livingstone must also have had rare self-control ; for in 185 1, while on the way to Sibituani, the party was without water for four days. The idea of the children perishing before the very eyes of the parents was terri- ble; and it would have been almost a relief to the father had the mother reproached him; but not a single syllable of upbraiding was uttered, though her tearful eye told of agony. The year 1852 brought a long and painful parting. Providence sent Livingstone to the Zambezi on behalf of missions and Mrs Livingstone with the four children to England. To the directors of his society the father wrote in reference to the vile speech and ways of the pagan: "Missionaries expose their children to a con- tamination they had no hand in producing. None of those who complain about sending children home ever descends to this. . . . Again, no greater misfortune can befall a youth than to be cast into the world without a home. In regard to even the vestige of a home my children are vagabonds". To his wife he confessed among utterances too sacred for repe- tition that she had been a great blessing and that the longer he lived with her the better he loved her. Much of the honor for the lowly, self-sacrificing missionary's marvelous march to mid-continent, to the Atlantic and 604 THE EXPANSION OF MISSIONS thence to the Indian Ocean ought to be awarded to Mrs Livingstone. The wife, poor soul! — Livingstone pitied her — proposed in 1850 to let her husband go while she remained at Koloben; and he wrote that the directors of the society "were accustomed to look on a project as half^finished when they had received the co* operation of the ladies". For the wife the years of separation were years of deep anxiety, often of terrible anguish. Letters were repeatedly lost, none so fre- quently going astray as his to her. She was a stranger; homeless, invalided, poor, with the burden of wee bairns on hand and heart, yet through great stretches of time without tidings from the wanderer. The strain was so strenuous that sometimes her harassing apprehensions proved too strong for faith. Those who knew her in Africa could hardly have recognized her in England. She never knew an easy day nor passed a dreamless night. When her husband was longest unheard of, her soul sank utterly; but before announcements of his safety arrived, prayer restored tranquillity. She actu- ally put the matter of his lengthy detention playfully, pretending a "source of attraction". Livingstone reached home in 1856, but a final peril on the Mediterranean obliged him to write beforehand in explanation, saying: "I'm only sorry for your sake, but patience is a great virtue. Captain Tfegear has been away from his family six years, I but four and a half"! Mrs Livingstone in the fond hope that she need never again part from her husband wrote verses of wel- come in which were lines athrob with feeling. The fol- lowing one proved prophetic: "I may tend you while I'm living, you will watch me when I die". Mrs Moffat in congratulating her daughter on Livingstone's return did not forget the shadow that falls over the missionary's OLD FRIENDS AND MODERN METHODS 60$ wife when she must forsake her children and renew her foreign work. Mrs Livingstone, the mother wrote, had had a hard life in inner Africa and endured many trials; but if she spent her remaining years in the wilds that Livingstone had penetrated, she would suffer manifold privations. Nothing daunted the wife. She justified the faith of the husband in writing from the Zambezi in 1855 that whoever stayed behind she as well as he would go there as a missionary. At present, however, she en- joyed a richly deserved public recognition. The Royal Geographical Society received Dr Livingstone, and sci- entists and travelers hasted to express heartfelt grati- tude to the wife, who was present. The London Society gave a reception for its missionaries, and Shaftesbury the philanthropist thus acknowledged Mrs Livingstone's worth: "She endured all with resignation, patience and joy, because she surrendered her best feelings and sacri- ficed private interests to the advancement of civilization and the great interests of Christianity". When it became known at a public dinner to Livingstone in 1858 that Mrs Livingstone was to accompany him to Lake Nyasa and the Zambezi, no announcement received more en- thusiastic applause. It is, Livingstone declared to the guests, hardly fair to ask a man to praise his wife ; but she "had always been the main spoke in his wheel and in this expedition would be most useful. She was famil- iar with the languages. She was able to work. She was willing to endure. She knew that one must put one's hand to everything. The wife must be the maid of all work, the husband the jack of all trades. Glad was he indeed that he was to be accompanied by his guardian angel". Alas! Man proposes, God disposes. On the voyage Mrs Livingstone's health declined to- 6o6 THE EXPANSION OF MISSIONS ward fever. Obliged to stop at Cape Town and to go with her parents to Kuruman, she was unable to advance to the Zambezi before 1862. This was a great trial both to husband and to wife, and could she have gone, she would have rendered invaluable service. From Kuru- man she returned to Scotland that she might be near the children. Though many friends were kind, the time was not a happy one. The lonely woman longed deeply to be with her strong Captain Great^Heart. She felt that in the shadow of his stalwart faith her fluttering heart and shrinking spirit would regain steadiness of tone. The letters to the husband reveal spiritual darkness; the replies to the wife are replete with earnestness and ten- derness. In January, 1862, escorted by the Reverend James Stewart, now of Lovedale, whom the Free Presbyterian Church of Scotland had sent to ascertain the possibility of founding a mission, even then, on Lake Nyasa, Mrs Livingstone arrived off the Zambezi. When the Gorgon encountered Livingstone's Pioneer it signalled: ''Wife aboard". Livingstone signalled back: "Accept my best thanks", thus concluding what he called his most interesting conversation for many a day. The wife was still more thankful for this happy end to three and a half years of separation. She had been sadly disappointed when the Pioneer failed to appear, and speculated anxiously as to the cause of absence. When Stewart perceived Livingstone and said: "There he is at last", Mrs Livingstone brightened at the news more than the good doctor had seen her do any day for seven months before. But a long detention on the deadly coast ensued — at the deadliest season, too, when fever was at its height — and sowed the seed of catastrophe. On April 21st Mrs Livingstone became ill, and on the 27th her spirit OLD FRIENDS AND MODERN METHODS 607 returned to God. The husband who had faced a hun- dred deaths and braved a thousand dangers wept like a child. From Griqua^town to Shupanga was but a brief life- journey of forty years (1821=62). Yet through what wil- dernesses! The careers of Mary Moffat and Mary Liv- ingstone, pulchra filia, pulchrior mater, probably afford as adequate illustrations of the trials of a woman=mis- sionary as do the lives of any women. The mother had one work to do, the daughter another; the former was more active, the latter more passive through the compul- sion of circumstance; but who shall say which suffered or wrought the more? "They also serve who only stand and wait"; and the soldierly mother strung by strife to glorious endeavor deserves hardly more of praise and reverence than the heroic daughter who endured cruel inaction and suspense. Mrs Livingstone was more a Martha than a Mary, her mother writing that "though Mary could not be called eminently pious, she had the root of the matter". In this she was the child of her father, an idea confirmed by the fact that Livingstone and Stewart were struck with the identity of her face after death with the father's expression and features. "A right straitforward woman was she, no crooked way ever hers, and she could act with decision and energy". She experienced clouds of religious gloom, followed by great elevations of faith and reactions of confiding love, and among her papers was found this prayer: "Accept me, Lord, as I am and make me such as Thou wouldst have me" To a friend she wrote : "Let others plead for pensions, I can be rich without money; I would give my services from uninterested motives; I have motives for conduct I would not exchange for a hundred pen- sions". It is fit that the mortal frame of her whom 6o8 THE EXPANSION OF MISSIONS England gave to Ethiopia should rest in Afric soil, for as really a missionary as her father and as truly as her husband a martyr was Mary Moffat Livingstone. The first Zulu convert of the American Congregation- alists was a woman. She was an African Hannah and her son a Samuel, for he was afterwards ordained pastor of the church she thus founded. The devoted wives of the missionaries established kraal-schools for the lowest, station^schools for the children of Christians and the boarding-and=industrial school. The Zulu whether Christian or pagan loved and trusted these women im- plicitly. Several of them spent between thirty-five and forty years in Zululand. Mrs Lloyd, daughter of Doc- tor Willard Parker who denned medical missions as clin- ical Christianity, after the husband's death carried his work single-handed for several years. Thoroughly edu- cated and wealthy, she gave herself gladly for the re- demption of lost souls. The Congregational women of America have two fe- male seminaries in Natal, one at Inanda and the other at Umzumbe. Nearly a hundred girls attend Inanda, some having walked seventy miles to reach it. Fre- quently maids have run away from the kraal in their anxiety to enjoy teaching. As the Zulu father values his daughters highly, on account of the dowry in cattle that they bring when marriageable, a stern chase en- sues. It would remind some Americans of their at- tempts to enforce the fugitive-slave law — and other Americans of their success in resisting it. The majority of the scholars come from heathenism, without prepara- tion. Sewing, home-making and gardening are the industrial specialties. The Inanda gardens are solely cultivated by the girls, who, if denied outdoor life, could not be happy or healthy. At one planting-season an epi- OLD FRIENDS AND MODERN METHODS 609 demic occurred. The pupils were sent home. It seemed as if there could be no harvest. But so firm is the hold of the school on the neighborhood that the natives came fifty strong, with twelve plows and seventy oxen, and broke and planted nearly seventeen acres. Later, the women weeded the crops. A few years ago a shirt made by the Umzumbe girls won the first prize at an interco- lonial exposition in London. Graduates of this school are exerting salutary influence on heathen homes. From both seminaries come Christian motherhood, female church^membership, many invaluable assistants in higher grades of the mission=schools, Sunday-school workers, teachers of elementary schools and wives for helpers and pastors. Some students each year become Christian com- municants. Revivals have been enjoyed, and graduates who are not confessing Christians are rare. Not every stone proves a gem, but the drift and tenor of the schools are toward elevation and spirituality. They are aiding in the formation of a new sentiment among the Zulu as to woman. Without suggestion the native church legislates in her behalf. One congregation or- dained that "no polygamist should be allowed to become a member" and that "any who sell daughter or sister, treating them like horse or cow, can not be received into the church". To handle the freedmen's work of American Congre- gational women would exceed limitations; but they an- ticipated those of other churches, employ substantially the same methods and surpass all in the gift of them- selves and their means. Since 1846 over three thousand, five hundred Congregational ladies have educated and evangelized the southern Negro*. The Woman's Board * The Annual Report of the Bureau of Woman's Work (1897); A Plea for Colored Girls ; A Plea for Woman's Work; Fifty Years of Woman's Work; I Didn't Have No Chance; A Negro Seaside School; Our Work in the Black 6lO THE EXPANSION OF MISSIONS of Missions of the Disciples, a Congregational commun- ion independent of the Congregational churches, revived the men's Jamaican mission, which had fallen into decay. The ladies sustain five male missionaries, own property worth $20,000 in churches, day-schools and Sunday^ schools, and claim thirteen [?] thousand communicants. British Congregational women in 1891 identified their work with the general work more closely than ever be- fore. The directors of the London Society consist of ladies as well as men. Though the selection and train- ing of female candidates remain with a women's commit- tee, all other details of woman's work run along the same lines and proceed under the same control as the whole work. The outcome will be awaited with interest. The work among Malagasi women follows the general course of that among Africans. American Lutheranism, thanks to the inspiration of great^brained, great-hearted, great-souled Gustavus Adolphus, began grandly as to the Negro. Dela- ware, while a colony of Danes and Swedes (1638), disallowed Negro servitude and declared it "not law- ful to buy and keep slaves*" But it was left for European Lutheranism and for its female missionaries to wear the laurels of victory in the struggle against Afri- can bondage and paganism. Mrs Albrecht, the Lutheran- born wife of a German missionary in the service of Brit- ish Congregationalism, and Mrs Krapf, whose Lutheran husband was the glory of Anglican missions in Zangue- bar down to 1855, stand out among the gifts of the Lutheran communion to Africa. Mrs Albrecht married for love of missions as well as for love of love, and died Belt; Sister Clara; The African in America; Training Colored Girls ; Two Girls' Work and Work Among the Colored People contain interesting and val- uable details, but were sent too late for use. * Stevens, History of Georgia, vol. i, p. 288. OLD FRIENDS AND MODERN METHODS 6 1 I in the field for their sake. Rosina Krapf in heroism equalled the zeal of Xavier. With her husband she penetrated Abyssinia. When compelled to flee she shared his every exposure and privation. When their child was born (1844) on the Zanzibar coast, it was under the shade of a tree in the wilderness. As the father bap- tized the dying babe of sorrow, the mother gave it the Amharic name for a tear and despite her anguish sought to comfort. Through peril of land and sea she had been the husband's valiant comrade; with her last breath she bade him bear her body to the African shore that her grave might remind the Muhammadan and the pagan of what had power to bring her to this land, and that it might inspire other missionaries to bear the fiery cross through the Galla country into Abyssinia. The missions in Ethiopia, Gallaland, Ibea and Uganda make one answer to that yearning; the rising of Norse womanhood offers another. When Dahle in 1888, after spending nearly fifty [?] years as a missionary in Madagas- car, returned to Norway, he found a new factor in mis- sions. Almost half the Christian young women were ready to become missionaries! Until then Norwegian ladies had been chiefly collectors of money. They formed hundreds of associations. They have a paper, edited by a woman, for missions among women. They have female teachers on the foreign staff. From Sweden, however, came the impulse in 1874 that led the Lutheran women of America to organize in behalf of non^Christian women. Muhlenberg Mission has since i860 had a school whose first girls came from a captured slaver. Many of the pupils marry and settle on land around the mission re- served for Christian families. Each couple receives five acres. In the thrift, comfort and habits of this Chris- 6 12 THE EXPANSION OF MISSIONS tian community its pagan neighbors see applied Chris- tianity. British Wesleyan women have missions at Lagos and in Austral Africa. At three stations here they have large schools, from one of which nearly twenty day= schools are worked. Recently one of the women-mis- sionaries had a catechumens' class comprising thirty-five of the one hundred and six pupils. An unmarried Amer- ican Methodist woman went to Liberia as a missionary in 1834, and when her comrades died or returned home ill, she stood stanchly to her post until the mission was reinforced. Meanwhile she underwent terrible experi- ences. Ann Wilkins, the successor of this unknown heroine, devoted herself for many years to the women of Liberia, establishing at White Plains a seminary that for a few years was quite successful, and leaving a name still fragrant with loving memories. But the work of America's Methodist women for Africa's dusky daugh- ters is another of the African failures of American Meth- odism. The gracious lady who in 1893 presented wom- an's work for African women to the Columbian Congress on Africa at Chicago found herself constrained to pass in silence over the attempt of American Methodist woman- hood in this field. She did not mention even the fact of such an endeavor. It is from other sources that we learn that the Women's Missionary-Society of the northern Methodists, whose communicants in 1875 numbered one and one-half million, made a beginning in Africa the year before, only to abandon African women afterwards. In 1898 it re-entered Africa, in Angola. The Women's Mite^Society of the African Methodist Episcopal Church aids especially in the evangelization of Haiti; but, though the annual income of their society is only about 1,000, these poor women founded it when they were OLD FRIENDS AND MODERN METHODS 613 still but a decade away from slavery, and have mission- aries in Sierra Leone, San Domingo, St Thomas and Trinidad. The Bohemian Unity of Brethren, the United Breth- ren in Christ and various undenominational organiza- tions may be grouped here, since it is all but out of ques- tion to obtain data as to the African work of the women of these numerous and scattered bodies. Among the Khoi^Khoin baptized by Schmid two were women. One of them, named Magdalena, kept the faith through all the dark and weary years between Schmid's expulsion and the renewal of the mission (1742=92). In 1828 Wilhelmina Stompjes, a Kafir convert of Gnaden- thal, accompanied the "Moravian" missionaries and their Hottentot proselytes who founded Shiloh in Kafraria. Here she approved herself a good and faithful workman, providentially bestowed upon the mission. "The strong and admirable features of her Christian character", said a missionary not given to exaggeration, "her intense love for her countrymen and her mastery of their language gave her a great advantage over the missionaries, who could only hold intercourse with them by an interpreter. She faithfully used it in all humility for the furtherance of the Lord's work. With warm heart and overflowing lips she would tell of the love of God in Christ. Her word had such weight even with proud chiefs, that they were oft swayed, and did not deem it beneath their dig- nity to send special messengers to the lowly maiden". She cooked, tilled the garden, taught Kafir girls and translated freely for the preachers, interspersing fre- quent comments and remarks of her own. With the daily dole of bread to the beggars she also gave the Bread of Life. At her kitchen^door she received the emissaries of the chieftains. While toiling in her garden 614 THE EXPANSION OF MISSIONS one day in 1829 Wilhelmina saw Bowana and Mapasa appear in war-costume with fifty warriors. To her na- tive sagacity their array instantly revealed the red= handed purpose. But her instant and only thought was to rescue the missionaries. She faced the two chiefs. She upbraided them with the guilt of treachery and un- warrantable wickedness. She drove them off, and a few days later they actually sent an apology. Though Mapasa's hatred continued, Wilhelmina re- mained a frequent channel for divine blessing and pro- tection. The Friends, from their entrance on African mis- sions, have had women among their representatives. In fact, Mrs Kilham might be regarded as a pathbreaker for modern "Quaker" missions in Africa, for she trav- eled and worked during more than ten years along the Guinea coast. She left no means untried for the conver- sion of the Negro, devoting special attention to the languages, opening schools and becoming widely known through her philanthropic if somewhat eccentric efforts. The British Friends' first missionary to India was a woman (1866), and among their earliest missionaries in Madagascar was an American "Quakeress" The British Friends' Missionary Association in 1895 na< ^ about a dozen female missionaries, representing the faith of Fox, in the great African island. The "Quaker" women of America in 1890 consummated a missionary^union of ten societies, the oldest of which originated nine years be- fore, and work, among other fields, in Jamaica. The Union is represented abroad by many more women than men, and at several points cooperates with English Friends. Before Agamemnon there were also kings of men. Even Mary Whately had a predecessor in Egypt. This OLD FRIENDS AND MODERN METHODS 615 was Miss Holliday; and for a time she represented the great and undenominational society for the education of oriental women. This was instituted in 1834 by Abeel, is sustained by the women of the established and free churches of Britain, and has no masculine officer except a treasurer. The income averages about $35,000 annu- ally; the organization publishes a monthly journal; and the missionaries number nearly fifty with twenty thou- sand pupils in two hundred and seventy-five or more schools. The society became the mother of more recent ones, and now includes half the globe in its beneficence. Its African fields comprise Egypt, the Levant, Mauritius, North Africa and South Africa; and its present work after sixty years of unremitting labor consists of house- to-house visitation, with Bible and sewing classes; medi- cal missions; mothers' meetings, with branches of the Bible-and-Prayer Union and of the Young Women's Christian Association; schools — boarding-school, days school and Sabbath-school; and the training of native women. This, the most important part of the mission, is diligently carried on, and has raised up a large num- ber of African assistants who serve the society as Bible- women, district-visitors and teachers. Many schools not directly under its control constantly receive aid. In South Africa Kafir and Zulu girls have been rescued from degradation and misery by its excellent boardings schools; and in West Africa it has long done good work in more than one locality, aiding many schools from its funds and by the sale of productions. From the first the society, in addition to aiding agents and stations directly under its own control, has everywhere assisted and cooperated with many independent workers who started on their own charges but found need of help from home. Miss Whately herself (1861-89) was among those 6l6 THE EXPANSION OF MISSIONS who grasped the sisterly hand of this society. In early days the society could put forth educational effort only among the humblest classes, but now all are open. Everywhere, however, conversion forms the foremost aim; though great pains are taken to insure good and practical education of every sort, Christian training is the highest object. This is never lost from sight. Miss Holliday, an English lady of superior educa- tion, becoming deeply interested in Egypt, became the Amelia Edwards of her time and devoted herself to Arabic, Koptic and Egyptology. But her great desire was to consecrate herself to the elevation of Egyptian women. Accordingly The Society for the Promotion of Female Education in the East put her in charge of a school of eighty-five girls in Cairo (1836). She had occupied the position but a little while when a new sphere of influence opened most unexpectedly. Mehe- met Ali, the Albanian founder of the present dynasty and the maker of modern Egypt, formally requested her to educate the hundred women of his harem! The wazir wrote that "in introducing enlightened female education they would be striking at the root of the evils which afflicted them. He had been able to trace their debase- ment to no other cause than the want of efficient, moral, useful education for their women" When we recollect that this confession was uttered sixty years ago, and in the most Muhammadan city of Islamry, we may gain some appreciation of the momentousness and vital signif- icance of the new forward movement*. After much prayer, after consultation with friends, Miss Holliday accepted the providential opportunity, especially as the pasha assured her that the education of his harem was but the beginning of education for all Egyptian women. *Lane states that Egyptian Muslim women then were regarded by the Musulman world as the most libidinous of its women. OLD FRIENDS AND MODERN METHODS 617 For ten years the English lady worked in the palace and organized schools in the city. When she entered, scarcely one woman could read; when she departed, hundreds were reading. Berber Africa affords a wide field for female mission- aries, since only they as a rule can enter the home and reach the woman. North Africa Mission recognizes this. In 1892 thirty-nine of its fifty-four missionaries were women. Though the sultan of Marocco forbade intercourse between these missionaries and Moorish women, believing that such "communication threatened innovations in the law and corrupted religion", women are generally regarded with less suspicion than men. The populace thinks them less able to pervert the faith- ful of Islam, but the rulers of the Muslim church and state rightly hold otherwise. French opposition, how- ever, in Algeria and Tunis makes a more formidable bar- rier. French law prohibits the practice of medicine without a French diploma, French rulers prevented Brit- ish and Swedish missionaries from preaching, and the French republic notified the North Africa mission to quit. The Salvation Army owes its success under God to women; and the Taylor Mission was predominantly oc- cupied by feminine missionaries. At one of its posts a woman who was a superior linguist and teacher was once the sole occupant. At another, so it was said, the mis- sionary, who worked largely at her own charges, estab- lished a boarding-school for girls, made a coffee-farm and fruit-garden, and taught among the villages. Miss Kildare, single-handed, manned a station for ten years near Banana at the mouth of the Kongo. Miss Taylor, if report speak true, is also making a remarkable record among African missionaries for endurance and efficiency. 6l8 THE EXPANSION OF MISSIONS The Woman's Missionary Association of the United Brethren in Christ entered Sierra Leone in 1877. A single lady broke ground in a new district. Within five years the women's mission slew the slave-trade at Rotu- funk. The Sowers Home for girls inhabited an attrac- tive and substantial house, had over a hundred pupils, and instructed them in book=lore and also in all the arts of home=making. The Bompeh School enjoyed the serv- ices of no less a woman than Mrs Thompson, Crow- ther's daughter. The converts itinerated two-by-two through the country under the auspices of the mission- aries. They reached many hamlets every day, and held preaching and song services. Though the Huguenot College at Wellington, Cape Colony, and its three daughter^schools in Cape Colony, Natal and the Orange State are not agencies for mis- sions among African aborigines but are institutions for the daughters of white people, the Huguenot Missionary Society, the women's mission=society, is affiliated with twenty^five colonial organizations, supports eight female missionaries, and during the past ten years has sent more than fifty women as missionaries to Kimberley diamond^ mines, Johannesburg gold-fields, Lake Nyasa, the Nyai and the Shuna. The school was founded in 1874 by the Reverend Andrew Murray and by Misses Bliss and Fer- guson, graduates of Mary Lyons' Mount Holyoke Sem- inary. The colonial government has granted $25,000; the four institutions have fifty teachers (from America, Cape Colony, England, Germany, Holland and Scotland) and nine hundred pupils; and the Wellington branch alone has prepared over six hundred teachers. The Mount Holyoke College of Africa is the light of the Cape and the great lakes, a maker of Austral Africa. The CoriscosGabun mission of the Presbyterian OLD FRIENDS AND MODERN METHODS 619 Church (north) in America has ever enjoyed the serv- ices of sagacious, strong=souled women whose names will live among the workers for African womanhood. Such were Mrs Walker, Mrs Preston and Mrs Bushnell, connected with the school for girls at Baraka; Mrs Nas- sau, who left a deep impress on the hearts of the native women and composed hymns that are ever on the lips of the black Christians; Mrs Reutlinger and Mrs Heer who for years held posts and single-handed encountered re- sponsibility ; and Miss Nassau who for nearly thirty years prepared books for her schools, printed them on her own press, translating them when not originally writ- ten in the vernacular, and voyaged the rivers in the Evangeline, her own boat, with herself as crew and skip- per. The mission of Presbyterian women in Africa links itself so integrally with the general work of the Presby- terian churches; and so few of their missionary heroines in comparison with those of other communions stand out in picturesque personality, that it is more natural to con- sider both together. This course was adopted in the presentation of the African missions of the entire Pres- byterian communion. But Mrs Coillard the Hugue- not, Mrs Lansing the American United Presbyterian and Dr Jane Waterson the Scotch Presbyterian were charac- ters of striking and unique interest, whose careers would reward study. The Woman's Executive Committee of Home Mis- sions of the Presbyterian Church (north) can show trophies won from American heathenism as remarkable as those gained by their sisters from African paganism. A Pennsylvania woman went in 1867 into Virginia, and under an oak opened a school for freedmen. In 1893 she was yet tilling the field, and her county had six 620 THE EXPANSION OF MISSIONS Presbyterian churches, six schools and a boarding^acad- emy with one hundred and seventy^two pupils. Three of its teachers had learned the A B C in the widespread- ing shade of that tree; and one tiny student of the oak> tree school graduated from Howard University with the highest honors. From a Texan school for Negro girls came this statement: "Were I able to visit every church, I could at once pick out the seminary girls by their modest, quiet, dignified manner. So far as we have been able to follow these girls after they leave, they have for the most part been faithful. They seem to have passed into a new world. Their religion instead of manifesting itself in noisy shouting finds expression in Christian activity" Ex uno disce om?ies! These solitary instances represent hundreds of equally successful efforts on the part of Presbyterian womanhood for the American Negro. Scotch Presbyterians have at least two noteworthy women in Africa, one a medical missionary in South Africa, the other an industrial and self=supporting mis- sionary in Nyasaland. The former appears to represent the Free Church, the latter belongs to the state=church. This lady learned bookbinding and shoe^mending in order to teach these arts, and for the purpose of binding the school-books took the proper tools and two presses. She sailed in June, 1893, at her own charges and was to receive no salary. It would seem that she is not the sole self-supporting representative of the Established Church, for at the London conference on missions in 1888 Mr McMurtrie reported the following instance of feminine heroism and self-sacrifice. "I knew", he said, "three sisters who had a great desire to go to Africa. But they knew we were in difficulties in regard to money. They would not ask a penny. They were not rich. One was OLD FRIENDS AND MODERN METHODS 62 I teaching. Another was in millinery. The other was doing something else. They simply said: 'We will make a bargain; two will stay at home and keep the third; she shall be a missionary'. She is now out in that mission". The African activities of the women of the Roman Church, even if we regard these as running no further back than the council at Trent (1545-63), are too long^ continued, too multifarious, too vast to be discussed in any less compass than a volume. In fact, the literature of the subject would form a library. Africa, America and the Antilles; the Abyssinian and the Arab, the Ber- ber and the Egyptian, the Malagasi and the Negro, with all the racial varieties of the latter; the free man, the slave and the freedman; the African Christian, the Muslim and the pagan — have all known the ministrations of heroic and saintly woman-missioners from the papal fold. Four black and four white sisterhoods are working exclusively for the Negroes of America, while twenty= one additional communities of white sisters work among black as well as white populations. Nor, it is believed, do these exhaust the number. Mother Katharine Drexel, a wealthy Philadelphian, founded one of these organizations for the freedmen, and devotes herself and her vast fortune in their behalf. The Antilles enjoy the charitable, educational and evangelistic services of at least four sisterhoods whose devout women have conse- crated themselves to the cause of the black Catholic and of Negro womanhood. The number of feminine organ- izations laboring in Africa and Madagascar for the Roman church is not ascertainable, but the number can not be few. Probably the most remarkable and success- ful of them consists of the Sisters of Our Lady of Africa, les soeurs blanches of Lavigerie's Algerian white fathers. 622 THE EXPANSION OF MISSIONS When Lavigerie proposed that women be the execu- tors of domestic, social and spiritual regeneration for the Muslim, society protested against Christian ladies being sent into regions where their chastity could not be safe for a day; soldiers and statesmen predicted that the Arab would view their efforts with disdain and resent- ment; and even great churchmen regarded the project with doubt. But when Lavigerie publicly pointed out that Christian women alone could reach Muhammadan women; that radical reform in all the opinions of the latter involved inevitable change of front on the part of the entire coming generation; and that as a whole re- sults would be further reaching, more thorough and more speedy, — the Catholic womanhood of France volun- teered like another Jeanne d'Arc. "The moral superi- ority of the women", so Grussenmeyer the biographer of the cardinal tells us, "their self-denying kindness, their courage and devotion deeply impressed the unbelievers, who gazed at them with astonishment and admiration as if they belonged to a different order of beings and were something more than human". Lavigerie himself bore similar testimony. "I have", he stated, "seen them in the midst of their work. I have seen them surrounded by a motley crowd of men and children, Christians and Muhammadans, all clamoring for succor; begging them to cure their ailments, to relieve their poverty; with utmost veneration kissing the habit they wear. One of the sisters, passing through the streets of a city, was accosted by an old Turk who with a mixture of curi- osity and respect said: 'When you came from heaven, did you wear the dress in which we see you?' " Among the Arabs and Berbers there naturally sprang up an undying spirit of amazement and admiration for the dauntless courage of these missionary heroines, their OLD FRIENDS AND MODERN METHODS 623 medical knowledge and skill, their saintly steadfastness, their self-crucifying tenderness. From personal obser- vation Sharp found that in Sidi-Okba, the Algerian Mecca, the sisters had not only entered but thriven. Yet it is not so long since no European woman, even with masculine escort, could visit this hot-bed of Musul- man fanaticism without risk of violence. Many a white father, as one at Biskra informed Sharp, would instinc- tively shrink from the task fearlessly set themselves by the more daring sisters, who in moral courage are the superiors. In the face of insult, opposition and threats they persevered. Now they go to and fro in all Sidi- Okba, not unhindered only but saluted with honor by the Islamite. The sisters experience few mishaps, strangely fewer than the fathers. Both have had martyrs, but the women lost life in ways little different from those that would have beset them in any alien clime. The Biskran father already cited was personally aware of but one tragical instance in the experience of women as Saharan missioners, though he had heard of others; and this martyrdom would not have occurred, had not the dis- missed lover of the sister given the inhabitants of Tugurt occasion for misjudgment of the Christian mis- sionary's character and calling. The success of Christian women, Protestant as well as Roman, in so dangerous a sphere of African .missions forms the climax to their grand work in other parts of Africa and in America. They who attempt great things for God are they who may expect great things from God. Human folly often proves itself to be divine wis- dom, God choosing the weak to confound the strong and our extremity making His opportunity. When woman entered on the evangelization of Africa and the 624 THE EXPANSION OF MISSIONS American Negro, especially of their women, the tremen- dous task advanced far on the road to ultimate success. Female agency is now so independent, so large, so vital a factor in Christianizing and civilizing African peoples, that were woman's work to cease to=day, missions would end to=morrow. The women who from every Christian church go forth alone, without other weapon than the Bible or the crucifix, are clothed with the power of God. To Christian womanhood His angel hath said : Fear not, for thou hast found grace. . . The Holy Spirit shall come upon thee, and the power of the Most High overshadow thee. Christian womanhood has an- swered: Behold the hand^maid of the Lord; be it unto me according to Thy word. It arises in these days, goes with haste into Christless countries, enters the house of Islam or of paganism, and salutes a womanhood without God and without hope. When such womanhood hears the salutation, it cries: Blessed is she that believed that there shall be a fulfillment of the things spoken to her from the Lord. Rightly may Christian women reply: Magnificat anima mea Dominum! CHAPTER 18 FOUNDING A MISSION // is the practical Christian tutor, — who can teach people to become Christians, can cure their diseases, construct dwellings, tinderstand and exemplify agriculture, turn his hand to anything, like a sailor, — that is wanted. Such a one, if he can be found, would becotne the savior of Africa. H. M. Stanley How much a missionary must know ! Mackay (in 1874) How one must be jack-of-all-trades in a country where no trade is known, it is difficult to i?nagine unless on the spot. The natives expect the white man and, most trying, the same man to know everything and be ready to do a?iy kind of work. . . It is next to impossible for you to realize the world we live in. . I am so far from thinking my educa- tion wasted that I only wish I had double the amount, not only in book- learning but in practical skill. This is a field which offers scope for the highest energies. No man can know enough and be able to turn his hand to too many things to be u. useful missionary in Cejitral Africa. Mackay of Uganda, 1878^90 Such a ?nan was no mere industrial and civilizing missionary. Eugene Stock ( I ) ON THE ROAD TO THE FIELD AND LAYING THE FOUNDA- TIONS. GETTING READY. AFRICAN CURRENCY. A FEW GOODS. COSTLINESS OF CARRIAGE. AN IDEAL PREPARATION FOR THE MIS- SIONARY'S CAREER. A BULA=MATARI BEFORE STANLEY. ON THE MARCH. DIFFICULTIES AND HARDSHIPS. CHAOS AND COSMOS. ( II ) THE BLESSEDNESS OF DRUDGERY THE MISSIONARY'S ROUTINE. THE NECESSITY FOR MATERIAL MEASURES AND MEANS. CLERIC AND LAYMAN. MANY METHODS. THE SECULAR AND THE SPIR- ITUAL. MEDICAL WORK. CHRISTIAN INDUSTRIES. EDUCATION AND EVANGELISM. MISSIONARY=PROBLEMS. PRECEPT AND PRAC- TICE. EVIL VS GOOD. NATIVE DEMEANOR. A SPECIMEN DIFFICULTY. 625 626 THE EXPANSION OF MISSIONS On the Road to the Field and Laying the Foundations The first step in Africa toward the founding of a mis- sion formerly consisted in the equipment and organiza- tion of a caravan. The procedure and the requirements vary in the several sections of the continent, those, for instance, of East Africa differing from those of South Africa, and those of a mission in the barbarous interior being far greater than those of a post on the sea^board or within reach of civilization; but everywhere the de- tails of preparation possess a generic likeness. "Ah! me", Stanley sighed in 1871, "what hard work it is to start an expedition alone! What with hurrying through the baking heat of the fierce, relentless sun from shop to shop, strengthening myself with far-reaching and endur- ing patience for the haggling contest with the livid-faced Hindi, summoning courage and wit to brow-beat the villainous Goan and match the foxy Banyan, talking vol- umes through the day, correcting estimates, making ac- counts, superintending the delivery of purchased articles, measuring and weighing them to see that everything was full measure and weight, overseeing the white men busy on donkey=saddles, sails, tents and boats — I felt when day was over as if limbs and brain well deserved their rest. Such labors were mine unremittingly for a month". Such toils were also Mackay's during 1876-77 and Livin- hac's and Pascal's in 1878. Even Arabia and Turkistan have means of travel that are royal in comparison with those of Africa. Coin and camel and horse can be employed there; but in eastern and inner Africa beads, cloth and wire constitute the currency, and naked men the beasts of burden. At Zan- FOUNDING A MISSION 62 7 zibar in 1870 gold formed the sole money, and the result of this absence of all other mechanisms of exchange was that every dollar drawn on Europe cost twenty or twenty=five or thirty cents of additional expense! The porters could not carry more than seventy pounds at the most, but demanded at least fifteen dollars a man for carriage only so far as U-Nyanyembe, three hundred and sixty miles west. The conveyance of eleven thou- sand pounds requires about one hundred and sixty car- riers, to say nothing of guards, and involves an expense of $2,500 for porterage alone*. Moreover, the European caravan in tropical and uncivilized Africa resembles the sailing-ship outward bound on a long voyage. Each must have a world of goods among its provisions and stores for the every need of its commander and crew. Yet, great as are the requirements of a commercial cara- van or a mercantile settlement, those of a mission and its moving columns are still greater. How much money is required? How many car- riers? How many soldiers? How many beads? How much cloth; and what kinds for different tribes? How much wire? These and a thousand more queries plague the tiro and press insistently for answer. He learns that the bead necklace does duty for the copper cent; two yards of American sheeting for the silver half-dollar; and a fathom of thick, brass wire for gold coin. Stanley found that forty yards of cloth a day would purchase food for one hundred men, and accordingly bought sixteen thousand yards of American domestic sheeting, unbleached; eight thou- sand yards of Hindi blue cloth; and fifty^two hundred *When Stewart in 1891 set out for Kibwezi, his caravan of two hundred and seventy=three men had to leave over two hundred loads. Could any other fact give so impressive, so vivid an idea of how every ounce has to be considered? A mule=road, to say nothing of the railway, would release thousands of natives now employed exclusively as carriers; revolutionize industries; and benefit Africa in myriad ways. 628 THE EXPANSION OF MISSIONS yards of mixed colored cloths (187 1). These procured subsistence for two years. Next in importance after cloth came beads; and as tribes vary in their preferences for black, brown, green, red, white or yellow beads the traveler must calculate the probable duration of his stay in each district where one or other of these varieties is the sole currency. Stanley reckoned that for two years' traveling, spending fifty necklaces a day, he should re- quire eleven varieties and twenty-two sacks of the best kinds, and purchased accordingly. Wire formed the third circulating medium, rating as gold in countries be- yond the Tanganika*, but three hundred and fifty pounds proved ample. The purchase of barter^goods is but the beginning of work. Ammunition must be procured; and bedding, boats, bagging, canvas, canned dainties, cooking^uten- sils, donkeys, equipments, fire-arms, hatchets, medicines, needles, presents for chiefs, provisions, rope, saddles, slop-chest, tar, tents, tools and twine — to mention a few articles at random from the myriad of indispensable goods. The chaffer with steel-hearted Arabs, Banyans, half-castes and Hindis is most trying. When Stanley bought donkeys, he was obliged to beat the ass-dealers down from forty to fifteen dollars, and could not get a paper of pins without a five/ltf;i%) ^>IHAi/>IH c: go 1 . -m rt i. . . -/I ■7«ak|.*:/.7/.ma:;' A 'vow aaoAt naMiua^. '" ,1557 MIT (jv/mA V»» n.ioli rnrt"W-u,p f -l tioitctwno^i .xuiqqA vfbnanH ioa'ltJaoH "inhainT to bimi'l rtoi.iqhsMl IjjiB9u1': { :yidfcmii*do fooO'l 81 noijqn:>aoU ^IfUnir'do iHOi i -.1 Ini boo'*l ^uiio sotvijbVI oCI Ibfid to boo ^btifti&Jdo d*i;:.' * ■SIuol io nR9T> $?.,.ii ->d dei'IftfiO. ■' lluiitti Aq boow9ii' : l si (noitqir.)eob)x"^ ,liU, - ) Vibcrii> f v.isi O'tA ^adnl i*-dw vtl b'd b lO V JR < i < > I '