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A RERLO YAY DIN \ y; JONIAOeE, % Saami asam > 2 ee Boe © ) és woh 16L1-LLL1) ore (zeLi) mugicva > yer 0 VONIE a cre (eses) (e¢Li-Lel 49% (eli) : (eslt) benei) ot: VAVTYW/H ASIM wisuadt eh y i i i | a 4 Fa ‘ , : | . : ‘ ‘ ' : ; t . . { é 1 ’ . ? J ; 7 ae ae CHAPTER | THE MISSIONS OF THE MORAVIAN CHURCH N THE year 1932, two hundred T years will have passed since the beginning of Moravian foreign work. A review of those years pro- details of its history—how he gathered the congregation at Herrnhut, and call- ed into existence not only an outward co-operation but still more an inward, NICOLAUS LUDWIG, COUNT VON ZINZENDORF. From a portrait by Kupetzky. duces the certain conviction: not ac- cident, not a wise impulse of men, not a noble desire to serve mankind, but the hand of God so controlled the hearts of men that in His own good time they were led to do this work. When we try to discover God’s control in the spiritual unity between it and Count Zinzendorf so that both together could be used for a great task, then we recog- nize clearly that the words of Christ apply here: “Ye have not chosen me, but I have chosen you.” Various influences of Zinzendorf’s 6 WORLD-WIDE MORAVIAN MISSIONS youth directed his early thought to the heathen world. Not in vain did he spend six years in the Boys’ School at Halle under the direct care of August Hermann Francke, who at that time was the mainstay of a just-awakening missionary spirit in Germany. The more he heard of the Kingdom of God among Christians and heathen in re- ports coming from near and far, the more there was mingled with his early, Zinzendorf was a many-sided genius, who seldom missed an opportunity to attempt something for his Master. And a definite plan was in his mind ever since he personally met, on their furlough at Halle, the first missiona- ries sent to Tranquebar in the East Indies. In that connection, in 1715, he made a covenant with his boyhood friend, Frederick deWatteville, with this pur- “This have I suffered for thee; what hast thou done for me?” eager love for Jesus personally a very strong impulse to dedicate himself en- tirely to His service. In this deter- mination he was greatly strengthened when, during his travels to finish his education, the nineteen-year-old youth saw Domenico Feti’s picture of the thorn-crowned Saviour in the Duessel- dorf gallery, with the Latin text, which translated means: “This have I suffer- ed for thee; what hast thou done for “99 mer pose in view: “The conversion of the heathen and of such heathen only whom no one else was willing to ap- proach.” Zinzendorf later stated that their idea was not exactly that they were to do this themselves, for both were destined by their relatives for high position in the world and thought of nothing else but of obedience; but they hoped that the same God who had sent Professor Francke to the pious Baron von Canstein would also send THE MISSIONS OF THE MORAVIAN CHURCH 7 them people, who were fitted for such important service. Nor did they hope in vain. Sooner than they expected, their wish was ful- filled, when in 1722, Moravian exiles, descendants of the ancient Unity of the Brethren, began to settle on Zinzen- dorf’s estate called Berthelsdorf in Saxony and founded Herrnhut at the foot of the Hutberg. To be sure, all kinds of difficulties had first to be re- moved, and, largely through the young lord of the manor’s own efforts, an in- meeting of the entire membership and combined the elements of a general church conference, mission study, im- parting of general intelligence and arose from Zinzendorf’s perplexity oc- casioned by an ever-increasing oppo- sition to his Herrnhut experiment on the part of certain people in the vicin- ity and the large number of requests from people near and far tc be remem- bered in prayer by the Count and the congregation. This first day of such a nature was a day of very earnest pray- Herrnhut, Saxony, from the Hutberg, looking toward Bohemia. ner unity had to be achieved out of very inharmonious elements. On the thirteenth of August, 1727, a gracious outpouring of the spirit of love and peace upon the previously quarrelsome spirits created a genuine Church of the Brethren. The next date of importance is Feb. 10, 1728. The Count asked the Breth- ren to meet him at his home for “a day of thanksgiving and prayer.” This be- came a monthly custom. The day, usually a Saturday, was later called “Gemeintag’”—in English, for want of a better term, Prayer Day. It was a er; the unusually unctious prayer of David Nitschmann, later called “the Syndic,” made a deep and lasting im- pression. The Count spoke on several texts and applied them pointedly to the Brethren. All present were deeply im- pressed and felt moved to attempt something really heroic for their Lord. Some thought this could best be done by taking the Gospel to Turkey, Ethio- pia, Greenland or Lapland. Others thought this passed the range of possi- bility, especially Greenland. The Count stated his belief that the Lord could give them grace and strength to go g WoRLD-WIDE MORAVIAN MISSIONS even to such countries, and urged them to be ready to attempt it. The next day all the single men of Herrnhut moved into the wing of a large house, and, besides doing their daily work, had daily instruction from the Count in writing, language-study, geography and medicine. All this, in order to be ready when the blessed day was to come of which they had spoken on February the tenth. That day of prayer must never be forgotten in the mission his- tory of the Moravian Church. and through the latter, to the mission already begun in Greenland by Hans Egede. Zinzendorf also learned that the Danish government was consider- ing the recall of Egede on account of the total lack of result of his mission. Zinzendorf managed to persuade the government to continue the mission. At the same time he determined, if at all possible, to send the Brethren to help Egede. Hardly had the Count, after his re- turn, told the congregation the thought Moravian College and Theological Seminary, Bethlehem, Pa. Harvey Memorial Library. The Memorial Science Building, Comenius Hall. the Gymnasium, Borhek Memorial Chapel. the Refectory and the Resident Professor’s House are not shown in this picture. For now the soldiers of Christ were ready for service. Those who had ex- perienced the grace of God in their own hearts, now were awaiting their Lord’s command to carry the Good News out into the whole wide world. And the command came soon. For when the Count, with several of the Brethren, went to Copenhagen for the coronation of King Christian VI, he became acquainted with the negro Anton from St. Thomas and two native Greenlanders. Through the former, their interest was directed to the needs of the black race in the West Indies of his heart, when volunteers offered for the task. For an entire year the congregation considered the matter and the members prayed over it in public and in their secret chambers— then they felt certain of the Divine call. With great joy they sent out their first two messengers of the Grace of the Christ:—Leonard Dober and David Nitschmann. They went to the island of St. Thomas, “to try to win one soul for the Saviour, and as many more as the Saviour would grant them.” Thar occurred on the twenty-first of August 1732—the day that still is observed as THE MISSIONS OF THE MORAVIAN CHURCH 9 the birthday of Moravian Missions. Less than a half year later three more missionaries were on their way to Greenland. Since that time the missions of the Moravian Church have grown rapidly -under the blessing of God. In the life-time of Zinzendorf, missions had been begun in four of the great contin- ents of the earth. At first it was pos- sible to maintain permanently only these fields in America—in the Danish, Dutch, and English colonies. where they could live and labor in safety under the protection of Christian gov- ernments. When Zinzendorf died in 1760, there were forty-nine brethren and seventeen sisters in eight mission fields: in Greenland, among the In- dians of North America, on the West Indian Islands of St. Thomas, St. Jan, St. Croix, Jamaica, and Antigua and finally in South America among the Arawaks in Berbice and in Surinam. The congregations were grouped about thirteen main stations. There were three thousand baptized mem- bers and four thousand adherents in care of the missionaries. That was a richer harvest than one had dared to expect from the very modest beginning. When Zinzendorf was on his death-bed, he exclaimed in devout astonishment as he reviewed his life: “I had thought only of first-fruits from the heathen and now their number runs into the thousands. What a large company of souls out of our church now stands be- fore the Lamb in Heaven!” That truly was wonderful for a time when only very few individuals within the Protestant Churches ever thought of Christ’s Great Commission. Since then there has been a great change,— thank God for that. Today the Mora- vian Church does not stand alone in her love of missions. The missionary spirit has been stirred into life in great circles of Protestantism. Some dec- ades ago one could speak of foreign missions as a giant just awaking from sleep; more recently the World War has done terrible damage to the great cause; and yet, today it has become a mighty force which the world is com- pelled to treat with respect. And Mora- vians rejoice that they were permitted to contribute their share. Not only has one mission society after another sprung into existence and prospered, but the Moravian work has developed into a world-girdling task. With the growth of the work, not only was it necessary to increase the number of the workers, but still more important was it to give the workers a training that fitted them to meet the many-sided demands of the new age. Therefore the Moravian Church, as other missionary organizations before her, had to found institutions for the special training of missionaries. Such a Mission School intended for German mission candidates was built in 1869 at Niesky, Upper Silesia, and was trans- ferred to Herrnhut in 1923. The orig- inal six-years’ course has now been Shortened to four years. A _ similiar training-school for English Moravians exists at Bristol, England, while Amer- icans are trained in the Theological Seminary at Bethlehem, Penna. At the present time, 1926, there are thir- teen mission provinces with 134 main stations, 164 out-stations, and 339 preaching places. Beside the 133 brethren and 140 sisters who are European and American missionaries, there are 122 native assistants of both sexes, of whom 40 are ordained min- isters, and 1000 native evangelists and helpers. They have 109,233 souis 1n their care, of whom 105,165 are ‘bap- tized members of the mission congre- gations. In about 250 day schools 26,- COO heathen and Christian children are taught by 700 teachers and in al- most 200 Sunday Schools 24,963 chil- dren are given religious instruction by over 1,200 teachers. The cost amounts annually to about $500,000—which is raised partly by the assistance of Chris- tians not members of the Moravian Church but interested in her foreigr missions. The administration of this mission- 10 WorRLD-WIDE MORAVIAN MISSIONS ary work before the World War was in the hands of an International Mission Board with its seat at Herrnhut, Sax- ony, and this Board was elected by and responsible to a General Synod, constituted of representatives of all the home and dindependent mission provinces of the Church. The consti- tution of the international Moravian Church has not been abrogated, but the war and post-war conditions rendered its provisions with reference to con- trol of the missions inoperative. Under a temporary arrangement, Surinam and South Africa are now controlled by a board at Herrnhut; Labrador, the West Indies, Demerara, Himalaya, Unyam- wesi (East Africa) and the work among the Lepers at Jerusalem, Palestine, by the Society for the Furtherance of the Gospel in London, the headquarters of the British Moravian Church; and Alaska, Nicaragua, and California by the Society for Propagating the Gospel at Bethlehem, Penna., the centre of the Moravian Church in America. But the Mission remains the task of the entire Moravian Church. The mission- aries in the field find it a source of great inspiration to know that the whole church at home holds itself respon- sible for the great work and shares with them the joys and the sorrows of the great cause of Christ in the heath- en world. We at home should ever be ready to bear our full share of this responsibility; we can do so by ear- nest prayer and by self-sacrificing financial support. The Ephrata House, Nazareth, Pa. Home for retired or furloughed missionaries. CHAPTER II THE MISSION IN GREENLAND E WILL begin our journey Ud around the world in Green- land. The Moravian Church has now given this mission into other hands. Yet we dare not ignore this old and honorable field, where for 167 years Moravian missionaries preached the Gospel to a very poor and dying race. Great were the difficulties, great the heroism, great also the joy of sav- ing souls for Jesus. If advantages of- fered by the land or its inhabitants had attracted the missionaries, they certainly would never have gone to Greenland—its name sounds like sar- casm. There are eight or nine months of unusually severe winter; a few warm weeks of summer offer but a poor substitute for the beauties and joys of our spring, summer and autumn. Plant life is very scarce; over large areas it simply does not exist. There are no forests. For a very short time only may the eye delight itself in the beauty of the green meadows and va- riegated flowers. There is a profusion of berries during the warm weeks. Now and then, but only at great ex- pense of time and labor, does a mis- sionary succeed in raising a few sorry vegetables in his garden. And yet it would be wrong to say that Greenland does not have a beauty of its own. Yes, one may well call it a masterpiece of God’s creating hand. The winter scene fascinates the eye by its indescribable glory. Mighty ice- covered mountain-chains traverse this largest island of the world. One can leave the shore-line and travel towards the interior only a few miles—then one strikes endless and eternal fields of snow and ice, stretching from one ocean to the other, deserted by man and beast. But take your stand on an icy pinnacle and look down towards the sea—you behold a wiid confusion of rocky islands and small and large fiords or indentations which cut deeply into the torn, rockbound coast. Here dark masses of rock rise perpendicular- ly out of the deep water, there a giant of a mountain lifts his bare head out of a field of snow. Out there in the dis- turbed surface of the sea, icebergs sail Matthew Stach, one of the first Missionaries to Greenland. on in majestic calm. Countless blocks of ice ride the restless waves. They completely fill the bay till a strong wind drives them out into the open sea. You would hardly expect to find this arctic world teeming with animal life. And indeed on the land living things are rare—occasionally a reindeer, a polar bear, a fox or a white rabbit. So much the more numerous, however, are sea-birds of all kinds at the strand. The water is teeming with fish. The seal in all its many varieties constitutes 12 WoRLD-WIDE MORAVIAN MISSIONS the most important, the positively in- dispensable game for the human in- habitants of the coast. Do you ask who can live in a iand lacking almost all the essentials of happy living? Well, the Greenlanders live on this far-distant, desolate sea- coast. They are indeed a miserable people; so long as they were heathen they had not risen far above the low- est stage of human life and yet we must recognize in them our brothers, whom God destined for salvation, who are long ago had displaced the Norsemen from Europe. Was he to return home in disappointment? No. Evidently God had led him to this spot and as- signed him a task with these anything but attractive heathen. He made his second bold decision—bolder than the first. He remained in Greenland. That was the beginning of the mission which has been continued uninterrupt- edly to the present day and is now in the care of the Danish Lutheran Church. A Group of Greenland Eskimos entitled as much as we to the Good News of salvation in Christ Jesus. And the Gospel was brouht to these people in a strange enough manner. The godly Norwegian pastor, Hans Egede, learned that Norsemen had lived in Greenland about the year 1000. For several hundred years nothing had been know~ as to their fate. Egede made the bold decision to find these fellow countrymen of his and to min- ister to them the Word of God and the Sacraments. When he landed on the west coast of Greenland in 1721, he was astonished to find the natives who Just at a time when the continuance of the mission seemed doubtful, three Brethren from Herrnhut landed in Greenland, in 1733, in order to support Egede. They were Matthew Stach, his cousin Christian Stach and Christian David. They built their home, which they called New Herrnhut, about half an hour’s walk from Egede’s station, Godthaab. Unfortunately, the some- what pietistically inclined Brethren soon learned that they could not agree with the strictly Lutheran thinking of Pastor Egede and hence there was no prospect that they could work together THE MISSION IN GREENLAND 13 permanently. After a while it was necessary for the Moravian workers to take up their task independently. Now we must take a closer look at these heathen. Their manner of life was simplicity itself. As hunters and fishermen they supported themselves entirely from the animals they caught on land and sea. There was nothing else to be had. In particular the seal had to furnish their necessities; meat for food, fur for clothing, fat for light and heat for their wretched earth-huts, bones for the manufacture of the imple- ments of the chase and kitchen uten- Neu- Herrnhut. Gronland. (ne322.) The main activity of these spirits was to aid or to hinder the Greenlander in his efforts to obtain food. Therefore the missionaries could find but few points of contact for the preaching of the Gospel. It required an unusual amount of patience, the courage of faith and a love rich in hope. God did not forsake them. After six years they had their first great joy, when at Easter time, 1739, they bap- tized Kajarnak and his entire family. A beginning had been made in their real work. When in succeeding years there was Church and Mission House at New Herrnhut. sils. Beyond these the Greenlander had neither needs nor desires. Their gross and often stupid features plainly revealed that they lacked the higher interest of mind and soul. The hard fight for daily bread, the everlasting conflict with the inimical forces of nature for mere physical existence left neither time nor inclination for any- thing else. They had a few religious concepts, but they were very unclear. Characteristically enough, seals and reindeer played a most important role in their religion. They knew of a good spirit, Torngarsuk, and an evil spirit, for many of them simply their great- grandmother, and many minor spirits. a Satisfactory increase in the number of converts, the founding of other sta- tions had to be kept in view. If all converts could have been gathered in one or two main stations, that would have been easier and cheaper. The total number never could be large, for the coast was sparsely inhabitated. But their method of obtaining a living forced the Greenlanders to scatter as far as possible along the coast, so as not to interfere with each cther’s hunt- ing and fishing. The missionaries were compelled to follow the natives and to build stations at intervals along the coast, where they could at least occas- ionally gather their parishioners for 14 WorRLD-WIDE MORAVIAN MISSIONS \ \ | 1, : hy a Il | I; a, ( ; | uy "I | j | | | Mga uAhi | \ 1} | i 1 ie ! i i ij Wn | RU ULT |! { I Eskimos in an Umiak and Kayaks. THE MISSION IN GREENLAND 15 worship and instruction. Six main stations were built: Umanak near New Herrnhut, Lichtenfels farther south, and near the southernmost point of Greenland, Lichtenau, Igdlorpait and Friedrichstal. The last named station, situated not far from Cape Farvel, was the farthest out-station toward the East Coast. On this still rougher and more inhospitable coast lived some East Greenlanders so isolated that the mis- sionaries could not reach them; travel was practically impossible. Occasion- ally, however, East Coast natives came Fogdal, saved her life but all her be- longings went to the bottom of the sea. Another bridal outfit was sent from Europe in the same year, but the vessel bringing it capsized in the Greenland harbor, and most of her goods again were lost. Communication between the stations was very difficult; for instance, a Gen- eral Conference of the missionaries at all the stations never was held, could not be held. The proper spiritual care of the scattered parishioners thus was a matter of great difficulty. Yet the Friedrichstal and Harbor in Southern Greenland. within the influence of the stations. To attract them, Friedrichstal was built. It accomplished that purpose. For, when the territory around the other Stations had long been Christianized, the baptisms of East Coast heathen were still taking place there. This mission always suffered greatly from the unpropitious natural condi- tions of the field. Even modern steam- boats find travel along the coast un- certain and dangerous—icebergs, pack- ice, storms and dense fog. In 1895 the steamer Hvidbjoern (Polar Bear) was crushed completely in a terrible ice-jam. A missionary bride, Hansine missionaries reaped a rich harvest of souls. In matters of the mind and of the spirit and even in the outward manner of life, the elevating power of Christianity became very evident. Com- merce with Denmark helped greatly in raising the natives’ standard of liv- ing, for thus they were furnished with various European accessories of civil- ization before entirely unknown to them. The moral and religious train- ing of the Greenlanders is, of course, not yet perfect or ideal, and yet it is possible to assert that Moravian Mis- sions in so far finished their work here, that there were no more heathen in 16 WoRLD-WIDE MORAVIAN MISSIONS the vicinity of the stations. When, therefore, the General Synod of 1899 had to consider seriously whether re- trenchment were not possible in an old field, in order to release money and men for more energetic advance in more recently begun efforts among real heathen, Greenland only could be considered. With heavy hearts, the mempbers of that Synod voted to sur- render the six Moravian stations with their 1630 members to the Danish Lutheran Church, which guaranteed a satisfactory churchly care for all the Christian Greenlanders. The Lutheran Church was in a posi- tion to do this, because it had a large number of catechists whom it had train- ed from the mentally very much more gifted mixed-breed population. The lesser gifted pure Greenianders, who constituted the Moravian membership, could have produced at best nothing higher than a good grade of native helpers. We” } a eee “ws * ae oe 3 niand oe ~ pyri ee pussarak a DAVIS cepa \ Uk STRAIT as New Hora ‘ AM, My $e r 2, ‘ hediten els } Oe Ns dliterefel zm, Z ton = x 3 a , , Kae) oe “apa Chudlewmh. Lich@na : ce oh} gC APa 4 ; e Os z 2 allie, - CUBS SMEs Su GAYA 4 Ramey Py BAY —— Vat ®t Hebron 2 @$ Nac “ | LZowr ¢ z Hepeli ae | 2 : kkov *o Zell: ad | Rp od gole tte e | i free enon ea i 5 pm TAS eG) 9 pe gf Os ve ie mn n é Past and Present Stations in Greenland and Labrador. harbors till July and August, make ship- ping dangerous even in summer. A mission-ship experienced this in 1906. Fourteen days it was caught in enor- mous fields of pack-ice near the coast, in constant danger of being crushed— and it was near the end of July. How easily could the little vessels that make the annual trip between London and Labrador have been overtaken by the. fate of the giant steamer Titanic, if God’s protecting hand had not helped captains and pilots steer the ships safe- ly past enormous ice-bergs and through terrible seas of ice. They have for many years borne the name: “Har- mony.” During 150 years, not once did 18 WORLD-WIDE MORAVIAN MISSIONS a mission ship meet with disaster on this sub-arctic coast. That can not be duplicated in the annals of northern shipping anywhere and gives abundant occasion to thank God for the protec- tion He gave His messengers. The animals of this country are just as arctic as are the plants. The land animals are mostly of the fur-bearing variety—reindeer, wolves, foxes, white rabbits, and polar bears. The white against the elements. The “best pro- vider” is the richest and most respect- ed man, if indeed one can speak of riches here. The manner of life is cer- tainly simple enough for all of them. Long contact with Europeans wakened the desire for better things and in- creased the use of “luxuries’’—such as tea, tobacco and syrup. The farther south one goes, the more apparent be- comes the influence of civilization. In “The Harmony,’ Mission-ship at the Dock in St. John’s, Newfoundland. grouse is plentiful. The coast-line is the habitat of large flocks of sea birds, as the eider duck and the sea gull. The water is inhabited by seal, walrus and by an almost inexhaustible supply of salmon, cod and other fish. The Eskimos, originally the sole in- habitants, live along the coast only, de- pending for their livelihood primarily upon water animals. Amid great pri- vation and danger they eke out their existence by hunting seals or reindeer or fishing. Life is a constant battle the north, the native huts alone are seen; in the south log huts or frame houses are more common. The houses of the missionaries are built of a wood- en frame filled in with brick and cover- ed with boards both outside and inside. They are warmer than if built of stone. Near the southern stations, “‘settlers”’ are living as well as natives. They are partly white and partly a cross breed between whites and Eskimos. They speak English mostly, but live al- most like the natives, as hunters and THE MISSION IN LABRADOR 19 fishermen. Their often very wretched log huts show that they know more about poverty than riches. They were entirely without spiritual care and churchly privilege, until the mission- aries began to take an interest in them. Their number has considerably in- creased while the Eskimo population is steadily diminishing. Scarcely a thousand remain on the east coast. In the last decades, a third element has been added to the population—30 to 40,000 fishermen from Newfound- are on land resting, or attending an English service arranged specially for them. From these settlers the natives learned how to build modern boats and how to handle sails. The missionaries all have boats of their own, because in summer that is the only means of travel. The original native boats are alto- gether different. The most important for daily use is the “‘kayak,” a boat nine to thirteen feet long, a light, narrow frame of wood covered with seal skin. Choir and Pipe-organ at Okak. land, attracted by the enormous catch of fish in Labrador waters. They stay here during the summer months only. Their presence has greatly stimulated shipping and the natives are not nearly as isolated as formerly. Until about 60 years ago, the annual trip of the good ship “Harmony” constituted the only regular connection with the home land. Now thousands of schooners ply these waters in summer. ' It is very picturesque to see a hundred or more of these boats riding at anchor at Hope- dale some Sunday, while the fishermen In case of need, a man can carry it across the land on his head. It is a larger boat than the kayak of the Greenlander. It is also harder to man- age and therefore the natives here can not show the same skill on the water as the Greenlanders. So much the more one must admire the way in which they guide the clumsy craft through the waves of the rough sea and the skill with which, seated in their boats, they throw the harpoon into the body of the seal. Their harpoon is a very simple and yet a very effective weapon 20 WORLD-WIDE MORAVIAN MISSIONS made of wood, bone and leather. In recent times, the harpoon is being dis- placed by the rifle. As soon as the severe winter has closed all means of travel by water, the Eskimo gets out his snow-shoes and his sled. They have two kinds of snowshoes; one kind very much re- sembles skiis, and the other was evi- dently borrowed from the Indian. The special difficulties. Hotels there are none, to be sure. With their big snow knives, they cut large blocks of frozen snow, and quickly build a snow house. In a sleeping bag made of reindeer hide rest is comfortable and safe in such a hut. Such a journey may not exactly be a joy and a delight when the temperature drops far below zero, the wind blows furiously and the travel- Eskimo Village, Showing Frame of Kayak. latter are more commonly used. They consist of a wooden frame, over which is stretched a network of thin leather Straps made of reindeer hide. With these they walk over the surface of even freshly fallen snow. The sled, long and narrow, is drawn by half-wild, wolf-like Eskimo dogs. Only by means of such sleds can the missionary visit the stations. Some- times they can not reach their destina- tion in one day. But that causes no er’s breath freezes in his beard, or when the storm obliterates every path and he is dependent entirely on the sense of direction and the keen scent of the dogs. The missionaries would not survive such a journey, or indeed a single winter, if they, like the natives, did not dress in warm and watertight fur clothes. These conditions of nature and na- tives give the missionary work here its own peculiar character. The land 21 THE MISSION IN LABRADOR "HIAOWALI, JO sJurpunorms myynveg ous a oe WorLD-WIDE MORAVIAN MISSIONS is only thinly populaied and yet in the course of time a number of stations had to be established along the coast. Nain, the oldest, was founded in 1771, then, in order, Hopedale, Okak, Heb- ron, Zoar and Rama. Okak, Zoar and Rama had to be given up. Later, Mak- kovik took their place for the churchly care of the settlers in the south and in 1904 Killinek was organized, the northernmost station, beyond Cape Chidley on Ungava Bay. Politically, Labrador is under the au- thority of the Governor of Newfound- land, yet there is even now neither civil nor police authority. The missionar- ies are entirely safe among their Eski- mos—their moral authority ordinarily is sufficient to keep order. This is suffi- cient proof of the thoroughgoing and permanent influence of the mission. Sir William MacGregor, Governor of Newfoundland, officially visited Labra- dor in 1905, 1908 and 1909. After one of these visits he said: “Since I have become personally conversant with the work of the mission in Labrador, I feel impelled to say that [ know of no circle of men and women that deserves more respect, sympathy and encourage- ment for lonely, unselfish and devoted work.” In an address to the natives at Nain he said: “Believe me when I as- sure you, that the missionaries have al- ways been your best and truest friends; they are that now and ever will re- main such.” The Eskimos surely could not find better friends, for the mission- ary at his station gives them counsel and help in practically every aspect of life and duty, not only as preacher and pastor, but also as doctor and adviser in all possible affairs of life. A large hospital in care of a trained medical missionary was built in 1903 at Okak and has proved a great help in the care of the sick, which previously had rest- ed on the missionaries alone. At times this doctor has a deaconess to help him. The doctor often visits patients in out-of-the-way places, even when traveling is difficult and dangerous. From the very beginning the mis- Church and Hospital at Former Station, Okak. THE MISSION IN LABRADOR 23 The Choir at Nain. Sionaries engaged in trade with the local people, at first for the purpose of earning at least in part the cost of the mission. It proved also to have great value in training the heathen. It gave the workers opportunity to train the natives in habits of thrift and order, much needed by these ungifted and de- pendent children of nature. Later, un- principled white traders attempted to Hopedale, One of the Oldest Stations. 24 liv WoRLD-WIDE MORAVIAN MISSIONS os = , = “8 The Church and Mission House at Makkovik. Killinek, with Station in the Foreground. vow abandoned, because the Eskimos have moved farther ing conditions are better. south, where THE MISSION IN LABRADOR 25 exploit the natives; then the Christians gave them an example of honest busi- ness methods. At several stations a large store and warehouse stands near the church. Often there is also an es- tablishment where the native women London company is no longer able to make itself entirely responsible for the considerable cost of this mission. The general mission-treasury of the Church now defrays the expense of the church- work, while the London friends are re- An Eskimo School-girl in Labrador. can take proper care of the seal blub- ber. There is a company in London which sells the goods received by bart- er in Labrador, for the benefit of the Moravian Mission. The ever-increas- ing competition of independent traders and fishermen has so changed the busi- ness conditions in Labrador that this sponsible for the trade and the men en- gaged in business and industry in the Labrador mission. No other church is active among the natives on the northern part of the coast. In Ungava and farther south an English mission is at work. The Eski- mos are essentially Christianized and 26 WORLD-WIDE MORAVIAN MISSIONS this is unquestionably the result of the self-sacrificing labor of Moravian brethren and sisters in the course of more than one hundred and fifty years. The native Christians of course are still far from perfect, especially in the realm of manners and morals. On the other hand, the ‘‘power of the Gospel” has unquestionably formed “a new creature” of many of these people, by nature on so low a plane of develop- ment. The proof of this is found in their civil and in their church life, among other things in their faithful- ness in church attendance for worship and instruction. At the present time the work at the older stations resembles far more the character of organized church life than of evangelization, and the missionaries find the native help- ers very capable. Way up north, in the vicinity of Killinek, there still are heathen people, but their number is rapidly diminishing. It was an occasion of great joy when, for the first time, native Christians built an out-station for themselves, on their own suggestion and at their own ex- pense. This is Uviluktok, near Hope- dale. During the fishing season, many church members work in that neighbor- hood, and they built this church that they might have spiritual ministrations during their absence from home. It was dedicated on August 30, 1903. One Sunday morning Governor MacDonald appeared unexpectedly at this station and was delighted to note how these people observed the Lord’s Day and kept service in their little church. He said: “Even though you are here be- yond the supervision of the mission- aries, | see that you nevertheless ob- serve the day as if your teachers were present with you. If there never had been any missionaries in Labrador, this church would not stand here and you would not be here today and you would not have a day of rest. Yes, it is questionable whether any of your race would still be alive.” A Group of Children at Killinek. Os aN ol Ws THE MISSION IN ALASKA USSIA did not know just what to do with her great peninsula in the northwestern corner of North America and in 1868 sold it to the The Rev. John H. Kilbuck, a Delaware Indian. One of our Pioneer Missionaries in Alaska. United States for seven million two hundred thousand dollars. The pur- chase was commonly called “Seward’s Folly” —after the Secretary of State who negotiated the deal. Up to that time, the Greek Catholic Church had claimed exclusive spiritual jurisdiction over Alaska. After the sale, ten Protes- tant missionary societies soon entered the field—the Moravian Church among them. The physical conditions of the land and the racial characteristics of the natives are very similar to those of the other sub-arctic missions, Green- land and Labrador, except that Alaska has a very much greater variety of climate, flora, fauna and an iminensely greater wealth of natural re- sources, especially miner- al. To the present time the natural resources of Alaska have returned to the United States more than one billion dollars. Mighty mountains, the highest peaks over 20,000 feet high, cross the great country. Great rivers and numerous inland lakes supply an abundance of water. The largest river, the Yukon, is a worthy rival of “the Father of Waters” in length and volume of water. It is also a very important means of communication with the interior. Its neighbor, the Kuskokwim, also a noble river, is navi- gable for a considerable distance for vessels. of smaller draft. On its banks the Moravian Church’s missions are located. Bushes, moss, turf and marsh cover very large areas. This is called the “tundra,”’—a Russian word meaning a marshy plain. Between these tun- dras there are hundreds of square miles of magnificent forests. The ani- mals are like those of Greenland and Labrador. Worthy of special mention is the apparently inexhaustible supply 28 WorLp-WIDE MORAVIAN MISSIONS =) Ral Is OS. Genge Ts Me Ce 2 YTIAN ISLANDS Po ae * a LBS CIAENS 2? V4 > (P Agog» ac Is Co Phaseak ! Map of Moravian Missions in Alaska, Carmel and Togiak are discontinued. of fish like salmon and cod, and all va- rieties of seals and walruses. But rein- deer are not native here; they had to be introduced from Siberia. They were needed as draught animals in place of the dogs, and their flesh is a palatable food for the people. The great value of this territory for the United States lies especially in its enormous deposits of gold, coal and copper. Several railroads have been built to make these, as well as the tim- ber, more easily available for transport by ship to the rest of the world. The gold fields in particular have lured thousands of white people to Alaska; they hoped to become rich quickly and easily. Whole towns of working-class A Winning Team of Racing Reindeer and their Driver, Karl. THE MISSION IN ALASKA Native Fish House. Beyond the Reach of Dog's. River Eskimos and Dogs at Camp. 29 30 WORLD-WIDE MORAVIAN MISSIONS Eskimo in Kayak with a Supply of Eggs. Return from the Goose-hunt, Showing Native Sled. THE MISSION IN ALASKA 31 people sprang up like mushrooms in the interior. Sad to say, their presence was not always an advantage _ to the weaker race of natives. The for- tune-hunters left behind them a trail of vile diseases, of drunkenness and immorality. The entire population is about 54,- 000, more than half of which is white— In the year 1900, an epidemic of in- fluenza followed by measles and pneu- monia, wiped out more than half of the people along the Kuskokwim. Our missions there were placed in a very critical condition for a while by that visitation. The Eskimos live almost entirely by hunting and fishing. They resemble their cousins in Greenland The Rev. S. H. Rock and Daughter Elsie in Furs. Swedish, Norwegian, Canadian, Ger- man, Irish and English. The natives are divided into four groups: Eskimos, Aleuts, Thlingits and Athabascans. The Moravians are working among the Eskimos only. Their number is difficult to determine—perhaps ten to fifteen thousand, a large percentage of whom live on the Kuskokwim River. In cer- tain parts, as for instance in the Nush- agak district, the population is slowly dwindling, mostly because of sickness. and Labrador in every respect. There are Slight differences in some customs. For instance, beside the one-passenger kayak, they also have the bidarka, which carries three passengers. Social life is slightly more developed here; the so-called kashima is a kind of com- munity house where the men and youths of the village meet regularly for consultation and for social entertain- ment—such as it is. It is larger than the ordinary, very ae WORLD-WIDE MORAVIAN MISSIONS Kashima (Community House) at Akiak Former Place of Worship. ordinary dwelling, called barabara. These are commonly mere huts of wood, stone and earth, about half under ground, often inhabited by a number of families. In the villages under mis- sionary influence, these shacks have been displaced by simple but neat frame houses. Heathenism still has a firm hold on these natives and ex- ercises a strong control over their thinking. The so-called ‘“‘shamans’”’ (witch doctors) still play an important role. The opposition to the mission- aries originates largely with them. Otherwise, the pagan religion shows itself mostly in superstitious practices, especially at certain feasts featured by masquerades and in their funeral rites. In comparatively recent times, it was customary to bury the living little child with the body of its dead mother. Several missionary societies preced- ed the Moravians to Alaska, but they ministered to Indians only.. No one seemed to be interested in the dying race of the Eskimos. This neglect Church at Akiak, Dedicated 1913. THE MISSION IN ALASKA $5) The “Moravian II,’”’ New Mission Boat at the Landing Place, Quinhagak. made a deep impression on Dr. Shel- the Indians at Sitka, Alaska, and later don Jackson, the apostle of Alaska, Territorial Superintendent of Education pioneer Presbyterian missionary among who died in 1909. After appealing in Station Bethel, Seen from the Kuskokwim River. Saw-mill in the Foreground. WORLD-WIDE MORAVIAN MISSIONS 34 "durvQ SUIUSTY Ieurming 4v SOWUTTASY 03 Suryoverg Holvsemvy jrcdioH 35 THE MISSION IN ALASKA HOSUITIISMH }v UwstpIIMD ourms” 36 WORLD-WIDE MORAVIAN MISSIONS The Kuskokwim Orphanage and Manual Training School, in Building, 1925. On the Quigtluk River. Bethel, Locking toward the River. First House and Sawmill in Foreground. THE MISSION IN ALASKA 37 Eskimo Boys and their Canine Friends. vain to several societies, he pleaded eloquently in the Moravian Church at Bethlehem, Pa., on February 10, 1884. After a tour of inspection made by the veteran Indian missionary, A. Hart- mann, and a young graduate in theo- 4 A Group of Missionaries and Native Helpers. Rear row, center: Rev. J. H. Kilbuck Front row: Rev. A. Butzin, Sup’t. logy, W. H. Weinland, the mission was begun in 1885. The first missionar- ies were W. H. Weinland and John Kilbuck, also a recent graduate in theo- logy, a full-blooded Indian, descendant of a famous Delaware Indian chief. 38 WorLD-WIDE MORAVIAN MISSIONS With them and their brides went a pious Scandinavian-American carpen- ter, Torgerson by name. He was a man mature in years, of practical experience in life, and it was his task to help the young people build themselves proper houses in the wilds of their new home. Bethel is the name of the station they built, on the lower part of the Kuskokwim River, and it remains till now the headquarters of Moravian work in Alaska. Before the first house Torgerson and rehearsed for their own comfort as well as for the benefit of the natives the story of Christ’s pas- sion, death and resurrection. An old man said: “Kuyana (thanks) ! We never heard so much of the love of God. Please tell us all you know. We too would like to have that blood take away our badness.” In that same year, eight adults were received into the mission-church; not baptized, but re- ceived. For these heathen had been Starting Out with a Dog-team. was under roof, Torgerson fell from the boat into the river and was drowned. It was a sad day for the inexpe- rienced missionaries, but they did not despair. The Eskimos seemed entire- ly unreceptive to the Gospel message. When the missionaries had somewhat mastered the difficult language, they found the heathen rather more respon- sive than in some other fields. After three years came the first definite re- sult. On Easter Sunday morning, the missionaries stood beside the grave of baptized in their youth by a Russian priest and had actually been admitted to the Holy Communion. None-the- less they grew up as ignorant heathen, according to their own _ statement, and had heard very little of the Gospel of Christ. The Brethren were soon to make per- sonal and unpleasant acquaintance with a Russian priest. While they were building the second station, Carmel on the Nushagak River, they were greatly hindered by the violent opposition of THE MISSION IN ALASKA 39 a neighboring priest. Later a_ fish cannery attracted a very undesirable element as employees, not only whites, but Chinese and Japanese, whose in- fluence ruined the work of the mis- sionaries by misleading the natives into drunkenness, gambling and inde- cency. So Carmel was discontinued. On the Kuskokwim their efforts pros- pered, especially when several mis- sionaries who had labored under similar south on Kuskokwim Bay and eastward on Togiak Bay and Togiak River. To preach the Gospel in villages scattered over such an area requires a great deal of travel and travelling is hard in Alaska. Sledding is not only stren- uous, there is some risk connected with it. The missionaries alone could never accomplish this work. For years they have had some fairly well qualified native helpers. Partly to their effi- Group of Eskimos at Bethel. conditions ‘of life in Greenland and Labrador were transferred to Alaska. There are now two main districts,— Bethel, some distance up and on the west bank of the Kuskokwim River, has about a dozen preaching places to care for in its vicinity on both banks of the river and about another dozen stretched along the west bank south- ward all the way to Kuskokwim Bay and over toward Nelson Island; the other, Quinhagak, on the east bank near the mouth of the river, has about twenty centres of influence towards the ciency must be ascribed the fact that the power of heathenism is_ broken in the immediate vicinity of the sta- tions. It is also probably a direct re- sult of their work that so many Eski- mos are now asking for baptism. In the year 1912, for instance, 209 heath- en asked for baptism in five months in the Bethel District alone. At Bethel a home for native chil- dren was instituted, which proved to have great influence in bringing the Gospel close to the people. It was neither an easy nor a pleasant task to 40 WORLD-WIDE MORAVIAN MISSIONS try to train wild children, brought up in the greatest imaginable uncleanness. But the effort was successful. No more telling proof could be cited, than the evident difference between heath- en children as they were brought to the Home, and the same children when they had finished their training at the Home. Their happy appearance and their good behavior stood in striking contrast to that of children untouched by the Gospel and by civilization. But above everything else, they carried away from the Home a precious seed in their shearts, the love of Jesus the Siavior, which has borne glorious fruit in their lives. Necessity closed this Home some years ago, but this year, 1926, an Orphans’ Home and Manual Training School was re-established, in a specially erected building on the Quigtluk River with an enrollment of more than a dozen children. A Dog-team in the Timber CHAPTER V THE NORTH AMERICAN INDIANS A.—DAVID ZEISBERGER’S APOSTOLIC LABORS HEN the Moravians became definitely established in Beth- lehem, Pennsylvania, in the year 1742, a new mission opportunity red-skins falls in the time of David Zeisberger, a real Apostle to the In- dians, who spent more than 63 years of a richly blessed hfe among his David Zeisberger Moravian Apostle to the Indians at once thrust itself upon them in the presence of the wild Indians roaming the primeval forests all about them. Even before this, Christian Henry Rauch had begun his work among In- dians in New York State in 1740 and the very earliest Moravian efforts in this country were made in 1735, near Savannah, Georgia. But the glory of Moravian soul-saving work among the “brown hearts.” He had an unusual linguistic ability, combined with most painstaking diligence, which he devot- ed to the acquirng of various Indian dialects, which ultimately he spoke as fluently as his mother tongue. The tribes and their languages have long ago disappeared from the earth, but Zeisberger’s manuscripts still exist as proof of his talent and diligence: 42 WORLD-WIDE MORAVIAN MISSIONS grammars, dictionaries and translations. His studies were only a means to an end. He studied Indian language and lore in order to understand the native in his many-sided life and to compre- hend his thought, so that he might ap- proach him with the message of Jesus Christ on the basis of a real understand- ing of his imner nature. He lived months and years in distant native villages, the only white man among the Indians and he lived as much as pos- sible as they lived. Their customs and manners were as natural to him as if he had been brought up in them. He became so thoroughly an Indian to the dian congregations began to develop. But it seemed as if some unholy pow- ers had formed a conspiracy against Zeisberger, his life-work, and against the poor Indian in general. One war after another devastated the land and decimated the people, and prevented the attainment of lasting peace and safety. The mission work was sadly dis- turbed—crushed in fact in one locality after another. Hardly was a station built and prospering, before it was de- stroyed and its people driven away. The bloody wars between the English and the French for the possession of the colonies in the new world, interne- “The Power of the Gospel’ D. Zeisberger Preaching to the Indians. (Painting by A. Schuessele.) Indians that finally they no longer look- ed upon him merely as a friend, but with quaint old Indian formalities chief Shikellimy and his son adopted Zeis- berger into the tribe of the Onandagas, clan of the Turtle, and named him Ganousseracheri, which means ‘‘On the pumpkin.” But he never lost sight of his main purpose—to win the red man for Christ. Many bold and dangerous journeys did Zeisberger make through the dense primeval forests of the new world. Very often he spent the evening with his “brown brethren” around their camp fires and eloquently witnessed for Jesus. Hopefully enough the first In- cine wars among the various tribes as they became entangled by alliances with the great world powers, and the Revolutionary War of the American colonies against England were the main causes of the disaster. For decades the whole country was in a constant state of excitement. On the western border in particular there prevailed an intense hatred of the In- dian. By common consent they were considered outlaws. “The only good Indian is a dead Indian.” Terrible cruelties practiced on the settlers caus- ed that feeling,—cruelties that often were done in revenge for the injustice of which the white people were guilty. THE NorRTH AMERICAN INDIANS 43 Captain John Morongo. Moravian Indians were not guilty of acts of barbarism; they were peace-lov- ing and God-fearing. During the Re- volutionary War they were feared and hated by both the British and the Americans. The British considered them spies for the Americans. The Americans thought them allies of the British. They were not the one thing nor the other. That they entertained war parties of both sides is undeniable —a necessity forced upon them by the sacred laws of hospitality. It placed the converted Indian in an unenviable and a dangerous situation. Time and again, Zeisberger and his converts were forced to leave well-established vil- lages and fruitful farms and trek farth- er west to begin all over again—and move on once more. Twice his stations were attacked and their people mas- sacred. Gnadenhuetten on the Mahoni (Lehighton and Weissport, Pennsyl- vania) was sacked by wild redskins and eleven white people murdered, in 1755. The second time wild white men _ at- tacked Gnadenhuetten on the Muskin- gum (now Tuscarawas) in Ohio and butchered ninety Christian and six vis- iting heathen Indians, in 1781. During all the turmoil of these years, Zeisberger never forsook his children of the forest. As a faithful shepherd, he led them from place to place and with invincible patience he gathered again his little flock scattered by war. There were, of course, some years of peace, during which the Gos- 44 WorLbD-WIDE MORAVIAN MISSIONS Chapel at Rincon. pel proved its power over Indian hearts. But these times never lasted long. Zeisberger personally built no less than thirteen stations. The last one was Goshen, Ohio, where in 1808 he died in the 88th year of his life. Only a Rite little group of Christians was with him and they bitterly lamented the pass- ing of the patriarch whom they dearly loved. At that time, there were only two little Indian congregations, with a membership of several hundred souls: Chapel at the Potrero. THE NORTH AMERICAN INDIANS 45 Government Indian School at the Potrero. Goshen, Ohio and Fairfield in Canada. Both these names have since disappear- ed from Moravian annals. Fairfield united with the Methodist Church at the end of the last century. In the early years of the 19th century, the Indians were forced to leave their lands east of the Mississippi River. Gradually the Indians were restricted to reservations under government su- pervision. The Moravian Church could no longer follow them. Thus ended the great story of Moravian effort to bring the Gospel to the noble red man of the North American forest. In 1925, 349,595 Indians survived in the continental United States, divid- ed into more than 150 tribes and clans, speaking different dialects and scat- tered on 147 reservations in practically every State of the Union. 120,000 of them speak English. 79,000 are citi- zens and 26,000 are voters. Less than one third of them are connected with the Christian Church and about 46,- 000 are in no way looked after by either Protestant or Catholic mission- aries. Nine thousand young Indian men fought in the American Army dur- ing the World War. The Indian of the olden days was a religious being. All that is left of that old Indian is the war-paint, bow and arrow, blanket and moccasin. The modern Indian is in a transition period. He must become a Christian citizen. He needs the help of the Church. The Moravian interest in him has not entirely disappeared. For before the last Moravian Indian congregation came to an end, an op- portunity came for work among the so- called “Mission Indians” of California. The old love for the red man found a new object of its care. B.—THE INDIAN MISSION IN CALIFORNIA HE Moravian Church can not make a boast of its Indian mis- sion in California so far as num- bers are concerned. The mission nec- essarily must share the fate of the sur- viving Indians—once they were the vigorous, proud rulers over a vast and wonderful domain, now they are only a WORLD-WIDE MORAVIAN MISSIONS 46 ‘O10T30 Of} 9% OSHOP UOIsstw@E pur ywormyg 47 THE NorTH AMERICAN INDIANS ‘ZOULLIVIAL 32 YOINYO MON OUL 48 WorRLD-WIDE MORAVIAN MISSIONS remnant living among a great and rich people of another race. Of the few thousand Indians left in California, about one fifth are “Mission Indians.” Nevertheless here was an opportunity to play the Good Samaritan. The call to the American Moravian Church to help the Indians in Cali- fornia came in the year 1889, and in this strange way. Helen Hunt Jack- son, special Indian commissioner for California, published a book in 1884, with the title ““Ramona;” it was intend- ed to expose the wrongs suffered by the North American Indians in general at the hands of the white men, and in particular to draw attention to the wretchedness of the Indians in the small Indian reservation in California. “Ramona” iS a common name among women on that reservation. This book caused the Womens’ National Indian Association to attempt to civilize ten Indians by providing school privileges for them and to Christianize them by giving them the Gospel. The Associa- tion asked the Moravian Church to supply the missionary. William H. Weinland had just returned from Alaska because of ill-health, and the church called him to establish the Ban- ning station in 1890. For missionary Weinland, the trans- fer involved a very great change of climate. Alaska does not have enough heat—the Potrero in California has too much. Alaska has too much moisture —the Potrero not nearly enough. A rank tropical vegetation appears where- ever there is sufficient water. The sta- tion stands in a dry, hot desert of sand —prickly cactus grows in abundance. The soil however is fertile. Wherever artesian wells or, in later years irriga- tion, provided water enough, trees flourished, fine orchards were devel- oped, palms grew luxuriantly, grapes, almonds, olives and other fruits and vegetables throve. Sheep and cattle raising are profitable. The natives of course had none of these modern meth- ods of agriculture. They eked out a miserable existence in their hot sandy deserts. Their homes were exceedingly primitive, square houses of boards or adobe, (bricks of sun-dried clay) very occasionally of stone. The interior is not inviting; scarcely any furniture. The native is inside only when he eats cr sleeps. The rest of the time he sits in the shade of his house. Some of the young men go into the nearest villages for work—especially to help harvest plums, oranges, nuts, etc. The women busy themselves in weaving ‘baskets out of plant fibres and roots. More than any kind of work, however, the native loves—idleness. He never suf- fered from diligence—rather would he devote himself to drink and gambling. His languid disposition seidom craves more noble satisfaction. Life is very monotonous. Now and then a dance, in which a medicine man takes the most prominent part, provides a little variety. Beside the dance, heathenism does not seem to have a very strong hold on these people. They show few signs of any religion. Many years before, Catholic padres were active here and a few phrases and customs introduced by them still survive. The Jesuits be- gan their work here in 1734, were ex- pelled by the king of Spain in 1767, and were followed in 1769 by Fran- ciscan friars, who established twenty- one missions. They abandoned the field in 1836. These priests left the “Mission” Indians when the Spanish and the Mexican ownership of Cali- fornia ceased. Mexico ceded the entire territory to the United States in 1848. The lot of these Indians under the new government was not more plea- sant. The white settlers abused the Indians and made the Indian very sus- picious of the pale-faces. Hence mis- sionary Weinland found the approach to his new parishioners anything but easy. Only after their shy and dull minds became convinced that his friendliness and love were really un- Selfish were they ready to listen to him. Confidence was greatly strength- ened when the greatly respected chief, THE NORTH AMERICAN INDIANS 49 The Rev. W. H. Weinland Veteran Missionary in Alaska and California. John Morongo, who at the same time was a police official in the service of the government, openly took sides with the missionary and faithfully support- ed him. Gradually the natives opened their reserved and unimpressionable hearts to the influence of the Gospel. A little congregation of baptized Chris- tians was organized, among whom were some who manifested a more manly and decided form of Christianity than one could naturally have expected of them. Such resoluteness was soon put to the test. When the Catholic Church learned that a Protestant work had been started in the field it had desert- ed, its priests were on the field imme- diately and did not hesitate to interfere in every possible way. Arson, murder- plots, attempts to poison—such methods the new missionaries had to face. At several of the preaching-places con- nected with the stations, Catholic chapels were erecied, as at Martinez and Rincon, even though there was no need for them. It even happened once that a priest 'by force seized the corpse of a baptized member of the Mora- vian Church, baptized the corpse ac- cording to the Catholic formula and then had it buried in a “consecrated”’ i. e. Catholic, cemetery. Added to such enmity, consider the hardship of travel through the hot sandy wastes and the primitiveness of the living conditions, 50 WorRLb-WIDE MORAVIAN MISSIONS and you will not wonder that occasion- ally the missionary complained of the hardness of his lot. But the work for God and for souls was not in vain. Three stations developed, Potrero, Martinez, and Rincon, with a number of filials, at which little congregations regularly assembled for worship and for instruction in holy things. It is a matter of great encouragement to know that the Indians in the care of the Moravian Church have not only pro- gressed wonderfully in an economic way, but also have made great head- way in overcoming their national vice— intemperance. The Protestant Indians work very much more diligently than the rest of them. In the Potrero they raise barley and oranges; in Martinez, beans and especially watermelons, which in the market of Los Angeles are considered the best to be had in that entire neighborhood. All this good work in the life-time of one man —W.H. Weinland. Surely a great re- ward for him and his associates! It can never be anything else but an humble work. There are no great numbers of people to deal with. Some think their number will continue grad- ually to decrease, that this is a dying branch of a once great people. There are scarcely more than 3000 Indians in California—the survivors of eight separate tribes, and they live scattered widely over the land. That is an op- pressive thought, but must not prevent the Moravian Church from performing for the few ‘surviving members of a dying race the last service of love, in bringing them, even if it should prove their last hour, that peace of heart that the world cannot give, that comes only from the message of the love of God in Christ Jesus. ee : es Bi 4 CMe be <7 Gi Me: bed te 6 GPRS IE. Lae gies % New Parsonage at Martinez. CHAPTER VI THE MISSION IN NICARAGUA (MISKITO COAST) FTER wars had violently de- stroyed the Moravian work among the North American In- dians, and before the mission among the remnants had been started in Cali- nexed by the Republic of Nicaragua. Bluefields is the seaport and most im- portant city of this country. Its climate is tropical, wet, hot and ennervating. Alternating land and sea- Church in Bluefields. (Liagoon in the background.) fornia, the missionaries of this mission- ary church were again brought into con- tact with a numerous Indian population in Central America. The total Indian population of Central America is twenty million; mixed White and In- dian, thirty-two million; mixed Negro and Indian, seven hundred thousand. On the Eastern coast of Nicaragua there was the “Miskito Indian Re- serve,” named after the largest Indian tribe inhabiting the seacoast. It had a native king of its own, but was under a protectorate of Great Britain, till in 1894 the entire Reserve was an- breezes can be depended on daily to make the climate bearable for white people. With the extreme heat there is a superabundance of water, distributed over the entire flat area in numerous rivers and narrow canals. Along the sea coast there is an endless marsh. It never becomes entirely dry. Here and there dry patches of ground stand out of the swampy region, like islands out of the sea. On these the Indians build their settlements and the missionaries their stations. There are no streets here—the water- courses are the only means of com- 11 Bie ban \ EASTERN NICARAGUA | PEO Butuk\ AND HONDURAS. i fo Tie Sel aaa ee ae FOR ELAS hei Sao = | j eAUh 5 ear? ari ws ae 7 eas: Beare. Bees ues SP XKrate Fels = a Sas Kereta re — is aut 4 Weunta we, S8nne =} Walpasiksa—— Bs, i. [ee le ee Pris | re) Blucfi elds Bl 2 N ICAJRAGWUA wa / * 0 s @ a Sher t . ZA At s fie Seund— 2) ae | a , 2° ge a yma Key 5 * me | LAKE ao. Ae ae . fi ae os = Us NICARAH ; Punta Gory, Le . \ Monkey Point

JAMAICA. [SS ground is very fertile. Bananas, corn, cocoa palms, and many other southern fruits grow in almost rank abundance. The cultivation of tobacco, coffee, cot- ton, cocoa and especially sugar-cane at- tracted white colonists soon after the discovery of America. This ever in- creasing inrush of fortune-hunters has had some very sad consequences. The original inhabitants, the Carib Indians, were exterminated. To supply the need of laborers, the plantation own- ers brought in thousands of negro slaves. Not till 1838 were the slaves manumitted (freed) on the English Islands and in 1848 on the Danish Islands. (Virgin Islands of the U. S.) The freeing of the slaves did not at once remove the consequences of slav- ery, and the mission work suffers from it to the present day. Marriage and parenthood were not honored in slavery days. Every demand of decency was denied. Slaves and masters mutually suffered from such a condition. The inescapable consequence was such a thorough-going destruction of all moral impulses that even the Christian con- gregations today have great trouble in the matter of morality. Illiteracy, superstition, sexual vice, and poverty are the four great evils of these islands. Whatever heathen religion these poor slaves may have brought from Africa was violently suppressed; every public practice of their native religion was prohibited. But no human being can exist without some kind of religion; hence the slaves practiced their heathen superstitions so much the more eager- *) : Barbadas To ° _— Lite = eve —S S oulh Cone roca. = ——s xs Our West Indian Mission Field. Hayti is also called San Domingo. 70 WorLD-WIDE MORAVIAN MISSIONS ly in secret. The worship of “obia” is the worst. Obias are various kinds of articles, utterly worthless in them- selves, but to which secret and magic powers have been ascribed. Some- times they are carried on the person as amulettes. This practice has not yet disappeared among the Christianized negroes and mulattoes, even though no superficial observer, and perhaps not even every missionary discovers the practice. On the 13th of December, 1732, the first Moravian missionaries landed on the island of St. Thomas, then a Danish possession. They were Leonard Dober and David Nitschmann—the first mis- stonaries to the heathen of the Renewed Moravian Church. They came _ to preach the grace of Jesus Christ to the Slaves in all simplicity and without much ado. They supported themselves at first, and precariously at that, by the work of their own hands. In free time they visited the slaves in their Shacks. Other workers soon followed, some going to St. Croix, and later still others to St. Johns. They had bitter experiences to make. The planters objected to their presence. The unhealthy climate collected a heavy toll of precious lives. In all their distress, the ever increasing success of the simple proclamation of the Gospel, the manifest blessing of God, again and again saved them from despair and kept alive their courage and en- thusiasm. When Zinzendorf visited the mission in 1739, its success already was assured. A brief review of the work in the various islands during the past almost 200 years plainly shows how the hand of God has rested in blessing upon these people violently torn from their African homes—and, alas, so bitterly enslaved in their for- eign home. Let us look at St. Thomas first, where the mission began. Today every- thing looks different there than in the The Fine Harbor of St. Thomas, Virgin Islands. Here Moravian Missions were begun in 1732. THE WEsT INDIES AND DEMERARA 71 day of the beginning. Then most of the inhabitants lived on the plantations in various parts of the island. The missionaries also lived in the country, and, besides New Herrnhut, had found- ed a second mission farther to the west, Nisky. After the freedom of the slaves was proclaimed, the population moved into the busy port-city, St. Thomas. This then became Moravian head- quarters. When in 1882 the sesqui- centennial of this mission was. cele- brated, the beautiful church in honor of this event was erected here. The schools of the church became a matter of great moment for the entire island when in the middle of the 19th century the government placed the control of public education in the care of the church. The island of St. Croix, towards the south, is larger than St. Thomas. “The Garden of the Antilles” it is called, be- cause of its fertility and it makes the most beautiful and most cultivated im- pression of all the Virgin Islands. The beginnings of the mission were hard enough, but blessed days soon came for the three stations, Friedenstal, Friedensberg, and Friedensfeld. In late years the number of communi- cants has been decreasing. One of the reasons for this is that poor busi- ness and labor conditions have forced large numbers of people to go else- where for work. The loss of population is most marked on St. Johns, where two form- erly very successful stations, Bethany and Emmaus, are now in the care of one missionary. As for the Lesser Antilles, we go first to St. Kitts. All these islands ex- cept San Domingo, belong to England. Here Moravian work as usual made a small and hard start and then pros- pered. Earthquake, hurricane, and yel- low fever several times caused great harm. There are four congregations here now and their members have a good reputation for their Christianity. A short journey takes us to the larger island of Antigua. Moravian work began here in 1756 in a very small way. Later under the leadership of Peter Braun, a remarkably gifted Our Station Nisky on the Island St. Thomas. ic WORLD-WIDE MORAVIAN MISSIONS A Native’s Cottage on Tobago. winner of souls, there came ‘times of refreshing,” during his 22 years of ser- vice, aS in no other Moravian mission field. When Braun came in 1769 he found a little group of 14 converts; when he died, in 1791, the two con- gregations of negro Christians num- bered 7,400. Numbers are not most important. Greater reason for joy was found in the fact that these con- verts did honor to the Christian name. The planters and even the government acknowledged that through the _ in- fluence of the mission public security and public morality had very notice- ably been lifted to a higher level. There are two institutions that have had great value for the whole of the West Indian mission, both of them in the capital city, St. Johns: the Sem- inary for Native Women _ Teachers founded in 1855, and the Theological Seminary at Buxton Grove, a suburb of St. Johns, founded in 1900, for the training of native ministers for both Provinces. The exigencies of the World War closed the latter institution. Travelling now to the south, we reach Barbados after quite a journey. Here Moravian activity began in 1765. Sickness and death among the mission- aries, and the unreceptiveness of the people’s hearts seemed to make a happy development impossible; yet steadily, even if slowly, progress was made. The good will of the planters, implacable in their opposition to the missionaries, was suddenly won when in 1816 the Christian negroes refused to participate in a rebellion of slaves. On the next island, Tobago, the name of one station still reminds us of the founder of the mission—Mont- gomery. THE WEsT INDIES AND DEMERARA 73 The first two attempts, in 1790 and 1799 failed. The third attempt in 1826 was so much the more successful. The members of the three congregations remain loyal to their Church. Mora- vian schools on this island are particu- larly excellent and have often received public praise for their successful work. Last in ‘this chain of islands is Trinidad. It is the largest and econo- mically the most developed of the Lesser Antilles. For that reason Trin- idad has received a considerable pro- portion of the population forced out of the other islands by lack of work, some of whom were Moravians. In the year 1890 missionaries followed their converts to Trinidad. The 20 congregations on the island of Jamaica have been organized into a separate mission province. Pros- pects for success were not good when the first missionaries arrived in 1754; they were received with the message: “Here in Jamaica we have no God.” So said the planters. For 60 years the results were meager—then a new spirit came over the people. Largely under the leadership of the Baptists, great revivals occurred. The Moravian work felt the great impetus and from 1815 on the converts began to increase and station after station was founded. The next and perhaps the greatest period of spiritual revival and growth fell in the two decades following the freeing of the slaves in 1838. Much credit for this is due to the energetic leadership of the missionary, Jacob Zorn, a man with a vision. The devel- opment and organization of the very extensive educational efforts on the island is largely his work. In 1842 he became the founder of the first Teach- ers’ Institute, which in the course of the years trained a large number of thoroughly efficient teachers for the mission schools. In 1900 it had to be closed because the government took entire control of the training of teach- ers. A Training School for Women Teachers was founded in 1861, trans- ferred to Bethlehem, Jamaica, in 1887, and is still in a flourishing condition Memorial Church and Mission House in Charlotte Amalia, St. Thomas. WorLD-WIDE MoRAVIAN MISSIONS "Ss uIOL 4S Uo STITH 94} puy snvururg THE West INDIES AND DEMERARA 75 Ruins of the Church at Emmaus, St. John’s, 1916. The hurricane swept the roof down to the sea, 300 feet away. The stone walls were 2 feet thick. today and is enjoying the support of the government. Moravian schools on the island are very efficient and compare very favorably with other schools. There is a special reason for satis- LS AI An an Hehe op Ys 7 GRATES faction, when one takes a general re- trospective view of the entire West Indian work. For the plan of the Church systematically to develop the mission congregations into self-support- ing, self-governing, and self-propagat- < 1396 BLESS THE LDR Interior of the Spring Gardens Church, St. Johns, Antigua. WorRLD-WIDE MORAVIAN MISSIONS 76 . punoise1loy 94} UL UOTJVSI918U00 VY} JO SA9vdqO puY ‘10jSVd ‘euLOgSsO “SOpeqivg ‘TITH UOUTIO 7% UOTNYSea13u0g UM. AOY PUL THE WEstT INDIES AND DEMERARA [2 Seminary for Native Women Teachers St. John’s, Antigua. Rev. J. E. Weiss in the center. ing provinces of the international Moravian Church has here come closer to fulfillment than anywhere else. The plan for the independence of the mis- sionary church was strikingly illus- trated at the General Synod of 1899, when for the first time three ordained native ministers, all negroes, were Southboro Boys’ School and Clifton Hill Girls’ School, Barbados. 78 WorLD-WIDE MORAVIAN MISSIONS The Rev. John A. Buckley, 1818-1884 First Native Minister of the Moravian .Ordained by Bishop Westerby He served Greenbay, Jamaica, 28 Church. 1856. years. welcomed as advisory members. So far as the West Indies are concerned, both the Jamaica and Eastern West Indian Provinces have their executive boards (Provincial Elders’ Confer- ences) and their Provincial Synods. The problem of the independence of the missionary church has, however, not been entirely solved in the West Indies. The training of a qualified corps of native teachers and ministers has not yet been accomplished, though some individual teachers and ministers have been trained who are entirely re- liable and whose work has unquestion- ably been honored of God. Financially also the mission has not actually reach- ed the point of self-support. Perhaps this must be ascribed primarily to the poor economic conditions of the islands. Most of the members are desperately poor. Acknowledgment should be made of the fact that the congregations do as much as their circumstances permit in contributing to the support of their local church work. Since 1909 the General Mission Treasury of the international Moravian Church con- tributes nothing to the support of na- tive ministers and the building of churches and parsonages. A still further proof of their worth- iness of being considered a native Christian Church is this:—they recog- nize the missionary obligation as rest- ing on themselves. In their own con- gregations, established of old, the win- ning of heathen for Christ of course is out of the question. So they looked for the opportunity of doing genuine mission-work on the island of Haiti. Some of their own members had moved thither. In the Republic of San Domingo they found an opportun- ity in 1907 to begin a mission in the town called Macoris and in its environ- ment. In a comparatively short time a congregation of 800 souls was gath- Church in Macoris, San Domingo. THE WEsT INDIES AND DEMERARA 79 rauiy A Village of Thatched Huts in Jamaica. Also the Chief Means of Transport. 80 WoRLD-WIDE MORAVIAN MISSIONS The Salem Church on Jamaica. The Beautiful Surroundings of Fairfield, Jamaica. +S THE WEst INDIES AND DEMERARA 81 Returning from Chapel Service in Jamaica. ered, and a church and parsonage built. That was the 10th island on which Moravian work was established. Op- portunities to preach the Gospel cer- tainly still are plentiful, but here, as everywhere else, the primary trouble is the lack of workers and of financial support. There are now 12,600 bap- tized members in our Jamaica mission and 22,600 in the Eastern Province (9 islands.) An offshoot of the West-Indian mis- sion should be mentioned here: Demerara, in British Guiana, South America. As early as 1738 an unsuc- cessful effort was made to bring the Gospel to the Arawak Indians, who have long since disappeared. After some years of patient seed-sowing, the harvest of souls became large, but an epidemic of fever killed very many people and rebellious negroes burned the station, Pilgerhut. Natives also destroyed the second station, Sharon. The third station, Ephraim, had to be moved to higher ground because of the A View of Carmel, among the Hills of Jamaica. 82 WORLD-WIDE MORAVIAN MISSIONS The Church at Montgomery, Tobago. Thisyystation sis) named in | honor son ethe father of James Montgomery, the poet, who was the first missionary to Tobago. numerous inundations, and was named men who claimed they were Ameri- Hoop. The effort was very successful, cans; soon afterwards enemies fired until the missionary was exiled because the station. In 1808 this mission was he had entertained stranded English- discontinned. Many Moravian West A Glimpse of tne Church at Basseverre, St. Kitts. THE WEsT INDIES AND DEMERARA 83 Church at L’Anse Indians, especially from Barbados, sought work here and in 1878 a pious planter urged the Moravian Church to look after its own people and reach out after the neglected colored population. Three congregations of negroes have since been established; first on the plantation called Graham’s Hall, next in the village Beterverwachting and finally in Queenstown, a part of the CAD eCliVemOlemcorceiown.) | lhe Noire, Trinidad. faithful and conscientious efforts of native teachers in the schools has re- ceived the merited recognition of the government. The governor himself, at a missionary meeting in the church at Queenstown in 1910, gave the mis- sion in all its branches of work his un- qualified endorsement. The most characteristic feature of the mission lies in this fact: it was begun and car- ried on successfully by West Indian Panorama of E. Basseterre, St. Kitts. 84 WorRLD-WIDE MORAVIAN MISSIONS ji i H Church at Beterverwachting, Demerara. native ministers and helpers only. That surely reflects great glory upon the West Indian mission. At the present time, the superintendent is John Ding- wall, a native of Jamaica. It now has a membership of over 1600 souls. The assistance given by the general trea- sury of the Moravian Church is an al- most negligible amount. While it is true that most of the members are bap- tized members of other Moravian con- gregations, there nevertheless is oppor- tunity for genuine evangelization among the East Indian coolies, who are brought here, as also to Trinidad and Surinam, as contract-laborers on the plantations. The Market in Georgetown, Demerara. CHAPTER VIII THE MISSION IN APETOWN is the capital of what, Since the Great War, is called the Union of South Africa. It re- ceived its name from the Cape of Good Hope. Portuguese seafarers first dis- covered and claimed the land, but in 1609 a strip of land stretching east- ward from Capetown passed into the possession of Holland. England is ‘in possession of the colony since 1806 and ever since has persistently enlarg- ed her holdings until today England Owns an enormous territory stretching far north into the interior. The moderately warm and dry cli- mate suits Europeans very well. A perfect stream of white settlers has run over the southern part of the colony. At first they were mostly Hollanders, who settled on the land as farmers and cattle-breeders (Boers); later they SOUTH AFRICA were mostly English, who became trad- ers in the rapidly growing harbor towns. The whites exert a controlling influence practically everywhere, even though they are not yet numerically in the ascendancy. The original inhabitants in the west- ern part of South Africa, the former Cape Colony, were Hottentots; they have practically disappeared. Multi- tudes of mixed breeds, with short, black, kinky hair and strange grayish- yellow skin, plainly show their Hotten- tot origin. Even these are being rap- idly displaced by the dominion of the white race. In place of the Hottentots, recent decades show a very decided influx of East Indians and Malays. These are all Mohammedans, followers of the religion called Islam, and, in the Dutch spoken in the colony, are The Station Goedverwacht, S. Africa. 86 WORLD-WIDE MORAVIAN MISSIONS Eottentot School Children. called “‘Slanis.” The Chinese also are wellserepresented; wiicrem ineretorc, and especially in the port towns, as in Surinam and the West Indies, the popu- lation is decidedly mixed as to race. In the eastern section of the colony, we find an entirely different situation. The natives here are Kaffirs, a branch of the Bantu Negroes. In virility they far outdo the western mixed breeds. G re) “ey ae) H oO Plateau of Aa Great Karroo Clarksang Our South African Mission Field. 87 THE MISSION IN. SOUTH: AFRICA Home. ir ily and The A Christian Kaffir Fam Shoat nade omc nyetens i Be S. Africa. ini, The Klipplaat River near Eugot 88 WorLD-WIDE MORAVIAN MISSIONS The name means “infidel”—given by the Arabs of East Africa to all pagan natives. They number several hundred thousand. They have kept a much larger measure of independence. Be- cause they are strong, self-conscious, and warlike and usually are led by manly and thoroughly capable native chieftains, they did not willingly yield to foreign domination. They disputed inch by inch the eastward advance of the conquering Europeans, especially in the years from 1835 to 1881. The invaders often paid very dearly for their victories. The mission also suf- fered greatly during the long years of warfare. Culturally the Kaffirs had reached a relatively high state of development. They were fairly prosperous, owing to their success as cattle-breeders and farmers. They lived fairly comfortable lives in their “kraals’—round huts built in small groups, often at consider- able distance from each other. Com- munity and family life is regulated by carefully planned rules, even in de- tails. Marriage, really nothing but the purchase of women, is very minutely regulated. Women, as other articles of value, are bought with oxen. Herds of oxen are the Kaffir’s most valuable capital, and he knows well how to care for them. Besides the purchase of women, or polygamy, there are several other moral or immoral cus- toms peculiar to the Kaffirs: such as the wild festivities connected with com- pulsory circumcision as a pre-requis- ite for recognition as a full member of the tribe, and the endless carousals, featured by drinking enormous quanti- ties of intoxicating “Kaffir-beer.” Such customs are a sad hindrance to the success of the missionaries’ labors. Not only do they have a firm hold on the people; they are even to some ex- tent connected with their ancestral re- The Mission House at Shiloh, Cape Colony. Our Oldest Station among the Kaffirs, THE MISSION IN SOUTH AFRICA 89 Church and Congregation ligion. They are firmly wedded to tra- dition. While various tribes of these people have differing religious cus- toms, there are some fundamental ideas they all have in common, above all, at Gnadental, S. Africa. the worship of the spirits of the dead, especially of ancient worthies and of famous chiefs. They reverence cer- tain animals, as several varieties of snakes, because the spirits of the fore- Harvest Festival Bazaar at Gnadental. 90 WORLD-WIDE MORAVIAN MISSIONS * * Church and Congregation at Engotini, S. Africa. An Ox-team at the Mill, Shiloh, S. Africa. i i i a se ae THE MISSION IN SOUTH AFRICA 91 bears may inhabit them. The priests, experts in magic, are believed to have the power of communing with these spirits, and then to influence them in the power they have over human des- tiny. These sorcerers also have won great respect as rain-makers. They are difficult, Moravian mission work in this country is divided into two Provinces— the Western and the Eastern. The first Protestant missionary to Cape Colony was George Schmidt, a simple but faithfilled Christian. He spent six years in prison for his faith, A Forest Scene in S. Africa. thought to have entire custody of all knowledge, recollection and anticipa- tion and to be endued with supernatur- al powers. Because the population of the west- | ern and eastern part of the colony is so diverse, and because originally travel between the two sections was. * farmers. in his native-land, Moravia; that inured him to hardship. At age 26, in 1737, he reached Capetown, and forthwith went out into the country to preach the Gospel to the Hottentots, kept in hard bondage by the Boers, or white In Bavianskloof he found a willing response, but the bitter en- 92 WorLD-WIDE MORAVIAN MISSIONS Xentu Church and School, South Africa. mity of the whites forced him to stop his work. After seven years, he left his congregation of 7 baptized Chris- tians and 40 adherents. He never for-- got his Africans. In August, 1785, he died while on his knees praying for Africa—like Livingstone 88 years later. The white colonists despised the “shepsels” i. e. creatures, as they called the negroes whom Schmidt tried to save. But God thought better of them. In 1792, three Moravian mis- Sionaries came to Capetown and re- newed the mission on its ancient site. They found a pear-tree in Schmidt’s garden—and also old Magdalena whom he baptized,—80 years old and blind, but still cherishing her Dutch Bible. Bible Class at Tabase, S. Africa. THE MISSION IN SOUTH AFRICA 93 Mission School Boys Pounding Rice at Gnadental. ner onre is aiden i Bc —? dei ak General View of Baziya, Kaffraria. 94 WorRLD-WIDE MORAVIAN MISSIONS i ee The Church at Enon, S. Africa. THE MISSION IN SOUTH AFRICA 95 Here they eagerly went to work, and soon changed the name Bavianskloof (Baboons’ Glen) to Genadendaal— Valley of Grace—which today is a Christian town of over 3000 souls. The opposition of the Boers caused the workers trouble enough—till Cape Colony passed into the control of the British, and fortunately they showed a kindlier disposition towards missionary effort among the blacks. During the whole of the 19th century, the mission vo ; Kaffir Boy-herders and Their “Steeds.” showed an almost uninterrupted pro- gress. There are.now.11'main stations, three well-developed filials » and. 21 preaching-places, ‘spread pretty thor- oughly over the:entire. western area of Cape Cofony!.The ancient notion that the brown: people, if they had souls at all,,surely were not capable of culture and Christian living has long ago been definitely disproved. What God’s grace has accomplished among these peopie even today amazes visitors to this mis- sion. Hans Peter Hallbeck, superintend- ent of this mission from 1817-1840, deserves special mention among a long list of devoted workers. It was largely his careful and energetic activity that made possible the growth of the mis- sion into a separate province. He greatly developed the school system. A genuine lover of children, he called into existence schools for small chil- dren and Sunday Schools. He did as much as he could for the usual day- schools. He clearly foresaw the im- portance of proper training for native helpers and so in 1838 founded the Training School in Genadendaal, from which have graduated a large number of excellent teachers and also, later on, very useful native helpers and native ministers. The educational and spiritual train- ing given in this institution has con- tributed much to the attainment of churchly self-support by these congre- gations and to the conscious effort to 96 WoRLD-WIDE MORAVIAN MISSIONS A Christian Kaffir Girl achieve a native independent church. Several of the congregations now have theologically trained native pastors. In 1922, the first conference or synod of the native Church was held. All this shows that the final aim of missionary activity has been almost attained in this old field. A strong impetus in this di- rection was given by the absolute neces- sity of diminishing the European force of workers—to save expense. The native Christians have thereby been inspired to shoulder a greater responsi- bility for their cause—and that is a good thing. The three largest stations are Gena- dendaal, Mamre and Elim. The sec- ond and third of these not many years ago celebrated their centenary—a hun- dred years of stress and storm as well as of good work and great blessing. In 1924 Elim observed its one-hun- dredth anniversary. This is the south- ernmost mission station in Africa—at Cape Agultras. In spite of certain weaknesses that seem to be in the blood, the colored Christians, “God’s stepchildren,’ have proved themselves as decidedly cap- able of culture. Their faith in Christ is real. In recent years, political and race questions have had a very disturb- ing effect upon many and have lessened their interest in spiritual things. Their THE MISSION IN SOUTH AFRICA 97 musical ability is excellent. The sing- ing of the congregations is very in- spiring and carefully trained trombone players add very much to the solemnity especially of festival occasions. In addition to their evangelistic ef- fort, the missionaries from the begin- ning fostered industry and trade, in order to relieve the congregations at home as much as possible in the matter of financial support. A mission busi- ness in charge of trained business men has been developed, which in good years shows a considerable profit in support of the mission. We can here only in passing allude to a matter that troubled this mission for many years. The old stations were called “Grant stations,’ and the law which made them such recognized the mission as proprietor of the land, but made it responsible not only for the re- ligious activities of the church, but also for the civil administration of the com- munity life in all respects. Such an arrangement no longer seemed to fit into modern conditions and caused a number of unhealthy developments. In the year 1909, the government ab- rogated this law and replaced it with a new one—thereby fulfilling a long- cherished hope of the missionaries. They were relieved of a number of civil and police duties, which often in- terfered with their spiritual functions. On the other hand, the responsibility for self-government in community mat- ters was placed more directly on the colored population. This mission also felt the evil effects of a thoroughgoing mental and eco- nomic revolution. South Africa felt the great modern rebellion against things as they were as much as the rest of the world. First came the Boer War, in the years 1899 to 1902. It ruined the mission business. The native members became greatly im- poverished. Worst of all, the relation of the European’ missionary towards the colored population became much more difficult than formerly. The ra- cial self-consciousness of the colored people developed suddenly—and went A Kaffir Who Has a Fondness for Music. to extremes, especially during and after the World War. The “Ethiopian Movement,” with its slogan: “Africa for the Africans,” greatly developed the demand for complete colored inde- pendence, for which they probably were not altogether ready. With it there came a lack of confidence and, in some cases, even opposition to the mission- aries, merely because they were white. Race hatred is a terrible thing, and it made some of the converts forget that, whatever may have been the wrongs inflicted by the white race, the mis- sionaries certainly were not actuated by any motives other than the temporal and eternal welfare of the natives. Another great change has been caused by the movement of the country population tcwards the cities. The Stations in the country have lost many of their younger members. The mis- sionaries must follow these members into the towns in order not to lose them entirely. So they were finally compelled to organize congregations in 98 WORLD-WIDE MORAVIAN Missions Cape Town and Port Elizabeth. The country districts are largely Christian- ized by this time; yet, now and then conversions from heathenism take place. About 80 adult baptisms are reported annually from this district. The most developed congregations thus have the opportunity of engaging in used. Farther east, in such congre- gations as Baziya and Tabase, and in all the newer places begun within the last 30 years—which also are the most populous—the missionaries deal with Kaffirs only. Mvenyane is probably the most im- portant of this group of stations, parti- Home of a Kaffir Chief. evangelistic effort among their own people and thus have their share in bringing in the Kingdom of God. Eastward the path of the mission took its way. In such stations as Shilo, Goshen and Engotini, the two races, Hottentots and Kaffirs, inter- mingled and that made the mission- aries’ work difficult, because, among other things, two languages had to be cularly because it is the site of a Train- ing School for Native Teachers since 1901, which has an enrollment of from 60-100 pupils. Hence the work of the schools has been greatly developed and this has a direct bearing on the evan- gelization of the people. The oppor- tunity is wonderful. One third of the 4200 scholars are children of heathen. The time has come for the more ma- 99 THE MIssION IN SOUTH AFRICA ‘eOlISW ‘Ss ‘WHE 38 SOTITT JO PIelT V 100 WORLD-WIDE MORAVIAN MISSIONS a 2 Sammolacse S° The Church and Congregation at Shiloh, S. Africa. is Gly. S "adak Ota ig Ps tcl «ad 5 & , : é feo - ae ES allie . E Houses of Christian Kaffirs. THE MISSION IN SOUTH AFRICA ture Kaffir Christians to assist the mis- sionaries in proclaiming the Gospel among their native people. Besides the 5 native ministers and a consider- able number of trained teachers, about 100 evangelists voluntarily engage in faithful Christian work and on Sun- days go out in all directions to preach the Word of God to natives in their kraals. The missionaries unaided could never sow the Good Seed in so many different places. With native aid, it is possible to hold services regularly in 43 out-stations and 150 _ preaching- places, in addition to the 13 main sta- tions under the care of white mission- aries. Progress is being made in the devel- opment of this mission into a native church. Each congregation works under its own constitution and, in 1912, the first conference (synod) was held. Some of the more modern methods of church work have done much to further the spiritual life of the people; such are: societies for Bible reading, prayer circles, temperance organiza- tions, district conventions and evangel- istic efforts held in various congrega- tions in turn, with participation by all neighboring churches. This is truly re- markable, especially when one remem- bers what difficulties formerly con- fronted the Kaffir mission. For de- cades the bloody Kaffir-wars did not permit either the Kaffirs or the mis- sion to have enduring peace. Six sta- tions were totally destroyed during such wars. Economically the whole country was ruined more than once by drought—or by terrible swarms of locusts which devoured every green thing; occasionally, also, the rinder- pest (cattle plague) killed most of their cattle. Then there was neither work nor food for the people. Finally, difficulties of mind and of morals also piayed their part. At every station there is a nucleus of faithful and reliable souls, but some dissatis- fied spirits sowed the seeds of their dissatisfaction and caused strife and conflict. This is the situation today, and it is hoped that a better day is 101 Kaffir Children at Tabase, S. Africa. 102 near, since the abrogation of the “Grant-station” constitution, (the main source of native disaffection) and the introduction, under government super- vision, of a new law with reference to mission stations. At the newer sta- tions, it still is necessary constantly to guard against superstition and heath- en practices which have an _ almost stranglehold on the individual, and even baptized Christians find it diffi- cult to shake them off. The “Ethiopic Church” is fostering an unfortunate because premature movement for en- WORLD-WIDE MORAVIAN MISSIONS tire ecclesiastical independence. It is making capital of the ever-increasing racial self-consciousness of the Kaffirs, and has caused restlessness and dis- turbance in some of the congregations. Nevertheless, one must thankfully recognize the fine progress made by these Kaffir Christians. Within one generation, the statistics show an in- crease of communicants from 5,800 to 13,100, among whom there occurs an annual average of 200 heathen bap- tisms. The future of such a work must be bright. A Kaffir Convert. Mrs. Marianne Mazwi Five of her six Sons served the church as teachers or ministers in South Africa, East. CHAPTER IX THE MISSION IN EAST CENTRAL AFRICA I—THE NYASA MISSION When in 1883 Germany acquired this territory, far more extensive than the “Fatherland” itself, and called it German East Africa, the Moravian Church in Germany desired to bear its Share of the responsibility for the spir- itual welfare of the multitudes of the among the Konde people, at the North end of Lake Nyasa. Both the land and the people were such that there seemed to be no reason why the work- ers should not be successful from the first, even though they had to get along practically without every civil- Our Station Rungwe in Nyasa. new, pagan subjects. But how obtain the means for such an expensive work? The Moravian Church then was already carrying so extensive a inission work that its cost literally was beyond its power to support. Just then, and quite unexpectedly, a large legacy came to the church for missionary purposes. The money was at hand, provided by the Lord. Next the question arose as to the location, in the vast territory, of the Moravian mission. After careful study of the situation, it was decided to place a_ mission ized means of making life comfortable. European culture had not in any way touched these people. There was not even a sure means of contact with civilization, far distant as that was. Travel by caravan was expensive, time- killing, and hard on health. The cli- mate is tropical and the early mission- aries suffered much from it and some died. Malaria and other dangerous fevers are common and interfere with the work of the messengers. On the other hand, favorable factors also abounded. “A field white unto 104 eae KONGO LR ty ie tint My; Killimant%or rears a PREE- Lara ont Tpole Ps 3 Sikonge WORLD-WIDE MORAVIAN MISSIONS 4p R tf fi anzibor _ C4 Vs SS e iD 723Salam = 4 ey: 4 ‘kh e A Pre-war Map of East Central Africa. the harvest” had undoubtedly been given to the Church. The products of nature gave the best hopes for the future, for all that was necessary for a very profitable export trade was direct communication with port and harbor towns on the coast, especially by railroad. The soil is very fertile and, with only slight care, produced bananas, corn, rice, all kinds of vege- tables, and fruit, including apples and grapes. It seemed evident that the raising of coffee and rubber could be- come profitable. The natives are ex- pert in the culture of tobacco. Minerals also are present—coal was discovered at several places. The Konde people belong to the Bantus—a race of negroes inhabiting the whole of central and south Africa. They are easy of approach. Gentle in disposition and given to hospital- ity, cheerful, peaceful, confiding and polite—such are they. Drunkenness, the common vice of most heathen, was not at all prominent and the govern- ment of the colony strictly forbade the importation of liquor. Just as import- ant is this rather unusual fact, that the status of woman was much higher than among most other negro people, even though she was not recognized as en- tirely the equal of man. They were by no means an ideal people; they were heathen and needed the Gospel of Christ. Vice abounded. Immorality was common, and_ still more common was superstition that permitted neither peace of mind nor happiness. It took the missionaries a long time to learn how many of the ordinary customs of life and of the habits of the race were rooted in their heathen religion. The oldest member ef each family is the priest of the fam- ily; there are also priests for the tribe and priests for the race. The sooth- Sayers and magicians are paid for their THE MISSION IN EAST CENTRAL AFRICA 105 Building a Road in East Central Africa. services only when they are success- ful—that is unique. For that reason the natives took it amiss if the mis- sionaries made a charge for medical attendance even when the patient died! In general, however, the opposition of the pagan priests did not interfere nearly as much with the work of the mission as in other fields, for instance in Alaska and Nicaragua. And the na- tives’ receptivity and their capacity for culture greatly facilitated the white man’s task. After a few years the missionaries came into contact with several neigh- boring tribes, the Nika, Safwa and the Sango, who in language, customs and manner of life resemble the Konde, though there are differences. All of them support themselves mostly by agriculture and cattle-raising, carried on in arather primitive way. The mis- Sionaries and the government found them very capable laborers and by no means lacking in skill—in making the implements, for instance, requisite for the European manner of industry. Theodore Meyer, still living in well- 106 earned retirement (1926), was the lead- er of the first band of Moravian mis- sionaries who in 1891, after a terribly arduous journey, selected a spot in the foothills of the Rungwe Mountains, 4200 feet high, with a healthful cli- mate, and called it Rungwe. The dens- er population, however, is found on the plains along the lake, and there- fore, three years later, the station Ipyana was begun,—but, because of WorLD-WIDE MORAVIAN MISSIONS not take much interest in these things. Only gradually did they assist in the work—and thus the missionaries had their first opportunity of learning the language, the thoughts and the cus- toms of the natives. The natives, in turn, learned a valuable lesson in dil- igence and, above all, they learned to have confidence in the missionaries and from then on they were glad to learn from them. The Kilasi Waterfall near Rungwe, East Central Africa. Here is found some of the most luxurious tropical vegetation in all Africa. the fever-laden atmosphere, it could be maintained only at great expense of health and life. Seven more stations were founded in rapid succession: Rutenganio, Utengule, Isoko, Mbozi, Kyimbila, Hleya, and Mwaja. This in- cludes work in three more neighboring states: Unyka, Bulambya and Bundali. The erection of each station meant a great deal of hard work for the mis- sionaries—even manual labor. For they had to build their homes and churches by the labor of their own hands, because, at first, the natives did The people showed a disposition to build their own homes in the imme- diate vicinity of the stations and thus came under direct Christian influences. The inhabitants were by no means Christian, and yet were inclined to heed the teaching of their white friends. As soon as the latter had learned to speak the native tongue, even to a slight degree, they began to hold regular services for worship and for Christian instruction. They were delighted to learn that their hearers showed a receptive spirit towards the THE MISSION IN EAst CENTRAL AFRICA Gospel message. The first baptism at Rungwe took place in 1897 and after that the number of converts increased rapidly. Still more numerous were the people who crowded the schools. In 1912 there were 92 schools, with between 107 influence to the main stations. Heath- en living at great distances felt the call to heed the message of the white men among them and asked for teach- ers. Open doors invited in all direc- tions. But how could a sufficient force of messengers be found in so short a The New Church at Rutenganio, E. Central Africa. four and five thousand pupils, in the care of 146 teachers. A grammar school was opened at Rungwe in 1910, for the benefit of the youths who had passed the primary grades. In a few years it had an enrollment of 35. It was not possible, it would not have been right, to confine the Christian time? There was no help for it—the more advanced Christian natives had to be used. There is a risk involved in allowing recent converts out of dark heathenism to become light-bearers to their pagan brethren. It had to be done here—and the authorities never regretted the step. For, in general, 108 TL Tat r yspacan agen ar Hire pasirerrecat i, uF rugged lnc Bij ari ii en EH WorLD-WIDE MORAVIAN MISSIONS Christians of Rutenganio, E. Central Africa. First School at Rungwe, E. Central Africa. Pe ear ey a pataettrts i THE MISSION IN EAST CENTRAL AFRICA 109 An African “wash-machine.” the native Christians proved them- tive evangelists were sent out alto- selves capable as helpers among the gether without preparation. As early heathen. Of course, none of the na- as 1903 a School for Native Helpers Native Water-carriers at Urambo, E. Central Africa. 110 WorRLD-WIDE MORAVIAN MISSIONS The Substantial Brick Church at Utengule, E. Central Africa. and Evangelists was started at Rungwe, and at each station the missionaries gave courses of instruction to the men chosen to carry the Gospel to their own people. So it happened that in a short time each main station was the centre of whole chains of preaching places within a large radius, suovlied by evan- built the churches. gelists under direction of the mission- ary in charge of the station. There were 9 main stations, 50 out-stations and almost 1000 preaching places. At many places the natives themselves There were plenty of difficulties to be faced, of course. The health of the missionaries often The Worshipping Congregation at Utengule, E. Central Africa. THE MISSION IN East CENTRAL AFRICA 111 The Station Mvenyane, E. Central Africa. broke down under the strain of the lects. The opposition of the Roman work in a hot climate. They had to Catholic mission had to be met, which work among people speaking four dia- refused to honor the agreements that Brother Kretschmer as Dentist in E. Central Africa. Lt WORLD-WIDE MORAVIAN MISSIONS | message won the hearts of multitudes m| in an immense stretch of territory. Then came the World War. As the missionaries were all Germans, they were all banished; the men were con- fined in camps in north-east Africa, their wives and children way in the south of the continent. In 1920 they were allowed to return to their native land, but forbidden again to take up their soul-saving work in Africa. With the war came influenza and pesti- lence and in May 1919 an earthquake practically destroyed whatever mission property was still in tact. The Scotch Livingstonia Mission sent a mission- ary couple to this territory in 1920, who found many faithful converts and evangelists of the Moravian Church. In 1925 the Moravian missionary Ge- museus returned to Nyasa, under the Scotch society’s control, and in 1926 it is hoped to send a second Moravian The Tattooer at Work in E. Central Africa. Missionary to join him—-when this entire glorious missionary opportunity had been ‘made with reference to Will again De in the care of thesMora- spheres of influence. Polygamy is a vian Church. Almost all of the great very common custom. But it is im- ™Ssionary societies of Germany have possible in a Christian congregation. agreed to help the Moravian Church Hence it was impossible for some na- finance this mission for a five-year tives to unite with the Church. In Period. spite of all these things, the Gospel The School Grounds at Mvenyane, E. Central Africa. THE MISSION IN EAST CENTRAL AFRICA 113 2.—THE UNYAMWESI MISSION The negro village of Urambo was very much excited on Sunday, January 2, 1898—that was very evident. The shrill whistling of the black women and girls notified the neighboring villages that the expected caravan from Tabora was approaching. More than a thou- sand people led by the 18-year-old chief Katuga Moto marched out to meet the caravan. The warriors were swing- ing their war-clubs. The women and girls were waving flags of red, white and blue, fastened to the tips of long reeds. They were not on the war-path. They danced in the _ characteristic African fashion—so many steps for- ward, then a few backward, and for- ward again. It is their way of bidding welcome to a long-expected friend. The women howled their welcome and crowded so impetuously about the white women that they were almost thrown out of the hammocks in which they were carried. Then everybody shook hands and bade a cordial wel- come to the two Moravian missionary couples, Dahl and Meier. Nine weeks they had been on the road since they left Bagamoyo with a caravan of 200 men—a hard journey, but it ended well. There was one white man in the re- ceiving party, Draper by name, repre- senting the London Missionary Society, whose duty it was officially to turn over their mission to the Moravian Church. A Village near Urambo, Unyamwesi. 114 WorLD-WIDE MORAVIAN MISSIONS The Mission House in Urambo. Since 1879 the English society had been engaged here with almost total lack of success, and it now wished to concentrate its efforts in British East Africa. The Moravian authorities hesi- tated to shoulder the additional re- sponsibility. They had financial diffi- culties of their own. Yet they felt it was a call of duty. No other society seemed willing to undertake the task. It would provide a needed opportunity for the expansion of the successful Nyasa mission toward the north. If no Protestant mission. would have pro- secuted the work in this field, the Catholic Church, already active in Tabora, would certainly have claimed the whole district» for itself. The original cost of the Moravian work here was borne by a friend of missions in Germany—beyond that the church would have to raise the means for prosecuting a work that had to be- come a separate mission field from the THE MISSION IN EAST CENTRAL AFRICA beginning. It was too far removed from other Moravian work in Africa to be directed from there. A year later, the third missionary and superintendent of the field, Stern, arrived at Urambo. With these three men, let us take a closer look at the land and its people. Unyamwesi had been assigned to them as their field for work, but they were soon led into several other districts southwards. They had before them an immense plateau or table-land, beginning at 115 tion, have greatly reduced the number of inhabitants. Nevertheless, it is estimated that more than 100,000 negroes live in the district within the reach of this mission’s influence. They are members of a vigorous and talent- ed race, highly appreciated in the entire northern part of the country as workers and carriers—the Bantu-tribe, though other tribes, as the Vadusi, are found among them. All the tribes in the vast territory are closely related, yet they are by no means one people. A Sewing School in East Central Africa. Lake Victoria Nyanza and gradually increasing in elevation toward the south, crossed by a series of long eleva- tions, with numerous swamps between. Lying between the 4th and 7th degrees of southern latitude, the tropical heat is mitigated by its elevation. The swamps spoil the otherwise healthful climate. The population is very unevenly distributed. At some places it is dense- —then there are almost uninhabited steppes. War, famine, pestilence and, above all; the slave-trade of former years, especially in the southern por- Language and customs differ. It was fortunate for the missionaries that the variations in dialect are comparative- ly unimportant, and that the Kinyam- wesi-Kilugaluga has become the do- minant language, understood almost everywhere. Next in importance is the Swaheli dialect, with which the missionaries were already familiar. Only after years of hard language- study could the missionaries under- stand the religious ideas and customs of the natives. The Wanyamwesi people decorate themselves profusely with amulettes. On the upper arms 116 they tie two little blocks of wood— to protect them while taking a walk. The “lupingu” is suspended from the neck on a chain of pearls. In this three-cornered or long white shell the “mizimu” live, that is, the spirits of the dead. The Wanyamwesi know positively that every least life exper- ience is controlled by these spirits— birth, life, health, fortune, death— hence they worship them. They build a little hut for the spirits very close to their houses, and there they worship WoRrRLD-WIDE MORAVIAN MISSIONS importance in their superstitious wor- ship of spirits. He acts as a repre- sentative for his people. They have some special superstition for every event of life: the birth of a child, par- ticularly of twins, marriage, etc. Very soon after a wedding, the tail of a goat is fastened to the door of the newly-wedded couple’s hut—the best lightning deflector that has ever been discovered. Crocodiles’ eggs are treat- ed with great respect; to destroy or remove them brings great harm to the Court-yard of the Unyamwesi Village, Kigoda. their sacrifices on special occasions, aS upon recovery from illness, goat-meat, or “walwa”’ that is, beer, or corn or a thin batter of flour and water. They have a festival that corresponds closely to a Harvest Home service. Witch doctors are important people. One came to Urambo to peddle strange kinds of objects that had magic power, which he carried about in a box made of bark, such as roasted hearts of beasts of prey, bills of birds and horns filled with poison. The chief also has a place of special them and offer country. Yes, there was much black heathenism among these people, and terrible fear in their hearts. They needed a Saviour to free them from fear, to purify their souls and to sanc- tify their lives. So the condition of things was not at all favorable for missionary success. The negroes had an exaggerated notion of their national strength—united as they were into a powerful tribe under the rule of the great chief Mirambo. The land was wealthy, the people were economically as fortunate as heathen seldom are. Spiritual longing appar- THE MISSION IN EAST CENTRAL AFRICA ently there was none. There seemed to be neither need nor desire for the Gospel. Germany forced Mirambo to abdicate in favor of his son. That resulted in the breaking up of the native empire—and political restless- ness ruled the land. As the mission- aries came from the same country as the European masters, the Wanyam- wesi only very reluctantly learned to have complete confidence in them. The first welcome Seemed to prophesy a glorious triumph, but only the most t Die training. That, of course, was not an easy task. As soon as possible the Moravians re-established the schools that had been begun by the London mission. As soon as their knowledge of the language permitted it, daily public devotions and Sunday preaching services were regularly held. Urambo (Kilimani) did not long re- main the only station. The workers came with the plan of using this as the starting point for the development of a mission-province to include the Watusi Negro Children, Unyamwesi. patient and almost painful fidelity could bring any success, and then only after grievous disappointments. Ways were at last found to reach the heathen; at first they were neither Spiritual nor mental. The manual labor involved in erecting the neces- sary station-buildings brought mission- aries and natives into touch. The sick and suffering crowded around the medical missionary, Meier, for help in their physical distress. The govern- ment entrusted to the mission quite a number of released slave-children for whole interior section of German East Africa. There was to be a chain of Stations beginning at Urambo in the north all the way to Rungwe in the south—the latter being the most north- ern station of the Nyasa mission. This is a distance of over 400 miles—and at that time there were no railroads, no water transportation and not even roads. Kitunda was the next station (1901), in the Kiwere country, about the mid- dle of the projected chain. Very soon afterwards Catholic priests also ar- 118 rived here. The government fortunately put a stop to their competition and opposition. But it showed the workers that they must exert themselves to the utmost actually to serve the district assigned to them. Missionaries were sent out almost every year, and in rapid succession there arose stations at Sikonge (1902) among the Ngulu, then, not far away, Ipole (1903) in Ugunda, Kipembabwe (1904), only five days’ journey from Rungwe, Usoke in WorRLD-WIDE MORAVIAN MISSIONS fered eight separate’ attacks of fever in three months. Wild beasts have always been a real plague here. Lions and leopards not only prey at night upon their cattle —the life of human beings is often endangered. Missionary Brauer made an heroic effort to rid Ipole of the pest after several natives had been torn to pieces—and almost lost his life. He trailed a lion whom he had wound- ed with a shot. The beast turned on School Picnic at Sikonge, Unyamwesi. 1907, near Tabora, and finally (1912) the new station in Tabora itself. To the present day the journeys between these stations are a real hardship; they consume a great deal of time, are very expensive, and hard on the workers’ health. A more serious interference with the mission work is found in the persistent tropical sickness to which the mission- aries are exposed, and especially the missionaries’ wives; after only a short service they are frequently broken in health. A certain missionary once suf- him, injured him very seriously and would certainly have killed him, if his native companions had not rescued him. In one year the government paid 20,963 rupees as premiums for 487 dead lions and 1412 dead leopards. Here is an extract of a letter written at Sikonge in 1925: “Last Monday one of our boys killed a large puff-adder just behind our house. It was about three feet long and as big around, as one’s arm—a hor- rible brute! It had just had a meal off a big rat, which it vomited up after THE MISSION IN EAST CENTRAL AFRICA being struck. Then yesterday the hos- pital boy killed a long green tree- snake just outside the hospital. On Thursday, Mr. Ibsen wrote that they had heard a lion roaring just outside their house (at Ipole), about five yards from their veranda, the lioness and cubs being farther down in the village. On Friday we heard them roaring only a mile or so from us. They were seen over our way on Friday night, and had caught and eaten three wild pigs; so they were not hungry.” ‘in Herrnhut. 119 write a dictionary. The British and Foreign Bible Society printed the Gospel of Matthew in 1906 and in the same year the entire New Testament in the Kinyamwesi dialect was printed Both of the latter are the work of Superintendent Stern. These men also have other literary works to their credit—a grammar, a hymn book, Old and New Testament stories, a sec- ond primer, a catechism, etc. All this laid a good foundation for preaching the Gospel, to which the Christmas Decorations at Kitunda, Unyamwesi. Three of these stations suffered great conflagrations. In 1907 lightning set on fire the large, old building of the Kitunda station. It burned to the ground. In 1909 the entire Ipole mis- sion was burned and in 1912 a con- siderable part of Sikonge. In spite of all difficulties, the mes- sengers of the Gospel worked persist- ently and hopefully. They thoroughly studied the language of these people— here also they were pioneers. Mis- sionary Dahl finished the first primer in 1903 and immediately began to workers now turned with greater zeal. It took a long time for the natives to comprehend the real purpose of the white teachers and to feel their need of the Gospel of Christ. Nor is that to be wondered at. Only after a parti- cularly hard moral battle could a heath- en Wanyamwesi free himself from the inherited slavery of spirit-worship, magic, immorality and drunkenness. The degraded condition of woman, and consequently of family life, also is a serious hindrance even to the present time. Child-life in East Africa. At last, at Easter, 1903, the first- fruits of the mission could be harvest- ed. Those were happy days, not at the oldest station, but at Kitunda. It was the thirty-year-old Kipamila and his wife Kitambi. Very early on Easter day they came to the mission house to spend an hour in quiet preparation. At ten o’clock the bell rang and the missionaries led the candidates into church and placed them on naiive chairs opposite the preacher. To the right and left of them sat fourteen who were receiving instruction. After a sermon, the two converts made a public confession of their faith in Jesus as their Saviour, firmly, joyfully and with evident conviction. Then followed a prayer and Superintendent Stern with evident emotion baptized John and Mary (their Christian names) into the death of Jesus, in the name of the Triune God. The three missionary couples acted as sponsors and, with their hands held over the heads of the converts, the superintendent pro- nounced the Old Testament benediction over them. The people followed the ceremony with great interest, quietly and reverently. John is Mary’s fourth WoRLD-WIDE MORAVIAN MISSIONS husband. Both of them have given proof that their faith has saved them and made them happy. The first bap- tismal service made a deep impression on the congregation. On Easter Mon- day two particularly wicked natives, who had spent some time about the place as workers, asked to be enrolled as candidates for instruction. One of them said to the preacher: “Bwana, you have often asked us to ocme to Jesus. Now He is becoming too strong for me. I dare resist no longer; I will now accept Jesus.” Four sterile years passed after that great day. Then, however, the glad news came from this and that station of the baptism of firstlings. On Trin- ity Sunday, 1907, 28 years after the English missionaries began to preach at Urambo, the first converts were bap- tized at this first station. At the end of 1912, the baptized converts totalled 150, and 329 candidates for baptism vere receiving instruction from 14 missionaries, who had charge of 7 main stations, 8 out-stations and 110 preaching places. The number of converts and work- ers was small, but the aim of the mis- sion was not small. The missionaries had nothing less in view than the Christianization of the masses of men in their populous districts by the sure method of evangelization. They knew that they had to depend upon the assistance of the native converts for a good share of this work. They had faith enough and courage enough to trust the natives to assist them in preaching the Gospel. On their evan- gelistic journeys they were almost al- ways accompanied and assisted by the more advanced and more experienced of the natives. Many of them proved themselves apt pupils and were ad- vanced to evangelists in charge of preaching places. In 1909, Superin- tendent Loebner gathered 15 such helpers in Sikonge for an extended course of study in evangelism. The work of the schools is keeping pace with evangelism. There are 16 THE MISSION IN EAST CENTRAL AFRICA 121 schools at the stations and 10 at out- Stations, the latter in the care of native assistants. Even at the main stations, more advanced and specially gifted pupils assist the missionaries and their wives in caring for the schools. There were, in 1912, thirty-five such native teachers, and 1062 pupils. In Kitunda and Urambo, the brightest pupils were formed into a select class and some cf them were trained in a special home. Most careful attention was given to the education and training of children as a very important part of missionary activity. Competition with Catholicism and Islam will probably have to be met first of all in the field of educa- tion. The government laid great stress on education. Plans were under dis- cussion for a higher grade school in which native assistants could receive a thorough furnishing for their work. Plenty of qualified young people were available. One other great undertaking must be reported. Tabora is a city of 37,000 inhabitants, and the chief citadel of Mohammedanism in the interior of Africa. Should not the Moravian Church preach the doctrine of the Cross in the very home of the Crescent in Africa? Islam was making aston- ishing progress and threatened to ex- clude the Christian messengers from large areas of the interior. Not on the coast, but in the interior the de- cisive battle between Christianity and Mohammedanism in Africa will have to be fought to a finish. Ever since 1910, the Moravian missionaries had come into contact with Mohammedans through their Gospel work among the workers who were building the rail- road through the central part of this country. The railroad was completed as far as Tabora in 1912 and in that year Moravian work was definitely es- tablished there. Great expectations encouraged and thrilled the hearts of the heralds of the Cross. Eagerly they had entered the conflict with heathenism and Mo- hammedanism ; a thorough-going change in the life of the natives was impending—would not that help the mission cause considerably? The build- An African Sorcerer and His Tools. V2 WORLD-WIDE MORAVIAN MISSIONS Converts at Sikonge Training for Christian Work. ing of the railroad as far as Tabora sud- denly made this hitherto lost land one of the trade routes of the world. Modern life and culture came into direct con- tact with the patriarchal forms of negro people. The economic and the social life of the pagan population, and even their ethnic religion, was being shaken in its very roots. The old was passing. Something different, something new was bound to come. What an oppor- tunity to leaven the life of a people with the Gospel of Jesus Christ! A sure foundation had to be laid for a new and better national life. It is self- evident that without the aid of the mis- sion as representing Christianity, no future full of blessing for the people could be anticipated. How eagerly the mission worked to accomplish _ that happy purpose! Then came the World War. It came, sad to say, even into that land in Africa so far removed from the original scene of the cause of war. The helpless missionaries of Jesus, who like their Master do not fight, were dragged from their stations, first to imprisonment in Tabora, then through the Kongo to France. Finally, in 1919, they were allowed to return to Germany but they were forbidden to return to the work for immortal souls in Africa. Two of the missionaries, one a Dane and the other an Alsatian (Moravian missions are an international undertaking) were permitted to live at Tabora, but were not allowed to preach to the natives. But the native converts, insofar as the war did not disperse them, continued their congregational life and kept up the services. When Danish Moravians were again permitted to resume the work here, they found these faithful natives and soon all the old places were again occupied; the main stations by Danish missionaries, and Kitunda, Tabora and Urambo by native helpers. There is also one English medical mis- sionary at work. The total number of converts now has passed seven hun- dred and the workers joyfully report constant conversions and steady de- velopment of the mission. CHAPTER X ON THE BORDERS OF TIBET GAIN and again during the gols’in Russian Asia—but without years 1764-1822, Moravian mis- avail. God had not yet opened the sionaries attempted to carry the doors. The Russian government for- Good News of salvation to the Mon- bade it. i ) i Ih Our Station Kyelang, Tibet. 124 Missionary circles in various parts of the world long have been eager to preach Christ among the Tibetan peo- ple, on the “Roof of the World.” The Moravian church also has been stand- ing for more than 70 years before the fast-closed door of this hermit king- dom, “watching and waiting for Tibet.” But originally they wanted to go into Tibet, not wait on the border. God moves in a mysterious way. The famous Chinese missionary, Guetzlaff, served the interest of the Moravians in their ancient effort to- wards Mongolia. Two volunteers were called for; thirty responded. On Nov. WorRLD-WIDE MORAVIAN MISSIONS Lahoul, among a people who were Mongols not Tibetans, though they speak the Tibetan language. A third worker soon joined them in the person of August Jaeschke, a very learned man, whose phenomenal lin- guistic gift was to be of inestimable value to his brethren. Try to visualize where) these brethren’) Wivedss Phen house is 10,000 feet above sea-level, built on a steep grade, from which you can look down into a narrow valley, at the bottom of which flows the river Bagha. 1500 feet higher up the moun- tain you see a monastery of Lamas, (Buddhist priests) built against the = x Soy Pg wee ioe, Ae Ae my 92 ed eae “fo 4 fy, ae, Cie ae nes; Gees es PE OLA “ Ne 2s % oe fy) 2 yee Ope. Keene “i * Mose PA: cae ear oy aE a oS ae LS Te n ay ‘ : rigs if Ne a Sonat SAS Pies |e mae i Ges Me te pe ee” it ‘4 y 4 poten, Sua} ae { Z “nang, vkalatse “ZZ LO eo a # ae masta : % =~ i,” # khe amuer % : wa Ad > See Pf (SSE ame ark, B z. ‘; CD Chat Sihrelang errr? BEY Sores a ae ( 2 aAahary Oo Ro) ae = Setat Qreas, rele eden g Wealern nad ‘ > c . S Sint at ONG Se bef ae == ff ie 109 oe) ™ : Bak: ie eae ES : sy AS ps se : ‘my Copla Scale. “Soms tet ch a oh Whe Syl of yaa 120 211,24 : ; 2 ip N c ~dassa ‘ sy Oy ~ 27, Qryangt ce & f ; YN 1 Wisi4 Mt Eve + Vas -* i hs Sj hg yr tagler pent Fz ‘ 2 : 5 Se Q 2 : ~ oy J yet et we oe ter Ate ao «..' Ap . “ ndiw ®e - art ‘ Dho Co --- <- -~c%eee- ed “sree A Map of Our Tibetan Mission Field. 23, 1853 the two missionaries Edward Pagell and August W. Heyde reached Calcutta safely, with orders to press forward to the Tartars of Chinese Tibet. They had been refused the nearer route through Russia. So they journeyed via Simla, in the highest inhabited land on earth, towards the western confines of Tibet, which they reached in 1854. The next year they attempted to enter Chinese Mongolia —but the vigilance of the government rendered every attempt futile. So they tried to settle at Leh, the capital of Ladak, a province of Kashmir. No Strangers were allowed to live in Ladak —they were ordered away. Finally, in 1856, they chose as their home the town of Kyelang, in the Province of walls of the precipice almost like a swallow’s nest. Between these highest snow-covered peaks on earth there are deep, narrow valleys and glorious Slopes, some of which look bare be- cause of the absence of trees; danger- ous bridle-paths lead over passes filled with snow and ice into neighboring but invisible valleys. The climate is not un- healthy; the winters are very cold and the summers very hot. The rarity of the atmosphere, owing to the great eleva- tion, often has a deleterious effect on the respiration, the circulation and the nerves of Europeans. The natives make pitiful attempts at agriculture, cattle-raising and the culture of fruit, especially apricots. The natives show a bitter intolerance towards every re- ON THE BORDERS OF TIBET ligion other than their own. Immoral- ity, drunkenness and polyandry are very common. The missionaries soon learned that the villagers were not.only very re- served but actually antagonistic, but they hoped by patient friendliness to win their confidence. They had to work hard in building their station and in learning the language, through which only it was possible to under- Stand the thought and the life of the natives. The Scriptures were translat- ed into Tibetan and circulated among its people and sent over the border into Chinese Tibet. Fortunately these people had a literature and reading was by no means a lost part. Thus many people read the Gospel. Preach- ing was not the most important method of work here, because the population is very sparse in the valleys hidden among the mighty mountains, and journeys to the distant villages were not only time-consuming and difficult, but positively dangerous. Nevertheless, as soon as possible, the missionaries attempted to reach the 125 ¥ Aug. W. Heyde A Pioneer in our Tibet Mission. He spent 50 years in it. hearts of the pagans by regular public services and by teaching school. The missionaries’ wives taught the women and girls how to sew and knit, but they were less approachable than the men. The women in their simplicity would say to the white teachers: “We are as Stupid as oxen.” The dawn was long Poo, on the Border of Tibet 126 delayed. The first baptism was admin- istered in 1865, to Sodnom Stobkyes and his son Joldan; but this delay must not be ascribed to the stupidity of the Tibetans, for actually they are a gifted people and decidedly capable of culture. Lamaism, a degenerate form of Buddhism, has complete control of the Tibetans and it seemed impossible for Christianity to make the slightest headway against it. The practical aspect of Lamaism in daily life is a WoRLD-WIDE MORAVIAN MISSIONS terrible fear of evil spirits and the constant effort to ward off their harm- ful influence by the endless repetition of prayers and magic phrases. The most common Buddhistic pray- er reads: “Om mani padme hum.” Literally translated it means: “O jewel in the lotus flower.” But not even a Tibetan lama can give an intelligent Statement of the real meaning of the prayer. Neither does it make any difference to the Tibetans whether or not they know the meaning of their 4 Buddhist School with a Chorten in the Background. ON THE BORDERS OF TIBET 127 The Bazaar in Simla, Kashmir. prayer. They understand that the more often they repeat these six syl- lables the better it is for them—indeed they do not even need to be repeated. If only they are kept in motion by means of a prayer wheel rotated by hand, or driven by a waterwheel, or the waving of a prayer flag. They write it as often as they can on stones, or walls, etc—for the greater virtue The Usual Mode of Travel in Tibet. 128 WORLD-WIDE MORAVIAN MISSIONS A Camp in the Himalaya Mountains. A Group of Christians at Poo. ON THE BORDERS OF TIBET of the writer. The greatest power is exercised by these prayer-words if they are pronounced by a lama. Thus the lamas are indispensable in the exor- cism of demons; and here is the source of the almost unthinkable power of the priests and monks over the people. The smallest detail of daily life is con- trolled by the priests, and the common 129 of course, also other reasons, why the power of the Gospel has not been strikingly demonstrated here. A second station was begun at Poo, in 1865. This village is only two days’ journey distant from the border of Tibetan China. It is inhabited by 600 poverty-stricken Tibetan Buddhists. There is a cloister here housing 40 The Mission Hospital at Poo. Builtpuin L913: people must pay dearly for their ad- vice, and especially for important undertakings, such as journeys, house- building, beginning of gardening or harvesting, and also in case of sick- ness. The lamas know very well that the true faith entirely destroys their power over the Christian, and they threaten dire distress upon any one who shows even a slight interest in the doctrine of the missionaries. While this was the main reason, there were, Over 3000 patients are treated here in one year. monks and a nunnery with the same number of nuns. The _ missionary (Pagell) and his wife were not wel- comed there. Several very fortunate cases of cure of sickness and success- ful operations gave him a good reputa- tion as a physician and as friend of the people. Over forty years had passed since the beginning of the missionary effort and still conversions and _ baptisms were extremely rare. In Poo the situa- 130 Lamas. tion seemed hopeless. Eighteen long years had the seed of the Word been sown here, and yet there was no har- vest. At last, in 1897, the times of refreshing came and Easter Sunday of that year still is marked as a great day. For on that day 14 adults and 5 chil- dren were baptized into the death of Jesus—a larger number than on any previous occasion in the history of this mission. A testing time has since come upon this station and there has been a de- crease in membership. The influence of the congregation upon the commun- ity was lessened by the fact that the converts practically all belonged to the lowest caste. And yet it was a matter of great regret that Poo had to be given up, in the summer of 1924. Leh presents an entirely different picture from Kyelang and Poo. It isa great mart, where annually great cara- vans from various parts of inner Asia meet to exchange their goods with trad- ers from Kashmir and India. It is the WoRLD-WIDE MORAVIAN MISSIONS capital of Ladak, with a population of 3000. Not till 1885 did the mission- aries receive the longed-for permission to begin their work here-—and even then they were merely tolerated. But a splendid opportunity was given for the medical missionary——-one of the most important methods of work even to the present day among these Asiatic people. Dr. Marx took charge of the hospital at Leh in 1887 and soon made his influence felt far and wide. Just as .the prospects of the work were so bright—disaster came; both of the gifted and indispensable missionaries, Marx and Redslob, died in the prime Orette: Again and again the work here suf- fered greatly from the ill-health of the missionaries. Leh’s elevation is 1I1,- 400 feet—it is the highest mission station in the world—and the air is very rare. It is exceedingly dangerous for children. There are very few, if any, mission fields where there are found as many graves of children in propor- tion to the population as here. Our Station Poo in Winter. ON THE BORDERS OF TIBET 131 Masked Buddhist Priests Ready for the Dance to Scare Away Devils. The women presented a special diffi- culty. As everywhere in India, the missionaries could not do much in the way of Christian effort for women, be- cause the women spend their lives al- most entirely in the zenana, from which men are excluded. The missionaries’ wives had tried to do what they could, but it was recognized that more must be done. Since 189! a number of single, lady missionaries have been de- voting themselves to this work A Tea Party at Leh. The hot tea has a lot of strong, old butter stirred into it. 132 WoRLD-WIDE MORAVIAN MISSIONS Bro. H. B. Marx Treating the Sick. His tent and the whole group are on the roof of a house. ON THE BorDERS OF TIBET 133 Conference at Kyelang. ission Bishop La Trobe at a M 134 WoRLD-WIDE MORAVIAN MISSIONS A Native Tibetan Couple in Mourning. exclusively, and in general have been doing good work, even though no start- ling results can be reported. Another station was begun a few days’ journey from Leh, at Kalatse, on the Indus River. But the numerical result is small. Less than 200 souls are members of the four stations of The Sewing School at Leh. ON THE BORDERS OF TIBET 135 An Outdoor Gymnasium for Tibetan School Boys. this mission. Seventeen missionaries mission even in Central Asia. The of both sexes were at work here when superintendent was Swiss by national- the war came. It interfered with the ity and was not molested. The three An Avalanche Blocking the Road. 136 German couples were interned and later re-patriated, but not permitted to return to their post of duty after the war. Fortunately, among the small num- ber of converts there are some who have proved themselves good teachers, evangelists and helpers. In 1920 two of them became ordained ministers— the very first of their race. It is hoped that such native forces may in the fu- ture be able to carry the Gospel across the Tibetan boundary; until now Eu- ropean missionaries have been refused permission to do so. And is this all that can be shown for over 70 years of effort, of great sacrifice of money, of the sacrifice even of very precious lives? The converts are few. But every soul is precious in the sight of God. Everything that is done in compliance with the Master’s Great Commission is worth while. He is Lord of the harvest. And at any rate, the good accomplished is much WoRLD-WIDE MORAVIAN MISSIONS greater than the few converts would lead one to think. To mention but one thing—the missionaries engaged in energetic literary activity. They have studied the language, history and religion of the Tibetans and especially have circulated the Tibetan version of the Bible. Easily the greatest of these literary workers is the highly gifted A. H. Francke, a worthy successor of Jaeschke. The distribution of the Bible reaches a great many more people than the preaching of the Gospel. Indeed, it is just this kind of seed-sowing which may assure an abundant harvest of souls some time in the future. At any rate, despair with reference to the Kingdom of God is mever justified. The honored “Father” Heyde, who labored incess- antly for 50 years in this stoniest of all mission fields with but little im- mediate result, never doubted that God in His own good time would call His Tibetan people into His Kingdom, Dr. Sven Hedin, the Famous Explorer, (right) at Leh, 1902. CHAPTER XI THE MISSIONS IN AUSTRALIA A—VICTORIA N 1835 only 14 white people and TI about 15,000 Papuan natives in- habited the almost three million square miles of land in Australia. In 1907, there were left 624 Papuans and mal skin about him. They had no houses; they lived under a roof of boughs or bark. They live on what nature provides and as nature provides it, the raw meat of game, kangaroo, g Thussiwy Ts pe Ore Wy CullenReag f ¢ x cee A POON) Mecha “v Pas Gulf of bus “ae Peal Oe te \ vp Lee aN kTown / : on ) f ; Dee ge GS ALAS) FEMA ZN TE ASS i \ Wie Sill , SOUTH | QUEENSLAND = \, AUSTRALIA | AUSTRALIA > “r+ Bra skates \ 4 9 Kopperamana ie ate. Vie) a | ‘new Sorta ¢ Firth Da eNO oh ape Z 4 Sidney wT CJ Ga ne dy_F Ramayeck, Our Former Stations in Australia. ; 217 mixed breeds. In 1923, the popu- lation was about five and one half mil- lion, mostly English. There are also Germans and Chinese. The aboriginal Papuans were a particularly degener- ate race. They are usually called “Blackfellows.” Their physical ap- pearance is the opposite of attractive. The color of their skin, either dark or light brown, the black stringy hair, only occasionally curled, a shapeless mouth with very thick lips, a broad, flat nose, high cheek-bones: these produce a gen- eral contour of the body which is very peculiar. They wore no clothing, but now and then a person throws an ani- dog or oppossum, which they hunt with a spear, as well as worms, grubs, lizards, snakes, rats, roots and _ fish. They did not have a single cooking utensil. Certain scientists asserted that they were the much sought after “missing link’? between man and the monkey; such, however, is not the case. But they were the most degraded heathen people to be found on the face of the earth—dirty, superstitious, sus- picious, thieving and cannibalistic. Divided into small tribal groups, they wandered through the country without settled place of abode and with no regular work to earn their liv- 138 Charlie Motton, a Blackfellow. Weipa, N. Queensland. ing. Their manner of life was more like the animals than like human be- ings. The lot of the women was par- ticularly desperate. They were nothing but slaves of their husbands. They did whatever work had to be done. On account of the treatment to which they had been subjected, they were more stupid and apathetic than the men to- wards the efforts of the missionaries. And things surely appeared hopeless enough so far as the men were con- cerned. Weak children were killed. Two well developed arts these men, however, had: one necessary for life on the water and the other just as es- Séntial gforenieonmtneesteppceam ley were wonderful swimmers and divers, which made them acceptable assistants to the pearl fishers, and they had an almost uncanny ability to follow a trail. All other faculties apparently were dormant, until called into life by the missionaries. Even then their mental abilities never became great. There seemed to be little virility in the entire race. The tribe is rapidly WorLD-WIDE MORAVIAN MISSIONS dying out, especially in Victoria, the scene of the first Moravian effort. The commonest cause of death is tuber- culosis. In the genuinely tropical cli- mate of North Queensland all the tropical diseases abound and tropical fever is a common cause of death. The missionaries found but few traces of a native religion. It is, how- ever, now proved incorrect, aS was once held, that they were a people who had no religion at all. A gigantic old man, asleep for ages, with his head resting upon an arm deeply imbedded in the sand, who will some day become awake and eat up the world—that is their concept of God. They do have ideas about transmigration of souls, about the influence of the stars, of the existence of spirits and their influence over nature and men. Especially must be mentioned rather elaborate cere- monies for the burial of the dead. There are rain makers among them. Their confidence in the power of magic is strong, and often leads to unfortu- nate consequences. Certain it is, from what has just been said, that the spiritual life of these natives is of the lowest possible sort—it corresponds exactly with the low order of the social, family and personal life. Physical and mental weakness seems to characterize them all. And yet their practical annihila- tion would not have occurred as rapid- ly as it did, if the white settlers had pursued a different policy towards them. Their policy was that the only good blackfellow was a dead one. They deliberately set out to extermin- ate them. They drove them out of their native habitat; they hunted them like wild beasts. There are scarcely any of them left, whereas the white population mumbers' miilions. The whites did not have a justification for their action in any possible danger to themselves from the _ blackfellows. They were harmless. It is of course, true, that there was nothing attractive about these natives. Some of their customs were beastly THE MISSIONS IN AUSTRALIA 139 The Late Rev. F. A. Hagenauer and wife. Missionary in Australia for fifty years. rather than human. They had the re- putation of being cannibals and that they were particularly fond of white people.» It seems to be .a fact’ that traces of cannibalism occur even at the present time. This is perhaps the rea- son why the whites could think only with repugnance of the natives; they forgot that the grace of God is suffi- cient to save even such degraded souls. God sent the message of His love in Christ even to these people. Both in the north and in the south of this continent the Moravian Church preach- ed the Gospel to them. Several mis- sionaries were sent to Victoria in 1849. After a number of vain efforts, 1849- 1856, they succeeded in persuading some of these nomads to settle down at two stations, Ebenezer, in 1859 and Ramahyuk, 1861. And behold! Gra- dually these degraded pagans learned A Blackfellow’s Humpy Made of Bark. 140 Native Camp in Victoria. Sheets of bark supported by stakes to live a well-ordered, decent life, and finally they accepted Jesus as Saviour and Master. The first convert, Pepper —Nathanael, was baptized in 1860. The Christian natives gave up their nomadic habits, settled down at the Stations and earned their living by gardening, agriculture and cattle-rais- ing. Their children showed just as much ability to learn as the children of the white settlers. Their confidence in the missionaries was beautiful to behold and under their care and leader- WorLD-WIDE MORAVIAN MISSIONS ship they lived a happy and a truly Christian life. The nestor of this mis- sion is Frederick A. Hagenauer, who spent 50 years among these people. Like a real patriarch he lived among his parishioners, respected not only by the converts but by the heathen, and was the confidential adviser of the government in matters pertaining to the natives; no one knew as much about them as he. With the retirement of Hagenauer comes also the close of the mission in Victoria. There never was hope of an extensive and numerical success. As a matter of fact, the tribes among which the Moravians were active had constantly decreased; the very few re- presentatives were not able to continue even so primitive a form of tribal or- ganization; they gave up trying and were merged into the related tribes. To protect the natives against the whites, the government had created six “reserves” for them, five of which were mission-stations and two of these Moravian, and a government grant in money was given for their support, Ebenezer, Australia. THE MISSIONS IN AUSTRALIA 141 N. Queensland Blackfellows Armed with Doublepointed Womeras. in the year 1900 about $20,000 for all the natives in Victoria. But one re- servation after another had to be closed for lack of inhabitants, Ebenezer in 1903 and Ramahyuk in 1907. Mora- vian efforts ceased, but one great thing had been accomplished; indisputable evidence was at hand that the Gospel Papuan Pearl-fishermen in an Outrigger Canoe. 142 WoRLD-WIDE MORAVIAN MISSIONS Natives of N. Queensland. of Jesus has power to lift a most de- and decent living, and to save their generate people out of their ignorance souls for time and eternity. and vice into a state of intelligence The Mission Church and School at Mapoon. THE MISSIONS IN AUSTRALIA 143 B—NORTH QUEENSLAND This experience was repeated in the north of Australia. The General As- sembly of the Federated Presbyterian Church of Australia asked the Mora- vian Church to supply missionaries at their expense, for the purpose of evan- gelizing the savages in North Queens- land. This is an immense territory, in- habited by a large population of Eng- lish and Germans, thousands of Chi- nese and “Kanakas” i.e. Melanesian and Polynesian laborers, besides Jap- anese, Malays and Singalese. The Papuan population is estimated at from twenty-five to thirty thousand. They differ considerably from their Victor- ian relatives. Physically they are much healthier and hardier; they are also wilder warriors and more mur- derous. The climate is hot, the soil more fertile, and there is more water than in the other Australian states. Prospects for the development of agriculture and mining are very good. All tropical fruits are raised, corn, Sugar-cane and grapes. Native Boys of N. Queensland. Fhilip, a Native Helper Rebecca, his wife, who became matron in the Home for Chil- dren. Considerable wheat is raised for ex- port. The main industry is the produc- tion of wool. The export of sheep on the hoof and frozen mutton is constant- ly increasing. Pearl fishing in Torres Strait is an important industry. The mines are yielding numerous metals, especially gold, tin and copper. James Ward and Nicholas Hey founded the station Mapoon in 1891. The prospects were poor enough. A sandy, desolate wilderness. Nightly they heard the sinister howlings of a native camp not far away. Only 8 weeks before their arrival two white men had provided a cannibal feast for these people. The friends of missions warned the Moravians against these treacherous and bloodthirsty savages. Others expressed their contempt for the hair-brained adventurers who seemed actually to believe they could do the work of God for such a fear- fully fallen humanity—and waited for news of the failure of their crazy undertaking. The bitterest enemies of the mission were the pearl-fishers, 144 who had a very profitable business on this coast. The natives were very skillful divers, and their employers ex- ploited them without conscience and without shame. The presence of the missionaries made them feel somewhat uncomfortable. God gave success to their efforts. The natives soon learned that the missionaries were their true friends. Today Mapoon is a clean and pretty Christian village. In its house of God, Christians gather regularly for worship who thirty years ago were cannibals. They have learned to sing and pray, to worship, to love each other, to work diligently, to live clean and honorable lives. Not far from Mapoon there is an out-station, plan- ned by missionary Hey, where a num- ber of the more experienced converts have built their own homes and work their own land; they erected their own church and a native helper keeps daily devotions—they are largely indepen- dent of missionary control. Near the mission house in Mapoon there stands a school for boys and girls, with an enrolment of over 60. The training of the young is more im- portant here than ordinarily and is very WORLD-WIDE MORAVIAN MISSIONS successful. It is very hard to wean adults from their nomad farm life and from their superstitious practices. Bet- ter things can be accomplished with the young. Mapoon is a miracle. The scorn of the enemies has ben put to shame. Missionary Hey so gained the confidence of the natives and the gov- ernment alike, that, like Hagenauer in Victoria, he was appointed Superin- tendent of the entire reservation. Two more stations were’ established at Weipa and Aurukun, at each of which the work among the young was meet- ing with success. During the World War, this mission gradually passed out of the hands of the Moravians. One of the men, Richter, was on furlough when the war began and he could not return to the field. Another one, Brown, was transferred to Santo Do- mingo. The superintendent, Hey, re- tired on account of age. Their suc- cessors were furnished by the Presby- terians of Australia. It is no longer a Moravian mission. But Moravians everywhere may well rejoice in the splendid proof given by their efforts that Jesus can save and sanctify even the most degraded human beings. School Girls of Weipa, N. Queensland. CHAPTER XII THE MISSIONS TO THE LEPERS URING the days of His earthly life, our Christ showed especial interest in the sick. Once He cured ten at once—and these were lepers. So it is entirely in harmony with His will that His church should do all it can for lepers, the most mis- erable of the miserable. The Church can not cure them, as He did, though a few cures are on record, but it can minister to their physical and spiritual needs. There are many of them in the world; for instance, 100,000 lepers wander through the villages of India alone. The Moravian Church engaged in this Christlike work from 1822 to 1867 in Cape Colony, when the government placed all leper work in the care of the established church. About the same time came an invitation to werk in Jerusalem and in 1899 the church became interested in such unfortunates in Surinam, though the work there is not under the control of the Moravian Church as such; it is furnishing most of the nurses, but is not responsible for the finances. The story of the Jerusalem Asylum briefly is this. The Baroness Keffen- brink-Asheraden visited Jerusalem in 1865 and was shocked by the miser- able plight of the lepers. She built a home just south of Jerusalem for lepers in 1867 and called it “Jesus- Hilfe.” To find men and women to care for the lepers was not easy—but enough Moravians were found willing to make the sacrifice. At first an as- sociation of friends of the lepers bore “Women Grinding Grain at the Leper Hospital. 146 WORLD-WIDE MORAVIAN MISSIONS A Deaconess Treating Patients. the financial responsibility. Later the international Moravian Church assum- ed entire=charces “sincesthe W ataine British Moravian Church administers the Hospital for the Church. A com- mittee in Jerusalem takes care of purely local matters. All the nurses are furnished by the Moravian Deacon- ess Home, “Emmaus,” in Niesky, Up- per Silesia. They now have about 50 pa- tients, most of them men. Most of them are Mohammedans—the rest are Christians of various confessional con- nections. At first very few lepers were willing to enter the Home. They did not want to give up their freedom and settle down to the regular routine. The lov- ing Christian life of the nurses gradual- ly overcame this reluctance and pa- tients came in very large numbers. In 1887 a new Home was erected—the Stately building of which a picture is shown. Not all the patients are thank- ful and satisfied at the Home; some forsake it and return to the freedom— and the misery—of their lives as beg- gars. Other cases of genuine grate- A Group of Patients at the Hospital Gates 147 THE MISSIONS TO THE LEPERS JSOO DAVY SUZPIBS VU ‘“wWeayelyd o}. ‘ULSTeSNnAer url Teyrdsoy LOM p Le Ue Om Le AVMYSIY 94} UO fA1ID 94 JO JSOM-YINOS teday UvVIAvIOW 2849 ,,djew snsog,, ap VBIIs poayRBoo'T 148 WORLD-WIDE MORAVIAN MISSIONS fulness encourage the deaconesses in Christian Arab, Pastor Kurban, minis- their self-sacrificing efforts. ters to the spiritual needs of the in- The spiritual success is not striking, mates. The British Ophthalmic Hos- as far as numbers are concerned, and _ pital has, since the Great War, given yet precious souls are won for Christ splendid assistance in the treatment now and then. Dr. Canaan, a Chris- of eye-diseases among the patients. tian Arab is house-physician and a The Patients of the Leper Hospital. Note: For an account of our Leper Hospital in Surinam, see page 161. CHAPTER XIII THE MISSION IN DUTCH GUIANA the north coast of South Amer- (CA ae Lt isto Chyeminterestin’ Moravian mission, especially because of the remarkable mixture of races re- presented in its population. So far as the land itself is concerned, it is mostly a low-lying plain; only at some dis- tance from the water’s edge are there any considerable elevations. From these numerous large and small rivers flow through the plain, and these rivers again are connected by very many creeks. Hence there is an abundance of water everywhere. The most im- portant rivers are the Surinam and the Saramacca, which flow through the colony, and the two large border rivers, the Corentyn on the west and the Mar- owyne on the east. A large part of the country is covered by primeval forests and at many places there are terrible swamps. Roads are for that reason not numerous. Transportation of pass- engers and freight must be on the (re is a small Dutch colony on g Ephrem ‘ Ho pe water, by means of the small corjale, the larger “‘tent-boats” or small river steamers. A railroad, built in 1902 and 1903, now connects the capital city, Paramar- ibo, situated at the mouth of the Sur- inam River, with the gold-mines in the interior or “bush-land.” This is also of great help to the missionaries on their journeys inland. The climate is an exceedingly moist, tropical one, very enervating for white people, and the farther from the sea one goes, the more dangerous it be- comes. “The land of death” is the term applied to the district in the interior, on the upper reaches of the rivers. No white missionary has as yet been able to live there for any length of time. Even the natives are subject to all kinds of diseases. Malaria is common, and all kinds of skin-diseases, and epi- demics of yellow fever have often caused terrible destruction. Many eS ¢ e : Nec ke tix ress + Cope” Our Mission Fields in S. America. 150 WORLD-WIDE MORAVIAN MISSIONS Harvest Festival Scene in Paramaribo. missionaries have fallen victims to these diseases. Positively horrifying is the suffering caused by leprosy among the colored population. In spite of all this, Surinam has at- tracted a great many colonists from various parts of the world. The un- usual fertility of the soil, combined with the great water-supply and the tropical heat, produces astonishingly large harvests and these in turn sup- port a very profitable trade. Practical- ly all tropical plants grow here in pro- fusion, such as sugar-cane, coffee, corn, bananas, cotton, etc. The forest yields various sorts of very hard tim- ber. The gold-mines have become very profiable. No one can say what A Tent-boat of our Mission. Solidly built, 35 or 40 feet long by 5 or 6 broad, such a boat is manned by 4 or 6 oars- men and a captain. The shelter (cabin) is 10 or 15 feet long. THE MISSION IN DuTCH GUIANA 151 Church at New Nickerie, Surinam. further natural resources may yet be Upon this small strip of territory you found, for till now only a fractional find the greatly mixed population— part of the country has been develop- about 130,000 people. In the forests ed. and on the savannas there live about The Surinam River Front in Paramaribo. had WORLD-WIDE MORAVIAN MISSIONS Our Mission Headquarters in Paramaribo. 18,000 negroes and perhaps 2000 In- part of Surinam, there live 2000 white dians in small, scattered villages, but people, many of them Jews, about 3000 in the “colony” itself, the developed Chinese, 34,000 British Indians and Berg-en-dal on the Surinam River. THE MISSION IN DUTCH GUIANA 153 17,000 Javanese. The most numerous element are the 54,000 colored people or creoles, descendants of slaves brought from Africa by the sugar planters. The “Bush’’-negroes come from the same stock. They were orig- inally African slaves, who were sent into the swamps for concealment by their Dutch owners, during a war with the British, and were able to maintain their independence when their owners tried to recapture them. Runaway Slaves joined them. They founded independent tribes under their own chieftains. They reverted to African conditions of life. They are good boat-men and warriors. The negroes of the colony and these bush-negroes show bitter contempt for each other. Dutch is the official language, and is making some headway among the people since it is being taught in the schools. The negroes in their inter- course with each other use the “‘Negro- english” almost exclusively—a dialect developed in times of slavery out of elements of various languages. Eu- ropean and Asiatic immigrants brought Five Native Evangelists of Surinam. Street Scene in Paramaribo. WORLD-WIDE MORAVIAN MISSIONS A Native Village in Surinam. their own speech; so that it is possible today to hear probably a dozen differ- ent languages spoken on the streets of Paramaribo. It has also been neces- sary to develop linguistically different forms of mission work for the 27,000 souls under Moravian influence. When the first Moravian mission- aries came to Surinam, the Arawak Indians still constituted a large pro- Arawak Indians of Surinam in their Hammocks. 155 THE MISSION IN DUTCH GUIANA ‘Spiiq JUBIT[IIq puBe S}SBvVOq PIM YIM ODATTR pue sjuyid [voisvisd Aq UMOI3-19A0 JSOLOJ UISIIA JO ofsunf o[qBJIWeA VY "989010,.7 UWILVULINS eu 156 WoRLD-WIDE MORAVIAN MISSIONS Native Helpers in Surinam. portion of the population outside of first object of their effort and several the plantation districts. They were the congregations were founded. But after Christmas Pageant at Sharon, Surinam. 157 THE MISSION IN DuTCH GUIANA “ULVUTAINS ‘puvrysng ou} Ur U0T}"4S-4nO uy 158 several decades they had to be given up, because the negroes more and more rapidly displaced the Indians. But the workers have not yet entirely forgotten the Indians, remnants of whom are are found at the extreme edge of the bush lands. Seldom indeed does an WORLD-WIDE MORAVIAN MISSIONS among the more numerous negro slaves, and this has become a mission of great importance to the entire colony. The beginning was painfully Slow and difficult. Not till 1778 could a church be built in Paramaribo, which has remained till now the headquart- Workers in Our Javanese Mission, Surinam. Brother Bielke (at the riehtaresar): KHvangelist Wagimin (center) and Evangelist Kasan Mukmin (left). Indian appear in Paramaribo or on the plantations. But now and then the missionaries meet Indians on_ their evangelistic tours, for instance, near Albina, far up on the Marowyne, and at rare intervals the baptism of an In- dian is reported. After three unsuccessful attempts (1735-45), work was begun in 1754 ers of Moravian missions in Surinam. From here regular evangelistc tours were made to plantations within rea- sonable distance. The plantation own- ers did not care to have missionaries preach to their slaves. Gradually they became more friendly and since 1835 a number of plantation-stations were organized. The slaves showed a re- THE MISSION IN DUTCH GUIANA ceptive disposition towards the Gospel and most of the congregations prosper- ed. In large number the blacks came in their corjales to the church at the Station to gather around their ‘“Leri- man” to be taught the Word of God. A complete change of conditions occurred when the slaves were freed in 1873. During their slavery, the negroes had gotten more than their fill of plantation life. Now they de- termined te earn their living in an easier manner, and worked only when it was necessary. The city with its busy life and its social opportunities, attracted many of them. The Paramar- ibo congregation became so large that the church was not capable of holding them all, nor could one worker take care of them. The congregation had to be divided into parts. New churches were built in different sections of the city, each with its own pastor. Today there are 7 Moravian churches in the city and its suburbs, with a total mem- bership of about 13,000—and that is about one third of the population of the city. This is by far the largest Moravian mission congregation in the world. It is to be expected that in such a mass of people, of such antecedents, under such conditions, there would be A Heathen Indian Woman of Surinam. a great deal of misery and sin. The special sin here is immorality, with the inevitable decadence of family life. To meet this condition, methods of work had to be introduced of a social service nature, in addition to evangel- Bright-eyed Coolies of Surinam. 160 The Bush-country of Surinam. ism. The city mission tries in various ways to arouse the desire for Christian life among the masses by lectures and courses of instruction, orphan homes, employment agency, sick and death- ‘benefit funds and societies for boys, young men, young women, and for the distribution of Bibles and tracts. A Children’s Home was opened in 1910, at Sharon near Paramaribo, for or- phaned colored children. “There are almost one hundred at the home and the need for more room is urgent. The mission conducts a very exten- sive school system, of primary and grammar grade and_ “several high schools. Over one hundred teachers, most of them holding state certificates, are active in 36 schools with an enroll- ment of about 4000 pupils. Since the beginning of this century, native ordained ministers and native helpers assist the 25 European mission- aries in their work among the creoles. There is a theological school in Par- amaribo, where these natives receive their training. Another consequence of the shifting of population, since the slaves became free, has been the necessary closing of some of the old stations and filials and new stations had to be opened at other places. That has caused some hindrance in the development of the churches and also involved consider- able expense. The congregations at the old mis- sion stations have long since been WoRLD-WIDE MORAVIAN MISSIONS Christianized, however imperfectly. But out of them has sprung an entirely new mission among real pagans. The planters were compelled to find labor- ers to take the place of the negro free- men who refused to work for them. They found them in British Indian cool- ies and latterly in Javanese. They come into the country as_ laborers bound by contract for definite periods of time. At the expiration of their indenture, they usually remain in Sur- inam. Their number has become so large that they must be reckoned with as important factors in the life of the colony. Of course they brought their ethnic religions with them, mostly Hinduism and Mohammedanism. The Moravians were the only Protestants in the country, and it became their Christian duty to care for these Asiatic immigrants. A beginning was made in 1901. Small East Indian and Javanese congregations of Christians have been gathered and in two Childrens’ Homes at Alkmaar and Liliendaal, a number ~ Three Bush-negro Boys. The Result of Missionary Effort. THE MISSION IN DUTCH GUIANA of native children are being educated as Christians. One hesitates to say it, but it is unfortunately a fact that in this new form of missionary activity, a serious hindrance is the deliberate, energetic, and often positively unscru- pulous opposition of the Roman Cath- olic Church. Opportunities for convert- ing heathen are plentiful, but there is_ no reason why persistent efforts should be made to steal the members of the Moravian Church. The Leper Hospital “Bethesda” is another labor of love in this colony. There are many lepers in the country. There was great need of assistance for the pitiful sufferers. The government has an asylum for them at Groot Chatillon. There was much that could be done in addition to the government’s efforts—especially in a religious way. The “Protestant Union for the care of Lepers in Surinam” built the pri- vate Leper Home “Bethesda” in 1895. A Moravian missionary was appointed director and spiritual advisor, and 5 deaconesses from the Moravian Dea- coness’ Home “Emmaus” in Niesky, Germany, devoted their energy to the poor lepers, who have learned to feel ever more fully at home and happy in the neat, little village built for their especial care. A children’s ‘Leper Home” has just been added to Beth- esda, (1926) but not yet furnished. 25 children are waiting to enter the Home. Leaving Bethesda and journeying still farther up the Surinam, we soon reach Bergendal and here begins the mission among the Bush-negroes, esti- mated at about 3,000 in number. These are practically all still heathen, in con- trast with the colored people of the colony, who are Christian. Such re- ligion as these Bush-negroes have is mostly fetishism—the worship of any object as being the habitation of a deity or having mysterious and magical power. There are four main tribes of Bush-negroes—the Ancan tribe on the Marowyne and the Saramaccan tribe on the upper Surinam are the most im- 161 portant. Between the years 1765 and 1813 various Moravian brethren had preached to the last named tribe and not entirely without success. They baptized 107 of them, but at the ex- Rev. C. W. Bliid, Ordained 1902 First Native Minister in Surinam. pense of the lives of 9 brethren and 7 sisters and the broken health of as many more. The impossible climate compelled them to stop their efforts heres Taught by such experiences, the re- newed efforts among these people were WORLD-WIDE MORAVIAN MISSIONS 162 "ULVUIANG Ul euLoy aedey ano ,,‘epseyjeg,, THE MISSION IN DUTCH GUIANA begun on an entirely new basis. In the mean time the Christian congrega- tions in the colony had progressed so far, that it was possible to train a corps of native evangelists and ministers. These men were specially fitted to be- come missionaries among the Bush- negroes; the climate was not especially dangerous to them. Such native forces now serve the Bush-negro congrega- tions, of which there are 23, with 8 preaching places. The cost of this mission is met in various ways. The government of Holland pays the salaries of teachers in all approved schools and pays a sub- sidy towards church support in the colony. The native Christians pay church dues, but, as they belong to the poorest stratum of society, they can not contribute very much, and possibly, as in most other congregations, they have not yet learned to do their whole duty towards the financial support of the church. Furthermore, there is a large mission business in Paramaribo, 163 named after the founder, C. Kersten and Co. In the course of 150 years it has grown from a very small begin- ning to one of the leading business firms of Surinam. By a really Chris- tian conduct of business, as well as by various social and economic arrange- ments, this company purposes to exert an undoubted Godly influence among the people, in full co-operation with the preaching of the Gospel by the missionaries. All net profits belong to the mission. The amount of the profits depends largely upon the gen- eral conditions of trade. At the pre- sent time the mission treasury of the church must furnish a_ considerable amount of money for this mission. About 27,000 are members in good standing, and very many more are ad- herents and look to the Moravian Church for guidance. There are about 20 native men theologically trained, a large company of native evangelists and over a hundred school teachers. Mrs. Weiss’ Bible Class of Lepers at Bethesda. For Further Reading and Study These books and pamphlets may be procured from the Moravian Book Shop, Bethlehem, Pa. History OF MoraviAN Missions. Hutton. $2.00 Well written and supplied with maps. 550 pages, cloth. MoraviAN Missions. HAMILTON. $2.00 A faithful chronological record in detail. THE FALL OF TORNGAK, OR THE MORAVIAN MISSION ON THE COAST oF LABRADOR. Davey. Illustrated. $1.00 DaAvip ZEISBERGER AND HIS BROWN BRETHREN. Rice. Illus. $.50 MoraviAN Missionary ATLAS. An official publication. $1.35 Excellent detail maps by Wagner & Debes of Leipzig. Everyone interested in our missions should have this atlas. THE Nyasa Mission. Beautifully illustrated. Hamilton. $.75 HANSINA HINz. A missionary biography. Schneider. $.50 FIRE AND SNow. (Missionary stories). Hutton. $1.00 MorRAVIAN Missions AMONG SOUTHERN INDIAN TRIBES. Schwarze. Illustrated. $2.75 HISTORY OF THE MoRAVIAN CHURCH. Hutton. $1.25 HIstoRY OF MORAVIAN MISSIONS AMONG THE INDIANS ON THE WHITE RIVER IN INDIANA. Stocker. $1.25 THE MORAVIANS IN GeEorGIA. Fries. Illustrated. $1.25 THE BICENTENARY PAMPHLETsS. Six bound together in cloth. Illus- trated. $.75 For those who can read German and want the most analytical and scientifically accurate historical study of our missions, including the most comprehensive bibliography in all languages: ““ABRISS EINER GESCHICHTE DER BRUEDER Mission.” Cloth. Adolf Schulze. $1.50 N. B. The latest statistics and annual reports are to be found in the annual “Proceedings of the Society for Propagating the Gospel Among the Heathen.” Illustrated. About 150 pages. $1.00 PERIODICALS THE MorAvIAN Missionary. A monthly for young people. Illus- trated. $.50 MoraviAN Missions. Illus. monthly of our missionary work. $.50 PERIODICAL ACCOUNTS RELATING TO MORAVIAN Missions. A quart- erly. Illustrated. The official missionary organ. $.50 This historic missionary periodical is in its 137th year. THE MorAvIAN. The American Moravian weekly. $2.00 The above list contains only the newest and most available publica- tions concerning Moravian missions. The complete bibliography of Mora- vian missions is large, especially in the German language. For further information the reader is invited to address The Religious Education Board of the Moravian Church, The Rev. S. H. Gapp, Ph. D., Chairman 69 West Church Street, Bethlehem, Pa. ba af , Nel i es ‘ 7 4 ve A % Oy bs y a) ¥ Civ} at r , 4 1b 4) ' ‘ care * w@ \ my * Det an -_ Li eight wit Pesta MORAVIA N™ H. Bie WE Rae Diagram of the Historical Deve nt of Our Missions during 175 years. cw ts yy A Aja A ARK * ‘ 4-4 AMS Te 1 ee ey t Ta) do. VL rae Orr was? : 1" ‘ | ws ete goatee en ten, = Pte m a SKE a eS a ae * een rs : ee nee 5 ‘ bog 7 " \ 7 ; pts 3 : wT my : bu 1 ' ‘a Sy a ee og < r ' ~r8 . a f en < a) er oe iY eg |. ete ~— M i 1 1012 0 | 7 ' , POURCRCOREDOERSERARaROaN j j eepedeehabtueeeeane HERE iii NE \ TA iit Yihisttet HET LATS WAT} Wy | j i j } Lreditiit PVH i TH | | } } itt NARNARAAAA AAA THA EELEET TEEPE EULER EE } i it i] itt} \ | } HLT H \} Hi} Hit Hh} yiittt itt