les i(» 
 
 ate Grades 
 
.NV<>^''^ 
 
 -^^ 
 
 
 %A 
 
 PRINCETON, N. J. 
 
 ^^4. 
 
 ^ 
 
 Purchased by the Hamill Missionary Fund, 
 
 ly^:-.;. irimMat 
 
 BV 2090 .T7 1906a 
 
 Missionary studies for the 
 Sunday school, second 
 
} 
 
 MISSIONARY STUDIES 
 
 FOR THE 
 
 SUNDAY SCHOOL 
 
 Second Series 
 
 GREAT MISSIONARIES 
 TO THE RED MEN 
 
 GREAT MISSIONARIES IN THE 
 DARK CONTINENT 
 
 Junior and Intermediate Grades 
 
 EDITED BY */ 
 
 George Harvey Trull 
 
 Assistant Minister Fifth Avenue Presbyterian Church 
 New York City 
 
 Boards of Home and Foreign Missions of the Presbyterian Church 
 in the U. S. A. 
 
 156 Fifth Avenue, New York City 
 
i 
 
 Copyright, 1906. 
 By Gborgb Harvby Trull. 
 
 Single copies, paper covers, twelve cents, postpaid. 
 
 Ten or more copies, nine cents each, postage or exptessage extra. 
 
 Orders may be sent to the Literature Department of either Board of Home or 
 
 Foreign Missions, 156 Fifth Avenue, New York City. 
 
1lntrot)uctor^ IRotee* 
 
 THE fourfold purpose of the Sunday School is Instruction, 
 Salvation, Edification and Training for Service. In none 
 of these respects can the Sunday School discharge its full 
 duty, unless it gives to its members an intelligent, compre- 
 hensive knowledge of the missionary movements of the whole 
 world: "No information — no inspiration." The greatest 
 need to-day in Sunday School work is this very thing, and 
 these Studies will help to solve the problem. To see the 
 world through the eyes of Jesus Christ will put life into any 
 Church or Sunday School or individual. Some v/ay must be 
 found in all of our Sunday Schools to lay the foundation for 
 missionary Studies. We are rejoiced that there is more 
 interest in this matter to-day than ever in the past, and upon 
 its proper solution depends the success of the Church of God 
 at home and abroad. These Studies are admirably adapted 
 to the purpose for which they are intended, and should be 
 welcomed heartily by all Pastors, Superintendents and 
 Sunday School Workers everywhere. 
 
 Marion Lawrance, 
 General Secretary 
 International Sunday School Association. 
 
 VTEXT to the conversion of scholars in our Sunday Schools 
 J-^ lies their development in Christian service. In this line 
 there is no instruction more important than that of the 
 privilege and duty of sending the ' ' Glad Tidings ' ' around 
 the world. Of course this means missionary work. 
 
 The following Studies have been carefully prepared with 
 a view of imparting intelligence and enthusiasm to Sunday 
 School scholars in the carrying on of aggressive missionary 
 enterprise. They are to be highly commended to all those 
 teachers who truly pray "Thy kingdom come." Prayer and 
 
practice should coincide, and these Studies are intended to 
 give practical outcome to the prayer which we all so often 
 offer. 
 
 I can truly say that the work done by the Rev. G. H. 
 Trull is of a very high order. The themes are interestingly 
 put, and the questions admirably adapted to guide both 
 teacher and scholar in the study of this most important 
 topic. Nothing but good can result from the use of these 
 Studies as supplementary work in our Sunday Schools. 
 
 A. F. SCHAUFFLER, 
 
 Secretary International Lesson Comrnittee. 
 
 LAST year the first series of Home Mission Studies for the 
 Sunday School were issued by the Home and Foreign 
 Boards of Missions. The sale of the books was of such a kind 
 that we rejoice that a second series has been prepared for the 
 second year. We are greatly encouraged to believe that 
 Sunday Schools are more and more to give a larger place to 
 the study of world-wide missions. Good ammunition has 
 been provided in these Studies, and classes will do well to 
 follow the leadings as they are taken into the destitute and 
 waste places of this country and throughout the world. 
 
 John Willis Baer, 
 Secretary Board of Home Missions. 
 
 *•' O EE that stately tree on the beach, standing alone in all 
 ^ its grandeur?" said the Captain of the good ship 
 ' ' Sekondi ' ' as she ploughed through the quiet waters of the 
 South Atlantic, off the coast of Angola. "It was at that 
 point," he continued, "that David Livingstone stood after 
 his long journey across the Dark Continent, and looked out 
 westward on the broad expanse of waters." 
 
 I know not by whom this tree was planted or how much 
 truth there is in the story. One thing, however, is certain. 
 The name of Livingstone is still potent everywhere in Africa. 
 When the great French missionary, Frangois Coillard, came 
 to the confluence of the Chobe and Zambesi Rivers, he found 
 that the principal ford was guarded by three Barotsi Chiefs. 
 No one could cross the ferry without their permission. As 
 soon, however, as he made known that he was a missionary 
 
and a friend of Livingstone, all difficulty was removed. 
 Coillard writes that ' ' Livingstone has left the name of mis- 
 sionary in such high honor, that my character as such was a 
 
 sufficient passport In Europe people admired the 
 
 intrepid traveler, but one must come here where he has 
 lived to admire the man. If some travelers have engraved 
 their names on the rocks and tree trunks, he has engraved 
 his in the very hearts of the heathen population of Central 
 Africa." 
 
 But the influence of Livingstone extends far beyond the 
 Continent of Africa. The young men and women of the past 
 generation were fired with the story of Henry M. Stanley's 
 long journey in search of the great missionary in the heart 
 of Africa. A quarter of a century ago, it was an inspiration 
 to many of us who have now reached mid-life to read the 
 narrative of the intrepid Stanley, and note the wondrous 
 power which this man of God exercised upon him as they 
 two talked over the woes of Africa. Livingstone did not 
 preach to Stanley. No church service was held, no direct 
 appeal made, but the steady and silent influence of a life of 
 such heroic mold left its indelible impress upon the mind and 
 heart and soul of the adventurous newspaper correspondent. 
 
 In the rooms of the Society for the Propagation of the 
 Gospel in London is a huge log, brought by one of their 
 representatives from Chitambo, near Lake Bang\\"eolo, 
 Central Africa. This log is a part of the mvula tree under 
 which the faithful servants of Livingstone buried his heart, 
 while they carried his mortal body to the coast, whence it 
 was sent to England and buried in Westminster Abbey. 
 Only a portion of a tree, but how sacred to thousands of 
 students of Missions, because underneath its shade lay the 
 heart of Africa's great deliverer! 
 
 No higher ideal could be kept before the scholars of our 
 Sunday Schools to-day than the lives of Livingstone and 
 Moffat, Mackay and Crowther and the other illustrious 
 names in Africa's Missionary Hall of Fame. The aim of this 
 little text-book is to present in a simple way the story of 
 these masterful lives consecrated to the service of Christ 
 in Darkest Africa. 
 
The limited time at the disposal of the Sunday School 
 teacher easily furnishes an excuse to neglect mission study. 
 It is the testimony, however, of all who have made use of 
 such Studies, that the blessing which comes more than 
 repays the extra effort put forth to implant in the heart of 
 the scholar even a faint idea of the royal character of the men 
 of God who devoted their lives to the evangelization of the 
 Dark Continent. 
 
 The time is not far distant when a complete set of mission 
 text-books for the Sunday School will be the necessary equip- 
 ment of every well-ordered School. We trust that this little 
 volume of Mr. Trull's is the forerunner of a long series which 
 will open to the youth of the Church the storied treasures of 
 missionary literature and life. 
 
 A. W. Halsey, 
 Secretary Board of Foreign Missions. 
 
preface* 
 
 WITH a firm belief that the Sunday School is the place for 
 systematic and thorough missionary instruction, the Mis- 
 sionary Committee of the Fifth Avenue Presbyterian Church, 
 New York, for the third successive year, has prepared a 
 series of Mission Studies for use in its own School. As the 
 first series, issued about a year ago, gained a wider circulation 
 through its publication, the following Studies, for use during 
 the current year, are put in this text-book form, with the hope 
 that they may be of service to other Schools who desire to 
 give Missions a place in the Sunday School curriculum. 
 They are issued in two grades, this book for Juniors and Inter- 
 mediates and another for Seniors, both covering the same 
 general topics, so that the two books can be used jointly at 
 the same time in the different grades of the School. Both 
 Home and Foreign Missions are treated, as the one is incom- 
 plete without the other. 
 
 The Studies are meant to be used as Supplemental Work, 
 and should not take the place of the regular Bible lesson of the 
 day. Fifteen minutes should be devoted to them in the class, 
 a copy of the book being in the hands of each scholar during 
 the preceding week for home preparation. This is essential 
 if good results are to be obtained, and the price of the book 
 has been made so low that this is possible. By following 
 some of the suggested reading noted at the close of the several 
 Studies, the teachers will be enabled to make the missionary 
 period bright, crisp and attractive. 
 
 The Studies can be used on consecutive Sundays or once a 
 month, as is deemed best by each Sch ol. If monthly, it is 
 suggested that the closing exercises of the School should be 
 devoted to the missionary topic of the day, thus deepening 
 still more the impressions made in the classes. Especial 
 attention is called to the fact that these Studies are not 
 
denominational in any sense, hence they are adapted for use 
 in any School. 
 
 With the prayer that they may arouse and quicken an 
 interest in the great cause of Missions, they are herewith 
 sent forth. 
 
 {May L. Moorhead, 
 Ruth G. Winant. 
 Marie H. Winkhaus, 
 . George H. Trull, Supt. 
 
 New York, February i, 1906. 
 
y 
 
 Contente* 
 
 Study I. 
 John Eliot ^y:'\ 1 1 
 
 BY GEORGE H. TRULL. 
 
 >./ Study II. 
 David Brainerd ^^/\ 19 
 
 BY GEORGE H. TRULL. 
 
 Study III 
 Marcus Whitman v/^ ^^ 
 
 BY MARIE H. WINKHAUS. 
 
 v^ Study IV. 
 Egerton R Young ^.^,X : 30 
 
 BY MARIE H. WINKHAUS* 
 
 Study V. 
 The Land of Africa i>^- 35 
 
 BY RUTH G. WINANT. 
 
 ^ Study VI. 
 Robert Moffat ■a-^'- 41 
 
 BY MAY L. MOORHEAD. 
 
 .^ Study VII. 
 Samuel Adjai Crowther ....... „^y^. 48 
 
 BY RUTH G. WINANT. 
 
 ,/^ Study VIII. 
 ■ David Livingstone %j/^- 5^ 
 
 BY GEORGE H. TRULL. 
 
 v^ Study IX. 
 Alexander M. Mackay v^ *^4 
 
 by GEORGE H. TRULL. 
 
 Study X. 
 Africa To-day yy/^. 72 
 
 BY RUTH G. WINANT. 
 
STUDY I. 
 
 GREAT MISSIONARIES TO THE RED MEN. 
 
 3obn jEItot, 
 
 1604— 1690. 
 
 Indians and Their Traits. 
 
 Long before our forefathers came to this country, 
 there lived here men of quite a different race. They 
 were not white, but of a dark bronze color, with high 
 cheek-bones and straight hair as black as a raven. 
 By Columbus, who discovered America, they were 
 called Indians because when he landed here he thought 
 that he had reached India. 
 
 Their traits of bravery, cunning and endurance are 
 too well known to need comment, and in some cases 
 they have proved themselves also treacherous and 
 revengeful. One marked trait is their keenness of 
 observation. 
 
 An Indian left his lodge for several days. On his 
 return, some deer meat which he had left hanging on 
 a tree was gone. Instead of asking questions of his 
 neighbors at first, he just used his eyes and then, after 
 a time, went to a wigwam and asked : ' ' Did you see 
 a little old white man with a short gun?" "Did he 
 have a small dog with a short tail?" ' ' Yes," was the 
 reply, "he and his dog took the trail going south." 
 
 II 
 
The Indian followed the trail, and in a few days 
 returned with the deer meat and the dog. Some 
 white men, having heard of the incident, went to the 
 Indian and asked: "How did you know a white 
 man took your meat ?" ' ' White man turns toes out ; 
 Indian put foot so, one behind the other, walk 
 straight." "How did you know he was little and 
 old.?" "He put a pile of stones by deer-meat tree; 
 cannot reach, he little. He take short steps; he old. 
 He stick gun on ground against tree. Gun muzzle 
 make mark a little way from ground. Short gun." 
 "Well, how did you know he had a little dog with a 
 short tail?" "Dog sit in the sand, watch man get 
 meat. Dog leave mark where he sit down. Indian 
 can see with two eyes." 
 
 Origin. 
 
 We do not know just where the Red Men came 
 from nor how they reached America. Many wise 
 men have puzzled over the question. The most prob- 
 able view is that they came from Northeast Asia, 
 and crossed by way of the Aleutian Islands in the 
 North Pacific Ocean to what is now Alaska. We are 
 not so much concerned about how they got here, as 
 how they lived and acted afterwards. 
 
 Customs and Beliefs. 
 
 They did not live in towns, such as white men are 
 used to, but led a roving life in the forest, going from 
 place to place. Their houses were not like ours, but 
 built of bark, and called wigwams. They had no 
 churches, no schools, not even a book of any kind, 
 and not an Indian could read or write. They knew 
 
 12 
 
nothing about Jesus, but believed in the Great Good 
 Spirit who dwelt in the heavens towards the setting 
 sun. There was an Evil Spirit also who could harm 
 them and they needed to look out for him. They 
 believed, too, that there were lesser spirits everywhere : 
 in the wind, the lake, the river, the storm, the trees, 
 etc. As they had no church, you would not expect 
 them to have any minister, and surely he was not 
 such a man as we believe a minister should be. The 
 only minister they had was what they called a pow- 
 wow. He was the priest, the doctor and the con- 
 jurer, all in one. The pow-wows had great influence 
 over the other Indians, as the latter believed they 
 were in league with the unseen spirits and could do 
 wonderful things, and work them great harm if they 
 wanted to. The Indians did not call their pow-wow 
 a doctor, but medicine man. You would think him 
 a strange kind of doctor, for when you are sick you 
 are made to keep very quiet and everybody in the 
 house tries not to make any noise, and the wise doctor 
 tells your parents what to do for you. But if you 
 had been a little Indian girl or boy a couple of hun- 
 dred of years ago, and had gotten sick, the pow-wow 
 or medicine man would have been called in to see 
 you, and he would have said that an Evil Spirit made 
 you sick. He would probably have ordered a very 
 bad dose, and then making himself look as horrible as 
 possible, he would have danced and jumped around 
 you, beating on a drum to scare the Evil Spirit away. 
 Many of the Indians were very warlike and cruel, 
 and a man's worth was judged by his fighting ability. 
 The larger the number of his enemies' scalps that he 
 had, the greater warrior was he thought to be. The 
 
 13 
 
men did no work in the fields, this being left for the 
 women; but they hunted and fished in the great 
 forests. 
 
 It was such a people as this that the first English 
 settlers found when they landed on the shores of 
 North America. Their need of the Gospel, and all 
 the blessings that came with it, was very great. The 
 English settlers soon saw this, and some of them tried 
 to help the Red Men of the forest. But not very 
 much was done until a young man from England by 
 the name of John Eliot arrived in Boston. He was a 
 minister, and just twenty-seven years old when he 
 reached America in 1631. He was born in a little 
 town not far from London in 1604. At that time, 
 and for a number of years afterwards, all persons who 
 did not worship God in just the way that the Govern- 
 ment directed were very harshly treated. Great 
 numbers of people who were called Puritans, because 
 of their purity of life and the plainness of their form 
 of worship, went to America. Eliot was one of these. 
 
 Eliot Arrives in Boston. 
 
 After he had been a year in Boston, he went to live 
 in a small place near by called Roxbury. He be- 
 came the pastor of the church there, and served his 
 people for nearly sixty years as their minister. Eliot 
 soon saw that not only the white people in Rox- 
 bury needed him, but the Red Men in the forest as 
 well. There were hundreds of them near by, and he 
 used to visit them in their wigwams. At first he 
 could not speak their language at all, but he brought 
 one of the Indians into his own home to live, and by 
 
 14 
 
noting carefully every word he said he gradually 
 learned to talk with him. 
 
 First Sermon to the Indians. 
 
 It was then arranged that he should visit one of the 
 Indian settlements and preach there. He preached 
 to the natives a sermon which was the first that any 
 North American Indians had ever heard in their own 
 tongue from a Protestant minister. The sermon 
 lasted for an hour and a quarter, but the Indians 
 did not get tired, for after it they spent nearly two 
 hours longer asking questions. This was the beginning 
 of a work among the Indians that continued until 
 Eliot's death. As time went on, he became more and 
 more interested in them. He tried to help them not 
 only by telling them about God, but by teaching them 
 how to live in a civilized way. 
 
 Indian Settlements. 
 
 Settlements of "Praying Indians," those who 
 became Christians, were formed. Streets were laid 
 out, houses were built, and produce was raised. 
 Laws were made based on the teachings of the Bible. 
 Schools were established, and much was done to im- 
 prove the condition of the Red Men. All went well 
 until war broke out betv/een hostile Indians, those 
 who had never become Christians, and the white 
 settlers. The ' * Praying Indians" were persecuted by 
 the other Indians, for they were said because of their 
 Christianity to favor the white men; and they v/ere 
 treated with suspicion by the English who feared that 
 any moment they might join the hostile Indians. 
 Between the two they suffered much, but, with few 
 
 ^5 
 
exceptions, they took no part in the struggle. Their 
 settlements were however broken up, and they never 
 fully recovered from their losses then sustained. 
 
 Translations. 
 
 One of the first things that Eliot did after he had 
 learned the Indian language was to translate into it 
 the Lord's Prayer, the Ten Commandments, and 
 some Scripture verses. He had to note down in 
 English letters the sounds of the different words, and 
 thus give to the Indians what they did not have before, 
 a written language. Besides translating a number of 
 books he prepared an Indian grammar, and in it 
 wrote what he himself had found to be true, that 
 * ' Prayer and pains through faith in Jesus Christ will 
 do anything." 
 
 His greatest work for the Red Man was the trans- 
 lation of the Bible. Eliot felt this to be absolutely 
 necessary if the converts were to become strong 
 Christians. It was a tremendous task that he had 
 before him, and one in which he had but little help 
 from others. It took years to do it, too, with all his 
 other duties; but this hero missionary kept steadily 
 on until he had finished the New Testament in 1661, 
 and the Old Testament in 1663. It was printed at 
 Cambridge, not far from Harvard College, and was 
 the very first Bible that ivas ever printed in America. 
 
 Eliot labored so faithfully among the Indians, 
 always proving himself their friend, that many of 
 them were converted. One noted Chief, who at first 
 refused to become a Christian, at last was won, and 
 spoke to Mr. EHot as follows: 
 
 * ' I acknowledge that I have been used all my life 
 
 16 
 
to pass up and down in an old canoe; and now you 
 wish me to make a change, to leave my old canoe 
 and embark in a new one, to which I have been un- 
 willing; but now I give up myself to your advice, enter 
 into a new canoe, and do engage to pray to God here- 
 after." 
 
 Eliot's Character. 
 
 While Eliot is best known because of his work 
 among the Indians, we must not forget that all the 
 time he was helping the men of the forest he was 
 pastor of the church at Roxbury. He was faithful 
 to all his duties there, too, and was loved and respected 
 by all his people. He had no ambition but to please 
 God and help his fellow-men. He did not spare his 
 time or strength if he might be of service to others. 
 He was especially noted for his generous nature. 
 Though his salary was small, he would often give a 
 large part of it to the poor. The Treasurer of the 
 church, knowing this, gave him his month's salary one 
 day tied up with many knots in a handkerchief, to 
 keep him from getting it out and giving the most of it 
 away before he got liome. But on the way Eliot 
 stopped in to see a poor family. As he listened to 
 their story of need, he commenced to fumble at his 
 handkerchief to undo the knots. But they were tied 
 so well that he could not loosen them. So handing 
 handkerchief and all to the mother, he told her to 
 take it, as the Lord must surely have meant for her 
 to have it all, since he could not untie the knots. 
 
 Eliot lived to be eighty-six years of age, and then 
 God called him home to the higher service of Heaven. 
 He had been faithful until death, and through him 
 
 17 
 
hundreds who would otherwise have never known of 
 God and of Jesus Christ were led out of the darkness 
 of superstition and heathenism into the glorious light 
 of the Gospel. 
 
 Questions. 
 
 1. By whom were the Red Men called Indians, and 
 
 why? 
 
 2. Describe some Indian traits. 
 
 3. If you had been an Indian 300 years ago, what 
 
 would probably have been your manner of life ? 
 
 4. Why did John Eliot come to America, and when? 
 
 5 . What do you think was the greatest thing he ever 
 
 did for the Indians? 
 
 6. What incident proves his generosity? 
 
 Interesting Books for Scholars. 
 
 "Wigwam Stories," by Miss M. C. Judd. 
 "Indian Boyhood," by Chas. Eastman^ a Native 
 Indian. 
 
 " Indian Story and Song," by Miss Alice Fletcher. 
 "The Legends of the Iroquois," by W. W. Canfield. 
 
 Books for Teachers before Teaching this Study. 
 
 " Pioneer Missionaries of the Church," Chapter 3, 
 Creegan. 
 
 " Protestant Missions," Chapter 4, A. C. Thompson. 
 
STUDY II. 
 
 GREAT MISSIONARIES TO THE RED MEN. 
 
 Davib Brainert), 
 
 1718-1747. 
 
 Birth and Conversion, 
 
 We have just studied about a great missionary who 
 labored for more than fifty years. We now turn to 
 one whose service was less than five. John Eliot, 
 the Apostle to the Indians, died at eighty-six ; David 
 Brainerd, no less an Apostle to the same people, died 
 at twenty-nine. 
 
 Brainerd was born in the little town of Haddam, 
 Connecticut, on April 20th, 17 18. He was not a 
 very strong boy, and could not do what many another 
 would, full of health and good spirits. He was strong in 
 character though and grew up with a desire to be a true 
 and noble man. His grandfather and great-grandfather 
 had been ministers, and David sometimes thought 
 that when he became a man he would like to be a 
 minister too. He did not seem to understand very 
 clearly what it meant to be a Christian, and many 
 a battle did he fight with himself, at one time hoping 
 that by the good life he was trying to lead he might 
 be a Christian, and at other times being in great 
 trouble because he felt he was not what God wanted 
 
 19 
 
him to be. It was really not until he was twenty- 
 one that the full light of the good news of salvation 
 seemed to dawn on him, and he saw now what had 
 not been plain before — that God saved him not be- 
 cause of any good works of his, but because of love 
 and mercy and because Jesus Christ had died for him. 
 When Brainerd fully understood this, he was just as 
 happy as he could be. This happiness he wanted to 
 share with others who did not know of his friend and 
 Saviour, Jesus Christ. He now made up his mind to 
 enter the ministry, and went to Yale College where he 
 studied very hard. He was very much afraid that 
 he would find it difficult to be a Christian there with 
 so many temptations, and so much studying to do 
 that he might not get all the time that he. would like 
 for prayer and the study of his Bible. But he found 
 that God helped him and used him as a Christian 
 while he was in college. As time went on, he felt very 
 deeply the needs of the heathen who had never heard 
 of Christ, and longed that he might go some day to 
 tell them. He did not know then just what God had 
 in store for him, but he was ready to do anything or to 
 go anywhere when the time should come. 
 
 Appointment as a Missionary. 
 
 In those early days in New England, and in the 
 other Colonies, there were many Indians. Some of 
 the ministers living in N.ew York, New Jersey, Dela- 
 ware and Pennsylvania, seeing how great was the 
 need of these poor heathen people, sent word to a 
 missionary society in Scotland for some missionaries. 
 The plea was so strong that the Society decided to 
 send two, and one of them that they appointed was 
 
 20 
 
David Brainerd. He was twenty-four years old when 
 he received word of the work that the Society wanted 
 him to do, and he was very glad to become a mission- 
 ary to the Red Men. 
 
 Labors among the Indians. 
 
 He began his work in a place called Kaunaumeek, 
 not far from Albany. It was fifteen miles awa}^ from 
 the nearest English settlers, and all that distance 
 Brainerd had either to go or to send for all the bread 
 he ate. He would have to get so much at a time 
 that sometimes it would get sour and mouldy before 
 he could eat it all. At other times he would not 
 have a bit. His home was just a rude hut which he 
 built right out in the forest. He worked with these 
 Indians for a year, and then, as they moved to an- 
 other place where they could have Christian teaching, 
 he made up his mind to go to other Indians that 
 needed him more. These he found in Pennsylvania 
 on the Delaware river, and others in New Jersey. 
 
 At first it was very hard to do much for them. A 
 few seemed interested in what he had to say, but a 
 good many made light of it or would not listen. This 
 made Brainerd very sad, and sometimes he would go 
 out into the thick forest and spend a whole night in 
 prayer to God for these Indians who seemed so de- 
 graded and so hard to reach. He braved many dan- 
 gers, for traveling in those days was not easy. One 
 time he had a very narrow escape from death by his 
 horse stumbling and breaking his leg in a dangerous 
 place. He also met many Indians who threatened 
 to kill him, because they did not like his teachings, 
 but Brainerd seemed to know nc fear. He suffered 
 
 21 
 
all kinds of hardships, living right among the degraded 
 savages, but he did not complain. The only thing 
 that worried him was the sin of the Indians and their 
 refusal to accept the Gospel. One tribe that he met 
 on the Susquehanna river seemed to be the lowest 
 and most degraded that he had ever seen. Half a 
 dozen of their conjurers one Sunday morning went 
 through all kinds of queer antics for several hours, 
 at times singing or howling, stroking their faces, then 
 spurting water from their mouths as fine as mist, 
 sometimes wagging their heads from side to side. By 
 all these strange actions they hoped to drive away a 
 certain sickness that was in their midst. 
 
 Closing Days. 
 
 But there were other Indians with whom Brainerd 
 had great success. In answer to his earnest prayers 
 and faithful work at Crosswicks, N. J., there was a 
 great revival. Men, women and children were led 
 to see what great sinners they were and how much 
 they needed God's forgiveness. Brainerd says that 
 he had never seen so wonderful a sight. It brought 
 to him great joy. He labored with all his strength 
 and might, often getting but little and very poor food. 
 He was often cold and hungry, and so gradually his 
 health began to fail. He planned to visit New Eng- 
 land, and in the spring of 1747 he arrived in Boston. 
 Here he was taken very ill, and his friends thought 
 he could not live. But he grew better and was able 
 to go to Northampton, to the home of Rev. Jonathan 
 Edwards. The change for the better did not last 
 long, however, for soon he became much worse, and 
 he knew, as well as his friends, that he could not get 
 
 22 
 
well. In those last days of his life he was very happy 
 because of what God had done through him to help 
 the Indians, and because, even though sick, he could 
 tell all who came to see him of God's loving care and 
 bid them give their lives to His service. On the gth 
 of October, 1747, Brainerd heard his Master's voice 
 to come up higher, and he passed from earth to 
 Heaven. Short indeed had been his life, but one full 
 of sacrifice and zeal to help others — a life of prayer, 
 purity and power. 
 
 Questions. 
 
 1. Tell of Brainerd's early life and conversion. 
 
 2. When was he appointed a missionary to the 
 
 Indians, and how long did he labor among 
 them? 
 
 3. If you had lived with Brainerd, what hardships 
 
 would you have had to endure.^ 
 
 4. Why did he so uncomplainingly bear them? 
 
 5. Was he successful in his missionary work? 
 
 Book for Scholars. 
 " Life of Brainerd," by Jesse Page. 
 
 Books for Teachers before Teaching this Study. 
 
 " Pioneer Missionaries of the Church," by Creegan, 
 Chapter 4. 
 
 " Protestant Missions," by Thompson, Chapter 6. 
 "Brainerd's Memoirs," by Sherwood. 
 
 23 
 
STUDY III. 
 GREAT MISSIONARIES TO THE RED MEN. 
 
 flDarcu6 Mbitman, 
 
 1802-1847. 
 
 Birth and Boyhood. 
 
 About one hundred years ago, in 1802, a little boy 
 was born in the State of New York whose name was 
 Marcus Whitman. His mother and father were very 
 poor, and when he was only eight 3^ears old his father 
 died. Marcus therefore did all he could to help his 
 mother. Often he would stay at home and work 
 around the house or in the fields when he wanted to 
 go out and run through the woods, for he was always 
 fond of adventure. But in the evening, when the 
 work was over and it was too dark to go out and play, 
 he loved to read, and one of his favorite books was the 
 Bible. When he grew up he became a doctor, and 
 for several years he worked among the sick. But one 
 day a minister, whose name was Dr. Parker, asked 
 Whitman whether he did not want to go to the West 
 with him to help the poof Indians there who did not 
 know anything about Jesus, and were anxious to 
 learn about Him and about "The Book of Heaven," 
 as they called our Bible. These Indians lived in 
 Oregon, which at that time was a very large region, 
 much larger than the State which bears that name 
 
 24 
 
now. At that time, too, it had not yet been decided 
 whether it belonged to England or America. 
 
 The Trip to Oregon. 
 Do you know where Oregon is? If you look at a 
 map you will see it is far off in the Northwest, be- 
 yond the Rocky Mountains and on the shores of the 
 Pacific Ocean. ' Nowadays it is very easy to cross 
 these great mountains, for we just get into a tram 
 and are taken where we want to go. But at that 
 time no one' had ever gotten even a wagon across 
 them, for there were no roads at all, and it was hard 
 to get through even on horseback. So you see Dr. 
 Parker was asking Dr. Whitman to do not a very easy 
 thing. It meant a journey of about three thousand 
 miles, and would take about four months. But 
 Whitman was ready to do even this for his God and 
 for his country. So he set out with Dr. Parker, and 
 after a long, hard journey they found a good place 
 for a mission station right among the Indians, way 
 out in the Northwest. Because of the need, Whit- 
 man came right back again to look for another mis- 
 sionary, and soon found Mr. and Mrs. Spaulding, who 
 were willing to go West with him and spend their lives 
 teaching the Indians. They had just been married, 
 and Whitman too just at this time was also married, 
 so they all went back to Oregon together. 
 
 For seven years Whitman worked among the 
 Indians, teaching them about Jesus, showing them 
 how to live as Jesus wants us to live, and teachmg 
 them to read the Bible. But he also taught them 
 how to build nice homes, how to plant and to raise 
 their own wheat and vegetables. He also helped 
 
 25 
 
them when they were sick, and many learned to love 
 God from what Whitman said and did. 
 
 Whitman now began to notice that the English 
 traders were anxious to get possession of Oregon, 
 and that unless Americans should prevent it, this 
 great Northwestern country on the borders of Canada 
 would be lost to the United States. One trouble 
 was that the people of the United States did not 
 know what a wonderfully rich and beautiful region 
 it was. For a while Whitman did not say anything, 
 but just kept thinking what could be done to make 
 Oregon a part of the United States. 
 
 Whitman's Ride. 
 
 When he heard that it was soon to become a part 
 of England's territory, he made up his mind that he 
 must talk to the President, just as soon as possible, 
 and tell him all about Oregon, for he was sure that 
 if the President knew what a fine country it was, he 
 would want to make it American if he could. When 
 we say that he wanted to talk to the President, it 
 sounds as if it would be quite easy, for now people 
 who are thousands of miles away can be reached by 
 train, telegraph or even telephone; but Whitman had 
 to ride all the way from Oregon to Washington on horse- 
 hack. His friends did not want him to go because it 
 was the beginning of winter and very cold, but 
 Whitman would not stay home. So off he went, 
 riding at times through snow-storms that blinded 
 him so that he lost his way, meeting Indians and wild 
 beasts now and then, but always ready to go ahead as 
 long as it was for God and for his country. At last 
 he got to Washington, but his work was not nearly 
 
 26 
 
over yet, for now no one would believe that Oregon 
 was worth while taking any trouble about. After 
 listening to him for a long while, the President finally 
 said that if Whitman could get any wagons across the 
 Rocky Mountains, this would show that Oregon could 
 be reached by settlers from the East, and that then 
 he would do his best to keep it for America. 
 
 Oregon Saved for the United States. 
 
 So Whitman made up his mind that he must prove 
 to the President that people could cross the Rocky 
 Mountains, and decided that he himself would be their 
 guide. A good many people had heard of this West- 
 ern country, and many of them would have gone 
 there before this, to make new homes for themselves 
 and their families; but they knew that it was a long, 
 hard journey, and were afraid to go for fear of not 
 getting there in safety. Whitman promised to guide 
 them there, and only two months after he saw the 
 President he had gathered a large party of nearly one 
 thousand persons and at their head set out for the 
 West. After many weeks of weary traveling the 
 long journey was ended, and the settlers reached the 
 beautiful country where they were now to have their 
 homes. A form of government had been set up and 
 they elected a Governor. When the English saw how 
 few they were in number, compared to the Americans, 
 they gave up the attempt to seize Oregon, and it was 
 thus saved to the United States through the wonder- 
 ful bravery of Marcus Whitman. 
 
 Opposition and Death. 
 They were very angry, however, with the Americans' 
 success, and did all that they could to poison the 
 
 27 
 
minds of the Indians against the missionaries. Though 
 the Red Men had received nothing but kindness from 
 Whitman and his friends, through the influence of 
 the EngUsh they began to distrust and to hate him. 
 He saw that they were making plans to do him harm, 
 but he could not prevent them; he just kept on help- 
 ing them when they were sick, and trying in every way 
 to show his love for them. But they even thought 
 that he was attempting to poison them v/ith his 
 medicines, and so in 1847 they rose up and killed or 
 took prisoners all the missionaries that they could — 
 killed all those noble men and women who had given 
 up everything in life for them. Dr. Whitman was 
 the first to die, but the work that he began way out in 
 that Northwest country is still growing, and every 
 true American who knows about him will feel proud 
 of him for making Oregon an American and, above all, 
 a Christian possession. 
 
 Questions. 
 
 1. Where is Oregon? 
 
 2. Who wanted to know about the "Book of Heaven"? 
 
 3. Vv^hat did Dr. Whitman teach the Indians? 
 
 4. Why did he take his long winter ride to Washing- 
 
 ton? 
 
 5. Who opposed him after his return and why? 
 
 6. Does not our whole country owe Whitman a debt 
 
 of gratitude for saving Oregon? 
 
 7. How can we best show this gratitude? 
 
 Books. 
 "The Story of Marcus Whitman," by Craighead. 
 "How Marcus Whitman Saved Oregon," by Nixon. 
 
 28 
 
"Marcus Whitman and the Early Days of Oregon," 
 by Wm. Mowry. 
 
 "The Oregon Trail," by Parkman. 
 
 "Whitman's Ride," by Nixon. 
 
 "Great Missionaries of the Church," by Creegon, 
 Chap. 21. 
 
 29 
 
STUDY IV. 
 
 GREAT MISSIONARIES TO THE RED MEN. 
 
 jeeerton 1R. IPoung, 
 
 1840- 
 
 So far we have studied about the Indians of long 
 ago, the Red Men who were on the eastern shores of 
 this great country when the Pilgrims and Puritans 
 landed, and also those who were in the Oregon country 
 in the days of Whitman. But to-day we are to study 
 about a missionary who has more recently labored 
 among these men of the forest in the great Northwest. 
 He has lived with them for years, he has gone with 
 them on their hunting and fishing trips, he has trav- 
 eled long distances with them in canoes in summer, and 
 dog trains in winter, he has seen their war dances and 
 their heathen worship. He still lives and has written 
 some splendid books about Indian life. Rev. Egerton 
 R. Young was born in 1840, in the province of Ontario, 
 which is in Canada, just north of the great Lake On- 
 tario. His grandfather had been a missionary to the 
 Indians, and Mr. Young's own mother was a teacher 
 among them for a time. When only sixteen, Mr. 
 Young began to earn his own bread by teaching school, 
 but he himself kept on studying all the time he was 
 teaching others, and finally he became a minister. 
 
 30 
 
The Call to the Mission Field. 
 
 One day, much to his surprise, he received a letter 
 asking him to go out as a missionary to the Indians. 
 He had not thought of doing so before, but after 
 prayerfully thinking it over, he decided that God was 
 calling him to do His work, and so he had better go. 
 His field of work was near Lake Winnipeg, which is 
 directly north of Minnesota, quite a journey from his 
 home at Hamilton on Lake Ontario. A great part of 
 the trip was made in large canoes, rowed by eight 
 Indians. At times traveling was very enjoyable. But 
 sometimes there were some unexpected discomforts, 
 as, for instance, when an ox was taken on board and 
 was made to stand right in front of Mr. and Mrs. 
 Young, with his head on one side of the canoe and his 
 tail over the other. 
 
 Begins His Work. 
 
 When finally the end of the journey was reached, 
 Mr. Young found that the Indians he was to work 
 among were partly heathen and partly Christians. 
 Other missionaries had been there before and had 
 done their work well. Mr. Young was gladly wel- 
 comed by the Christians, while he was greeted with at 
 least some friendly curiosity by the unconverted. He 
 found that many came to the Sunday services and were 
 very quiet and reverent while in the church. Some- 
 times one of the unconverted men would come in in the 
 middle of a service, prancing and yelling. The first 
 time this happened Mr. Young would have stopped the 
 service to put him out, but as his congregation did not 
 move nor object, he thought that he would wait and 
 
 31 
 
see what happened. By and by, the man sat down, 
 smoked and listened. At the end of the service, the 
 people explained to Mr. Young why they did not 
 mind : "Such were we once, as ignorant as he is now. 
 Let us have patience and perhaps he, too, will soon 
 decide to give his heart to God. Let him come and he 
 will get quiet when he gets the light." In the evening, 
 when all at home was quiet, one could often hear hymns 
 being sung in the Christian homes, while from the tents 
 of the "Medicine Men" came the shouts and yells of 
 their heathen festivities. These men were the hardest 
 to win for Christ, for they bitterly hated the new 
 religion. They knew that if the people loved and 
 trusted Jesus, they would not believe in their charms 
 and tricks any more, and so the power of the medicine 
 man would be gone. Yet even many of these were . 
 won over by Mr. Young's wonderful preaching and 
 influence. 
 
 Traveling by Canoe and Dog Train. 
 
 But Mr. Young did not always stay at home with 
 these Indians. There were many others near and far 
 who had heard of him, and wanted to see him and have 
 him tell them about Jesus and the Bible, and to these 
 also Mr. Young wanted to bring the beautiful story of 
 how Jesus saved the world and died for them as well 
 as for the white men. So, gradually, his field grew 
 and grew, until finally to reach all of his stations he 
 traveled over a country greater than all England, visit- 
 ing each station only twice a year. When he took a 
 journey, he did not buy a ticket and then get into a 
 train which would whirl him away wherever he wanted 
 
 32 
 
to go. In summer, with his Indian guides, he traveled 
 by rivers and lakes in a canoe, carrying the light craft 
 along the shore where rapids were too strong, or even 
 from one lake to another. Although these trips were 
 very tiring, they were as nothing compared to the 
 winter trips when cold and frost added all sorts of 
 danger to the usual hardships. On these trips, dog- 
 sleds were used to carry the provisions, each sled being 
 drawn by four or five dogs, while the men ran along 
 on snow-shoes. Imagine a climate so cold that at one 
 meal the meat had to be thawed out three successive 
 times ! A climate in which it was impossible to sleep 
 at night with even so much as the nose uncovered 
 without having it frozen! There was also the danger 
 of "snow-blindness," for the continual driving of the 
 snow into the eyes, the fearful cold and the dazzling 
 whiteness, sometimes causes the eyes to get so sore as 
 to make a man totally blind if he is not careful. Trav- 
 eHng through the woods this way, the underbrush is 
 often so thick that it is hard to find a trail broad 
 enough for the dog-trains. 
 
 Yet all this danger and hardship did Mr. Young 
 gladly risk in order to go from one place to another 
 where anxious people waited to be told about their 
 Lord Jesus, of whom they knew so little. They wanted 
 to be told how to live, what would please and what 
 would displease the Great Spirit who was so good to 
 them. For several years Mr. Young went about teach- 
 ing them ; then his wife's poor health and the need of 
 education for his children forced him to leave the mis- 
 sion fields. After serving as pastor of several dif- 
 ferent churches for some years, he was asked by so 
 
 33 
 
many people to tell the story of his life to the world, 
 that he began traveling about giving lectures and 
 preaching about the mission work in which he is so 
 deeply interested. In this work he is still engaged, 
 and it is to be earnestly hoped that every one of us 
 will some day have an opportunity to hear him tell 
 of his wonderful work and thrilling experiences among 
 the Indians. 
 
 Questions. 
 
 1. Why did Mr. Young go to tell the Indians of Jesus 
 
 Christ? 
 
 2. How did he travel in summer and in winter ? 
 
 3. How did some of the unconverted Indians behave in 
 
 church? 
 
 4. What did the converted Indians advise? 
 
 5. Why should we help send the Gospel to the Indians? 
 
 Interesting Books^ cy Dr. E. R. Young. 
 
 "By Canoe and Dog Train." 
 "With My Dogs in the North Land." 
 "On the Indian Trail." 
 "Three Boys in the Wild North Land." 
 "Stories from Indian Wigwams and Northern Camp 
 Fires." 
 
 34 
 
STUDY V. 
 
 GREAT MISSIONARIES IN THE DARK 
 CONTINENT. 
 
 ^be Xant) of Hfrica* 
 
 Africa and Its People. 
 
 Far away across the seas lies Africa, the continent 
 shaped Hke a pear turned upside down. Sometimes it is 
 called the "Dark Continent" because of so much sin 
 and ignorance that are there, and because it is in such 
 need of gospel light. It is a very old country and in 
 the Old Testament we read stories about it. Abra- 
 ham was there once, Joseph was taken there and sold, 
 Moses was born and grew up there, and Jesus when 
 He was a little child was taken there for safety from 
 wicked King Herod. We are to study therefore about 
 a land of which we have heard something before. 
 
 Africa is more than three times as large as the 
 United States and has nearly twice as many people 
 living in it as in our own land. It is very, very 
 hot in the north and north-central parts, and is neve^ 
 cold. The people of the north are very black, with 
 the flat nose and thick lips of the Negro, but on the 
 coast and in the south the natives are of a light choco- 
 late color, having somewhat pointed noses and thin- 
 ner lips. 
 
 On the west coast there is a little village called 
 
 35 
 
Lolodorf. Here the houses are only about three feet 
 high. They are made of grasses, and the people who 
 live in these tiny homes are very, very strange look- 
 ing. They are dwarfs. The men are only four and 
 a half feet tall. The women are a few inches shorter, 
 and they all live in these odd little houses, into which 
 they must crawl on their hands and knees. 
 
 African Homes. 
 
 All African houses are strange looking. In the 
 north they are made of stone and are two stories high. 
 They have, however, only one room on a floor, so you 
 must not imagine anything very large. This style is 
 copied from the Arabs. In the south and on the 
 coasts one-story houses are the fashion, while in 
 Central Africa the houses are made of a reed grass 
 called esparto. These houses have but one room, 
 and in it live, not only a whole family, but whatever 
 animals they own. A missionary once visited one of 
 these homes in which were living eleven people and 
 seventeen goats. This hut was fifteen feet square. 
 The roofs are covered with mud baked hard by the 
 sun. There is no chimney, and no stove. There are 
 no windows. There is no plaster on the walls, no 
 tables; not a chair is to be seen, and the bed, instead of 
 a mattress, springs and frame, is but grass which 
 grows up right through the hard soil. 
 
 The people are very poor. Their food is chiefly 
 dates and plantains. The latter look like sweet 
 potatoes and have seeds in the center like squash. 
 Sometimes fish are caught and are thought a great 
 treat. Meat is a rare delicacy, but let me tell you 
 how they get it, cook it, and eat it. 
 
 36 
 
An Elephant Hunt. 
 It is morning. The boys are off fishing and the 
 girls are running about, hatless in spite of the burning 
 sun. The women are pounding meal to make a 
 tough, hard cracker. Suddenly a wild yell is heard, 
 and there is a frantic rush. In comes one of the men, 
 breathless and waving his knife over his head. ' ' An 
 elephant, an elephant!" he exclaims when he has 
 gotten his breath — ' ' An elephant down in the jungle!" 
 In great excitement the women quickly get ready a 
 drug made from poisonous herbs. It is to put the 
 elephant to sleep. The man who first discovered him 
 takes it and hurries off to the jungle, where he scatters 
 it on the leaves that the elephant is likely to eat. 
 Then all the men circle around the jungle where the 
 elephant is calmly eating the poisonous leaves. Pre- 
 sently he grows drowsy. The drug is working, and 
 as the moon comes out above the trees, the natives 
 steal quietly nearer and nearer to see if he is still 
 asleep. Finding him so, the chiefs of the village draw 
 closer yet. The bush cracks under their feet, and 
 they listen lest the elephant has been aroused, for he 
 is a dangerous enemy. But no, he is still asleep ; his 
 deep breathing grows louder as they draw nearer, and 
 no other sound is heard save the excited beating of 
 their hearts. All is quiet for a moment, then when 
 the signal is given the arrows fly. Roused by the 
 stinging pain and furious at the attack, the great 
 monster rushes at his foes. Waving his great trunk 
 in the air and bellowing loudly, the giant of the forest 
 pursues them, breaking down the branches and up- 
 rooting vines in his path, until, exhausted by the loss 
 of blood and weakened by the further attacks of the 
 
 37 
 
natives, he falls dead. The hunters, shouting wildly, 
 gather around him and promptly cut him to pieces. 
 The largest piece goes to the man who first discovered 
 him, the remainder being given to the men who took 
 an active part in the hunt. 
 
 The women's part is now most important, as 
 they are the cooks. A hole is dug in the ground. 
 This is filled with wood, which is set on fire and covered 
 over. After a day it is uncovered and a leg or shoul- 
 der of elephant is thrust in on the ashes. The sides 
 of the hole are baking hot, and after leaving the meat 
 in for a day it is cooked and ready for the feast. 
 
 African Salad. 
 
 During this day of cooking the boys and girls are 
 busy gathering caterpillars and ants, which they will 
 frizzle in palm oil and serve with the elephant, much 
 as we serve salad with cold meat. Palm oil is thick 
 and very much like axle grease in odor. So should 
 you want very much to taste a real African dish you 
 need only follow this recipe: Gather a few cater- 
 pillars and some ants together, then scrape off some 
 axle grease from a wagon wheel, fry all together and 
 serve on leaves, and eat, as the Africans do, with 
 your fingers. 
 
 Elephants are not the only animals found in Africa. 
 The forests are full of wild beasts. Lions, leopards, 
 wild cats, the gorilla and rhinoceros abound and the 
 beautiful forests are full of many sorts of snakes, 
 many of which are poisonous and all of which are 
 dangerous. 
 
 Native Dress. 
 
 The natives wear very little clothing, but as soon as 
 
 38 
 
they see our clothes they want them and think Httle 
 or nothing of robbing missionaries or traders to get 
 them. A native chief has been seen by a traveler, 
 dressed in a high silk hat and war paint, parading 
 around as "proud as a peacock." 
 
 The Need for Christ. 
 
 Many of the Africans do not know about Jesus. 
 They believe in spirits and worship them. Things that 
 are dangerous, such as lightning and hurricanes* 
 whirlpools and rapids, they think are caused by evil 
 spirits. They throw all they own into the rapids, 
 for instance, to keep, as they think, the evil spirit of 
 the waters from visiting them. They are very much 
 afraid of death and wear bits of wood and stone 
 around their necks to keep it away. They believe 
 that every one who dies has been killed by a witch. 
 They try to discover who the witch is, and will kill 
 any man, woman or child whom they think has be- 
 witched the person who died. 
 
 Long years ago Jesus sought refuge in Africa, and 
 now He wants Africa to seek refuge in Him. Many 
 missionaries in His name have gone to tell the poor 
 heathen black men of salvation, and we shall see in 
 our following studies what they were able to do. 
 
 Questions. 
 
 1. Mention the names of three Bible characters who 
 
 lived in Africa. 
 
 2. If you were a little African boy living in Central 
 
 Africa, could you take your goat or dog to bed 
 with you at night ? 
 
 39 
 
3 If Jyou were a great hunter, what kind of wild 
 animals would you find in Africa ? 
 
 4. Describe an elephant hunt. 
 
 5. ^Why do the people in Africa need the Gospel? 
 
 Interesting Books for Scholars. 
 .^ "Our Little African Cousin," by Wade. 
 
 Peril and Adventure in Central Africa," by Bishop 
 Hannington. 
 
 Article entitled "African Curiosity" in "Fifty 
 Missionary Stories," by Belle M. Brain. 
 
 Books for Teachers before Teaching this Study. 
 
 "Tropical Africa," by Henry W. Drummond, D.D. 
 "Fetichism in West Africa," by Robert Nassau, 
 D.D. 
 
 "Travel in West Africa," by Mary H. Kingsley. 
 " In Darkest Africa," by Henry M. Stanley. 
 
 40 
 
STUDY VI. 
 
 GREAT MISSIONARIES IN THE DARK 
 CONTINENT. 
 
 IRobert flDoffat, 
 
 1795-1883. 
 
 Bmonfl tbe JSecbuanaa ot Soutb Btcica. 
 
 "Oh that I had a thousand lives and a thousand bodies, all 
 of them should be devoted to no other employment but to preach 
 Christ to these degraded, despised, yet beloved mortals P' — Mof- 
 fat. 
 
 A Trip to Africa. 
 
 How would you like to go on a long trip to that 
 country we studied about in the last chapter ? Away off 
 to Africa, to that queer land of which so little is known 
 that sometimes it is called the "Great Puzzle." See 
 if you remember how big a place Africa is, and how 
 many and what kind of people live there. Do you 
 think that you would like to be a little black girl or 
 boy and live there instead of in America ? 
 
 Afrikaner the Robber Chief. 
 
 To-day we are going to a special place, to Kuru- 
 man, in the southern part of Africa, where Robert 
 Moffat worked from 1817 to 1870. Some of the 
 wildest tribes lived there, and of their many Chiefs 
 
 41 
 
Afrikaner was the most dreaded. Originally he had 
 been employed by a Dutch farmer, but was treated 
 so cruelly that Afrikaner at last killed him and be- 
 came an outlaw. He then began a life of robbery and 
 pillage and killed more people than any other native. 
 The very mention of his name struck terror into the 
 hearts of the Dutch farmers or Boers. He and the 
 men of his tribe would steal everything they could 
 find, carrying off cattle and even the ripened crops. 
 Then if the Boer showed any unwillingness to part 
 with his goods, they would kill him. Do you wonder 
 that Afrikaner was feared ? Near him another Chief , 
 Mosilikatse, lived, and between these and other Chiefs 
 war was continually carried on. The natives lived in 
 little huts, built in a circle around an inner circle, 
 where the cattle were driven for safety in case of 
 danger, for in that land the cattle were first looked 
 after, and then the women and children. 
 
 These groups of homes, if we can call such a hut a 
 home, formed little villages or kraals, and often in 
 these wars whole villages would be burned, and the 
 women and children carried off prisoners. 
 
 Native Customs. 
 
 Of the native dress I can tell you little, for there 
 was very little to speak of when a skirt was a bride's 
 trousseau. As soon as she was married, all her hair 
 was shaved off except a queer little tuft on the top of 
 her head. Necklaces, bracelets and even anklets were 
 very popular, and they were made of shells, stones, 
 bits of brass or of anything that could be strung or 
 tied on. Among these tribes the women did all the 
 work, not only cooking and taking care of the house, 
 
 42 
 
but out in the fields they built the fences and tended 
 the crops. When they were old and worn out by 
 such hard work, both men and women were put in 
 lonely places to starve to death, and it was to tell 
 these people about Jesus and His love that Robert 
 Moffat left Scotland in 1817. 
 
 Moffat's Early Life. 
 He was a Scotch lad, born just four days before 
 Christmas, December 21st, 1795. His parents were 
 poor but earnest Christians. On the long winter 
 evenings, as the children were gathered around the 
 fireplace watching the big logs burn, their mother 
 would tell them stories of far-away mission lands. 
 Little did she know then that one of her own boys 
 would become a pioneer missionary to dark Africa. 
 Robert was fond of adventure. He had often watched 
 the big ships as they came up the Forth on which he 
 lived, so he took it into his head to run off to sea. The 
 captain was kind to him, and his parents having 
 learned where he was, allowed him to continue on the 
 vessel for several trips. After a number of hair- 
 breadth escapes from death, he returned home and 
 was apprenticed to a gardener when only fourteen. 
 He had to work very hard, and often in the cold 
 winter he was up and in the garden at four o'clock in 
 the morning. He had had very little schooling, giv- 
 ing it up by the time he was twelve years old. How- 
 ever, he studied some at night after the work of the 
 day was done. Later he secured a good position at 
 a place called High Leigh, and it was while here that 
 he was converted at a Methodist revival at the age of 
 eighteen. He had never been a wayward boy, for he 
 
 43 
 
had been carefully trained at home, brought up on 
 the Shorter Catechism, and many prayers had been 
 offered for him. 
 
 After his conversion, Moffat took a great interest 
 in Christian work, for his was an energetic and enthu- 
 siastic nature, and whatever he did he did with all 
 his heart. 
 
 The Notice on a Country Road. 
 
 The way in which he was led to become a missionary 
 by the reading of a placard on a country road is very 
 remarkable, and shows how very little things some- 
 times shape the whole course of a life. One evening, 
 on his way to a village six miles from High Leigh, he 
 noticed a sign as he crossed a bridge, and stopped to 
 read it. It told of a missionary meeting that was to 
 be held. He had never heard of such a meeting be- 
 fore, and at once he remembered the missionary 
 stories that his mother used to tell on the winter 
 evenings as they sat around the fire. The thought 
 flashed through his mind : ' ' Why should not I be a 
 missionary?" He resolved that he would be, and in 
 due time, through God's help, we find him in South 
 Africa. 
 
 Strange that Afrikaner, the robber chief, should 
 have liked Moffat; but he did, and welcomed him to 
 his kraal or village, and immediately presented him 
 with a house. Imagine living in a house that took 
 some women only half an hour to build! Can you 
 guess of what it was made? Just of big leaves and 
 grass mats, sewed together and placed on poles like a 
 tent. Here Moffat lived and worked until a more 
 suitable house was built at Kuruman. Little can we 
 
 44 
 
realize what it meant to be the only white man among 
 those thousands of Negroes; but Jesus was with him 
 and strengthened him, keeping him safe amidst great 
 dangers. Once a lion nearly killed him. We do not 
 know what it is to go thirsty for days at a time, but 
 he did, and in a heat equal to our hottest summer 
 weather. The natives stole his food and clothing: 
 indeed, they took anything and everything that they 
 could lay their hands on. Bread was taken out of the 
 oven, and one day Mrs. Moffat asked one of the native 
 women to be kind enough to move out of the kitchen, 
 so that she could close it before going to the chapel. 
 But the woman seized a stick of wood, and would have 
 hit her over the head with it, so that she had to allow 
 the native to stay and take from the kitchen any- 
 thing she liked. 
 
 Yet Moffat remained, preaching and teaching, for 
 nine years — a longer time perhaps than you are old — 
 before he saw any change among them. 
 
 The Change. 
 
 The natives were very superstitious. Because it 
 did not rain for a long time, they thought the mission- 
 ary was to blame. A bag of salt that Moffat had in 
 his wagon, they said, frightened the rain away. An- 
 other time it was the sound of the chapel bells. It 
 took great patience to work with such people, but 
 slowly and surely a change came, and the natives 
 flocked to hear about Jesus, to confess their sins and 
 to try to do what He would have them do. Mrs. 
 Moffat was kept busy teaching the women, and even 
 the men, to sew and to make clothes from skins. 
 Better houses soon surrounded the church, and the 
 
 45 
 
children attended the mission school. Such wonder- 
 ful changes could not take place without all the other 
 tribes hearing about it, and from seven hundred miles 
 north Mosilikatse, King of the Matabele people, sent 
 two warriors to find out if it were true, and to ask 
 "Moshete, "as they called Moffat, to come and tell 
 them this wonderful story that wrought such changes. 
 He went, but not in a train, for fifty years ago no one 
 had seen a train or even a wagon. The natives 
 thought Moffat's ox-cart a huge monster that would 
 eat them up if they came close enough. There was 
 not even a road to follow, only these native warriors 
 to guide them over dreary deserts where for days 
 they had nothing to drink, and where they were almost 
 parched under the scorching sun. But Moffat en- 
 dured all for Christ's sake, in order to bring the Gospel 
 to this inland tribe. 
 
 Translates the Bible. 
 
 In all this country no one could -read, for there were 
 no books. While busy preaching and teaching, Mof- 
 fat was preparing the best book that he could give 
 them. He was putting the Bible into their language, 
 translating it. Perhaps this is the greatest thing 
 that he did, for in South Africa to-day thousands of 
 natives are using his translation. 
 
 Returns to England: 
 
 After spending a lifetime, fifty-three years, in mis- 
 sionary service, Moffat and his wife returned to Eng- 
 land, only because their health would no longer per- 
 mit them to remain in Africa. Reluctantly they 
 said farewell to the natives whom they had grown to 
 
 46 
 
love, and among whom they had labored so long. 
 Mrs. Moffat died soon after reaching England, but 
 her husband spent the last years of his life in travel- 
 ing through England and Scotland, telling the story 
 of Africa and arousing interest in Missions there. He 
 died, at the age of eighty-eight. May loth, 1883. 
 
 Have you ever dropped a pebble in the water, and 
 watched the rippling circles that it makes, each one 
 wider than the last? Thus was it with Moffat's influ- 
 ence. You could never count the wonderful changes 
 that resulted because this man resolved when only a 
 boy to serve Jesus. South Africa is a different place 
 to-day because his life was spent there. Can't we catch 
 his spirit and begin now at home, at school, wherever 
 we are, to make things different because we love Jesus 
 and are trying to serve Him ? 
 
 Questions. 
 
 1. Who was Afrikaner, and why did he become such 
 
 an outlaw? 
 
 2. What traits in Moffat do you like best? 
 
 3 . What led him to become a missionary ? 
 
 4. What sort of people did he work among in Africa? 
 
 5 . What proved his great patience ? 
 
 Interesting Book for Scholars. 
 
 "Great Missionaries of the Church," by Creegan, 
 Chapter 19. 
 
 Books for Teachers before Teaching this Study. 
 
 " Life of Robert Moffat," by D. J. Deane. 
 
 " Lives of Mary and Robert Moffat,' by their Son. 
 
 47 
 
STUDY VII. 
 
 GREAT MISSIONARIES IN THE DARK 
 CONTINENT. 
 
 Samuel H&jai Crowtber, 
 
 1809-1892. 
 
 mative 3Bi0bop of Wicet Africa. 
 H Xfttle Slave JSob wbo Became a jflRigafonarg, 
 
 The Slave Dealers. 
 
 On the west coast of Africa about one hundred 
 years ago, there Hved a band of very wicked people 
 who were Mohammedans. They belonged to a tribe 
 named Foulah. Their business was a strange and 
 brutal one, for they dealt in human lives. The chiefs 
 of the tribe would lay their plans to attack some peace- 
 ful village, usually at the dead of night, with a 
 large band of their fighting men. Their purpose was 
 to drive the people from their homes and sell them as 
 slaves. If the people tried to defend themselves or 
 their property, the village was promptly set on fire, 
 and they would fall into the hands of their cruel cap- 
 tors. Then began the slave-march. These marches 
 were sometimes as long as one hundred miles, over 
 dry and scorching plains, over great hills, and some- 
 times through streams filled with crocodiles. The 
 
 48 
 
weak and the children fell by the way, and were left 
 to be trampled on by the stronger, who formed a 
 long human express, freight express, to the coast, 
 where the natives were sold for about $i.oo apiece 
 to traders from many lands. They were then taken 
 far across the seas to work for their new employers. 
 Sometimes as many as 100,000 were taken from their 
 homes in a single year. The Negroes whom we see 
 on our city streets to-day are descendants of slaves 
 brought into this country from Africa by the British 
 before the Revolution. So you see we have a very 
 special reason for being interested in our dark-skinned 
 brothers and sisters who live in the "Dark Continent." 
 
 Capture of Adjai. 
 
 In West Africa lies the Yoruba country, parts of 
 which are very beautiful. Here the Foulah tribe 
 were destroying property and seeking slaves, and here 
 lived a little boy named Adjai. He was born in 1809, 
 or nearly a century ago, in a village called Oshogiui. 
 It was a very large place, and boasted of 3,000 fighting 
 men. It is no wonder that this being such an im- 
 portant centre, the Mohammedan men-stealers should 
 choose to visit it. 
 
 Early one morning the Foulahs formed their deadly 
 circle around it. The women were preparing break- 
 fast when down upon them swooped their enemies. 
 Mothers with little ones in their arms rushed to the 
 nearest bush seeking to hide their children ; older boys 
 and girls, left to protect themselves, tried to get away. 
 In the confusion little Adjai was separated from his 
 family. He was only a lad of twelve, but he tried to 
 
 49 
 
protect his poor hut. His efforts were, of course, 
 fruitless, and soon his childhood's home went up in 
 smoke. His mother sought shelter with the younger 
 children, and Adjai was chained with other slaves to 
 a Foulah slave-driver and taken far, far from every- 
 one and everything he had ever known and loved. 
 
 Twenty long, weary miles the poor boy marched. 
 He was then sold to a chief in exchange for a horse. 
 His little sister was bought by the same man, so Adjai 
 was for a little time with one of his own kin again. 
 Adjai's mother, with her ten months old baby, was 
 sold to another man without so much as a chance to 
 say "good-bye" to her other children. After varying 
 experiences Adjai was sold to a Portuguese trader, and 
 placed for a time in a slave pen, crowded as no man 
 would crowd cattle in our own land. His master was 
 very cruel and poor Adjai was very badly treated 
 and often was beaten. Before long he was placed on 
 board a slave ship with i86 other slaves, to be taken 
 many miles from Africa and sold in a foreign land. 
 
 Adjai Rescued. 
 
 For very many years Great Britain had bought slaves 
 in Africa to use in her colonies, and did not seem to 
 realize the great wrong she was doing. The slaves 
 were, however, cruelly treated, and when this became 
 known in England good people tried to undo the wrong 
 they had done, not only by not buying any more slaves, 
 but by keeping other nations from doing so. The year 
 before Adjai was born, Wilberforce made a motion 
 in Parliament for the stopping of the slave trade, 
 and after that year no slave could be lawfully brought 
 
 50 
 
into any part of the British dominions. English steam- 
 ers watched carefully the African coasts, and when 
 the two slave-ships bearing Adjai and the other slaves 
 sailed out into the ocean, they were chased by these 
 English boats, who took all the slaves on board, intend- 
 ing to free them later on. One ship was caught in a 
 storm and lost with all on board. The other, on which 
 was Adjai, the "little slave boy who became a mis- 
 sionary," came safe into port at Bathurst, on the 
 west coast of Africa. 
 
 From Bathurst Adjai was taken to the home of 
 some missionaries in Sierra Leone, who first told him 
 the story of Jesus. He was very happy here, and 
 was especially glad to see the sunshine again, for the 
 slave-ship had been so very dark. He was also de- 
 lighted with a candle which was always placed on 
 the table at meals. Soon he was sent to a mission 
 school at Freetown, the largest city in Sierra Leone, 
 his expenses being paid by an English clergyman 
 named Samuel Crowther. 
 
 It was while at school here that he accepted Jesus 
 as his Saviour. He was baptized on December ii, 
 1825, when he was sixteen years old, taking the name 
 of the Englishman who paid for his tuition. He was 
 afterwards no longer known as Adjai, but as Samuel 
 Adjai Crowther. 
 
 Goes to England. 
 Crowther, besides his studies, was taught the trade 
 of a carpenter. This was very useful to him in later 
 life. Shortly after his conversion kind friends offered 
 to take him with them to England, where he stayed 
 for a year, studying in English schools, and learning 
 
 51 
 
English customs and manners. When he returned to 
 Africa he entered the Church Missionary Society In- 
 dustrial Boarding School at Fourah Bay. This school 
 has since become the Fourah Bay College, one of the 
 best colleges in Africa. It was while here at school 
 that Crowther decided to become a missionary to his 
 own people, also here that he met and married a 
 native Christian, who, like himself, had been rescued 
 from a slave-ship. When he and his wife were gradu- 
 ated they were sent to teach school at several differ- 
 ent places, and later returned to the College, where 
 Crowther became one of the best instructors. 
 
 Exploring Trip. 
 
 England was at this time most anxious to explore 
 the Niger River; first, to put a stop to slavery in the 
 interior of Africa, and also to start trade with the 
 natives. The Church Missionary Society, one of the 
 strongest of English societies, offered to send two mis- 
 sionaries with the expedition, and Samyel Crowther 
 and the Rev. James Fredk. Schon were chosen. 
 
 It was a long and dangerous journey, and an account 
 of the strange peoples they passed and their strange 
 homes, the curious trees and fruits and flowers they 
 saw, and the strange looking animals they met would 
 fill many books. As they visited heathen countries, 
 Crowther tried to tell the kings and their people about 
 Jesus, for he never forgot that this was his first duty. 
 He also told them how wrong slavery is. Sometimes 
 these kings were glad to see the white men and their 
 ships, but in other places the natives would row out to 
 meet them armed with bows and arrows. 
 
 52 
 
A few months passed, and the deadly climate killed 
 many of the crew, so that it was decided to return to 
 the coast. 
 
 Ordained to the Ministry. 
 
 Up to this time Crowther had been known as a 
 native teacher. His splendid work on the exploring 
 trip showed plainly that he was far above the average 
 Negro worker, and Mr. Schon wrote to England tell- 
 ing how he had preached the Gospel, how he had 
 cared for the dead and dying, and recommended that 
 he be prepared for ordination to the ministry. Because 
 of this Crowther was recalled to England, where he 
 studied for a year and was then ordained in 1843. 
 He returned to Africa, and began at once preaching the 
 glad tidings of salvation. 
 
 A Happy Reunion. 
 
 "One day when Crowther was visiting one of the 
 mission stations, near Freetown, where he had been 
 taken shortly after he was rescued from the slave- 
 ship, he noticed an old Negro woman whom he did 
 not know. She sat upon a back seat in the corner, 
 and seemed to be fairly drinking in the words of hope 
 he was speaking. Her face was so sorrowful that it 
 filled Crowther's heart with pity, and after he had fin- 
 ished talking he went down and sat by her, and asked 
 her to tell him all about her troubles." 
 
 The poor old woman had never been used to sym- 
 pathy, and the first touch of it brought a flood of 
 tears, and through her sobs she told him of her hard 
 life. ''But," she said, ''the greatest trouble I ever 
 had was when I lost my little boy." 
 
 53 
 
Crowther asked how long ago this had happened. 
 
 "Oh/' she said, ''it was many years ago when he 
 was about eleven years old." 
 
 Then a thought came into his mind, and he looked 
 at her quickly and closely. Was his hope to be at last 
 realized? Alas, in that wrinkled face he could not 
 trace a remembered feature. Still he looked, and with 
 a trembling voice asked: "What was your child's 
 name ?" 
 
 The reply came back in a sob: "Adjai; I called 
 him Adjai." 
 
 His life-long prayer had been answered. "Mother," 
 he cried, with great joy. The long separated mother 
 and son were together once more. God had been good, 
 and given her back to the embrace of the son who 
 had never ceased to long for her. 
 
 Many years of faithful service followed. There 
 came a day when the Bishop of West Africa passed 
 away. Who should take his place? Earnest Christians in 
 England gathered together to choose one to be bishop 
 over the African Church, and after much careful and 
 prayerful thought, it was decided to appoint Samuel 
 Crowther to this position. Crowther was accordingly 
 called again to England, and at the age of fifty-five 
 years he was consecrated Bishop of West Africa by 
 the United Churches of England and Ireland. 
 
 It is 1892, and Crowther has just died. West Africa 
 mourns, but the one over whose home-going their eyes 
 are wet was once just a little African boy such as you 
 may help to-day, and helping, give Africa another such 
 missionary. 
 
 54 
 
Questions. 
 
 1. Tell the story of Adjai's capture and sale into 
 
 slavery ? 
 
 2. By whom was he rescued? 
 
 3. How did he get the name of Crowther? 
 
 4. Why was it fitting that he should become a mis- 
 
 sionary ? 
 
 5. Why did England send an expedition up the Niger 
 
 River ? 
 
 6. Tell the story of Crowther's meeting his mother. 
 
 7. When was he made Bishop ? 
 
 Interesting Books for Scholars. 
 
 "Samuel Crowther," by Jesse Page. 
 
 "A Miracle of African Missions," by John Bell. 
 
 Books for Teachers before Teaching this Study. 
 
 "Workers of the Church Missionary Society." 
 "Great Missionaries of the Church," by Creegan. 
 "Samuel Crowther," by Jesse Page. 
 
 55 
 
STUDY VIII. 
 
 GREAT MISSIONARIES IN THE DARK 
 CONTINENT 
 
 2)av(t) XivinQetone, 
 
 1813-1873, 
 
 /ffi)i06ionati2 j6xplorer in Central Btrfca. 
 
 *^ Anywhere, provided it he forward." — Livingstone. 
 
 Bound for Africa. 
 
 More than half a century ago, when travel by sea 
 was not as easy or as comfortable as to-day, a vessel 
 set sail from England for South Africa on a five 
 months' trip. On board was a young man, twenty- 
 seven years old, bound for the heart of the Dark Con- 
 tinent. He was strong, hearty and well able to endure 
 hardship if necessary. He had a happy disposition 
 and a cheery face, the kind of a. man who makes 
 friends readily and whose friendship makes one better. 
 His name was David Livingstone, and his home had 
 been in Scotland, where he was born March 19, 18 13, 
 at Blantyre, near Glasgow. His father and mother 
 were poor but godly people, and had done much to 
 influence his life. When he was but ten years old 
 he commenced work in a cotton mill, and with some 
 of his first money bought a Latin grammar, which 
 
 56 
 
showed that he had a desire to learn even if he could 
 not go to school. His ambition was to advance, and 
 not to spend all his days in a cotton factory. 
 
 He Makes a Decision. 
 
 When about twenty years old he made a great 
 decision. Having read one day of the great need of 
 the people in China, he resolved to study medicine, 
 and go to them as a missionary. It took several years 
 to prepare himself for this great work, and when at 
 last he was ready to go, England and China were at 
 war, so that God opened the way for him to go else- 
 where. Robert Moffat, of whom we have heard, was 
 in England, pleading for workers in the Dark Continent 
 of Africa. Livingstone heard him speak, and after 
 a long talk with him, decided to go to the land where 
 Moffat had spent so many years. 
 
 In Africa. 
 
 After a long voyage, the young missionary reached 
 Cape Town. From here the journey to Kuruman, 
 seven hundred miles north, had to be made with ox- 
 carts, and traveling was slow and tiresome. Living- 
 stone did not remain there very long, for he wished to 
 push on farther into the country where missionaries 
 had not been before. One day he had an encounter 
 with a lion that nearly cut short his missionary career. 
 He had shot the animal, when it sprang upon him 
 and shook him as a dog would a rat, crunching the 
 bones of his arm in its teeth. If it had not been for 
 one of the natives, Livingstone would probably have 
 been killed then and there. In fact, he thought that 
 the lion was going to make a meal off of him, and the 
 
 57 
 
idea uppermost in his mind at the time was, what 
 part of him the animal would eat first. 
 
 Shortly after this, Livingstone was married to 
 Mary Moffat, whom he had met at Kuruman some 
 months before. They built a comfortable little home 
 at Mabotsa, and every day were very busy with their 
 missionary work, Livingstone serving the natives as 
 their preacher, teacher and doctor. Patients came 
 to him from far and near, and the Africans soon 
 learned that he was their friend. 
 
 From Mabotsa, Livingstone went to two other 
 places, Chonuane and Kolobeng, farther in the in- 
 terior, his motto always being: "Anywhere, provided 
 it be forward." He became very friendly with some 
 of the native Chiefs of the Bakwain tribe, and they 
 and many of their people became Christians. Both 
 at Chonuane and Kolobeng, Livingstone and the 
 natives suffered greatly from a lack of water, so that 
 he determined to go further north across the great 
 Kalahari Desert to the country beyond, which he had 
 heard was fertile and thickly populated. 
 
 Begins Work of Exploration. 
 
 After making three trips across this desert, twice 
 with his family, and having discovered Lake Ngami 
 and the Zambesi river, he became convinced that the 
 greatest missionary work he could do would be to 
 open up this central part of Africa to Christianity, 
 civilization and trade. He realized that if Africa 
 was to be won for Christ, it must be by establishing a 
 chain of mission stations from the coast to the far 
 interior, which would become centres of Christian 
 influence for all the surrounding regions, where the 
 
 58 
 
natives could be trained and sent out as teachers of 
 their fellows. He knew too that the slave trade must 
 be put down, for this awful traffic brought destruction 
 and death wherever it was carried on. 
 
 Therefore, instead of remaining in one place, as he 
 had done at first, teaching and helping the compara- 
 tively few he could thus reach, God was now calling 
 him to the larger service of missionary exploration. 
 It required greater sacrifices than he had yet been 
 called upon to make. It meant separation from his 
 wife and children, for it was impossible to take them 
 with him ; it meant enduring great hardships because 
 of the difficulties of travel; it meant facing great 
 dangers from unfriendly tribes and from wild beasts. 
 But Livingstone did not hesitate ; he would sacrifice 
 all and give his life for Africa in an effort to open it up 
 for the gospel. Someone must blaze a way from the 
 interior to the coast, and find out by what route 
 Christianity could be introduced and trade carried on. 
 To solve this problem Livingstone now devoted his 
 life. 
 
 The decision having been made, he journeyed to 
 Cape Town with his family, a distance of fifteen hun- 
 dred miles. Here they parted, not to meet again for 
 nearly five years. Retracing his steps, Livingstone 
 traveled back north to Linyanti, a town of the 
 Makololo tribe, some two hundred miles north of the 
 Kalahari Desert. From this point he decided to 
 strike out for the west coast. With twenty-seven 
 followers he began the trip, and after meeting every 
 sort of difficulty, and having had more than thirty 
 attacks of fever, he reached the shores of the Atlantic 
 on May 31, 1854, almost exhausted. While on his 
 
 59 
 
way, three hundred miles from the coast, he passed 
 through a Portuguese settlement where he secured food 
 and rest. So weak was he from sickness and lack of 
 nourishment that he ate like one almost starved. 
 When the meal was over, he could hardly keep himself 
 from taking more food from the table to eat in the 
 privacy of his own room. 
 
 Across the Continent. 
 
 Although he had been thirteen years in Africa, and 
 was utterly worn out by the great journey just finished, 
 Livingstone refused to return to England because of 
 a promise made to his Makololo followers that, if they 
 would go with him to the coast, he would return with 
 them to their home. After a brief rest, he resolutely 
 set his face once more toward the interior, and after 
 an absence of nearly two years, Livingstone and his 
 twenty-seven men arrived in Linyanti. Great was 
 the joy upon their return, for thev had been given up 
 for dead. 
 
 It was not long before Livingstone was again on his 
 way, this time to the east coast, which he reached in 
 May, 1856. On the way he discovered Victoria Falls, 
 which he so named in honor of Queen Victoria. He 
 also passed through a section of country which was 
 very healthful and free from fever, and which he hoped 
 would prove a good location for a mission station. 
 
 From the east coast he set sail for England, and 
 was greeted as a great discoverer. Sixteen years 
 before, when he left home, he was hardly known. 
 Now his name was on the lips of everyone. But 
 Livingstone cared little for the honors that were 
 shown him. 
 
 60 
 
Second Expedition. 
 
 ■ He remained in England two years, and then 
 returned to Africa, at the head of a Government expedi- 
 tion to make further explorations in the region of the 
 Zambesi river. On this expedition he discovered 
 Lakes Shiwra and Nyassa. 
 
 Third Expedition. 
 
 After another visit to England, he was again in 
 Africa in 1866, seeking this time to discover the 
 sources of the river Nile. Years passed by, and the 
 outside world had heard nothing from him, as many 
 of his letters had been lost or destroyed by unfriendly 
 traders. Many thought that he was dead, but there 
 was one man who believed that, somewhere m the 
 Dark Continent, David Livingstone was still alive, 
 and he resolved to make an effort to find him. 
 This man was Mr. James Gordon Bennett, of 
 the New York Herald. Calling Henry M. Stanley, 
 one of the correspondents of the Herald to see 
 him in Paris, he told him to make his own plans, 
 spare no expense, but to find Livingstone. Was it not 
 a difficult task to try to find one man in the vast 
 continent of Africa? However, Stanley in due time 
 set out, and having secured a number of natives, 
 started from the east coast for the interior. After 
 many weeks' travel, one day he met some natives who 
 could speak English. Very anxiously he asked for 
 Livingstone, and was overjoyed to learn that the 
 great missionary was near at hand. They soon met, 
 and Stanley approached him and said: "I thank 
 God, Doctor, I have been permitted to see you." 
 
 61 
 
Livingstone replied : "I feel thankful that I am here 
 to welcome you." 
 
 Stanley tried to persuade Livingstone to return to 
 England with him, but the heroic missionary would 
 not consent to do so while his work of discovering 
 the sources of the Nile was yet undone. For four 
 months these two men were together, and Stanley 
 tells what a deep impression Livingstone made upon 
 him. The time for parting came, Stanley to return 
 to England to tell the world that he had found the 
 great explorer; Livingstone to go back to the depths 
 of the African forest, never to return or to see again 
 the face of a white man. 
 
 Just after Stanley left him, on his birthday, a year 
 before he died, Livingstone wrote in his diary: ' * My 
 Jesus, my King, my Life, my All! I again dedicate 
 my whole self to Thee. Accept me, and grant, O 
 Gracious Father, that ere this year is gone I may 
 finish my task. In Jesus' name I ask it. Amen." 
 
 On May 4, 1873, in a rude hut on the shores of Lake 
 Bangweolo, his servants found him dead. He was on 
 his knees. His followers were heart-broken. They 
 longed to show their devotion to him who had devoted 
 his life to them. They decided, therefore, to carry 
 his body to the coast. It was a tedious and danger- 
 ous journey, but was at last accomplished. The 
 remains were then taken to England, and on April 18, 
 1874, were buried with highest honors in Westminster 
 Abbey. 
 
 Questions. 
 
 1. When and where was David Livingstone born? 
 
 2. Why did he go to Africa? 
 
 62 
 
3- Tell about his encounter with a lion. 
 
 4. Why did Livingstone become a missionary ex- 
 
 plorer ? 
 
 5. What did he aim to do for Africa? 
 
 6. Mention his chief discoveries. 
 
 7. Why would Livingstone not return to England 
 
 with Stanley? 
 
 Books for Scholars. 
 
 "The Life of David Livingstone," by Mrs. J. H. 
 Worcester, Jr. 
 
 "David Livingstone," by T. Banks MacLachlan. 
 
 "David Livingstone," by Thomas Hughes. 
 
 "Great Missionaries of the Church," by Creegan, 
 Chapter 23. 
 
 "Picket Line of Missions," Chapter i. 
 
 Books for Teachers before Teaching this Study. 
 
 Those mentioned above. 
 
 "The Personal Life of David Livingstone," W. G. 
 Blaikie. 
 
 63' 
 
STUDY IX. 
 
 GREAT MISSIONARIES IN THE DARK 
 CONTINENT. 
 
 Hleianber fiD. fiDacftai?, 
 
 1849-1890. 
 
 •ffnOustrfal /fttesfonarg in Central Bast Btrlca. 
 
 In our studies about Africa we have met so far 
 three great missionaries : Robert Moffat, who trans- 
 lated the Bible for the tribes of the South, and who 
 was the means of leading the great robber chief, Afri- 
 kaner, to know Jesus Christ; Samuel Adjai Crowther, 
 the little native boy who was rescued from the slave- 
 ship, and who afterwards became the Bishop of West 
 Africa, and David Livingstone, the missionary physi- 
 cian and great explorer, who opened up the Dark 
 Continent as had never been done before to the civ- 
 ilized world. To-day, we are to study about another 
 great missionary who was not a minister, but a civil 
 engineer, Alexander M. Mackay. Stanley, the famous 
 traveler and explorer, said of him that next to Living- 
 stone he was the greatest missionary he had ever met. 
 
 Early Life and Influences. 
 
 Like Livingstone and Moffat, he was born in Scot- 
 land, from which highland country has come many 
 
 64 
 
a good missionary. It was on the 13th of October, 
 1849, that the father of Alexander Mackay, who was 
 the village minister at Rhynie, was studying a map 
 of Africa. There was a knock at the door^ and quietly 
 the old family servant, Annie, slipped into the room. 
 Without noticing her particularly, he said : "Annie, 
 do you see this pear-shaped Continent? The gospel 
 banner will yet be planted in the very heart of this 
 Continent, although not likely in your day or mine." 
 "But it may be in your son's, sir, and who will say 
 he may not have a hand in it?" Little did she know 
 then that the baby she held in her arms would indeed 
 become a missionary to Africa. 
 
 Early Days. 
 
 As time passed by, the baby grew and early showed 
 that he was very bright. When he was but four 
 years old a new church was being built next to the 
 manse, and the little lad was a great favorite with 
 the workmen, as he wanted to help. "Well, laddie, 
 are you going to give us a sermon to-day?" they 
 would ask him, and his reply would always be : "Please 
 give me trowel ; can preach and build same time." 
 When he was four he could read the tenth chapter of 
 Nehemiah and pronounce correctly all of the hard 
 names in it. He and his father were great chums, and 
 many a time they would go oflf together on a long 
 tramp in the country, and little Alexander was always 
 eager to learn all that he could. Sometimes an after- 
 noon would be spent in the quarry, and Mr. Mackay 
 would teach his son about the rocks, and at night 
 would tell him about the stars. His mother, too, he 
 
 65 
 
dearly loved, and it was his great delight to look 
 forward to Sunday evenings when, after repeating his 
 Bible lesson and Shorter Catechism, she would tell 
 him as a reward a missionary story. When she was 
 but a little girl she had heard a missionary sermon 
 which had touched her heart very deeply, and she 
 longed to do something for the cause. In after years 
 h€r own little boy hung upon her words as she told him 
 of Henry Martyn, and of many another missionary. 
 "Would you like me to become a missionary and go 
 to Africa?" be asked her. *'If God prepares you for 
 it, my boy, but not unless." 
 
 How He Became a Missionary. 
 
 Both his mother and his father hoped that he would 
 become a minister, but Alexander's tastes were for 
 engineering. He studied in Edinburgh, and then in 
 Berlin, where he secured an excellent position. It 
 was while h^re that his sister in Edinburgh wrote to 
 him about an address which had been made by a mis- 
 sionary from Madagascar. Mackay was so much 
 interested in it that he offered to go as a missionary, 
 but the way did not seem to open just then to go to 
 this island off the African coast. God was preparing 
 him to go to the Dark Continent itself. Would you 
 like to know how it came about that he went ? 
 
 Some months had passed by since he had learned that 
 there was no chance to go to Madagascar. One even- 
 ing he was reading Stanley's book, "How I Found 
 Livingstone." It told how Mtesa, King of Uganda, 
 wanted white men to be sent as missionaries to his 
 people. It was a challenge to the Church. After 
 
 66 
 
reading it, Mackay noticed a newspaper lying upon 
 the table, and the name of the Secretary of the Church 
 Missionary Society printed at the close of an article. 
 He was interested to see what is was about, so he 
 picked up the paper, and read an appeal for mis- 
 sionaries to go to Uganda to a new mission station 
 which the Church Missionary Society wished to found 
 there. Although it was past midnight, he at once 
 wrote a letter offering his services. He was accepted, 
 and in a few weeks later was on his way to the field. 
 This was in 1876, when he was twenty-seven years old. 
 
 Uganda and Its People. 
 
 Let us see where he was going. Uganda is a 
 country of about 70,000 square miles, lying just south 
 of the Equator in Central East Africa, and its shores 
 border the great lake, Victoria Nyanza. The people 
 who live there are Negroes, and Mackay speaks of 
 them as brighter and more advanced than any other 
 natives he had seen in Africa. They were very super- 
 stitious, though, believing in ghosts, of which they 
 were very much afraid. After landing upon the east 
 coast of the Dark Continent, Mackay at first tried to 
 find out if he could reach Uganda by sailing up some 
 of the rivers that came down from the interior, but he 
 soon found that this could not be done. The only way 
 was overland. This was a journey of several hundred 
 miles through jungle and swamp and forest. He met 
 great difficulties by the way, and several times was 
 very near to death from the dreaded African fever. 
 He caused much wonder among the tribes through 
 which he passed. Their curiosity was at times very 
 
 67 
 
amusing, for some of them thought, until they saw his 
 boot taken off, that it was a part of his foot, so strange 
 and marvelous was the white man. All of the wonder- 
 ful things that Mackay did they thought were done 
 by witchcraft. 
 
 Reaches Uganda. 
 
 Finally, after two years, Mackay reached Uganda 
 in November, 1878, and was cordially welcomed by 
 Mtesa, the king. We have said that he was not a 
 minister, but an engineer. He had great skill as 
 an ironworker, and his blacksmith shop, which he 
 soon set up, was a continual source of wonder to the 
 natives. They would com^e in crowds to watch him at 
 work, and his bellows and grindstone excited great 
 interest. He made a magic lantern out of an old 
 box and som.e biscuit tins, and delighted Mtesa and 
 his subjects with the pictures that he showed them. 
 His chief purpose, however, in going all the way from 
 Scotland to far away Africa and enduring so many 
 hardships, was to tell the story of Jesus to the people 
 of Uganda. 
 
 Mtesa. 
 
 At first the king showed a good deal of interest, and 
 Mackay held many services at court teaching the peo- 
 ple about God and Christ. It was not long, however, 
 before some French Roman Catholic priests appeared, 
 and they began to hinder Mackay's work. Arab slave 
 dealers also opposed him, because they knew that he 
 would do all that he could to put down the awful slave 
 trade. Difficulties and troubles then began to in- 
 
 68 
 
crease. Mtesa fell sick, and though he had been told 
 by Mackay the wickedness of it, a sorcerer was called 
 in who was supposed to be able to drive away the 
 disease. But he was quite unable to do anything. 
 Orders were then given for a ''Kiwendo," which 
 meant the killing of scores of innocent people, who 
 were attacked on the roads and slain in cold blood, or 
 captured and kept for a few days when all would be 
 killed together. 
 
 MWANGA. 
 
 Finally Mtesa died, and his son, Mwanga, a young 
 man of seventeen, came to the throne. He was a weak 
 nature, and soon shov/ed his opposition to Christianity. 
 Two young boys who had become Christians were 
 caught and burned to death, and thus began a most 
 bitter persecution. But the persecution only increased 
 the number of those who wished to be baptized and to 
 confess Christ. Mackay's faithful teaching and his 
 translation of parts of the Bible were bearing fruit. 
 As time went on, Mwanga became more and more 
 cruel, and hundreds of Christians perished. Mackay 
 was in great danger. Time and again it was planned 
 to kill him, but God mercifully kept him. Finally 
 he made up his mind that his being at Mwanga's cap- 
 ital simply continued to stir up opposition, and as the 
 Arabs seemed to be especially bitter against him per- 
 sonally, it would be better, for a time at least, to 
 leave. He went to the south shore of Lake Nyanza, 
 where he estabhshed another mission station at a place 
 called Usambiro. Here he spent much time in the 
 translation and printing of portions of the Scriptures. 
 
 69 
 
It was while here that he met Stanley, who urged him 
 to return to England, but with the spirit of a hero's 
 devotion to duty, he refused to do so until some one 
 should be sent to take his place. He had been four- 
 teen years in Africa without a furlough, and he 
 greatly needed the rest and change. But his life was 
 almost run, and on one February morning, 1890, he 
 died after four days' illness from African fever. 
 
 Uganda To-Day. 
 
 Should you go to Uganda to-day you would not 
 have to endure all the trials Mackay met or brave such 
 dangers. You could go in a railway train from the 
 East Coast. You would not find the heathenism 
 as widespread as in Mackay's day, but you would find 
 scores of Christian churches supported by the natives 
 themselves, and in any one of them you would be as 
 welcome as in a church here in America. The reason 
 of it is because Mackay and other devoted mission- 
 aries have given their lives to Africa, to tell those 
 sitting in darkness of the light that has shined for 
 them as well as for us. 
 
 Questions. 
 
 1. X)o all missionaries have to be ministers? 
 
 2. Did Mackay show any particular interest in Mis- 
 
 sions as a boy? If so, what? 
 
 3. What led him to decide to become a missionary? 
 
 4. What sort of people did he work among in Uganda ? 
 
 5. Do you think Mtesa was a Christian? 
 
 6. Did persecution stamp out the Church? 
 
 7. What showed that Mackay was a true hero? 
 
 70 
 
Books for Scholars. 
 "The Story of Mackay of Uganda," by His Sister. 
 
 Books for Teachers before Teaching this Study. 
 
 "Mackay of Uganda." 
 
 "The Story of Mackay of Uganda." 
 
 "Two Kings of Uganda." 
 
 "The Price of Africa" (Chap. IV). 
 
 71 
 
STUDY X. 
 
 GREAT MISSIONARIES IN THE DARK 
 CONTINENT. 
 
 Hfrica, Zo^^n^. 
 
 A Glance at Africa. 
 
 You have probably all seen a kaleidoscope, and 
 know how with every turn of a little handle or 
 crank at the side a new picture appears. You have 
 thought it great fun, perhaps, to see rivers, meadows, 
 mountains and forests pass quickly before your eyes. 
 Let us pretend to put Africa into a kaleidoscope, and 
 turning form one picture to another, see the changes 
 that have been made there in the last century. 
 
 First, let us see the difference with regard to travel. 
 
 When Moffat entered Cape Town the outline of 
 the Dark Continent was known, and some of the coast 
 towns had been visited by travelers and traders. From 
 the Cape men had been known to travel as far as six 
 hundred miles north. But this was all. Africa was 
 still a locked secret to the world. 
 
 Turn to picture two. Fifty-six years have passed. 
 Moffat is an old man, and David Livingstone, far from 
 any white man, has just died, having traveled 29,000 
 miles and having added 1,000,000 square miles, one- 
 twelfth of the area of Africa, to the known regions of 
 
 72 
 
the globe. The great lakes, too, of Central Africa, 
 considerably larger than what we know as the Great 
 Lakes of the United States, have also been discovered. 
 
 Upon the death of Livingstone all England was 
 stirred. His appeal for the Dark Continent was read 
 everywhere. Stanley added to the interest of the 
 people by writing a book, entitled "How I Found 
 Livingstone." Not only was the Church interested, 
 but merchants wanted to visit this newly opened con- 
 tinent, and plans were made to construct railroads. 
 They would make travel safer, and in addition to this 
 would put money in the pocket of the companies build- 
 ing them. To-day there are thousands of miles of 
 railroad in Africa, the longest stretch being from 
 Mombasa on the east coast to Lake Victoria Nyanza, 
 a distance of five hundred and eighty-two miles. But 
 a much longer one is now being built between Cape 
 Town and Cairo, which will reach from one end of the 
 continent to the other. If you should go to Africa 
 to-day, you could see from the railroad bridge over the 
 Zambesi River the Victoria Falls, which are grander 
 than Niagara. 
 
 One more turn, and the picture is a scene of only 
 ten years ago. The country is Central Africa. A soli- 
 tary missionary is walking to his station accompanied 
 by natives. He has a 90 days' journey of 350 miles 
 before him through jungle and forest. This man is 
 Willis R. Hotchkiss, one of the bravest and best mis- 
 sionaries ever in the Dark Continent. To-day this 
 same journey can be made by train in twenty-four 
 hours. 
 
 Once, the only way to travel, unless you should 
 
 73 
 
go on foot, was in a hammock swung between two 
 poles, and this was somewhat dangerous, for if your 
 carriers saw a wild animal they would drop you in 
 the road and run for their lives. Not only this, but 
 in passing through marshes, you were always in more 
 or less langer of being dumped out if your carriers 
 slipped on the sHmy grasses. To-day, there are trol- 
 leys on the coast, and trains run through what, in the 
 days of Stanley, was unknown territory. 
 
 From the place let us turn to the people. One hun- 
 dred years ago a naked savage, or at best a half- 
 clothed African, fleeing from the white man in terror 
 lest he be captured for a slave. This is picture four. 
 
 Five shows us the native to-day. He is clothed, 
 and instead of running from the white man, he rushes 
 to him, finding in him, especially in the missionary, his 
 best friend. 
 
 Twenty-five years ago Great Britain and the Euro- 
 pean powers did not place much value on Africa. The 
 natives were poor, and the country was supposed to 
 be like them, also poor. But this, it was learned, was 
 not true. Tales began to be whispered here and there 
 of rich mines in South Africa. Especially was there 
 a persistent rumor of the wealth of certain mines in 
 the Orange Colony, which is in the south. When 
 Europe and England heard this, and, after looking 
 into the matter, thought it to be true, they wanted 
 a share in this suspected wealth. Then began what is 
 now known as the "Scramble for Africa." Through 
 this "Scramble" ten million square miles were divided 
 among the Powers, leaving only one and a half million 
 miles free from foreign rule. This was in 1884. Since 
 
 74 
 
then one million more square miles have been snatched 
 away from the natives, who rule to-day only five hun- 
 dred thousand of their eleven and a half million square 
 miles of territory. 
 
 The stories told of the wealth of certain parts of 
 Africa were true, and in picture six you may see 
 white men coming from the four corners of the earth, 
 seekers after gold. At their side, as they guard their 
 special section of the mines, black men are working 
 to make the white men rich with the very gold that 
 should by rights belong to the natives. 
 
 The Kimberley diamond mines have yielded in less 
 than twenty years $350,000,000 worth of diamonds, 
 and Johannesburg, which lies about two hundred miles 
 north of Kimberley, has yielded for many years an- 
 nually gold to the value of $50,000,000. Johannesburg 
 is the most modern of Africa's cities. It boasts of 
 buildings fourteen stories high. These were, of course, 
 built by white men. A change as to accessible ter- 
 ritory, a change in the way of traveling, a change in 
 the feeling of the natives towards the white man, and 
 a change in the mind of the world with regard to 
 the value of Africa are four prominent things that 
 go to make "Africa To-day" different from the Africa 
 of a hundred, of twenty-five, yes, even of fifteen years 
 ago. You have yet to hear of the greatest change, 
 and because it is the best change, I have kept it until 
 the last. This change not only affects Africa, but 
 every nation having dealings in the Dark Continent is 
 better for it. 
 
 The change has come because of the Christian mis- 
 sionary, because of the little native churches scattered 
 
 75 
 
in many parts of the Dark Continent, because of the 
 Christian schools where hundreds of boys and girls 
 gather morning by morning to learn to read. Before 
 the days of Moffat there was not a single school for 
 pagan Africans. The Mohammedan children were 
 taught to read — that is, the boys were, but the girls 
 must never learn. This was long ago. To-day the 
 children are eager, and the parents are generally glad 
 to have them learn to ''make the letters talk." School 
 in Africa is very strange in many ways, the queerest 
 thing being the varying ages of the pupils. The 
 youngest scholars are about six years old, and the 
 oldest ? Qh, anywhere up to eighty ! Can you imagine 
 yourself studying in the same class with your grand- 
 mother? It would be strange, indeed, here, but it 
 is so common in the Dark Continent that the children 
 think nothing of it, and vie with their elders for the 
 neatest copy books, and the greatest number of verses 
 memorized. One of the chief text-books in most of 
 these Mission Schools is the Bible, or a primer having 
 simple Bible verses. No one can study for long in 
 the Mission Schools and not gain a very fair idea of 
 what Christianity is, and what a Christian should be. 
 
 Do not think that there are schools all through 
 A.frica. There are not, by any means. In the Soudan 
 and in the Sahara there is only one missionary, and 
 there are nearly fifty million people living there. Once 
 in a great while a scholar comes, generally on foot all 
 the way from these unevangelized parts, and asks to 
 be admitted to the Mission Schools. The missionaries 
 always try to make room for such scholars, for when 
 they return home during vacation they will tell what 
 
 76 
 
they have learned, and the people often become so 
 interested through the story that they ask to have a 
 teacher sent them. Alas ! the missionary has generally 
 to say "No," for there are not nearly enough mis- 
 sionaries to do the work. But the one who is there 
 can visit their towns when on his preaching tours, and 
 hold services. Just think of it ! In an area larger 
 than the New England States, there are only four 
 missionaries at work. 
 
 One way children are brought into the school and 
 Sunday School is by means of the Mission Boat. 
 These boats, of which there are half a dozen, travel up 
 and down the rivers. The children of the villages come 
 out to see them, and are usually very glad if they can 
 go back on them to school. Travelling in some of the 
 far away parts of Africa, you may meet some of the 
 girls and boys who have been on board the mission 
 boats, and who have been to school. 
 
 Africans Need of Christ. 
 
 Have you ever been afraid when you are alone at 
 night, and the light was put out? If you were, you 
 will surely feel sorry for the African boys and girls 
 when you hear that they are afraid most of the time. 
 Afraid of the wind moving in the trees. They call 
 the noise of the rustling leaves, bad spirits which they 
 think will harm them. Perhaps you think that this is 
 foolish, but it really is not to them, for they are taught 
 to beHeve it, and the grown people are as afraid as 
 the children. Don't you want to help these boys 
 and girls? Surely your answer is, "Yes." If you 
 do help them, you may feel that you are helping 
 
 77 
 
Jesus, not only little Africans, for He said, "Inasmuch 
 as ye have done it unto one of the least of these, My 
 brethren, ye have done it unto Me." Nothing can 
 make you happier in this world than bringing joy into 
 the lives of some other girls or boys for whom Christ 
 died. Let us pray for the children of Africa, and help 
 answer our prayers by giving what we can to send the 
 Gospel message to them. Then perhaps some day 
 some of us may ourselves go and tell them what Jesus 
 is to us, and what He will be to them. 
 
 Questions. 
 
 1. How does travel to-day in Africa differ from that 
 
 of a century ago? 
 
 2. Is Africa a good place to make a fortune? When? 
 
 3. If you should go to school in Africa, what differ- 
 
 ences from your own would you notice? 
 
 4. What shows that the Africans still need the Gospel ? 
 
 Interesting Books for Scholars. 
 
 "A Trip on the Dorothy," leaflet by Dr. Halsey. 
 "Africa for Juniors," by Katherine C. Crowell 
 (Chap. 6). 
 
 Books for Teachers before Teaching this Study. 
 
 "Dawn in the Dark Continent," by James Stewart, 
 D. D. 
 
 "Partition of Africa," by Keltic. 
 
 78 
 
Significant Resolutions 
 
 PASSED BY 
 
 The Editorial Association 
 
 IN CONNECTION WITH 
 
 THE TORONTO CONVENTION, I905 
 
 OF THE 
 
 International Sunday School 
 Association 
 
 (i) That the Sunday School papers of the country bring 
 before the attention of the Christian pubhc the great field of 
 Sunday School work as the natural and logical place for 
 instruction in Home and Foreign Missions. 
 
 (2) That the question of Missions in the Sunday School 
 be given a place on the programs of all missionary institutes, 
 conventions and summer schools wherever possible through- 
 out the country. 
 
 (3) That the aid of the Sunday School Boards and the 
 societies of the various denominations be enlisted in a sys- 
 tematic effort to bring before every Sunday School superin- 
 tendent in the country the possibility, practicability and 
 necessity of the study of Missions in the Sunday Schools. 
 
 (4) That courses of instruction be prepared in both Home 
 and Foreign Missions, aimed to instruct and interest the 
 scholars, and to lead them to some definite missionary 
 activity. 
 
 (5) That this missionary instruction be made a part of the 
 regular supplemental work in every School, unless otherwise 
 adequately provided for. 
 
 (6) That suitable and inexpensive books be prepared in 
 different grades, which shall be put in the hands of every 
 pupil, so that thorough home preparation be made possible. 
 
 79 
 
Princeton Theological Seminary Libraries 
 
 1 1012 01234 4117 
 
 rkTCTTT'D A1TAIT ATlTTn T»/ 
 
 DATE DUE 
 
 •iinational mission 
 ;hool 
 
 FOR THE 
 
 lULL 
 
 Qday Schools. 64 pp. 
 
 t. 
 :s. 
 
 RICA. 
 
 Mew Hebrides. 
 niNA. 
 
 evangelistic and mis- 
 Bpening this force, the 
 ful heed to Mr. Trull's 
 ; they are among the 
 r educating and inter- 
 prise of Missions." 
 
 Library, 156 Fifth 
 
 postpaid. Twenty 
 :pressage extra. 
 
 FOU THE 
 
 Trull 
 
 GAYLORD 
 
 #3523PI Printed in USA 
 
 NDIANS. 
 ORIGANS. 
 
 School. 100 PP. 
 
 or more copies, 10 
 
 either Board of 
 ue, New York City. 
 
 J^S- These books are WHOLLY UNDENOMINATIONAL in character 
 and treatment, and are therefore adapted for use in any School. They do 
 not present denominational Missions, but the world-wide work with which 
 every Christian should be familiar. 
 
\ 
 
 
 w 
 
 m 
 
 \