■ John P, Gonoher 
 
 Number. 
 
 What Shall we do with the 
 Filipinos? 
 
 Another View. 
 
 "Surely the isles shall gather themselves unto me * * *” 
 
 — Isaiah 60: 1>. 
 
 BY 
 
 W. H. RICE. 
 
 CHICAGO : 
 
 GEO. E. MARSHALL & CO., 144 MONROE ST. 
 1899. 
 
 Copyrighted 1898 by W. H. Rice. 
 
The question has been raised recently as 
 to whether the proper persons can be found 
 to deal with the alien peoples who have 
 come under our care, on their own territory 
 and be successful. 
 
 To answer this question, in part, by show- 
 ing what has been accomplished under like 
 circumstances elsewhere is the object of this 
 paper. 
 
 Evatiston^ III. 
 December, i8g8. 
 
 Additional copies can be bad from 
 
 Geo. E. Marshall & Co., Printers, 
 
 144-146 Monroe Street, Chicago. 
 
 Price per copy 5c; per 100, 8.3.00. 
 

 What shall we do with the 
 Filipinos? 
 
 Another View. 
 
 “ He shall not fail nor be discouraged till he have set judgment 
 {religion) in the earth; and the isles shall wait for his law!' 
 
 — Isaiah 42-4. 
 
 “ My righteousness is near ; my salvation is gone forth, and 
 mine arms shall judge the people; the isles shall wait upon me, and 
 on mine arm shall they trust." — Isaiah J/-J. 
 
 As the ciuestion of what to do with our newly acquired 
 possessions in Cuba and the Philippines seems to be fraught, in the 
 minds of many of our people, with a certain degree of danger 
 and doubt as to the outcome, it has seemed fitting to give a few 
 facts from history that would likely relieve this anxiety and 
 show how, in one way at least, the question, “ What shall we do 
 with them? ” can be answered. 
 
 The Christian church in this land has been praying for nearly 
 a century that the islands of the sea might be brought under the 
 banner of Jesus Christ and now that this prayer seems to be 
 answered, lo! the fear of many overcomes their faith and they 
 would close the doors that God in his Providence has opened to 
 the heralds of salvation. 
 
 Is this becoming to us as a Christian nation? Why this fear? 
 
 Is it because there is a lack of men and material to go in and 
 possess the land? Is it from fear that we cannot assimilate 
 socially and politically with these alien races? Those who think 
 thus have read history very superficially. One thing is certain — 
 if we expect to bring these people up to the high standard we 
 claim for ourselves we must make radical changes in our methods 
 of dealing with them from those we, as a nation, have been wont 
 to use with the alien races who have been a part of our popula- 
 tion since we were a people. 
 
 1 
 
This question of what relation this nation should bear to 
 these people is being agitated to (piite a large extent now, and 
 will, no doubt, bear an important part in the congressional legis- 
 lation in the immediate future. It has been said, and very truly, 
 that in the arguments against the retention of the colonies about 
 to come under our control, there has been a “cold disregard of 
 the moral responsibility ” in our dealing with this question. 
 Some have gone so far as to look upon this kind of responsibil- 
 ity as the “ primal phase of the question ” — and why not? 
 History and experience both show that this is the only way to 
 look at this question. In fact, it is the only kind of responsi- 
 bility that can be made effective in lifting such peoples into a 
 higher and nobler life and preparing them for the relations 
 with us into which they undoubtedly will come, sooner or later, 
 whether by sovereignty or annexation. 
 
 Is not such a responsibility a perfectly proper and legitimate 
 result of this new relation? 
 
 We have raised in the minds and hearts of these peoples 
 hopes of better things and shall we disappoint them and permit 
 them to drop back into their previous condition? Politicians 
 are already quaking for fear these peoples will want representa- 
 tion in our legislative halls — and that they will not submit to 
 taxation without representation. These are all surmises. They 
 need educating in these things, no doubt, but is the politician 
 the one to do it? History and experience would hardly give an 
 affirmative reply to this incjuiry. 
 
 Is there not a higher plane on which to carry on the work of 
 assimilating the people of our new possessions with our ideas 
 than the plane of politics? Why not take into account this 
 element of moral responsibility and make it the basis of our 
 action toward these alien peoples? In other words, why not 
 drop the political and try Christian ethics? Certainly the non- 
 recognition of the moral element is unchristian and to be 
 deplored, and in my way of thinking is a greater menace to 
 our nation than the annexation of a thousand islands to our 
 domain. Legislative enactments never make men better mor- 
 ally. Men without morality can accomplish nothing in the 
 furtherance of moral principles, so that in dealing with the peo- 
 ples referred to we need men who understand what are the basic 
 principles of good order and social permanence. 
 
 The apostle Paul says: “ 'I'he natural man receiveth not the 
 things of the Spirit of God: for they are foolishness unto him; 
 neither can he know them, because they are spiritually di.scerned.” 
 
 2 
 
— I Cor. 2, 14. Hence the need of care in selecting the right 
 kind of men to take up this work. 
 
 A distinguished commentor of the Old 'I’estainent prophecies 
 advances the opinion that the destruction of the Hebrew nation 
 grew out of the fact that they could not be made to realize that 
 the moral law or the moral elements in the Law took precedence 
 of the ceremonial law. In my way of thinking the Jews sowed 
 the seeds of national dissolution when they went counter to 
 God’s wishes and entered the arena of politics in desiring a king 
 to rule over them — thus displacing God and choosing a human 
 leader. Are we not running a risk in endeavoring to put con- 
 stitutional and international law above the moral law? 
 
 “ Have we the capacity,” says one, referring to our being able 
 to govern these peoples. I say yes, if we change our usual basis 
 of action. But unless our righteousness as a nation exceeds the 
 righteousness of our politicians we will have but little influence 
 over the Cubans or Filipinos. 
 
 What about polygamy in Utah and the hellish liquor traffic 
 everywhere? Have we the capacity? Politically, no! Morally, 
 yes — a thousand times yes — if Christian men and women do 
 their duty. What are the twelve to fifteen million church mem- 
 bers in the United States doing in these matters? Largely 
 nothing but sleeping on their rights and privileges. Look at 
 our political relation to the Negro and the Indian. 
 
 One who, as a missionary, helped to bring the people of 
 Hawaii into their present position, in referring to the negro 
 question at the South, says— “The great constructive force in 
 the South and everywhere else is the Christian teacher. /« 
 hoc signo vinces, is as true now as in the days of Constantine. 
 Let us make the teachers and we will make the people.” That 
 is the key to the w'hole matter. There is really no cause for 
 fear in the adjudication of these matters except on the part of 
 politicians. I believe it would be within the limits of truth to 
 say that a thousand Christian men and women stand ready to 
 go and occupy these islands if the means were at hand to enable 
 them to do so, and their labors would accomplish what such labors 
 always accomplish — would purify and regenerate the whole mass. 
 
 Our experience with the Indian proves that history has 
 repeated itself and that the politicians with the saloons as an 
 ally — like the scribes and pharisees of old — have made their 
 proselytes “ twofold more children of hell than themselves.” 
 The condition of the Indian is set up as an object lesson against 
 our assuming charge of these aliens. 
 
 3 
 
Politically this is true. From a moral point of view it is false. 
 
 The Indian is today the exemplification of the uselessness of 
 political effort in lifting a people out of their degradation. The 
 maxim of the politician is “To the victors belong the spoils,” 
 and the best way to treat an Indian is to despoil him. The work 
 of the politician is purely mercenary. There may have been 
 exceptions but they are few. 
 
 Socially the North American Indians were no lower in the 
 scale than the Sandwich Islander or the natives of Australia 
 when our missionaries first went among them, yet in sixty years 
 the Hawaiians were a Christianized and civilized people fit to 
 take their place among favored nations. 
 
 And mark this, the cost to the American Board was only a 
 million and a quarter dollars for sixty years’ work. 
 
 Contrast that with the following: 
 
 “ ‘ Poor Lo ’ is an expensive burden. Since the United States 
 government was formed 19,000 white men, women, and children 
 have been slain in Indian wars and affrays and about 30,000 
 Indians, at an expense to our government of $807,073,658. To 
 this immense sum must be added the civil expenditures of the 
 government on behalf of the Indians, which, between 1776 and 
 1890, amounted to $259,944,082, making a total of $1,067,017,740 
 for civil and military expenses in connection with the noble 
 red man.” — Chicago Tribune Oct. 26, i8g8. 
 
 What made the work in Hawaii such a success ? 
 
 Certainly not politics nor parties. It was by the inoculation 
 of moral principles. 'I'he basis of action was the principle that 
 “ righteousness exalteth a nation,” and where this principle has 
 been permitted free play, the Indian has been elevated thereby. 
 
 Read what the Gospel in the hands of William Duncan, with 
 God’s blessing, did for the Metlakahtla. 
 
 “ Mr. Duncan had been laboring among them for thirty years, 
 and, like our pilgrim forefathers, came to a new land in search 
 of liberty and peace. They have established a model settlement 
 of about 1,000 model citizens, all of whom have subscribed to 
 the following: 
 
 DKCLARATION OK RESIDENTS: 
 
 We, the people of Metlakahtla, Alaska, in order to secure to 
 ourselves and our posterity the blessings of a Christian home, 
 do severally subscribe to the following rules for the regulation 
 of our conduct and town affairs: 
 
 First. — To reverence the Sabbath and to refrain from all 
 unnecessary secular work on that day, to attend divine worship 
 
 4 
 
to take the Bible for our rule of faith, to regard all true Chris- 
 tians as our brethren, and to be truthful, honest, and industrious. 
 
 Second. — To be faithful and loyal to the government and 
 laws of the United States. 
 
 Third. — To render our votes when called upon for the elec- 
 tion of the town council, and to promptly obey the by-laws and 
 orders imposed by the said council. 
 
 Fourth. — To attend the education of our children, and keep 
 them at school as regularly as possible. 
 
 Fifth. — To totally abstain from all into.xicants and gambling, 
 and never attend heathen festivities or countenance heathen 
 customs in surrounding villages. 
 
 Sixth. — To strictly carry out all sanitary regulations necessary 
 for the health of the town. 
 
 Seventh. — To identify ourselves with the progress of the 
 settlement, and to utilize the land we hold. 
 
 Eighth. — Never to alienate, give away, or sell our land, or 
 building lots, or any portion thereof, to any person or persons 
 who have not subscribed to these rules. 
 
 In Metlakahtla there is no need of a jail, for there are no 
 criminals, and the money that would in other towns be spent 
 for enforcing law and order and caring for the poor, is here used 
 for education and improvements. There are no filthy streets 
 and no “communal houses,” with their ten or fifteen families 
 each, as in most .Alaskan towns. Metlakahtla is a village of neat, 
 pretty cottages, with well-cultivated gardens for each separate 
 family. Here is an unanswerable argument for the power of the 
 Gospel to transform the degraded and ignorant, and a clear 
 proof that it is worth while to seek to save the Indians. To 
 allow these industrious, peace-loving, and godly Indians to be 
 disturbed would be an everlasting disgrace to a nation claiming to 
 be both civilized and Christian .” — Missionary Revie7t> July i8g8. 
 
 At the Northfield Conference in .August 1896, the speaker on 
 “ The Gospel among the Red Men,” made this statement.* 
 
 “ Not very long ago the governor of our colony sent out one 
 of his commissioners to meet the Indians with supplies, in accord- 
 ance with the treaty. This commissioner sent word to one of 
 our Christian Indians to bring his people to a certain point, as 
 he would be there to distribute their annual allowances. The 
 Indians were on hand at the time appointed; they brought 
 nothing from their distant camp fires, for they expected to 
 receive abundant supplies to feast upon. But the day came, 
 and the big white commissioner did not arrive,— and it is an 
 everlasting disgrace when government representatives break 
 
 * Rev. Egerton R. Young, Toronto. Canada. 
 
 5 
 
word with the Indians. The commissioner did not come the 
 first day, or the second, and the Indians were hungry. They 
 went to the big chief and said, “ Pakan, our wives and children 
 are crying for food, — here are our supplies, the gift of the Queen 
 to us, and her servant has not yet come to distribute them. 
 Will you open them and give us enough to satisfy us?” “ Oh, 
 no, my children, I have never broken a word of treaty and I 
 don’t want to now,” replied the chief. The nex't day no white 
 man appeared, and the third morning those young Indians’ eyes 
 began to look ominous and flash out something that boded 
 trouble. They went to the chief and said, “We must have food 
 for our hungry ones.” His answer was, “ Have patience a little 
 longer, my people,” ,and he called on an Indian who had a 
 splendid horse to accompany him, and, mounting his own, away 
 they went as fast as they could, to find and hurry up the dilatory 
 commissioner. About noon they met him coming along with a 
 large retinue of friends and servants. In those days that country 
 abounded in game, and these white men had gone out for a 
 good shooting time. As Pakan rode into the camp at noonday 
 he found them preparing to stop there, because not far off was 
 a spot that seemed full of game. Pakan said to the commis- 
 sioner, “You have broken your promise to my people. You 
 were to have met them three days ago. Don’t stop here, — come 
 on and distribute the supplies, for my people are hungry.” “ Oh, 
 Pakan, I am glad to see you,” replied the white man, “ you are 
 the chief. I would like to have you dine with me, I hear you 
 are a great hunter. Come with us this afternoon and show me 
 your skill in hunting.” “ No,” said he; “ you have broken your 
 word. The people are hungry, — come on at once.” “Oh, no; 
 I am going to have some shooting.” Pakan said, “When are 
 you coming? ” “ I will come to-morrow.” “ Oh,” said Pakan, 
 “ to-morrow is the Sabbath, and we have been taught to keep 
 the Sabbath.” The commissioner answered, “My religion won’t 
 prevent me from distributing the food on Sunday.” Pakan 
 looked at him. He is one of the finest specimens of a man I 
 ever saw. He bravely replied, “ I don’t care what your religion 
 will allow you to do, mine says, ‘ Remember the Sabbath day 
 to keep it holy,’ — and, hungry as we are, unless you come and 
 distribute the food to-day, we will not take it until Monday.” 
 'I'he man (juailed before him, and at once some subordinate was 
 sent back with him. Before they left, the commissioner said to 
 the chief, “ I shall come along to-morrow, and we will have our 
 usual annual talk about Indian affairs and the distribution of 
 
money.” I'akan replied aj^ain, “ To-morrow is the Sabbath, and 
 we will have no treaty talk to-morrow,” and away he rode. The 
 next day the white man came on to the Indian encampir.ent. 
 He expected the Indians to meet him, hundreds of them, with 
 firing of guns and waving of flags, but not one came to receive 
 him, and no guns were fired; the only wigwam where the flag 
 was flying was the place where the people met together three 
 times a day to worship God. The commissioner sent out his 
 criers for a council, but not one Indian responded. He sent 
 for Pakan to come and dine with him, but Pakan said, “ I dine 
 with my own family on God’s day whenever I can,” — and he 
 refused the invitation. It is a great thing to dine with the 
 ambassador of the Queen, yet this godly Indian refused the 
 honor on account of his respect for the Sabbath day. 
 
 Now I want to give you an incident that is practical, and 
 that you can use when advocating the Sabbath as a day of rest. 
 When Mr. Evans induced a large number of Indians to become 
 Christians, he said to them, “ Remember the Sabbath day to 
 keep it holy.” In that country is the greatest fur trading 
 company in the world, the Hudson Bay Company. They have 
 been there since the reign of Charles the First. All the goods 
 are taken through that part of the country by brigades of boats. 
 Until lately they carried all their goods from distant places by 
 Indian brigades, who bring out as the exchange cargo, boat-loads 
 of furs, which are shipped to London. Before these Indians 
 became Christians’, they traveled every day alike. When our 
 mission was established, all the missionaries went in for the 
 observance of the Sabbath day. At once there was opposition 
 from the Hudson Bay Company. They argued, “ Our summer 
 is short, the people have to work in a hurry, and to lose one day 
 in seven will be a terrible loss to us, and you missionaries must 
 get out of the country if you are going to interfere with our busi- 
 ness.” There was downright persecution for years, but there is 
 none now, for it was found that the brigades of Indians who 
 traveled only six days and quietly rested on the Sabbath, made 
 the journey of, perhaps, fifteen hundred miles, without a single 
 exception, in less time, and came back in better health, than 
 those who traveled without observing the Sabbath. So the 
 Hudson Bay Company opposes us no more. They say, “ Go on, 
 missionaries and the Lord bless you.” 
 
 On an Alaskan steamer the passengers were proving that an 
 Indian could not be civilized. So Dr. Hill, of Portland, called 
 up a graduate of Marietta and Lane, a native Alaskan with 
 
bronze skin and black hair, who told the story of what the 
 Gospel had done for his people. Skepticism was impossible on 
 deck after that demonstration. 
 
 The number of Indian Church members in the United States 
 is 28,663. 
 
 After reading these can any one subscribe to the libelous 
 epithet that “ the only good Indian is the dead Indian? ” 
 
 Had the Riggs, the Thurstons and the Duncans or men with 
 their spirit held sway, the Indian today would stand as high in 
 the social scale as any people. The Indian is no more difficult 
 to enlighten than the natives of Polynesia. Read what John 
 Geddie did in Aneiteum in the New Hebrides. On a tablet 
 commemorating his work we read, “ When he came here there 
 were no Christians — when he left there were no heathen.” When 
 Geddie landed at Aneiteum, we are told, there were few children, 
 so many having been killed and eaten. 
 
 Read the story of John G. Paton in other islands of the New 
 Hebrides — of Mackay at Uganda in Africa — of the work in the 
 Fiji Islands, once the centre and seat of the most atrocious rites 
 and ceremonies the world has ever seen or known. Now they 
 are ashamed at the mention of cannibalism and say “ do not 
 call us heathen.” Fifty years ago an appeal was made to the 
 English people headed “ Pity poor Fiji.” Today more than 
 100,000 in a population of 125,000 are members of the Wesleyan 
 Church. Read a few of the results: 
 
 “The newspapers announce a contribution to the Mansion 
 House Indian Famine I'und of ^£^844 from Fiji. Let the fact 
 be noted, and its significance be taken to heart. Sixty years 
 ago, at the time of Her Majesty’s accession to the throne, the 
 entire Fiji group was inhabited by pagan cannibals. Its heathen 
 darkness was unbroken by any ray of Christian religion or 
 civilization. 'I'vvo Wesleyan missionaries, who had already 
 labored for some years in the Friendly Islands, had landed on 
 the island of Lakemba a few months previously, and were the 
 first messengers of the Gospel to the Fijian people. The Mis- 
 sionary Report of the following year (1838) speaks of “ that 
 distant part of the world, which, on account of the |)eculiarly 
 ferocious character of its inhabitants, is as yet but little known 
 to Europeans. Before the sailor and the merchant will dare to 
 freciuent those now inhospitable shores, the missionary must 
 pro.secute his labor of love amidst privations and hardships; 
 and when he shall have succeeded in taming and humanizing 
 the people, Fiji may then become what the once savage New 
 
 8 
 
Zealand has already been made by a course of missionary labor 
 and suffering — a place of safe resort.” 
 
 In 1850 you could buy a man in the Fiji Islands for $7.00, 
 butcher him, and eat him, without even public remonstrance. 
 To-day the Bible is in nearly every house, and on Sunday nine- 
 tenths of the people may be found assembled in the churches 
 for public worship. What about the power and profit of foreign 
 missions? ” 
 
 “The friends of temperance will rejoice to know that a 
 complete and successful system of prohibition obtains in Fiji. 
 The rum manufactured at the sugar factories has to be sent else- 
 where, as any one giving intoxicating liquor to a native is fined 
 ;^5o and imprisoned 3 months. This penalty is doubled for 
 each repeated offense while in the colonies.” 
 
 The latter item shows quite a marked advance beyond our 
 own efforts at prohibition.” 
 
 “The Rev. W. G. Lawes, of New Guinea, writes comparing 
 and contrasting the condition of New Guinea twenty-two years 
 ago with that of the present time. Then ‘ Darkness covered 
 the land and gross darkness the people.’ Now, ‘ The people 
 that walked in darkness have seen a great light; they that dwelt 
 in the land of the shadow of death upon them hath the light 
 shined.’ 
 
 After twenty-two years, although much still remains of 
 heathenism, a great and mar%'elous change is manifest. From 
 East Cape to the Fly River in the west, covering a distance of 
 700 miles, are many centers from which light is being diffused. 
 Ninety churches are dotted like light-houses along the coast. 
 The appearance of the people has changed — the wild look of 
 suspicion has gone. The Sabbath is observed even in many 
 heathen villages, while 1,350 men and women are profest fol- 
 lowers of Christ.” 
 
 “The missionary steam ydicYvX., John Williams, on leaving 
 Sydney, carried out fifty tons of building materials for a Jubilee 
 Hall, to be erected at Malua, in Samoa, at a cost of ;^i,ooo, all 
 subscribed by the Samoan native Christians; forty cases of 
 Bibles for Savage Island, and a large consignment of books for 
 New Guinea, in the Motu language, printed in Sydney under 
 the supervision of Rev. Dr. Laws. In connection with the 
 Samoan Mission there are now six hundred members of the 
 Christain Endeavor Societies.” 
 
 “ Rarotonga, the South Sea island, which John Williams first 
 visited, has a most interesting article devoted to it in the Decem- 
 
 9 
 
ber Chronicle of the London Missionary Society. It has a 
 population of over 2,000, and has been a Christian island for 
 more than seventy years. Each village (there are five of them) 
 has a church, school-house, and manse of its own. The people 
 maintain their own pastors, and make an annual contribution to 
 the London Society. They have stone houses, with chairs and 
 tables; they use buggies, and have a bicycle club\ they have a local 
 parliament, in which all the islands of the group are represented.” 
 
 “ Miss E. T. Crosby, Micronesia: In the sixteen churches in 
 
 the Marshall Islands, at first the people were asked to feed the 
 pastor. They have to give in cocoanuts, and this to many 
 means hunger. After the churches were started the people were 
 taught that if they loved the Lord they must show it in giving. 
 As a result, from these sixteen churches the American Board 
 received over $1,200 last year. The salary of a native preacher 
 is $50 per year, so our mission is self-supporting.” 
 
 For our example let us take a brief look at what our mission- 
 aries have done in the Caroline Islands. These islands are ours 
 already by right of spiritual conquest. The missionaries of the 
 .American Board began work in 1852 on Ponape and Kusaie. 
 In the words of Charles Darwin — “ The labor of the missionary 
 is the enchanter’s wand ” — and today Kusaie is not only the gem 
 of the Pacific by nature but in the transformed character of its 
 inhabitants. 
 
 Ponape has, for a long time, been doing missionary work on 
 neighboring islands. On Pingelap there is a native church hav- 
 ing two hundred and fifty members with a native pastor beloved 
 and respected by all the inhabitants of the island. Their church 
 building was built of coral rock by the natives and without 
 expense to the Board. Beside this the people have contributed 
 to the funds of the American Board liberally. The Ten Com- 
 mandments are the law of the land on this island and the 
 manner of their enforcement would do credit to lands boasting 
 a higher civilization. 
 
 To the Mortlocks, a part of the Caroline Archipelago, three 
 Christian families from Ponape were taken by the Morning Star 
 in 1873 act as missionaries. The language differing from the 
 Ponapean a white man living on the islands agreed to act as 
 interpreter. 
 
 Pile chiefs and people were asked if they would receive the 
 teachers. They were told that the teachers must be fed and 
 housed. 
 
 Mr. Sturges, who had charge of the mission on Ponape, asked 
 
 10 
 
the chiefs — “ Will you provide for them?” They answered “yes.” 
 Then, turning to the teachers, Mr. Sturges said — “ You hear 
 what these chiefs promise. .\re you willing to take the risk? I 
 have not so much as a fish-hook to leave with you with which to 
 buy food.” Nothing less than starvation was before these 
 teachers if the heathen natives went back on their word — yet the 
 teachers said, “We are willing to stay.” 
 
 A year later the Morning Star dropped anchor in the lagoon 
 of one of the Mortlocks to hear the report of the year’s labors. 
 A hurricane had swept over the island carrying great waves of 
 salt water over the land which is only six or eight feet above the 
 ocean level. The salt water killed the bread-fruit trees and 
 ruined the taro patches. 
 
 Men, women and children had died of starvation, but the 
 natives had kept their promise and fed the teachers. Where 
 will you find nobler exhibition of conscientious regard for the 
 truth? The teachers were lonely and homesick; some were in 
 tears but a passage home being offered, them, they said, “No! 
 we will stay.” .\nother year passed and what a change! The 
 missionary on arrival was met by hundreds of men and women 
 on the white coral shore singing a song of welcome. Comfort- 
 able dwellings were among the trees and in a grove of bread- 
 fruit trees was a church to which the missionary and teachers 
 made their way. The church was soon packed with natives. 
 Hymns were sung and prayers offered by the natives. To make 
 the story short, this good work did not stop until there were 
 churches on the seven inhabited islets of the Mortlock group. 
 The same work has been going on in Ruk, in Nama and other 
 islands. Ten years ago nearly one third of the Caroline Islands 
 had been occupied by the missionary. I'he teachers work with- 
 out salary, only asking the Board for clothing and a few articles 
 of furniture. In 1890 there were reported fifteen churches with 
 a thousand members and nearly the same number of pupils in 
 the day schools. These are the peoples who, two generations 
 before this time, were in the darkest heathenism. Are not peo- 
 ples capable of such conscientious regard for the keeping of 
 their promises worthy of our protection? How much are we, in 
 our boasted civilization, above them in this matter of honor? 
 All these peoples referred to in these illustrations were not by 
 nature one whit above the Filipinos and there is no reason to 
 doubt but that like causes would produce like results among them. 
 
 What about India? Sidney Smith said once of Carey and 
 Marshman who went to India as missionaries — 
 
 11 
 
“ Their blundering zeal would endanger the lives of British 
 residents and rob England of the noble prize of her India pos- 
 sessions.” But take the estimate of the English government 
 itself upon the work of the missionary in India: 
 
 “ Without pronouncing any opinion in the matter, the 
 government of India cannot do otherwise than acknowledge the 
 great obligation under which it is laid by the benevolent exer- 
 tions of those six hundred missionaries whose blameless example 
 and self-denying labors are infusing new vigor into the life of 
 the great populations, and preparing them in every way to be 
 better men and better citizens of the great empire in which they 
 dwell. They have frequently addressed the Indian government 
 on important social questions involving the welfare of the native 
 populations and have suggested valuable improvements in 
 existing laws.” 
 
 To this might be added the words of the Dean of Westmin- 
 ster — “ The verdict of the English government is a verdict on 
 which we can rest that it is not likely to be reversed.” 
 
 I'his was said in 1871 after about seventy-five years of 
 missionary labor. Contrast this with the comment of an 
 English officer on the condition of India in 1793 after two 
 hundred years of English occupation, during which time the 
 teaching of religion and morality were forbidden: “If the 
 
 empire were overthrown today the only monuments we would 
 leave would be bottles and corks.” 
 
 Take a few more testimonies on this point: 
 
 “ I believe that notwithstanding all that the English people 
 have done to benefit India, the missionaries have done more 
 than all other agencies combined.— (Lord Lawrence, Governor 
 General of India.) 
 
 “ In my official capacity I always listened to their (the mis- 
 sionaries) representations on all matters pertaining to the wel- 
 fare of the natives. I'hey are most useful, however, in their 
 writings, speeches and preaching in enlightening and forming 
 public opinion in India.” — (Sir Richard Temple.) 
 
 A writer on Africa makes the statement that a million 
 sterling would not have done so much to prepare the way for 
 the British as the forty-four years of missionary labor had done; 
 and adds that in the last Kaffir war one of the most powerful 
 chiefs was kept from rebellion by the influence of missionaries. 
 
 The Earl of Shaftesbury once said of the missionaries of the 
 American Board in Turkey: 
 
 “ I do not believe that in the whole history of missions — I 
 
 12 
 
do not believe that in the history of diplomacy — nor in the 
 history of any negotiations carried on between man and man, 
 we can find anything to e(jual the wisdom, the soundness and 
 the pure evangelical truth of the body of men who constitute 
 the American Mission in Turkey.” 
 
 •\ recent American traveler on Turkey says: 
 
 “ There is only one genuinely uplifting and educational 
 influence in all Turkey, and that, I am proud to say, is founded 
 on American generosity. I refer, of course, to the missionaries. 
 
 “ I do not hesitate to say that they are doing more for the 
 Turkey of today than all the European powers combined.”* 
 
 Dr. 'Thompson, the African traveler, says: “ Where interna- 
 tional effort has failed, an unassuming mission supported by a 
 few of the British people has been quietly and most successfully 
 realizing in its own district the entire program of the Brussels 
 Conference. 
 
 'The Livingstonia Mission has proved itself in every sense of 
 the word, a civilized centre — slavery has been abolished — wars 
 stopped — and peace and good will given to wide areas of 
 country.” 
 
 It has been asked, how can webring about such results in 
 our new possessions and where can the right material be found 
 to send among these peoples? .Answering the first query in the 
 words attributed to Peter the Great, I should say, “ When you 
 wish to conquer a country — first send missionaries.” He, repre- 
 senting the children of this world, was wiser in his day and 
 generation than are the children of light, or the people of this 
 land in their day in solving the problem “ How to treat alien 
 races.” While he spoke from a mercenary standpoint the prin- 
 ciple involved is applicable to the work we have in hand and we 
 have ample testimony as to what the missionary can do in the 
 way of helping on the regeneration of a people morally and 
 physically. 
 
 When the missionary has prepared the way, if there is need 
 of the political element, the politician can then enter in. 
 
 A bit of history will throw some light on the second inquiry: 
 In 1854, a prominent advocate of Woman’s Rights, in the 
 course of an address delivered in one of our western cities, 
 made use of this e.xpression — “ If this country should come into 
 an emergency like that of the W'ar of the Revolution, where 
 would we find the men to fill the gap? ” 
 
 Well, we have passed through like exigencies once and again, 
 
 * "Through .Armenia on Horseback.” Rev. Geo. H. Hepworth. 
 
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and found ample material in men and means to meet them 
 successfully. 
 
 So, in the emergencies that may arise in the case before us, 
 men will be found ready and capable to meet and assume any 
 and all responsibility in leading these islanders out of their 
 darkness into light. 
 
 In fact, the controlling of these peoples may be the means of 
 producing better men to act in home affairs. On this point let 
 me quote what Sir Henry Maine has said as the result of his 
 own experience; “ From the standpoint of the Indian office the 
 questions of English local politics appear very small. In other 
 words, it is the duty laid upon the English nation of adminis- 
 tering before God and as in the eyes of the world the govern- 
 ment of three hundred millions of alien peoples which has given 
 her the power to do the work. The duty has developed the men 
 and now the English people as well as English statesmen have 
 come to recognize that the successful work which England, 
 through its leaders, has accomplished in India and other colonies, 
 has not only furnished the inspiration and the example which 
 has purified and ennobled English home politics, but has pro- 
 duced the men to whom England is now looking to return as 
 her home leaders to insure her the new career which is awaiting 
 England among the nations.” 
 
 Let us see what missionaries have done in lines of work 
 outside of their particular sphere as religious teachers: 
 
 Out of the three hundred languages and dialects in which the 
 Bible is printed today, nearly one hundred were given a written 
 form by the missionaries. In this connection it might be well 
 to keep in mind the words of one of the most distinguished 
 authorities on translations who says: “ It is a glad fact that no 
 
 language to which has been committed the Oracles of God has 
 ever become extinct or passed away from the resevoir of human 
 knowledge.” * 
 
 It was a missionary of the American Board who, in 1838 
 taught the Hawaiian king the science of government and trans- 
 lated a code of laws into the Hawaiian language. He was after- 
 wards sent as an ambassador to the English court. It was a 
 missionary of the American Board whose zeal and energy saved 
 Washington, Oregon and Idaho to the United States. American 
 missionaries explored and mapped Palestine, Syria, Turkey and 
 Persia; German missionaries Abyssinia and Eastern Africa; 
 English missionaries Madagascar and the islands of the Pacific. 
 
 * K . N. Cust, L, L. D.. in “ Bible Translations.” 
 
 14 
 
Karl Ritter, called “ The Prince of Geographers,” says, “The 
 contributions of the missionaries have become a part of the 
 world’s knowledge. I could not have written my great work 
 without the aid of material collected by missionaries.” More 
 than half a hundred languages have been reduced to writing and 
 thousands of natives are now reading the Bible in their own 
 tongue through the labors of the missionary. 
 
 The records of the Oriental Translation Society, of London, 
 show a vote of thanks to our Ceylon missionaries for services 
 rendered to science. .\ distinguished scientist, a professor in 
 one of our Eastern colleges makes this statement — “ 1 realize 
 greatly the value of missionary labor to science. The American 
 Oriental Society has been so dependent upon them that there 
 would hardly be occasion for the Society without the mis- 
 sionary.” “ I have heard,” he continues, “ the managers of the 
 great Oriental Societies abroad speak with admiration of the 
 learning, good sense and enterprise of American missionaries.” 
 
 These are the traditions we do well to remember. 
 
 Can we as a nation, with such allies among us, and such a 
 record of missionary work behind us, afford to turn from the 
 appeals of any people whom God has given into our hands? 
 Dare we permit them to drop back into barbarism now that we 
 have given them a hope for better things? 
 
 Let us have a care that we, as a nation, do not add one more 
 to that long line of nations on whose monument are inscribed 
 the words of the prophet — “Thou art weighed in the balances 
 and found wanting.” 
 
 “For the nation and kingdom that will not serve thee shall 
 perish; yea, those nations shall be utterly wasted.” — Isaiah 60-12. 
 
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