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Outlines of Missionary
History

By
ALFRED DeWITT MASON, D. D.
Lecturer on the History op Missions in the
Union Missionary Training Institute,
Brooklyn, New York.
Former Secretary of Young People's Mis
sion Work, Reformed Church in America.

HODDER & STOUGHTON
NEW YORK
GEORGE H. DORAN COMPANY

Copyright, 1912,
By GEORGE H. DORAN COMPANY

TO MY WIFE,
ELIZABETH SWAIN MASON,
WHOSE ZEAL AND FAITH HAVE INSPIRED MANY
TO LABOR FOR THE EXTENSION OF GOD'S
KINGDOM, THIS BOOK IS AFFECTION
ATELY DEDICATED.

INTRODUCTION
The Voices that are coming out of the East with
increasing frequency in these days are being lis
tened to more than formerly and with distinct ad
vantage to 'ourselves. They Mot only interpret
to us the life and thought of other peoples, but
they convey to us the careful 'observations of those
who have gone out from amongst us upon the
errands of God and of the Church and who have
oast in their lot with those people. One of these
latter has recently sent out with peculiar force
an appeal to which this book is a distinct and
somewhat unique response.
The thought that thus comes to us and which
should be given heed to with especial care at this
time, is that, if the evangelization of the world
is a truer conception of the duty of the Church
than mere proselytism for its own sake, the con
ception of the Church's responsibility must deepen
into something very much more than mere interest
in foreign missions, and her efforts must be some
thing more than the purely superficial attempts
to keep up that interest by the spectacular attrac
tions and displays which may momentarily arrest
the eye, but can not so assuredly and permanently
affect the heart. If missionary work has to de
pend upon the power of keeping up such an in
terest its day is past. It is not interest alone,

vi INTRODUCTION
but passion — the passion that domes from full
knowledge, deep living and high thinking that
the Church needs.
There is, of course, a right place for these
things. But while the interest of the child is child
like, the mere interest of the adult is childish. Let
us have interest in the Sunday school, but let us
have passion in the Church, based upon some
knowledge of its progress. We must expect from
the Church more than interest in that work of re
demption for which Christ endured the agony of
a Gethsemane and the heartbreak of a Calvary.
The Master went to His death amidst apparent
failure and defeat, content to foresee the result
of that travail of His soul which should satisfy.
The work which was thus initiated by the pas
sion of Christ can hardly be carried on only as it
appeals to the interest of the Church.
This book, which so well attains the object that
the author sets himself, of presenting an outline
of missionary history from the earliest times, cov
ering all the so-called missionary continents and
islands, and including within its wide scope that
same missionary work of the Church which is
carried on at home is, in my judgment, a very
distinct contribution to missionary literature in
general, and in particular to the meeting of this
special appeal that comes out of the mission field.
There is another impression which a perusal
of it can not but leave upon the mind of the
reader. Ample illustration is afforded of the
truth of Prof. Lindsay's profound observation:

INTRODUCTION vii
"History knows nothing of revivals of moral liv
ing apart from some new religious impulse. The
motive power needed has always come through
leaders who have had communion with the Un
seen." One, therefore, reads again with peculiar
satisfaction, in the pages of this book, that in the
great advances of the Christian Church God has
raised up continually as leaders those "that do
know their God" and have thus accomplished "ex
ploits" in His name.
By reason of the emphasis which the develop
ments of recent decades have placed upon the
Far East, conspicuous names connected with those
lands are more familiar to us. But it is with
some surprise and with deep interest that one
is both reminded and informed of the splendid
leadership which has been afforded to the Church
in the history of its early progress in Europe,
and of its later remarkable achievements in Africa
and the Islands of the Sea. Thus the oft-repeated
statement that missionary biography is one of
the most fruitful means of deepening and making
more abiding the interest in the missionary opera
tions of the Church is again strikingly illustrated
in this book.
It is with peculiar pleasure that I find myself
associated in this very limited way with the author
in the admirable purpose that lies behind this book
and which he has carried out with so much suc
cess. William I. Chamberlain,
Corresponding Secretary, Board of Foreign Missions
of the Reformed Church in America.

PREFACE
This book has grown out of a necessity. For
some years past it has been the annual privilege
of the writer to conduct a class of students
through a short course in the History of Mis
sions. His endeavor has been to acquaint them
sufficiently with the topic to induce a further in
terest in it without burdening the memory with
a mass of dates, names and incidents which might
soon be forgotten. A text-book along these lines
does not seem to be at present attainable. In this
book the attempt has been made to so combine a
reasonable fullness of detail with some vividness
of description and with the personal touch which
accompanies a biographical treatment of the topic,
that not only the student but the general reader
may be led to pursue the subject further as time
and opportunity may permit.
Grateful acknowledgment is made to the Rev.
WiUiam I. Chamberlain, Ph.D., D. D., the Cor
responding Secretary of the Board of Foreign
Missions of the Reformed Church in America, for
his introductory word and his many helpful sug
gestions, and to the numerous authorities to whom
reference has been made and whose words, in
many instances, have been quoted in full so that
they may thus give personal expression to their
statements and views. iz

x PREFACE
If what has now been written shall conduce
in any degree to awaken or deepen the reader's
interest in the "wonderful works" which through
His messengers Christ has wrought among the
nations of the earth, the purpose of this book
will have been attained. A. DeW. M.
Brooklyn, N. Y., March, 1912.

CONTENTS

Chapter. Page.
Introduction,  v
Preface, - - ... Jx
I. Introductory, ------ 3
II. Apostolic Missions, - 14
III. Patristic or Early Church Missions, - 21
IV. Medleval Missions, .... 39
V. Missions in the Reformation Period, - 51
VI. India,  64
VII. China,  84
VIII. Japan and Korea, .... 107
IX. Mohammedanism, ----- 133
X. Mohammedan Lands, - - - - 144
XI. Africa,  161
xi

xii CONTENTS
Chapteb Page.
XII. Islands of the Pacific, - - 186
XIII. South America,  218
XIV. North America,  234
The Negro Problem.
XV. North America, - - 251
The Indian, Mountaineer, and Mormon Problems.
XVI. North America, - 267
The Immigration Problem.
XVII. The Home Base, - 292
Missionary Chronology, - 317
Statistical Tables, ... - 326
Authorities Quoted, - 329
Index,  333

Outlines of Missionary History

CHAPTER I
INTRODUCTORY
The History of Christian Missions is a topic of
wide scope and large importance. It has to do
with the motives and the deeds of those who, from
the time of the Great Commission to the present
day, have gone up and down the highways and
the byways of earth proclaiming to all men, "'The
Kingdom of heaven is at hand ; repent ye and be
lieve the gospel." It is one of the great depart
ments of the records of human thought and in
terests, and some knowledge of it is therefore
essential not only to the student, but as well to
the man of affairs who is interested in the origin
and development of the greatest enterprise that
has ever engaged the thought or action of man
kind. At the very beginning of such a study it is
necessary to have some clear and brief definition
of our topic, and the one that is suggested in the
answer to the natural query, "What is Chris
tian missions?" is this, "Christian missions is
the proclamation of the gospel to the unconverted
according to the command of Christ."
Let us dwell a moment on the important words
of this definition.
'Mark 1:16.

4 MISSIONARY HISTORY
The root idea of the word "mission" or "mis
sions" is to send (Latin, mitto). The missionary
is, therefore, one who is sent. He is simply a
messenger. He goes not at his own initiative,
nor to accomplish a purpose which he has orig
inated, but as the agent of the one who sends him
and to do that for which he is commissioned; and
the more absolutely he succeeds in simply repre
senting the One who has sent him, and the more
intelligently, faithfully and consecratedly he does
his work, the more perfectly does he fulfill his
mission. Another word of importance in this definition
is "proclamation," which literally means "to
shout out" a thing. And that is the fundamental
thought of the missionary message. We are to
"cry aloud and spare not." Our word is one of
warning as well as of good news — "Except ye
repent, ye shall all likewise perish," and who
would think of ever sounding an alarm in a gentle
whisper or with soothing accents?
The message thus proclaimed is "the gospel,"
the good news, the message of which Christ Him
self was the first messenger, 2"God so loved the
world that He gave His only begotten Son that
whosoever believeth in Him should not perish, but
have everlasting life;" 3"The Son of man is come
to seek and to save that which was lost." This
"good news" includes all the blessings that ac
company and flow from the gospel. Civilization,
2 John 3:1S. 8Luke 19:20.

INTRODUCTORY 5
good order, progress, peace, humanity, liberty
of life and thought and speech, — all that men deem
worth living for, is the fruit of the gospel.
Another vital term of this definition is "the
unconverted," signifying those either who through
ignorance do not know or through willfulness or
indifference neglect or reject the gospel. These
are sometimes called "heathen," sometimes
"pagan," sometimes "unbelievers," sometimes
"non-Christian," but all are comprehended in the
word "unconverted," — not turned to Christ.
They are like those to whom the prophet cried,
4"Turn ye, turn ye, for why will ye die, 0 house
of Israel," and those others to whom the Saviour
Himself said in sorrow, B"Ye will not come unto
Me that ye might have life."
These unconverted are found everywhere.
Darkest Africa hides no sadder oases of sinful re
jection of the Christ than does enlightened Amer
ica. We talk about foreign missions, or home mis
sions, or city missions; but all these terms are
simply convenient designations of relative situ
ation, and no discrimination as to their worth or
need, such 'as is often thoughtlessly made, should
ever be expressed. In each case, and whether the
sinner is such through excusable ignorance or in
excusable willfulness, the danger is the same, and
the remedy is one, even as the drowning man
must be rescued from his peril, whether his dan
ger has arisen from a reckless disregard or an
*Ezek. 33:11. GJonu 5:10.

6 MISSIONARY HISTORY
utter ignorance of the power of the mighty tide
that is dragging him down to death.
Finally, in our definition, we must recognize
that the only right we have to go as messengers
to the unconverted with the gospel of salvation
through Christ is the fact that He has commanded
us to do so. e"Go ye, therefore, and disciple all
nations" is not a polite request, not the mere ex
pression of a wish, not a simple suggestion; but
a short, sharp, direct, explicit, peremptory and
permanent order from the Great Captain of our
salvation to us, His soldiers, "Go." To be obedi
ent and faithful to Him, we must go in person or
by substitute, with direct or indirect appeal,
through our influence or by our gifts, and wher
ever we can reach the unconverted we must bring
to them the one supreme message, 7"The King
dom of heaven is at hand, repent ye and believe
the gospel."
s"Go ye into all the world and preach the gos
pel to every creature" was the final, the most
imperative and the most inclusive command of the
risen Christ. In it the Christian Church of every
age should perceive her universal message and her
most important duty.
After the question, "What is meant by Chris
tian missions?" the next query naturally is,
"What are the essential qualifications of the mis
sionary?" "What must be the spirit of him who
would carry to his fellow-men this message of
salvation?" The answer to this is threefold:
¦Matt, 88:18, 'Mark LIS. 'Mark Ifl:U.

INTRODUCTORY 7
1. He must have the spirit of Obedience. The
basis of his work is the command of Christ, and
to make that command an actuality, the spiril
of obedience to it must be the great foundation
principle of the missionary's life. B"Ye have not
chosen Me, but I have chosen you and ordained
you, that ye should go and bring forth fruit,"
were Christ's words to His early disciples, and
the fact remains the same to-day. The missionary
does not go from his own free choice in the human
sense, — an obligation is laid upon his soul, and
with Paul he exclaims, 10"Woe is me if I preach
not the gospel." Thus driven by this inward
sense of need, he goes forth to conquer the world
for Christ, or to die in the attempt, his face toward
the foe.
2. And he must also have the spirit of Love.
Obedience may compel, but love will sustain him.
"" Greater love hath no man than this, that a man
lay down his life for his friends. Ye are My
friends, if ye do whatsoever I have commanded
you." Obedience may be the foundation of the
Christian's work, but love is the fair superstruc
ture which rises beautiful and enduring upon the
rock of faith-filled obedience to the Master's
Word. 3. But even obedience and love will not wholly
fit the man for his work. He may add to these
the qualities of an educated mind, a refined and
consecrated intellect, a persuasive manner and the
knowledge and use of the best methods of work,
»JohD 16:16. M I. Cor. 9:16. "John 15:13, 11

8 MISSIONARY HISTORY
and yet even all these are not wholly sufficient.
One essential quality must be had — Power, that
power which only the Holy Spirit can impart and
without which the best meant efforts will be barren
of results. The promise of Christ to His disciples
was and still is, 12"Ye shall receive power after
the Holy Ghost is come upon you," and then, and
only then, can they be "witnesses" who shall
testify with convicting and convincing force to the
mercy of God in Christ Jesus, and to the love
of that Saviour who came into the world that the
world through Him might be saved.
One other important question remains to be
answered, "What have been and what are the
principal motives which have influenced the Chris
tian Church in the establishment and maintenance
of missionary work ? ' '
Five may be mentioned, of which the first is :
The exaltation of Jesus Christ. This was prob
ably one of the first and strongest motives in the
early Church. Jesus Christ, through the preach
ing of the gospel by the apostles and their suc
cessors, had claimed the allegiance of the world
as their Saviour. But His claim was not only
disputed, but ridiculed. He was 1S" despised" as
well as rejected of men. He was regarded as
simply a condemned criminal, an offender against
the Jewish law, who had been executed for the
dreadful crime of blasphemy; or at best He was
looked upon as ""beside Himself" with fanati-
12 Acts 1:8. "La. £3:3. "Mark 8:21.

INTRODUCTORY 9
cism and. ambition. His divinity was neither
accepted nor understood. His doctrines of love
and mercy seemed a confession of weakness.
His humility was translated into fear or coward
ice. In a word, Jesus Christ was considered as
either a keen impostor or a harmful enthusiast
and treated accordingly by the wise and the
mighty of His day. It was, therefore, the first
duty and the first effort of His disciples to show
His true nature, the justice of His claims, the
righteousness of His demands, the beauty and
holiness of His character, and the divinity of His
person and His work. To this all their efforts and
all their preaching were directed, and so effectu
ally that before three hundred years had elapsed
after His birth the Roman world, which had so
despised and slandered Jesus of Nazareth, was, in
form at least, acknowledging Him as the Christ of
God. And the same motive must still be potent,
because there are still many in the world who in
reality, if not by outward act, despise Jesus as
greatly as did those enemies who delivered Him to
Pontius Pilate. In Japan, not sixty years ago, the
religion of Jesus was forbidden as a pestilential
thing, and the Christian converts, if found, were
compelled to trample on the cross. In many other
lands to-day Christianity is despised, and even in
nominally Christian countries thousands and mil
lions are to be found who, by their attitude of
contempt and hatred, ""crucify the Son of God
u Heb. 6:6.

10 MISSIONARY HISTORY
afresh and put Him to an open shame." It must
still, therefore, be a strong motive of the Christian
missionary, whether at home or abroad, to exalt
Jesus, to show the loveliness of His character, the
greatness of His mercy, the terribleness of His
wrath, and the dignity and honor of His crown
and throne.
A second motive prominent in the history of
missions is the desire for the salvation of men.
This possibly takes precedence even of the first
motive, and perhapsi always has, for if any one
is converted to Christ and his salvation has been
thus secured, his honor 'and reverence for the Lord
Jesus is of course assured. And to him who
realizes the truth of the declaration, "" Neither is
there salvation in any other, for there is none
other name under heaven given among men
whereby we must be saved," this motive will
surely be all powerful. It follows the course of
a natural impulse. Men are in danger of eternal
death. Without the knowledge of Christ as a
Saviour they are lost. There is, then, but one
supreme duty for the disciples of Christ, to go to
every man with the message of salvation and to
beseech them in ""Christ's name to be reconciled
to God." A third motive is the uplift or betterment of
bur fellow-men. There are those to whom even
the material benefits of Christianity appear great
enough to warrant the work of missions amid un-
"Acts 4:12. "2 Cor. 8:20.

INTRODUCTORY 11
civilized peoples. The writer was once told by
one who had been for years a very earnest and
consecrated missionary in India, that he would
consider his life and strength well spent if only
he were able to lift up the common people of
India to the enjoyment of some of the intellectual
and material benefits of modern civilization. But
it would seem as if this motive were hardly suffi
cient. We can not forget the divine word, 18' ' Seek
ye first the Kingdom of God and His righteous
ness, and all these things shall be added unto
you." Nevertheless it is true that we must
consider that the material advantages of Chris
tianity are in themselves very great, and that
when added to spiritual blessings they are of in
estimable value, even great enough to warrant
one in giving much attention to them. We need
but to recall the examples of Livingstone in his
antagonism to the African slave trade; of Mackay,
of Uganda, in his training of the natives in the
mechanical arts; of Dr. Parker, who opened the
way for the gospel in China by his medical Work,
and of Dr. Verbeck's educational work in Japan,
to realize that the material gifts of Christianity
to lands that have less of temporal blessings than
have Christian nations, have been wonderful in
their ultimate influence upon the spiritual life of
such peoples.
In the missionary work of the Christians of the
period of the Middle Ages, we find another strong
18 Matt. 6:83.

12 MISSIONARY HISTORY
motive arising from the gradual centralizing of
Christian life and activity in the Church of Rome
and from the conviction that the Church's rule to
be effective must be material and direct and co
equal, if not superior, in its authority to that of
the State. Thus the motive of the supremacy of
the visible Church and the extension of its rule,
both as a spiritual and in many ways as a govern
mental power, took possession of the minds of
the Christian Church, and for many centuries that
motive dominated her relations to all those peo
ples with whom she came into contact.
A last motive that has had great influence over
the Church in her times of greatest power, has
been the desire for the conquest of the world for
Christ. Christ is our King, mankind His right
ful subjects; all who knowingly reject His rule
are, therefore, rebels against the highest author
ity in heaven or on earth, and the Church, as the
expression of Christ's will on earth, must be His
instrument in making known that will to all men,
thus hastening the day 10"when every knee shall
bow and every tongue confess that Jesus Christ
is Lord to the glory of God the Father." It is
no temporal rule that is thus proposed or sought,
and in this respect it differs absolutely and es
sentially from the motive of the domination of
the Church as a temporal power. It is rather
a spiritual rule such as was voiced in the war-
cry of the Cromwellians in England, "For
"Phil. 2:10.

INTRODUCTORY 13
Christ's Crown and Covenant," whereby not
through external conformity alone, but through
spiritual agreement with the will of God, there
shall be realized on earth the vision of that
heavenly condition in which all men shall acknowl
edge that 20"0ne is their Master, even Christ, and
all they are brethren."
These five motives then, viz.: The exaltation
of Christ as Lord; the salvation of the souls of
men ; the uplift of men by bettering their physical
and moral condition; the elevation of the Church
to the place of supreme control in the State, and
the extension of the Kingdom of God over all
the earth, have been for the most part the con
trolling influences in the establishment and de
velopment of the great missionary enterprises of
the Christian Church from the time of her found
ing until the present day.
Matt. 23:8.

CHAPTER H
APOSTOLIC MISSIONS
The history of missions may be divided into sis
periods, of which the first period, extending from
the death of Christ to the death of John (33-100
A. D.) is called the Period of Apostolic Mis
sions. This period began with the earthly min
istry of our Lord. His life for more than three
years was that of the itinerant missionary. Up
and down through the land of Palestine He went
*" teaching in their synagogues and preaching the
gospel of the Kingdom and Healing every sickness
and all manner of disease among the people. ' ' He
had His missionary training class, His spiritual
clinic, in which He not only taught His disciples
the principles of the gospel which was to form
the subject of His scholars' work, but by mani
fold examples explained His teaching and en
forced His wonderful words by His equally won
derful works of mercy and compassion. And
when the Lord's earthly work was brought to a
close and the twelve leaders of the newly born
Church had received the enduement of the Holy
Spirit, immediately the great missionary work
of the Church began, and the Apostolic Period of
Christian Missions was fully inaugurated.
We must not, however, think of the apostles
IMatt. 4:23. 14

APOSTOLIC MISSIONS 15
as the only missionaries of this period, nor of
their work as the only important or even the most
important missionary enterprise then carried on.
This work was done by a multitude of Christians,
for, as we read, 2"they that were scattered
abroad," by the persecution that arose after the
martyrdom of Stephen, "went everywhere preach
ing the Word." It was therefore a time of in
dividual effort, of general consecration to the work
of proclaiming the gospel; in a word, it was not
a movement of the leaders, but of the common
people, the "laymen's missionary movement" of
the first century. s" There was no widely
extended missionary organization; there was
scarcely even a Church as we understand that
term. There was simply a constantly increas
ing number of individual believers who, wherever
they went, whether on their regular business or
driven by persecution, preached Christ, told the
story of the Cross, bore witness to its value for
themselves, and urged the acceptance of the
Saviour on those with whom they came in con
tact. Of missionaries in the modern sense of the
term there were not many; of those who devoted
their full time and strength to the work of
preaching there were very few, but of those who
made their trade, their profession, their every
day occupation, of whatever nature it was, the
means of extending their faith, there was a mul
titude."
Acts 8:4. 8 " The Missionary Enterprise," p. 14.

16 MISSIONARY HISTORY
And this method of the gospel propaganda was
wonderfully efficient. Even so early in the his
tory of the Church as the Day of Pentecost, only
forty days after Jesus' ascension, the list of the
representatives of various nations, who, as visit
ors to Jerusalem, had heard the gospel message,
is astonishingly large. And in a few years Paul
is writing to the chief cities of Asia Minor and
of Greece, and even to Rome itself, instruct
ing, ^admonishing, and cheering the missionary
Churches that had been established in these influ
ential national centers.
Thus the apostolic period, though the most
brief of all the divisions of the missionary work
of the Church, was perhaps more fruitful than
any period that has succeeded it, nor is it likely
that at any time during the Church's history has
her missionary work so completely absorbed her
attention and effort. It was the well-nigh uni
versal occupation of the Church of the first cen
tury, and with such vigor and faith was the work
pursued that ere the last apostle, whose sorrow-
darkened eyes had seen his Master hanging on the
cross of Calvary, had been translated to the glories
of that heaven which the Master had promised
His disciples, there were but few important dis
tricts of the great Roman world that had not at
least heard of this new faith.
It must not be thought, however, that this
growth was attained without the severest oppo
sition. The execution of Stephen and the perse-

APOSTOLIC MISSIONS 17
cutions led by Saul were but the forerunners of
a long and pitiless attempt to root out this "pesti
lent superstition." Nations and rulers who were
the natural enemies of each other united in their
opposition to the faith of the Crucified One, and
their attempts to quench the ardor of His friends
gave rise to many periods when the struggling
Church seemed to have almost succumbed to the
fury of their oppressors. But after each baptism
of fire the friends of Christ rose undismayed and
boldly testified to His name in the very face of
their relentless foes.
Let us learn, by but one example, how these
early Christians testified for Christ. Polycarp,
who was martyred about 155 A. D., is reputed to
have been the pupil of the Apostle John and to
have been ordained by the apostle himself as
bishop or minister of the Church at Smyrna. But
neither his reputation for holiness, nor the beauty
of his character, nor the usefulness of a life spent
in charity and good works could save him from the
fury of the enemies of Christ, and during the great
persecution of the Church which took place in the
reign of the Emperor Marcus Aurelius (165 A. D.)
Polycarp was arrested and brought before the
Roman proconsul to answer for his life. "Blas
pheme Christ," cried the proconsul, willing to
spare the venerable man who stood before him,
' ' Blaspheme Christ and you shall be freed. ' ' But,
standing before the vast multitude of fanatical
spectators, thirsting for his blood, the aged Chris-
2

18 MISSIONARY HISTORY
tian with unshaken voice m'ade answer: "Eighty
and six years have I served my Lord Christ and
He has never done me wrong. How can I then
blaspheme my King who has saved me?" and
bound to the fatal stake, with the flames leaping
around him, Polycarp passed to his reward in a
chariot of fire.
No wonder that with such witnesses for Christ
during the ten great persecutions which ravaged
the early Church, beginning with that of Nero, in
A. D. 64, and ending with the Diocletian persecu
tion in 303, the Church not only lived, but grew
and waxed strong, thus proving the truth of the
familiar saying, "The blood of the martyrs is the
seed of the Church." Indeed, so far and fast had
the cause of Christ spread and such firm hold had
it taken upon the diverse peoples of the Roman
Empire, in spite of the opposition of philosopher
and emperor, that as early as the close of the
second century Tertullian could say to the heathen
of Africa, "We are but of yesterday, and yet
we already fill your cities, islands, camps, your
palaces, senate, and forum ; we have left you only
your temples;" and even half a century earlier
Justin Martyr, himself a contemporary of the
later apostles, declared: "There is no people,
Greek or barbarian or of any other race, by what
soever appellation or manner they may be dis
tinguished, however ignorant of arts or of agri
culture, whether they dwell in tents or wander
about in covered wagons, among whom prayers

APOSTOLIC MISSIONS 19
and thanksgivings are not offered in the name
of the crucified Jesus to the Father and Creator
of all things."
At last the natural consummation of so won
derful a development was reached, and in A. D.
312, by the imperial edict of Constantine, Chris
tianity was recognized as the official religion of
the Roman world and took its place in history as
a great world religion. Such was the marvelous
change in three centuries from the faith of slaves
to that of kings. No wonder has it been related
that Julian the Apostate, viewing the triumphs
of the cross, exclaimed, "0 Galilean, Thou hast
conquered!" And yet, this seeming triumph of the faith
marked in a sense the beginning of a period of
less energetic effort in its propagation. Exalted
upon the throne of the Caesars, the Christian
Church began to think that its long struggle for
recognition was happily ended. The fervor of its
first love, the energy of its early efforts began to
slacken. The dangers and foes also which at first
had threatened it from without began to attack it
from within. The "'perilous times" of which
Paul warned the Church very soon began to mani
fest themselves, and though the wind of persecu
tion and material opposition died away, the ener
vating sunshine of governmental protection and
popularity threatened to do more evil than the
severest storm-blasts had accomplished. The
«2 Tim. 3:1.

20 MISSIONARY HISTORY
purity and simplicity of the early faith began to
abate and heresies and crudities of thought to
arise within the Church itself. Thus the battle
of the Church was no longer waged alone with
heathenism without, but also with heathenism
within, and the great Patristic controversies that
lasted for many years diverted the attention of
the Church from the task of propagating the gos
pel to that of defining and defending the faith
once delivered to the saints.

CHAPTER IH
PATRISTIC OR EARLY CHURCH MISSIONS
Thus it came to pass during the second period of
the history of missions, which is called the Period
of the Early Church or the Patristic Period (100-
800), that battles for the faith at home and labors
for the propagation of the truth abroad divided
the attention of the Church. This condition de
veloped two widely differing classes of Christian
champions, the one of which contended against the
philosophies of the non-Christian thinkers and the
false doctrines which sprang quickly up among
the professed friends of Christ; and the others,
leaving such contests to the Church at home, and
to such mighty apologists and theologians as
Athanasius, Jerome, Chrysostom, Augustine, and
others, fared forth to distant lands and unfamiliar
peoples to plant the faith in which they them
selves trusted. Among these missionaries of the
early Church we first note Ulfilas, or Wulfila,
which means "Little Wolf." He was born 311
A. D., and came from Christian parents who had
been captured and enslaved during one of the
many incursions made by the Goths into Asia
Minor about the middle of the third century. His
family were people of rank and influence, as is
21

22 MISSIONARY HISTORY
indicated by the fact that as a young man he was
taken in an embassy sent by Alaric, king of the
Goths, to Constantinople, where he remained for
ten years. He then returned as a missionary to
his own people (341) and labored among the
Goths north of the Danube River. His particular
distinction comes from the fact that he " ' was one
of the first missionaries to give not only Chris
tianity but letters to a whole people. The Goths
were without books or writing. In order that
they might have the Scriptures, Ulfilas invented
for them an alphabet, using a modification of the
Greek letters with the addition of some characters
to represent Gothic sounds for which the Greeks
had no signs. He translated the whole Bible, ex
cept the Books of Kings, omitting these because
he feared that they would tend to feed the war
like passions of the Goths. Only his translation
of the New Testament, however, has come down
to us, the best extant copy of which is now in the
University of Upsala, Sweden. It is known as
the "silver Bible" because the letters are written
with silver ink upon a purple background. It is
extremely precious to the world because it is the
earliest existing form of the Teutonic speech, the
mother language of all Northern Europe and
America. ' '
An early missionary to the Gauls, who left
the most permanent impress on the inhabitants
of the land that we now know as France, was
1 " Two Thousand Years Before Carey, " p. §94.

PATRISTIC OR EARLY CHURCH 23
Martin, Bishop of Tours (316-400). He did not
introduce Christianity among the Franks, as
many, including such noted men as Irenseus and
Pothinus and Benignus, friends and disciples of
Polycarp, had long before carried the gospel to
these savage tribes. But his character and work
were such that he finally established Christianity
over a wide area of Gaul where it had been
hitherto but imperfectly known or received. He
was a soldier under Constantine before he became
a Christian, which no doubt accounts for the
manner in which he waged war against heathen
ism, organizing his monks into a sort of army,
not, however, to fight with men, but to cut down
sacred trees, destroy idols and temples, and thus
to remove the traces of paganism from those com
munities which his preaching and instruction had
led to embrace Christianity. For centuries Martin
of Tours has been the patron saint of France.
St. Martin's day is noted in the Scottish civil
calendar as "Martinmas," and in Germany and
France it is observed as a feast day. In early
days the tomb of St. Martin was a shrine, and
his motto, "Non recuso laborem" (I will not draw
back from the work), became a watchword for
missionaries in all Western Europe.
It certainly is somewhat strange that the name
which popularly stands for that of the typical
Irishman was not the name of any Irishman at
all, but of a Scotchman, whose zeal for Chris
tianity led him to brave captivity and toils that

24 MISSIONARY HISTORY
he might plant the banner of the cross amid the
wild tribesmen of ancient Erin. Succat, or
Patricius (to use the Latin form of the name, from
which we get our familiar name Patrick), was
born in Dumbartonshire, Scotland, near the pres
ent city of Glasgow, in the latter part of the fifth
centuryM493). When about sixteen years old he
was taken captive by a raiding party from Ire
land and sold as a slave to a chieftain named
Milcho, living in what is now County Antrim, who
made him his shepherd and cowboy. Patrick's
father was a deacon or priest in Scotland, and
the youth was well instructed in Christianity,
while his religious life was maintained by much
prayer and meditation, for which his solitary oc
cupation gave him frequent opportunities. After
a while he escaped and returned to Gaul, and there
remained some years, possibly coming under the
influence of the monastic school of Martin of
Tours, in France, which was at that time a flaming
center of missionary zeal. Returning to Scotland,
he had a vision much like that of Paul 's vision of
the man of Macedonia, dreaming that he saw a
man from Ireland who gave him a letter headed
"The Voice of the Irish," and that he heard the
voices of men who dwelt near where he had been
held captive crying out, "We entreat thee, holy
youth, to come and walk still among us. ' ' Obedi
ent to this heavenly vision, Patrick left his native
land and landed at Wicklow, but was driven away
from there. Sailing north, he entered Strangf ord

PATRISTIC OR EARLY CHURCH 25
Lough, in County Down, and in a barn near where
is now Downpatrick, the first Christian Church
in Ireland was gathered. Beginning about the
year 425, he "did the work of an evangelist"
with rare zeal and discretion, founding churches,
schools, and monasteries, and preaching the gos
pel throughout the length and breadth of that
wild and savage land.
He was God's instrument to establish Chris
tianity in Ireland, but that he was a member of
the Romish Church, as we understand it, is not
historical. 2"The authentic records do not indi
cate that Patrick had any connection with the pope
or with popery. The modern Romish sect did not
then exist. Patrick's grandfather was a married
priest. There is no auricular confession, no
adoration of Mary, no extreme unction in the
reliable records of his life. The most striking
feature in his own writings is the frequent cita
tion of Scripture, which he quotes from the ver
sion translated by Jerome. This, with a life of
Martin of Tours, is bound up with the 'Book of
Armagh,' which is the title of the collection of
St. Patrick's extant writings. It is forever sig
nificant that the life of a preceding missionary
and a copy of the New Testament should be bound
up with the primitive account of the first distin
guished missionary to the British Islands."
If Ireland was evangelized by a Scotchman,
Scotland was later repaid for her gift by the

2 "Two Thousand Years Before Carey," p. 265.

26 MISSIONARY HISTORY
labors among her people of the eminent Irish mis
sionary Columba. He was of royal lineage, from
one of the numerous families of Celtic chieftains,
and was born about 521. Having studied for the
Church, he was early distinguished for his piety
and zeal, and laid the foundations of several
monastic communities while he was yet a young
man. When forty-two years old (563)) he crossed
the Irish Channel to Argyllshire, Scotland, and
with twelve companions founded, on the little
island of Hii or Iona, a settlement which became
one of the most famous missionary schools in his
tory. From this school went forth many to spread
the gospel tidings throughout Scotland, and, as
says a writer, 3"for two centuries or more Iona
was the place in all the world whence the greatest
amount of evangelistic influence went forth and
on which, therefore, the greatest amount of bless
ing from on high rested." The extent of his work
and that of the "graduates" of his "missionary
training school," is indicated by the fact that,
"during Columba 's lifetime the gospel was gen
erally accepted by the whole of the Western
Picts; by the population of the Hebrides, whose
numbers were probably but small, but among
whom missionary work must have been carried
on with immense difficulty; and by many in the
Orkney, Shetland, and Faroe Islands."
Turning from Scotland to England, we note
that the great pioneer missionary to this land was
S " Medieval Missions," pp. SO, 51,

PATRISTIC OR EARLY CHURCH 27
Augustine, who, with his band of forty Benedic
tine monks, was sent by Pope Gregory to re-
evangelize a people whose ancestors had once
been evangelized but later had relapsed into
heathenism through the weakness of the Church
and the growing influence of pagan tribes.
Augustine and his helpers seem to have been dis
mayed at first by the reports of the savage char
acter of the Saxons and to have turned back, seek
ing to be released from their dangerous mission.
But Gregory, who long before he became pope had
determined on the evangelization of the people of
the fair-haired slaves whom he saw in the market
place at Rome, sent back his agents with the stern
command to persevere in their work. Pressing
on, therefore, this early missionary deputation,
in the year 596, came to the kingdom of Kent,
whose ruler, Ethelbert, had married a wife of
the Franks, Bertha by name, who was herself a
Christian. Influenced by her, Ethelbert received
the strangers with kindness, assigned them a resi
dence in his capital city of Canterbury, and gave
them permission to preach and to teach any who
would hear them. So well did they succeed that
within a year after the landing of the missionaries,
Ethelbert was baptized and, according to the
method of the times, the nation followed their
ruler in the acceptance of the new faith. The
Church of St. Martin, in Canterbury, is still
pointed out as the site whereon Christianity was
re-established in Britain.
Germany, inhabited by rude tribes whose

28 MISSIONARY HISTORY
earlier civilization and Christianity had been al
most wholly obliterated by the waves of barbaric
invasion from the North and East that swept over
it during the second and third centuries, was re-
sown with the gospel seed, not, as would have been
natural, by its nearest Christian neighbors, the
Frankish Church, but by heralds from more dis
tant lands. Severinus Fridold, or Fridolin, and
others did much to relay the ruined foundations
of religion among the Germanic tribes, but three
names stand out most conspicuously, Columbanus,
Willibrord, and Winfrid or Boniface. These were
all from the British Church, and their zeal and
devotion bear witness to the high state of culture
and piety in these islands.
Columbanus was born in Ireland in 559, and
even as a youth was noted for his scholarship,
having performed, among other literary labors,
the remarkable task of translating the Book of
Psalms from the original Hebrew, in order that
what he considered as errors of the Alexandrian
or Septuagint translators might be corrected.
His missionary zeal, however, was early awak
ened, and in his thirtieth year with twelve com
panions he set sail from Ireland, intending to go
to Southern Germany. Diverted into France, in
the region of Burgundy, he finally found his way
to the German frontier and established his head
quarters at Anegray and Luxeuil, in the Vo'sges
Mountains. Here he built up strong monastic
communities of the type common to those days

PATRISTIC OR EARLY CHURCH 29
and from which as a center his missionaries went
far and wide among the savage tribes along the
head waters of the Rhine and the Rhone. They
also went south to the pagan Suevi, the ancestors
of the modern Swiss, and with Columbanus' com
panion and successor, Galbus, did much to firmly
re-establish the Chureh among the hardy moun
taineers. At Bregenz on Lake Zurich, idols were
destroyed and monasteries founded and the arts
of religion and peace were established. Colum
banus also attempted to establish himself in Italy,
but soon died at the monastery of Bobbio, which
he had founded in 615. He was a faithful and
fearless champion of the truth, and his stern re
buke of the evil life of Brunhilde, the queen-
mother of Burgundy, while it did not, as in the
case of John the Baptist, cause him to lose his
life, did drive him far from the civilization and
comforts of his day, to a life of privation and toil,
but also to a work which had great influence
upon the spread of Christ's Kingdom.
Willibrord was the missionary apostle of Hol
land. He was an Englishman by birth, but part
of his education and much of his zeal were derived
from the Irish Church, under whose influence he
came while still young. He sailed for Friesland
and landed at the mouth of the Rhine in 690. The
land was rough, the people wild, the work difficult,
but regardless of obstacles, he labored on year
after year, re-enforcing his little band of helpers
by new recruits from home until he had firmly

30 MISSIONARY HISTORY
laid the foundations of Christianity among a peo
ple that were destined in after centuries to be
perhaps the most devoted and bold defenders of
the Christian faith that have yet been known in
the history of the Church, for to Holland of the
sixteenth century the whole world owes a spiritual
and civic debt that can not soon or easily be re
paid. But of all these Anglo-Saxon missionaries,
Winfrid or Boniface was the most distinguished
(755). His first journey to other lands was to
Frisia, where Willibrord was now growing old and
anxious to transfer some of his important work
to younger and more vigorous hands. He was
offered the bishopric of Utrecht, but turned from
these honors and took up instead the difficult and
dangerous work of reorganizing the religious and
Church life of the widely scattered and inde
pendent German tribes. 4"Five hundred years
before, the religion of the cross had followed the
Roman eagles along the Roman roads to the
Roman camps and towns. The rough and ready
Frankish rulers, still half pagan in their ideals,
had given it a cast of their own ; swarms of zeal
ous Irish missionaries had woven their ideas
widely through the fabric," and the resultant was
a form of faith which was not pleasing to Rome
or wholly in accord with the theological or ec
clesiastical needs of the days. "Boniface proved
the man for the hour. He converted, organized,
i " Two Thousand Years Before Carey," p. 303.

PATRISTIC OR EARLY CHURCH 31
and reorganized the German Churches into the one
Church of Rome. The heathen Allemani, Hes
sians, Bavarians, Saxons, and Franks of the vari
ous tribes heard the gospel from him and turned
to Christ in great numbers." B"It is said that in
the course of about twenty years he baptized
about 100,000 of the pagan inhabitants of Ger
many. Although this number is probably much
exaggerated and although such wholesale bap
tisms were not an unmixed good, yet it is evident
that it was by his zeal, combined with a singular
faculty for organization, that Germany became a
professedly Christian land." In his old age he
essayed once more to carry the gospel into Hol
land or Frisia, whence he had withdrawn in his
early manhood, and set out with an expedition
for that purpose. For a time they succeeded in
their work, but soon the savage Frisians deter
mined to rid themselves of their intruders, and
there on the shores of the Zuider Zee, at the age
of seventy-five, Boniface pillowed his head on a
volume of the Gospels and calmly received the
sword-stroke that gave him the martyr's crown.
While this work was going on in Central
Europe, there were those who penetrated beyond
the rivers and forests of France and Germany
and Holland to the remoter regions of Denmark
and Sweden and even to far-away Greenland. In
Denmark and Sweden the pioneer missionary was
Anskar (822). He was invited to Denmark by

5 " Medieval Missions," p 114,

32 MISSIONARY HISTORY
King Harold of Jutland, who, in a visit to Louis
the Pious, the successor of Charlemagne, had been
converted to Christianity. Returning with this
king, he established a Christian school, whose
advantages, however, were so little appreciated
that he had to get his scholars from among slave
boys, who were compelled to ^attend Anskar's
instructions. Nevertheless, some progress was
made until King Harold, by a revolt of his people,
was forced to abdicate his throne, and the work
of the missionaries was for the time brought to
a close. But while the door was thus shut in
Denmark, it was opened in Sweden, "where," as
says Neander in his Church History, ' ' some seeds
of Christianity had already been scattered. Com
merce had especially contributed to this event.
Christian merchants had conveyed the knowledge
of Christianity to Sweden, and merchants from
Sweden, becoming acquainted with Christianity
at Dorstede (or Dordrecht, in Holland, which in
those days was the great entrepot of the Northern
trade) had many of them no doubt embraced
the faith. Thus the way was opened for Anskar
to minister to the Christians already in Denmark
and through them to reach their savage and still
heathen countrymen. He established his work
at Hamburg, on the borders of Germany and Den
mark, and in spite of reverses and losses, suc
ceeded in establishing Christianity in both of
these northern kingdoms."
Similar work was done in Pomerania by Otto,

PATRISTIC OR EARLY CHURCH 33
who astonished the splendor-loving Russians by
the impressiveness of his services and the mag
nificence of the long line of his richly dresised
retinue. It is said of this missionary that "he
did little public preaching, but a great many
Christlike deeds," which perhaps was not a bad
example for his successors in other lands and

"Lief the Lucky" was a son of the Norseman
Eric the Red, the reputed discoverer and colo
nizer of Greenland. Visiting the king of Norway,
who was a Christian, Lief was easily led to em
brace the faith, and then determined to return
to Greenland and Christianize the colonists from
Iceland, who had settled there. On his way he
was driven to the south by storms and is pre
sumed to have landed on the coast of New Eng
land. Thus, though for four hundred years no
use was made of this discovery, ""the continent
of North America was first visited by a Christian
Viking bound on an errand from the king of
Norway to win the people of Greenland to
Christ." On reaching Greenland he established
a Christian Church in his father's colony which
continued for four hundred years or until the
colony was finally abandoned.
During all this time of missionary activity
on the part of the Western or Roman Church,
the Eastern Church or that portion of Christen
dom which acknowledged the Patriarch of Con-

6 " Winners of the World," pp. 6-7,
3

34 MISSIONARY HISTORY
stantinople as their head, was not moved to any
great display of missionary zeal. Perhaps their
most noted achievement was in the mission of two
Greek priests from Thessalonica, the brothers
Cyril and Methodius, by name. Their special work
was among the Bulgarians, and the story is that
their savage king Bagoris was converted by see
ing a picture of the Last Judgment, which Metho
dius, who was skilled in painting, had depicted
upon the wall of the palace. The brother mis
sionaries also did a work more lasting than the
conversion of a barbaric king. 7' ' They found the
Slavonic race without a written language and con
structed for it an alphabet based on the Greek.
Having made letters for the Slavs, they gave them
a literature. They translated the whole Bible into
Slavonian and created a liturgy in that tongue.
As Max Mtiller says, 'This is still the authorized
version of the Bible for the Slavonic race and to
the student of the Slavonic languages it is what
Gothic is to the student of German.' "
But even a greater result of their work was
that in thus enabling the Slavs to worship God
and to read His Word in their own language,
instead of in the Latin, they aroused the an
tagonism of the more bigoted of the Romish
clergy, including the pope, and precipitated the
final separation of the Church into its two great
divisions of Roman and Greek.
Such are a few examples of the early mis-
7 "Two Thousand Years Before Carey," p. 323,

PATRISTIC OR EARLY CHURCH 35
sionaries and of the character of the work whereby
they laid the foundation of the religion which in
most of their mission fields has persisted to the
present day. It may, however, be useful to gather
up the suggestions of these facts into a somewhat
general statement and to look at both sides of this
work of missions in mediaeval and early times,
noting very briefly its benefits and its defects.
As to the latter, a recent writer says : 8' ' The
aim of these workers throughout this long period
(the mediaeval) was to bring men under the power
of the sacraments and to make them the subject
of priestly intercession and manipulation. The
missionaries wrought not to make disciples, but
to induce men to suffer the clergy to save them
through priestly services of magical value.
"The missionary strategy appears in the
workers first getting a priestly hold over leaders,
kings, nobles, etc., and subsequently prevailing
on them to enforce the acceptance of the current
Christianity on their subjects : in their attacks
on heathen superstitions and gods and, coming off
unhurt, arguing the victory of Christ over the
god whose honor had been attacked, and in playing
generally upon the ignorance and superstition of
the people." This writer also instances the de
creasing use of the Scriptures in the vernacular
and the increasing dependence upon false miracles
and the modifying of the gospel to meet the special

8 " Introduction to Christian Missions," pp. 93, 94,

36 MISSIONARY HISTORY
tastes and customs of those to whom they pre
sented it.
Still, although all this and more is probably
true, it must be remembered that however im
perfect from our twentieth century standpoint
these mediaeval missions were as to spirit or
method, yet they were infinitely superior to any
other religious influence then in existence and that
their standards of Christian thought and living
were a power to raise those who accepted them
far above their previous convictions and actions.
We are not ourselves as yet so far removed from
all crudities and imperfections in the life of so-
called Christian peoples, nor even in the methods
and work of our missionary endeavors, as to look
with entire disapproval upon the work of men,
many of whom wrought so faithfully and with such
passionate devotion to the light of truth as they
saw it. The annals of patristic and mediaeval
missions, as well as those of the Romish Church
of later generations, are full of examples of the
most splendid devotion to the cause of Christ as
they understood that cause and its requirements
in their day.
The methods employed in the Mediaeval Age
were essentially those of an earlier age, and it is
interesting to note that the five methods still
largely used by foreign missionary workers were
well known to the workers of a thousand years
ago — preaching the gospel, medical work, of which
the monks were almost the sole practitioners, lit-

PATRISTIC OR EARLY CHURCH 37
erary work, whereby the spark of learning was
kept alive among the clergy when it had almost
died out among the common people, and educa
tional work, for the monasteries and nunneries
were the combined common school, high school,
and university of the day, without whose efforts
a greater ignorance even than that which did pre
vail would have been inevitable. And finally, the
industrial method, so usefully employed to-day,
is found at least in its genesis, for, as a writer
says: 9"A monastery was as a rule an institution
competent to supply the temporal necessities of
its members. Some of the brothers gave a meas
ure of attention to agriculture and dairying and
stock-raising; some to the mechanical arts; some,
but in rarer instances, to the fine arts and learn
ing. In the effort to support themselves and their
work they became, by example, teachers of the
communities around them in many of the arts of
civilization and wrought for their material ad
vancement along many lines."
One thing, however, especially marked the
missions of this age, in that the "laymen's move
ment" of the early Church, during which time, as
we have seen, every Christian was a missionary,
was replaced by a body of missionaries recruited
almost wholly from the clergy. Such were Patrick
and Columba, founders of the Irish and the Scot
tish Churches ; such were Columbanus and Galbus,
•United Editors' Encyclopedia— Article "Monasteries."

38 MISSIONARY HISTORY
who labored in Gaul and Switzerland; such was
Augustine of England; such were Willibrord in
Holland and Boniface in Germany; such were the
apostles to Bulgaria, Cyril and Methodius, and
such were the great missionary orders, the Do
minicans and Franciscans and Jesuits, whose chief
work was the spread of the gospel and the ag
grandizement of that Church which to them rep
resented Christianity. Such, too, we may remark
in passing, has been until very lately the general
trend of even Protestant missions, and we may
hail with gratitude and great hopefulness the re
vival of missionary knowledge and zeal among the
laymen of the Protestant Church of to-day, as in
a sense a return to those convictions and methods
by means of which, for the first three or four cen
turies of the Christian era, the religion of the
Christ swept on to victory.

CHAPTER IV
MEDIEVAL MISSIONS
In the latter part of the eleventh century arose
that remarkable series of events called the Cru
sades, which might almost be called the "missions
militant" of the Christian Church, whose imme
diate purpose was to rescue the Holy Land and
the tomb of Christ from the domination of the
Moslems, and whose effects upon the religious,
intellectual, and social life of Europe, and ulti
mately of the civilized world, were both powerful
and widespread.
There are usually reckoned in history seven
crusades, extending over a period of about one
hundred and seventy-five years (1095-1270).
Their immediate cause was the oppressions and
cruelties wrought by the more fanatical Moslems
on Christian pilgrims to the Holy Land, as well
as on Christian natives of Syria and surrounding
lands. Pope Urban II preached a crusade to
avenge the wrongs of these Christians and to
rescue the tomb of Christ from the possession of
the Moslems, and his exhortations aroused wide
spread enthusiasm. Thousands from all parts of
Christendom enlisted for the Holy War. The war-
cry of the advancing hosts was "Deus Vult" (God
39

40 MISSIONARY HISTORY
Wills It), and their armor, shields, and banners
were emblazoned with the sign of the cross. The
first expeditions consisted of undisciplined and
useless material and were wholly unfitted to meet
the difficulties they encountered. They never even
reached Palestine. Each was overcome by the
hardships of the journey or was attacked and cut
to pieces by the Mohammedans.
At last (1096) there set forth on their tre
mendous task six armies of disciplined and well-
armed warriors, comprising over 600,000 men, the
chivalry and military power of feudal Europe, led
by chiefs of experience and renown. They ren
dezvoused at Constantinople, captured Nice in
1097, Antioch in 1098, and after incredible hard
ships and sufferings from disease and battle,
achieved the great object of the expedition by the
capture of Jerusalem in 1099. Godfrey of Bouil
lon was elected king of Jerusialem and a Christian
kingdom erected which finally included all of Pal
estine, and which withstood the attacks of the sur
rounding Mohammedan nations for more than
fifty years, until it fell before their persistent
onslaughts. Repeated attempts were made by the
Moslems to recapture Syria and Palestine, and by
the Christians to defend these possessions or to
take once again those portions that fell before
the valor of the Saracenic or Arabian hosts.
These succeeding Crusades occurred in 1144, 1189,
1203, 1228, 1244, and 1270. The most holy priests
of the Church preached these Crusades, and the

MEDIEVAL MISSIONS 41
mightiest monarchs of Europe and their peoples
engaged in them, but little by little the religious
fervor grew cool, the political and military re
wards of such expeditions became less tempting,
and in 1270, with the return from Syria of Prince
Edward, afterward Edward I, "the last of the
crusaders," the Holy Land and its adjacent ter
ritory was gradually repossessed by the Saracens
and other Moslem peoples, under whose control
it has ever since remained.
As to the effect of the Crusades, while they
were in no true sense a missionary movement, yet
they spread the knowldge of Christianity among
regions in which it had long been unknown, ex
erted a strong influence upon the life of mediaeval
and even of modern Europe, and did much in
bringing together the East and the West in a way
never before possible. As a writer on this sub
ject well says, "'While we can not help deploring
the enormous expenditure of human life which the
Crusades occasioned, it is impossible to overlook
the fact that they exercised a most beneficial in
fluence on modern society." Guizot, in his lec
tures on European civilization, endeavors to show
the design and place of the Crusades in the
destinies of Christendom. "To the first chron
iclers," he says, "and consequently to the first
Crusaders of whom they are but the expression,
Mohammedans are objects only of hatred; it is
evident that those who speak of them do not know
1 United Editors' Encyclopedia, Article "Crusades.''

42 MISSIONARY HISTORY
them. The historians of the later Crusades speak
quite differently: it is clear that they look upon
them no longer as monsters; that they have to a
certain extent entered into their ideas ; that they
have lived with them ; and that relations and even
a sort of sympathy have been established between
them." Thus the minds of both parties, particu
larly of the Crusaders, were partly delivered from
those prejudices which are the offspring of igno
rance. "A step was taken toward the enfran
chisement of the human mind." Secondly, the
Crusaders were brought into contact with two civ
ilizations richer and more advanced than their
own, the Greek and the Saracenic; and it is be
yond all question that they were much impressed
by the wealth and comparative refinement of
the East. Thirdly, the close relationship between
the chief laymen of the West and the Church,
inspired by the Crusades, enabled the former to
"inspect more narrowly the policy and motives of
the papal court. ' ' The result was very disastrous
to that spirit of veneration and belief on which the
Church lives, and in many cases an extraordinary
freedom of judgment and hardihood of opinion
were induced, such as Europe had never before
dreamed of. Fourthly, great social changes were
brought about. A commerce between the East and
the West sprang up, and towns, the early homes
of liberty in Europe, began to grow great and
powerful. The Crusades indeed "gave maritime
commerce the strongest impulse it had ever re-

MEDIEVAL MISSIONS 43
ceived. ' ' The united effect of these things again,
in predisposing the minds of men to a reformation
in religion, has been often noticed. Other causes
undoubtedly co-operated and in a more direct and
decisive manner, but the influence of the Crusades
in procuring an audience for Luther oan not be
overlooked by the philosophic historian.
Although the Crusades did very little directly
for the Christianization of the Mohammedans, or
indeed for any of the Eastern peoples to whose
lands they went, there were those in that age
whose hearts were touched with a true spiritual
love for the misguided followers of the false
prophet and who desired ardently to bring to
their knowledge and acceptance the truth as it is
in Christ. Among these stand out prominently
2Raymond Lull, the pioneer martyr of Moham
medan missions and the first to urge the supreme
need of special training for the evangelization
of Moslems; Henry Martyn, who led the way in
the great task of giving Mohammedans the Bible;
and Karl Gottlieb Pfander, who was a pioneer
in the preparation of controversial literature and
became a champion for the truth whose message
reaches the Mohammedan literati even to-day
from Constantinople to Calcutta.
During the mediaeval period, however, several
monastic orders were formed or specially flour
ished whose principal purpose was to defend and
extend the Christian faith and which may, there-

2 See Chapter X on Mohammedanism.

44 MISSIONARY HISTORY
fore, be rightly called the missionary orders or
missionary societies of the Romish Church.
Among the best known of these were : The Bene
dictines, the Franciscans, the , Dominicans, and,
most famous of all, the Society of Jesus or the
Jesuits. The earliest of these orders was the Bene
dictines, founded by the father of monasticism in
the Western Church, Saint Benedict of Nursia.
Its first monastery was established in 529 at
Monte Cassino near Naples, and after the sixth
century the order increased so rapidly that the
Benedictines must be regarded as the main agents
in the spread of Christian civilization and learning
in the West. They are said to have had at one
time as many as 37,000 monasteries, and counted
among their branches the great order of Cluny,
and the still greater order of the Cistercians, and
later still the more modern order of the Trappists.
These were popularly known as "the Black
Monks," because of the long black gown and cowl
that formed the dress of their order. They were
particularly flourishing in France, although they
had also many monasteries and much wealth in
Germany, Spain, Italy, and England. They were
chiefly noted as promoters of literature and edu
cation, and many eminent writers and translators
are numbered in this brotherhood. To them is
largely due the preservation of literature during
the Dark Ages, and though their direct connection
with missionary work was but small, yet by pro-

MEDLEVAL MISSIONS 45
viding a literature which was of value to the
spread of Christian civilization, they rendered a
service of incalculable value to the development of
the religious and literary life of the Middle Ages.
The Franciscans, or Minorites, popularly
called the "Gray Friars," in distinction from the
"Black Monks" or Benedictines, was an order
founded by Saint Francis of Assisi, who is to
be carefully distinguished from Saint Francis
Xavier. Francis of Assisi was the son of an
Italian merchant, who led at first a life of pleasure
and worldliness, which he later renounced for the
poverty and self-denial of a religious life. In
1208, with seven other companions, he formed a
monastic community whose three chief rules were
the vows of chastity, poverty, and obedience. The
literal interpretation of the vow of poverty would
have prohibited the ownership of any property
by the order, and over this point many and serious
contentions arose which gave rise to other affili
ated but less vigorously conducted branches of the
order. A very important feature of the order of
Franciscans was the enrollment of members who
were not bound to live in the monasteries, but
who continued to mingle with society without the
rule of celibacy or the more stringent regulations
of the order. These were called "Tertiaries" or
members of the Third Order of St. Francis. They
were bound to devote themselves to the works of
Christian charity, to serve the sick, to instruct
the ignorant, and in a word to practice as far as

46 MISSIONARY HISTORY
possible, while living in the world, the virtues of
the cloister. In this branch of the order were
members of every rank from the throne to the
cottage, and their influence counted largely on
the religious and social life of their times. In
time they also divided into several sub-orders of
Franciscans, among which the Recollets are noted
as furnishing many of the missionaries sent by the
Romish Church to the possessions of France and
Spain in the New World after the discovery and
early settlement of America.
The Franciscans have always been charged
with the defense of the faith of the Romish
Church, and one of their greatest theologians was
Duns Scotus, whose system of theology still has
its influence. Roger Bacon, Cardinal Ximines,
and several of the popes of the fourteenth and
fifteenth centuries belonged to this order. It is
still extant and flourishing and from its ranks have
been and are still drawn more of the missionary
workers of the Romish Church than from any
other monastic order save that of the Jesuits. The
beautiful Musee de Cluny in Paris is a former
monastery of this order.
The order of the Dominicans or Preaching
Friars was founded by Dominic de Guzman, a
Spanish priest, to whom was given the task of
trying to convert the heretical Albigenses. In
the early prosecution of this work he became con
vinced that a special order, whose duty should be
preaching and the cure of souls, was needed in

MEDIEVAL MISSIONS 47
the Romish Church, and in 1216 the order which
he founded was confirmed by Pope Honorius III.
Failing, however, to convert the Albigenses by
peaceable methods, a religious crusade was de
clared against them and grew into a terrible and
bloody war, which lasted for twenty years and
in which thousands of persons miserably perished
who were innocent of any crime but the belief
in that which to the Romish Church was a false
faith. The Dominican order spread very rapidly and
they soon became the expounders of the Romish
doctrines. The greatest theologian of the Middle
Ages, Thomas Aquinas, was a member of this
order. They were the chief agents in the Papal
Inquisition and strove to convert men by torture
where argument had not sufficient effect. As
preachers and teachers the order really did much
for the propagation of the Romish type of Chris
tianity and spread not only throughout papal
countries, but into foreign lands, so that "their
monasteries arose throughout Christendom, and
even on the shores of Asia, Africa, and subse
quently, America."
But the greatest and the most recently formed
of all the missionary orders of the Romish Church
was and is the order of the Society of Jesus, com
monly known as the Jesuits. This order was
founded in 1534 by a Spaniard, Ignatius Loyola,
and five other associates, the best known of whom
was the great missionary Francis Xavier. The

48 MISSIONARY HISTORY
first object of this association was a pilgrimage
to the Holy Land and a mission to the infidels,
but the conditions in Europe arising from the
rapid progress of the Reformation modified the
first purpose of the founders and led them to add
to the usual monastic rules of chastity, poverty,
and obedience, a fourth vow by which the mem
bers of the order bound themselves to go with
out question as missionaries to any place to which
they might be sent. The rules of this organiza
tion, binding them to implicit obedience to the
commands of their superiors, are very rigid and
their habit of thus "obeying orders" without
qualification or questioning has made this order
a most powerful instrument for the propagation
of the papacy. It is not a conventual order in
the same sense as some of the other religious
orders of the Church, but through their control
of education in the various European countries
where they flourished, and especially by their bold
penetration of heathen and non-papal lands and
the zeal and persistence with which they pushed
their teachings and influence, the Jesuits came into
practical control not only of the Church, but of
the civil government in very many places. This
result, together with their invasion of the privi
leges and influences of the universities and col
legiate bodies of Europe, aroused a great opposi
tion to them which culminated in their suppres
sion as an order by Pope Clement XIV (1773).
In 1814, however, Pius VII permitted the order

MEDIZEVAL MISSIONS 49
to be revived, and they still exist as a powerful
influence in the Church, although watched with
suspicion and often treated with severity by the
several European governments.
We are, however, chiefly concerned with the
Jesuits as a missionary order, and in this respect
their progress was rapid and influential. In this
work 3"they outstripped all the older orders of
the Church. In the Portuguese colonies of India
the successes of Francis Xavier are well known.
The results of their missions in China were even
more extraordinary, as typified by the labors and
successes of Matteo Ricci and Johann von Scholl,
as they also were in Japan and in North and Cen
tral America. Their establishments in South
America, as in Brazil, in Paraguay, and Uruguay,
on the Pacific Coast in California, and in the
Philippines, were missions of civilization as much
as of religion." It is, however, to be remembered
that so much of the religious teachings of the
Jesuits was concerned with the formal observances
of religion that many of the peoples "evangel
ized" by them have sunk back into practical
heathenism. In the United States and Canada the Jesuit
missions seem to have been of an higher order
than in many other places. Beginning at Quebec
in 1625, their missionaries exhibited great bravery
and devotion, penetrating the wilderness, preach
ing to and teaching the most fierce and blood-

8 United Editors' Encyclopedia, "Jesuits,'"
4

50 MISSIONARY HISTORY
thirsty Indian tribes, and often falling victims to
the passions of savages. The names of Jogues,
Breboeuf, Marquette, LaSalle, and others stand
out as those of hardy explorers and pioneers and
devoted Christian missionaries who without a
murmur gave their strength and life for their In
dian converts, and the annals of the Jesuit mis
sionaries in Canada and the United States are, as
a whole, a bright chapter in the history of this
order. The Roman Catholic Cathedral of St. James at
Montreal, Canada, contains an unusual and beau
tiful memorial of the missionary work of the
Romish orders in the magnificent paintings
wherein are depicted scenes, not from the lives
of the "saints," but from the lives of those who
braved the terrors of wilderness and river that as
missionaries of Christ they might carry the mes
sage of His cross to the savage Indians of those
Northern lands. Such a recognition of their
bravery and zeal is as well merited as it is unique.

CHAPTER V
MISSIONS IN THE REFORMATION PERIOD
The beginning of the Reformation of the six
teenth century is customarily dated from 1517.
As a fact this was but the culmination of a long
series of efforts on the part of men to assert their
spiritual and intellectual independence. With the
increase of power in the Church and its gradual
identification with the civil power abuses had
grown up that caused men to pause and wonder,
then to think for themselves, and finally to doubt
the reliability of the Romish Church or the spir
ituality of its life and purpose. Cardinal Pole
(1500) had said that "men ought to content them
selves with their own inward convictions, and not
to concern themselves to know if errors and
abuses existed in the Church," but with awaken
ing and spreading intelligence and knowledge, this
was impossible. There were many "Reformers
before the Reformation," such as Wyclif in Eng
land (1324), Huss and Jerome of Prague in Bo
hemia (1369), Reuchlin in Germany (1455), Eras
mus in Holland (1465), and many others who pro
tested against the abuses of the Church by argu
ment or ridicule. Finally "the little monk that
shook the world," Martin Luther, arose and in his
ninety-five theses nailed on the church door at
51

52 MISSIONARY HISTORY
Wittenberg (1517), challenged the attention of all
Europe and set a light to the fire already pre
pared. Others followed him. Zwingli in Switzer
land (1519), Calvin in France (1530), and Knox
in Scotland (1560), with scores of less noted
leaders, opposed the errors and inconsistencies of
Rome and protested against her false teachings
and her pernicious power. Not only contests of
thought and word, but conflicts of armed men
broke out everywhere and all Europe was soon
involved in the flames of civil and religious war
fare. When, after nearly three-quarters of a century,
the results of this fierce agitation could be ascer
tained, the Western Church was found to have
been divided into three main bodies, the Romish,
the Lutheran, and the Reformed or Calvinistic,
of which the latter two have ever since borne the
distinctive and common title of Protestant.
The great changes thus accomplished were in
the main twofold, doctrinal and governmental.
In doctrine these three fundamental facts were
asserted and declared to be the foundation of the
true Christian faith, viz.:
1. The absolute supremacy of the Scriptures,
as opposed to the Romish doctrine of the co
ordinate authority of tradition and the Councils
of the Church.
2. Salvation by faith in Christ alone, as differ
ing from dependence on the ceremonies and abso
lutions of the Church.

REFORMATION PERIOD 53
3. The essential priesthood of all believers,
who therefore require no intermediary between
God and man, save Jesus Christ.
The second fruit of the Reformation, the denial
of the authority of the Church in civil matters and
even of the religious supremacy of the Papacy,
manifested itself in the adoption of many varying
forms of civic and of Church government and
consequent relaxing of ecclesiastical control.
All this was the result of years of argument
and contention, of toil and bloodshed, of cruel per
secution and of the patient suffering of many, but
in the end it wrought out many blessings for the
whole world that could not have been otherwise
obtained. One of the results of the Reformation, how
ever, which is somewhat difficult of explanation,
was the attitude of the Protestant Church of the
Reformation to missions during the Reformation
period (1517-1650).
Having been themselves emancipated from the
superstitions and slavery of a false doctrine and
a harsh ecclesiastical government, it would be
thought most natural that the reformers and those
who followed them should promptly turn their
attention to spreading these glad tidings among
non-Christian peoples, but here a strange anomaly
is found in the fact that there has been hardly any
period in the entire history of the Christian
Church so destitute of a,ny concerted effort to

54 MISSIONARY HISTORY
spread the gospel in heathen lands than just this
period of the Reformation.
Reasons for this strange fact have been given
as follows:1 1. Immediate intercourse with the heathen na
tions was not had by the Protestants during this
period save, toward its close, in the case of the
Dutch and English.
2. The battle against heathenism within old
Christendom, the struggle for their own existence
against papal and worldly power and the necessity
of consolidation at home summoned them pri
marily to a work which claimed all the energy of
young Protestantism.
3. The leading reformers not only did not at
tempt missionary movements, but they absolutely
failed to apprehend the abiding missionary obli
gation of the Church as set forth in the Scriptures.
Luther held that the obligation to universal
missions rested on the apostles alone; that such
work had been done long before his age, and that
the end of the world was at hand, so that no time
remained for the further development and exten
sion of the Kingdom of God on earth.
Melanchthon expressed some of the same views
in a more dogmatic form.
Martin Bucer held that the evangelization of
the world had not been completed and that God
would send "apostles" to the heathen nations, but
did not teach that it was the duty of the Church
to take up this work.
1 "Introduction to Christian Missions," pp. ISO, 131.

REFORMATION PERIOD 55
Calvin did not deny that much of the world
was still to be evangelized, but he laid the obli
gation of extending the gospel into non-Christian
lands not upon the Church, but upon "the Chris
tian magistracy" or the civil government.
In accordance with this latter view, which
seems to have been favored by John Kiiox, some
Protestant governments, notably that of Geneva
and later of Holland, attempted the founding of
Christian colonies in heathen lands. One under
Villegagnon went from France to Brazil, but soon
failed to accomplish any good. The Dutch Gov
ernment, in its charter of the Dutch East India
Company (1602), stipulated that it should care for
the planting of the Church and the conversion of
the heathen in its newly acquired territories in
Ceylon, Formosa, and Malaysia, but its "conver
sion" of the heathen was formal and govern
mental and produced but little permanent results.
The Dutch colonies in America had far better suc
cess in their religious work with the Indians, many
of whom in the vicinity of the Dutch settlements
in New York and Albany and elsewhere became
earnest and consistent Church members. The
"Pilgrim Fathers" also "adopted the conversion
of the native heathen into their colonial program, ' '
and the fruitful labors of Eliot and Brainerd and
the Mayhews are notable in missionary annals.
But if the early Reformation Church as a body
did but little missionary work, there were those
who did not fail to see the light and proclaim
the truth in this matter. Among the earliest to

56 MISSIONARY HISTORY
arouse the Church to a sense of her real duty
toward the unevangelized world was a layman, the
Baron Justinian Von Welz (1664), who by a series
of pamphlets argued that the Church had no right
to confine her ministrations to nominal Christians,
but was in duty bound to send the gospel to all who
had either not yet heard it, or hearing had not
heeded its voice. He wrote three separate trea
tises in support of his position and argued his
views before the Imperial Diet at Ratisbon, but
after years of effort, failing to move the Church,
he personally received consecration and went as
a missionary to Dutch Guiana, there to fill a lonely
grave. His pleas and arguments seemed to have
been fruitless, but as the corn of wheat which,
dying, brings forth fruit, so his views were of
much value to the missionary cause in after years.
Another movement which followed that of the
great spiritual rebellion against the errors of
Rome, and took place within the Protestant
Church itself in both its branches, gave a new
spirit and power to the cause of missions. 2"It
was in the age of Pietism that missions struck
their first deep roots and it is the spirit of Pietism
which, after Rationalism had laid its hoar frost on
the first blossoming, again revived them and has
brought them to their present bloom." sFraneke,
the great Pietist of his generation, did more than
any other man of that time to beget the missionary
spirit, seek out missionaries and find congrega-

2 " History of Protestant Missions " — Warneck.
8 " Introduction to Christian Missions," p. 145.

REFORMATION PERIOD 57
tions in the fatherland which, by their contribu
tions, would support them. Barnes calls him "the
forefather of modern missions." One of the
earliest of modern missionary training schools
was established under his influence at Halle, and
through his advice, if not by his direct appoint
ment, such leaders of missions as Ziegenbalg and
Plutschau went forth from the Danish Church to
lay in India the foundations of modern missions.
Count Zinzendorf, the reviver and great leader
of the Moravian Brethren, was also educated in
Francke's institution at Halle, and was thus in
fluenced even as a boy to regard with interest the
great work of carrying the gospel to the heathen.
Later he became the leader among those wonder
fully consecrated people, the United Brethren, or
Moravians, whose missionary work is the marvel
of the world even down to our day.
In the ranks of the Danish Halle missions, be
sides those mentioned, we find such names as that
of Christian Frederick Schwartz in India (1750),
who was so unaffectedly devoted to the welfare
of his converts that "on the occasion of a formi
dable native rising under the haughty Moham
medan Hyder Ali, that potentate refused to treat
with an English embassy, but said, 'Send me the
Christian (Schwartz) ; he will not deceive me.' "
At his death a magnificent memorial marble, by
the English sculptor Flaxman, was erected over
his grave by the Rajah of Tanjore, who from his
youth had been his pupil and his confiding friend.

58 MISSIONARY HISTORY
Nor must we forget to mention Hans Egede,
the intrepid Danish missionary to the Eskimos of
Greenland, whose privations and zeal made him
the founder of Christian missions in that desolate
land, although, as is often the case, the real suc
cess of his work did not become apparent until
after he himself had passed away (1758).
Crossing the Atlantic, we find that the mis
sionary work of Roger Williams (1631), the
founder of Rhode Island, is worthy of special note.
While he was assistant pastor at Plymouth, he
devoted himself largely to the Indians, living in
their lodges and learning their language so as to
use it freely. He published an Indian-English vo
cabulary and phrase-book of the language in use
among some of the New England tribes. His
ultimate purpose was the conversion of the In
dians, and his defense of some of their rights as
against the aggressions of the colonists gave him
great influence among them.
But perhaps the best known names of early
missionaries to the North American Indians are
those of John Eliot, David Brainerd, and the May-
hew family.
4" Eliot began his work in 1646, preaching to
a band of Indians at Nonatuc, near Roxbury,
Massachusetts. It was largely because of the in
terest excited in England by Eliot's work that a
missionary society was organized in England,
'The Society for the Propagation of the Gospel

4 "Two Thousand Years Before Carey," p. 409.

REFORMATION PERIOD 59
in New England' (1649). This first English so
ciety was organized one hundred and forty-eight
years before the society inspired by William
Carey, and did much to encourage and support
the work of Carey and his fellows. Its work,
with 'a largely increased scope, was later taken
over by the Society for the Propagation of the
Gospel in Foreign Parts (1701)."
Eliot's monumental work was the translation
of the Bible into Indian (1661-63). He trained
his converts by gathering them into Christian
villages, and in 1670 he had thus instituted nine
"Praying Towns," the first one of which was or
ganized at Natick, near Boston. B"Here the
Christian Indian could go to a church where an
Indian pastor preached, and to a school where
an Indian teacher taught, and could live a Chris
tian life free from the persecutions of the heathen
Indians about them. The Indians who came to
this town made a covenant as follows : ' The grace
of Christ helping us, we do give ourselves and our
children to God to be His people. He shall rule
over us in all our affairs, not only in our religion
and affairs of the Church, but also in all our works
and affairs of this world.' " In 1674 Eliot had
over 1,100 Christian Indians under his immediate
care. He lived to see twenty-four of his Chris
tian Indians become preachers of the gospel. His
translation of the New Testament was printed in
1661, and that of the Old Testament followed in
6 " Winners of the World," p 90.

60 MISSIONARY HISTORY
1663. His original works were an Indian Cate
chism, an Indian Psalter, a Primer, and the Indian
Grammar. It was at the end of this latter work
that he wrote his famous motto, "Prayer and
pains, through faith in Jesus Christ, will do any
thing." He died in 1690, at the venerable age of
eighty^six years.
David Brainerd was a man of a singularly
beautiful and spiritual character, who finished his
life work within a very few years. He began his
work among the Indians on the Hudson River,
sixteen miles from Stockbridge, Mass. (1743),
but his chief work was done among the tribes of
northern New Jersey and on the Delaware River,
to reach whom he made many long and hazardous
journeys. He soon broke down under the hard
ships of his self-denying life and died at the early
age of twenty-nine years, after an active mission
ary career of only four years. He had been en
gaged to be married to one of the daughters of
the famous preacher and theologian Jonathan Ed
wards, and it was at his home in Northampton,
Mass., that this earnest young Christian finished
his course. It has been well said of Brainerd that
e"he was not remarkable for his learning, he ac
complished no great and widespread results in the
field which he had chosen, but the journal of his
daily life and spiritual experiences, which he kept
with care and which was published in 1746 by the
Scottish Society that supported him, is full of
life and power to this day. In reading it the
6 Encyclopedia of Missions, "David Brainerd."

REFORMATION PERIOD 61
man's character, his lofty principles and aims, his
saintliness, his loyalty to Jesus Christ, and his
perseverance under hardships do not fail to im
press the reader and to arouse the desire to follow
his example. It was this fine and zealous char
acter of Brainerd which made Jonathan Edwards
a missionary to the Indians of Stockbridge ; it was
to Brainerd 's memoirs to which Henry Martyn
traced his decision to become a missionary, and it
was also to those simple records of a godly life
that William Carey was indebted for much of that
inspiration which shaped his decision to be a mis
sionary. Brainerd was a truly noble man and a
Christian hero of that small class of heroes whose
lives seem to shape history."
The missionary record of the 7Mayhew family
holds a unique place in the annals of Christian
missions. Thomas Mayhew, Sr., had been a mer
chant in Southampton, England. In 1641 he ob
tained a grant of the islands now called Martha 's
Vineyard, Nantucket and the neighboring Eliza
beth Islands, off the southern coast of Massachu
setts, and became a proprietor of these islands and
governor of the colonists who settled there. His
son, Thomas Mayhew, Jr., was pastor of the col
onists' church and soon took up missionary work
for the native tribes that occupied the island.
Within ten years an Indian church of 282 mem
bers was organized. He went to England to
solicit funds for this work and was lost at sea.
His aged father, then over seventy years of age,
T'Two Thousand Years Before Carey," pp. 410, 411.

62 MISSIONARY HISTORY
took up the work, learned the language of the
Indians, and devoted himself to their welfare,
"often walking twenty miles through the woods
to preach to or visit these Indians." John May
hew, the son of Thomas Mayhew, Jr., assisted his
grandfather and succeeded to his and his own
father's work. His son, Experience Mayhew, was
in the work for upward of thirty years and pre
pared for his Indian flock a new version of the
Psalms and of the Gospel of John, besides writing
a "Brief Account of the State of the Indians on
Martha 's Vineyard, ' ' etc. His son, Zechariah, was
ordained as pastor to these tribes in 1767, and con
tinued his work among them till his death in 1806,
thus carrying this remarkable record to the un
usual period of one hundred and sixty consecu
tive years of missionary work by members of the
same family to the same people. This instance
is said to be paralleled only by that of the family
of the Moravian missionary, Frederick Bonisch,
which, during five generations, continued similar
work for one hundred and forty consecutive years.
These, of course, were but a few of those who,
from their sense of obligation to the spiritual wel
fare of their fellow-men, were pioneers in the
modern missionary movement, which has been
so blessed and prospered of God. Their work, as
we have seen, brings us down to the period of
" Modern Missions," which is usually reckoned
to have commenced with the remarkable career
of William Carey (1793).

REFORMATION PERIOD 63
With his life and work the hitherto compara
tively narrow stream of missionary work begins
to widen and deepen and to pour its reviving
waters through the world till it has now reached
almost every known and habitable land upon the
face of the globe. To trace this stream through1
all its windings or in the details of its course in
various lands will not be attempted. The most
that can be done is to indicate the development
of the great movements and to mention some of
the chief leaders of Christian thought in the main
mission fields of the modern world. Many fields
of great interest and importance can not even
be named and many workers of eminent worth
must be passed over in silence.

CHAPTER VI
INDIA
The first Christian missionaries to India came
from Egypt. Tradition affirms that the Apostle
Thomas went to India and there suffered mar
tyrdom, but the earliest recorded missionary
was Pantaenus of Alexandria, who found a Chris
tian community on the Malabar Coast, while
Syrian Christians from the Nestorian Church es
tablished a mission on the Eastern or Coromandel
Coast of South India during the third century.
Roman Catholic missions did not begin until
about 1500, and had to contend not only with
the pagan customs and beliefs, but with the fierce
hostility of Mohammedanism, which had obtained
a firm hold upon the country. Francis Xavier,
the Jesuit, landed in Goa, the center of Portu
guese India, in 1543, and the Church soon obtained
a foothold among the natives that has grown into
a quite widespread and powerful Catholic com
munity, which is said to be larger than that of the
Protestant Christians and to number about 1,200,-
000 members.
The Protestant missionary history of India in
the period of modern missions begins with the
life and work of William Carey. This remarkable
64

INDIA 65
man, justly named "the father of modern mis
sions," was born in Paulerspury, Northampton
shire, England, in 1761. He was the son of a
poor weaver, but learned the shoemaking trade, at
which he worked for twelve years. At the age of
eighteen he was converted, joined the Baptist
Church, and later became a preacher in that con
nection, being pastor of the congregation at
Moulton. As his support was too meager for the
necessities of his family, he continued to make and
' ' cobble ' ' or repair shoes to eke out a livelihood.
He was almost wholly self-educated, but became
remarkably well learned, acquiring a good knowl
edge of Latin, Greek, Hebrew, Dutch, and French,
besides a large amount of general information.
He was early impressed with the duty of the
Church to carry the gospel to the unconverted in
other lands and frequently urged this subject, but
met with scant sympathy among his fellow Chris
tians. At last, at a meeting of the (Baptist) Min
isters ' Association at Nottingham, England, May
31, 1792, he preached a remarkable sermon from
Isa. 54 : 2, 3, which served as a trumpet call to
some who had been heedless of their missionary
obligations. His well-known divisions of the ser
mon were, "Expect great things from God" and
"Attempt great things for God." At the conclu
sion of the discourse twelve of the ministers who
heard it withdrew and formed the first Baptist
Missionary Society. Its first capital, subscribed
by these men, was £13 2s 6d or about $65.72. From
5

66 MISSIONARY HISTORY
such a feeble beginning how great things have
come! Carey offered himself as the first missionary
of this society and desired to go to the Sandwich
Islands or to West Africa, but on the representa
tions of Dr. John Thomas, a surgeon, who had
been engaged in missionary work in Bengal, it was
decided to send Carey to India. He was refused
passage in an English vessel because the East
India Company would not countenance "any in
terference with the religion of the natives," but
sailed in a Danish vessel from Copenhagen to
Serampore and finally reached Calcutta, Novem
ber 11, 1793. From this date is frequently reck
oned the beginning of the period of ' ' Modern Mis
sions. ' '
Carey believed in the principle of self-support
for missionaries, which, however, has since proven
only partially successful in actual experience, and
so, relinquishing his salary from the society, he
took the post of superintendent of an indigo fac
tory at Malda. This position enabled him to sup
port himself and yet devote much of his time to
missionary labors. During the five years he re
mained here he translated the New Testament
into Bengali, held daily religious services for the
thousand workmen in the factory, and itinerated
regularly through the district, which was twenty
miles square and contained two hundred villages.
In 1799, Joshua Marshman and William Ward
were sent out by the English Baptist Society,

INDIA 67
but, as in the case of Carey, found themselves
barred from British territory. They went to the
Danish settlement of Serampore, and were there
joined by Carey, thus forming the famous "Se
rampore Triad." Later an English institution,
"Fort William College," was established at Cal
cutta, and the governor-general, whose favorable
notice had been attracted to Mr. Carey because
of his linguistic ability, appointed him professor
of Sanscrit, Bengali, and Marathi in that college.
He devoted most of the salary of $7,500, which was
attached to this position, to his missionary work,
and with his co-laborers, Messrs. Marshman and
Ward, lived on a very modest allowance.1 These
three men may be justly regarded as missionary
statesmen and apostles. They laid the foundation
for almost every method of subsequent missionary
activity by founding schools and colleges, by or
ganizing native preachers and lay workers, and by
exercising the right of petition against the crimes
committed in the name of the Hindu religion.
Carey, whose success as a translator has won for
him the title of "the Wycliff of the East," com
pleted a Bengali dictionary in three volumes, and
translated the Bible or some of its parts into
thirty-six dialects. He prepared grammars and
dictionaries in the Sanscrit, Marathi, Bengali,
Punjabi, and Telugu dialects. His fame as a bot
anist was second only to his reputation as a lin
guist.
l"Lux Christi." pp. 48, 49.

68 MISSIONARY HISTORY
2"He will also long be remembered as the man
through whose influence many idolatrous customs
were abolished. In 1801 he secured the passage of
a law which prevented mothers from sacrificing
their children by throwing them into the Ganges
River, and for years he labored to secure from
the British Government the abolition of the
inhuman 'suttee,' or the practice of burning
widows on the funeral pyres of their husbands.
At last (1829) the Government sent to him for
translation the proclamation putting a stop to this
practice. It arrived on a Sunday, as he was about
to preach in the church at his station. He im
mediately sent another man into the pulpit, say
ing, 'The delay of an hour may mean the sacri
fice of many a widow,' threw off his coat, and by
sunset had finished the translation of the edict."
His long residence of forty-one years in India
proved him a man of extraordinary intellectual
power, accompanied by the rarest humility and
most unfaltering devotion to his Master Jesus
Christ, and with a consuming love for his fellow-
men. It may be fairly said that the conceptions
of Carey and of his associates as to the duty and
methods of the introduction of Christianity among
a non-Christian people have for a century domi
nated Protestant missions. He died June 9, 1834,
at the age of seventy-three.
Eleven years after Carey sailed for India, one
of his great successors, Alexander Duff, was born
2" Winners of the World," p. 73.

INDIA 69
(1806) in Perthshire, Scotland. Graduating from
the University of St. Andrews at Glasgow, and
coming under the influence of Dr. Chalmers, Duff
was appointed the first missionary of the newly
organized Society of the Church of Scotland, and
embarked for India in 1829, at the age of twenty-
three. He was thrice wrecked on his voyage, but
finally reached Calcutta in safety after a voyage
of eight months. He went out as an educational
missionary, and the first school which he began
"was organized on two great principles: 1. That
the Christian Scriptures should be read in every
class and be the foundation and pervading salt of
the entire school. 2. That since the vernaculars
of India could not supply the medium for all the
requisite instruction, the sciences of the West
should be taught through the English language."
These principles were opposed by the scholars and
educators then at work in India, and even hy the
friends of Christian education, but were insisted
on by Mr. Duff, who began such a school in 1830,
in a building also occupied by the school of a high
caste Brahman, Rammohun Roy, who had broken
away from the corruptions of Brahmanism and
was then at the head of a Reform party. 3< ' On the
morning when Mr. Duff opened his school, ex
pecting opposition to his plan for Bible readings,
he had fortified himself by procuring copies of
the Gospel in Bengali and also by learning the
Lord's Prayer in Bengali. The moment came.

8 "Pioneer Missionaries of the Church," p. 105.

70 MISSIONARY HISTORY
Unflinchingly he stood before them and phrase
after phrase of that prayer was unfalteringly ut
tered and dutifully repeated by the pupils. His
personal magnetism together with his strength and
firmness carried them all, word by word, to its
close. Then came the most critical test. With no
sign of weakness or distrust, he distributed copies
of the Gospels and requested a pupil to read.
Silence followed. An unmistakable disgust was
discernible on the faces of the superstitious
pupils. A threatening murmur of rebellion arose
against the contaminating books, when instantly
Rammohun Roy arose and in the kindest of tones
said to the pupils : 'I have read this entire Bible
all through. I received no harm from it. You
will receive no harm from it.' Words of as
surance followed, and when he finished speaking
the students were ready to read the Gospels. A
victory was won, and from this began Mr. Duff's
startling inroads on the prejudices and supersti
tions of Hindu families. ' '
In less than a week there were three hundred
applicants for admission. Within a year this
number was tripled, and in nine years the average
attendance was 800, and the school and its methods
received the commendation of the governor-gen
eral, Lord Bentinck. On the essential principles
laid down by Dr. Duff, — the prominence of the
Bible in the course of instruction and considerable
use of the English language, the largest and most
successful Christian schools and colleges in India
are now conducted.

INDIA 71
Dr. Duff returned home several times and
traveled through the Churches of Scotland in the
interests of Christian education in India. In 1854
he visited the United States, arousing the greatest
enthusiasm toward missionary work. In 1846 he
was offered the principalship and chair of theology
in the Free Church College at Edinburgh, but
though urged by influential men and bodies to take
up the work, he steadfastly declined to leave
India. However, his failing health at last com
pelling him to cease his work in India, he accepted
the Free Church professorship of theology in 1867,
and died in 1878, greatly honored and beloved by
all who knew of his remarkable work for Chris
tian education in India.
Henry Martyn, born at Truro, Cornwall, Eng
land, in 1781, was graduated at Cambridge with
the highest honors, and soon after, abandoning his
intention of studying for the bar, prepared to
enter the ministry. Influenced by the lives of Wil
liam Carey and David Brainerd, the missionary to
the North American Indians, Martyn determined
to devote himself to missionary work, but, through
force of circumstances, was obliged to accept an
appoinment as a chaplain of the East India Com
pany. His chief work was that of translation, his
linguistic powers being very great. His Persian
and Arabic New Testaments were the first com
plete translations of the Christian Scriptures into
these languages. His versions of the New Testa
ment in Hindustani and Persian, spoken by many

72 MISSIONARY HISTORY
millions of people, are enduring monuments not
only to his scholarship, but to his Christian zeal.
He was noted for his earnest piety, his endurance
of hardships, rendered doubly severe through his
frequent illnesses, and a peculiarly sweet and ten
der nature that betokened itself in all his relations
to others. His early death, the result of too great
exertions and an unavoidable exposure to the
plague while traveling in Persia, was brought
about at the early age of thirty-two in 1812. The
influence of his saintly character is still felt in
the Christian Church, and is voiced by the inscrip
tion on his tombstone in letters of English, Ar
menian, Turkish, and Persian, "One who was
known in the East 'as a ' Man of God. ' ' '
Bishop Reginald Heber, an early missionary of
the Church of England to India and second Bishop
of Calcutta, 4" united the zeal and piety of the
Christian with the accomplishments of the scholar
and gentleman. Few men have ever won in equal
measure the general esteem of society in India."
He was elected Bishop of Calcutta in 1823, and be
gan his duties with great zeal and devotion. His
work lasted, however,, less than three years, as he
died from entering a cold bath while overheated.
He is chiefly known to us through his wonderful
hymns, such as "Holy, Holy, Holy, Lord God
Almighty," "The Son of God Goes Forth to
War," and especially "From Greenland's Icy
Mountains," which is known and sung throughout
4"LuxChristi," p. 146.

INDIA 73
the Protestant Church, and which was composed
in 1819 for use at a missionary service held in
a parish church in England. " As the most learned
and zealous of Indian bishops he is enshrined in
the affections of the Christian world."
These four men, types of their several lines of
thought and effort, stand out as grand specimens
of the early missionaries sent by the English and
Scottish Churches to India, but about this time the
religious life of America was also stirred by the
same zeal for souls, and in the four men whose
names follow her special contributions to India
missions will be noted.
Adoniram Judson, who as a student in Andover
Theological Seminary had met Mills, Richards,
and Hall, members of the famous "Haystack
Band" of Williams College, resolved to offer him
self as a missionary to the heathen, and after a
visit to England in a fruitless effort 'to enlist the
co-operation of the London Missionary Society
with the recently organized "American Board,"
he sailed in 1812 as a missionary of the latter
Board to India. During his long voyage, however,
his views as to the Scriptural authority for infant
baptism were changed and, becoming attached to
the Baptist Church, he was the cause of the forma
tion of the American Baptist Missionary Union
(1814). Judson at first attempted to work in
Madras, but was discouraged by the hostile policy
of the British East India Company, and soon re
moved to Rangoon in Burma, and later to Maul-

74 MISSIONARY HISTORY
main, which became the center of the Baptist mis
sionary work in Burma. He suffered much perse
cution during his early life in Burma. Suspected
of being an English spy in a war between Burma
and England, he was arrested and for seventeen
months confined in the loathsome jails of Ava and
Oung-pen-la, where he lay bound in fetters and
suffering excruciatingly from fever, heat, hunger,
and the cruelty of his keepers. By the persistent
efforts of his wife, and the intervention of the
British military authorities, he was finally re
leased and resumed his work. He not only labored
at the usual tasks of missionary workers, but
translated the Bible into Burmese, and com
menced the preparation of a Burman dictionary,
which monumental work he was not able to fully
complete before his death in 1850. "Numerous
converts, a corps of trained native assistants, the
translation of the Bible and other valuable books
into Burmese, and his almost completed Burman-
English dictionary were some of the direct fruits
of his thirty-seven years of missionary service."
Scarcely less famous or useful in the early
history of Indian missions were Dr. Judson 's
three wives, Ann Hasseltine Judson, Sarah Hall
(Boardman) Judson, and Emily Chubbuck Jud
son. The devotion of the first named wife during
the persecutions and sufferings of her husband's
earlier life was great, and she labored incessantly
at much personal risk and under many hardships
to secure his release from his Burman prison.

INDIA 75
During his imprisonment, though burdened with
the care of her own infant and also with the over
sight of a native child who was ill with the small
pox, she constantly visited her heroic husband,
brought him suitable food, and with her fortitude
and courage sustained him until he was set free.
The second wife, who was the widow of Dr.
George Dana Boardman, a colleague of Dr. Jud
son, did most valuable work among the Burmese
women and was indeed a pioneer in "women's
work for women" in India. Emily Judson, who
married Dr. Judson during his last visit to Amer
ica, was a popular writer of no little renown in
her day, writing under the pseudonym of "Fannie
Forester." She gave much time to the prepara
tion of a memoir of her distinguished husband.
She returned to America after Dr. Judson *s death
and lived for some years in her former home.
In the early history of India missions the value
of medical missions was not fully recognized as
an adjunct to the spiritual work which it is so well
fitted to advance. It was first given to John Scud-
der, M. D., of the American Board, to labor effect
ively in the introduction of this powerful auxil
iary to Christian missions among the people of
India. Dr. Scudder was a young physician with a
large and promising practice in New York City.
One day while waiting to see a patient he picked
up a tract on missions entitled "The Conversion
of the World," written by Newman and Hall of

76 MISSIONARY HISTORY
the Haystack Band, by reading which he was led
to give his life to missionary work. He was a
member of the Reformed Dutch Church, which
was then working in co-operation with the Ameri
can Board. To the latter Society therefore Dr.
Scudder offered his services and sailed with his
young wife for Ceylon in 1819. He was ordained
as a minister by his fellow missionaries in 1821,
and did much of the usual evangelistic work
which was then the chief method of missionary
endeavor. But that which distinguished Dr. Scudder from
all his contemporaries was the fact that he con
stantly combined the practice of medicine and
surgery with preaching and teaching among the
natives. He thus became the first distinctively
medical missionary to India and possibly to any
foreign field. His method of medical work was
largely that of itineration, traveling from village
to village, gathering the natives together and
preaching the gospel and treating their physical
ailments, thus almost exactly following the
method pursued by the Master Himself, of whom
we read, B"He went about all Galilee, teaching
in their synagogues and preaching the gospel of
the Kingdom and healing all manner of sickness
and all manner of disease among the people."
Early in 1836 he was sent with Dr. Winslow
to Madras to found a new mission, which, in 1853,
under the labors of Dr. Scudder 's oldest son, the
Rev. Dr. Henry Martyn Scudder, M. D., with his
6 Matt. 4:23.

INDIA 77
two brothers, William W. and Joseph, was di
vided into the Madras and Arcot missions.
Ezekiel, Jared W., and John Scudder, Jr., all sons
of Dr. Scudder, Sr., with Jacob Chamberlain and
Joseph Mayou, joined the mission between the
years 1856 and 1861, and from that date on the
Scudder and Chamberlain families, to the second
and third generations, have been the leading work
ers in this important district. Medical work has
always been one of the chief instruments of this
mission, no less than six out of the nine men
who may be regarded as the founders of the mis
sion having been qualified physicians. The Arcot
Mission may thus be said to have been the pioneer
and, in a sense, the leading medical mission of
South India.
The work of the Baptist Society among the
Telugus in the Madras District is one of the
many remarkable instances of the long delayed
fruit of faithful labors for the evangelization of
non-Christian people. The missions in Nellore
and Ongole were established in 1836, but for
seventeen years remained so unproductive that
the society was on the point of abandoning them
and only hesitated because of the faith and pa
tience of the pioneer missionaries, Drs. Day and
Jewett. The feeling, however, in favor of dis
continuing the work was strong, and while at a
Conference of the society the question was being
once more debated, the reading of a thrilling
poem, naming Nellore "The Lone Star Mission,"

78 MISSIONARY HISTORY,
and written by Dr. S. F. Smith, the author of
"America," caused a sudden revulsion of feeling
and it was resolved to reinforce the mission. Dr.
and Mrs. John E. Clough were sent there, and a
few years later the reward of faith was made
manifest by 6"one of the most marvelous mass
movements in the history of India missions. In
a single day one thousand converts brought their
idols to the missionaries in Ongole to be de
stroyed ; on another day, 2,222 were baptized, and
at one time 8,691 professed their faith in Christ
within the space of ten days."
Among these leaders in India missions we must
name Dr. William Butler, because he it was who
laid the foundations of the large and increasing
work now done in India by the American Meth
odist Episcopal Church. He arrived in India in
1856 and established his first station at Bareli,
near Lucknow. Within ten weeks of the com
mencement of his work the terrible Sepoy mutiny
broke out and he and his family were obliged to
flee for their lives and for a long time were in
hiding at Naini Tal. "On his return to his sta
tion in 1858, three missionaries, one European
helper, and two natives answered the roll. Yet
to this missionary was given the joy of living
until he could see one hundred thousand of the
people of India accepting Christ as Lord, brought
into this new life through the agency of the Meth
odist missions." To this great work the labors
6"LuxChristi."p.ie.

INDIA 79
of Dr. Parker, Bishop William Taylor, Bishop
Thoburn, and many more largely contributed.
7" Bishop Taylor's masterly evangelistic genius
and the revival under him in South India made
new centers in Bombay, in Poona, in Secunder-
abad, in Madras, and in Calcutta. The work was
then pushed eastward as far as Rangoon, Meth
odists thus coming to share with Baptists and
Anglicans the work of evangelizing Burma ; points
of vantage were seized in the Punjab and in the
Central Provinces — in fine, the Methodists now
survey all India as their field."
While "women's work for women" in India,
as elsewhere, has accompanied and followed the
work inaugurated by the men, there are some
features of this work to which special reference
should be made. Some of the peculiar features of
the social life of India affect most terribly the
physical and moral condition of its women. ' ' The
hall-mark of modern Hinduism," as one says, "is
the degradation of women." 8"The chief of the
social wrongs of the women of India iare, in brief,
her marriage in infancy to a man chosen arbi
trarily for her, her possible child-widowhood, her
entering into married life at ten or twelve years
of age, the physical injuries of premature mother
hood, combined with neglect of all proper treat
ment, her absolute ignorance, and her enforced
and unnatural seclusion. To these must be added
the nameless evils of polygamy and concubinage,

1 " Lux Christi," p. 163. 8 " Lux Christi," p. 185

80 MISSIONARY HISTORY
the possible doom of infanticide, and the low
moral tone of the family life." Against these
and similar evils the earliest missionaries pro
tested and worked. William Carey, as we have
seen, was successful in obtaining Government pro
hibition of female infanticide, and also an act
forbidding the practice of suttee or burning
widows upon the funeral pyre of their dead hus
bands. Much later (in 1891) a bill was passed
raising the age of consent to marriage from ten
to twelve years of age. Notwithstanding these
laws, their beneficent purpose is often frustrated
by the inexorable power of superstition and cus
tom. The earliest direct work for the women of
India was done by Mrs. Marshman in Serampore
in 1800. Mrs. Sarah Judson labored among the
Burmese girls, and others of the wives of the
early missionaries labored faithfully to raise and
benefit their own sex in heathen lands, as indeed
has ever been their practice.
Miss M. A. Cooke was the first single woman
to enter India as a missionary, being sent out
by the Church Missionary Society in 1820. She
was engaged in educational work for girls, which
she very successfully carried on for many years,
establishing many schools for girls, and later a
female orphanage. She became the wife of the
Rev. Isaac Wilson, but never ceased her active
efforts in her chosen field.
"Zenana work" or the personal visitation of

INDIA 81
the high-class Hindu women in their own homes
has naturally been the exclusive work of women
missionaries, since the customs of India forbid the
free intercourse of the sexes as in Europe and
America. ""In this close heart-to-heart encounter
the Christian missionary learns the needs and sor
rows of India's oppressed wives and mothers.
Here in the very deepest part of it, absolutely
closed to men missionaries, the family life in all
its multiform misery can be reached with the
healing and purifying touch of Christianity.
Empty-headed, frivolous, and lifeless as is the
ordinary Hindu or Mohammedan woman, she is
yet within reach of the motives which the mis
sionary thus brings to bear upon her and great
have been the results in leading such as these to
Christ. There are now estimated to be fifty thou
sand zenanas in India open to the visits of the
Christian missionary, but there are yet forty mil
lions of women in zenanas who can be reached
by no other agency."
In education women's work is of supreme im
portance, and as the utmost care is taken that
the secular side does not overshadow the religious,
the Christian schools are the seed-beds of the
native Church. In the primary schools and kin
dergartens the girls receive equal attention with
the little boys, and in the high schools manual
training courses are mingled with those purely
literary. There are two Christian colleges for

»" Lux Christi," p. 203.

82 MISSIONARY HISTORY
women, the oldest being that at Lucknow, under
the care of the American Methodists, and the
other the Sarah Tucker College, in Palamcotta,
South India, under the Church Missionary So
ciety. The Government colleges are also opened
to women, and in about thirty years (1870-1899)
1,306 women passed the entrance examination.
As an example of the "finished product" of In
dian female education we need mention only Miss
Lilavati Singh, of whom the late Ex-President
Harrison said, at the World's Missionary Con
ference in 1900, "If I had given a million dollars
to foreign missions, I should count it wisely in-
Vested if it led only to the conversion of that
one woman." Mrs. Sarabji and her daughters,
the well-known educators of Parsi women, and
the world-renowned Pundita Ramabai are con
spicuous examples of the benefits of Christian
education of Indian women.
Miss Clara Swain, M. D., was sent out in 1869
as the first woman medical missionary to India.
She formed a class of sixteen girls for the study
of medicine, of which thirteen in due time became
qualified practitioners. She also secured the
erection of an adequate dispensary and hospital
for women. The Nawab of Rampore gave land
worth $15,000 for this purpose, and the cost of
the buildings was met by the Methodist Women's
Society at home. Dispensary cards are dis
tributed bearing verses of Scripture, and Bible

INDIA 83
women work among the patients while they wait
their turn with the doctors.
So recent is this medical work among the
women of India that this pioneer female medical
missionary (Dr. Swain) has but lately passed to
her reward (1910) after a long life of useful and
honored service. Besides the work maintained
in Christian hospitals, the Countess of Dufferin
Fund provides medical aid for a million or more
women annually. This, however, is a wholly sec
ular work and has thus only an indirect bearing
upon the evangelization of India.
A movement which has recently been consum
mated in India and is of extreme encouragement
is the union of all Christians of the Presby
terian and Congregational order in South India,
under the name of the South India United Church
(1908). Similar movements among adherents of
other forms of Church life are progressing prom
isingly. This union of forces among the native
Christians gives greater power for future work
than can be had by any possible multiplication
of non-Indian missionaries. By the transplanting
also of the various forms of religious co-operation
that have been found useful at home, such as the
Young People's Society of Christian Endeavor,
temperance organizations, Bible societies, and the
like, much progress has been made in the devel
opment of the native Church.

CHAPTER VH
CHINA
China, the oldest, the largest, and the most popu
lous of Asiatic countries, has been for centuries
a missionary problem. Its authentic history dates
back to the times contemporaneous with the rise
of Greece and Rome, the fall of Troy, and the
days of David and Solomon in Israel.
The area of this great land covers one-third of
the entire area of Asia, and equals that of the
United States, plus the provinces of Ontario and
Quebec in Canada and all of Mexico, to a point
beyond the Isthmus of Tehuantepec, or, roughly
speaking, about 4,225,000 square miles. The area
of China proper, however, is only about one-third
of the whole empire. This portion is nearly the
size of the United States east of the Rocky Moun
tains. Parts of this area are among the most thickly
populated on the face of the globe, and although
an accurate census of the inhabitants of China
has never yet been made, it is estimated at
from ^eO.OOO.OOO to 2386,000,000, 3426,000,000, or
even 4446,000,000. This is almost one-fourth of
1 " Rex Christus," p. 3. 2 Warneck, p. 334. 3 Editors' Encyclopedia.
4 Beach, " Geography of Protestant Missions," p. 262.
84

CHINA 85
the total population of the globe. ""This vast
population has as one of its most striking char
acteristics its homogeneity. A common written
language, and uniform customs and religions, to
gether with their isolation for ages from sur
rounding nations, have made this people a prac
tical unit. A patriarchal government based in
tellectually upon a common literature which is
the stepping-stone to all official employment, has
welded them together with iron bands, so that
to-day they present a united front to the powers
of the West."
The reliable history of Christian missions in
this great country begins with the entrance of
the Nestoriians, in 505 A. D., to which testimony
is borne by the discovery of the famous Nestorian
Tablet, which was found in Hsi-Ngan-Fu in 1625,
by workmen engaged in digging for the founda
tions of a house. The date of this tablet is 781
A. D., which is generally accepted as authentic,
and Nestorian Christians seem to have labored in
China for upwards of 800 years.
Roman Catholic missions commenced with the
work of John of Monte Corvino, an Italian monk,
who went on a mission to the Tartars, reaching
China about 1298. He built a church at Peking
in the tower of which were three bells which were
rung at all the canonical hours. He also bought
one hundred and fifty slave boys, whom he taught
Latin and Greek. He taught these boys to copy

B" Geography of Protestant Missions,*' p. 268.

86 MISSIONARY HISTORY
manuscript, and especially to chant the services of
the Church, and he tells us that the emperor of
China used often to come and hear them sing and
was greatly pleased with their performance. He
also did an important work in translating the
New Testament and Psalms into Chinese. In
1308 he was reinforced by three Franciscan
monks, and they were followed by other faithful
men. But on the fall of the Mongol dynasty,
which had favored the Christians, the new rulers
of the Ming dynasty put a stop to all communi
cation with foreign lands, and the Christians1
were persecuted and slain, so that for nearly two
hundred years Christianity in China was prac
tically dead and forgotten. Then came the great
Jesuit missionary St. Francis Xavier, who made
desperate but unavailing attempts to obtain a
permanent foothold in the empire (1553), and he
was followed thirty years later by "one whose
brilliant career in China perhaps has never been
equaled by any other missionary in any land —
Matteo Ricci. With another Jesuit named Rug-
gereo, he effected an entrance into the province
of Kuang-tung, in 1582, by concealing their pur
pose and adopting the garb of Buddhist priests.
After many years of labor these men and their
companions achieved much success and influence,
particularly as educators and teachers of West
ern science, literature, etc. But later they became
involved in doctrinal difficulties among themselves
and in political and other disputes with the

CHINA 87
Chinese authorities, which early in the eighteenth
century, and even as late as 1747, led to violent
persecutions which for a while almost annihilated
Christianity in China. In common with other for
eign religions, the Catholic missions shared the
benefits of the Treaty of Tient-sin (1858), and now
report over 900,000 members in China.
Protestant missions to China began with the
work of Robert Morrison. Like Carey, he was
a shoemaker, or rather a shoe-last maker, and
studied while at work at this humble trade. He
studied Latin, Hebrew, and theology with the
minister of his home parish, New Castle, Eng
land, and after some years of preparatory work,
in which was included the study of Chinese, he
sailed for China, via New York (1807), being un
able to go directly to China because of the oppo
sition of the East India Company to missionary
work in the East. In this respect Morrison's
early difficulties resembled those of Carey.
The American ship in which Morrison sailed
from New York was owned by Olyphant and Co.,
a firm of Christian merchants, who heartily as
sisted the purpose of the young missionary. He
also obtained a letter from the Secretary of State
at Washington to the American consul at Canton,
where he lived for a year in the factory of some
New York merchants. The difficulties and dan
gers of his position and of those natives whose
assistance he needed in the study of the language,
were so great that for a while he clothed himself

88 MISSIONARY HISTORY
in Chinese dress and adopted Chinese methods
of living. After a year, however, his health be
coming impaired, he was driven to Macao, a
Portuguese possession, but a little later (1809),
on his marriage to the daughter of an English
merchant residing in Canton, he was able to re
turn there and to accept the offer of a position
with the East India Company as a translator
of Chinese. This gave him an assured place and
income and was of advantage to him in his work
of translating the Bible and other books into
Chinese. In 1813, the Rev. William Milne and his wife
were sent out by the London Missionary Society
as associates to Morrison and proved themselves
to be invaluable assistants, but later Milne re
moved to Malacca, where he founded an Anglo-
Saxon College. Morrison continued his work,
completing the translation of the New Testament
into Chinese and compiling an Anglo-Chinese dic
tionary which was published by the East India
Company at a cost of £15,000. In 1814, seven
years after his arrival in China, he baptized Tsai-
A-Ko, the first Chinese convert to Christianity,
and in 1818 the entire Bible was translated into
Chinese, a part of this work being done by Dr.
Milne. In 1824-26 Morrison revisited England and
was received with honor by George IV, as well as
by the Churches and religious societies of the
country. He returned to China in 1826, and died
there in 1834, 6" After twenty ^seven of as labori-
6 "Bex Christus," p. 34.

CHINA 89
ous and fruitful efforts as were ever spent by any
missionary that ever penetrated the Celestial Em
pire. ' '
"Dr. Morrison published more than thirty dif
ferent works, one of which was his monumental
dictionary in six quarto volumes." As has been
said, "Any ordinary man would have considered
the production of the gigantic English-Chinese
dictionary a more than full fifteen years' work.
But Morrison had, single-handed, translated most
of the Bible ; had sent forth tracts and pamphlets ;
had founded a dispensary, and established a col
lege, besides other duties as translator for the
Company, and preaching and teaching every day
of his life."
That he was able to do this for a long series
of years gives one some idea of the indomitable
courage and perseverance of the man, for as Dr.
Milne himself said, 7' ' to acquire the Chinese is a
work for men with bodies of brass, lungs of steel,
heads of oak, hands of spring-steel, eyes of eagles,
hearts of the apostles, memories of angels, and
lives of Methusaleh. ' '
With Dr. Milne and Dr. Medhurst, Dr. Mor
rison formed a Chinese trio, equaling in efficiency
and influence the great contemporary trio of In
dian missionaries, Carey, Marshman, and Ward.
The earliest American missionaries to China
were the Revs. E. C. Bridgman, of the Congrega
tional Church, and David Abeel, of the Reformed
Dutch Church, who were sent out by the Amer-

7 " Missionary Enterprise," p. 279.

90 MISSIONARY HISTORY
ican Board with which both of these denomina
tions were then connected (1829).
Bridgman was an editor and writer of great
ability. He was the founder of the "Chinese Re
pository," which continued to be issued for over
twenty years with good results. 8"His great work
was that of translation, but he also did his full
share of direct missionary work in preaching and
distributing religious literature. He was of great
assistance in the negotiations which went forward
between China and the foreign powers. When the
plenipotentiaries of the four great treaty pow
ers — England, France, Russia, and the United
States — were conducting their negotiations which
resulted in the Tient-sin Treaty of 1858, he was
consulted by them <and frequently translated of
ficial documents for them. In his thirty-two years
in China he was more intimately connected with
and known by the foreign community at Shanghai
and Canton than any other missionary, and by all
was highly esteemed."
David Abeel is more particularly noted as the
one who first interested the Christian women of
England and America in organized missionary
work for their own sex. He went to China with
Bridgman in 1829 as chaplain for the American
Seamen's Friend Society, and in 1831 made a tour
to Batavia and other Dutch East India posses
sions to examine the missionary conditions pre
vailing there. In 1833 he returned to America

8 " Encyclopedia of Missions," Article " Bridgman."

CHLNA 91
by way of Holland, Switzerland, and England,
speaking in behalf of missions and so arousing the
Christian women of England by his appeals that,
in 1834, they formed the "Society for Promoting
Female Education in the East," the pioneer of
English women's missionary societies. Much
later, through the influence of this English society
and the growing needs of the work, the pioneer
American society, "The Women's Union Mission
ary Society," was formed in New York (1861),
with Mrs. Thomas C. Doremus for its first presi
dent. In 1842, when the treaty ports in China were
first opened, Mr. Abeel immediately repaired to
Amoy and founded the Amoy Mission, which a
few years later (1857) was transferred by the
American Board to the care of the Reformed
Church in America, by which it has since been
conducted. ""This work was begun by Mr. Abeel
in a hired house under an overshadowing banyan
tree in the island of Kolongsu, in Amoy harbor.
By his courtliness, affability, and manly consecra
tion he won the favor of both the literary and
official classes, as well as of the common people.
His health, never vigorous, soon utterly failed,
and returning to the United States, he died there
in 1844." It was Dr. Peter Parker of whom it is said,
"he opened China on the point of his lancet," and
while it is true that successful medical work was
done in China before his time by Morrison and

9 "History of the Amoy Mission," p. 9.

92 MISSIONARY HISTORY
Dr. Colledge of the East India Company, it was
Dr. Parker who first began a systematic and con
tinued line of work for the medical treatment of
native Chinese. 10He went to Canton as a mis
sionary of the American Board in 1834 and the
next year opened a free Ophthalmic Hospital in
that city "to disarm prejudice and spread the
gospel." ""In twelve short weeks the success
ful cures from this hospital accomplished more
in removing the hitherto impenetrable wall of
Chinese prejudice and restrictive policy than
could have been accomplished in years by the cus
tomary missionary work." Later the hospital
was enlarged to include general practice. In 1838
he had four students, one of whom became an
expert operator. His labors in ten years were
abundant, notwithstanding many obstacles. Be
ginning with a solitary patient, he personally
treated over 53,000 people.
In 1840 wars in China compelled Dr. Parker
to return to America. He spent the time in tell
ing of the medical work in China, and as a result
some medical missionary societies were organized.
While in Edinburgh, in 1841, he was also instru
mental in organizing the Edinburgh Medical Mis
sionary Society, whose work has been widespread
and successful. He afterwards became United
States Commissioner to China, and later returned
home, where he died in 1888, at the age of eighty-
three. The hospital which he started in Canton

1° " Opportunities," p. 48. U " Pioneer Missionaries," p. 142,

CHINA 93
still continues ia vigorous work, and as it is the
first institution of the kind in heathen lands that
had as its twofold aim, first, the alleviation of
human suffering, and secondly, the extension of
Christianity through the influence obtained by the
medical treatment of non-Christians, it is entitled
to its claim to be the originator of medical mis
sionary hospitals.
Up to 1842 residence and work in China had
been difficult for all foreigners because of the re
strictive laws of the Chinese Government, but in
1841 what is called the Opium War broke out, oc
casioned by an attempt of English and French
vessels to smuggle into the country a large quan
tity of this destructive drug. By this unrighteous
war the wicked traffic was fixed upon the Chinese
people, but an indirect blessing resulted in the
opening of five ports, Canton, Amoy, Fu-chau,
Ningpo, and Shanghai, to British residence and
trade, which privileges were soon extended to all
foreigners. With these fresh opportunities, mis
sionary work became still more active. The Amer
ican Presbyterians began work in Canton in 1842,
followed two years later by the Southern Bap
tists. Two German missions, the Rhenish and the
Basel, entered the Kuang-tung Province in 1847,
and the Northern Baptists, the English Presby
terians, the Congregationalists, the Methodist, the
Episcopal, and other bodies followed rapidly with
new missions and reinforcements.
In 1848 the first Protestant Church edifice ever

94 MISSIONARY HISTORY
erected in China for a distinctively Chinese con
gregation was built by the Rev. William Pohl
man, a missionary of the Reformed Dutch Church,
working under the American Board at Amoy. Mr.
Pohlman collected the money for this building
($3,000), superintended its erection, and was lost
at sea on a voyage to Hong Kong to purchase
furnishings for the recently completed structure.
The building still stands in constant use as a me
morial of the first native Protestant Church gath
ered in China.
Among the missionaries of this early day, Dr.
William Ashmore, of the American Baptists, and
Rev. William C. Burns, of the English Presby
terians, are noted for their evangelistic work.
Mr. Burns was especially (useful as a translator
of Christian hymns for the use of native congre
gations, and of these he prepared and published
several collections. He also translated the "Pil
grim's Progress" and other useful additions to
Chinese Christian literature. 12In carrying out
his ideas he followed two new departures in mis
sionary work. He lived more among the Chinese
than any previous worker had done, dressing as
a Chinaman and eating Chinese food, and he took
the risk of itinerating widely beyond the stipu
lated limits of the treaty ports. Burns 's life, it
has been said, was "more powerful as an influence
than as an agency."
The T'ai P'ing Rebellion broke out in China
12 " Missionary Expansion," p. 149.

CHINA 95
in 1850, and was injurious not only to the peace
of the country, but to the Christian religion, be
cause its leader, Hung-Hsiu-Chuan, claimed that
he was a Messiah like Jesus Christ and incor
porated into his declarations some Christian
tenets. The movement, however, soon became fanat
ical and revolting in its excesses, and finally
(1865) it was suppressed by the Government
troops led by British and American officers,
among whom the most conspicuous was the brave
and able English Christian soldier, Charles G.
Gordon, "Chinese Gordon," so called because of
his eminently successful services in this war as
the commander of the Chinese Imperial Army.
During the third period (1860-1895) into which
the progress of Chinese missions is sometimes
divided, the expansion of missions went on rap
idly. By the treaty of Peking (1860), following
the close of the so-called "Arrow" war, the lib
erties and privileges of foreigners were enlarged
and religious freedom was permitted to Chinese
converts. China also began to see the benefits of
Western life and knowledge and to welcome mod
ern education and training.
Among other names of those who came into
the work about this time we may mention only
those of Griffith John, W. A. P. Martin, J. Hudson
Taylor, and James Gilmour, of Mongolia, as be
ing typical of the inauguration or development of
certain specific lines of work.

96 MISSIONARY HISTORY
The Rev. Griffith John was a Welshman, who
was sent out by the London Missionary Society
in 1861, and assigned to pioneer work in the in
terior of China. He went about seven hundred
miles up the Yang-tse River to Han-Kow, the
largest commercial center of Middle China, where
he established a station, noted as being the pioneer
inland mission of the Protestant Church. His
labors here were particularly successful and were
the entering wedge for the work of a number of
other societies.
Dr. W. A. P. Martin, a missionary of the
American Presbyterian Board, is noted not only
as a missionary educator, but as having obtained
a large influence among Chinese scholars. 13"He
went out in 1850, assisted in making the treaty
between the United States and China in 1858, and
was an authority in China on questions of inter
national law. He was professor in and president
of Tung Wen College (1868-1898) and the presi
dent of the New Imperial University until 1900,
when it was destroyed in the siege of Pekin. In
1902 he was appointed head of the vice-regal Uni
versity of Wuchong. His influence in directing
the rearrangement of higher education in China
and in commending Western and Christian edu
cation to Chinese scholars has been very marked.
Dr. J. Hudson Taylor has been called "the
Loyola of Protestant Missions," and will ever
be remembered in the missionary history of China

1' United Editors' Encyclopedia; also, Beach, "Geography and Atlas," p. 300.

CHINA 97
as the founder of the China Inland Mission
(1866). ""We must devote," as says Dr. Warneck, "a
somewhat fuller notice to this mission for this
reason, that not merely the strong personality of
its founder, but also his Christian and missionary
principles have since exercised a great influence
upon wide circles and have not inconsiderably
altered the carrying on of missions. Two sorts
of principles, which concern partly the missionary
instruments and partly the missionary task, gave
to this China mission its wholly peculiar cast.
As to the former, they are the three following:
(1) The acceptance of missionaries from all sec
tions of the Church, if only they personally pos
sess the old Scriptural faith. This made the new
mission interdenominational. (2) To qualify for
missionary service, spiritual preparation is es
sential, but not an educational training. Mission
aries from the universities are welcome, but
equally so are such as have had the simplest
schooling; it is imperative only that they have
Bible knowledge and acquire the Chinese lan
guage. Also no difference is made as to sex.
Women are as qualified for the service of missions,
even for missionary preaching, as are men. And
so at least half the missionaries of this society —
if married women are included, almost two-
thirds — are women, and since its foundation the
number of women entering upon missionary serv-

14" History of Protestant Missions," pp. 104, 105,
7

98 MISSIONARY HISTORY
ice has steadily increased. (3) No direct appeal
is ever to be made for contributions to the ex
penses of the missions, nor are the missionaries
to reckon upon a fixed salary, but must depend for
their maintenance solely upon that which God
supplies. In a specific sense, they are to be faith
missionaries. "The second series of principles is virtually
determined by the expectation of the approaching
second advent of Jesus. They have in view the
hastening of His coming by accomplishing the
preaching of the gospel as speedily as possible
through the whole world (Matt. 24: 14). And so
witness-bearing is regarded as the essence of the
missionary task. Since the matter in hand is not
Christianizing, but only that the gospel be heard
in the whole world, the missionary commission
is limited to evangelization. Planting stations,
building up congregations, educational work, ex
tensive literary work, etc., are not absolutely
necessary. Itinerant preaching is the chief thing;
albeit practical good sense and experience have
largely modified this principle, and stations have
been organized almost everywhere.
"Again, in order to bring the gospel within the
hearing of all nations, the largest possible hosts
of evangelists must be sent out. On the basis of
these theories, large bands of evangelists were
sent out within a short time. Especially when,
through the so-called 'Cambridge Seven,' a very
storm of enthusiasm for the China Inland Mis-

CHINA 99
sion was stirred in 1885, the sending out of mis
sionaries increased and that not alone from Eng
land, but also from Scandinavia, Germany,
America, and Australia. Before 1900 the number
of missionaries of this mission was given as 811,
of whom 484 were women. However, only sev
enty-five of the 327 men were ordained. The in
come in that year was over £50,000 ($245,000).
The number of its Chinese communicants scat
tered through fifteen provinces was about 8,500.
"The Boxer uprising of 1900 smote the work
of the China Inland Mission most severely of all
the Chinese missions. Almost all of their inland
stations had to be abandoned, and of their workers
fifty-eight (exclusive of children) were murdered.
Since 1901 the work has been taken up with fresh
energy and the number of workers has been raised
to 898, including 542 women, while the number of
communicants has risen to 19,049."
MONGOLIA
Besides China proper, of whose evangelization
we have been speaking, there are several depend
encies included in the Chinese Empire, of which
the most important are Manchuria, Mongolia,
Chinese Turkestan, and Thibet. We can refer
only to mission work in Mongolia as typified by
the experience of James Gilmour, "Gilmour of
Mongolia" as he is called. He was a Scotchman,
educated at Glasgow and the theological college
of Cheshunt, near London, and sailed for China

100 MISSIONARY HISTORY
in 1870, commissioned by the London Missionary
Society. The field which he attempted almost
single-handed to evangelize, and in which only a
few scattered traces of earlier Christian mission
aries could be found, is one-third as large in area
as the United States with a roving population of
about 2,500,000. 1B"It is a vast plain about 3,000
feet above the sea level, almost without wood or
water, and has as its center and a third of its
area the desert of Gobi, or Shamo — 'the sand
sea.' The very dry air and extreme elevation
of this country give a climate so excessively cold
that the mercury often remains frozen for several
weeks. The winter lasts nine months, and during
the short summer there are days of stifling heat
usually followed by cold nights. The inhabitants
are as a rule nomads, whose chief property is in
horses, cattle, sheep and the double-humped or
Bactrian camel. There are, however, many vil
lages and towns, and the country abounds in the
lamasaries or monasteries of Lamaism, solidly
built with brick or stone, adorned with carvings,
sculpture, and paintings, well endowed and often
having in residence a living Buddha who is wor
shipped as a divine incarnation."
To this inhospitable and most difficult coun
try Gilmour devoted his life, living in the black
tents of the natives, following them from place
to place, enduring for weeks and months their
squalor and wretchedness, and ministering as a
US "United Editors' Encyclopedia." " Mongolia."

CHINA 101
lay physician to the physical and as a missionary
to the spiritual wants of this fierce people. Gil
mour tflso labored for a while in the cities of
Peking, Tden-tsin, and Shan-tung, but it was on
the Mongolian plains that he loved most to wit
ness for his Master. Mrs. Gilmour was a genuine
helpmeet to her husband, and her educational work
among the women and children was far-reaching
in its results. Gilmour was one of the best ex
amples of the itinerant missionary that we have
in modern times, and his work, though hidden
from the eyes of men, has done much to leaven
the lump of Mongolian heathenism.
EECENT WAES IN CHINA
Two events in the more recent history of
China. — the China-Japanese War (1894-5) and the
Boxer uprising (1900) — have done much to influ
ence missions in China and to them, therefore, we
must briefly allude.
16"The dispute between China and Japan that
culminated in the war of 1894-5 was several cen
turies old and was based on a mutual desire for
supremacy in Korea. China claimed a suzerainty
over Korea which had been acknowledged prac
tically by both Korea and Japan for many years,
and Japan, acquiring large commercial interests
in Korea, was anxious to secure a more progres
sive form of government there than the Chinese
officials were willing to grant. In March, 1894, a

16 United Editors' Encyclopedia. " China."

102 MISSIONARY HISTORY
conspiracy to overthrow the king of Korea was dis
covered; on June 6th the king applied to China
for assistance, and immediately Japan sent a large
force of troops into Korea and occupied its cap
ital. Then followed the war that woke up China
forever out of its ancient sleep, placed Japan in
the forefront of Asiatic nations, and taught les
sons of modern warfare even to the Western
world. The siege and fall of Port Arthur and
the naval battle of Wei-Hai-Wei have become his
toric. The treaty of peace which concluded this
war acknowledged the independence of Korea, but
it is interesting to note that after a gradual series
of encroachments Japan, in 1910, finally extin
guished this nominal independence and peace
ably annexed Korea to the empire of Japan.
As to the internal effect of this war, its im
mediate result was to stir up even the emperor
himself to attempt reforms along the lines of
Western thought, and although he was no doubt
actuated by the best of motives, he wrought in
this respect "not wisely, but too well."
The agitations within, coupled with foreign ag
gressions without, threw the ruling classes of
China into a ferment and almost panic, which
reached its crisis in the Boxer uprising of 1900,
a movement which, if not organized, was certainly
condoned by the dowager empress, who, in a reac
tionary spirit, had seized the reins of government
from the youthful emperor and was opposed to
the entrance of new ideas and influences. The

CHINA 103
immediate causes of this uprising are summarized
by Prof. Harlan P. Beach as :
"" (1) Industrial disturbances arising from the
invasion of time-honored methods of work by
European machinery which threatened the liveli
hood of millions of laborers. (2) The encroach
ment of foreign powers upon the territory and
natural resources of China. (3) The rise of a
band of reformers within the empire, the suc
cess of whose plans would have threatened the
stability of the literary and political classes and
office holders, and (4) the national feeling that
their ancient religions and customs were in danger
from the invasion of Christianity and Western
civilizations and their determination to defend
them against all such aggressions."
"The Boxer outbreak was a natural sequence
of such conditions. Starting as the work of secret
sects, which have for centuries been a source of
terror to the empire, bands of men in the province
of Shan-tung began to practice a rude sort of
gymnastics combined with an equally crude form
of hypnotism supposed to render the Boxers in
vulnerable. Some of them having practiced in
Peking before high officials, these men became
convinced, as did also the empress dowager, of
their invulnerability and consequent value in this
time of crisis. Apparently believing that with
such allies she could drive out the hated for
eigners, a secret edict was issued authorizing the
l' Beach, "Geography and Atlas," pp. 269-272.

104 MISSIONARY HISTORY
bloody uprising which makes the year 1900 so
terribly memorable. Every one remembers the
siege of Peking and the danger of the representa
tives of the great powers of the Occident and the
violent enmity which put to death missionaries
and Christians of the Protestant and Catholic
faiths, not so much because they were Christians
as because they represented the hated foreigners.
In a brief summer the work of three hundred years
of Catholic missions and of almost a century of
Protestant effort was either destroyed or most
seriously crippled." This outbreak cost the lives
of 135 adult Protestant missionaries and fifty-
three children; of thirty-five Roman Catholic fa
thers and nine sisters. The martyrdoms of native
Christians will never be accurately known, but it
mounted well up into the thousands. No such
outbreak against Christianity has been seen in
modern times. The destruction of property was
on the same continental scale. Generally speak
ing, all mission stations north of the Yellow River,
with all their dwelling houses, chapels, hospitals,
dispensaries, schools, and buildings of every de
scription, were totally destroyed.
18"As formerly in the ease of the Indian mu
tiny, an attempt was made to put the responsi
bility for the trouble in China also on the Chris
tian missions, and almost throughout the whole
world, as if at the word of command, a campaign
was organized against them in the press, which
18 Warneck, " History of Protestant Missions,*' p. 344.

CHINA 105
not only made the most senseless charges against
them, but even rose to the expression of malicious
joy, 'One would almost be glad if the missionaries
were put to death by the Chinese. ' Now, indeed,
this fit of frenzy has pretty well passed away
and public opinion has gradually sobered down
to the conviction that the chief causes of the awful
catastrophe were those mentioned above. And
what is still more surprising, after this bloody
onslaught a reaction has begun which may be
described as nothing less than the opening of a
new door to Christian missions."
Gradually the missionaries have almost every
where returned to their stations which had been
partly destroyed. Often they were called back
and received with official honors by the authorities.
In many cases compensation has been voluntarily
made to them for the losses sustained. Since the
beginning of 1910 there has been in many parts
of the empire a crowding to the missionaries so
great that applications for admission into Chris
tian congregations not seldom have had to be re
fused because of doubt respecting the purity of the
motive. In any case the losses sustained through
the persecution have not only been recovered, but
the number of communicants had risen in 1910
to 177,774, and that of the missionaries to 4,197,
belonging to ninety-two missionary societies.
It is an interesting and significant fact that
the indemnity for the destruction of the property
of American citizens, which was paid by China

106 MISSIONARY HISTORY
to the United States and by them returned to the
Government of China, is now being employed in
the support of a number of Chinese students who
have been placed in various colleges and universi
ties in the United States to receive their higher
education. The last word in the unrest of China is the
revolt of her progressive element against their
Manehu rulers (1911). Armed rebellion is spread
ing, which seems to have already grown into Revo
lution but of which the ultimate and permanent
result can not yet be foreseen. Surely China is
in transformation, and it is now Christianity's
crucial and pregnant opportunity in that great
empire.

CHAPTER VIH

JAPAN AND K0EEA

The invasion of Japan by the forces of Chris
tianity is one of the great events of the history
of missions. Although doubtless of very ancient
origin, and claiming historical annals from 660
B. C, yet the reliable records of this people date
back to only about 552 A. D., when Buddhist mis
sionaries arrived from Korea and introduced their
religion into the islands. The land, however, was
unknown to Europeans, although mentioned by
Marco Polo (1298), until in 1542 a Portuguese
sailor, Mendez Pinto, driven north by stress of
weather, sighted one of the Loo Choo Islands,
and landing on its coast, brought back to Europe
her first knowledge of these distant people. That
knowledge was speedily acted upon, not only in
the way of commerce and discovery, but by the
missionaries of the Christian Church. St. Francis
Xavier, the great Jesuit missionary, met in
Malacca a young Japanese named Anjiro who,
through Xavier's influence, was converted to
Christianity and after a time returned with the
great missionary to his native land (1549) to at
tempt the introduction of the Christian faith.
His efforts were favorably received and in about
107

108 MISSIONARY HISTORY
two and a half years he organized several con
gregations in the neighborhood of Yamaguchi and
Hirado, and visited and preached in the old cap
ital, Kyoto. He then left the work in the hands
of his successors while he departed to engage in
missionary work in China, but before he could
put his latter purpose into execution his life was
brought to a close by his death on an island near
Canton in 1551. Xavier 's example, however, was
eagerly followed by other missionaries and with
such success that 1"in a very short time in the
region of Kyoto alone there were seven strong
churches ; and the island of Amakusa, the greater
part of the Goto Islands and the provinces of
Ounera and Yamaguchi had become Christian. In
1581 the churches had grown to two hundred and
the number of Christians to 150,000. The con
verts were drawn from all classes of the people :
Buddhist priests, scholars, and noblemen em
braced the new faith with as much readiness as
did the lower classes. Two daimios accepted it,
and even Nobunga, the minister of the Mikado,
became a powerful supporter of the faith. He
openly welcomed the foreign priests and gave
them suitable grounds on which to build their
churches, schools, and dwellings, and under his
patronage the new religion grew apace." About
1591 the total number of native Christians in
Japan was 600,000.

1 " The Gist of Japan," p. 148.

JAPAN AND KOREA 109
But this happy state of affairs did not last
very long. With the death of Nobunga and the
advent of another minister, Hideyoshi, suspicion
arose as to the ultimate design of the propagand
ists of the new faith, and they were accused of
political designs. Persecutions at once began and
grew more and more severe until, under a new
minister, Iyeyasu, an edict was issued absolutely
prohibiting the profession or practice of Chris
tianity in Japan (1606). This was followed
(1614) by an edict banishing the missionaries from
Japan and the severity of the persecutions was
redoubled. The native Christians bore their calamities
with great patience and fortitude, but finally a
portion of them, numbering about 30,000, re
belled and, seizing the old castle of Shima-
bara, resolved to die rather than to submit. Such
action, however, could have but one result. The
castle was besieged by the Government troops and
its defenders all miserably perished. There was
no further power left to resist and so thoroughly
was the remnant of Christianity swept away by
the sword, fire, and banishment, that anti-Chris
tian writers have pointed to Japan as proof that
Christianity can be wholly extirpated by the
sword. However, when the country was reopened
in 1859, the Catholic missionaries found in and
around Nagasaki whole villages of Christians who

110 MISSIONARY HISTORY
had secretly preserved their faith. For two hun
dred years they had clung to the faith once de
livered to the saints, and although it had become
corrupted in some particulars yet the substance
of the truth had been preserved. The religion
of Jesus Christ can not be destroyed by secular
force. 2" After the Government had, as it fondly sup
posed, entirely suppressed the hated foreign re
ligion, it determined upon the most rigid system
of exclusiveness ever practiced by any nation.
All means of communication with the outer world
were cut off; all ships above a certain size were
destroyed, and the building of others large enough
to visit foreign lands was rigidly prohibited;
Japanese were forbidden to travel abroad on pain
of death ; native shipwrecked sailors who had been
driven to other lands were not permitted to re
turn to their own country lest they should carry
the dreaded religion back with them ; and all for
eigners found on Japanese soil were executed.
Over all the empire the most rigid prohibitions
of Christianity were posted. One of them, which
is to be seen to-day in the museum of a Missionary
Board in New York, reads thus : "So long as the
sun shall continue to warm the earth let no Chris
tian be so bold as to come to Japan, and let all
know that the king of Spain himself or the Chris
tians ' God, or the great God Himself, if He dare
violate this command, shall pay for it with His
2 "The Gist of Japan," p. 157.

JAPAN AND KOREA 111
head." These prohibitions could be seen along
the highways as late as 1872.
"During this period of exclusion the only
means of communication with the outside world
was through the Dutch, a small number of whom
were permitted to reside at Nagasaki. They were
compelled, however, to live on the little island of
Deshima, in Nagasaki harbor, and always were
under strict surveillance. Ships from Holland
were permitted to visit them occasionally and they
carried on a very lucrative trade between the
two countries." As a result of this comparative
confidence in the Hollanders, it was the more easy
for the Dutch Reformed Church in America to
become the pioneer of American Protestant mis
sions to the Japanese.
For two hundred and thirty years Japan re
mained closed to the outer world. During this
period several attempts were made to re-establish
communications with Japan, but all were in vain.
At last, on July 8, 1853, Commodore Matthew Cal-
braith Perry, of the United States Navy, arrived
off the Gulf of Yedo, charged by President Fill
more with negotiating a treaty with the Japanese
Government. After many rebuffs he succeeded in
delivering his letter from the President to the
representative of the emperor of Japan, and
sailed away only to return in 1854, when he con
cluded a treaty opening the ports of Shimoda and
Hakodate to American trade. In 1858 Townsend
Harris obtained a new and more liberal treaty

112 MISSIONARY HISTORY
for the United States, which was later followed
by similar conventions with England, France, and
other nations. Outrages upon resident foreigners,
however, provoked a display of force on the part
(pf the allied nations and finally led to internal
warfare and the overthrow of the Shogunate. In
1868 the Mikado or true emperor was once more
placed in direct control of the government and
Japan's new life began. In 1889 Japan became
a constitutional monarchy.
Minister Harris's treaty of 1858 was scarcely
ratified when three American Protestant Churches
hastened to carry the gospel to a land so won
drously made accessible; these were the Presby
terian, the Episcopal, and the Dutch Reformed.
The Episcopalians were first on the ground, the
Rev. J. Liggins and the Rev. C. M. Williams of
the China Mission arriving at Nagasaki in May
and June, 1859, just before the treaties with Eng
land and America were to take effect (July, 1859).
On October 18, 1859, Dr. J. C. Hepburn and
his wife, of the Presbyterian Church, arrived at
Kanagawa, and a fortnight later the Rev. S. R.
Brown and D. B. Simmons, M. D., of the Re
formed Church in America reached Nagasaki,
where they were joined one month later by the
Rev. Guido F. Verbeck, of the same Church, who
was destined to play so large a part in the re
generation of Japan.
Thus within four months after it became pos
sible for foreigners to live in Japan, seven Amer-

JAPAN AND KOREA 113
ican Christians were ready to take up the work
of making Christ known anew to the Japanese.
Early the next year (1860) the Rev. J. Goble,
a missionary of the Baptist Free Missionary So
ciety, came to Nagasaki, and thus, within a year
from the opening of Japan, four American mis
sionary societies were on the ground with five
ordained men and two medical missionaries. It
was nine years before other societies added their
workers to the missionary force. The English
Church Missionary Society and the American
Board sent out their first missionaries to Japan
in 1869, while the English Society for the Propa
gation of the Gospel and the American Methodists
followed in 1873. Since then the supply of for
eign workers in this field has not failed to be
maintained by the Churches of America, England,
and Germany.
3"The first Christian Church in Japan was or
ganized with eleven members by the Rev. James
H. Ballagh, of the Reformed Church Mission, in
Yokohama, on March 10, 1872, or within less than
thirteen years after the first Protestant mission
aries entered Japan. It was born in prayer. That
in its membership were nine students was indica
tive of the prominent part students were to have
in building up the Protestant Churches of Japan.
The first article of their creed showed a positive
purpose to keep the Church as free as possible
from the sectarianism of the West. 'Our

8** Sunrise in the Sunrise Kingdom," p. 114.

114 MISSIONARY HISTORY
Church,' it says, 'does not belong to any sect
whatsoever; it believes in the name of Christ, in
whom all are one; it believes that all who take
the Bible as their guide and diligently study it
are the servants of Christ and our brethren. For
this reason all believers on earth belong to the
family of Christ in the bonds of brotherly love.'
' ' The next Churches were formed at Kobe and
Osaka in 1874, in connection with the mission
aries of the Congregational Church. The former
consisted of seven men and four women ; the latter
had only seven men. The missionaries were most
energetic and hopeful, and, as one wrote, 'The
work is pressing on us in every direction. We
are expecting any morning to awake and find all
Japan open to us and wanting to come to us.' "
This optimistic spirit had indeed much to en
courage it. 4In the second decade of missionary
work in Japan the increase was so rapid that in
one year (1879) 1,084 new members were added,
making a total adult membership of 2,701. After
that a fifty per cent annual increase was not at
all uncommon, and in some years as many as
5,000 were received into the Churches. The gain
during the third decade (1879-1889) was 28,480;
and though the growth during the next ten years
was not so rapid as in the preceding period, yet in
1900 there were enrolled a total of 42,451 Prot
estant Christians, 538 Churches, and 348 groups
of Christians not yet organized into Churches.

4" Sunrise in the Sunrise Kingdom," p. 115.

JAPAN AND KOREA 115
The latest figures (1910) for these items are as
follows: Six hundred and twelve Christian
Churches; 97,117 native Christians, including all
baptized persons; 1,029 foreign missionaries;
2,138 native pastors and workers, and contribu
tions of native Churches amounting to $171,694.
In tracing the reinstatement of Christianity
in Japan our attention is at once directed to cer
tain members of that band of pioneers who, when
the first entrance for foreigners was effected by
Perry, hastened to occupy the land for Christ.
We must confine ourselves to three of these early
witnesses for Christ in Japan and to another one
who, as the first prominent native convert,
wrought wondrously for the redemption of his
people, and these we select also because each of
them typifies a special and important branch of
Christian work in Japan.
In Dr. James C. Hepburn we have a typical
medical missionary. Graduated at Princeton Col
lege and the Medical Department of the University
of Pennsylvania, he sailed for Siam in 1841, under
the commission of the Presbyterian Board, but
was soon transferred to China and labored in
Amoy from 1843 till failing health forced him to
return to New York in 1846, where he resumed the
ordinary practice of his profession. But the mis
sionary spirit still burned mightily in his heart,
and when the wonderful news of the opening of
Japan to foreigners reached him, he at once vol
unteered again for active service, and with his

116 MISSIONARY HISTORY
rich experience both as a medical man and as a
missionary, he arrived at the port of Kanagawa,
October 18, 1859, being among the first seven
American missionaries to enter the reopened em
pire. In 1862 he removed to Yokohama, doing
daily dispensary work and engaging also in the
work of translation, for which he was particularly
fitted. B"For over thirty-three years he lived and
labored in Japan and for over a generation was
known as a medical missionary, an educator of the
very first class, whose services were sought in
vain at high prices by the Japanese Government,
and as a Christian statesman and philanthropist,
untiring in his devotion to the welfare of the
nation. But he was distinguished principally as
the chief translator of the Holy Scriptures, and
no more sublime an hour has been reached in
the history of this awakening people than when,
after nearly thirty years of patient toil, holding in
his hands the two completed volumes of the Word
of God, Dr. Hepburn formally presented the
Japanese Bible to the nation. ' ' He also prepared
a Japanese-English dictionary, which has re
mained the standard dictionary until the present
day, and published a valuable Bible dictionary
in Japanese. His medical work included the train
ing of many young Japanese as physicians. It
is significant of the startlingly brief period in
which Japan has risen from an unknown people
to one of the foremost nations of the earth, that
8 "New Acts of the Apostles," p. 338.

JAPAN AND KOREA 117
this missionary, who began his work in Japan
within less than six months after it was possible
for a foreigner to reside in that kingdom, has
but just died (September, 1911) in his New Jersey
home at the advanced age of ninety-three, and that
many of his pupils and friends are still actively
at work in the land to which he gave his life.
In Samuel R. Brown we have not only a pioneer
missionary, but an educator of the first class
and of singular success. His earliest work as
a missionary was in China, where he opened at
Canton, in 1838, for the Robert Morrison Educa
tion Society the first Protestant school in the
Chinese empire. Like his colleague, Dr. Hepburn,
Dr. Brown was compelled by reason of his fam
ily's ill-health to return to America (1847), where,
after acting for a while as principal of the Rome,
N. Y., Academy, he became pastor of the Re
formed Church at Owasoo Outlet, N. Y., near
Auburn (1857). He here preached and taught a
boys' school for about eight years. The church
was full of missionary spirit, as might have been
expected from the history and character of its
pastor, and from its small congregation furnished
no less than three missionaries to the foreign field :
Miss Caroline Adrian, who went out at her own
charges to Japan and afterward to China; Miss
Maria Manyon, who went as the wife of the Rev.
Guido F. Verbeck, and Miss Mary F. Kidder, who
was the first unmarried lady missionary ever sent

118 MISSIONARY HISTORY
from the United States to Japan, where she suc
cessfully inaugurated female Christian education
and afterward became the wife of a missionary
of the Reformed Church, the Rev. E. Rothesay
Miller. It is not strange, therefore, with this spirit
of missions within him and in his congregation,
Dr. Brown, as soon as Japan was opened to the
gospel, hastened to help sow the seed in the
Mikado's empire. Sailing from New York as a
missionary of the Reformed (Dutch) Church, he
landed in Yokohama, November 3, 1859, with his
fellow missionaries of the same Church, Guido F.
Verbeck and D. B. Simmons, M. D. Settled in
a Japanese temple at Kanagawa, which had been
prepared for his use, Dr. Brown at once began to
devote himself to the educational work for which
he was to become so famous. His first book was
for the use of English-speaking students of
Japanese, called "Colloquial Japanese," which
proved of great value to the English residents of
Japan. His first school was one for Japanese
interpreters who wished to learn the language in
which they now were forced to communicate with
the outside world.
However, with others, Dr. Brown had to learn
to yield to the leisurely ways of Japan, so annoy
ing to the zealous Westerner who disregards Kip
ling's advice and tries to "hustle the East." 6An
American writer has called Japan "The Land

6" A Maker of the New Orient," p. 192.

JAPAN AND KOREA 119
of Approximate Time," and thus versifies about
it: "Here 's to the Land of Approximate Time!
Where nerves are a factor unknown,
Where acting as balm are manners calm,
And seeds of sweet patience are sown.
" Where it 's very ill-bred to go straight to the point,
Where one bargains at leisure all day,
Where with method unique ' at once ' means a week,
In the cool, easy Japanese way.
"Where every clock runs as it happens to please,
And they never agree on their strikes;
Where even the sun often joins in the fun,
And rises whenever he likes.
" Then here 's to the Land of Approximate Time,
The Land of the Leisurely Bow,
Where the overcharged West may learn how to rest,
The Land of Inconsequent Now! "
In the midst of the apparent slowness, how
ever, events really occurred with almost startling
rapidity. By 1866 the young men of Japan began
to be seized with a passion for the study of the
foreign languages and methods. The higher
classes were especially interested and were will
ing to study even the Bible under the direction
of the missionaries, convinced that in the Scrip
tures they would find the secret of England's and
America's greatness. The Government proved
willing not only to allow this, but to send a cer-

120 MISSIONARY HISTORY
tain number of Japanese students to study in
England and America, and in this decision Dr.
Brown's influence was apparent. Dr. Brown's old
academy at Monson, Mass., and Rutgers College,
at New Brunswick, N. J., became the centers for
the education of the Japanese in America. From
this time on Dr. Brown was engaged in educa
tional and translation work, which with but few
interruptions continued during the remainder of
his life. His first translation of the Bible was
burned in a fire which destroyed his house in
1867, but after a brief absence in America he re
turned in 1869 and began the translation of the
New Testament, which he lived to see fully fin
ished. He Was one of the potent influences in the
formation of the Meiji Gakuin, the highest insti
tution of learning in Japan under Christian in
fluence, of the first native Christian Church, of the
Asiatic Society of Japan, and of many other move
ments for the upbuilding of modern Japan. His
biographer, Dr. William Elliot Griffis, closes his
account of Dr. Brown's life, which he has entitled,
"A Maker of the New Orient," with these words:
"Dr. Brown's soul was not 'like a star and dwelt
apart.' His was rather like abundant sunshine
that made things grow. He raised up disciples.
He was not an Elijah, but an Elisha. 'Nothing
perhaps,' says Bishop Brooke Foss Westcott, 'is
more remarkable in religious history than the
strange inability of the greatest teacher who
works through his own individuality alone, to

JAPAN AND KOREA 121
produce in others, however devoted to him, the
image of his own life.' The bishop's words have
been illustrated in the missionary history of
Japan, but not in the career of Samuel R. Brown.
In this twentieth century Japanese presidents of
colleges, editors, pastors, translators, authors,
statesmen, men of affairs, and leaders in com
merce and literature by the score are 'images of
his own life,' while in other countries hundreds
gladly acknowledge the inspiration gained under
him as their teacher. The Japanese loved and
trusted him because love begets love, and Dr.
Brown loved the Japanese earnestly, saying on
one occasion, 'Had I a hundred lives to live over
again, I would give them all for Japan. ' ' '
Another of the "giants of those days" was
Guido F. Verbeck, in some respects the leading
missionary of his day, not only to Japan, but to
any Oriental nation. To but few missionaries has
it been given as to him to shape the course of a
great nation, not only in religious matters, but in
its social and political life and its relations to the
outside world. His early life and training in the
Netherlands and his later education in America
fitted him for a career that was quite remarkable.
A "man without a country," he brought more
credit to his adopted land, America, than many
of her native sons and gave more to the nation
which he loved so well and labored for so long
than most of those born on her soil and bred in
her thought and customs. Fresh from his student

122 MISSIONARY HISTORY
days at Auburn Theological Seminary, he was
sought by Dr. S. R. Brown as a suitable Timothy
to go with this Paul to missions beyond the seas
in the newly opened empire of Japan. Applying
to and accepted by the Foreign Mission Board of
the Reformed (Dutch) Church, which but two
years previous had separated its activities from
those of the American Board, Mr. Verbeck was
licensed and ordained as an evangelist by the
Presbytery of Cayuga and by them at once trans
ferred to the Classis of Cayuga of the Reformed
Church in March, 1859. In April he was married,
and on May 7, 1859, accompanied by his wife
and by Dr. Brown and Dr. Simmons and their
wives, he sailed from New York for Japan, via
Shanghai, China. By December they were all
settled in their new home at Kanagawa near Naga
saki. 71 ' Then began a most wonderful work of nearly
thirty years, which we may divide into three por
tions, covering roughly a decade each, the first
being that of the teacher and missionary, the sec
ond that of the educator, organizer, and states
man, the third, extending over nearly twenty
years, that of the Bible translator and evangelist.
His linguistic accomplishments were eminent. He
had already a speaking knowledge of four living
and a scholar's acquaintance with three dead lan
guages, which helped him at the beginning of his
career and made him unusually valuable through-
'"Corwin's Manual," p. 877.

JAPAN AND KOREA 123
out it. So thoroughly did he give himself to the
mastery of the Japanese that he was soon able
to converse* fluently and, from the first, so accu
rately that his conversation was the delight of
natives of. dignity and culture, while in later years
many Japanese declared that he was the only
foreign public speaker of the vernacular whose
nativity could not be detected by his un-Japanese
accent." At first he taught a few young men in his own
house, but soon was invited to teach in a Govern
ment school at Nagasaki, in which Dr. Brown was
also employed, for the training of interpreters.
Into this school came the sons and relatives of the
rulers and leading men of the Southwestern Prov
inces, including many men who later occupied high
Office and were powerful factors in making new
Japan. 8"The two great documents expressed in
English, which Mr. Verbeck taught most and long
est to the most promising of his pupils, including
such future members of the emperor's cabinet
as Soyeshima and Okuma, were the New Testa
ment and the Constitution of the United States."
In this work he continued till 1868, when, after the
Revolution in Japan and the establishment of
the new order of affairs, he was called by some
of his former pupils, now potent in the reorgan
ized government, to go to Yedo to plan out a
system of national education and to organize an
Imperial University. This arduous and unspeak-
8 "Verbeck of Japan," p. 125.

124 MISSIONARY HISTORY
ably important work was not accomplished hastily
nor without great toil and many difficulties and
hindrances. But with the help of many Japanese
whom he had himself educated, and with trained
teachers whom he brought out from the the United
States, the foundations were laid of this mighty
factor in the political and intellectual regenera
tion of Japan. He was indeed like Paul, a man
"in labors oft" for '"Besides the work in con
nection with the university, appointing teachers
and attending to manifold details, he taught the
Scriptures in his own house, helped hundreds of
inquirers and private students, served informally
as general adviser of many of the officers of the
new Government, and made the original proposi
tion for and mapped out the route of the great
embassy to the treaty powers of the world which
visited the United States and the chief countries
of Europe in 1871. When this was organized and
ready to start, led by one of the highest nobles,
the junior premier Iwakura, and several members
of the Cabinet, Dr. Verbeck found that half of
the personnel of the embassy had been under his
instruction as pupils."
"Transferred in 1874 to the service or the
Genro, or Senate, he wrought daily and continu
ously with the statesmen who were preparing the
national Constitution and making ready for the
Imperial Diet that was to assemble in 1889."
"We can hardly understand," says Dr. Griffis,
9"Corwin's Manual," p. 878.

JAPAN AND KOREA 125
"why the Constitution given by the Mikado to
his people in 1889 was so liberal in its provisions
nor how it came to pass that Japan was so soon
(1898) received as an equal into the sisterhood
of nations, unless we know what Verbeck of Japan
was doing twenty and thirty years previously."
Dr. Verbeck spent the last twenty years of his
life in direct evangelistic work, going into every
portion of the empire and holding thousands
under the spell of his message and the magic
eloquence with which it was clothed. He also
constantly worked on Bible translation and was
ever busy in the labors incident to founding the
Christian .Church in this so lately anti-Christian
land. His services to Japan were not unappreciated
nor unrewarded. For his help in governmental
matters he was decorated with the insignia of the
Third Class of the Order of the Rising Sun.
When in default of the citizenship which he had
lost by his early emigration from Holland and
had never acquired in the United States, he ap
plied for the legal recognition of the Japanese
Government, a special passport, such as was never
before conferred on an alien nor ever since has
been so conferred, was freely granted him and
his family, and on his death, in 1898, Imperial
honors and a funeral were accorded him in which
the Japanese natives and his own countrymen, and
men of every religious faith reverently and affec
tionately joined to do him honor. The following

126 MISSIONARY HISTORY
tribute, published by a Japanese paper, The
Yorodsu Cho, on the occasion of Dr. Verbeck 's
death shows the estimation in which he was held
by all: 10" Brown, Hepburn, and Verbeck — these
are the three names which shall ever be remem
bered in connection with Japan's new civilization.
They were young men of twenty-five or there
about when they rode together into the harbor of
Nagasaki early in 1859. The first said he would
teach, the second that he would heal, and the
third that he would preach. Dr. Brown opened a
school in Yokohama, and quickly applied himself
to his work till he died. Such eminent men as Mr.
Shimada, Suburo, Revs. Uyemura, Oshikawa, and
Honda are the fruits of his labor. Dr. Hepburn
healed ; famous Mr. Kishida Ginko made his name
and fortune through him; while the doctor's dic
tionary will ever remain as a monument of patient
philological work not to be surpassed for many
years to come. The two of the devoted trium
virate joined the choir invisible several years ago ;
the third has now passed away full of honors and
good works. All three, by their silent labors,
have left Japan better than they found it."
The last of the great early missionaries to
Japan was one of their own countrymen, Joseph
Hardy Neesima. This name, the first part of
which at least, as may be readily supposed, was
not his native appellation, was adopted by him
out of love and respect for a Boston merchant,

10 "Verbeck of Japan," p. 360.

JAPAN AND KOREA 127
Alpheus Hardy, who met with the young Japanese
under most unusual conditions.
Neesima was a Japanese boy of good family
and well educated. ""While yet a youth he be
came dissatisfied with idolatry and its false philos
ophies, and falling in with a Chinese version of
the Bible, he recognized in the sublimity of its
opening sentence, 'In the beginning God created
the heaven and the earth,' something that met his
desires more fully than anything he had ever
known, and he determined to learn more of that
God. The laws of Japan then forbade its subjects
to leave the empire on pain of death, but so de
termined was Neesima to know more of this God
whose creatorship had been thus brought to his
knowledge that he concealed himself under some
produce in a boat and thus reached Shanghai and
eventually America, working his way as a sailor
and ship boy. A prayer which he wrote down,
after the Oriental usage, reads thus, '0 God, if
Thou hast got eyes, please to look upon me. 0
God, if Thou hast got ears, please to hear me. I
wish (heartily to read the Bible and I wish to be
civilized by the Bible.' The owner of the vessel
on which he reached America was the Mr. Hardy
of Boston already mentioned, who received the
young Japanese into his own household and gave
him a liberal education in three of the leading
educational institutions of New England — Phil
lip's Academy, Amherst College, and Andover
11 Encyclopedia of Missions. Article "Neesima."

128 MISSIONARY HISTORY
Theological Seminary. While he was in Andover
Seminary, in 1871-2, the Japanese Embassy under
Iwakura, which had been proposed and prepared
for by Dr. Verbeck, visited the United States
in the course of their progress to the chief nations
of the world, and summoned Neesima to accom
pany it as an English interpreter. He received a
formal pardon for leaving Japan contrary to its
laws and, with the embassy, visited the principal
colleges and universities of the United States,
Canada, and Europe. He was thus brought into
contact with many Japanese officials whose influ
ence and progressive views were afterward of
great value to his plans and efforts. In 1874 he
returned to Japan with funds contributed by
Christian friends, 'Cherishing in my bosom,' as
he says, 'this one great purpose, the founding of
an institution in which the Christian principles
of faith in God, love of truth, and benevolence
toward one's fellow-men should train up not only
men of science and learning, but men of con
scientiousness and sincerity. ' In November, 1875,
he opened his school at Kyoto, with six pupils, in
a room which was little better than a shed. In
ten years there were two hundred and thirty
pupils in commodious buildings. At his death,
in 1890, the Doshisha had five hundred and seventy
students and was equipped with thirteen dormi
tories, a chapel, library, science hall, and gym
nasium. He aspired to develop the college into a
university, and although it was ever under Nee-

JAPAN AND KOREA 129
sima avowedly and uncompromisingly Christian,
he received donations and gifts from men of every
rank and faith in Japan, and enjoyed the confi
dence and approbation of men of influence and of
governmental power. His funeral was attended
by all classes, who united to show him honor.
One of the many banners carried in the funeral
procession after the custom of the land was in
scribed with these words, quoted from Dr. Nee
sima 's own utterances, 'Free education and self-
governing Churches; if these go together, the
country will stand for all generations.' "
It is sad to relate that some years after the
death of Neesima the "liberal" element, which
had gradually gotten into control of the Doshisha,
endeavored to suppress its distinctively Christian
character and influence and to divert it from the
religious purpose of its founder and his friends.
For a time this effort seemed to have succeeded,
but after a while a revolt against this betrayal
of confidence and misuse of trust funds set in
among even the Japanese, and finally resulted in
the restoration to the Doshisha of its Christian
influence and teaching. It now seems to be firmly
established on its original basis.
KOREA
This land, lying between China and Japan, has
long been contended for by both of these power
ful neighbors and was at least the ostensible cause
of the China-Japanese war and the later struggle
9

130 MISSIONARY HISTORY
with Russia by which Japan became a dominant
power in the Far East. Finally the independency
of Korea was established under Japanese protec
tion, only to be extinguished again (1910) by the
absorption of the weaker people by their power
ful protector.
Although its territory is small, only about 600
miles long by 135 in breadth, and its population
comparatively insignificant (estimated at from
8,000,000 to 12,000,000), yet its position as a
"buffer state" between the three great nations
mentioned gives it political importance, and the
remarkable history of its later religious life makes
it conspicuous among missionary peoples. Its
native religion was Buddhism, which long flour
ished until supplanted by Confucianism. Near
the close of the eighteenth century Roman Catholic
missionaries entered the country and their form
of Christianity speedily took root and spread with
great rapidity. In 1864, however, severe perse
cution broke out against them and the Romish
Church in Korea was almost exterminated. 12In
1875 the first Protestant missionary work in
Korea was done by the Rev. John Ross, a mis
sionary in China of the United Presbyterian
Church of Scotland, who, although not entering
Korea itself, translated the New Testament and
sent it across the border with large numbers of
Chinese Bibles. In 1884 the Rev. J. W. Heron,
12 Encyclopedia of Missions. Article " Korea."

JAPAN AND KOREA 131
M. D., was appointed a medical missionary to
Korea by the Presbyterian Board, and the Meth
odist Church also sent a man to look over the field.
Before either of these men actually came to the
country, however, N. N. Allen, M. D., of China,
was transferred by the Presbyterian Board to
Korea and became the first missionary on the field.
He was speedily followed by others, and in 1885
work was actually commenced. In 1886 the first
Protestant Korean convert was baptized, and be
fore long a native Christian Church was organ
ized. To-day Korea is wide open to the gospel,
evangelistic work is carried on throughout the
land, and recent revivals have added thousands to
the Christian Church. A marked feature of
Korean Christianity is the recurrence of the life
of the apostolic days when every Christian was
a missionary to the people round about him.
Under the guidance of Dr. Horace E. Under
wood, of the Presbyterian Church, North, this
great principle has become deeply rooted in the
Korean Church. 13"No Korean is thought fit for
Church membership unless he is vigorously en
gaged in propagating the gospel." The strong
churches sent out from one to four home mis
sionaries. The people are required to build their
own churches with their own hands, and to pay
for medicines in the hospitals. Practically all
the Protestant Churches in Korea, about two hun-
13 "Into All the World," p. 86.

132 MISSIONARY HISTORY
dred, are self-supporting and out of their great
poverty their members contribute to the work an
average of more than $11 a month.
In this way Christianity has spread among
these people with surprising rapidity and the
Christian Church bids fair to win some of her
most astonishing victories among this long-hidden
and neglected people.

CHAPTER IX
MOHAMMEDANISM
The Mediaeval Period (800-1500) was emphasized
by several events of great importance to the re
ligious history of the world, the most important
of which was the coming of Mohammedanism upon
the stage of the world's life.
The founder of this religion, Mohammed, was
born in 570 A. D., the son of Abdullah, of the
tribe of Koreish. His father's father, Abd-ul-
Muttalib, was a man of wealth and power in his
tribe, and under his care the childhood of the
future prophet was passed. His youth and early
life was uneventful, but he seems to have come
into contact with various forms of religion, pagan,
Jewish, and Christian, which in many forms en
tered Arabia as a sort of point of contact between
the countries of Europe on the one hand and of the
East and South on the other. While a young
man, Mohammed entered the service of Kadija,
a rich widow of Mecca, and became her business
manager and later her husband. Her influence
over him and her ambition for his advancement
were powerful factors in his subsequent career.
When he was about forty years old Mohammed
received his first "vision," and soon began to
133

134 MISSIONARY HISTORY
preach the revelations which he professed to have
received from God. His opposition to idolatry,
which was early manifested, aroused against him
his relatives and townspeople, and after about
twelve years of growing hostility, the enmity of
his opposers became so fierce that he was forced
to flee from Mecca to Medina. From this Hegira
(622 A. D.) is dated the Mohammedan calendar.
" ' The flight to Medina changed not only the scene,
but the actor and the drama. He who at Mecca
was the preacher and warner, now became the
legislator and warrior. The first year Mohammed
built the great mosque and houses for his wives
and his followers. The next year he began hos
tilities against the people of Mecca, and his first
pitched battle was fought at Bedi, where his force
of three hundred and five followers routed the
enemy, three times as strong." From this time
on till the end of his life Mohammed was less a
preacher than a warrior, and his great argument
for conversion was the sword. His success in his
military expeditions was phenomenal, and al
though he lived but ten years after the Hegira,
he saw, before his death in 632, the new religion
established in Arabia, and spreading with mar
velous swiftness throughout the lands and peoples
of southwestern Asia Minor and the northern
parts of Africa.
2"The character of Mohammed is one of the
great problems of history. Although the sources
1 " The Moslem World," p.'IS. s " The Moslem World," p. 18.

MOHAMMEDANISM 135
of our information concerning his life and work
are all Mohammedan, there is the greatest di
versity of opinion among the students of history.
Some think he was in no sense of the word a
prophet, while others maintain that he was 'a
very prophet of God.' Dr. Thomas Smith, of
Edinburgh, says on this point : 3' That Mohammed
was the purely virtuous man, the pure patriot,
the earnest reformer, the universal philanthropist,
the ardent aspirant after the pure worship of
God, I believe few who are capable of judging
will be now prepared to maintain, as it has been
maintained by his panegyrists in former days.
That, on the other hand, he was a simple monster
of iniquity, delighting in the two employments of
unlimited bloodshedding and unlimited sensuality
to a greater extent than that to which any
other man in his age and country delighted
in them, will also, I believe, be regarded as
too extreme a statement. He was an Oriental.
He became an Oriental potentate, and he had
the Oriental idea that the privilege of a poten
tate included indulgence in sensuality. He was
not only an Asiatic, but an Arab, an Ishmael-
ite, nurtured in the faith that his hand must be
against every man, .strength against strength,
stratagem against stratagem, force and fraud
against fraud and force. That he believed
throughout in his own divine commission no
judicious biographer maintains. That he even

8 "Medieval Missions," p. 164.

136 MISSIONARY HISTORY,
believed in it at all I think very improbable.
That he was earnest and honest in his desire to
put a stop to the profanities and corruptions of
Asiatic heathenism I think should be frankly ad
mitted.' 4'The life and character of Mohammed
as portrayed by his earliest biographers is, how
ever, not the present-day conception of the
prophet. In the Koran and in the earliest sources,
Mohammed is thoroughly human and liable to err.
Later tradition has changed all that, making him
sinless and almost divine. The two hundred and
one titles of honor given him proclaim his glory.
He is called Light of God, Peace of the World,
Glory of the Ages, First of all Creatures, and
names yet more lofty and blasphemous. He is at
once the sealer and abrogator of all former
prophets and revelations. They have not only
been succeeded but supplanted by Mohammed.
No Moslem prays to him, but every Moslem daily
prays for him in endless repetition. He is the
only powerful intercessor on the day of judgment.
Every detail of his early life is attributed to divine
permission or command, and so the very faults
of his character are his endless glory and his
signs of superiority. God formed him above all
creatures. He dwells in the highest heaven, and is
several degrees above Jesus in honor and sta
tion.' "
The religion established by Mohammed is as
extraordinary in its nature and influence as was
the character of its founder. In the first place,
*"The Moslem World," p. 821.

MOHAMMEDANISM 137
it is one of the great missionary religions of the
world and requires each believer to propagate his
faith, being in accord in this respect with Chris
tianity and Buddhism, the other two great mis
sionary faiths. Then it has the shortest creed
in the world and one whose utterance has prob
ably more power over those who believe it than
any other. s"It is so brief that it has needed
no revision for thirteen centuries. It is taught to
infants and whispered in the ears of the dying.
Five times a day it rings out in the call to prayer
in the whole Moslem world. 'La-ilaha-illa-llahu:
Mohammadu: Rasulu 'Allah.' 'There is no God,
but God: Mohammed is the apostle of God.' On
every occasion this creed is repeated by the be
liever. It is the key to every door of difficulty.
It is the watchword of Islam. These words they
inscribe on their banners, and on their door-posts.
They appear on all the early coins of the caliphs.
This creed of seven Arabic words rings out in
every Moslem village from the Philippines to
Morocco. One hears it in the bazaar and the
street and the mosque; it is a battle cry and a
cradle song, an exclamation of delight and a
funeral dirge." The Moslem articles of faith are
almost as brief. They are but six in number,
concerning God, His Angels, His Books, His
Prophets, the Day of Judgment, and Predestina
tion of Good and Evil. A word or two on each
must suffice.
The monotheism of Mohammed is vastly dif-
f'The Moslem World," p. 69.

138 MISSIONARY HISTORY
ferent from that of Moses or Christ. As James
Freeman Clarke succinctly distinguishes them,
6" Mohammed teaches a God above us; Moses
teaches a God above us and yet with us; Jesus
Christ teaches God above us, God with us, and
God in us."
The Moslem belief in angels is not theoretical,
but very practical. It recognizes three species
of spiritual beings : angels, jinn, and devils. An
gels are attending spirits; each person has two,
one of whom records his good deeds, and the other
his evil acts. The Koran seems to teach that
angels intercede for men. Jinn, or genii, are
either good or evil. ' ' The Arabian Nights ' ' gives
one an idea of the Mohammedan faith in this
article, and it is to be remembered that the stories
about genii, which we accept only as tales of the
imagination, are firmly believed in as realities by
the Moslems. At the head of the evil jinn or
devils is Sheitan or Iblis, who was expelled from
Eden for refusing to bow down before Adam when
God commanded it.
7"The Koran is the Bible of the Moslem faith.
It is a little smaller than the New Testament in
bulk, and has one hundred and fourteen chapters,
each bearing some fanciful title. The book has no
chronological order and its jumbled verses are
thrown together piecemeal — fact and fancy, laws
and legends, prayers and imprecations. Without
a commentary it is unintelligible, even to Mos-

6 " Ten Great Religions," Vol. U, p. 68. 1 " The Moslem World," p. 62.

MOHAMMEDANISM 139
lems. " The Koran has many historical errors;
it contains monstrous fables; it teaches a false
cosmogony; it is full of superstitions; it perpetu
ates slavery, polygamy, divorce, religious intol
erance, the seclusion and degradation of women,
and it petrifies social life.
As to the Moslem faith in prophets, it is enough
to say that it teaches that there are 124,000
prophets and 315 apostles. Of these six are
especially noted: Adam, the chosen of God;
Noah, the preacher of God; Abraham, the friend
of God; Moses, the spokesman of God; Jesus, the
Word of God, and Mohammed, the apostle of God.
Above all, however, Mohammed is loved and rev
erenced, and the description of the others, espe
cially that of Jesus Christ, is too often a sad
caricature of the truth and amounts to blasphemy.
Mohammedans believe in a literal resurrection
of the body and an everlasting life of physical
joys or tortures. Paradise is a scene of sexual
delights and bodily gratifications, while Gehenna
or Hell is the deprivation of all these, with the
addition of indescribable physical torments.
The article on Predestination is the only philos
ophy of Islam, and the most fertile creed in its
effects on every-day life. God wills both good
and evil, and there is no escaping from the caprice
of His decree. Religion is Islam, that is resigna
tion. Fatalism has paralyzed progress. As says
Canon Sell: "It is this dark fatalism which,
whatever the Koran may teach on the subject, is

140 MISSIONARY HISTORY
the ruling principle in all Moslem countries. It
is this which makes all Mohammedan nations de
cay." The five religious duties of Moslems are Con
fession, Prayer, Fasting, Almsgiving, and Pil
grimage. Confession is the repetition of the creed,
"There is no god but God, Mohammed is the
apostle of God." It intermingles with every af
fair of life and soon comes to be like the player's
words in Hamlet, "sound and fury, signifying
nothing." Prayer to the Moslem is a very dif
ferent thing from the idea of Christian prayer.
It must be offered at the proper hour, "at dawn,
just after high noon, two hours before sunset, at
sunset, and two hours afterward." The one who
prays must be prepared for it by legal purifica
tion, washing with water or sand, and must face
toward the sacred shrine of Mecca. The prayers
are the repetition of phrases and short chap
ters from the Koran. Private petitions are al
lowed after the liturgical prayers, but are not
much used, and the whole tends to degenerate into
formalism and vain repetitions. How could it
be otherwise when a pious Moslem can repeat
the same form of prayer seventy-five times a
day? The month of fasting, or Ramazan, may have
been borrowed from the Christian Lent. It is
more of a fast in name than in deed, for though
no drop of water or morsel of food may be taken
during the daylight hours, an abundant recom-

MOHAMMEDANISM 141
pense is made for this self-denial in the feasting,
which sometimes lasts throughout the night.
Almsgiving is generally observed by pious
Mohammedans, but instead of the tithe of the
Jews or the free liberality of the Christians, about
one-fortieth of the total income is the usual rate
of the "zakat."
The Pilgrimage to Mecca is one of the strong
est bonds of union in the whole system of Mo
hammedanism. It cements the fellowship of Mos
lems of all nations and turns every pilgrim into
a fanatical missionary of his creed. This pil
grimage is incumbent on every free Moslem, male
or female, who is of age and can afford it. Many,
however, unwilling to undergo the hardship of the
journey, engage a substitute and thus purchase
the merit for themselves. Arriving at Mecca, the
ceremonies in which the pilgrim engages are of
the most puerile character. He kisses the black
stone, an aerolite of great antiquity, which was
venerated even in pagan times. He then runs
round the Kaaba, or temple, seven times ; drinks
water from the unspeakably filthy sacred well of
Zemzem; stones three pillars of masonry known
as the "great devil," the "middle pillar," and
the "first one," with seven small pebbles, and
finally sacrifices a sheep or other animal. The
whole pilgrimage, as some Moslems confess, is a
fragment of incomprehensible heathenism taken
up undigested into Islam.
It may be queried why so much time has been

142 MISSIONARY HISTORY
spent in describing the nature of this false re
ligion, but it must be remembered that Moham
medanism is, all things considered, one of the
greatest religious forces in the world. The exact
number of those living under the Moslem faith
varies in the opinion of different writers, but a
concensus of the most reliable opinions gives it as
between 200,000,000 and 250,000,000. The largest
Mohammedan populations are found in India,
62,458,000; in Africa, 43,000,000; in the Chinese
Empire, at least 30,000,000; in the Dutch East
Indies, 29,000,000 ; in the Russian Empire, nearly
14,000,000; in Turkey, 14,000,000; in Arabia,
3,000,000. And yet the proportion of this large
Mohammedan population that is under Christian
governments is surprising. Great Britain rules
over more of the followers of Mohammed than any
other government in the world — 84,240,000. The
little Netherlands governs more than 29,000,000;
France, over 20,250,000 ; Russia, nearly 16,000,000 ;
Germany, more than 2,500,000, and even the
United States (in the Philippines) has over
300,000 "citizens" who profess the Moslem faith.
Not only its wide extent and huge proportions,
however, but its effect upon the missionary his
tory of almost the entire eastern hemisphere
makes it needful to give unusual attention to this
widespreading faith. Mohammedanism looms
large in the story of Mediaeval missions. As early
as the eighth century fire and sword had carried
Islam triumphant throughout all Arabia, Syria,

MOHAMMEDANISM 143
Persia, Egypt, North Africa, and by more peace
ful means as far as Eastern and Western China.
It even swept north into Southern Europe, and
overran Spain, whose most noted promontory,
Gibraltar, bears the name of one of the fierce Mos
lem leaders, Tarik (Jebel-Tarik, the mountain of
Tarik — Gibraltar). Indeed, its armies would have
carried their conquests into France and Central
Europe had not Charles Martel met and defeated
them at the battle of Poitiers, 732 A. D., and by
later victories driven them back to the Pyrenees,
and left them only Spain of all their footholds
on European soil.

CHAPTER X
mohammedan lands
Aeabia
No part of the non-Christian world has been so
long and so widely neglected as Islam. "'Even
when the modern missionary revival began with
Carey, the idea was to carry the gospel to the
heathen, and the Mohammedans were neglected.
The task has either appeared so formidable, the
obstacles to its accomplishment have seemed so
great, or faith has been so weak, that one might
suppose that the Church thought her great com
mission to evangelize the world did not apply to
Mohammedans. ' '
Yet even so, there were some who attempted
the seemingly impossible task. John of Damascus
(760) and Peter the Venerable (1115) both wrote
polemical books with the thought of persuading
Mohammedans of the truth of Christianity, but
went no further in their efforts.
It remained for Raymond Lull (1235-1315) to
be the first to go to the Moslems with the message
of that gospel. 2"He was born in 1235 at Palma,
on the island of Majorca, and when of age spent
several years at the court of the King of Aragon
J " The Moslem World," p. 1S8. « " Baymond Lull," p. 19, seq.
144

MOHAMMEDAN LANDS 145
as a court poet, a skilled musician, and a gay
knight. ' ' Arrested in the midst of his profligate
pleasure by a vision of Christ on His cross, he
was smitten with agonized repentance, became
converted, and resolved to forsake all, to follow
his Master, and to send Christianity to the Mos
lems. "He entered upon a thorough course of
study, mastered the Arabic language, and began
his life work at the age of forty. He devised a
philosophical system to persuade Moslems of the
truth of Christianity; he established missionary
schools for the study of Oriental languages and
the training of missionaries, and was a pioneer
who reached high water mark in the scheme
and scope of his work. A sentence of Lull's re
garding the preparation of missionary laborers
is notable. Said he: 3"The man unacquainted
with geography is not only ignorant where he
walks, but whither he leads. Whether he attempts
the conversion of infidels or works for other in
terests of the Church, it is indispensable that he
know the religions and the environments of all
nations." This is a wonderful forecast of the
conviction, on this point, of the great Livingstone
himself, who said, "The end of the geographical
achievement is the beginning of the missionary
enterprise." But with all his zeal and learning Lull was
unable to induce others to go in person to the
Mohammedans, and so, at the age of fifty-six

8 " Raymond Lull," p. 67.
10

146 MISSIONARY HISTORY
(1291), he determined to go himself. Reaching
Tunis in Africa, he challenged the Moslem doctors
to an argument on the merits of their respective
faiths. Lull prevailed in the argument. He was
thereupon thrown into prison and narrowly es
caped death, but was finally liberated and returned
to Europe. Baffled but not defeated, he waited
for a while and then, in 1307, again went to Africa,
where, at Bugia, he preached Christ to the Mos
lems and was imprisoned, this time for six months.
Once more escaping, he returned seven years later
to Africa (1315), only to meet a martyr's death,
for, filled with fury at his perseverance and bold
ness, the populace dragged him out of the town
and stoned him to death. In so doing the Moslems
seem to have sinned against their own souls. For
five hundred years no human voice publicly pro
claimed Christianity to the Mohammedans.
From the converted Spanish courtier to the
saintly Henry Martyn is a long step, both in time
and circumstances, but the two were strangely
alike in the purpose and method of their work. It
was in 1811 that this godly man left Cawnpur,
India, where he had accomplished a wonderful
work within a very brief time, and sailed from
Calcutta for Shiraz, Persia. Here he revised his
Persian and Arabic versions of the New Testa
ment and held frequent discussions with the Mo
hammedan "mullahs," who respected him and
treated him kindly. He had prepared two splen
did copies of the Persian New Testament, one of

MOHAMMEDAN LANDS 147
which he presented to the Shah of Persia ; but the
exertions of body and mind compelled by his fre
quent journeys and earnest study proved too much
for his weak frame, and on his way to Constanti
nople to present the other copy to the sultan he
was forced to halt at Tokat, where he died of the
plague, October 16, 1812, aged only thirty-two
years. His character and zeal were such, how
ever, that the name of Henry Martyn still ranks
high on the roll of the world's heroes and bene
factors. Ion Keith Falconer can not be omitted from
the list of those pioneers who have labored for
the conversion of the Moslem world. A Scottish
nobleman, with all the advantages of rank, wealth,
and a brilliant mind, trained at the University
of Cambridge, he entered during his earlier years
into missionary work among the needy in the
homeland, and having determined to found a mis
sion to the Mohammedans, he began the study of
Arabic. In 1885 he went to Aden, at the mouth
of the Red Sea, and decided to plant his mission
at Sheik-Othman, only ten miles distant from
Aden. In 1886 he began his work with great
enthusiasm, but after less than two years' service
the deadly fever took his life and he passed away,
having lived long enough, however, as he said, to
' ' call attention to Arabia, ' ' and to establish a work
which is still successfully carried on by the United
Free Church of Scotland.
The American Arabian Mission was founded

148 MISSIONARY HISTORY,
by a few students of the Theological Seminary of
the Reformed (Dutch) Church in Ajnerica at New
Brunswick, N. J., in 1889. It was proposed as
a mission field to the Foreign Mission Board of
that Church, but financial stringency not permit
ting them to accept it, the originators determined
to carry on an independent work as Providence
might direct. The Rev. James Cantine was the
first missionary to leave for the field. He sailed
in October, 1889, and was followed by the Rev.
Samuel M. Zwemer, in July, 1890. The first place
to be occupied was Busrah, at the head of the
Persian Gulf. In 1893 the second station, Bah
rein, was opened, and in 1894 Muscat was added
to the list. At these three chief points a strong
mission work has been established, with touring
and medical work as the main methods employed,
since even now it is not prudent to organize
churches or preach publicly as in other lands.
The work, however, has gone steadily forward.
The well-equipped Mason Memorial Hospital at
Bahrein, the Lansing Memorial Hospital at Bus
rah, dispensaries at Muscat and Kuweit, and edu
cational work at each station, with many trips into
the interior and a steadily increasing sale of Scrip
tures and portions, betoken a healthful and vig
orous work. To the roll of martyrs, beginning
with the far-off Raymond Lull and including the
saintly Henry Martyn, the energetic Keith-Fal
coner, and the venerable Bishop. French, must be
added the names of Peter F. Zwemer, George E.

MOHAMMEDAN LANDS 149
Stone, Mrs. Marian Thoms, and Mrs. Jessie Vail
Bennett, all of whom have been laid by the
Arabian Mission upon the altar of its faith and
sacrifice. The first woman to do systematic work among
the women of Eastern Arabia was Mrs. Amy W.
Zwemer, who on her marriage to Dr. Samuel M.
Zwemer, one of the pioneer missionaries of the
(American) Arabian Mission, took up mission
work among the Arabian women under the direc
tion of the (Dutch) Reformed Church (1896).
Her work has been chiefly along medical and edu
cational lines, and the path which she marked out
has since been followed with increasing success
by the women missionaries of the Arabian mis
sion and others who have done valiant work for
the long neglected women of Arabia.
Turkish Dominions
But if Arabia was the neglected country for
so many centuries, other Mohammedan lands did
not long precede it as the recipients of the knowl
edge of the gospel. The capture of Constantinople
by the Turks (1453) and the decadence of the
Greek or Byzantine Empire enthroned Moham
medanism firmly on the banks of the Bosporus,
and the blight of Moslem rule held all intellectual
and spiritual progress in check for three hundred
and fifty years. This spiritual sleep was first
broken by the advent of the two American mis
sionaries, Pliny Fiske and Levi Parsons, who,

150 MISSIONARY HISTORY
in 1819-20, toured extensively through Palestine,
Syria, and adjacent countries, and finally, after
unsatisfactory attempts at permanent work in
Jerusalem, opened a mission in Beirut. 4"The
view before these pioneers was a challenge for
the stoutest heart. The vast Turkish Empire,
with 2,000,000 square miles of territory, then cov
ered almost every land named in Bible history.
Beyond Palestine and Syria to the north and west
lay the great tablelands of Asia Minor, which
Paul traversed as he followed the highways of
the Roman provinces. To the east and south
stretched the wild deserts of Arabia, and north
ward again, Mesopotamia and Assyria to the Per
sian border. On the southern shore of the Medi
terranean were Egypt and the African provinces,
on the northern side Greece and the Balkan prov
inces, then a constituent part of the empire. Here
were 40,000,000 people crowded together and yet
separated by irreconcilable differences of race and
religion and embittered by years of controversy
and warfare. Except in the coast cities, there
were scarcely any educated men, while the women
were uniformly illiterate. There was no litera
ture, apparently no desire for it. Everywhere
there was a stagnant barbarism, under the op
pressive hand of the Sultan Caliph at Constanti
nople. From one end of the empire to the other
there was not a station permanently occupied, not
even an established missionary to whom these
4 "The Story of the American Board," pp. 80, 81.

MOHAMMEDAN LANDS 151
pioneers could go for counsel or with whom they
could divide the land. ' ' Such is a description that
well defines the external characteristics of all
Turkish lands at the beginning of Protestant mis
sions among them, and so stubborn is the resist
ance to change of the Oriental nature and the un
yielding tenets of Mohammedanism that the spir
itual conditions then prevailing are much the same
to-day. !As says Edward A. Lawrence: B" Three great
religions with their variations and combinations
occupy the field. Two of them are intensely Uni
tarian. One is the most exclusive, the oldest and
least changed of any great religion. Another is ve
hemently and iconoclastically non-idolatrous. One
alone is idolatrous, and that one is Christianity.
These three have all sprung from the same root,
and exhibit the three forms of false development.
Judaism shows arrested development; Islamism
shows perverted development; Christianity shows
corrupted development. All three are book re
ligions and are the only book religions. All three
are personal religions, in that they go back
to a personal founder, though only in Islam and
Christianity are the founders the real bond of life
and center of allegiance. Two of them, Islam and
Christianity, are intensely missionary religions,
there being only one other, Buddhism. Judaism,
rigid and exclusive ; Islam, arrogantly and perse-
cutingly tenacious ; Christianity defiantly and de-
5 "Modern Missions in the East," p. 118.

152 MISSIONARY HISTORY
gradingly corrupt — this is the field into which our
evangelical missions have come."
Following Messrs. Fiske and Parsons, the Rev.
Jonas King came to Beirut in 1821, the Revs. Wil
liam Goodell and Isaac Bird in 1823, and Dr. Eli
Smith in 1827, until the station was fully manned
and educational, medical, and evangelistic work
were thoroughly established. In 1870, on account
of certain ecclesiastical changes at home and
under conditions of perfect amity, the American
Syrian Mission was handed over to the Presby
terian Church, North, by which it has since been
conducted with ever increasing blessing and suc
cess. Two forms of work stand out most prominently
in the history of this mission, its great printing
establishment and its Christian colleges.
From the first the use of religious literature
had been recognized as one of the most powerful
agencies for the extension of Christianity, and a
press which did most valuable work was set up
at Malta, under the protection of the British flag.
In 1833 conditions permitted its removal to Beirut,
and there, under the direction of Dr. Eli Smith,
it was greatly prospered. Dr. Smith spent thirty
years in directing this agency, being admirably
qualified for the work. 6"He was familiar with
the ancient classics and with French, Italian,
German, Turkish, and Arabic. He superintended
the cutting and casting of the beautiful fonts of
6 "Presbyterian Foreign Missions" — Speer, p. 197.

MOHAMMEDAN LANDS 153
Arabic type from the most perfect models of
Arabic calligraphy, collected the philological li
brary for use in Bible translation, and prosecuted
the work of translation and publication from 1849
until his death, in June, 1857. He had put into
Arabic the entire New Testament, the Pentateuch,
the historical books of the Old Testament, and
many of the prophetical books."
After Dr. Smith's death his work was taken
up by Dr. C. V. S. Van Dyck, who finished the
translation of the Arabic Bible, and whose other
contributions to Christian Arabic literature have
been very numerous and valuable. When we think
of the work of these men and of the mass of Chris
tian literature that has since been issued from this
press, we may grasp the significance of the words
of the report of this field made to the World
Missionary Conference, where it is said, 7"The
Beirut press may be regarded as one of the most
potent single missionary agents in this section of
the Levant."
The Syrian Protestant College at Beirut was
opened in 1866. Dr. Daniel Bliss was its first
president. A medical department was organized
in 1867, a preparatory department in 1871, and a
commercial course in 1900. Its enrollment in
1908-9 was over 850 students, mainly Syrian, but
with also many Armenians, Greeks, Egyptians,
and students of other nationalities. In the first
thirty-seven years of its history it had graduated
7 World Missionary Conference Report, Vol. HI, p. 216.

154 MISSIONARY HISTORY
over 2,700 students. These graduates occupy posi
tions of commanding influence as civil and mili
tary physicians and pharmacists, physicians of
military and general hospitals, lawyers, judges,
teachers, preachers, editors, authors, and mer
chants. The high schools of all the Protestant
Missions in Asia Minor, Syria, and Egypt regard
it as their university and send to it their best
scholars for the completion of their studies."
Much the same record may be given of Robert
College, at Constantinople, founded about the
same time (1863) as the college at Beirut, and
wielding the same wonderful power for good
among the Turkish peoples. Its influence has
been exerted particularly upon the Bulgarian
youth, and its power for mental enlightenment
and the upbuilding of character has been such
that it is a common saying, when referring to the
political advancement of that people, "Without
Robert College there would be no Bulgaria." Dr.
Cyrus Hamlin, who had joined the Turkish mis
sion of the American Board, opened in 1840 a
boys' boarding school at Bebek, just above Con
stantinople. "The marvelous ability of this new
missionary was shown in the energy and skill
with which he built up out of almost nothing
this training school of leaders in the face of de
termined opposition and under the very eyes of
the Porte. The story of how he planned the
school, overcame difficulties, readjusted it to
changing circumstances, and through it brought
a host of things to pass, reads like a romance.

MOHAMMEDAN LANDS 155
The Crimean War (1854-56) brought new fame
to Dr. Hamlin and his school. By making bread
for the soldiers in the military hospital at Scutari
and setting up a laundry to wash their clothes,
Dr. Hamlin won the regard and confidence not
only of military officials, but of the people to
whom his energy and ingenuity thus opened new
means of livelihood. An incident connected with
this bakery shows Dr. Hamlin's initiative and
skill. It was established by him to furnish em
ployment to his Armenian students, who were
persecuted for their religion and could not readily
obtain work. Some of the excellent bread they
baked was sold to the English military hospital,
and those in charge wanted Dr. Hamlin to supply
a large quantity daily for the sick and wounded
soldiers. The wording of the contract called for
the delivery of the bread every morning, but Dr.
Hamlin requested that he might be allowed to
deliver the Sunday supply on Saturday night. He
thus tells the story:
8" 'The laws of war do not regard Sunday, ?
said the Commissary-General; 'I can not change
a syllable in that form of contract.' 'Very well,
sir,' I replied, 'then I will not furnish the bread.
I have not sought the business.' He bit his lips
in doubt, but finally said, 'The chief purveyor is
a good Scotch Christian, and he will arrange with
you for that.'
"So I signed with a protest against that article,
and went to the purveyor and he made no objec-

6 " My Life and Times.'* Hamlin.

156 MISSIONARY HISTORY
tion whatever to the Saturday delivery, so the
furnishing of bread began. It gave such satis
faction that at the end of three months, when the
contracts were subjected to new competition, the
bread was accepted by express order; of Lord
Raglan. "If Christian men will stand conscientiously
firm to the Sabbath, they will rarely meet with
any insuperable obstacles to carrying out their
determination. ' '
Over $25,000 was cleared from the industries
brought into existence during the Crimean War
and conducted by Dr. Hamlin, who made of this
sum a building fund with which thirteen churches
were erected to aid in the Armenian reformation.
By the close of the war the Seminary was ren
dering notable help in the training of native lead
ers, and the energy and foresight of the "Baker
Missionary," as Dr. Hamlin was nicknamed, were
rewarded. Some years later conditions so
changed that it was deemed advisable to remove
the Bebek Seminary to a location more central
for the work into which it had grown and in its
place the far-famed "Robert College," so named
from its chief benefactor, Mr. Christopher R.
Robert, of New York, was founded in 1863. Its
influence on education in the Nearer East has been
wonderful and the stalwart Christian training has
leavened the whole lump of its student body and
graduates. And finally we may quote the words
of Dr. Washburn, the late president of Robert
College, in his report to the Edinburgh Conference

MOHAMMEDAN LANDS 157
on Christian Education in Mohammedan Lands,
when he says of this topic in general: 9"To sum
up all that has been said, I believe that Christian
schools and colleges in Moslem lands are not only
good for the Christians, but are important agen
cies in making the Christ of the gospel known to
Mohammedans, in bringing them under the influ
ence of the Holy Spirit, who alone can change
men's hearts, in raising up men who in time may
be leaders of their people, in building up a Chris
tian Church among them, and finally in leavening
the whole community by aiding in the introduc
tion and acceptance in social life of the best fruits
of Christian civilization." Palestine
Mission work in Palestine, as we have seen,
began with the work of Fiske and Parsons, of the
American Board, in Jerusalem, but the history of
Protestant Churches in the cradle land of Chris
tianity is generally included under that of the
missions in Syria, of which Palestine is politically
a part. 10" Within the limits of what may be desig
nated as 'The Holy Land' Christian sentiment has
led to the establishment of almost innumerable
forms of work, sixteen different societies with
thirty-seven mission stations manned by foreign
workers for a population of a million and a
quarter, resulting, as missionary reports show,
in an entanglement of interests, a foolish and

9 World Missionary Conference, Vol. JJTI, p. 286.
10 World Missionary Conference, Vol. I, p. 179.

158 MISSIONARY HISTORY
harmful overlapping of fields of work, rivalries
and cross purposes, which, when joined to the
complex situation resulting from the presence of
the warring factions of the Oriental Churches,
make this field perhaps the most difficult in the
world. It should be pointed out that the work
of the Church Missionary Society is easily the
most extensive and wisely planned."
This last named society began its work in 1857
and occupies the field from Acre to Hebron and
Gaza, and from Mt. Hermon to Moab, east of the
Jordan. It has stations at Jerusalem, Nablous,
Jaffa, Gaza, Ramleh, Nazareth, Haifa, and other
places. In 1899 education among women received
special attention and medical missions have been
fostered. Among other societies conducting work
in Palestine are the London Jews' Society, the
Established Church of Scotland, the Free Church
of Scotland, the Society of Friends, the German
Evangelical Missions, and many other mission so
cieties and private interests. Dr. Lawrence, how
ever, does not speak enthusiastically of missions in
Palestine, especially those for the Jews. He says,
""My impressions of the work are not hopeful,"
and again, "So long as the Jews are ostracized,
hated, persecuted, and expelled from their homes
by Christians, and so long as Christians show to
the Jews a religion divided and corrupt, there can
be little hope of gaining more than a few excep
tional individuals to the cause of Christ." On
the other hand, in the Report to the World Con-
11 " Modern Missions in the East," p. 117.

MOHAMMEDAN LANDS 159
ference, we read, 12"In the face of difficulties
which seemed almost insuperable and limitations
irksome beyond description, owing to Moslem mis
rule, tyranny, and intolerance, the Christian mis
sionary has bided bis time, trusted in God, im
proved his opportunities, and laid a foundation
for future work which must serve for all time as
a supreme example of undiscourageable purpose. ' '
Egypt
In Egypt, next to Palestine the most hallowed
of Bible lands, the Christian missionary faces not
only Mohammedanism, but some of the more cor
rupt forms of Christianity as represented by the
Coptic and Abyssinian Churches. 1S"A signifi
cant factor in the situation is the great Moham-
mendan University Al Azhar at Cairo. With the
ten thousand students gathered from all parts of
Africa and even from distant countries in Asia,
it may be regarded as constituting Cairo the in
tellectual capital of the Mohammedan world.
Here is the fountain-head of its scholastic train
ing and, to a limited extent, of its propaganda."
The American United Presbyterian Mission is
the best established mission in Egypt. It began
its work in 1854 and is still doing excellent service
among the Copts and the Moslems. The prin
cipal stations at first were at Cairo and Alex
andria, but since then stations have been opened
at various points along the Nile and on the Red

12 " Modern Missions in the East," p. 880.
M World Misionary Conference, Vol. I, p. 218.

160 MISSIONARY HISTORY
Sea and in the Sudan. It has always been an
educational mission, and has now almost 180
schools, of which thirty are for girls. These
schools enroll more than 17,000 pupils, one-third
being girls. There is also a college at Assuit,
with some seven hundred students and three
boarding schools of high grade for girls. Special
attention is given to the training of teachers, and
there is a theological school at Cairo. One of the
leading educators in Syria, Dr. F. E. Hoskins, of
Beirut College, writes thus of the aim in the edu
cation of women which will apply to all such work
in that general field : "' ' Our aim for fifty years,
which remains unchanged, is to educate as large
a number as possible of girls who will make good
Christian homes and be good Christian mothers,
and at the same time to secure a smaller num
ber of the finest minds for teachers in our own
and other schools of this country and Egypt.
For more than forty years we have made special
efforts to train the highest possible type of native
teachers for the most responsible posts in educa
tional Work. Our graduates are found by the
score in Egypt, Palestine, and all over Syria."
The Church Missionary Society also has a
strong mission to Moslems in Egypt. It occupies
four stations, one of which is at Khartum, hal
lowed by the sacrifice of Major-General Gordon.
A few other societies have entered this important
field.

M World Conference Report, Vol. m, p. 229.

CHAPTER XI
AFRICA
Africa is one of the mysteries, not only in the
history of missions, but in the history of the hu
man race. Cradling in its northeastern corner
one of the oldest civilizations known to man;
occupied along its northern coast by races and
nations that led the world in their day in art
and science and literature and religion, and the
site of some of the earliest and strongest of the
Christian Churches, nevertheless, in less than two
hundred years after Christ it dropped out of sight
of the world and remained an almost unknown
continent until a date within the recollection of
men now living.
It is now known to be the second largest conti
nent on the globe. Its area is about 11,854,000
square miles, and its population is vaguely esti
mated at about 160,000,000, divided into a number
of quite distinctive races, not all of them black
or negritic, but with a strong intermingling of
lighter hued races, betokening the varied sources
of its people.
Egypt, with its pyramids and sphinxes, with
its treasure cities and palaces, with its arts and
sciences, its philosophies and its marvelous re-
11 IM

162 MISSIONARY HISTORY
ligions, dominated for centuries the thought and
customs of the East, while her kings held sway
over many subject nations. Carthage, with its
mythological queen, Dido, and its very real gen
erals, Hanno and Hamilcar, with its navies and
merchant fleets, was powerful in the politics and
commerce of her age. Ethiopia, with her wealth
and power and wisdom, as typified by the Queen
of Sheba, was intimately connected with the early
history of Christ. But these and a few other
states and cities lying on the northern border of
the continent, or stretching parallel with the Nile
up to the point where it breaks forth from the
rough uplands of its birth, comprised almost all
of the great continent as it was known to the
world till about two centuries ago. Its mysteries
remained unsolved. It lay waiting for the touch
of Christianity not only to give it moral and spir
itual life, but even to introduce it to the geo
graphical and commercial knowledge of the world.
And yet Africa has been intimately connected not
only with the early history of Christianity, but
with the still earlier sources of that Christian
faith. "'Next to Palestine it is the country most
closely connected with the dawn of the history of
the Hebrew race. A grievous famine caused
Abraham and Sarah to go down into Egypt, and
another famine compelled Jacob to send his sons
for corn into the same granary of the ancient
world. It is in Egypt also that are laid the
1" Daybreak in the Dark Continent," p. 167,

AFRICA 163
scenes of the exquisite stories of Joseph and Ben
jamin, and of the baby in the ark of bulrushes,
and of the man Moses and his nearness to God.
Here also occurred the wonderful incidents of the
plagues, and the death of the first-born, and the
presence of God in the fiery and cloudy pillar, and
the crossing of the Red Sea and the overthrow
of Pharaoh. The Ethiopians also figure in Is
rael's later history. Under Shishak they invaded
Palestine in the time of Rehoboam. Ambassadors
came from Tirhakah, king of Ethiopia, offering to
form an alliance with Hezekiah, and Sennacharib,
king of Assyria, turned aside from the siege of
Jerusalem to fight Tirhakah, the Ethiopian king."
When the Light of the World was cradled in
Bethlehem, it was to African Egypt that He was
taken to save Him from the persecuting Herod.
An African (Simon of Cyrene) was the first to
bear the cross of Christ. "Dwellers in Egypt
and the parts of Lybia about Cyrene" were pres
ent at Pentecost. Two Africans, Simeon Niger
and Lucius of Cyrene, were foremost teachers and
prophets in the first missionary Church. Apollos,
"mighty in the Scriptures," was an Alexandrian,
while the conversion by Philip of the treasurer
of Queen Candace of Ethiopia may very easily
have had much to do with the founding of the
early Christian Church of Ethiopia. 2" Accord
ing to tradition, African Christianity warranted
the labors of six of the apostles: Matthew and
'"The Neglected Continent," p. 171.

164 MISSIONARY HISTORY
Thomas in Ethiopia, Peter and James the Less
in Egypt, and Jude and Simon in Cyrene. Mark
the Evangelist is said to have been a worker
in Egypt and to have been the bishop of Alex
andria. Not a few of the early Christian fathers,
embracing such famous names as Pantaenus,
Origen, Clement, Tertullian, Cyprian, and Augus
tine, were Africans by birth or residence, and
within two hundred years after Pentecost there
were nine hundred churches in North Africa, the
Mediterranean coast lands were evangelized, and
the population of the cities from Egypt westward
were as much Christian as heathen."
Yet with all this brilliant outlook for Chris
tianity in North Africa, its light instead of bright
ening gradually dwindled and darkened, and at
last, smitten by the blasting fire of Mohammedan
ism, its life was almost wholly destroyed and oblit
erated. For more than fifteen hundred years
Christianity in Africa, except as expressed by the
corrupt Coptic and Abyssinian Churches, was al
most dead, and the "Dark Continent" throughout
its enormous length and breadth remained silent
in the shadow of death, waiting for the dawning
of the new day.
This began with the travels and reports of ex
plorers, which at first were very few and very
vague. 3"The older travelers and discoveries may be
arranged in the following order. In the four-

8 United Editors' Encyclopedia, Article "Africa."

AFRICA 165
teenth century the travels of the Arabian Ebu
Batuta in the north of Africa; in the fifteenth
century, the Portuguese discoveries of Madeira,
Cape Blanco, Senegal, Guinea, and Cape of Good
Hope, etc., and the navigation of the east coast by
the Portuguese Corvillian, who first traveled in
Abyssinia; in the sixteenth century, the travels
of Leo Africanus through Barbary and the Sa
hara to Abyssinia; of the German, Ranwolf, in
North Africa, and of Windham, an Englishman,
who went to Guinea. In the seventeenth century
English and French explorers penetrated many
of the coast regions, and the Dutch first occupied
Cape Colony (1652). In the eighteenth century
a number of explorations were made chiefly by
English and French, but it was not until the nine
teenth century that the real exploration of the
continent was attempted on any large scale. In
this century Du Chaillu, Mungo Park, Buckhardt,
Speke, Grant, and Baker, and above all the mis
sionaries Kraff and Rebmann and Moffat and
Livingstone and the explorer Stanley have added
largely to our stock of knowledge of Africa and
have laid bare almost all the secrets of this long-
hidden land.
The Roman Catholics, as everywhere, to their
credit be it said, followed their explorers with
the offer of Christianity to the peoples who were
thus discovered. Soon after the Portuguese dis
covery of the Congo (in 1484), Dominicans and
Jesuits hastened thither, but were unable to

166 MISSIONARY HISTORY
counteract successfully the exploitation of the na
tives by the Portuguese traders, and their con
verts gradually again became heathen in every
thing but name. Raymond Lull, in the fourteenth
century, had indeed entered Africa, but he ham
mered at the gates of Mohammedanism and did
not attempt to evangelize the pagan Africans.
The Dutch and British colonists, one is ashamed
to say, gave but slight heed to the spiritual needs
of the natives around them, and even opposed
those who would enter into this necessary work.
The first systematic attempt, therefore, of the
modern missionary movement in Africa was that
of the Moravian, George Schmidt, who landed in
Capetown in 1737. The Dutch farmers looked
upon his labors with suspicion and hostility, and
derided his efforts to bring Christianity to the
Hottentots. "Hottentots and dogs are forbidden
to enter" was the notice over the door of a Boers'
church. Nevertheless, after four years of patient
teaching, Schmidt baptized the first native con
vert in 1742. A congregation of eighty-seven Hot
tentots was organized in the Zondereinde, and suc
cess seemed about to crown his work. But after
a little longer time the Dutch hostility to him
grew so strong that he was forced to return to
Europe (1743), and the Dutch East India Com
pany never permitted him to resume his work.
Five years later another Moravian, John Schwal-
ber, went out at his own expense, toiled and suf
fered for the Hottentots, and in the eighth year

AFRICA 167
of his work among them died. For thirty-six
years this mission was abandoned, and yet when
it was reopened (in 1792) never again to be closed,
evidences were not wanting of the f ruitfulness of
those seemingly hard and barren years of labor.
For geographical and historical purposes,
Africa may be divided into five great sections,
North, East, South, West, and Central Africa.
Each of these sections has its peculiarities of
climate, natural conditions, races, and religions.
The whole continent indeed is a vast commingling
of tribes, religions, languages, and barbarisms,
often at savage warfare with each other, and all
combining to resist the advance of the strangers'
civilization and customs. North Africa
The story of North African missions is quite
different from that of the other divisions of the
country. Here Moslem intolerance renders Chris
tian work most difficult. It has been with much
hesitation, therefore, that the few Protestant so
cieties operating in North Africa have undertaken
their work. One of these established a mission in
Egypt in 1825, another in 1854, and still another
began work in Algeria in 1881. Comparatively
little has been accomplished, except in Egypt,
where the American Mission (United Presby
terian) has won such success that it serves as an
example of the typical mission for Coptic and
Mohammedan Africa. It depends very largely

168 MISSIONARY HISTORY
upon educational work, of which the Assiut Train
ing College is the center, and a large and increas
ing distribution of Christian literature. During
its life of fifty years this mission has accumu
lated a constituency of 8,000 communicants and
25,000 adherents. Converts and constituents are
mostly Copts, but there is no question but that
if religious liberty were assured to Egypt, many
converts could be gathered from among the Mo
hammedans of this land. As it is, mission work
among Egyptian Mohammedans is as yet an al
most hopeless task. East Africa
*" John Ludwig Krapf, the pioneer of the East
Coast Mission, was the peer of the greatest mis
sionary characters. After several years' service
under the Church Missionary Society in Abys
sinia, he settled in Mombasa in 1844. Standing
beside the newly made grave of his wife and child
a few months after his arrival at Mombasa, he
sent this challenge to Christians at home : ' There
is now on the East African Coast a lonely mis
sionary grave. This is a sign that you have com
menced the struggle with this part of the world,
and as the victories of the Church are gained by
stepping over the graves of her members, you
may be convinced that the hour is at hand when
you are summoned to the conversion of Africa
from its Eastern shore.' " Krapf was joined by
4 "Daybreak in the Dark Continent," p. 213.

AFRICA 169
John Rebmann in 1846, and with him began a
series of explorations by which they discovered
the mountains of Kilimanjero, Kitima, Njaro, and
Kenia, and added much to the sum of knowledge
regarding the geography of Africa. B" Krapf 's
one great vision was an 'Apostle Street,' com
posed of mission stations from east to west across
the continent, and also one from north to south,
with each station named after an apostle. At
first he was confident of accomplishing his cher
ished hope, but it was not many years before he
reconciled himself to hope deferred. 'The idea of
a chain of missions will yet be taken up by suc
ceeding generations and carried out, for the idea
is always conceived tens of years before it comes
to pass,' said he. 'This idea I bequeath to every
missionary coming to East Africa.' 'Prophetic
utterance,' says Eugene Stock, secretary of the
Church Missionary Society. 'We are but now
(1899) carrying out the scheme which Krapf sug
gested.' Indeed, with the Congo missions ap
proaching those from the east and with the Nile
missions almost meeting those from the south, a
great cross is being roughly traced upon the heart
of Africa that would thrill the rugged soul of
Krapf with enthusiasm."
We must not, however, leave the East African
field without pointing out the wonderful group
of missions like the Uganda, the Universities, the
Blantyre, Livingstonia, and London Society Mis-
8 " Dny break in the Dark Continent," p. 215.

170 MISSIONARY HISTORY
sions, which occupy the territory around the great
lakes and have drawn a line of Christian settle
ments from the Egyptian Sudan to Lake Shirwa
on the borders of Portuguese East Africa.
Among the workers in this great field stand
out conspicuously Mackay of Uganda and John
Mackensie. ""John Mackensie, the missionary statesman,
and David Livingstone, the missionary explorer,
in some respects reflect and complement each
other. Each began his career under the London
Missionary Society and about the same time
(1840) among the Bechuanas of South Africa.'
Just as Livingstone did greater service by blaz
ing paths through unexplored regions than he
possibly could1 have performed in the usual work
of a mission station, so Mackensie multiplied the
missionary significance of his life by promoting
the expansion of the British Empire over the
regions Livingstone had explored. He thus saved
native States from annihilation by the Boers and
insured the best colonial rule in the world to vast
stretches of Africa." He became Commissioner
of Bechuanaland and was constant in his efforts
to induce the English Government to obtain con
trol of South Africa in the interests of civilization
and Christianity. His representations at first had
but little effect, but later he was to see the begin
ning of that imperial policy which is finally ful
filling the purpose of his earnest devotion as mis-
6 "Daybreak in the Dark Continent," p. 299.

AFRICA 171
sionary, political agitator, educator, adminis
trator, and statesman. After his policy began to
bear fruit, the Pall Mall Gazette spoke of Macken
sie as one "who will live in the annals of an em
pire as the man who, at a grave crisis, saved
Africa for England."
Alexander Mackay, of the Church Missionary
Society — "Mackay of Uganda" — is another name
famous in the annals of East and Central African
missions. The son of a Free Kirk Scottish min
ister, well educated and trained to the profession
of engineering, he turned his back on all offers
of honorable and lucrative employment and sailed
for Africa in 1876. 7"His farewell speech before
the Board of Directors of the mission is charac
teristic: 'I want to remind the committee that
within six months they will probably hear that
one of us is dead. Is it probable that eight Eng
lishmen should start for Central Africa and all
be alive six months after? One of us at least, it
may be I, will surely fall before that. When that
news comes do not be cast down, but send some
one else immediately to take the vacant place."
Within three months one of the eight was dead.
Within a year two more had fallen, and within
two years Mackay was the only one left in the
field. He labored on for twelve years, using his
great mechanical skill to benefit and attract the
natives. He won the friendship of the native king
of Uganda, Mtesa, but was persecuted by the new.
7 "Daybreak in the Dark Continent," p. 231.

172 MISSIONARY HISTORY
king, Mwanga, and through the hostility of Roman
Catholic priests and Arab traders, his converts
were martyred and scattered and he himself
finally driven out of the country, took refuge at
the other end of Lake Victoria Nyanza and died
"with his face to the foe," leaving a foundation
upon which the splendid work of the Uganda mis
sion has since been built.
8" Stanley, 'the man who found Livingstone,'
has left the following splendid tribute to Mackay's
character and steadfastness : 'He has no time to
fret and groan and weep, and God knows if ever
man had reason to think of graves and worms
and oblivion and to be doleful and lonely and sad,
Mackay had when, after murdering his bishop and
burning his pupils, strangling his converts and
clubbing to death his dark friends, Mwanga turned
his eye of death upon him. And yet this little
man met it with calm blue eyes that never winked.
To see one man of this kind working day after
day for twelve years bravely and without a sylla
ble of complaint or a moan amid the wilderness,
and to hear him lead his little flock "to show forth
God's loving kindness every morning and His
faithfulness every night," is worth going a long
journey for the moral courage and contentment
one derives from it. ' "
In 1903, a region which twenty-five years be
fore knew nothing of Christianity, had a native
Christian Church of over 11,000 communicants and
nearly 39,000 adherents.
8 " Missionary Expansion," p, 194.

AFRICA 173

South Africa
The history of South Africa is interwoven with
that of East and Central Africa because the first
Christian pioneers worked north from South
Africa, which they entered by the way of the Dutch
settlement of Cape Colony. The names which in
evitably recur to mind in connection with this
northward trend of missionary effort in Africa
are those of Robert Moffat and David Livingstone,
with the scarcely less famous one of Henry M.
Stanley, who though not technically a missionary,
did as much as any man to open Africa to the
heralds of the cross and to plant civilization in
the place of barbarism.
Robert Moffat, when but twenty-two years old,
entered South Africa in 1817. He was at first
refused permission to go into the interior and
remained at the Cape, studying the Dutch lan
guage and observing conditions. At length he
was allowed to proceed to Namaqualand in the
Orange River country, the home of the dreaded
Africaner, a chief whose name was a terror to all
that region. Moffat, however, found that the gos
pel had been carried to this savage warrior, and
after some months of instruction and guidance
Africaner accompanied Moffat to the coast, where
he was received by the Government officials with
incredulity and wonder. His conversion proved,
however, to be permanent, and his example was
of great benefit to subsequent missionary effort.

174 MISSIONARY HISTORY
Moffat returned to the interior and established
a mission at Kuniman, where he labored for years.
Mrs. Moffat, with rare faith, wrote in response
to the request of friends at home to name some
gift that they might send her, "Send us a com
munion service; we shall need it some day."
There were then no native Christians at Kuruman,
but two years after the letter was written and
eight years after they had begun their work,
Moffat and his wife organized their first native
church with six members, and used the com
munion service, which had reached them just be
fore the day set for the first observance of the
sacrament of the Lord's Supper. It was a happy
answer to the prayer of faith.
For sixty-three years Moffat and his wife
labored to lay the foundations of Christianity in
Bechuanaland, gathering congregations, translat
ing the Scriptures into the native tongues, and
building up a Christian community. "When he
entered upon his work he found the people mur
derous savages. When he died he left them with
a written language of their own and able to appre
ciate and cultivate the habits of civilized life."
He returned to England enfeebled by age and
hardships in 1870, and after a few further years,
spent as strength would permit in stirring the
zeal of the home Churches, he died in 1883, at
the venerable age of eighty-eight years. His wife
died in 1871, the year after their final return to
England.

AFRICA 175
When Moffat died he left behind him a suc
cessor who proved more illustrious even than him
self, the world-famous missionary, David Living
stone. The marvelous life of this man, who be
came one of the leading explorers and geographers
of his century, was inspired throughout by the
true missionary spirit, for though much of his life
was spent in laboriously penetrating the unknown
regions of Central Africa, he did this work not
simply to open up undiscovered territories, but,
as he once wrote, ""to make way, above all, for
the propagation of Christianity." Livingstone is
the king of modern discoverers, but he sacrificed
himself that he might open up the way for the
redemption of the Africans. The victorious strug
gle against the African slave trade, the opening of
the interior of Africa, and the abundance of new
inland African missions, have been the work of
Livingstone realized after his death.
The life work of Livingstone commenced when,
at the age of twenty-seven, he landed at Capetown
(in 1840) on his way to the South African station
of Kuruman, then occupied by Robert Moffat.
For two years he traversed the Bechuana country,
and for six years more, after marrying Robert
Moffat's daughter Mary and locating a station at
Mabotsa and later at Kolobeng, he was occupied
with the ordinary labors of an aggressive mis
sionary. At length he was aroused by the great
thought that if one were to penetrate the then
9 "History of Protestant Missions," p. 2S9,

176 MISSIONARY HISTORY
unexplored regions of Central Africa and thus
to throw it open to Christianity and trade, the
detestable slave trade, at which his whole soul
revolted, would receive its death-blow. Animated
by this idea, and exclaiming, "I shall open up a
path to the interior or perish," he began his
world-famous explorations, undertaking, in 1853,
his first great journey from Linyanti on the Zam
besi River to Saint Paola de Loanda on the West
Coast. After recuperating here, he retraced his
route to Linyanti and then pushed across the con
tinent, reaching Quilimane on the Indian Ocean in
1856. On this journey, accomplished in the face
of incredible difficulties, he consumed nearly four
years of time, traversed South Africa from ocean
to ocean and traveled on foot over 11,000 miles.
It was during this journey that Livingstone dis
covered the now famous Victoria Falls on the
Zambesi, one of the greatest natural wonders of
the world.
He returned to England in 1856, was received
with the greatest honors by scientists as well as
Church people, and aroused intense interest in
Africa from the mercantile and humane, as well
as from the religious standpoint. Going back to
Africa in 1858, as an agent of the British Govern
ment and of the Royal Geographical Society, he
spent the remaining fifteen years of his life in
explorations which often carried him far from
communication with his friends and patrons.

AFRICA 177
During these expeditions he discovered the
sources of the Nile, the great lakes of East Cen
tral Africa, and the upper reaches of the greatest
African river, the Congo. It was while on this
journey, during which for some years he was lost
sight of by the outside world, that he was sought
by the famous expedition which was sent out by
the New York Herald under the guidance of
Henry M. Stanley. After a journey of eleven
months, Stanley found the great explorer at Ujiji,
on Lake Tanganika, in 1871. Although worn and
sick from constant hardships and insufficient sup
plies, the brave old man, now fifty-eight years of
age, refused to abandon his task, but resolutely
sent Stanley home with the precious records of
the work already accomplished, and turned away
to finish alone his great undertaking. At last
his strength utterly failed him, and at Ilala, in
the country of Chitambo, on the shores of Lake
Bangweolo, on May 1, 1873, he was found by his
attendants in the attitude of prayer, with his head
bowed in the last earthly petition that he was
ever to offer. His heart was buried beneath a
great tree, and his body, in spite of many diffi
culties, was carried by his faithful servants Susi
and Chuma to Zanzibar. Thence it was taken to
England and laid with reverence and honor among
the greatest men of his nation in Westminster
Abbey. A simple slab of stone covers his rest
ing place, but the sight of the inscription graven
12

178 MISSIONARY HISTORY
upon it never fails to awaken the attention and
reverence of those who behold it. It reads thus :
brought by faithful hands
over land and sea
here rests
david livingstone
missionary, traveler, philanthropist
born march 19, 1813
at blanttbe, lanarkshire
DIED MAY 4, 1873
AT CHITAMBO'S VILLAGE, ILALA
For thirty years his lite was spent in an unwearied effort to evangelize
the native races, to explore the undiscovered secrets and abolish the
desolating slave trade of Central Africa, and with his last words he
wrote: " All I can say in my solitude is, may Heaven's richest blessing
come down on every one — American, English, Mohammedan — who will
help to heal this open sore of the world."
West Africa
The story of West African missions is inti
mately connected with the horrors of the slave
trade for it was in this portion of the continent
that this detestable traffic was originally estab
lished. As Christian lands had been partners
with crime in this accursed business, so it was
that God finally overruled this evil by making it
an efficient instrument in arousing the hearts and
consciences of Christians to carry the gospel not
only to the "slave coast," but to all other parts
of the Dark Continent.

AFRICA 179
One of the earliest methods of attempting to
Christianize West Africa was the establishment
of two colonies, one by English philanthropists
and the other by Americans as represented by the
American Colonization Society. Sierra Leone, the
British colony and protectorate (founded in 1787),
and Liberia, the American enterprise (founded in
1820), lie side by side on the West Coast of Africa,
and almost five degrees north of the equator. To
gether they have an area of about 70,000 square
miles and a population of more than 2,500,000.
Their sea coast line is proportionately long, their
territory extending no more than one hundred
miles inland at any point. The white population
of either country is inconsiderable, but while
Sierra Leone is protected and governed by the
British, Liberia since 1847 has been recognized as
a free Republic, governed entirely by its Negro
citizens. These experiments in evangelizing Af
rica by civilized and emancipated Negroes have
been only a partial success. Still they have given
a foothold to Christian missions on the West Coast
and have been an example of Christian civilization
to the natives of the interior that has not been
unfruitful. As typical missionaries, working inland from
these points and others on the West Coast, we can
only mention Melville B. Cox, whose brief min
istry of less than five months of actual service
in Africa gave an inspiration for many who were
stirred by his courageous example; Adolphus C.

180 MISSIONARY HISTORY
Good, who for twelve years labored in Gabun on
the Congo, and Thomas J. Comber, whose ten
years of work on the Congo were so filled with
ceaseless but purposeful work that the natives
called him "Viang a Viang a," "restless activity."
10"But what shall I say more, for the time would
fail me to tell of Wilson, the brave Southerner, in
the Gabun ; the quaint and beloved Lindley and the
saintly Tyler among the Zulus, Grenfell and Rich
ards and Sims on the Congo, Waddell in Old
Calabar, Bishop Steere in East Africa, and that
grand old hero, Bishop William Taylor, who
though devoted to what proved an extreme or pre
mature form of self-supporting missions, never
theless held Africa before his Church till he re
vived the enthusiasm that had followed the death
of Cox. The women who have done what they
could, and what men could not do, for Africa form
a noble band."
We can not leave this subject without men
tioning two or three examples of the power of
Christianity as shown in the result of African
missions. Prominent among these is Bishop
Samuel Adjai Crowther, whose career is thus
briefly summarized. ""Born of the relatively in
ferior Yorubas, west of the River Niger, he was
captured by Fulah slavers in 1821, traded for a
horse, consigned to a Portuguese slave ship, lib
erated by an English man of war, placed in a
10 " Daybreak in the Dark Continent," p. 241.
11 "Daybreak in the Dark Continent," p. 253.

AFRICA 181
mission school at Freetown, Sierra Leone, taken
to England to complete his education, sent as a
missionary to his own people along the Niger,
consecrated Bishop of the Niger in Canterbury
Cathedral in 1864, presented with a gold watch
by the Royal Geographical Society for his travels
and researches along the Niger, was the translator
of the Book of Common Prayer and parts of the
Bible into the Yoruba dialect, honored in Africa
and in England for his ability, success, and hu
mility, died in 1891. Such in brief is the biog
raphy of an African slave and Christian freeman,
one of the great missionary characters of the nine
teenth century."
12Paul, the "Apostle of the Congo," was an
other of these "commonplace blacks." Before
his conversion he did all he could to oppose the
gospel, beating a drum and calling to dancing
and wine drinking those whom he saw to be in
terested in the Christian services, and sometimes
even trying to break up the meetings by violence
and interruptions. But God's Spirit touched him,
and he heard the heavenly voice under conditions
so like the conversion of Saul that at his baptism
he was given the name of Paul. Like his great
namesake, this African Paul now thought of noth
ing else but to preach that gospel which once he
had labored to destroy. He asked for the hardest
place that could be given him and went to a people
that would not even hear his message. For
months he could gain no converts. Finally one

12 "Daybreak in the Dark Continent," pp 256-281.

182 MISSIONARY HISTORY
man dared to say "I am a Christian," and was
immediately driven from his home by his heathen
neighbors. He built a hut near that of Paul.
Gradually the little Christian community grew.
A chapel to accommodate three hundred people
was built, and soon this feeble band, just rescued
from paganism, was sending teachers to other
towns and paying their expenses. Before Paul
died (1902) his Church numbered six hundred con
verts, all converted under his personal evangelism.
His people continue to carry the message across
the Congo to their heathen neighbors, and its in
fluence is widening.
Such also is the story of King Khama of
Bechuanaland, whose successful fight against the
greed of white "Christians" who would have
ruined his people by the introduction and sale of
liquor won for him the title of the "South African
Alfred the Great." 13"The years of state build
ing which have succeeded Khama 's accession to
the chieftainship have resulted in the conversion
of an entire savage tribe into a peaceful, agricul
tural, Christian people. Houses have displaced
rude huts. The home thought has taken root.
The Bechuanas are not all Christians, even as all
Americans are not Christians; some of the tribe
still cling to their pagan ideas, although pagan
practices were long since abolished by law, but
the life of the tribe as it is to-day is a demonstra
tion of the effect of Christian missions. To pass

13 "Daybreak in the Dark Continent," pp. 268-2S1.

AFRICA 183
from Bechuanaland before Khama 's reign to
Bechuanaland with Khama in power is like pass
ing from Dante's Inferno to his Paradise."
Madagascar
The story of Madagascar missions properly
belongs with that of Africa, although the greater
part of the inhabitants are of the Malay rather
than of the Negritic race. It is a story of de
voted and heroic missionary service which was at
first notably successful so that between 1818,
when the first missionaries reached the island,
and 1831 at least 30,000 natives were brought
under Christian influence, of whom 2,000 became
professed Christians. Schools were opened and
churches formed, and religion seemed to flourish.
But in 1835, under the queen Ranavalona I, the
successor of King Radama, who had been friendly
to Europeans and their religion, a bitter persecu
tion broke out and continued with short respites
for no less than twenty-six years (1835 to 1861),
during which the native Church was fearfully
oppressed. Notwithstanding their sufferings,
however, the Christians, many but recently con
verted from their heathen faith, stood firm, be
having with such heroism and trust in God that
even the heathen officers would say of them, "Let
us go and see how these Christians behave; they
are not afraid to die." And the persecuting
queen herself confessed: "I have killed some;
I have made some slaves till death; I have put

184 MISSIONARY HISTORY
some in long and heavy fetters; and still you
continue praying. How is it that you can not
give up that?"
At the death of the cruel queen, in '1861, she
was succeeded by Radama II, who at once pro
claimed religious liberty. The missionaries re
turned and were astonished to find that the little
flock of the previous generation not only had
not been rooted out, but had actually increased
to over 40,000. In 1869, under another ruler,
Ranavalona II, the royal idols were destroyed
and Christianity commended to all the people.
Within fifty years, twenty-five of which had been
spent in a determined effort to root out Chris
tianity, there had been gathered a native Church
of 50,000 communicants, 150,000 adherents, thou
sands of scholars in the schools, and a population
of 1,500,000 asking for Christian instruction.
The later subjugation of the island by France,
and still worse the opposition by the Jesuits and
other servants of the Romish Church, to the Prot
estant missionaries and their people is, however,
one of the saddest chapters in the history of mis
sions. While physical violence has been used in
but few cases, much has been done to hamper and
discourage Protestant missions. "It yet remains
to be seen if the martyr spirit of their ancestors
is in the present Malagasy, and whether they will
remain as faithful under the persecution of a
Christian nation as did their forefathers under
that of a heathen queen."

AFRICA 185
Finally, as voicing the conclusion of one well
qualified to judge of the results of African mis
sions in general, to which he has given close at
tention, the following words by Theodore Roose
velt, written at the close of his late travels in
Africa, are worthy of record. He says: "Those
who complain of or rail at missionary work in
Africa and who confine themselves to pointing out
the undoubtedly too numerous errors of the mis
sionaries or shortcomings of their flocks would do
well to consider that, even if the light which had
been let in is but feeble and gray it has at least
dispelled a worse than Stygian darkness. Where,
as in Uganda, the people are intelligent and the
missionaries unite disinterestedness and zeal with
common sense, the result is astounding."

CHAPTER Xn
THE ISLANDS OF THE PACIFIC
The Pacific Ocean is one of the great fields of the
world's adventure and romance. Its vast ex
panses encircle a full quarter of the earth's sur
face. Its myriad islands and the shores of the
great continents that it washes are the abodes
of a large proportion of the human race, and
within its confines are found peoples and nations
whose lives and conditions are so different from
the rest of the world that they offer ever new and
fascinating problems to the explorer or to him who
seeks the betterment of his fellow-man. Indeed,
those who first discovered the island world which
is situated in the midst of this great ocean, or
who gazed upon its dusky peoples with the thought
of bringing to them a higher and a better life than
they had ever known, must have felt, as Keats
expresses it:
" Like some lone watcher of the skies,
When a new planet swims into his ken,
Or like stout Cortez, when with eagle eyes
He stared at the Pacific — and all his men
Look'd at each other with a wild surmise,
Silent, upon a peak in Darien."
186

THE ISLANDS OF THE PACIFIC 187 i
"'The island world may be separated into four
divisions, Malaysia, Melanesia, Micronesia, and
Polynesia. Of these, Malaysia contains the most
land and Micronesia the least. These groups may
again be divided into two grand divisions, the
Continental and the Oceanic. Continental islands
are those which lie near and parallel to the con
tinents of Asia and Australia, such as Japan, the
Philippines, the East Indies, and New Zealand;
the oceanic islands include all the rest. Our
studies have to do more strictly with the oceanic
islands, which may be plotted as lying in a great
semi-circle, beginning at Hawaii on the north
east, swinging through New Zealand as its most
southern point, and terminating on the northwest
at the Philippines."
2In these oceanic islands the inhabitants are
of four races, the Polynesians, Papuans, Fijis, and
Micronesians. The Polynesians are a brown race, the finest
in physical development of the Pacific races.
They are naturally of an amiable, affectionate,
and happy temperament. Their origin has been
traced to the Dravidians of India. Their lan
guage is mellifluous, consisting chiefly of vowels.
Dwelling indolently and listlessly in the comforts
of the tropics, they express their few, simple ideas
by soft vowel sounds and abbreviated words.
They thus so contract their words and drop their
consonants that in Hawaii only twelve letters are
needed to spell all the Hawaiian words.
1 " Christus Redemptor," p. 8. * " Islands of the Pacific." dd. 7. 8.

188 MISSIONARY HISTORY
8The Papuans occupy the New Hebrides and
the adjacent islands on the southwest. They are
a black, frizzly haired people, small in stature, and
in every respect inferior to the Polynesians.
The Fijis are a mixed race, partly Polynesian
and partly Papuan, inferior to the Polynesians
and superior to the Papuans.
The Micronesians also are a mixed race, de
rived from the Japanese, Polynesian, and Papuan
races. They are darker in complexion and smaller
in stature than the Polynesians, but in the West
ern Micronesian Islands they are of lighter com
plexion and more like the Japanese.
In habits, customs, and religious practices all
these islanders are very similar. The physical
conditions under which they live conduce to an
ease of living not surpassed elsewhere. "They
have but to throw the net into the still waters in
side their reefs to catch fish, and to reach out
the hand to pluck the ripe plantain or breadfruit,
and in the perennial mildness of their climate
can live almost without clothing. With great
skill they make dwellings, canoes, and household
fabrics, by the use of stone adzes and knives of
bones and shell, and beat out a poor kind of cloth
ing from the bark of trees ; but in their primitive
appearance they are generally little better than
herds of wild animals. The very profuseness of
the gifts of nature degrades and demoralizes
them. In their primitive condition they were indeed
'"Islands of the Pacific," pp. 8,10.

THE ISLANDS OF THE PACIFIC 189
savage. 4Wars among them were almost incessant
and most cruel. The Rev. John Williams visited
Hervey Island and found that its population had
been diminished by war from two thousand to
sixty. In all these islands immorality was appall
ing and frightful crimes of frequent occurrence.
Infanticide was so common that from one-fourth
to two-thirds of the children were strangled or
buried alive. The sick and the aged were so com
monly killed that few persons died natural deaths.
Cannibalism was practiced in many islands. In
Hawaii and in a few other islands it was unknown,
but in the Marqueses and Fiji Islands it prevailed
with horrors unsurpassed elsewhere in the world.
Distressing superstition darkened all the lives of
the natives and held them in iron bondage.
B"In the long night of their isolation from
enlightening influences, they had come to worship
innumerable gods and demigods and demons with
which they supposed the sea and the earth and the
sky to swarm. With this worship were combined
painful restrictions called tabu, divination, sor
cery, the use of charms to cure sickness, and black
arts to employ evil spirits in destroying their ene
mies. Their worship was also accompanied with
human sacrifices and wild carousals that have been
described as like orgies of the infernal regions."
Yet it must be said of these islanders that they
are appreciative of friendly and helpful services
rendered to them by others, and when not ren-

4 " Islands of the Pacific,'' pp. 9, 10. S" Islands of the Pacific,'" p. 10.

190 MISSIONARY HISTORY
dered suspicious or hostile by the unfriendly acts
of those who come to live or trade with them,
are capable of being greatly affected by Christian
and civilizing influences and in turn transmitting
these influences to others.
6"The methods employed by the missionaries
to bring these people into the light differ some
what from those emphasized in other fields. As
most of the groups contain numerous islets, it
has necessitated the occupancy of central islands
as headquarters whence they go out on tours of
visitation from time to time. Moreover, these
centers of religious life are the places where
natives are trained before scattering to their
island parishes. Missionary ships are, therefore,
an essential to every successful South Sea mis
sion. With a succession of ships, such as the
Dayspring, Southern Cross, John Williams, Morn
ing Star, etc., it has been possible to keep up com
munication with the scattered churches of the
various missions. Because communication is not
easy and visits can not be frequent, meetings for
counsel, held half-yearly in many missions, are a
great aid in the work. On these occasions dele
gates from the native pastorate of an island or
an entire group meet to consider the broader ques
tions affecting their general work. The decisions
arrived at are regarded as morally binding,
though in minor matters each pastor enjoys per
fect liberty.

6 "Geography and History of Missions," p. 158.

THE ISLANDS OF THE PACIFIC 191
"The native agency of Oceana is exceptionally
effective. The reasons for this are suggested
above, namely, the careful training given them,
the independence which is strengthened by the
missionaries' inability to always work beside
them, with the consequent responsibility placed
upon them, and the remarkable spirit of heroism
which has repeatedly secured two or three times
as many volunteers as were needed to take the
place of martyrs who had met a most tragic fate.
They make fine preachers and fine pastors, and
in Hawaii are almost the equal of their American
co-workers." "Scarcely less admirable is the native Church
of these islands. While it has defects, in that
many of the converts show a lack of stamina and
have but little strong spiritual feeling, yet their
moral and religious life as a whole is most ad
mirable. The domestic, social, and moral life of
nearly all these islands has been regenerated
under missionary influence ; the forms of religion
are widely observed; nearly all the people attend
service on the Sabbath, so that the Fiji Islanders
to-day present the remarkable spectacle of being
the banner church-goers of the world. Family
worship is almost universally observed. Nearly
all the people are able to read and do read God's
Holy Word, which they possess in their own lan
guage." Having had this general view of conditions in
Oceana, we must now turn to examine the his-

192 MISSIONARY HISTORY
tory of mission work in a few typical places in
this island world, selecting for this purpose the
Society Islands, Fiji, the New Hebrides, Hawaii,
and the Philippines. The Society Islands
7"0n November 4, 1794, a company of min
isters of various denominations united in London
in issuing a call for a convention of delegates from
their Churches to meet in London on the 22d,
23d, and 24th of December, 1794, to consider
the project of forming an undenominational mis
sionary society. At the time appointed great
multitudes assembled and "Christians of all
denominations for the first time met together
in the same place, using the same hymns and
prayers and feeling themselves to be one." The
London Missionary Society was then formed,
composed of Presbyterians, Episcopalians, and
Independents. The attention of the Society was
drawn to the islands of the Pacific Ocean as a
promising field for missions, and although their
knowledge of the island world was very scant,
and even what they knew proved to be very er
roneous, they resolved without delay to commence
a mission to the South Sea Islands. A ship,
The Duff, was purchased and equipped, a con
verted sea captain, Captain Wilson, was placed
in command, and a band of twenty chosen mis
sionaries, including six women and two children,
t " Islands of the Pacific," p. 56.

THE ISLANDS OF THE PACIFIC 193
embarked at Portsmouth, September 23, 1796, and
after a long and weary voyage of seven months
dropped anchor in the harbor of Tahiti.
This island is one of a group of thirteen
islands, named by Captain Cook the "Society
Islands" after the Royal Geographical Society.
Tahiti is the largest of the group and presents
an entrancing scene of towering mountains, fer
tile valleys, and smiling seas. 8The inhabitants
are a brown race, varying in color from a light
olive to a swarthy brown. Their hair is usually
raven black and straight, wavy, or curly; their
eyes are black and expressive ; their noses rather
wide ; their foreheads fairly high and rather nar
row. Their women rank with the most beautiful
in the Pacific. In disposition the Tahitians are
affable, light-hearted, and generous, but fickle and
under provocation deceitful, irritable, and brutal.
Their moral and religious character was marvel-
ously bad. Immorality, polygamy, and infanticide
prevailed to an incredible extent. Wars were al
most incessant and were most cruel and destruc
tive, and as one of the early missionaries, the
Rev. William Ellis, remarked, "No portion of the
human race was ever perhaps sunk lower in brutal
licentiousness and mental degradation than this
isolated people. ' '
Such were the islands and such the people to
whom The Duff bore the first missionaries sent
by a Christian nation to the South Seas. When

8" Islands of the Parafic/rp. 65.
13

194 MISSIONARY HISTORY
the ship came to anchor in the harbor the natives
swarmed around her, carried the visitors ashore
and brought them to their king, who received them
kindly, assigned them a district for residence, and
gave them a large house to dwell in. Then The
Duff sailed away, leaving a portion of her mis
sionary passengers at Tahiti and taking others to
the Tonga and the Marquesas Islands. Finding
a Swede who had been shipwrecked on Tahiti,
they employed him as an interpreter, and at first
seemed to be gaining the confidence of the natives,
but with the inconsistency of savages, the natives
often rejected the truth which at first they seemed
inclined to receive, and at times even maltreated
and so terrified the missionaries that after three
years only five missionaries remained on the
island. They persevered, however, in the work,
and in 1800 the first chapel erected for Christian
worship in the Pacific was dedicated. King
Pomare I, who had ruled when the missionaries
came, died in 1804, and his son, Pomare II, seemed
inclined to follow in the footsteps of his cruel
and brutal father. The courage and patience of
the missionaries almost failed, several of them re
moved to another island, and but two remained
to carry on the work. But this darkest hour was
just before the dawn. King Pomare 's heart was
turned toward the truth, he renounced idolatry,
broke the superstition of the tabu by eating a
sacred turtle, and began to favor the missionaries
and to listen attentively to their teachings.

THE ISLANDS OF THE PACIFIC 195
Shortly after this Pomare invited the missionaries
who had fled from his persecutions to return to
Tahiti. He destroyed idolatry, giving the royal
idols to the London Missionary Society. He sent
for a printing press so that Bibles and hymn-
books might be prepared for his people, and out
of his own funds paid for the building of a great
native church 712 feet long. This unique church
building had 123 windows and 29 doors, and in it
were three pulpits 260 feet apart. Through it
ran a stream of living water on its way from the
mountains to the sea. In this church the king was
baptized in the presence of four thousand of his
subjects. The work of evangelizing the islands steadily
progressed from this time until, in 1839, less than
forty-five years from the coming of the first mis
sionaries, the captain of a whale ship could say:
"Tahiti is the most civilized place I have been to
in the South Seas. They have a good code of laws
and no liquors are allowed to be landed on the
island. It is one of the most gratifying sights
that the eye can witness to see these people on
Sunday in their church, which holds about four
thousand, the queen near the pulpit, with all her
subjects about her, decently clad and seemingly
in pure devotion."
It is distressing to write that not long after
this date the French established a protectorate
over these islands, introduced liquor and vice,
broke up as far as possible the Protestant mis-

196 MISSIONARY HISTORY
sions, and tried to establish the Roman Catholic
faith among the natives. The London Missionary
Society had to withdraw and pass their mission
over to the Evangelical Society of France, and
the work, though not destroyed, was severely
checked. Yet the truth made headway and the
Tahitian Church became a seed plot from which,
under the guidance of the English missionaries,
and especially of John Williams and William
Ellis, Tahitian Christians sowed the seed of the
gospel far and wide over Oceania.
The Fiji Islands
The Fiji Islands are situated in the Pacific
Ocean about one thousand miles north of New
Zealand and three hundred miles southwest of the
Samoan Islands. Their natural characteristics
are much like those of the other South Pacific
Islands. The name 9"Fiji was formerly synony
mous with every cruelty and abomination that
savages are capable of. Cannibalism was indulged
in, sick and aged relations were killed, widows
were not allowed to survive the death of their
husbands, and slaves were slain to accompany
their dead masters, yet strangely enough hospi
tality and politeness characterized this savage
race in a remarkable degree."
Fiji also presents a wonderful illustration of
the power of the gospel to transform the lives
9 Encyclopedia of Missions, "Fiji Islands."

THE ISLANDS OF THE PACIFIC 197
of the most degraded and to turn an entire people
to the worship and service of the living God.
Its evangelization resulted in a most marvelous
way from that of Tahiti. A frightful epidemic,
such as often ravaged these islands, visited a
little island called Ono in the year 1835. All the
efforts of the natives to obtain help from their
gods were in vain, and just then one of their
chiefs visited a neighboring island called Lakemba,
where he met a Fiji chief who had been in Tahiti
and there learned that the only true God was
Jehovah and that one day in seven was to be ob
served in His worship. With this slender knowl
edge the chief returned to his people and they
decided to worship this new God. At first a na
tive Christian from the neighboring Tonga Islands
instructed them, later the Rev. John Calvert went
from Lakemba to the Fiji Islands, and was soon
followed by two Wesleyan missionaries, the Revs.
William Cross and David Cargill. Enduring
many hardships and perils, they finally succeeded
in forming a native Church and in extending the
news of the gospel to other islands of the group,
but were often horrified and depressed by the
terrible conditions of cannibalism and barbarism
which abounded in these islands. Landing on one
island, they were just in time to see the strangling
of sixteen women, wives of the king's son who
had been drowned, and to witness a cannibal feast
on eleven bodies of men killed in war. While
their husbands were away, two wives of mission-

198 MISSIONARY HISTORY
aries, hearing that fourteen native women had
been seized and were to be eaten on a neighboring
island, hastened to the place in a canoe, rushed
through the crowd and into the king's presence
at the peril of their own lives and demanded the
release of the wretched victims. Gradually the
work told, the children were gathered into schools
and the people into the chapel. ""Finally a
mighty revival of religion broke out. Hundreds
were received into the churches, among them
some of the most savage chiefs. Heathenism
was universally renounced, the awful horrors of
cannibalism ceased, churches were everywhere
organized and the forms of Christian civilization
adopted. On the island of Uban a great stone,
on which it had been the custom to slaughter
victims for cannibal feasts, was conveyed by the
natives to a church, hollowed out and made into
a baptismal font, 'a fit emblem of the people who
had been transformed from pagan barbarism into
Christian characters.' "
"" Among the missionaries who wrought most
successfully in bringing about this change was the
Rev. James Calvert, an English Methodist. He
was an artisan, teacher, statesman, friend, and
minister in one, and had the further gift of a
superb physique that no hardships could over
come. He labored in Fiji from 1838 to 1865, and
then returned to England, where he lived till
1892." When seventy-two years old, in 1886, it
10 " Islands of the Pacific,'' p. 805. 11 " Christus Redemptor," p. 150.

THE ISLANDS OF THE PACIFIC 199
was his privilege to revisit the scenes of his strug
gles and achievements. His observations made
during this trip read like the stories of miracles.
In 1835 there was not a single Christian, and
in 1886 there was not an avowed heathen in
the eighty inhabited islands. He found 1,322
churches, 1,824 schools, 2,610 teachers, and out of
a population of 116,000 there were 104,585 at
tendants on public worship.
The New Hebrides
These islands belong to Melanesia, and lie
about one thousand miles north of New Zealand.
They are inhabited by mixed peoples, belonging
in general, however, to the Papuan race, and num
bering about 50,000 to 60,000. They are rather
below a medium height, fairer than the typical
Papuan, with low, receding foreheads, broad faces,
and flat noses. Although the inhabited islands
number only about thirty, with an area of perhaps
5,000 square miles, yet not less than twenty lan
guages are spoken by the various tribes, two or
three sometimes being used in different parts of
the same small island and so dissimilar that books
prepared in one dialect can not be used in another.
The names which shine out conspicuously in
the missionary history of these islands are those
of John Williams, John Geddie, and John G.
Pa ton, the "three epistles of John," as they
might well be called.
12John Williams was born at Tottenham, near
IS Encyclopedia of Missions.

200 MISSIONARY HISTORY
London, in 1796, and at the age of twenty (1816}
offered himself as a missionary to the London
Missionary Society, and with his wife was sent
to the South Sea Islands. He was first stationed
at Eimeo, one of the Society Islands, where he
soon acquired a knowledge of the native language
and later removed to Raiatea, another island of
the same group, which was for a long time his
permanent headquarters. In 1820 he visited the
Hervey Islands and settled at Raratonga, which
became a center of Christian influence for the en
tire group. Unaided by other than native helpers,
he built himself a vessel which he called The Mes
senger of Peace and in which he explored many
groups of the South Sea Islands, going even as
far as Samoa, two thousand miles from his cen
tral station. In 1833 he revisited England, where,
among other things, he supervised the printing of
the Raratongan New Testament. In 1838 he re
turned to the South Seas with ten other mission
aries, and a little later, while attempting to land
at the island of Erromanga, he was set upon by
the infuriated savages and with his companion,
Mr. Harris, was killed.
The falling banner was caught from this
pioneer's hands not by his own countrymen, but
by Christian islanders. Native Samoans them
selves, just lifted out of the depths of pagan degra
dation, volunteered to carry the gospel to the New
Hebrides in the place of the martyred Williams.
But the warfare was to be long and difficult. In

THE ISLANDS OF THE PACIFIC 201
1840 two native Christian Samoans landed at
Erromanga, but were badly treated and at the end
of a year were forced to withdraw. In 1842 two
English missionaries, Messrs. Turner and Nesbit,
with their wives, settled in Tanna, the first white
missionaries to permanently locate in the New
Hebrides, but in two years they also were forced
to flee to Samoa. In 1818 John Geddie, "the
father of Presbyterian Missions in the South
Seas," arrived at Aneityum, and in 1858 John
G. Paton began bis memorable work on Tanna and
Aniwa. "Little Johnny Geddie," as he was called in
his Nova Scotia home, was so much in earnest to
enter upon missionary work that by constant visit
ing and preaching in his native town and vicinity
he raised the funds for his own outfit and sup
port. After studying medicine and many of the
mechanical arts, he finally sailed for the South
Seas and at last began his chosen work on the
island of Aneityum in 1848. Here he built a
house and began to learn the language, offering
the natives a biscuit for each new word which
he learned from them. After a little he explored
the island and established regular preaching
places and services. The work required great
patience and caution. Any disaster that hap
pened, such as sickness or tempest, was attributed
to the "new religion" which Geddie taught. He
unwittingly built a fence across a path which the
natives said was used by their demons on their

202 MISSIONARY HISTORY
way from the mountains to the sea, and thus
aroused their anger, but little by little the mis
sionary won the confidence of the natives, ob
tained their acceptance of Christianity, and
brought about a wonderful transformation in the
lives and the habits of the people. Christianity
became the prevailing religion. Immorality and
heathen practices were abandoned; deeds of be
nevolence took the place of deeds of cruelty ; $5,000
was contributed for the translation of the Bible,
and the product of their cocoanut trees for six
months, amounting to twenty-six tons of copra,
valued at $575, was given for the roofing of two
churches with corrugated iron. Fifty natives went
forth from this island as evangelists to other
lands. Mr.. Geddie died in 1872, after twenty-four
years of missionary toil. On a simple wooden
tablet in the church at Anelcanlut in the island
of Aneityum is this glorious epitaph: "When
he landed in 1848, there were no Christians here ;
and when he left, in 1872, there were no heathen."
In the life of John G. Paton we have a story
of wonderful pathos and power. The record reads
like a romance, for even the human imagination
can not conceive of that which is more stirring
than actual facts. We can not here tell the story
of Paton 's long labors on Aniwa and on Tanna.
The popular name of Tanna, the "lighthouse of
the Pacific," taken from its flaming volcano, is an
excellent designation for the influence of this once
dark but now enlightened land, as it sends its

THE ISLANDS OF THE PACIFIC 203
spiritual light far and wide over the waters
of the Pacific. By school and Church, by book
and work, by the charm of music and by the arts
of civilized life, so common to us, so mysterious
to the simple natives, Paton gradually gained the
confidence and then even the love of these savage
people and slowly led them out from the bondage
and degradation of heathenism into the glorious
liberty of the children of God. These people, once
bloodstained savages, have become brothers in
Christ Jesus and are themselves preaching to oth
ers that faith which they once labored to destroy.
Whoever saw this "grand old man" of the Pacific
standing by the side of the (aged but erect form
of Dr. Jacob Chamberlain, and clasping hands
with the veteran missionary to India, as together
they faced an immense audience in Carnegie Hall,
New York City, during the Ecumenical Confer
ence of 1900, must have felt that through men
like these were coming true the words of the
Psalmist, "' ' Thy way shall be known upon earth,
Thy saving health unto all nations. Then shall
the earth yield her increase, and God, even our
own God, shall bless us. God shall bless us and all
the ends of the earth shall fear Him."
Hawah
The story of the Christianization of Hawaii
and of the recently opened work in the Philip
pines is not only attractive in itself, but is of
MPs. 67:1, 2,7.

204 MISSIONARY HISTORY
special interest as concerned with lands and peo
ples now so intimately connected with the United
States. It would seem almost incredible that a
country like the Hawaiian Islands, which about
ninety years ago was an almost unknown and
savage land, should now be a territory of the
United States, civilized, prosperous, and well-
governed, and quickly ripening for its place in the
great sisterhood of the United States. And the
transforming power which has brought about such
a change is simply the power of the gospel.
The early history of these islands is of rare
interest, but we must begin with an incident which
directed the attention of Christian Americans to
this far-off group of islands. From the time when
(1778) Captain Cook discovered Hawaii, or the
Sandwich Islands as he called them, they were
visited by explorers and traders, few of whom
exhibited any of the qualities of Christians in their
intercourse with the natives. Many native boys
were carried away on the ships, and in this way
several were landed in the United States. One
of these boys, Oobookiah by name, was found cry
ing on the steps of Yale College, and inquiry
brought out his desire that missionaries should
be sent to his native land. This request, seconded
by other Hawaiian youths, aroused great interest,
and in October, 1819, the first delegation of mis
sionaries sailed for Honolulu, among them Hiram
Bingham, who became the leader of his co-workers
and apostle to the islanders. When these men

THE ISLANDS OF THE PACIFIC 205
arrived at the islands, on March 30, 1820, the
astonishing news reached them that, through the
abolition of idolatry in Tahiti, the Hawaiian
Islands themselves by a strange providence had
been led to destroy their idols and to break the
sacred custom of the 14"tabu." This religious
revolution, however, had not changed their nature
nor their inclinations, and the missionaries had a
none the less arduous task before them. 1B"The
first steps in this missionary work were even less
pretentious than primary schools or preaching
short sermons in broken speech. Before all it was
necessary to create a desire for better things.
Here again the value of the missionary family
was evident with its example of a Christian
home and the manners of a Christian civiliza
tion. " Mr. Bingham has described a mission
ary's wife cutting and fitting a dress for the
queen, who would hardly stop from her gam
bling long enough to try it on, and then would
reject it with a curt, "Too tight! Off with it!
Do it over!" And while the poor missionary
was trying to show the queen 's sewing woman how

M Tabu was a system of prohibitions, both religious and political, of the most
strenuous sort. The temples, idols and persons of the great chiefs were always tabu
and not to be touched. Any place or object might be declared tabu by proclamation of
by fastening to it some emblem. The choicest hunting grounds, the best fishing places,
the most fertile lands were tabu to all except the chiefs and priests, and they always
managed to keep the best for themselves. Sometimes a special season of tabu was
ordained. The chiefs and priests united to deny to commoners the privileges they
wished for themselves. The men used the tabu to keep from the use of the women most
of the good things in life. And whether it was a person or place or thing that was
tabued, whether it was so made sacred for a time only or permanently, the slightest
infraction of the rule was punished by death. (Christus Eedemptor, p. 97.)
16 "History of the American Board," p. 61.

206 MISSIONARY HISTORY
to make her dresses, a pet hog was burrowing in
the cloth like a puppy. Such ministry seems very
humble and petty, but it was necessary if any
progress was to be made, and it was undertaken
without a murmur.
Soon the language was reduced to writing,
Bibles and other books were printed, and as the
natives were fond of reading the schools and
classes were popular. On the death of the king
and queen who were in power at the arrival of
the missionaries, a Christian queen, Kamehamena
I, became regent, and several leading chiefs pro
fessed Christianity. The work was enlarged, new
stations were opened, and by the end of 1824 not
less than fifty natives were employed as teachers
on the various islands and 2,000 pupils had al
ready learned to read. Sad to say, while of course
not all of the natives yielded to the new order
of things, yet the greatest obstacle Christianity
had to contend with in the Hawaiian Islands arose
from the lust and vice of so-called "Christians"
from other lands.
ls"From the beginning of the mission, the for
eigners who were exploiting this weaker race ob
jected to the presence of the missionaries and
sought to hinder them. Now they undertook a
more open and vigorous protest. The growth of
temperance sentiment and the laws to protect
womanhood were particularly obnoxious. False
charges and threats were made by angry ship-
l6 " History of the American Board," p. 65.

THE ISLANDS OF THE PACIFIC 207
masters. The most prolonged and worst outrage
came from a source that was least dreaded, for
the commander of the Dolphin, the first United
States Government vessel to visit the islands
(1826) demanded the repeal of the law against
the visiting of the ships by women, threatened to
shoot Mr. Bingham if he interfered, and to tear
down the houses of the missionaries unless the
demand was granted. After more than a month
of parley, one Sabbath a half dozen sailors from
the Dolphin forced their way into the sick-room
of the prime minister, where a service was being
held, renewing the demand. When Mr. Bingham
attempted to escape to protect his home, the
rioters set upon him and had not the natives
fought them off, would probably have taken his
life. At length, by persistently terrifying the
chiefs, the commander succeeded in getting the
law revoked, and from May to December, Hono
lulu was the scene of dissipation and crime. The
corruption which ensued was a heavy injury and
sorrow to the mission, but it was comforting to
see how many of the natives, not only chiefs, but
common people, who had been identified with the
missionaries, held fast to them despite every
slander and artifice of their enemies. The be
havior of these humble people in dealing with
foreigners and in protecting their Christian teach
ers is one of the glories of missionary history."
In 1835-6 a fresh impulse was given to mis
sionary work on the islands, and many new mis-

208 MISSIONARY HISTORY
sionaries were sent out, among them Titus Coan,
whose name became so famous in Hawaiian his
tory. By 1837 there were seventeen stations oc
cupied, with seventeen Churches and twenty-seven
ordained missionaries, the whole missionary force
numbering sixty. "Soon came what has been
since called, 'The Great Awakening.' A new
spiritual life stirred in the native Churches, the
standard of piety was raised, inquirers and then
new converts appeared. Congregations increased
until in some stations 2,000, sometimes even 4,000
or 5,000, people were assembled. During the years
1839-41 the accessions to the eighteen Churches
were 22,297, and this with the greatest care in
sifting candidates. Careful lists of converts were
kept; they were assigned, visited, examined, and
re-examined, enrolled in training classes, put on
probation, and then held back for months and
even years before they were admitted. Instead
of a lack of caution it was afterward thought
that there had been an excess of caution in ad
mitting new members. Notwithstanding all this
care, the converts multiplied so rapidly that the
scenes at some of the services rivalled that of
Pentecost. One of these memorable days, the first
Sabbath of July, 1838, when no less than 1,705
persons were baptized and received into the com
munion of the Church, is thus described by Titus
Coan, the chief actor in the remarkable scene:
ir"The memorable morn came arrayed in glory.
W" life in Hawaii," p. 68.

THE ISLANDS OF THE PACIFIC 209
A purer sky, a brighter sky, a serener atmosphere,
a more silvery sea, and a more brilliant and charm
ing landscape could not be desired. The hour
came, and during the time of preparation the
church was kept clear of all but the actors. With
the roll in hand, the leaders of the classes were
called in with their companies of candidates in
the order of all the villages, first of Hilo District,
then of Puna, and last of Kau. From my roll
the names of the first class were called one by one
and I seated each individual against the wall,
and so of the second, and tips on until the first
row was formed. Then row after row was ex
tended the whole length of the house, leaving
space for one to pass between the lines. After
every name had been called and every individual
recognized, all the former members of the church
were called in and seated on the opposite side
of the building and the remaining space given
to as many as could be seated. All being thus
prepared, we had singing and prayer, then a word
of explanation on the rite of baptism, with ex
hortation. After this, with a basin of water, I
passed back and forth between the lines, sprink
ling each individual till all were baptized. Stand
ing in the center of the congregation of the bap
tized, I pronounced the words, 'I baptize you all
into the name of the Father and of the Son and
of the Holy Ghost. Amen.' The scene was one
of solemn and tender interest, surpassing any
thing of the kind I had ever witnessed. All heads
14

210 MISSIONARY HISTORY
were bowed and tears fell. All was hushed ex
cept sobs and breathing. The nature of the Lord's
Supper and the reasons for its observance were
then explained, and the bread and cup were dis
tributed among the communicants. This was a
day long to be remembered. Its impressions were
deep, tender, and abiding, and the survivors of
that scene long looked back to it as the day of
days in the history of Hilo Chureh."
Lack of space forbids us to dwell upon the
growth of the native Church or the noble char
acters trained up in it. Indicative of such char
acters was the answer of one of the native teach
ers to one who was trying to dissuade him from
undertaking a dangerous mission to a neighbor
ing island, whose savage inhabitants had not yet
been evangelized. "There are alligators on Mur
ray Island," said the teacher's friend, "and
snakes and centipedes." "Hold," said the
teacher, "are there men there?" "0, yes," was
the reply, "but they are such dreadful savages
that there is no use of your thinking of living
among them." "That will do," said the intrepid
Christian, "wherever there are men, missionaries
are bound to go."
The story of Kapiolani, the Christian queen,
who by throwing the sacred berries into the flam
ing crater braved the wrath of Pele, the goddess
of the great volcano of Kilauea, is also one long
to be remembered, and many noble and Christian
acts were done by others. And so the work went

THE ISLANDS OF THE PACIFIC 211
on, unhindered by the opposition of evil men
or even by the persecution of "Christian" gov
ernments, until in 1840 and again in 1850, the
American Board seriously considered the pro
priety of withdrawing from the islands and leav
ing their further evangelization to the efforts of
the native Church. Finally, in 1860 that step was
taken, the native Church assumed its independ
ence, and Christianity was firmly planted in these
islands at the cost of less than forty years of
work and the expenditure of somewhat more than
$1,000,000. Such a result at such a small cost of
time and expense had never before been achieved
in the history of Christian missions.
Hawaii was organized as a Republic in 1894,
was formally annexed to the United States in
1898, and in 1900 was organized as a Territory,
with Sanford B. Dole as territorial governor.
18" As a final testimony to the success and value
of mission work among the South Seas, the words
of the eminent scientist, Charles Darwin, are
worthy of note. He says: "The critics of this
work forget or will not remember that human
sacrifices and the power of an idolatrous priest
hood, a system of profligacy unparalleled in any
other part of the world, infanticide, a consequence
of that system, bloody wars where the conquerors
spared neither women nor children — that all these
have been abolished and that dishonesty, intem
perance, and licentiousness have been greatly re-
W "Missionary Expansion," p. 209.

212 MISSIONARY HISTORY
duced through the introduction of Christianity.
In a voyager to forget these things would be base
ingratitude, for should he chance to be on the
point of shipwreck on some unknown coast, he
will most devoutly pray that the lesson of the
missionary may have extended thus far.
The Philippines
The Philippines were discovered in 1521 by
Ferdinand Magellan, a Portuguese sailor and ex
plorer, and named by him San Lazaro lias, a
designation which was changed by later explorers
to Las Has Filipinas, after the then reigning
prince, Philip of Spain. The islands thus claimed
by Spain remained under her rule for nearly 375
years, until her New World supremacy was finally
and forever ended by the American battleships
under command of Admiral Dewey in the victory
of Manila Bay, May 1, 1898.
These islands form a great archipelago, lying
parallel with the coast of Cochin-China, from
which they are about 575 miles distant. There
are about sixteen hundred of them, many being
very small, but two or three of great size, the
total land area equaling almost 128,000 square
miles, or about the combined area of the New
England States, together with New York and New
Jersey. The islands lie wholly within the tropics
and are inhabited by a much mixed race, com
posed of representatives of various Negritic and
Malaysian types, intermingled with Chinese and

THE ISLANDS OF THE PACIFIC 213
Japanese blood, and having also no little admix
ture of the Spanish and Portuguese. The
domination of three hundred and fifty years of
Roman Catholicism of the Spanish type has ac
complished the semi-civilization of the masses of
this people, but left them with but a thin veneer
of civilization and Christianity superimposed upon
their native savagery and heathenism.
19The "Christianization" of the Filipinos be
gan with "the friars who came with Magellan
(1521) and soon succeeded in baptizing the king
of Cebu and several of his subjects. This pre
liminary missionary work was given permanence
by Andres de Urdaneta, who, with five Augus-
tinian friars, accompanied Legaspi's expedition in
1564 and who toiled with indefatigable zeal and
great success in the effort to establish Chris
tianity in Spain's new possessions. The Spanish
governors and generals had no scruples about
supporting the Church, not only personally, but
lofficially. Backed by their authority and active
co-operation, and with a free use of the methods
of persuasion which Spanish ecclesiastics have
ever known how to use to advantage in conjunc
tion with the temporal power of the Church,
Roman Catholicism became ere long the estab
lished religion of the greater part of the archi
pelago. When the United States took possession
of the islands the Romish Church held undis
puted sway over the civil as well as the religious
19 "New Era in the Philippines," p. 124.

214 MISSIONARY HISTORY
concerns of the people, enrolling in its parishes
the entire population, some six and a half mil
lion souls, with the exception of the Mohammedan
Moros and the scattered wild tribes of the moun
tain fastnesses. To quote from the report of the
Taft Commission, 20"The friars, priests, and
bishops constituted a solid, powerful, permanent,
well-organized political force in the islands which
dominated policies." Nor were the priests and
friars less influential, and that often for evil, in
the social and moral life of the natives. As the
Commission again says: "After careful investi
gation it was found that the evidence on this point
is so strong that it seems clearly to establish
that there were enough instances of immorality
(on the part of the clergy) in each province to
give considerable ground for the general report.
It is not strange that it should have been so.
There are, of course, many educated gentlemen
of high moral standards among the friars, but
there were others, whose training and education
did not enable them to resist temptation, which,
under the peculiar conditions, were exceptionally
powerful." This political oppression and social immoral
ity on the part of the Catholic friars, joined with
the unprogressive temper that had marked all pub
lic affairs during the long period of Spanish rule,
made it the more easy for the Protestant mission
aries to find entrance into the Philippines when

"The New Era," p. 127.

THE ISLANDS OF THE PACIFIC 215
external restraints were removed. In May, 1898,
Commodore Dewey unlocked the long shut door,
and before the end of June, Dr. Arthur H. Brown,
secretary of the Foreign Mission Board of the
Presbyterian Church (North), had addressed a
circular letter to the Foreign Mission Boards of
Canada and the United States asking for a con
ference to determine how they could enter into
co-operative work in the Philippines. In Novem
ber, 1898, the Presbyterian Board, after consult
ing the Boards of other Churches, voted to begin
work at once in the islands. On April 21, 1899,
their first missionaries, the Rev. and Mrs. James
B. Rodgers, who had been transferred from the
Southern Brazil Mission, arrived at Manila and
on the first Sunday in May, the first anniversary
of the battle of Manila, Mr. Rodgers preached the
first Protestant sermon in the Spanish language
ever heard in that place. In May, Mr. and Mrs.
Rodgers were joined by Mr. and Mrs. David S.
Hibbard, and in December, 1899, seven months
after the arrival of these missionaries, the Philip
pine mission of the Presbyterian Church was
constituted with an organized native Church of
nine members, regular semi-weekly services in
Spanish at four different points in the city, serv
ices for the English-speaking people, etc. Fol
lowing the Presbyterian occupation came that of
the Methodist Episcopal, Baptist, United Breth
ren, and Protestant Episcopal Churches, together
with certain evangelical societies, such as the

216 MISSIONARY HISTORY
Christian and Missionary Alliance, the British and
Foreign Bible Society, the American Bible So
ciety, and others. To avoid the danger of con
flicting and overlapping efforts, the above named
bodies, with the exception of the Protestant Epis
copal Church, formed an evangelical union which
assigned areas for work to the several missions,
and made other arrangements looking toward the
substantial unity and co-operation of the various
Churches. While this has not been successful in
all points, there is no question of its happy in
fluence upon the work, and its effect upon the
natives, who thus are led to see the oneness of
purpose and desire among the American mission
aries. As the years have gone on the work of the
Churches has increased in depth and solidity and
extension until, by public education and evangel
ical preaching, the seed of the Word seems to be
in a fair way to be sown widecast among this
people. Eight years ago (1904) the missionaries
of the Evangelical Union declared, 21"The next
few years are to definitely fix the religious status
of the Filipino people, and within the next decade,
with liberal support, there can be accomplished
that which it will be impossible to accomplish
in a century if we neglect the wide-open door
God has set for us." Mrs. Montgomery, in her
book, "Christus Redemptor," says: 22"It must
be the Philippines for the Filipinos, not the Philip
pines for the Americans. To bring to them the
21 " The New Era," p. 209. 22 " Christus Redemptor,'' p. 207.

THE ISLANDS OF THE PACIFIC 217
gift of free institutions, of a great unifying lan
guage that shall make their dream of nationality
possible, of an open Bible and an ennobling faith,
these are the high privileges into which we may
enter if we will."
It must be said, however, that the work so
far attempted has been almost entirely among
the Roman Catholic (Filipino) population of
the islands. Besides these are thousands of
non-Christian natives, such as the Igorrotes, the
Moros, the Chinese, and the pagan tribes of the
Moro Province, with others who as yet have
scarcely been touched. With them, as with the
Filipinos, the time for Christian influences is the
present, and every year of neglect makes the task
of reaching them more difficult and doubtful.

CHAPTER XIII
SOUTH AMERICA
A pew years ago Miss Guiness, writing on South
America, aptly termed it "The Neglected Con
tinent. ' ' Later, returning from an extensive tour
among its principal countries, Dr. Francis E.
Clark gave it a more hopeful name, "The Con
tinent of Opportunity." Both titles convey an
important truth. Viewed from the religious and
moral standpoint, no great land of the world gives
more indubitable evidence of having been almost
forgotten by the Church's messengers, and yet
nowhere can be found more encouraging responses
to those who are striving for the spiritual up
lift of their fellow-men. That the apathy of the
Protestant Church regarding the religious welfare
of this continent should have been so profound
and so long continued is the more remarkable
when we note that, geographically, Central and
South America are next door neighbors to the
two great evangelizing peoples of the United
States and Canada. But the wonder is some
what mitigated when we reflect that almost all
South America is even yet much less accessible
than that of many lands geographically far more
distant; that the governments and religion of
218

SOUTH AMERICA 219
Latin America have made it most difficult for
those not in full sympathy with them to come into
touch with their people, and that the trend of
missionary movements, as that of exploration and
of commerce, is usually eastward and westward,
rarely northward and southward.
But neither these nor other considerations can
excuse the Christian Churches, especially those of
North America, from the duty which lies so patent
and so close at hand. Especially does this obli
gation press upon the United States. Writing on
this subject, Dr. Robert E. Speer recently said:
"'This assumption of political responsibility (the
Monroe Doctrine), as the tutelary power of this
hemisphere, we have at no small pains maintained.
But by it we have made ourselves responsible
for much more than the independence of the
American Republics from European invasion.
We have charged ourselves publicly with the obli
gation of giving to these neighbors the only secret
of stability and strength for free nations. This
at least the Christian man can not refrain from
reading into the Monroe Doctrine as in its highest
sense a missionary declaration. If there are any
special duties in this world, our duty to evan
gelize South America is one of them."
There are among the 250,000,000 population of
South America at least 5,000,000 Indians or na
tive races, for which even the Roman Catholic
Church is doing nothing, or very little, in the way
1 " Presbyterian Foreign Missions," p. 265. * " South America," Neely, pp. 6-29.

220 MISSIONARY HISTORY
of religious culture, and these alone would fonri
no small field for the evangelizing forces of their
Christian neighbors. As to the remaining mil
lions, who are nominally under the guidance of
the Romish Church, the argument is raised that
these are Christian in name and in fact, and that
to spend time and effort in carrying the gospel
to them, when there are still so many absolutely
non-Christian peoples to be reached, is unwise.
But the evidence is strong that Latin Romanists
as a mass are but one degree removed from
heathenism and need the gospel both for their
moral and spiritual uplift. Even Dr. Clark, with
his large-hearted and irenic spirit, after a careful
study of South American conditions, writes: S"I
am not one of those who would berate and deride
Roman Catholicism. I recognize the true Chris
tianity and spotless character of many in the
Church of Rome and the heroism of her pioneers,
especially the early Jesuits, whose self-sacrificing
piety has never been surpassed in the annals of
Christian missions. Yet while it is admitted that
there were such heroes in the early days of the
Catholic Church of South America, and that there
are still pure and earnest souls both among the
laity and the priesthood, it is also admitted by
all, even by intelligent Catholics themselves, that
in South America the Roman Catholic Church is
decadent and corrupt. It is as different from the
same Church in North America as Spain is dif-
8 "The Continent of Opportunity," p. 812.

SOUTH AMERICA 221
ferent from New England." After instancing ex
amples of the immorality of the priesthood and
the ignorance and superstition of the people, he
adds, "If Protestantism never made one convert
from Catholicism, still it is needed in South
America to show what pure, unadulterated re
ligion really is. ' ' And he further very pertinently
says : 4"If any further reasons are demanded for
the peaceful invasion of South America by Prot
estantism, it is found in the fact that Catholics
do not hesitate to send their missionaries to every
Protestant country. America, England, Holland,
even Sweden and Norway, so overwhelmingly
Protestant, are full of them, and it is only right
that on a fair field and without favor from gov
ernmental authorities both religions should have
a chance to prove which is better fitted to the
needs of the twentieth century." If still further
testimony is desired, let it be that of an author
who, writing merely from the standpoint of an
observant traveler, and without any undue preju
dice toward evangelism, says: 6"0nly satire
would call Central America Christian to-day.
Once it was Christian, but now its masses are
lapsing into paganism, even as the Haitian Ne
groes have lapsed into African voodooism. The
history of the Catholic Church here is broadly
its history in the Philippines and other Spanish-
American countries." And he voices his percep-

«"The Continent of Opportunity," p. 816.
6 " Central America and Its Problems,'' p. 269.

222 MISSIONARY HISTORY
tion of the need of gospel teaching when he says,
"Meanwhile, the missionaries look past the fields
thick with ignorance and unbelief, to China and
India and Africa, where the missionary teaches
everything from hygiene to morals — everything
that Central America lacks."
The missionary history of this great continent
may be divided into two periods: first, that of
the missions to the natives by the Spanish priests,
and secondly, the period during which Protestant
ism has carried its message, first to the non-Chris
tian tribes, and still later to the Catholic peoples,
whose need of such teachings we have just seen.
Roman Catholic Missions
The early history of the discovery and settle
ment of South America by the Spaniards is un
fortunately one of cruelty, bloodshed, and robbery,
for the chief motive in all the early expeditions
was to seize upon the wealth of the simple In
dians, whose stores of gold and precious stones
were in reality very great and were magnified
a thousand-fold by the excited imaginations of the
earlier explorers. But along with the soldier and
the adventurer also came the missionary and the
priest of Rome, who brought with them a re
ligion which, however debased it may have since
become, was the best that they then knew and
was given to the native peoples, often indeed by
indefensible methods of cruelty and bigotry, but

SOUTH AMERICA 223
not infrequently by the exercise of some of the
noblest traits of self-denial and consecration.
In fact, the story of the Jesuit occupation of
South America, as well as of North America,
abounds in heroic incidents. There is scarcely a
nobler figure in history than that of Padre Jose
de Anchieta, a follower of Francis Xavier, and a
man of like spirit, who established himself in
Sao Paulo and as one of its founders did much
to make that the most progressive state in Brazil.
6A fragment from his own story best tells his
character. He says: "Here we are, sometimes
more than twenty of us together, in a little hut
of mud and wicker, roofed with straw, fourteen
paces long and ten wide. This is at once the
school, the infirmary, dormitory, refectory,
kitchen, and store room. Yet we covet not the
more spacious dwellings which our brethren have
in other parts. Our Lord Jesus Christ was in a
far straiter place when it was His pleasure to be
born among beasts in a manger, and in a still
straiter when He deigned to die upon the cross."
7Some of the methods employed by these early
Catholic missionaries were also singularly like
those employed by Protestant missionaries of our
own day. Pedro Gante, one of the best of the
missionaries, who wrote from Mexico in 1529,
gives some interesting facts on this. "My occu
pation during the day is reduced to teaching how

•"The Continent of Opportunity," Clark, p. 812.
1 " Latin America," Brown, pp. 92, 98.

224 MISSIONARY HISTORY
to read, write, and sing, and at night I catechize
and preach. As this country is so populous and
there are barely enough laborers to instruct so
many people, we have gathered into seminaries
the sons of the principal families to instruct them
in religion in order that afterwards they may
teach their parents. In the seminary under my
charge there are already six hundred pupils who
know how to read, write, sing, and help in the
divine office (celebration of the mass). Among
them I have chosen fifty who seem to have the
best dispositions. I have these learn a sermon
each week and then they go out on Sunday to
preach it in the neighboring towns, which is of
great utility, for it inclines the people to receive
baptism. They always go with us when we set
out to destroy the idols and set up in their places
our churches in honor of the true God. Thus
it is we employ our time, passing day and night
for the conversion of this poor people."
But though there were many of these nobler
spirits among the early missionaries, yet the pre
vailing determination and effort was not so much
to give the gospel to the people, as to impose
upon them, with every conceivable form of harsh
ness and cruelty, the domination of the Spaniard
and the Pope. So thoroughly did they do their
work that the whole continent was ultimately at
their mercy, and the wealth and grandeur and
civilization of the early peoples live now only on
the glowing pages of Prescott and other his-

SOUTH AMERICA 225
torians of their lamentable downfall. The Romish
Church followed with equal pace the engulfing
advance of the Spanish and Portuguese con
querors, and before many generations the whole
country, so far as occupied, became nominally
Christian. Even so, there are yet and always
have been vast areas in the interior that have
never been "Christianized" or "civilized" even
according to the Roman Catholic standards and
that present almost virgin soil for the spiritual
tillage of God's husbandmen.
Peotestant Missions
Although Protestantism was an early visitor
to this great Southern continent, yet the history
of its first efforts was one similar to that of the
natives in their struggle with the bigotry and
power of Rome, and its primary attempts to carry
the gospel to these lands or to settle therein were
frustrated by oppression and bloodshed.
As early as within twenty years after the
founding of Lima by Pizarro, the conqueror of
Peru, a French Huguenot expedition was fitted
out under the powerful patronage of Admiral
Coligny and sailed under the leadership of
Nicolas Durand, Seigneur de Villegagnon, to
found a colony in South America which would
be a refuge for distressed Protestants and a basis
of missionary operations for the conversion of
the native Indians. The expedition landed in the
summer of 1555 on a small island in the bay of
15

226 MISSIONARY HISTORY
Rio de Janeiro, which at first was called
"Coligny," but which later was given the name
of the leader of the expedition, "Villegagnon."
A second expedition was fitted out by Calvin and
the Genevan clergy, and no less than three hun
dred persons were added to the number of the
colonists, who thus sought and, alas! failed to
find in South America that "freedom to worship
God" which fifty-two years later was secured by
the settlers at Jamestown, Virginia, and nearly
seventy years afterward by the Pilgrim Fathers
on the rocky shores of Plymouth, Massachusetts.
But Villegagnon proved a traitor to his cause,
abjured the Protestant faith, persecuted his fel
low colonists, discouraged the large accessions
that were ready to come to them from France,
and finally abandoned the colony, which was
speedily attacked by the Portuguese, destroyed
and scattered. For his treacherous desertion of
the cause which he had first espoused, Villegag
non is sometimes called the "Cain of America."
Southey remarks : ' ' Never was a war in which so
little exertion had been made, and so little force
employed on either side, attended by consequences
so important. The French court was too busy
in burning and massacring Huguenots to think
of Brazil." A few survivors of this ill-fated colony fled
into the wilderness of Brazil, and one Jean de
Boileau, with two companions, began missionary
work among the Indians. Unfortunately, his ef-

SOUTH AMERICA 227
forts attracted the attention of the Jesuits and
the natural sequence of his capture and martyr
dom speedily followed.
After the French, we next find the Dutch try
ing to establish themselves in South America,
both for commercial and missionary purposes.
In the beginning of 1624 they captured Bahia,
and later Pernambuco, and other parts of the
coast of Brazil. One of their earliest acts was
to proclaim the free enjoyment of religion to all
who would submit to their government, and dur
ing the thirty years that they were in control
(1624-1655) not only was religious liberty main
tained, but many of the Dutch ministers worked
with great success to give the gospel to the pagan
or Romish natives. But the Dutch West India
Company failed to appreciate the great possi
bilities of this Dutch occupation and recalled
Maurice of Nassau before he could carry out his
plans and firmly consolidate his work. Then the
Portuguese attempted to recapture this territory
and after thirty years were successful in driving
out the Dutch. Thus little resulted from the
Dutch occupation. "In those days Portugal was
wont to make thorough work with heresy and
heretics, and no vestige of these thirty years of
missionary work remains."
Of the early Moravian work in British and
Dutch Guiana we can only say that it was begun
about 1735 and was carried on with the accus
tomed zeal of this devoted missionary Church.

228 MISSIONARY HISTORY
Henry Martyn, on his way to India, touched at
Bahia and is said to have been so moved at the
contrast between the many evidences of Romish
occupation in the roadside crucifixes and crosses,
and the equally evident moral and spiritual deg
radation of the people, that he cried out, "Crosses
there are in abundance, but when shall the doc
trines of the cross be lifted up?" and to have
quoted as a prayer that grand old Welsh mis
sionary hymn of William Williams:
" O'er the gloomy hills of darkness
Look my soul! Be still, and gaze,
See the promises advancing
To a glorious day of grace.
Blessed Jubilee!
Let the glorious morning dawn."
One of the heroic figures of South American
missions is Captain Allen Gardiner, the fearless
pioneer to a people then particularly degraded,
fierce, and difficult to approach, the savage in
habitants of Tierra del Fuego, the "Land of
Fire," an island off the extreme southern point
of the great continent.
Captain Gardiner was an English naval officer
of deep piety from early childhood, and who in
his early manhood had been engaged in several
missionary enterprises. A remark of Charles
Darwin, the scientist, that the Tierra del Fuegians
were so degraded and savage that he did not
believe that they could ever be made Christians,

SOUTH AMERICA 229
stirred Gardiner to take up the challenge (1850)
and prove that the grace of God was sufficient to
convert any man. After the partial success of
the mission, Mr. Darwin became a subscriber to
the work and wrote to the society, "The results
of the Tierra del Fuego mission are perfectly
marvelous, and surprise me the more that I had
prophesied for it complete failure."
Among the earlier missionaries to South
America was Mr. James Thomson, an agent both
of the British Bible Society and of the British
and Foreign School Society. He traveled exten
sively, establishing Lancastrian Schools as they
were called in those days — the principal distinc
tion of which was that as soon as pupils were
sufficiently advanced in any study they were em
ployed to teach others less competent in the same
branch, so that the schools could be carried on
much less expensively than by the ordinary
methods. Mr. Thomson and his helpers estab
lished many such schools in Buenos Ayres, Chile,
Peru, and Colombia, and introduced into them the
Bible and portions of Scripture. For a consid
erable time he obtained the indulgence and the
co-operation of the governments of the several
countries, and strange to say, even of the priest
hood, but later, on the continued success of the
work, pressure from Rome was brought to bear
upon the local ecclesiastics and their welcome was
changed into threats and persecutions.
Indeed, the circulation of the Bible has always

230 MISSIONARY HISTORY
been one of the most successful agencies for the
evangelization of South America, and has been
so extensively employed that "we are safe in
saying that, within the last fifty or sixty years
over two million copies of the Word have been
placed in the hands of Spanish and Portuguese
America." When we add to these the thousands
upon thousands of copies of Protestant tracts,
books, papers, and other such literature that have
been circulated, their effect upon the lives of the
people can be readily perceived. The free dis
tribution of evangelical literature, the education
of the children, and the preaching of the Word
are the three great factors by which South
America must be redeemed from her spiritual
and moral degradation.
But such work has not been accomplished with
out toil and sacrifice, even to bloodshed and mar
tyrdom. 8A colporteur in Argentina named Jose Mon-
giardino, after good success in the northern prov
inces of that Republic, could not rest content
even when they told him that he must not cross
the frontier into Bolivia. At last he did cross
it, penetrating as far as Sucre, which was then
the capital, where he sold the stock out quickly
and started back to Argentina for more. But a
high ecclesiastical functionary, the vicario foranio
of Cotagirta, one of the cities that he canvassed,
bad declared that Mongiardino would not get out

8 "Protestant Missions in South America," pp. 149, 150.

SOUTH AMERICA 231
of Bolivia alive. And so it proved. In a lonely
place on the road he was beset by two emis
saries of the priesthood and murdered. The body
was taken back to Cotagirta for burial by the
civil authorities, but the ecclesiastical authorities
refused it admission to the cemetery. It was
therefore buried outside the wall, between the
grave of a murderer and a suicide.
Thus the Andine highlands remained impene
trable. But they had not in vain been baptized in
the blood of a martyr. Heroes were not lacking
to follow in Mongiardino 's footsteps, though the
difficulties seemed insurmountable. One reached
the frontier and was providentially hindered from
proceeding further. Two others reached Sucre
by a rapid rush and there turned back. At last,
however, a band of three from the East Coast
pushed a steady canvass clear through Bolivia
and on through Peru, returning to Montevideo
by sea, to report that the land of the Incas was
penetrable. They were assured at every stage
of their progress that they would lose their lives
if they proceeded any further. One priest told
them that if they did not turn back it would
happen to them as to Mongiardino. But they
visited Mongiardino 's grave, uncovered their
heads, consecrated their lives anew to the service
in which he fell, and pressed on. One of these
was Andrew M. Milne, the veteran agent of the
American Bible Society, who deserves to be called
the Livingstone of South America. Another was

232 MISSIONARY HISTORY
Francesco Penzotti, a humble Italian carpenter,
converted in Montevideo and developed into a
colporteur, a preacher, an apostle, and a hero.
9" Another instance of devoted service was that
of Emilio Silva, a poor orphan boy of Spain, who
was adopted by an Englishman, a Mr. Bryant,
who was in business in that country. When not
more than ten years old, Emilio gave his heart
to the Lord and joined a little company of evan
gelical Christians. In 1854 his benefactor, Mr.
Bryant, went to Caracas, taking with him Emilio,
then only eighteen years of age. As a Protestant
and a Christian the lad stood alone in that great
city. He was surrounded by sin and worldliness.
The Spaniards whom he met were Roman Cath
olics, or indifferent to religion. He was assailed
by every temptation to live a careless and god
less life, and had but little to encourage him in
remaining steadfast to his faith. Yet he became
a positive force for the right. He let his light
shine. He gathered a little company together,
and with closed doors, read, sang, and prayed
with them. When his adopted mother, Mrs. Bry
ant, joined him, she helped him in this work. He
scattered throughout the city evangelical litera
ture supplied him by friends abroad. There was
no ordained minister, no regularly appointed mis
sionary near, but there were conversions, and
there are some still living in Caracas who are
witnesses to the success of this one young lay-

6 " Protestant Missions in South America," p. 182.

SOUTH AMERICA 233
man, who had no authority to back him, no com
mission but the Lord's command, no education
save in the Bible, but whose heart was filled with
love to Christ and love for souls. After a few
years consumption laid hold on him and he re
turned to England to die. But who will deny
him the honor of being one of the founders of
Protestantism in Venezuela?"
But notwithstanding such bravery and devo
tion, the battle is slow and hard, and the forces
arrayed against the truth are numerous and
mighty. As says the Rev. Dr. Thomas B. Woods,
for thirty-one years a missionary in South
America, 10"The greatest of all battlefields be
tween Romanism and Protestantism will probably
be in South America, and the Great Reformation
will there achieve far-reaching triumphs." And
it is worth the battle. "South America," as Dr.
Clark has truly said, "is the 'Continent of Op
portunity.' To pre-empt this the larger part of
our own hemisphere in the name of God and
human welfare; to transform this wilderness of
priestcraft and swordcraft and to bring it to the
glorious possibilities of Christian development;
to give the saving truth to the millions already
there and to the multiplied millions that are com
ing, such is the mission now before the American
Church in our great southern twin-continent."

10 " Protestant Missions in South America," p. 211.

CHAPTER XIV
noeth ameeioa
The Negbo Problem
The missionary story of North America is the
most marvelous of the many wonderful achieve
ments of conquering Christianity. It is also un
like that of any other continent, in that when
the Christian Church came to this land it brought
not only its faith, but its worshipers, with it.
Its history in North America is, therefore, largely
a record of efforts to keep pace with the demand
for its ministrations rather than, as in other lands,
to supplant false religions already established.
The original inhabitants of America, the so-
called Indians, were indeed in many instances
savages of the lowest type, but they were so few
and so far separated that, after the period of
the earliest colonization, their demands upon the
evangelizing efforts of the Christian Church was
not great.
God in many ways seems to have indicated
North American Christianity as His chosen
medium of reseeding the world with the seed of
gospel truth, but perhaps none of these indica
tions is more significant than the fact that, until
within the last two generations the Christian
234

NORTH AMERICA 235
Church of America has been to a large extent
free to become one of the most influential factors
in the great work of world-wide missions.
In a former chapter (VI) some account has
been given of early missions to the Indians of
the St. Lawrence and Mississippi Valleys by the
Roman Catholic missionaries of New France, and
the efforts of various Protestant communions to
reach the natives of the Atlantic Coast as far
inland as the Allegheny range. The white settlers
of these two great bases, from which the occu
pation of the continent has proceeded, were them
selves in need of the ministrations of religion,
but not of its introduction in the missionary sense
of the word. xAs a writer says, "Perhaps no
other nation in history, unless it were God's
chosen people, was ever more distinctly religious
and missionary in the character of its early set
tlers." Governor Bradford, in his history of the
Plymouth Colony, declares that the colonists "had
a great hope and inward zeal of laying some good
foundations for propagating and advancing the
gospel of the Kingdom of Christ in these remote
parts of the world; yea," he adds, "though it
should be as stepping stones unto others."
The Dutch of New York were children of the
Reformation, and however eager for trade,
brought their religion with them, and organized
at New Amsterdam (1628) the first 2 Church in
America of the Reformed faith and Presbyterian

1 " Leavening the Nation," p. 16. a "Corwin's Manual," p.

236 MISSIONARY HISTORY
order, which has had a continuous existence from
that date to the present.
Delaware, another of the original colonies, was
known as New Sweden, because settled by Chris
tian Swedes sent out by Gustavus Adolphus, their
Christian king, who declared his purpose of mak
ing the new colony "a blessing to the common
man as well as to the whole Protestant world."
The very name of William Penn suggests the
broad, earnest, and Christian humanity in which
the beginnings of Pennsylvania were laid. Even
Virginia, which we are not apt to regard as a
distinctly religious colony, urged upon its first
governor "the using of all possible means to bring
over the natives to a love of civilization and to
a love of God and of His true religion."
Maryland began as a Roman Catholic colony,
but the tolerant spirit of Lord Baltimore and
his son and the rapid immigration of Episco
palians, Presbyterians, and Baptists soon trans
ferred the political control into Protestant hands.
The early settlers of North and South Caro
lina declared themselves to be actuated by a
"laudable zeal for the propagation of the gos
pel," while Georgia, the last of the colonies to
be settled, was a philanthropic enterprise from
the start, dominated by godly Moravians from
Germany and Presbyterians from the highlands
of Scotland. Was there ever in history such a sifting of
seed for the planting of a nation — Pilgrims and

NORTH AMERICA 237
Puritans, Moravians and Huguenots, Covenants
ers and Churchmen, Presbyterians and Baptists,
Lutherans and Quakers, displaying many banners,
but on them all the One Name ; seeking many goods
but holding one good supreme — freedom to wor
ship God as the Spirit taught and as conscience
interpreted. Rightly did Bancroft the historian
bear this testimony to the facts when he said:
3' ' Our fathers were not only Christians, but almost
unanimously they were Protestants. The school
that bows to the senses as the sole interpreter
of truth, had little share in colonizing our
America. The Colonists from Maine to Carolina,
the adventurous companions of Smith, the Puri
tan felons that freighted the fleet of Winthrop,
the Quaker outlaws that fled from jails with a
Newgate prisoner as their sovereign, all had
faith in God and in the soul."
And the convictions thus transplanted from
the Old World to the New flourished and grew
strong in their new surroundings. Civil liberty
fostered religious freedom; religious freedom
strengthened and purified the love of civil liberty,
and the determination to call no man master re
sulted, under God, in the birth of a new nation
and the coronation of human freedom as the
ideal of the nobler spirits of all the world.
Thus it was that, save in the sense of the
sending forth preachers and educators from the
more settled colonies and States to the inde-

•"Leaveningjthe Nation," Clark, p. 19.

238 MISSIONARY HISTORY
finable West, that ever recedes before the foot
steps of those who pursue it, there was for many
generations but little real "home missions." The
ministers and teachers from the seacoast States
found communities ready and eager to receive
them. Indeed, it was often but the reuniting of
ties formed in the old home town, and as the
Northwest Territory developed, or the Louisiana
Purchase was opened and settled, the Church and
school life of the older States were bodily trans
planted to the new homes of the pioneers, and
amid the forests and lakes of Ohio and Michigan
and Illinois, or the prairies and the rivers of
Kansas and Nebraska, the same forms and spirit
of religious and educational life were founded
as had been familiar to the settlers in their old
homes in the New England and Middle States.
It was not until about 1830 to 1850 that the
real missionary problems began to arise, and
then they rapidly assumed the forms which they
have held ever since, and by their rapid growth,
constantly taxed the religious resources and wis
dom of the nation.
The earliest of these obstacles to the Christian
progress of the nation were the Negro question,
the Mormon menace, and the immigration prob
lem. To these later years have added other racial
and sociological problems with their hydra-
headed questionings, and many other perplexing
conditions which inevitably accompany our rap
idly expanding and complicated modern life.

NORTH AMERICA 239
The Negeo Question
The Negro question entered the country with
the first importation of slaves, which were
brought, it is said, by the Dutch to Jamestown,
Virginia, in 1619. The trade grew and was at
first recognized and authorized by the laws of
the leading colonies, but a generation later efforts
were commenced to prohibit the trade. It per
sisted, however, under various restrictions until
1807, when an act was passed by the Govern
ment of the United States abolishing the traffic
and rendering it unlawful. England likewise
abolished the trade in the same year and other
nations followed, and the subject of the repres
sion of the trade and the policing of the African
slave coast became a topic of treaty and agree
ment between almost all the leading powers. Yet
it was not until the close of the Civil War (1865)
that the importation of slaves finally ceased, by
which time the number of Negroes in the United
States was nearly 4,500,000. The census of 1900
showed a Negro population in continental United
States of 8,834,000, and it is estimated that the
figures now would equal at least 10,000,000. As
the total population of the United States is now
nearly 92,000,000 (91,972,266, census of 1910), we
have in the Negro question the needs and perils
of a race which composes nearly one-ninth of
Our entire population, and which by color, ances
tral conditions, and racial peculiarities, presents

240 MISSIONARY HISTORY
a problem, social, political, industrial, and re
ligious, such as few nations in the world's history
have had to face.
The various factors of this problem are so
interconnected that from the missionary stand
point they must be considered and dealt with,
not as separate items, but as one question. The
solving of the social relations of this people to
the white people among whom they live; the de
veloping among them of those industrial condi
tions for which they are fitted and in which they
can engage; the prevention of their abuse of the
political power with which they were unfortu
nately entrusted long before as a race they were
fitted to exercise it; and the replacing of crude
and injurious forms and doctrines of religion
reverting, in some cases, to almost unadulterated
African idolatry and f etichism, with a simple and
pure gospel faith fitted in its expression to the
immaturity of the race — all this makes up a duty
which it is as difficult as it is imperative to dis
charge. Missionary work among the Negroes of
America has proceeded for the most part along
three chief lines, that of intellectual education,
industrial training, and direct religious instruc
tion and nurture. In the early days of slave
holding all these were done, as a rule, by the
masters and mistresses of the slaves. It is un
doubtedly true that there were those — and many
of them — who looked upon the slaves purely as

NORTH AMERICA 241
their property and chattels and took no interest
in their condition save to the degree that might
fit them for their work. But the fact is just as
indisputable that very many, probably the ma
jority of Southern slave-holders, even at the
height of the system, were men and women who
did all in their power for the physical comfort,
mental culture, industrial training and moral and
religious instruction of their slaves. Indeed, it
is to be seriously doubted whether, as a race, the
Southern Negro to-day is as well cared for in any
of these respects as he was in the days of slavery.
Nevertheless, this one essential and vital differ
ence is to be noted, that whereas the race under
slavery was deprived of those inalienable rights
of every human being, "life, liberty, and the pur
suit of happiness," they now are free, at least in
theory, to work out their own salvation as a race
under the protection of equal laws and the boon
of equal opportunities. That theory and reality
do not yet wholly coincide is to the credit neither
of the colored nor of the white citizens of America.
It is in this upward struggle of the Negro
that the gospel helps him the most. The statis
tical history of the religious life of the race can
not well be recounted here with any fullness, but
it is a well-known fact that the naturally religious
nature of the Negro has always responded readily,
and sometimes too enthusiastically, to the influ
ences of religious leaders of every class. The
prey of ignorant or unscrupulous and designing
16

242 MISSIONARY HISTORY
"preachers" who followed the evil principle, that
"gain is godliness," they have been led aside into
all manner of foolish and hurtful lusts under the
guise of religion. Into this sad history we can not
follow them, but it is cheering to know that in
spite of these evil influences the true gospel has
for the most part been carried in sincerity to our
"brothers in black."
*The first organized effort to give gospel in
struction to Negroes in the American colonies
was made in 1701 by the Society for the Propa
gation of the Gospel in Foreign Parts, which was
the same society that later helped Brainerd in
his work among the Indians. After the separa
tion of the colonies from the mother country, the
Protestant Episcopal Church took up this work
with zeal and did efficient service in South Caro
lina and Virginia.
The Presbyterians began their distinctive work
for the Negroes at Hanover, Virginia, in 1747.
The Baptists gathered large numbers into their
churches as the result of the revivals of 1785
and 1790, and by 1841 there were more colored
Baptists than those of any other denomination.
In 1860 their number was estimated at 400,000,
and in 1906 the Colored Baptist Churches re
ported a membership of 2,038,427, with 16,080
ministers and church property valued at $12,-
200,000. The Methodist Church also early began work

* " The Upward Path," pp. 224, 225.

NORTH AMERICA 243
among the colored people, and as early as 1797
there were over 12,000 colored members. In 1861
the colored membership of the Methodist Episco
pal Church, South, was 207,000, and after the sep
aration of that body from the Northern Meth
odist Episcopal Church its work among the colored
people was greatly enlarged. The report of 1906
places the colored Methodist members at 1,863,258,
with 14,844 regular preachers and 30,725 local
preachers, and property valued at $22,267,298.
Besides these, there are large numbers of col
ored members in the Presbyterian Church ( North
and South), Reformed Presbyterian, Protestant
Episcopal, Congregational, Lutheran, Roman
Catholic, and other bodies. At a safe estimate,
there are now at least 4,500,000 Negroes enrolled
as Church members, and in addition probably
3,000,000 adherents, so that more than two-thirds
of the entire Negro population are related to some
Church. It must, however, be remembered that
though the leaders in these colored denomina
tions, and often in the local churches, are persons
of intelligence and true godliness, yet a large per
centage of the masses are ignorant and super
stitious and still need much and careful instruc
tion and guidance in the gospel life.
In speaking of missionaries to the Negro race
in America, we can not, however, confine our
mention to those who have interested themselves
directly in giving to their people religious instruc
tion. The roll of those who were the champions

244 MISSIONARY HISTORY
of the oppressed race in the bitter struggle to
free them from the bonds of slavery is long and
honorable. B" William Goodell, with his Investi
gator in Rhode Island, and Benjamin Lundy, with
his Genius of Universal Emancipation, established
in 1821, began an anti-slavery press. John
Rankin formed an abolition society in Kentucky,
and William Lloyd Garrison, supported by Arthur
and Lewis Tappan, established The Liberator at
Boston in 1831. ' ' The New England Anti-Slavery
Society (1832), with the New York City and the
American Anti-Slavery Societies, founded in 1833,
were organized to free the slaves. Garrison, Love-
joy, Wendell Phillips, Gerrit Smith, John Brown,
Hutchinson, Storrs, and Birney became leaders.
Channing, Emerson, Bryant, Whittier, Lowell,
Longfellow, Henry Ward Beecher, Harriet
Beecher Stowe, Lucretia Mott, Theodore Parker,
and other men and women noted for their literary
skill and public influence, gave ardent support to
the movement, and in the national life the ques
tion loomed more and more gigantic and por
tentous, till the famous Emancipation Proclama
tion of President Lincoln, issued as a war meas
ure, January 1, 1863, completed the reform so long
and so assiduously sought by the friends of the
Negro." But when this had been attained, and the
American Negro stood relieved by law from all
the political disabilities which had been . imme-
6 New International Encyclopedia. Article, "Slavery."

NORTH AMERICA 245
morially his by reason of his "race, color, and
previous condition of servitude," then the real
struggle of the race with its environment began,
and it has taken all the manhood of the Negro,
added to all the helpfulness of his white friends,
to make any headway under the terrific handicap
of his racial history.
In this struggle leaders have arisen both from
the colored and the white races, of whom we
can mention only a few.
The first thing that the Negro needed to make
his legal emancipation a real one was education,
and the first man who sought to provide an
education above the primary grade, particularly
suited to the Negro in his new condition, was
General Samuel C. Armstrong. He was the son
of an American missionary, born in Hawaii. He
served in the Union Army from 1863-65, was for
a part of the time colonel of a colored regiment,
and at its close was brevetted brigadier-general
of volunteers. He was a superintendent in Vir
ginia for the Freedmen's Bureau, and in 1868
he founded the famous "Hampton Institute,"
of which he was the first principal, under the
auspices of the American Missionary Association.
This institute has become the model for all sim
ilar institutions for the higher education of the
Negro and the Indian. Those who have visited
its beautiful campus, filled with buildings de
voted to the training of those alien races, can
never forget the neatness, attractiveness, and evi-

246 MISSIONARY HISTORY
dent adaptability to its work displayed by the
plant of this well-known school.
Instruction is given in academic, trade, agri
cultural, domestic science, and normal courses.
The moral and religious influences are of the
highest. Over a thousand pupils are usually in
attendance, nine-tenths of them being Negroes.
Over twelve hundred students have been gradu
ated, and at least seven thousand undergraduates
have gone out from the school well equipped to
take up life in a way creditable to themselves
and honorable to their race and their country.
All this is the outgrowth of the vision and zeal
of General Armstrong, and his success in thus
working for the Negro well illustrates the motto
of his life, which was found among his papers
after he had passed away, "It pays to follow
one's best light — to put God and country first —
ourselves afterward."
Nor must we forget two leaders of these peo
ple of their own color, whose ministrations to
their race have been influential in lifting the
Negro from slavery to freedom of mind and soul —
Booker T. Washington and Paul Dunbar.
Dr. Washington is a graduate of Hampton,
whose best features he has reproduced in the
Tuskegee Normal Institute, at Tuskegee, Ala
bama, opened July 4, 1881. The object of this
institute is to furnish its students, through moral,
literary, and industrial training, with an edu
cation fitting them to become real leaders and

NORTH AMERICA 247
thus to bring about healthier moral and material
conditions among the people of their race. The
attendance at this school is over fifteen hundred,
with over one hundred instructors. Its endowment
is over $1,000,000, and its school plant and farm
land is valued at $635,000 more. Its effect upon
the welfare of the race it was founded to help
is very great, and with Hampton Institute, it has
had an undoubted influence for good upon many
thousands of colored people who have received its
instructions only as transmitted to them through
others. Dr. Washington himself is a most notable
example of the power of Christian education to
lift the Negro from slavery of body and mind
and soul to the plane of an American citizen of
the highest type. Some years after he became
president of Tuskegee, a most surprising recog
nition of his work came in the bestowment upon
him of an honorary degree of Master of Arts —
surprising because this was the first instance
where a New England College had conferred an
honorary degree upon a black man. It was the
more astonishing that it should have been given
to Mr. Washington by that most aristocratic and
conservative of institutions, Harvard University,
the pride of New England and of the city of
Boston, a city which scarcely half a century before
had dragged through her streets William Lloyd
Garrison, one of her own most brilliant sons,
because of his advocacy of the freedom of the
slave, and had called out the State militia and

248 MISSIONARY HISTORY
the Federal troops that one defenseless escaped
slave, Antony Burns, might be returned to his
master. In his response at the Harvard Com
mencement, Dr. Washington said this, which
marks the high standard of his purpose for the
betterment of his race: a"In the economy of
God, there is but one standard by which an in
dividual can succeed, there is but one for a race.
This country demands that every race shall meas
ure itself by the American standard. By it a
race must rise or fall, succeed or fail, and in
the last analysis sentiment counts for little. Dur
ing the next half century or more my race must
continue passing through the severe American
crucible. We are to be tested in our patience,
our forbearance, our perseverance, our power to
endure wrong, to withstand temptation, to econo
mize, to acquire and to use skill; in our ability
to compete, to succeed in commerce, to disregard
the superficial for the real, the appearance for
the substance ; to be great and yet small, learned
and yet simple, high and yet the servant of all."
And his aim in his educational work was thus
expressed by him: 7"The millions of colored
people in the South can not be reached directly
by any missionary agent, but they can be reached
by sending out among them strong selected young
men and women, fitted by a suitable training of
head and hand and heart, to live among them
and to show them how to lift themselves up."
• " Up from Slavery," p. 800. T " Under Our Flag," p. 24.

NORTH AMERICA 249
And that they can thus lift themselves up is
an accomplished fact. The Rev. B. F. Riley,
D. D., of Birmingham, Alabama, in a recent work,
thus summarizes something of what has been ac
complished: 8" Booker Washington began at
Tuskegee in a chicken-house for a schoolroom,
with a blind mule, and one hoe and a few acres
of land, and that poor, at a time when prejudice
against the Negro was supreme, and evolved from
contemptible conditions like these the greatest
Negro industrial institution in the world, with
its more than a hundred buildings of architec
tural attractiveness, all built with materials manu
factured by the students themselves and erected
by these same students, and with its halls yearly
thronged by from 1,400 to 1,500 students. Boyd,
assuming to establish a publishing plant in Nash
ville, without a cent of capital, and yet succeed
ing in the erection of a plant within a few years,
having a capital stock of more than $40,000, with
authorized stock of $100,000, and with deposits
of $132,000 ; Groves, working at forty cents a day
on a potato farm in Kansas, and now worth
$100,000, and the acknowledged potato king of
Kansas; Preston Taylor, the preacher-financier
of Nashville, originally a slave lad from Louisi
ana, now worth $250,000; R. F. Boyd, a country
lad reared on a farm in Giles County, Tennessee,
now one of the most skillful surgeons in Nash
ville, irrespective of color, and a man who has
8 "The White Man's Burden" — B. F. Riley.

250 MISSIONARY HISTORY
amassed a fortune; Harry Todd, of Darien,
Georgia, once a slave, but now worth $600,000,
the wealthiest Negro in Georgia, and hundreds
of others that might be named, are illustrations
of what the Negro has accomplished. Yet a little
more than a generation ago some of those whose
names and successes are here recorded were
slaves in cramped quarters on Southern planta
tions. Each has met every adverse condition
raised in his way, has conquered it, and has be
come an accomplished success. ' '
And Paul Laurence Dunbar, a Negro leader
with the poet's vision in his soul, has thus voiced
the aspiration of all the leaders of his race for
those whom they are slowly leading out of the
darkness and degradation of the past into the light
toward which they are so painfully toiling. Listen
to him as he sings :
" Slow moves the pageant of a climbing race;
Their footsteps drag far, far below the height,
And, unprevailing by their utmost might,
Seem faltering downward from each hard won place.
No strange, swift-sprung exception, we; we trace
A devious way through dim, uncertain light;
Our hope, through the long vistaed years, a sight
Of that our Captain's soul sees face to face.
Who, faithless, faltering that the road is steep,
Now raiseth up his drear, insistent cry?
Who stoppeth here to spend a while in sleep,
Or curses that the storm obscures the sky?
Heed not the darkness round you, dull and deep,
The clouds grow thickest when the summit 's nigh."

CHAPTER XV
noeth ameeica
The Indian, Mountaineee, and Moemon Pboblems
Something has been already said (Chapter VI)
as to the early history of Christian missions to
the American Indians. The work of the Jesuit
and the Dominican missionaries in Canada, of
the pastors of the Churches of New England,
New Amsterdam, the Jerseys, and Virginia, with
the self-sacrificing efforts of Brainerd, Eliot, Ed
wards, the Mayhews, and others, have been briefly
described. As white settlements multiplied and
the wilderness was pushed farther and farther
back from the Atlantic Coast, the Red Man sul
lenly retreated, not without fierce struggles to
hold what he naturally deemed his own. But
while the skill and the overwhelming numbers of
the colonists could have but one result, the atti
tude of enemies into which both races were forced
could not but lessen the sense of responsibility
on the part of the white man for the spiritual
welfare of the Indian. Yet the fact that the first
Bible and one of the earliest books printed in
America (Eliot's Indian Bible, 1661) was printed
in an Indian dialect will never lose its interest or
significance. The relation of the United States Government
251

252 MISSIONARY HISTORY
to the Indian has been divided into three periods,
the Colonial, the National, and the Modern.
1The Colonial period was characterized by con
stant war, bloodshed, and rapine, the clashing of
the two forms of life, the barbaric and the civi
lized, producing disturbances that could have been
avoided only by the withdrawal of the white man
from the new continent which he had just dis
covered. Yet it is to be said that many of the
worst so-called Indian wars were the result of
the mutual jealousy and hatred of the white men
of different nations as they strove for supremacy
in the magnificent arena of the New World.
The National period of the Government re
lation to the Indian has been called a "century
of dishonor." Peace with the Indian was im
possible because of the insatiate greed of the
settler for the Indian's land. Treaties were made,
promising their lands to the Indians "while water
ran and grass grew," but the ink with which the
treaties were written was scarcely dry before the
unrestrained and unrestrainable settlers would
proceed to violate their terms. This invariably
led to acts of revenge on the part of the Indians,
and then followed war.
The Modern period of our relations with the
Indians began with the first term of General Grant
as President. The great soldier was the first to
inaugurate a "Peace Policy" with the Indians
(1870). He advocated their civilization, the edu-
1" The Frontier," p. 194.

NORTH AMERICA 253
eation of their children, and the fulfillment of
treaty obligations. He appealed to Christian peo
ple to assist in the amelioration of their condi
tion. In pursuance of his wish the "Indian
Rights Association" was formed, whose work is
"to spread correct information, to create intelli
gent interest, to set in motion public and private
forces which will bring about legislation and, by
public meetings and private labors, to prevent
wrongs against the Indians and to further good
works of many kinds for him." It has a supple
mentary body in the "Woman's National Indian
Association," which deals philanthropically and
from a religious standpoint with the Indians.
The results of this "Peace Policy" have been
splendid. Indian outbreaks are less frequent.
Military outposts have been turned into schools.
Savage and barbarous customs are giving way to
the arts of civilization.
The schools at Hampton, and the Indian In
dustrial and Training School maintained by the
Government at Carlisle, Pa., are doing fine work
in educating leaders for their race from among
the Indian students who resort to them.
The Christian Churches of America also main
tain distinctively religious work among the In
dians. The Catholic Church claims an Indian pop
ulation of 200,000, but includes Alaska in these
figures. The Protestant Episcopal Church has
work in fourteen States and Territories. The
Baptists report work among fifteen tribes. The

254 MISSIONARY HISTORY
Methodists support thirty-three Indian missions.
The Presbyterian Church has missions in fourteen
States and Territories, exclusive of Alaska. The
Reformed (Dutch) Church has flourishing mis
sions in Oklahoma, Indian Territory, and New
Mexico, and other denominations are represented
in this field.
The roll of those who have given their lives
to the conversion of the Indians is a long and
noble one, reaching from the Jesuit fathers,
Jogues and Joliet and Marquette, down to the
present day. Of the earlier Protestant mission
aries we can mention only two, Marcus Whitman
and Edgerton R. Young.
Dr. Whitman was appointed in 1834 by the
American Board as a missionary to the Nez
Perces and Flathead tribes in Oregon. After a
preliminary journey of exploration and a return
East to make his report, Dr. Whitman married
and, in 1836, with his bride 'and his fellow-mission
aries, the Rev. and Mrs. H. H. Spalding and Mr.
W. H. Gray, commenced their long and perilous
journey. After many months of travel by wagon,
boat, and pack train, they reached their distant
station at Waiilatpu, about twenty-five miles from
Fort Walla Walla, and almost on the present
border line between the States of Washington and
Oregon. At that time the term Oregon comprised
the area of the present States of Oregon, Wash
ington, and Idaho, a part of Western Montana, and
a part of Southwestern Wyoming, an area almost

NORTH AMERICA 255
thirty-two times as large as Massachusetts. There
were then but fifty Americans in that whole region,
where now there are over a million inhabitants.
Then the Indian population was not less than one
hundred thousand, now it is twenty thousand.
The houses of the missionaries were most primi
tive. All cooking was done over an open fire.
Horse-flesh formed their principal meat. Mail ar
rived from the Eastern States about twice a year,
and a letter was frequently twelve months on its
way — a longer time than would now suffice to
bring a message from the most distant point
reached by the world's postal system. Their mis
sion at first, however, prospered. The Indians
were brought under instruction, a Presbyterian
Church was formed, and much was done toward
establishing the pursuit of agriculture among the
natives. But it was a very special service that Dr.
Whitman rendered to the United States which
has made his name famous. The Hudson Bay
Company then controlled the whole of the Ore
gon country and discouraged all emigration and
settlement from the States, desiring to bring it
under the permanent control of Great Britain.
The claim of the United States was based upon
the Louisiana Purchase, which gave us title to
all the country drained by the Columbia River.
News came, however, that the United States Gov
ernment was planning to exchange that claim for
certain Newfoundland fishing rights, and Dr.

256 MISSIONARY HISTORY
Whitman resolved to go to Washington and lay
the real state of the case before the President
and Government. His famous ride across the
Rockies in the dead of winter can not here be
described, but at the cost of untold peril and
hardship it was made. Five months after leav
ing his station he reached Washington (March 3,
1843), and urged the value of the new country
upon President Tyler, Mr. Webster, and other in
fluential men. The next season he returned to
Oregon with a large company of emigrants, com
posed of eight hundred people, fifteen hundred
cattle, and two hundred wagons. This immense
caravan was brought safely to the Columbia River,
and the possibility of settlement being thus demon
strated, Oregon was saved to the United States.
It is sad to relate that, after this unexampled
heroism and perseverance, Dr. Whitman's mis
sion was broken up by the Indians, who were
aroused to opposition by the Jesuits and Hudson
Bay Company's people. In 1847 the missionaries
and settlers were attacked, many killed or made
prisoners, and the enterprise was abandoned for
many years. In recent years a memorial to the
man and his work has been erected in the found
ing of Whitman College in the city of Walla
Walla, now a flourishing town of over ten thou
sand inhabitants. Thus his memory and his in
fluence still live.
One other pioneer missionary to the Indians
of the Northland claims our attention — Edgerton

NORTH AMERICA 257
R. Young. His work lay with the tribes of the
Far North, along the shores of the great Hudson's
Bay and the surrounding wilderness. Long and
bitter winters, few and scattered tribes and vil
lages, indifference and hostility — all these were
difficulties that he met bravely and patiently, fol
lowing his converts and meeting his distant ap
pointments by canoe and dog train, allowing no
hardship to daunt him and no difficulty to dis
courage him. We name him indeed as one only
of a noble line of men who in the dark and dis
tant places of our own land have witnessed for
the Christ and planted the cross, whether amid
the drifting snows of the North or the life-sap
ping heat of the Southern latitudes. And these
efforts have not been in vain. Secretary Wil
liam E. Strong, of the American Board, in re
viewing the history of their missions to the North
American Indians, says: 2"In spite of all ob
stacles and interruptions and the difficulties of
the Indians' nature and life, solid results are
evident. Some tribes are now fairly to be called
civilized, having all the customs, laws, and insti
tutions of Christian States and communities. In
dustry and thrift have been instilled into natures
predisposed to idleness. Thousands have been
won to the Christian way and gathered into
Church membership. And in all the missions
there are shining examples of Christian character
and life. The cause of temperance, which touched

2 "Story of the American Board," p. 54.
17

258 MISSIONARY HISTORY
the Indian's besetting sin, has so far advanced
in some of the nations, notably the Cherokee and
Choctaw tribes, that the general sentiment of the
people is against the sale of intoxicating liquors
within their boundaries.
We must, therefore, reckon as conspicuous
among the missionary achievements of the period
these Indian missions, wherein a heroic and de
voted company have proved themselves true wit
nesses of Christ and to His needy ones ; in the very
spirit of their Master they laid down their lives
for those who were often their enemies."
The Appalachian Mountaineees
The mountaineers of the Appalachian region
present one of the most interesting subjects of
mission work in our land. We find in them the
anomaly of Americans of splendid ancestry and
undoubted excellencies of character so deterio
rated, through force of unfavorable conditions,
as to have reverted to what their ancestors may
have been in the most uncivilized parts of Ire
land and Scotland centuries and centuries ago.
3"The territory occupied by these mountain
eers lies principally in the States of North Caro
lina, Tennessee, Kentucky, and West Virginia.
The entire region has been estimated to be five
hundred miles long by two hundred and fifty
miles wide, and by the census of 1900 had a popu
lation of about 2,600,000. Two distinct and sep-
8 "Presbyterian Home Missions," p. 170.

NORTH AMERICA 259
arate classes of people occupy this district. First,
there is the 'valley folk,' an intelligent, culti
vated class, living on fertile farms along the
river banks or beside railroad tracks, and pos
sessing the usual comforts and advantages of
civilization. In the second place is the true moun
taineer, who lives in his cabin home remote from
the villages and back in the troughlike valleys
and upon the mountain sides. With great diffi
culty he makes a livelihood by the practice of
rude agriculture and by hunting. The number
of this class is about 2,000,000. The poverty of
this people and their primitive mode of life and
laxity of morals is pitiable. The women do much
of the field work as well as care for the house
hold and the family. Their homes are rude log
cabins, one room usually sheltering the entire
family, however large. Educational opportunities
have been most meager. Religious facilities are
but little better. Their preachers are ignorant,
unlearned, and often immoral. As the people be
come better used to the missionaries' methods
they much prefer them. "He don't rant none
and he do n't rave none, and he do n't rare none;
he just says it out so plain as the young 'uns can
understand" was the favorable criticism on a
Presbyterian minister.
The morality of these mountaineers is ex
tremely loose. To Mil a revenue officer is a laud
able act — why should the Government tax their
whisky stills? Family feuds are carried on to

260 MISSIONARY HISTORY
the third and fourth generations, often continu
ing until the men of one family or the other are
exterminated. Purity is sadly lacking and ille
gitimate children are not considered especially
disgraceful. But with all these debasing qualities
the mountaineer has many redeeming traits of
character, inherited from their ancient ancestry,
which still abide, though buried under genera
tions of neglect and abuse. *What Thomas
Guthrie said of the people of the north of Ireland
may be said of this people. "They have Scotch
faces, Scotch names, Scotch affections, and more
than Scotch kindness," and deep down in their
natures still abides the Scotch-Presbyterian love
of learning, faith in God, reverence for His Word,
strong moral fiber, and aspirations for nobler and
better things. Such is the race from which sprang
Andrew Jackson and Abraham Lincoln and many
another man of force and vigor of character.
Small wonder is it that when "the nobler and
better things" are brought to them by mission
aries from the outside world, they receive a warm
welcome and hearty appreciation.
The Presbyterians (North) commenced work
among these people in 1879, establishing in that
year a mission school near Concord, N. C, under
the care of Miss Frances E. Ufford. Their work
now extends over the mountain regions of North
Carolina, Tennessee, Kentucky, and West Vir
ginia. The Reformed Church in America began
4 " Presbyterian Home Missions," p. 174.

NORTH AMERICA 261
work in 1900, locating its first mission at McKee,
Ky., which has now grown to a successful mis
sionary center with out-stations at several points.
The Baptists, Methodists, Southern Presby
terians, and other bodies have also flourishing mis
sions to this people.
The chief educational institution among these
mountaineers is Berea College, at Berea, Ken
tucky, which was organized in 1855 and now pos
sesses grounds and buildings worth $150,000, with
an endowment of over half a million. A thou
sand pupils are in attendance, and "extension
work," including traveling libraries, lectures, and
social settlements, has been instituted to reach
points in the mountains too distant or difficult of
access for immediate influences.
The Moemon Question
BThe only one of the non-Christian faiths
which constitutes a real and active menace to
our nation is the "Church of Latter Day Saints
of Jesus Christ," popularly known as Mormon-
ism. This communion has increased since 1890
by 38% of the religious growth of the entire
population as against 28% in the Protestant de
nominations and 21% in the Roman Catholic
bodies. The total number of its members is over
300,000. It claims control, or the balance of
political power, in Utah, Idaho, Wyoming, Ne
vada, Oregon, Colorado, Arizona, Oklahoma, and
6 "Conservation of National Ideals," p. 182.

262 MISSIONARY HISTORY
New Mexico. In six of those States it constitutes
one-third of the total population. Its chief danger
to the Nation lies in its political and govern
mental aspirations, in the supreme allegiance of
its members to the Church rather than to the
Nation, and in their absolute obedience to the
commands of the Church in voting, colonizing, and
every other detail of their lives. The political
designs of the hierarchy are clearly set forth in
their articles of faith, in which it is stated that
"all merely human religions or political institu
tions, all republics, states, kingdoms, and em
pires must be dissolved, the dross of ignorance
and falsehood be separated and the golden prin
ciples of unalloyed truth be preserved and blended
forever into the one consolidated, universal, eter
nal government of the Saints of the Most High."
It is not necessary to recount the familiar his
tory of this powerful delusion, from the discovery
of the "golden plates" by Joseph Smith, the half-
epileptic prophet of Nauvoo, until the day when,
driven out of community after community in the
settled East, they fled, like the false prophet of
Moslemism, and migrated (1847) to the Great Salt
Lake of Utah, where their wonderful system has
firmly established itself. Nor can we pursue their
later history, or show how their great power and
worldly prosperity has been attained. We can
only outline some of its essential features.
"'Ecclesiastically, Mormonism is an organized
6 " Presbyterian Home Missions," pp. 150-154.

NORTH AMERICA 263
hierarchy of the most despotic character. It is
both a Church and a State, under the supreme
control of a hierarchy whose powers and pre
rogatives have never been excelled by any other
religious sect or order. Mormonism as an ecclesi
astical despotism out-Jesuits Jesuitism. This ec
clesiastical system is supported principally by
tithing. Rich and poor must give their tenth to
the Church, and millions of dollars are thus raised
for the support of this monster octopus, which
holds the spiritual, social, and political lives of
its adherents in its hands.
"Theologically, Mormonism is made up of a
most singular congeries of dogmas and absurdi
ties; some coined from the ignorant and pre
sumptuous brain of the impostor Smith; some
gathered from the ancient Gnostic and Platonic
theories in reference to the creation of the world
by arons or the moving element in water; some
derived from the Brahmin mysticism on the sub
ject of the independence of God; some from the
slough of Mohammedan sensualism; some from
Oriental theories in reference to the transmigra
tion of the soul; and a few from the pure and
divine revelations of the Bible. Compared to
such conglomerations 'even the ancient heathen
isms of Greece and Rome were beautiful, instruc
tive, and elevating.'
"Socially, Mormonism is a dark blot upon
Christian civilization. Its doctrines of polygamy
and 'spiritual wives' have brought forth terrible

264 MISSIONARY HISTORY
fruits. When Utah was admitted to the Union,
constitutional restrictions and State laws were
adopted prohibiting polygamy, but it is claimed
by missionaries and others who live in Utah, and
who do not simply see Mormonism on dress
parade for a day in Salt Lake City, that the con
stitutional and legislative enactment against po
lygamy are a dead letter and are not enforced
by the Mormon officials. It is this which makes
imperative an amendment to the Constitution of
the United States against polygamy. Polygamy
would then become a national crime, and the
National Government would enforce the law
against it and punish its offenders.
"Politically, Mormonism is a grave peril to
any Government under which it exists. It has
always exercised civil powers and prerogatives
and has frequently boasted that its authority
would become supreme in the United States. By
means of a systematic colonization and the rapid
increase of population through plural wives, the
Mormon Church already holds the balance of
power in seven or eight Rocky Mountain States
and Territories, and boasts that it will not only
hold this balance of power in these States, but
will soon dictate its own terms to the National
Government. ' '
'The missionary forces of the Mormon Church,
upon which this system relies for its constant and
aggressive force, serve absolutely without pay
7 " Conservation of National Ideals," p. 136.

NORTH AMERICA 265
or reward and yield unquestioning obedience to
any command of the Church, whatever of sacrifice
or effort it may entail. Over two thousand mis
sionaries are sent out each year to visit every
town and hamlet and house in the region to which
they go and to talk to each person, if possible, at
least twice. Two by two they go forth through
this and all foreign lands, even to Japan, the
Hawaiian Islands, Tahiti, New Zealand, Samoa,
and Australia. By systematically being "all
things to all men," offending none by harsh or
repellent doctrines until seemingly drawn into
the Church, they are adding to their numbers at
the rate of thirty-eight percent of the religious
growth of the entire population. Surely these
facts deserve the deepest consideration from the
viewpoint of home missions and the welfare of
our Nation.
s" Presbyterian missionaries were among the
pioneer workers in Utah. They exposed Mormon
ism, its inherent depravity, its fanaticism, its anti-
American ways, and its corrupting influences upon
the adjacent Territories, in such a way as to ar
rest the attention of Congress, arouse the Prot
estant Churches, enlist the public press and the
two great political parties."
Besides the Presbyterian Church, the other re
ligious denominations at work among the Mor
mons are the Congregationalists, Episcopalians,
Baptists, Methodist Episcopal, Presbyterians,
* w Presbyterian Home Missions," p. lfiO.

266 MISSIONARY HISTORY
Christians, and Lutherans. The Presbyterians
and Methodists are far in the lead of other Prot
estant denominations in the number of their mis
sionaries, missions, schools, Church members, and
scholars." The methods used by all in common
are evangelistic work, the formation of Churches,
and the maintenance of Christian schools and
academies, in which the Mormonizing tendencies
of the public schools are counteracted. But the
force is still inadequate to till this great field. As
Dr. Ward Piatt says in "The Frontier:" 9"We
can never succeed in Utah save by expensive
methods. We must strongly reinforce the Boards
working there. Present provision is inadequate.
This kind goeth not out but by extraction.
Enough has been accomplished to show that the
investment is well worth making now."
•"The Frontier," p. 136.

CHAPTER XVI
nobth ameeica
The Immigeation Peoblem
"'The greatest migration of people in historic
times has taken place within the memory of per
sons now living. Its principal goal has been the
United States. In the years of recorded immi
gration from 1820 to 1910 over twenty-eight
million (28,772,880) have come, and ten million
within the last ten years — a million a year. The
only parallel suggested is the great movement of
barbaric tribes which overran Europe and finally
submerged the Western Roman Empire. But the
contrast between that migration and ours is very
striking. The migration which peopled modern
Europe was a matter of centuries, ours of dec
ades ; for them a river, & mountain chain was a
barrier; in our case a continent, even an ocean
is no obstacle. All estimates of the numbers of
that ancient invasion are vague, but historians as
a rule reckon them in tens of thousands, for the
whole Burgundian nation 80,000, for the Vandals
no more, for the Visigoths when they conquered
Spain, not over 30,000 warriors." But the num
ber of our emigrants, even back in 1820, when

1 "Our People of Foreign Speech," p. 12.
267

268 MISSIONARY HISTORY
the records were first kept, was over 8,000; in
1830, 23,000; in 1840, 84,000; in 1850, 310,000; in
1880, 457,000; in 1890, 455,000, and during the
last ten years at the average rate of a million
a year. The contemplation of such numbers is star
tling. Take this "million a year," separate it
into its component parts according to nationali
ties, and 2"you would have in round numbers
twenty-two Italian cities of 10,000 people, or
massed together a purely Italian city each as large
as Minneapolis, with its 220,000. The various peo
ples of Austria-Hungary, Bohemians, Magyars,
Jews, and Slavs, would fill twenty-seven and one-
half towns, or a single city nearly as large as
Detroit. The Jews, Poles, and other races fleeing
from persecution in Russia would people eighteen
and one-half towns or a city the size of Provi
dence. For the remainder we should have four
German cities of 10,000 people each, six of Scandi
navians, one of French, one of Greeks, one of
Japanese, six and a half of English, five of Irish,
and nearly two of Scotch and Welsh. Then we
should have six towns of between 4,000 and 5,000
each, peopled respectively by Belgians, Dutch,
Portuguese, Roumanians, Swiss, and European
Turks; while Asiatic Turks would fill another
town of 6,000. We should have a Servian, Bul
garian, and Montenegrin village of 2,000 ; a Span
ish village of 2,600 ; a Chinese village of 2,100 and

2 "Aliens or Americans,'' pp. 21, $£.

NORTH AMERICA 269
the other Asiatics would fill up a town of 5,000
with as motley an assortment as could be found
under the sun. We are not, however, done with
the settling as yet, for the West Indian immi
grants would make a city of 16,600, the South
Americans and Mexicans a town of 5,000, the
Canadians a village of 2,000, and the Australians
another, leaving a colony of stragglers and strays,
the ends of creation, to the number of 2,000 more.
Place yourselves in any one of these hundred odd
cities or villages thus peopled without a single
American inhabitant, with everything foreign, in
cluding religion; then realize that just such a
foreign population as is represented by all these
places combined has actually been put somewhere
in this country within a twelvemonth, and the im
migration problem may assume a new aspect and
take on a new concern." Nor must we forget
that to this large original immigration there is
added an enormous increase by the high birth rate
characteristic of most of the immigrant peoples.
In many of our cities anywhere from sixty to
eighty per cent of the entire population is com
posed of immigrants of the first generation and
their children.
To what part of our country do these incom
ing millions go? By far the greater portion of
"the million a year" enter the United States
through the great port of New York, for 896,000
out of the 1,041,570 of the total immigration of
1910 passed through the gates of Ellis Island.

270 MISSIONARY HISTORY
Whither did they go? An enormous proportion
stayed very near to their point of debarkation.
Ninety per cent remained in New York (city and
State), Pennsylvania, and the North Atlantic
States. The Southern States got but four per
cent; the great West, where we think so many go,
also got only four per cent; the South Central
States, one per cent, and the remainder went to
various sections. The very part of the country
that most needs the help of the immigrants and
has most room and work for them got but a small
fraction of their service. The great cities of the
North Atlantic, already overcrowded with a popu
lation that they can scarcely sustain, retained nine
out of every ten persons entering the country as
immigrants. No wonder that Commissioner-Gen
eral Sargent of the Bureau of Immigration said,
even seven years ago (Report for 1905) : 3"The
importance is again urged of undertaking to dis
tribute aliens now congregating in our large cities
to those parts of the United States where they
can secure employment without displacing others
by working for a less wage, and where the con
ditions of existence do not tend to the fostering
of disease, depravity, and resistance to the social
and political security of the country. The Bureau
is convinced that no feature of the immigration
question so insistently demands public attention
and effective action. The evil to be removed is
steadily and rapidly on the increase, and its re-
8 "Aliens or Americans," p. 104.

NORTH AMERICA 271
moval will strike at the root of the fraudulent
elections, poverty, disease, and crime in our large
cities, and, on the other hand, will largely sup
ply the increasing demand for labor to develop the
natural resources of our country. It is impos
sible, in the opinion of the Bureau, to overesti
mate the importance of this subject as bearing
upon the effect of immigration on the future wel
fare of this country."
*' ' Our great cities are thus the strongholds of
our alien populations. Chicago has nearly 77%
of foreign stock; Milwaukee has nearly 83%;
Detroit, 77%%, while New York, Cleveland, and
San Francisco are not far behind. Following
them come Buffalo, St. Paul, Boston, Jersey City,
Minneapolis, Newark, Rochester, Providence,
Pittsburg, St. Louis, Cincinnati, Toledo, and
Philadelphia. Each of these cities has a popula
tion exceeding 100,000, more than one-half of
which is of alien blood. Thus in all these chief
cities of the land the foreign elements hold not
only the balance of power, but are an absolute
majority of the citizens."
And yet with such testimony as this, and much
more from sources as authoritative as though
they were official, no "effective action" has yet
been taken and our great cities groan under the
overweight of care thus thrust upon them while
the farming and less settled sections in vain call
for the sturdy arms and willing hands of the
*" Leavening the Nation," p. 265.

272 MISSIONARY HISTORY
immigrant. This, too, is another of the bitter
fruits of our debased and debasing political sys
tems that stand in the way of a wise rectifying of
such conditions because their continued existence
is to their own illegal or unpatriotic profit.
But what of the essential character of this
immigration, its potentiality as to citizenship and
religion? Is it all bad? Are there no foundations
upon which to build an enduring structure for
personal or national righteousness ? Surely there
are. Let us recollect that at one time almost all
our colonists were immigrants, or the children of
immigrants. Let us remember that even down to
comparatively recent times our immigrants were
the sinew and the blood of our land — 'that with
out them not only material, but intellectual and
even religious progress would have been impos
sible, or at least difficult. Let us also recall that
even to-day, and not infrequently, we man our
professors' chairs, fill our most influential pul
pits, edit our magazines and newspapers, and
often seek as leaders for the intellectual and cul
tural, the financial and commercial development
of our people, men not of American birth.
There is also another side to this question.
The earlier immigrants were from Northwestern
Europe. The British Islands, Germany, France,
Scandinavia, these were the countries whence
came the original settlers and colonists of
America, and for generations these countries
poured into America their sons and daughters,

NORTH AMERICA 273
in a constantly increasing number, reaching in
1851-71 the highest percentage they have ever at
tained — ninety-one per cent of all the immigration.
Then the tide turned — the peoples of Northwest
ern Europe of the Teutonic and Celtic races began
to lose their preponderance. They are still and
ever more rapidly losing it, and their place is
being taken by peoples of the Iberian and Slavic
races, by the Italian, Greek, Portuguese, Spanish,
Syrian, Bohemian, Bulgarian, Hebrew, Lithuan
ian, Polish, Russian, Slovak, and many like peo
ples, all most dissimilar in their characteristics
to those who had preceded them.
Till 1880 the immigration of these Iberian and
Slavic races were almost negligible. Since then
it has been increasing by leaps and bounds. BIn
the past five years nearly 1,000,000 South Italians
have entered the United States. During the same
time nearly 750,000 Russian Jews reached our
shores. The same is true of the Hungarian and
Slav immigration. In 1869 not one per cent of
the total immigration came from Austria-Hun
gary, Italy, Poland, and Russia, while in 1902 the
percentage was over 70%. In 1869 nearly three-
quarters of the total immigration came from the
United Kingdom, Germany, France, and Scandi
navia ; in 1902 only one-fifth was from those coun
tries. The proportion has held nearly the same
since. But what difference does this source of immi-

6 "Aliens or Americans," p. 129.
18

274 MISSIONARY HISTORY
gration make? Why welcome the Englishman
and Irishman, the Scotchman, Welshman and
Frenchman, the Norwegian, the Dane, the Hol
lander, and the German, and look with such sus
picion upon the Italian, the Hebrew, the Pole, and
the Slav? Simply because of the character and
training of these people. We do not say that
an Italian may not make as good a citizen as an
Irishman, or that a Jew must necessarily be worse
than any Gentile, but this we know and can not
avoid considering, that there are racial, tempera
mental, educational, and religious differences be
tween the peoples of Northwestern Europe and
those from Southern Europe and Eastern Europe
and Asia that make the task of assimilating the
latter into component parts of our body politic
a vastly more difficult matter than it has been
with the earlier immigrants. The Anglo-Saxon
and Teutonic races are the people who made
America. The immigrants, even of later genera
tions, often had ties as strong to draw them here
as were those which held them to the mother
land; and were frequently moved by much the
same motives as urged their forefathers or their
predecessors to cross the ocean to find homes in
the New World. The general character of our na
tional life, our institutions, our laws and customs,
our intellectual culture, our religious faith, was
by no means strange to most of them. They very
quickly fell in with us and were soon one with
those who had preceded them by immigration or
birth.

NORTH AMERICA 275
But these peoples of foreign speech who are
now coming to us in such abundance have no such
common heritage. Their ideals of personal lib
erty, of national life, of religious thought, of the
purpose of education and advancement, of the
use of wealth are all different from ours. Many
of them come from lands where they and their
forefathers have endured centuries of oppression
and injustice ; from the ghettos of Russian cities,
from the overcrowded towns and villages of
swarming Italy, from the hard, monotonous, and
poorly paid labor of Eastern Europe, from the
altogether different ideals and conditions of
Oriental and Asiatic lands. They come, for a
large part, mainly for the material benefits, the
larger wages, the easier living that they have been
led to expect in America. And very many come
here with the avowed intention of remaining only
till they can amass that which to them is wealth,
and with which they can return to their old homes
to live "like nabobs among paupers." With the
best of intentions and with the purest of motives,
those who make up the volume of this "new im
migration" as it has been called, have very much
to learn to make them safe or desirable members
of American society, and to use wisely and sanely
the tremendous power of the franchise which,
with perhaps less wisdom than they would have
exercised could they have foreseen the present
conditions, our forefathers made to be the in
alienable inheritance of every American citizen.

276 MISSIONARY HISTORY
Very many also come here with entirely and
often absurdly false ideas of the conditions of
life in America. To some it is the fabled "El
Dorado" where money is to be picked up in the
streets, or wealth, unattainable under the hard
economic conditions of their old homes, can be had
for little toil. They must be taught that the laws
of cause and effect, of supply and demand, of
sobriety, industry, skill, and thrift rule in America
as everywhere else in the world, and that success
is attained only by those who conform to them.
To others ours is a land of liberty indeed, only
they spell "liberty" as "license," and are sur
prised and even angered to find here a stable Gov
ernment which endeavors at least to mete out
justice to high and lowly alike. To teach such
the fundamental laws of the American ideal of
democracy is an essential task, but one that is
becoming daily more difficult because of its con
stant neglect among our own people. As says
Professor Rausohenbusch : 6" There is no deny
ing the fact that our democracy has been weak
ened in recent years, both in our political life
and in our social intercourse. In politics the will
of the people has been so persistently frustrated
that every successful assertion of it has been
hailed as a great triumph. In social life the ex
tremes of wealth and poverty have grown wider
and wider apart, and the sense of equality has
been put to an ever greater strain by the solid
facts of life. Thus our democracy, which is an
6U Conservation of American Ideals," p. 106.

NORTH AMERICA 277
essential part of our Christianity and our Amer
ican ideals, is disintegrating, and we are all in
danger of hypocrisy when we profess it with our
lips and contradict it in our lives."
Others still come here, not as the immigrants of
old, to find "Freedom to worship God," but seek
ing freedom to break away more fully than ever
from whatever form of religious faith to which
they may have been compelled to adhere in their
old homes.
The difficulty of it is that though there are
many honest and God-fearing persons among
these immigrants, yet there are also many, very
many, who "leave their religion at home" and
come to America with the thought that they are
thus freed from all obligation to obey "Pope or
Emperor," and who therefore resent any religious
influence. Of the former religious affiliation of the greater
part of these immigrants we have no official
record, save where racial 'and religious charac
teristics are the same, as with the Hebrews, but
it does not require a very exact knowledge to con
clude that the greater part of the Italian immi
grants are Roman Catholics ; that the Polish, Rou
manian, and other numberless races of Eastern
and Southeastern Europe profess the same faith
or that of its great sister communion, the Greek
Church, and that the immigration from the British
Islands (except Ireland) and that from Scandi
navia, Holland, and Germany, is almost solidly
Protestant.

278 MISSIONARY HISTORY
The Lutheran World gives the following analy
sis of immigration with regard to religious affili
ations and ease of assimilation, which is suggest
ive. The figures have been corrected to read as
for 1910. In the first class, which are those most
easy to assimilate, are named the English (Re
formed), 53,500; Scotch (Reformed), 24,600; Ger
mans (Lutheran and Catholic), 71,400; Scandi
navians (Lutheran), 52,000; Irish (Catholic),
38,400; Finns (Lutheran), 15,800; Slovaks (Luth
eran), 32,400. In the second class, which are less
easy to assimilate, are grouped the Magyars (Re
formed and Catholic), 27,300; Bohemians, etc.
(Reformed and Catholic), 23,600; French (Re
formed and Catholic), 21,100, and the Ruthenians
(Catholic), 28,000. The third and most difficult
class is composed of the Poles (Catholic),
128,300; the Italians (Catholic), 221,300, and the
Jews (Hebrew), 84,200. The total for 1910 of
the first class who, for the reasons stated, make
the most desirable immigrants, was 310,900; of
the second class, 100,000, and of the third or least
desirable class, 435,800. Therefore, only about
one-third of the immigrants were in any sense
easily assimilable; two-thirds must be recon
structed socially, economically, and religiously to
become desirable citizens. The magnitude of the
problem is apparent.
Thus, having among these immigrants so many
who are economic socialists or political socialists
or religious socialists, we have presented to us

NORTH AMERICA 279
a vast and complex problem, the like of which
has scarcely ever been propounded to any other
nation in history, for these people, with their mis
conceptions, their false ideals, and their un-
American standards, are constantly becoming a
constituent part of our nation, with powers and
opportunities equal to those in whose veins runs
the purest blood of their New England or
Knickerbocker or Virginian ancestry.
What, then, is to be done with this problem?
It is a distinctively home mission question. Cul
ture and education and familiarity with Amer
ican life and institutions may do something to
solve it, but the great solvent, the only final force
that can make these peoples from all parts of the
earth one people in thought and will and purpose
is the religion of the Lord Jesus Christ. How
shall this all-sufficient force be applied to this
vast proposition? In what way can we Chris
tianize the non-Christian peoples who are thus
flocking to our shores ?
A leaflet recently issued by the Congregational
Home Missionary Society puts the question in a
little different shape and asks, "What Does Home
Missionary Work Among Immigrants Mean?"
and replies: "It Means
' ' That we are seeking to do our part in giving
a Christian welcome to those who come to ask
a share in America's boundless opportunity.

280 MISSIONARY HISTORY
"That we are trying to lodge a gospel of lib
erty and fraternity and spiritual power among
people who have too largely known religion
as a thing of formal observance and priestly
tyranny. "That we are seeking to train in Church and
school those who shall be wise leaders of their
people in the transition from Old World to New
World ways of life.
"That we are anxious to furnish the children
of foreigners with a Church home which shall
serve as a religious bond between them and their
parents as they swiftly become Americanized.
"That we wish to serve our Nation by train
ing people who might easily become ia menace
to our institutions, for the best citizenship in the
home, in industry, and in the State.
"That we desire a share in so shaping the
institutions and relationships of every community
that foreigners, many of whom are poor and ig
norant, shall not be exploited nor debauched.
"Above all and including all, we wish to bring
the redeeming power of Jesus Christ to every
man and woman in our land. ' '
Would that every denomination had so "safe
and sane" a view of their duty to the immigrant
peoples of our country!
But how, we ask again, can this work be done ?
And again we draw our answer from a most ex
cellent leaflet, issued by the same society, in
which the matter is summarized as follows :

NORTH AMERICA 281
¦"'Efforts to serve the immigrant along re
ligious and social lines take a variety of forms.
"At ports of entry many organizations — re
ligious and semi-religious — seek to extend the
hand of fraternal helpfulness. For a description
of the kind of work done by them, let us take
as a typical example Ellis Island. About ninety
men and women are at Ellis Island to render help
ful service to these immigrants. Some spend their
entire time, others only a portion of it in this
work. Some speak only one foreign tongue; oth
ers, several. Fifteen or twenty only are repre
sentatives of denominational organizations. Thus
the Methodist Church has several missionaries,
among them one for the Finns, of which 7,726
arrived in 1910; the Reformed Church, for the
Dutch (11,568 arrivals) ; the Congregational
Church, for the Bulgarians (10,942 arrivals) ;
and the Episcopal Church, for the English
(24,795 arrivals). Other denominations in like
way seek to reach such classes of immigrants as
circumstances may suggest.
"After they are admitted and have gone to
their new homes, the home missionaries look them
up and endeavor to establish churches among
them, with pastors speaking their own tongue. In
this way some thousands of churcnes — juaptist,
Congregational, Methodist, Presbytenan, etc. —
have come into existence, although relatively few
of the immigrants have been enrolled under these
7 "A Bird's-eye View of Immigration and Missions."

282 MISSIONARY HISTORY
names in foreign lands. Churches having large
membership in European countries, like the
Lutheran and the Reformed, of course welcome
large numbers of their members into similar or
ganizations on this side. It is recognized by all
that foreign speech in American Churches is and
ought to be temporary, but it seems an indis
pensable transitional phase. Little by little these
polyglot Churches should be transformed into
English-speaking Churches.
"English-speaking Churches in various places
and divers ways are seeking to serve the immi
grants at their doors. Some confine themselves
to the effort to gather the children into the Sunday
school; some provide opportunity for services in
other tongues in their houses of worship; some
maintain a parish visitor speaking the language
of the foreigners they would reach; and some
organize clubs and educational classes.
"Social settlements very largely minister to
foreign populations. In their efforts to educate,
to furnish wholesome amusement, to secure sani
tary homes and workshops, to promote social jus
tice and neighborly good-will, they are rendering
an important religious service.
"Institutions of education specifically adapted
to the needs of foreigners, in which the religious
motive and religious influence are uppermost,
play a large part in the development of leaders —
civic, social, and religious — among our foreign-
speaking citizens. The American International

NORTH AMERICA 283
College, at Springfield, Massachusetts; the
Schauffler Missionary Training School, at Cleve
land, Ohio; and the German Theological Sem
inary, at Dubuque, Iowa, are examples of schools
of this class.
"One of the most important services to be
rendered the immigrant, and one to which all the
above-named forms contribute, is that of estab
lishing a wholesome civic and social environment
in which he may form his ideals, rear his family,
and work out his and our destiny. No emphasis
upon this point can be too strong. The Church,
and all the organizations which have sprung from
it, have no more imperative and important task
than that of creating social conditions which shall
protect, develop, and guide the stranger within
our gates."
To attempt to present statistics of the work
done by the various Churches along the above
lines, or to emphasize individual oases of men
particularly eminent for their success with the
immigrant and the alien, would be an almost
impossible task, because of the constantly chang
ing conditions and factors of the question. Per
haps an exception can be made in the mention
of the Rev. Charles Stelzle, of the Presbyterian
Home Mission Board, and his work in the "Labor
Temple" at New York, where a constant suc
cession of services and meetings, such as edu
cational classes, lectures, social gatherings, em
ployment committees, aids to the betterment of

284 MISSIONARY HISTORY
their physical needs, and other such instrumen
talities touching all the various points of their
experiences, is being wonderfully blessed in reach
ing the hearts and winning the confidence of
the people of the East Side. But even so, Mr.
Stelzle himself would claim to be only a type of
a large class of leaders who, by the practice of
common sense Christianity, are reaching out and
touching with healing power these weary and sin-
sick and suffering strangers within our gates and
others who, though not strangers to our land, are
strangers to the covenants of promise in Jesus
Christ. In general terms, however, it may be said that
each of our large denominations, and many of
the smaller ones, are doing all that their resources
will permit to bring the gospel to our immigrant
people. We may make mention of the work of one
of these great Boards, the Home Missionary So
ciety of the Congregational Church, for the very
reason that it is not exceptional, but typical.
8This Board, in 1910, carried on the work in
twenty-six States and Territories and the constit
uent State societies (auxiliary to the main Board)
in eighteen more. The number of missionaries,
under commission for the whole or part of the
year, was 1,692. They cared for 2,382 churches
and preaching stations, connected with which were
2,240 Sunday schools. Of these churches 343 held
"Report 1911.

NORTH AMERICA 285
services in foreign tongues. These tongues were
German, Bohemian, Italian, Swedish, Danish-Nor
wegian, Welsh, Finnish, Armenian, Spanish,
French, Syrian, Persian, Albanian, Greek, Por
tuguese, and Croatian — sixteen in all. The largest
foreign work was carried on among the Swedish
people, seventy-eight Churches using that lan
guage in their services.
As to the success of such efforts in establish
ing permanent churches, we may quote the figures
of five years ago regarding a few of the foreign-
speaking churches in connection with several of
our leading denominations. For instance: the
Methodist Episcopal Church had 971 such
Churches, with 92,000 members ; the Presbyterian,
290 Churches, with 20,400 members ; the Baptists,
551 Churches, with 16,500 members. The Lu
theran Church in America is almost wholly the
outgrowth of immigration from the home lands,
as is the German Reformed Church, and the Hol
land branch of the Dutch Reformed Church, while
there are but few evangelical denominations that
do not sustain churches among the foreign-speak
ing peoples of our land, and receive much benefit
from the infusion into their own systems of this
new blood.
But we must not forget the agencies, other than
the organized churches, which are doing very
much to solve this problem. Among these we men
tion pre-eminently the National and State Bible
Societies, temperance organizations, and the city

286 MISSIONARY HISTORY
mission and tract societies. Without these, and
especially without the Bible societies, religious
work among non-English speaking peoples would
be sadly crippled. Not only the swarming mil
lions of the great Orient, but the tens of thousands
of the bustling West demand the Word of God
in their own tongue, and it is the great Bible
societies that make possible the supply. When we
realize that the American Bible Society alone
prints every year 1,500,000 copies of the Bible,
Testaments and portions, and that during the
ninety-five years of its existence it has printed
over eighty million volumes of the Word and
aided in its translation, publication, or distribu
tion in over one hundred languages, the great
ness of this work is evident.
The National Temperance Society, with its
flood of publications against the liquor habit and
the drink traffic, and the Woman's Christian Tem
perance Union, with its thousands of branches
in all parts of the Union, are also most imporant
among reform agencies because of the very great
need that exists for temperance work among many
of our immigrants.
But in our great cities the most effective auxil
iaries of the Church are the city mission socie
ties. They do a work that no one else can do,
and with their skilled missionaries approach and
win classes that the Church with her more formal
methods can not touch.
Theirs, moreover, is not only a redemptive, but

NORTH AMERICA 287
a preventative work, for through their agency
many who would otherwise have gone utterly
down have found a helping hand and a firm foot
ing to lift them up again to a new and more
courageous endeavor in the battle of life.
Such work must needs deal not only with the
spiritual, but with the temporal and social needs
of those to whom they minister. And this is just
the work that is done. At the Rivington Street
and the Broome Street Missions of the New York
City Mission Society, large numbers of Italians
and Jews are reached. The Meeker Memorial
Mission for Scandinavians, and the York Street
and Bethany Missions for Italians, are success
fully carried on by the Brooklyn City Mission
Society, while its unique work at Coney Island,
where the gospel is daily preached through the
season to an ever-changing and international audi
ence aggregating 250,000, is becoming known far
and wide.
The Boston Society is doing good work in that
old New England city, once the home of America's
"bluest" blood, but of whose citizens 92% are now
foreigners by birth or direct parentage. Some
time ago it was found that there were gathered
into churches, chapels, and Sunday schools, or
were receiving religious instruction in their homes
from missionaries, the following nationalities:
930 Germans, 804 Swedes, 448 Irish, 342 Nor
wegians, 203 Danes, 260 Jews, 181 French, 62
Italians, 54 Armenians, 41 Swiss, 29 Bohemians,

288 MISSIONARY HISTORY
24 Greeks, 12 Hollanders, 11 Poles, and several
Welsh, Syrians, and Finns.
The Chicago Tract Society is one of the most
active and efficient of these societies. Last year
they ministered orally to over twenty-four nation
alities and distributed the Bible or portions of it
and of other religious books in thirty-three lan
guages. But such items are only typical. To call the
roll of such agencies one would have to name such
societies and many other similar ones in every con
siderable city from the Atlantic to the Pacific
Coast, and from Maine to Florida, not forgetting
the like work done throughout the length and
breadth of our great neighbor land, Canada.
In a word, this home mission problem in all
its manifold variety is one that calls for the ut
most skill and the consecration of the time and
money and personality of American Christians.
The imperative need of the American Church,
nay, of the American Nation, is to solve this prob
lem. Humanly speaking, the salvation of the
world depends upon the salvation of America.
"It was this conviction of the absolute inter
dependence of home and foreign missions that
led Prof. Austin Phelps to exclaim, "If I were
a missionary in Canton, China, my first prayer
every morning would be for the success of Amer
ican home missions, for the sake of Canton,
China." Dr. Richard S. Storrs, whose services
9 "Leavening the Nation," p. 348.

NORTH AMERICA 289
for years as the president of the great American
Board stamps without question the degree of his
interest in foreign missions, once wrote from
Florence, Italy, "The future of the world is piv
oted upon the question whether the Protestant
Churches of America can hold, enlighten, and
purify the peoples born or gathered into its great
compass. ' ' And if further testimony were needed
to mark the far-reaching influence of home mis
sions in America upon the fate of the nations
abroad, the stirring words of Professor Phelps,
addressed thirty years ago (1881) to a Home Mis
sion Convention at Chicago, will still ring as true
and, in the light of present-day facts, even more
convincingly than then, and may well conclude this
chapter. Said he: 10"The evangelizing of
America is the work of an emergency. That
emergency is not paralleled by the spiritual con
ditions and prospects of (any other country of
the globe. The element of time must be the con
trolling one in a wise policy for its conversion,
and for the use of it as an evangelizing power
over the nations. That which is to be done here
must be done soon. If this continent is to be
saved to Christ and if the immeasurable power
of its resources and its prestige is to be insured
to the cause of the world's conversion, the critical
bulk of the work must be done now. The decisive
blows of conquest must be struck now. For
reasons of exigency equally imperative with those
10 " Leavening the Nation," p. 850.
19

290 MISSIONARY HISTORY
which crowded Jerusalem upon the attention of
the apostolic pioneers, this country stands first
on the roll of evangelistic enterprise to-day. This,
as it seems to me, is just the difference to-day
between the Oriental and the Occidental nations
as relating to the conversion of both to Christ.
The nations whose conversion is the most press
ing necessity of to-day are the Occidental nations.
Those whose speedy conversion is most vital to
the conversion of the rest are the nations of the
Occident. The pioneer stock of mind must be the
Occidental stock. The pioneer races must be the
Western races. And of all the Western races, who
that can read skillfully the providence of God or
can read it at all, can hesitate in affirming that
the signs of the divine decree point to this land
of ours as the one which is fast gathering to itself
the races which must take the lead in the final
conflict of Christianity for the possession of the
world. Ours is the elect nation for the ages to
come. We are the chosen people. Ours are the
promises, promises great and sure, because the
emergency is great. We can not afford to wait.
If we can not, the world can not afford to wait.
The plans of God will not wait. These plans
seem to have brought us to one of the closing
stages in this world's career, in which we can no
longer drift in safety to our destiny. We are shut
up to a perilous alternative. Immeasureable op
portunities surround and overshadow us. Such,

NORTH AMERICA 291
as I read it, is the central fact in the philosophy
of American home missions."
No wonder that Israel Zangwill, the gifted
narrator of the social life and needs of the great
East Side of New York, has described America
as "God's melting-pot, wherein the materials for
a new nation are being fused together by the fierce
fires of labor and of upward struggle."

CHAPTER XVn
THE home base
An invading army must always have a base of
supplies. Upon frequent and free communication
with this base depends not only its efficiency, but
its very life. To interrupt such communication
means loss of power, to cut it off dooms the army
to annihilation. This is just as true of a force
of Christian missionaries sent out to evangelize
the nations. They depend for their life and effi
ciency upon the sympathy, the co-operation, and
the support of the home Church.
But the missionary host is not only an army
of invasion, it is also an army of occupation.
It enters a continent, a country, a nation, not
merely to utter a proclamation and to pass on,
but with the determination to possess that land,
and to hold it forever in the name of Christ
and humanity. In time perhaps their beneficent
purpose may be understood and their message wel
comed, and the people who sat in darkness see and
rejoice in a great light, but usually that blessed
day dawns only after a long night of toil and
opposition and discouragement, and in few nations
has the day of its redemption yet so fully come
as to warrant the total withdrawal of this mis-
292

THE HOME BASE 293
sionary force or the absolute cessation of its
labors. It is necessary, then, that we should under
stand something of the past and present history of
the home base of missions, or of the agencies by
which this Christian army is sent out to the holy
war in which they are engaged and is sustained
while fighting the battles of God and humanity.
The true relation of the Church to missionary
work is thus well stated by Professor Thomas C.
Johnston when he says: "'In ordaining the con
stitution of the Church, God made it a missionary
society; every member of the Church, by virtue of
his Church membership, is a member of this mis
sionary society and stands pledged to do his ut
most as such. The obligation, therefore, to fulfill
this pledge is imperative and inclusive." This is
indeed an advanced view of the matter, but one,
nevertheless, which, if adopted as heartily and uni
versally as its truth deserves that it should be,
would revolutionize the whole question of mis
sionary support and the supply of missionaries
for our home and foreign fields.
In the beginning of the missionary enterprise,
as we have seen, the going forth of the messengers
of the gospel was largely an individual matter.
The first great Missionary Himself went out to
the lost sheep of the house of Israel, sent by no
Church and sustained by no human sympathy or
help. After He had gathered to Himself "the
1 "Introduction to Christian Missions," p. 9.

294 MISSIONARY HISTORY
twelve" and instructed them for a while in that
first and most perfect of "missionary training
schools," He began to send them out two by two
z"and gave them power over unclean spirits, and
commanded them that they should take nothing
for their journey save a staff only, no scrip, no
bread, no money in their purse, but be shod with
sandals, and not put on two coats." They went
out, in military parlance, to "live on the country."
And from this first missionary tour the disciples
returned to their Master with joy, saying, "Lord,
even the devils [demons] are subject unto us
through Thy name," and received the gentle ad
monition, s"In this rejoice not, that the spirits are
subject unto you, but rather rejoice because your
names are written in heaven."
But such simplicity of discipleship could not
last when the visible Kingdom began to grow and
increase in the complexity of its administration.
In the Acts we find not only the "germs" of
Church government, but a well organized though
extremely simple Church system, and, after the
dispersion of the early disciples, which came to
pass because of the persecution following the mar
tyrdom of Stephen, it was found necessary to send
out a messenger from the mother Church at Jeru
salem to help in the great revival which had
broken out at Antioch through the efficiency of
these volunteer preachers of righteousness. Bar-
1 Mark 6:7, 9. s Luke 10:17-20.

THE HOME BASE 30tf
nabas was selected and sent to Antioch, and having
associated with himself in the work at that city
Saul, who is also called Paul, these two became
the first official missionaries of the Christian
Church and the pioneers of the multitude who have
spent themselves in order to preach the gospel to
their fellow-men. This marks the first stage in
the development of what might be called the official
or systematic prosecution of missionary work
by the Church, and this primitive but effective
method lasted for possibly the first two hundred
and fifty or three hundred years of the Church's
life. During this period, while a few men were
no doubt designated by their fellow Christians for
special missionary work, yet as a rule 4" Indi
vidual Christians went when they pleased, worked
as they pleased, and were supported in different
ways — some like Paul, by the labor of their own
hands, some by the gifts of the people to whom
they went, some by the Churches or communities
that sent them.
"It does not follow that the work was hap
hazard. It was not, but was characterized by
careful consideration on the part of those compe
tent to judge. It was, however, to a very great
degree free work. The world was wide, the labor
ers were few, there was great opportunity for
work, and little chance for friction. Missionaries,
too, being workers among a people of much the
4 "The Missionary Enterprise," p. 108.

296 MISSIONARY HISTORY
same manner of life, the distinctions inevitable
to-day were absolutely unknown then."
Societies oe the Romish Chuech
As the Church developed and Christian con
gregations, Christian communities, and finally the
Christian Church were established in many lands
and became great, strong, populous, and wealthy,
the methods of the Christian propaganda natu
rally changed. Popes and bishops and the other
leading clergy during the Early Church (300-800)
and Mediaeval (800-1500) ages commissioned their
representatives and sent them out as their own
judgment or the conditions of non-Christian peo
ples indicated. Thus Augustine was sent to Eng
land by Pope Gregory I, and Boniface to Germany
by Gregory II, and many other popes of these
times took a personal interest in commissioning
those who were to preach the gospel in heathen
lands. Such schools as the famous monastery at
Iona and Boniface's monastery at Fulda and the
Minorite Convent at Majorca were not wanting.
And, in fact, after the rise of the great missionary
or preaching orders of the Cistercians and Do
minicans and especially the Jesuits, every mon
astery was more or less of a training school for
missionaries and every such order or society was
expected to send out, direct, and sustain those
of their own members who went forth with the
message of Christianity.

THE HOME BASE 297
Later in the history of the Roman Catholic
Church there was founded by Pope Gregory XV
(1622) the "Congregatio de Propaganda Fide"
or the "Propaganda," as it is usually called, for
the express purpose of the direction of all Catholic
missions. B"It consists to-day of twenty-five car
dinals, with a cardinal prefect at their head and
a number of prelates and eonsultors in charge of
the various details of administration. The con
gregation has at Rome its own palace or bureaux,
a college, a library and museum, a polyglot print
ing press, and certain fixed revenues derived
chiefly from domestic or Italian sources. The
various missions are directed by it according to
the character of their subjects and the nature of
the religious orders to which they belong. It
settles finally all disputes between missionaries,
whether as regards territorial jurisdiction or the
nature of the missionary work. The regular re
ports made by missionary bishops or superiors
to the Holy See pass through the Congregation,
and in general it acts as an agent for missionaries
in all matters that regularly pertain to Roman
congregations. The College of the Propaganda is an institu
tion attached to the Congregation for the purpose
of training its missionaries. It owes its first be
ginnings to the Spaniard, Juan Luis Vives, who
bequeathed to it his palace and made it his heir.
Urban VIII was a notable benefactor of its work,
°"Ncw International Cyclopedia," Article, "Missions."

298 MISSIONARY HISTORY
hence it bears the name of ' ' Collegium Urbanum. ' '
It has been endowed with many privileges by the
popes. The average number of students at pres
ent is not over one hundred and twenty. Its doors
were closed during the French Revolution, but,
with that exception, its work has continued un
interruptedly since its foundation. The printing
press controlled by the College of the Propaganda
is unique on account of the many types it pos
sesses for the Oriental languages. There is per
haps nowhere in the world an Oriental printing
press so well equipped and so scientifically con
ducted. Its library is particularly rich in ancient
theology and philosophy and in all kinds of Ori-
entalia, both printed and in manuscript, while its
"Borgian Museum" is full of objects of interest
and value relating to missions.
The Roman Church has also strong mission
ary centers in Paris and Lyons, France. The
venerable "Seminaire du Missions Etrangeres,"
at Paris, was founded in 1658 and since 1840 has
sent out nearly two thousand missionary priests.
The institution at Lyons, the "Oeuvre de la Prop
agation de la Foi," does not send out or train
missionaries, but collects funds for their support.
Within fifty years it has thus distributed over
$20,000,000. 6"Any attempt, however, at a satisfactory
summary of present-day Roman Catholic missions
is rendered extremely difficult owing to the varied
use of the terms 'missions' and 'missionaries.'
" " The Missionary Enterprise," p. 46.

THE HOME BASE 299
The annals of the 'Society for the Propagation
of the Faith' make an estimate of about 65,000
missionaries, including 15,000 priests and others
dedicated to the religious life, 5,000 teaching
brothers, and 45,000 sisters." These are distrib
uted in every part of the world, most extensively
in Asia and Africa. It is also difficult to say
how much money is contributed by the Roman
Catholic Church for the support of its missionary
work. This, however, is known to be far less pro
portionately than the gifts of the Protestant
Churches. According to one of its authorities
(Cardinal Lavigerie), only about one-twentieth as
much is thus given. If this is a correct estimate,
the amount annually collected for this purpose
would be only about one and a half million of
dollars. Peotestant Societies
British and European Societies
The earliest regular Protestant missionary
society, as we now use the term, was the "New
England Company," established by special act
of the English Parliament in 1649, for the purpose
of propagating the gospel in New England, then
recently colonized. Its work was to collect funds,
send out missionaries, purchase for their use such
goods as might be necessary, and to hold any
property that might be required, thus fulfilling
almost all the functions of our modern societies.
It was this society that sent John Eliot £50 per
annum to supplement his salary while he labored

300 MISSIONARY HISTORY
among the Indians of Massachusetts. Although
much of its work has been taken over by the
Society for the Propagation of the Gospel, it
still exists and expends an income of about £5,000
($25,000) on work among the Indians in British
North America.
"The Society for Promoting Christian Knowl
edge" was organized in 1698. Its work at first
had some reference to foreign missions, but dur
ing the larger part of its history it has been en
gaged in promoting the special work of the
Church of England both at home and in foreign
lands. "The Society for the Propagation of the
Gospel in Foreign Parts" was founded by Royal
Charter from William III in 1701, and organized
and officered by the clergy and members of the
Church of England. Each of these societies, but
notably the first two, was designed more particu
larly for the maintenance of the gospel in the
colonies of England, although each also did some
strictly foreign missionary work. Tfhe S. P. C. K.,
for instance, supported partially from the first and
wholly during the last hundred years the Danish
Halle Mission in South India, founded by the king
of Denmark at the beginning of the eighteenth
century. But the first society answering to the more
modern conception of a missionary society, or a
company of Christian people voluntarily associ
ated or delegated to represent an ecclesiastical
body for the purpose of general missionary enter-

THE HOME BASE 301
prise, appears to have originated with the body
of twelve Baptist ministers who, after that famous
sermon by William Carey at Kettering, in Oc
tober, 1792, entered into a covenant with each
other and organized the "Particular (Oalvinistic)
Baptist Society for Propagating the Gospel
Among the Heathen, ' ' contributing as the nucleus
of its funds £13 2s 6d ($63.67), a sum paltry in
the sight of men, but in the sight of God the seed
that should bring forth a thousand-fold to the
glory of His name and the salvation of men.
The zeal and earnestness of the Baptist so
ciety had its natural result in arousing the in
terest of other Christians, and when Carey's first
letters from India reached England the growing
enthusiasm was first manifested by the establish
ment of a missionary publication called The
Evangelical Magazine, for "The purpose of
arousing the Christian public from its prevail
ing stupor and exciting a more clear and serious
consideration of its obligations to use means for
the advancement of the Redeemer's Kingdom."
This further led to a proposition unheard of be
fore that time, that various Christian denomina
tions, or "connexions" as they were then termed,
should unite in forming a missionary society to
be sustained by their co-operative efforts. After
a number of preliminary meetings and much
preparation, a great mass-meeting was held in
Spa Fields Chapel, London, on September 22,
1795, in which Dr. Haweis, Rowland Hill, and

302 MISSIONARY HISTORY
other famous pastors of that time participated,
and at whose close "The Missionary Society,"
afterward called the "London Missionary So
ciety," was formed. T"On the succeeding days
(September 23d, 24th) meetings were held in
various parts of the city. The cause of missions
was pleaded with solemnity and earnestness and
the Christian world seemed to awake as from a
dream, wondering that it could have slept so long
while the heathen were waiting for the gospel of
Jesus Christ. For the first time Christians of
all denominations, forgetting their party preju
dices and partialities, assembled in the same place,
sang the same hymns, united in the same prayers,
and felt themselves one in Christ. ' ' At first The
Missionary Society was largely assisted by Pres
byterians and by members of the Established
Church, but it is now mostly supported by Inde
pendents or Congregationalists, the other bodies
having long since formed their own missionary
societies. The fundamental principle of the so
ciety, however, remains unchanged and is still a
model for all missionary Boards. It is this : "Its
design is not to send Presbyterianism, Inde
pendency, Episcopacy, or any other form of
Church order and government (about which there
may be a difference of opinion among serious per
sons), but the glorious gospel of the blessed God
to the heathen, and that it shall be left (as it
ought to be left), to the minds of the persons
' "Encyclopedia of Missions " Article, "London Missionary Society."

THE HOME BASE 303
whom God may call into the fellowship of His
Son from among them to assume for themselves
such form of Church government as to them shall
appear most agreeable to the Word of God."
This society occupies very many and very im
portant fields of work in Asia, Africa, and Oce
ana, and the names of John Williams, Robert
Morrison, Robert Moffat, and David Livingstone
add special luster to its roll.
8The Church Missionary Society (1799) was
organized by members of the Church of England,
who felt that their best work could be done within
their own communion, but although led by such
men as William Wilberforce, John Venn, and
Charles Simeon, it was for many years denied
recognition by the Episcopate and compelled to
draw its missionaries from Germany. Its work
is now among that of the largest societies.
On the continent the earliest society was that
formed in Holland (1797), called the Netherlands
Missionary Society, whose first purpose was to
assist the work of the London Missionary So
ciety. From this beginning a score of societies
have sprung up in Holland for direct or indirect
missionary work.
Germany was not far behind Holland in the
establishment of a missionary organization whose
purpose was to train men for foreign missionary
service. This was "Jannicke's Missionary
School," established at Berlin in 1800. It fur-
8 " New International Encyclopedia." Article " Church Missionary Society."

304 MISSIONARY HISTORY
nished within the first twenty-five years of its
life over eighty trained missionaries to the Eng
lish and Dutch societies, and aroused much in
terest in Christian missions throughout Germany.
Switzerland followed Germany with its Mis
sionary Institute at Basel in 1815, and in 1824
German Christians, among whom were men like
Tholuck and Neander, formed the Berlin Mission
ary Society, to send out missionaries as well as
to train them. In the same year France formed
the Evangelical Missionary Society of Paris, and
the existing missionary societies of Denmark, Nor
way, and Sweden also date from the first quarter
of the nineteenth century.
American Societies
"The earliest trace of missionary societies or
Boards in America is found in the organization
of the "New York Missionary Society" (1796)
by members of the Baptist, Presbyterian, and
Dutch Reformed Churches. Monthly meetings
were held "for the purpose of offering their
prayers to the God of grace that He would be
pleased to pour out His Spirit in His Church and
send His gospel to all the nations." A few
months later the same denominations formed the
"Northern Missionary Society" at Lansingburgh,
N. Y. The immediate object of these societies
was to send out and support preachers among the
various tribes of North American Indians.
Neither of them seems to have aimed to extend
'"A Centuryjof Missions in the Reformed Church.'!

THE HOME BASE 305
its operations to the great heathen world beyond.
The famous missionary sermon by Dr. John
M. Mason, entitled "Messiah's Throne," was
preached before this society in the Wall Street
Presbyterian Church, New York City, in Novem
ber, 1797. Dr. John H. Livingston also preached,
before this same society, sermons which are al
most equally famous with that of Dr. Mason. The
one entitled "The Everlasting Gospel," delivered
in 1804, is believed to have been reprinted and
widely circulated by Samuel J. Mills and to have
contributed something to the formation of the
American Board.
It was in 1810 that the Congregational ' ' Gen
eral Association" of Massachusetts," meeting at
Bradford, Mass., on June 29th of that year, and
aroused by the earnest arguments and pleadings
of the famous "Haystack Band" (Adoniram Jud
son, Samuel Nott, Samuel J. Mills, Gordon Hall,
and Samuel Newell), at last agreed to recommend
the organization of a missionary society which
should sustain and encourage these young men in
their project of "personally attempting a mission
to the heathen. ' ' The first plan was to enlist the
co-operation of the London Missionary Society in
commissioning and supporting the American mis
sionaries, and Judson was sent to England to
make the proposition. This, however, proved im
practicable, and after some further delay, Judson,
Nott, Mills, and Newell, with Luther Rice and the
wives of Judson, Newell, and Nott, were commis-
20

306 MISSIONARY HISTORY
sioned by the newly organized (1812) "American
Board of Commissioners for Foreign Missions,"
and sailed for their far-off field of India in Feb
ruary, 1812. Thus the earliest foreign mission
work of the first permanent American foreign mis
sionary society was fairly begun. For many years
the Presbyterian Church and the Reformed Dutch
Church were constituent members of the American
Board, withdrawing in later years to form their
own organizations.
On his long voyage to India, Judson became
convinced that the Baptist view of immersion was
Scriptural, and this later led to the formation of
the first denominational missionary society in
America, the "Baptist Missionary Union" (1814),
known for its large and aggressive and evan
gelical work. Ere the formative period of mis
sionary societies was over almost all of the lead
ing Churches of America had organized their con
stituencies for mission work at home or abroad,
the Presbyterians organizing their Home Board
in 1802 and their Foreign Board in 1837; the
Methodists, in 1819; the Protestant Episcopal
Church, in 1820; the Reformed (Dutch) Church,
in 1832 ; the United Presbyterian Church, in 1859 ;
the Presbyterian Church, South, in 1861, and so
on down to the present day.
A word must be said about the women's Mis
sionary Boards. From the very first associations
of Christian women were formed to help collect
funds and to otherwise assist the Official Boards
of the various Churches, but the pioneer society

THE HOME BASE 307
of women which was organized for the purpose
of direct work among non-Christian women in
foreign lands was the "Society for Promoting
Female Education in the East," London (1834).
This society was formed because of the interest
aroused by the reports brought back by the Rev.
David Abeel, a missionary of the American Board,
on his way home from China on furlough. He also
greatly stirred the Christian women of New York,
but the way to organization did not then seem open
nor was any such movement effected till 1861,
when Mrs. Thomas C. Doremus organized the
"Woman's Union Missionary Society," composed
of women from several denominations. This so
ciety has lately completed the first fifty years of its
life, and the remarkable series of demonstrations
among the Christian women of America to cele
brate the jubilee of this movement (1911) is still
fresh in the minds of many.
In addition to these Boards or Church or
ganizations, a large number of auxiliary societies
have been formed for various purposes connected
with the work of missions. Among these we can
but name the great Bible and tract societies, such
as the English Religious Tract Society (1799),
the Tract and Colportage Society of Scotland
(1793), the British and Foreign Bible Society
(1804), the American Bible Society (1816), the
British and Foreign Sailors' Society (1818), the
American Tract Society (1825), the American
Seamen's Friend Society (1828), and a large num
ber of similar organizations, whose object is to

308 MISSIONARY HISTORY
carry the gospel to the spiritually needy, either
directly or^n co-operation with other missionary
Boards or agencies. Nor must we forget such
independent organizations as the China Inland
Mission, with its magnificent and far-reaching
work, and its co-operating branches in Europe,
North America, and Australasia.
Between all these various Boards or societies
there is of necessity much similarity as to their
general plans and methods of administering the
great work which they have undertaken. The
Home or Domestic Mission Boards indeed are less
complex in their activities, because it is possible
for them to commit a number of functions which
they would otherwise have to assign to separate
Boards or societies, such as those for publication,
education, supplies of various kinds, and training
in many particulars. 10But a foreign missionary
society must, from the very nature of the case,
combine within itself and under its own super
vision the varied and complex duties of "a vast
employment agency, a publishing house, the com
peer of the great firms of our cities, a trust com
pany handling large sums of money (only a por
tion of which is for its own work), a purchasing
agency, a relief commission, boards of education,
medical aid, and general philanthropy, a bureau
of information, scientific, archaeological, ethnolog
ical, political, as well as religious — all these and
much more in addition and subsidiary to its main
10 "The Missionary Enterprise," p. 122.

THE HOME BASE 309
purpose of extending the knowledge of salvation
through Jesus Christ." No wonder that it re
quires and usually secures men of the highest
class, keenest brains, most loving hearts, and con
secrated lives to direct and manage these com
plex and perplexing affairs. The more credit is
it to their character and business abilities that
there are no enterprises of such magnitude in the
civilized world that are conducted with anything
like the economy and success as are the great
Foreign Missionary Boards.
In addition to the more direct agencies noted
above, the missionary age has given rise to some
movements, national or world-wide, that are most
powerful auxiliaries to the development and
spread of missionary work. Among these we
note the following :
The Young Men's Christian Association
and the Young Women's Christian Association.
While the greater part of the efforts of each
of these organizations is given to the uplift
and Christianizing of their own members, yet
through its foreign and international work it
is a distinctively missionary agency. The Y. M.
C. A. not only maintains a missionary spirit
in its home associations, but its Inter-Collegi
ate Branch has stationed and maintains secre
taries in foreign lands, who do for Christian
young men and women there the work that the
parent organizations do for the young men and
women of Great Britain and America. This work

310 MISSIONARY HISTORY
now extends to Japan, Korea, China, India and
Ceylon, Brazil, Argentina, Mexico, Cuba, the
Philippines, and the Levant, while the number of
secretaries working in these lands is seventy-four.
"At the same time, following the general prin
ciple of missionary work, a force of native secre
taries has been trained with the special purpose
of developing the associations along lines that
are peculiarly adapted to their needs. Thus these
associations have not only done much spiritual
work, but have developed the departments found
so useful in this country."
"The Young People's Society of Christian En
deavor," which began with the local society
formed in Portland, Maine, in 1881, by the Rev.
F. E. Clark, has proved a wonderful factor in
training Christian youth throughout the world,
and a unifying force among converts in every land.
The first society in Oriental lands was formed in
Fu-Chau, China, in 1885, and its native translation
of the name "Christian Endeavor" was "the
Drum-around-and-Rouse-up Society. ' ' Now there
is scarcely a country, in which Christian missions
are established, which does not also have its Chris
tian Endeavor Societies, and of the 79,000 so
cieties and nearly 4,000,000 members of the United
Society of Christian Endeavor, almost one-fourth
are found in non-Christian lands.
"The Student Volunteer Movement for For
eign Missions" is largely a supply society, seeking
to bring the missionary spirit so to bear upon the

THE HOME BASE 311
Christian students of our own and other lands
that they will volunteer for missionary work in
the field, or, in any event, be life-long sympa
thizers with and sustainers of all efforts for the
redemption of the world. It had its inception at
Northfield, Massachusetts, in 1886, at the first in
ternational conference of Christian College Stu
dents. At that conference twenty-one of the 252
delegates present definitely decided to become for
eign missionaries, and one hundred others put
themselves on record as being "willing and desir
ous, God permitting, to become foreign mission
aries." Later, under the leadership of Robert
P. Wilder, John R. Mott, Luther B. Wishard, and
Others, the movement developed into a student
organization having for its field the colleges and
universities of Canada and the United States, for
its object the missionary education of the students
of these institutions and the recruiting of mis
sionaries from among them, and for its watch
word "The Evangelization of the World in This
Generation." Its latest report (1911) gives the
following significant figures: "The total number
of Student Volunteers who have sailed for foreign
fields from the beginning of the organization, and
under the various Mission Boards and other agen
cies is 4,784 ; number sailing in 1910, 368 ; number
of institutions having mission study classes in
1910, 596 ; number of classes, 2,379 ; number of stu
dents in these classes, 29,322. Sixteen Student
Summer Conferences were held in 1910, with 4,442

312 MISSIONARY HISTORY
delegates in attendance. The missionary gifts of
students in our colleges during 1910 amounted to
$133,761, of which $37,708 were for home and
$96,053 for foreign missions. Figures embody
ing such facts are full of the greatest encourage
ment. "The Young People's Missionary Movement of
the United States and Canada," whose name has
recently been changed to "The Missionary Edu
cation Movement," was the outgrowth of a con
ference of those interested in young people's mis
sion work, held in New York in the fall of 1901.
In 1902 the movement was formally organized.
It is under the direct control of the Mission
Boards of the Churches of the United States and
Canada, having a Board of Trustees selected from
the various denominations, with headquarters in
New York. Its principal work has been to en
courage the formation of mission study classes
among the young people of the Churches and to
create and publish a supply of reliable text-books
for such classes. It not only furnishes the text
books, which are published in large quantities and
distributed through the various denominations at
a minimum cost, but it trains leaders for such
classes by the issuing of missionary literature for
teachers and the holding of Summer Conferences
at convenient points. The first Conference was
held at Silver Bay, on Lake George, N. Y., in
1902. It has also been instrumental in encourag
ing the formation of Departments of Young Peo-

THE HOME BASE 313
pie's Mission Work in connection with the denom
inational Mission Boards. The earliest of these
to be organized (1896) was that in connection with
the Mission Boards of the Reformed (Dutch)
Church in America. The Rev. A. DeW. Mason,
who was also active in the organization of the
Young People's Missionary Movement, was its
first secretary.
"The Laymen's Missionary Movement" is the
latest form of organization for Christian workers
for missions. The need of interesting adult men
in aggressive missionary work has long been felt,
but the feeling did not crystallize till 1906, when
a regular organization was effected. "Its pur
pose is simply to co-operate with the regular
missionary agencies of the Churches in the en
largement of their work. It does not divert
missionary offerings from congregational or de
nominational channels, nor does it promote the or
ganization of separate men's missionary societies
within the congregations. As the movement is
"an inspiration, not an administration," it has
been chiefly occupied with the presentation of an
adequate missionary policy to influential groups
of men, and also with the exploitation of methods
of missionary finance which have produced the
best results. The movement stands "for investi
gation, agitation, and organization;" the investi
gation by laymen of an adequate missionary
policy, and the organization of laymen to co
operate with the ministers and missionary Boards

314 MISSIONARY HISTORY
in enlisting the whole Church in its supreme work
of saving souls. The movement has been or
ganized also in Great Britain and on the conti
nent. "In 1909 it held a series of conferences and
conventions in the chief cities- of the United
States, which aroused great enthusiasm among
laymen of all denominations.
Such is a brief outline of the world-wide and
age-long work of Christian missions, the attempt
of the Church to fulfill the object of her found
ing, the desire and command of her Master, and
the purpose of every one in every age and land
who truly loves God and his fellow-man. When
we regard the long procession of the centuries
which have passed since the Lord's last command
was given, the slow, faltering, uncertain, and too
often unwilling steps by which His disciples have
followed the way of His appointment in this
matter, "the heart of love with its hope long de
ferred grows sick, and we cry, 12" Where is the
promise of His coming?" But over against our
impatience and unbelief we hear once more the
promise, 13' ' For yet a little while and He that shall
come will come and will not tarry," and with full
confidence, reading the future in the past, and
knowing that God's times and ways for the world's
redemption are not our times or ways, we may
yet "run with patience the race that is set before
us, looking unto Jesus," and knowing that the day
11 World Atlas of Christian Missions, p. 29.
"2 Pet. 8:4.
18 Heb. 10:87.

THE HOME BASE 315
will surely come 14"when they shall teach no more
every man his neighbor and every man his brother,
saying, 'Know the Lord,' for they shall all know
Me from the least of them unto the greatest of
them, saith the Lord, for I will forgive their
iniquity and I will remember their sin no more."
And in that day shall Jesus Christ, the greatest
of missionaries and the Saviour of mankind,
1B"see of the travail of His soul and shall be
satisfied."
wGod is working His purpose out, as year succeeds to
year;
God is working His purpose out, and the time is
drawing near —
Nearer and nearer draws the time, the time that shall
surely be,
When the earth shall be filled with the glory of God,
as the waters cover the sea.
Prom utmost East to utmost West, where'er man's
foot hath trod,
By the mouth of many messengers goes forth the voice
of God;
"Give ear to Me, ye continents, ye isles give ear
to Me,"
That the earth may be filled'with the glory of God, as
the waters cover the sea.
What can we do to work God's work, to prosper and
increase
The'brotherhood of all mankind, the reign of the Prince
of Peace?

"Jer. 31:34. "Isa. 53:11.
10 Written for the Lambeth Conference, London, 1908, by A. C. Ainger

316 MISSIONARY HISTORY
What can we do to hasten the time — the time that
shall surely be,
When the earth shall be filled with the glory of God, as
the waters cover the sea?
March we forth in the strength of God, with the
banner of Christ unfurled,
That the light of the glorious Gospel of truth may
shine throughout the world.
Fight we the fight with sorrow and sin, to set their
captives free,
That the earth may be filled with the glory of God, as
the waters cover the sea.
All we can do is nothing worth, unless God blesses
the deed,
Vainly we hope for the harvest, till God gives life to
the seed;
Yet nearer and nearer draws the time, the time that
shall surely be,
When the earth shall be filled with the glory of God, as
the waters cover the sea.

MISSIONARY CHRONOLOGY
Showing a few of the more important dates in the History of Missions.

APOSTOLIC PERIOD.
(33-100 A. D.)
(Many dates in the Apostolic and Patristic Periods are only
approximate.)
A. D.
30. Jesus begins His public ministry.
33. The Great Commission.
33. Pentecost.
35. The Gospel enters Africa (Ethiopia), through
Candace's treasurer.
38. Greeks in Antioch evangelized.
47. Asia Minor entered by Paul and Barnabas.
60. Rome entered by Paul.
64. First of the Ten Great Persecutions (Nero).
66. Spain entered by Paul.
95. Completion of New Testament Canon by John's
Gospel.
95 Second Great Persecution (Diocletian).
PERIOD OF PATRISTIC OR EARLY CHURCH.
(100-800 A. D.)
A. D.
107. Third Great Persecution (Trajan).
125. Fourth Great Persecution (Hadrian).
150. France evangelized from Asia Minor.
163. Death of Justin Martyr in Fifth Great Persecu
tion (Marcus Aurelius).
165. Martyrdom of Polycarp.
185. India entered by Pantenus. 317

318 MISSIONARY HISTORY
A. D.
200, North Africa entered.
200. Britain entered.
202. Sixth Great Persecution (Septimius Severus).
210. Origen in Arabia.
230. Statue of Jesus erected in Rome by the Emperor,
Alexander Severus.
235. Seventh Great Persecution (Maximius).
249. Eighth Great Persecution (Decius).
257. Ninth Great Persecution (Valerianus).
300. Persia entered.
300. Rome largely evangelized.
303. Tenth Great Persecution (Diocletian).
312. Christianity proclaimed as State rehgion by Con-
stantine.
325. First Ecumenical Council at Nice.
341. Ulfilas, apostle to the Goths.
397. Gauls evangelized by Martin of Tours.
493. Ireland evangelized by St. Patrick.
500. Fridolin, missionary to Franks.
505. China entered by Nestorians.
529. Benedictine Order organized by Benedict of
Nursia.
563. Columba, pioneer to Scotland.
570. Birth of Mohammed.
590. Columbanus, pioneer to France.
596. St. Augustine, pioneer to England.
610. Galbus, pioneer to Swiss.
622. Hegira of Mohammed.
632. Death of Mohammed.
700. Willibrord, pioneer to Holland and Denmark.
732. Battle of Poitiers. Repulse of Mohammedans
from Central Europe.
755. Boniface, pioneer to Germany.
760. John, of Damascus.

MISSIONARY CHRONOLOGY 319
MEDIEVAL PERIOD.
(800-1500)
A. D.
861. Cyril and Methodius in Bulgaria.
988. Russia evangelized. Vladimir, first Christian
king, baptized.
1000. Greenland entered by Icelandic Christians.
1095-1270. The Crusades.
1099. Capture of Jerusalem.
1150. Palestine recaptured by the Turks.
1204. Division of Church into Eastern and Western, or
Greek and Roman Churches.
1208. Franciscan Order founded by St. Francis of Assissi.
1216. Dominican Order founded by Dominic de Guzman.
1219. Francis of Assisi enters Egypt.
1291. Raymond Lull, missionary to the Mohammedans.
1298. Monte Corvino, missionary to China.
1324. Wyclif, reformer in England.
1339. Huss and Jerome, reformers in Bohemia.
1400. First modern European knowledge of Africa.
1455. Reuchlin, reformer in Germany.
1465. Erasmus, reformer in Holland.
1492. Columbus discovers America.
REFORMATION PERIOD
(1500-1650)
A. D.
1502. Las Casas, missionary to West Indies.
1517. Luther, reformer in Germany.
1519. Zwingli, reformer in Switzerland.
1521. Magellan discovers the Philippines.
1530. Calvin, reformer in France.
1534. Jesuit Order founded by Ignatius Loyola.
1542. Mendez Pinto discovers Japan.
1543. Xavier begins missionary work in India.

320 MISSIONARY HISTORY
A D.
1549. Brazil entered by Jesuits.
1549. Xavier enters Japan.
1553. Xavier enters China.
1555. Villegagnon establishes Protestant colony at Rio
de Janeiro.
1560. Knox, reformer in Scotland.
1566. Florida entered by Jesuits.
1582. Matteo Ricci, Jesuit missionary to China.
1600. Romanist missionaries in Korea.
1614. Edicts of persecution and banishment against
Romanists in Japan.
1615. Canada entered by Jesuits.
1618. New York colonized by the Dutch.
1619. First negro slaves brought to North America.
1622. Romanist missionary order "Propaganda de Fide "
organized at Rome.
1624. Dutch missions at Bahia and Pernambuco, South
America.
1631. Roger Williams settles Rhode Island.
1641. Mayhews begin mission to the Indians of Martha's
Vineyard and Nantucket.
1646. John Eliot, Apostle to the North American Indians.
1649. "Society for the Propagation of the Gospel,"
or "New England Company," organized in
England. Earliest Protestant Missionary
Society.
POST-REFORMATION PERIOD
(1650-1800)
A. D.
1664. Von Welz appeals to Church for missionary
activity.
1701. First missionary efforts for American negro slaves.
1708. "Society for Promoting Christian Knowledge"
organized in Scotland.

MISSIONARY CHRONOLOGY 321
A. D.
1721. Hans Egede, Apostle to Greenland.
1730. Count Zinzendorf, leader of the Moravians.
1735. Moravians in British and Dutch Guinea, Africa.
1747. David Brainerd, missionary to Indians in New
York and New Jersey.
1750. Christian Frederick Schwartz in India.
1784. George Schmidt in Africa.
1787. Sierra Leone founded as an African Christian
State by colonization.
1792. English "Baptist Missionary Society" founded.
Earliest volunteer society.
PERIOD OF MODERN MISSIONS
(1793 to date)
A. D.
1793. William Carey sails for India. Era of Modern
Missions begins.
1795. "London Missionary Society" organized.
1796. "New York Missionary Society" formed; ear
liest in America.
1796. First missionaries to the Sandwich Islands.
1797. "Netherlands Missionary Society" formed.
1799. "Church Missionary Society" organized.
1800. Earliest work for women in India, begun by Mrs.
Marshman.
1804. "British Foreign and Bible Society" organized.
1807. Robert Morrison, missionary to China.
1812. Henry Martyn, missionary to Persia and Arabia.
1812. "American Board of Commissioners for Foreign
Missions" formed. Oldest permanent Ameri
can Missionary Society.
1812. Adoniram Judson and associates sail for Burmah.
1814. "American Baptist Missionary Society" formed.
1816. John Williams, first missionary to Society Islands.
21

322 MISSIONARY HISTORY
A. D.
1816. "American Bible Society" organized.
1817. Robert Moffat, pioneer to South Africa.
1818. First missionaries to Madagascar.
1819. Dr. John Scudder, pioneer medical missionary
to India.
1819-20. Pliny Fisk and Levi Parsons, pioneers in Syria.
1820. First unmarried woman missionary to India, Miss
M. A. Cooke.
1820. Hiram Bingham and others, pioneers to Hawaii.
1820. Liberia established as a free native colony by the
American Colonization Society.
1820. Large immigration to United States commences.
1823. Reginald Heber elected Bishop of Calcutta.
1827. "Book of Mormon" revealed to Joseph Smith.
1829. Alexander Duff sails for India.
1829. David Abeel and E. C. Bridgman, first American
missionaries to China.
1830. Dr. Eli Smith begins work in Turkey.
1832. "New England Anti-Slavery Society" formed.
1834. Death of Robert Morrison.
1834. Death of William Carey.
1834. First woman foreign missionary society ("The
Society for Promoting Female Education in
the East"), formed in London.
1834. Dr. Peter Parker, earliest medical missionary to
China.
1835. Fiji first visited by missionaries.
1835. Beginning of thirty-five years of persecution in
Madagascar.
1836. Marcus Whitman goes as a missionary to Oregon
Indians.
1836. Titus Coan begins his work in Hawaii.
1836. James Calvert, pioneer missionary to the Fiji
Islands.

MISSIONARY CHRONOLOGY 323
A. D.
1839. Evangelization of Tahiti completed.
1839-41. "The Great Awakening" in Hawaii.
1840. David Livingstone begins his work in South Africa.
1842. First treaty ports opened in China.
1843. Whitman's famous journey "to save Oregon."
1844. John Ludwig Krapf, pioneer of East Coast African
Missions.
1847. Mormons under Brigham Young colonize Great
Salt Lake.
1848. John Geddie, "apostle to the South Seas," ar
rives at Aneityum.
1848. First Protestant Church building for native Chris
tians erected at Amoy, China.
1850. Allan Gardiner at Tierra del Fuego.
1850. T'ai P'ing Rebellion in China.
1853. Japan opened to America and Europe "by Com
modore Perry.
1854. United Presbyterian mission; pioneer in Egypt.
1856. William Butler in India.
1858. John G. Paton at Aniwa, New Hebrides.
1859. Japan entered by first Protestant missionaries.
1859. Samuel R. Brown and Guido F. Verbeck begin
first educational work in Japan.
1859. Dr. James C. Hepburn begins first medical work
in Japan.
1860. John Mackensie, missionary to Bechuanaland,
Central Africa.
1860. Treaty of Pekin; religious liberty secured to
Chinese converts.
1860. Withdrawal of American missionaries from Hawaii.
Islands fully evangelized.
1861. First American woman's foreign missionary so
ciety ("The Woman's Union Missionary So
ciety"), formed in New York,

324 MISSIONARY HISTORY
A. D.
1863. Slavery in United States abolished by Lincoln's
Emancipation Proclamation.
1863. Robert College founded at Constantinople.
1864. Romanism in Korea almost exterminated.
1864. Samuel Adjai Crowther, a converted African,
consecrated first Bishop of the Niger.
1866. Syrian Protestant College at Beirut opened.
1866. China Inland Mission founded by J. Hudson
Taylor.
1868. Hampton Institute for Indians and Negroes
founded by Samuel M. Armstrong.
1868. Triumph of Mikado's party and beginning of
New Japan.
1869. Madagascar fully evangelized.
1869. First woman medical missionary to India; Miss
Clara Swain, M. D.
1870. James Gilmour, pioneer to the Mongols.
1870. President Grant's "Peace Policy" for Indians
put into operation.
1872. First native Christian Church in Japan organized
at Yokohama by James H. Ballagh.
1874. Joseph Hardy Neesima returns to Japan as a
missionary to his people, and opens the Dosh
isha School.
1875. First Protestant missionaries enter Korea.
1876. Alexander Mackay, "Mackay of Uganda," sails
for Africa.
1879. Early nuj sions to the people of the Apallachian
Mountains.
1881. Young People's Society of Christian Endeavor
organized by Francis E. Clark.
1881. Tuskegee Institute for Negroes founded by Booker
T. Washington.

MISSIONARY CHRONOLOGY 325
1885. First permanent missionary work begun in Korea
by N. H. Allen, M. D.
1885. Ion Keith Falconer establishes first Protestant
Mission in Arabia, at Aden.
1886. First college student missionary conference at
Northfield; origin of the "Student Volunteer
Movement."
1888. Centenary Conference of Protestant missions of
the world, at London.
1889. The American Arabian mission founded. First
station at Busrah.
1890. Religious freedom proclaimed in Japan.
1894-5. China-Japanese War.
1898. Battle of Manila Bay. Philippines ceded by Spain
to United States.
1898. American Presbyterian Church begins work in
the Philippines.
1899. Other Churches follow in missionary occupation
of Philippines.
1900. Hawaii admitted as a territory of the United
States.
1900. Boxer Uprising in China.
1900. Ecumenical Missionary Conference in New York.
1901. "Young People's Missionary Movement" formed.
1903. First Hebrew Christian Missionary Conference,
at Pittsburgh.
1905. First "Missionary Conference on behalf of the
Mohammedan World," held at Cairo.
1906. The Haystack Centennial.
1906. Inception of the "Laymen's Missionary Move
ment."
1908. China Centenary Conference at Shanghai.
1910. World Missionary Conference at Edinburgh.

PROTESTANT MISSIONARY STATISTICS 1911
(From Missionary Review of the World, January, 1912)

Countries

o o

Income

Foreign
Mission aries

Native
Helpers

Stations

Communi cants

Adherents

Scholars

230 31
238 661113
19
4353
291

$12,290,005

7,593

32,256

13,550

876,292

1,337,747

429,974

8,994,1952,076,844 199,520 64,388
147,115
500,652 114,215
910,140
9,4512,054 188 76
298
481 91
1,826
38,922 6,835 1,011 100
305
2,301
*4,112 6,532
21,805 4,454 920 82
145
1,260 1,734
5,629
675,645272,082 35,630 *2,163 8,462
57,84040,762
335,442
1,703,852 656,416 79,650 4,580
20,000
110,000153,209
810,000
694,496
171,286
*26,200
3,158
5,022
66,420
28,915
74,112
$25,297,074 *5,249,405
Totals ...
995
$30,546,479
22,058
88,542
49,579
2,304,318
4,875,454
1,477,049
to
CO
I— I
go rH
O > Wl— I
UI H
O W
•Figures for 1910.
MISSIONARY CONTRIBUTIONS OF PROTESTANT CHURCHES IN U. S. (1906)
(From the Missionary Review of the World, January, 1911)

Denomination

Baptists (North) 
" (South) 
Congregationalists 
Lutherans (Synodical Conference) 
Moravians 
Methodist Episcopal (North) 
(South) 
Presbyterians (North) 
(South) 
Protestant Episcopal 
Dutch Reformed Church (in America) . .
German Reformed Church (in the U. S.) .
All Protestant Churches reporting  19,500,572

Com
municants

1,052,105
2,009,471 700,480 648,529 17,926
2,986,154 1,638,4801,179,566 266,345
886,942 124,938
292,654

Home
Missions

$1,811,799 251,984 969,789 137,726 22,550
2,413,286 432,454
2,215,188 232,757
1,068,155 115,085110,000

$12,616,210

Foreign
Missions

403,811891,979 14,021
24,507
1,302,698 766,627
1,182,516 266,318549,070 179,867 96,100

$8,655,981

Total
Missions

$2,627,435 655,295
1,861,768 151,747 47,057
3,715,984 1,199,081
3,397,704 499,075
1,617,225 294,952 206,100

$21,272,191

Home
Missions

69 %
38.4%
52.1%90.8%47.9%64.9%36.1%65.2%
46.6%66 %
38.9%53.3%

59.3%

Foreign
Missions

31 %
61.6%47.9% 9-2%
52.1% 35.1%
63.9% 34.8%
53.4%34 %
61.1%
46.7%

M
GOGO l— l
O
£ Ww
I— I
GO r-3
ow

40.7%

toto

AUTHORITIES QUOTED

Aliens or Americans, H. P. Grose, 1906, Young People's
Missionary Movement.
Central America and Its Problems, Frederick Palmer,
Moffat, Yard & Co.
Century of Missions in the Reformed Church, H. N.
Cobb, Board Publication, Ref'd Ch. in America.
Daybreak in the Dark Continent, W. S. Naylor, 1905,
Young People's Missionary Movement.
Encyclopedia of Missions, E. M. Bliss, 1904, Funk &
Wagnalls.
Christus Redemptor, Helen B. Montgomery, 1906,
MacMillan Co.
Congregational Home Missionary Society Report, 1911.
Conservation of National Ideals, 1911, Revell.
Continent of Opportunity, Francis E. Clark, 1909,
Revell.
Corwin's Manual, 1902, Board Publication, R. C. A.
Fifty Years in Amoy, P. N. Pitcher, 1893, Board Pub
lication, R. C. A.
Geography and History of Protestant Missions, H. P.
Beach, 1901, Student Volunteer Movement.
Gist of Japan, R. B. Peery, 1898, Revell.
History of the Amoy Mission, John G. Fagg, Board
Publication, R. C. A.
History of Protestant Missions, Gustav Warneck, 1906,
Revell.
Introduction to Christian Missions, T. C. Johnston,
Presbyterian Committee Publication.
Islands of the Pacific, J. M. Alexander, 1909, American
Tract Society. 329

330 AUTHORITIES QUOTED
Latin American, Herbert W. Brown, 1901, Revell.
Leavening the Nation, Joseph B. Clark, 1903, Baker &
Taylor Co.
Life in Hawaii, Titus Coan, 1882, Randolph.
Lux Christi, Caroline A. Mason, 1902, MacMillan Co.
Maker of the New Orient, W. E. Griffis, 1902, Revell.
Medieval Missions, Thomas Smith, 1880, T. & T.
Clark.
Modern Missions in the East, Edward A. Lawrence,
1895, Harper & Brothers.
My Life and Times, Cyrus Hamlin, 1893, Revell.
Missionary Enterprise, E. M. Bliss, 1908, Revell.
Missionary Expansion Since the Reformation, J. A.
Graham, 1900, Revell.
Moslem World, Samuel M. Zwemer, 1908, Young
People's Missionary Movement.
New Acts of the Apostles, A. T. Pierson, 1894, Baker,
Taylor & Co.
New Era in the Philippines, A. J. Brown, 1903, Student
Volunteer Movement.
New International Encyclopedia, 1911, Dodd, Mead &
Co.
Opportunities in the Path of the Great Physician, V. F.
Penrose, 1902, Presbyterian Board Publication.
Our Peoples of Foreign Speech, Samuel McLanahan,
1904, Presbyterian Board Home Missions.
Outline of a History of Protestant Missions, George
Warneck, 1906, Revell.
Pioneer Missionaries of the Church, Charles C. Creegan,
1903, American Tract Society.
Presbyterian Foreign Missions, Robert E. Speer, 1907,
Presbyterian Board.
Protestant Missions in South America, H. P. Beach,
1907, Student Volunteer Movement.
Raymond Lull, S. M. Zwemer, 1902, Funk & Wagnalls.

AUTHORITIES QUOTED 331
Rex Christus, Arthur H. Smith, 1903, Macmillan Co.
South America, Thomas B. Neely, 1909, Young Peoples'
Missionary Movement.
Story of the American Board, W. E. Strong, 1910,
Pilgrim Press.
Sunrise in the Sunrise Kingdom, J. H. DeForest, 1909,
Young Peoples' Missionary Movement.
Ten Great Religions of the World, James Freeman
Clark, 1868, Houghton, MifHin Co.
The Frontier, Ward Piatt, Young Peoples' Missionary
Movement.'
Two Thousand Years Before Carey, L. C. Barnes, 1900,
Christian College Press.
Under Our Flag, Alice M. Guernsey, Revell.
United Editors' Encyclopedia, 1909, New York.
Up from Slavery, Booker T. Washington, 1900, Double-
day, Page & Co.
Upward Path, Mary T. Helm, 1909, Young Peoples'
Missionary Movement.
Verbeck of Japan, W. E. Griffis, 1900, Revell.
Winners of the World, Mary and Wm. E. Gardner,
1909, Revell.
World Atlas of Christian Missions, James S. Dennis,
1911, Student Volunteer Movement.
World Missionary Conference Report, 9 Vols., 1910,
Revell.

INDEX

PAGE
Abeel, David; China  89
Abolitionists; early  244
Africa; area and population. . 161
" early history of  162
" early explorers  165
" early missionaries .... 166
Allen, Dr. N. N.; Korea  131
American Board  306
American Colonization So
ciety  179
American Indians  251
American Syrian Mission .... 149
Anchieta, Padre Jose de  223
Anskar, Apostle to Denmark
and Sweden  31
Apostolic Missions; simplicity
of   15
Appalachian Mountaineers. . . 258
Arabian Mission  147
Arcot Mission; India  77
Armstrong, General Samuel C. 245
"Arrow" War; China  95
Ashmore, Dr. William; China. 94
Assissi, St. Francis of  45
"As the Waters Cover the
Sea" (poem)  315
Augustine; Apostle to Eng
land  38
"Baker, The Missionary"
(Cyrus Hamlin)  156
Bancroft, on religion of early
colonists  237
Baptist Missionary Union. . . 306
Baptist Society for Propagat
ing Gospel  301
Beach, Harlan P.; on Boxer
uprising  103
Beirut; Syrian Protestant Col
lege  153
Benedict of Nursia  44

PAGE
Benedictines or "Black
Monks"  44
Bible Colporteurs in South
America  229
Bible and Tract Societies.... 307
Bingham, Hiram; Sandwich
Islands  204
Book of Armagh  25
Boniface or Winfrid; Apostle
to Germany  30
Boxer Uprising; China  102
Brainerd, David  60
Brazil, Dutch Colony in  227
" French Colony in  225
Bridgman, E. C. ; China  89
Brown, Samuel R; Japan  117
Bucer, Martin, on missions . . 54
Bulgaria, evangelized by
Cyril and Methodius  34
Burns, William C. ; China  94
Butler, William; India  78
Calvert, James; Fiji Islands.. 198
Calvin's Opinion as to Mis
sions  55
Cannibalism in the Fiji Is
lands  197
Carey, William; India  65
" " his famous
sermon. . . 65
" " his work in
India  67
Character and purpose of
early and medieval missions. 35
China; area and population. . 84
China Boxer Uprising  102
China Inland Mission  97
China-Japanese War  101
China; Revolution of 1911-12 106
Chinese Church; first native. 94
Christians extirpated in China 86

333

334

INDEX

PAGE
Christians extirpated in Japan 110
Chronology of Missionary
History  317
Church Missionary Society in
Palestine  158
Church Missionary Society in
Egypt  160
Church Missionary Society
organized  303
Church Missions to Indians . . 253
City Mission Societies  286
Clark, Dr. F. E.; on South
America  220
Clough, Dr. John E.; India.. 78
Coan, Titus; Hawaii  208
Colleges, Christian; influence
in Turkey  157
Colonists; Character of early. 235
Columba, Apostle to Scotland 26
Columbanus, Apostle to the
Swiss  28
Command, Christ's Mission
ary  6
Conquest of the World for
Christ  12
Constantine; proclaims Chris
tianity as the State religion. 19
Contributions of Protestant
Churches  327
Cooke, Miss M. A.; India  80
Crowther, Samuel; Africa  180
Crusades, number and dates . 40
effect of, on Eu
rope and the East  41
Cyril and Methodius, Apos
tles to the Bulgarians  34
Darwin, Charles; on Missions. 229
Definition of Christian Mis
sions  3
Denmark and Sweden, evan
gelized by Anskar  32
Denominational Missionary
Societies; when organized. 306
Denominational Young
Peoples' Missionary Work. 313
Doctrines o f the Reformation. 52
Dominicans; or "Preaching
Friars"  46
Doshisha College established
by Neesima  128

PAGH
Duff, Alexander  68
" his educa
tional principles  69
Dufferin, Countess of; medical
fund  83
Dunbar, Paul Laurence  250
Dutch in Japan  Ill
Early Church missionaries . . . 294
Edward I, last of Crusaders . . 41
Egede, Hans; Greenland  58
Egypt; Missions in  159
Eliot, John; American Indians 58
" " Indian Bible  59
Ellis Island; missionaries at. . 281
Emancipation Proclamation. . 244
England evangelized by Au
gustine  27
Ethelbert; conversion of  27
Exaltation of Christ in mis
sions  8
Excesses of whites in Hawaii 207
Fasting; Mohammedan  140
Falconer, Ion Keith; Arabia. 147
Fiji Islands; missions in  196
Fiske, Pliny; Syria  149
Franciscans, or Gray Friars . . 45
Fridolt or Fridolin; Germany 28
Foreign Missionary Societies;
functions of  308
Gante, Pedro; in South Amer
ica  223
Gardiner, Capt. Allen  228
Gauls evangelized by Martin
of Tours  23
Geddie, John; New Hebrides . 201
Germany evangelized by Frid
olin  28
German Churches reformed
by Boniface  30
" Gilmour of Mongolia "  99
Godfrey of Bouillon; King of
Jerusalem  40
Goths evangelized by Ulfilas . 21
Greenland evangelized by Leif
the Lucky  33
Great Sacrament in Hawaii. . 209
Gray Friars, or Franciscans. . 45
Griflis, William Elliot  120

INDEX

335

Guizot, comments on effects
of Crusades  41
Guzman, Dominic de; forms
order of Dominicans  46
Hamlin, Cyrus; Turkey  154
Hampton Institute  245
Harris, Townsend ; forms
treaty with Japan  Ill
Hawaii; Missions in  204
Haystack Band  305
Heber, Bishop; India  72
Hegira, Mohammed's  134
Hepburn, James C; Japan. . . 115
Holland evangelized by Willi
brord  29
Home Missions, influence on
World's evangelization  290
Immigration; by races  268
Immigrants; characteristics of 272
church work for 283
distribution of. 270
" education of . . . 275
" in cities  271
" methods of
reaching  281
" number of  268
religious statis
tics of  278
societies working
for  284
India; early missions to  64
Indian problem in America.. . 251
Indian problem; periods of . . . 252
Iona; medieval missionary
school  26
Ireland evangelized by St.
Patrick  24
Japan; discovery ot  107
early Protestant mis
sions in  112
edict against Chris
tians  110
exclusion of foreigners
from  109
first Christian Church
in....  113
persecution of Romish
Christians  109

PAGE
Japan; Romish Church in.. . . 107
" strength of Church in. 114
Jerusalem captured by Cru
saders  40
Jesuits  47
Jesuit missions in Europe and
America  49
John, Griffith; China  96
Judson, Adoniram; Burma. . . 73
Judson's wives; their place in
India's missions  74
Kapiolani  210
Khama, King of Bechuana
land  182
Knox's opinion as to missions. 55
Koran  138
Korea; evangelizing spirit of
Christians in  131
Krapf, John Ludwig  168
Lancastrian Schools  229
"Land of Approximate Time"
(poem)  119
Lawrence, Edward L.; on
Turkish missions  151, 158
Laymen's Missionary Move
ment  313
Laymen's Missionary Move
ment in apostolic times ... 15
Liberia  179
Lief, the Lucky; Pioneer to
Greenland  33
Livingstone, David; Africa. . . 175
London Missionary Society . . 192
"Lone Star Mission;" India. . 77
Love; Spirit of, in mission
aries  7
Loyola, Ignatius; founder of
Jesuits  47
Lull, Raymond  144
Luther's opinion as to Mis
sions  54
Mackay, Alexander; Africa... 171
Mackenzie, John; Africa. .... 170
Madagascar  183
Marco Polo  107
Marshman, Joshua; India. . . 66
Martha's Vineyard; missions
in  61

336

INDEX

PAGE
Martin of Tours; apostle to
the Franks  24
Martin, W. A. P.; China  96
Martyn, Henry; in Brazil  228
" " in India  71
Martyr, Justin  18
Mayhew family  61
Medical missions in India  83.
Mecca, pilgrimage to  141
Methodius, Apostle to Bul
garians  34
Methods of work in early and
mediaeval missions  36
Milne, William; China  89
Minorites or Franciscans .... 45
Missionary, Definition of ... . 4
" work, early meth
ods of  36,295
Missionary Education Move
ment  312
Missionary giving in Romish
Church  299
Missionary Societies, Romish. 296
Missionary Societies, Protes
tant  299
Missionary ships  190
Missionary Training of Apos
tles  14
Missions in Early Reformed
Church  53
Moffat, Robert; Africa  173
Mohammed; life and charac
ter of  133
Mohammed; names of  136
Mohammedan lands; Mis
sions in  144
Mohammedan articles of faith 137
creed  137
" religious duties 140
Mohammedanism, Judaism,
and Christianity compared. 138
Monasteries in medieval Eu
rope  37
Monroe Doctrine, missionary
obligations of  219
Monte Corvino, John of  85
Moravian Church and mis
sions  57
Moslems, numbers and dis
persion  142
Mongiardino, Jose  230

PAGE
Mongolia  99
Mormonism, character of . . . . 264
Mormons, missions to. . . .265, 266
Mormon missionaries  264
Morrison, Robert; China. ... 87
Motives of missionary work. 8
Mountaineers, the Appala
chian  258
Mountaineers, Missions to. . . 260
Neesima, Joseph Hardy  126
Negroes, missions to  240
Negro Question in United
States  239
Negroes; successful in United
States  249
Nestorians in China  85
Netherlands Missionary So
ciety  303
New England Company  299
New Hebrides  199
New York Missionary Society. 304
Northern Missionary Society. 304
Obedience; spirit of, in mis
sionary  6
Oceania; character of natives 188
" divisions of  187
native Church  191
" first missionaries to 193
Oeuvre de Propagation de
la Foi  298
Oobookiah  204
Opinions of Reformers as to
missions  54
Opium War in China  93
Orders of Monks in Romish
Church  44
Oregon; Whitman's ride  254
Otto; early missionary to
Pomeranians  22
Palestine; missions in  157
Pantenus of Alexandria  64
Parker, Dr. Peter; China  91
Paton, JohnG.; New Hebrides 202
Patrick, Apostle to Ireland ... 24
Patristic Missions  21
Paul, Apostle of the Congo. .. 181
Peace policy for Indians; Gen.
Grant's  252

INDEX

337

PAGE
Periods in Indian policies. . . . 252
Perry, Commodore; opens
Japan  Ill
Phelps, Professor Austin  288
Philippines; Catholic Mis
sions in  213
Philippines; Protestant Mis
sions in  215
Pietism, its effect on missions. 56
Pilgrimage; Mohammedan  141
Pinto, Mendez; discovers Ja
pan  107
Pohlman, William; China... 94
Pole, Cardinal  51
Polycarp; martyrdom of  17
Pomare I; King of Tahiti  194
Portiers (or Tours) battle of. 143
Power, spiritual; in the mis
sionary  8
"Preaching Friars" or Do
minicans  46
Predestination; Mohammedan
doctrine of  139
Propaganda de Fide  297
Prophets; Mohammedan doc
trine of  139
Qualifications of the Mission
ary  6
Races in the Island World. . 187
Ramabai, Pundita  82
Ramazan; Moslem fast  140
Ranavalona 1  183
Reformers before the Refor
mation  51
Ricci, Matteo; China  86
Robert College; Constanti
nople  156
Romish Church in Philip
pines  213
Romish Missionary Societies . 296
Roosevelt, Theodore; on Af
rican missions  185
Sailors' Missionary Societies. 307
Salvation of Souls; a mission
ary motive  10
Schmitt, George; Africa  166
Schwartz, Christian Freder
ick ; India  57

Scotland evangelized by Co
lumba  26
Scudder, John, M. D.; India. 75
Seminaire du Missions  298
Serampore Triad; India  67
Sierra Leone  179
Silva, Emilio  232
"Silver Bible"  22
Singh, Lilavati  82
Slavery, conditions of negro. 241
Slaves first brought to Amer
ica  239
Slaves; number of in United
States  239
Smith, Eli; Syria  152
Social character of Pacific Is
landers  189
Society Island  192
Society for Promoting Chris
tian Knowledge  300
Society for Promoting Female
Education in the East  307
Society for Propagation of
Gospel in Foreign Parts . . . 300
South America, Romanism in. 220
Romish mis
sions  222
Protestant missions . . . 225
Dutch colo
nies  227
French colo
nies  225
South India United Church. . 83
St. Francis of Assisi  45
St. Martin of Tours' motto. . 23
Stanley, Henry M.; Africa.172-177
Statistics of Protestant Mis
sions  326
Stelzle, Charles  283
Storrs, Dr. Richard S  288
Student Volunteer Movement 310
Supremacy of Visible Church. 12
"Suttee" abolished in India. 68
Swain, Clara, M. D  82
Switzerland evangelized by
Columbanus  28
Syrian Protestant College,
Beirut  153
Tabu  205

338

INDEX

PAGE
Taft Commission in Philip
pines  214
Tahiti; mission to  192
" evangelization of ... . 195
T'ai Ping Rebellion; China ... 94
Taylor, J. Hudson; China. ... 96
Tertullian; on growth of early
Church  18
Three Great Missionary Re
ligions  151
Thomson, John; South Amer
ica  229
Trappist Monks  44
Turkish Dominions; extent of. 150
Tuskegee Normal Institute. . 246
Ulfilas, Apostle to the Goths. 21
"Unconverted"; meaning of. 5
Underwood, Horace E.; Korea 131
United Presbyterian mission
in Egypt  159
United Presbyterian mission
in Korea  130
United Society of Christian
Endeavor  310
United States; Home Mission
ary Work in  279
Uplift of men by missions  10
Urdanata, Andres de  213
Van Dyck, C. V. S  153
Verbeck, Guido F; Japan  121
Villegagnon: South America. 226
Von Welz, Baron  56
Ward, William  66
Warneck, on China Inland
Mission  97
Warneck, on Boxer Uprising. 103

PAGE
Washington, Booker T  246
Washington, Booker T.; on
uplift of negro  248
West African missionaries. . . . 180
Western Church; divisions of. 52
Whitman, Marcus: Oregon . . 254
Willibrord; Apostle to Hoi- 29
land 
Williams, John; New Heb
rides  199
Williams, Roger  58
Winif rid or Boniface  30
Women of India; their degra
dation  79
Women of India; education of 81
Women's Missionary Socie
ties  91,306
Woman's Union Missionary
Society  307
Xavier, St. Francis  86
in China.. 86
" " in India.. 64
" " in Japan.. 108
Y. M. C. A. and Y. W. C. A.
in missions  309
Young Peoples' Missionary
Movement  312
Young Peoples' Society of
Christian Endeavor  310
Young, Edgerton R  257
Zangwill, Israel  291
Zenana work in India  80
Zinzendorf, Count; the Mo
ravian leader  57
Zwemer, Amy W  149
Zwemer, Samuel M.: Arabia. 148