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ISLAM AND MISSIONS

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ISLAM AND MISSIONS

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Latest Important Works
ON Mohammedanism

7"** Mohammedan World ^n'oday

A Symposium e^ted by JAMSS L. Barton, O.D.,

S. U. ZWBHKK, D.D. uhI E. U. Whbrky, D.D.

/Umtrafd, S tv, CMk, fjo »tt

Islam and Christianity

Th« Irrepressible Coafiict
By E. U. WHBoav, D.D. Clalli, U-»S "*'

Our Moslem Sisters

Arabia, the Cradle of Islam

By S. H. ZWSMER, D.D., F. S. G. S.
IllMitraUd, Cloth, U-oa

Persian Life and Customs

The Egyptian Sudan

By John Kbllv Giffhh, D.D.
/UtutraUd, Clmk, %uoO mt

Constantinople and Its Problems

By Mbniiv O. Dwicht. L.L.D.
/aHltraltd, Cteth, %I.*S "^

Henry Martyn

First Modern Missionary to Mohammtdofu
By Cbokce Suitu HlutlraUd, Cteth, ti.jo tut

Missions and Modern History

By SoHEHT E. Spebb, M.A.
tv/j., S IV.., CJelA, tt-oo «il

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ISLAM AND MISSIONS

Being papers read at the Second
Missionary Conference on behalf
oi the Mohammedan World at
Lucknow, January 23-28, 1911

Edittd hy
E. M. WHERRY, D.D., S. M. ZWEMER, D.D.,
. C. G. MYLREA, M.A.

Hnr YOKK CmcAoo Tottomo

Fleming H. Revell Company

London and Eoinborqh

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Copyr^At, '9", by
FLEMING H. REVELL COMPANY

188573

New York: i;8 FiAh AventN
Chiago: I3J North Wibuh Ave.
Toronto: aj Richmond Street, W.
London : a i Pitemoster Square
Bdhbingti; loo Princn Street

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CONTENTS

XII.
XIII.

An Introductort Survet • . . . 9
Rtv. SamutlM. Zmmtr, D.D., F. R. G. S.,

Araiia

pAH-llLAMIfM IN TuKKET . . , . , 43

Rev. W. S. NtlitM, D.D., SyrU
Pan-Iilahiiu in Africa 53

Rtv. FriidrUh Wirz, Basil
The Dervish Osdem in Africa ... 63

Riv. Canm E. Sill, D.D., MmJtu
The Moslem Advance in Africa ... 76

Pref. Cerl Miinkef. LL. D., Hamiurg
Pan-Jilaui9m in Malaysia . . .87

Rev. G. Simga, Sumalrt
PoLiTtcAL Changes in Turkey . . . 100

Prtf. J. Stewert CramferJ, Beirut
PouTiCAL Chahgei rN Arabia . . . . 1 16

Rev. 7. C. rttmg, M. D.. AJen. Arabia
Political Chance) in Persia . . . .128

Riv. L. F. Eiselttja, Periis
The Situation ik India ..... 141

Rev. W. A. ITiliM, M. A.. D.D., Indtri
The Old and the New Regime in Turkey . 159

Rev, S. y. R. Tremiridge, Aintab, Turkey
CoMDmoNS in Central Asia .... 172

Celtuel G. IFiugaie, C. I. £., Leaden
Ielau Undek Pagan Rule .... 183

Rev. Cherlti R. fVetsm, D.D., Phikdetpkia
Islam Under Christian Rule .... 195

Rtv. IF. H. T. Gdirduer, B. A., Caire
5

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6 Contents

XV. MouxH Advanu in Indu

Rtv. Jthn T»kk, BiM%al

XVI. MiMLUi Advahci in Malatiia

Riv. N. jtdrUni, CtUhs

XVII. ItLAU IN China

Mr. F. M. RMtt. CfuKM
Will. IiLAU iM RutaiA

Miti Jtnitit Van Mtytr, Tifit

XIX. RiroKM MoviuBNTi im India .

Rtv. Csntn H. U. Writh^ttht, Pi. D.
D.D., SimU

XX. RooKH MovEMiim in thi Niar Eait

Rtv. Jtkn Gifftn, D.D., Cdir*

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ILLUSTRATIONS

Mohammedan Religious Service at Delhi, India, Frmtupita
Fadmgpagw

Islam and Modernism. Opening of Parliament by the
Sultan at Constantinople. The Sultan — Caliph
Stands Alone in the Central Box

Mosque at Mombasa, British East Africa

The Mohammedan College at Aligarh, India

Mosque at Samarkand, Central Asia

Street in Askabad

Where Islam Meets Paganism in Africa'.

Street Singer, Assuan, Egypt, a Moslem From

the Nyam-nyam Tribe ....
Warriors of the Bisharin Tribe, Pagans, in the

Eastern Sudan .....

Chinese Mohammedans :

A Mohammedan Teacher
Butchers From West China

The Late Sir Sayyad Ahmad Khan, Founder of the
Mohammedan Collie at Aligarh

'47
'74
'74

.87
.87

»34
»34

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" And it nine to pan, when Joihaa wu by Jericho,
that he lifted up bit eyei and looked, and behold there
itood a man over againit iilro with hit tword drawn in
hii hand: and Jothua went unto liini and laid unto him.
An thou for ui or for our advenarici ? And he taJd
Nay, but ai prince of the hoii of Jehovih am I now
come." — JtihM V. zj, I4.

" When the itrong man fully anned gnardeth hi* own
court hii good* are tn peace, but when a ttronger than
he ihall come upon him aud overcome him he taketh
from him hu whole armour wherein he truited and divideth
hii ipoils." — Lait xi. at, aa.

" Not \tj might, nor by power, but by my S|ritit, taith
Jebonh of^hoiu." — ZtthtrUh iv. 6, R. V.

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AS INTEODUCTOEY aURVEY
REV. SAMUEL M. ZWEMER, D. D., F. R. G. S., ARABIA

THE MoBlem world ia not a baptiazard expression
iuvented by niisaionaries to repreeeut a ix>rtion
of the great world problem of evaugdization^
bnt is a literalism which snms up an actual situation.
Sii yeara before the Cairo Couference the first number of
the Revue du Monde Muaulman was published in Paris,
and for ten years this monthly magiizine has, from a
purely scientific standpoiut, tried to survey the extent
of Islam, its coudition, and developments in those lands
where it holds sway, and which as a world by itself scien-
tifically requires uuity of treatment.

Nor is the Moslem world merely a geographical expres-
sion for the vast areas covered by Moslem conquest or
conversion. The term is of mncb deeper significance. As
Dr. C. H. Becker pointed out in his article in the first num-
ber of i>er /rfani, the word Islam itself stands fora unity
of religions conception, a unity of politit^l theory and of
ideals of civilization, as well as of religion, which to-
gether form the problem of Islam. Therefore the essen-
tial and philosophical nnity of the problem, in lands
which constilote the Moslem world, has been recognized
by all those who have made a atadj of the subject.

It is possible, for this reason, to give a general survey
of tie MoKlem world as a unit, and there are three reasons
why this survey shonid be given at the opening of the
Conference which succeeds that; held at Cairo five years
ago. The Cairo Conference marked a grpat .step in nd-
raoce towards the evangelization of the Mohammedan
9

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Islam and Missions

world becanso it gave the first fall iuforoiiitioii throngh
its pablished reports of the actual state of Mohammedan
lands early in the tweulieth wutary ; but for one reason
or another some lands were left out in that survey, and in
other cases the survey wae inadequate or inaccurate.
The chief value of the C>airo Conference was to inang:u-
rate or stimulate more accurate observation and more
careful report amoii); missionaries in Moslem lauds. The
first reason, therefore, for a general survey of the Moslem
world at the opening of this Conference is to supplement
the Cairo Conferenct> Eejiorts. The second reason is to
correct its returus and statistics by later iuvestfgatioua
and developments ; and the third reason, sufficient in it-
self, is that ouly by a gcueiul tturvey can the delegates to
this Conference see the whole problem at the outset and
recognize its unity, its opportunity, and the importunity
of the Bilnatiou because of both.
We will take up the present survey in four divisiona :

First, as regards Statistics ;

Second, Political conditions end developmentB ;

Third, Butuul and iottilleetual movements since
the Cairo Conference ; and,

Fourth, The changed attitude towards tJie Mos-
lem world and misalnns to Moslems in tlie
home Churches as a result of the Cairo Con-
ference.

Such a survey can only be general, and preparatory to
the more careful consideration of the topics that follow
on oar programme ; Pan Islamism, Missions and Govern-
ments, The Moslem Advance, Reform Movements, The
Training of Missionaries, and The Methods to be lued.

1. Statibtical
We must still answer the question as to the total pop-
nlatlon of Uie Moslem world by oot^ectore Instead of

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An Introductory Survey il

statistics, at tbo t^giunliig of the tirentietb oea*
tury. The discrepancit^ iii the ttlutlstical Borveys of the
Mo&leiD world given tiy viiriotis authorities are as dts-
ooiiG«rtiQg us they are surprising. The total population
of the Hoslfim world, for example, has been variously
estimated as follows :

Stattsniaa's Year Book, 1890 .
Brockhaos, "Couvers-Lexieon,"

1894

Hubert Jausen, " Yerbreitoug des

Islams," 1897 .
8. M, Zwemer iMimmutry Ke-

view), 1898 ....
Al^femeine Missiona Ikilschriftf

1902 . ...

H. Wtcbmanu, in Justus Perthes'

"Atlas," 1903
Encyctopediii of Misaiooa, 1904
"The Mohammedan World of

To-day" (Cairo Coafereuc&

1906) ....

Hartin Hartinann (1910) .

203,600,000

269,680,672

240,000,000
193,550,000

232,966,170
223,985,780

Tet the discrepaiicy between the higheet figures givMl,
for example, by Hubert Jansen and Dr. Hartmann, and
the lowest figures of the Allgcmeine Mitiaiona ZeiUchHft are
partly explained by the varying eslimates placed as to
the nnmbor of Mosleius in the Sudan and iu China. For
tbe nst of the world there seems to be at least partial
agreement. The most detailed statistics can be found in
Jaoaeo, bnt tliey are not reliable in many respects and
oot 83 connervative as the results obtained in the papers
prepared for the Cairo Coofereoce. The latest statistical
sorrey of the Atoslem world is that given by Dr. Hart-
mann In an appendix to his raluablobook, "Der Islam."
The chief diitcrepancies between the atatislics he glrM
and those of the Cairo Conference are the following :

Islam and Missions

Tarkey id Europe is put dowu with a Moelem iwpala-
tiou of 3,2iJ6,000 iostead of the 2,G00,(K>0 giveu ut Uuro.
The Mualem popalatiou of the Fhilippiue Ifilanda isgiveu
09 725,300 iusteiwl uf 300,000 ; that uf ludo-Cbina is only
l,14i>,000, whUe the Cairo aarvey gives it aa 1,430,383.
Tiifi Moslem population of Britieli luditi, iDcludiug Cey-
lon, Burma, Adeu aud Perim, ia given as only 69,79S,-
800 ; according to the last ceusua it ia 02,458,077 for India
proper. The Moslem population of Abysainia was given
at the Cairo Coufereuce as li50,000 : Dr. Hartmanu
makes it 600,000. Morocco was given ut Cairo as 5,(i(>0,-
000 : here it ia put down as 7,MO,000. The Moslem
popDiation of Qermau East Afiica aa 6,700,000 is evi-
dently a miaprint-

\Ve torn now to the totals of Dr. Hartmann's survey.
That for all Europe, 12,991,000, including Russia, does
Qot differ much from the total of the Cairo survey. In
the cose of Asia his total is slightly below that of Cairo,
which included all I he Kus.siau Moslems. In Africa bis
total ia nearly 6,000,000 Ics-i than that given at Cairo,
while bis total for the whole world is 223,9^5,780; that
given at Cairo was 232,906,170. If we deduct from Dr.
Hartmann's stotiatics the excessive figures for Sism,
China aud the Philippine Islands, together with the
printed error in regard to the Kameruna, the total esti-
mated population of the Moslem world according to this
latest survey would be a little leas than 200,000,000.

In wgard to two large areas of the Moslem world we
are able to spi-alc with much greater accuracy now than
at the CViiro Conference. Miaa Jennie Von Meyer aud
Madam Sophie Bobrovnikoflf have pabliahed cnrBfnl sur-
veys of the extent and character of Islam in the Knssian
Bmpire, allowing that the total Moalein population of
BoBBla, including those of Khiva and Itokharo, is not
moch l«8a than 20,000,000. Aud Mr. MoiBhall Broom-

An Introductory Survey

hsU, in his receot volnme on Islam in China, after most
careful investigatioas, proves beyond a doubt tliat the
Uosiem populatiou in (be Chinese Empire lies somewhere
betneeo the oiiiiimuia and maximum figures of 5,000,000
and 10,000,000. Aud although this number is less than
oue-third of the supposed Moslem populalion of the
Chinese Empire given in the Statesman's Year Book, it
ifl too large to be ignored. We quote a paragraph from
Mr. Broomhall's chapter on the subject :

"In spite of the somewhat uncertain light which at
present exists we may, however, safely say that the Mos-
lem populatiou of China is certa-iuly et^ual to the entire
population of Algeria, or Scotlaud or Ireland ; that it is
iu all probability fully equal to that of Morocco, and
possibly not less than the total popolation of Egypt or
Persia. A few millions among tbe hundreds of millions
of China may not seem many, but if we think of a com.
munity equal to that of Egypt or Persia, [jeculiarly ac-
cessible to the Gospel, aud yet practically without any
missionaries specially set apart or qualified to deal with
them, and, apart from one or two small exceptions, with
no literature for use among tbem, we shall have a more
adequate conception of the real problem.

" What shonM we think of Manchuria or Mongolia
without any missionaries, or of no iutercAt centering
around the closed land of Tibett Yet the accessible
Moslem population of China are certainly too or three
times that of Mongolia, are fully equal to that of Tit>et,
and probably not less than that of Manchuria. It may,
therefore, be said that within China there is a special
people equal in number to the population of any of
China's dependencies, for whom practically nothing is
being done, and whose presence hitherto has been almost
ignored."

The M'oslem population of the Rnssian Empire and the
lUohammedans of China are peculiarly accessible, and it
fTonld seem that perhaps in both of these empires work

tslam and Missions

Among tliem migbt be followed by larger results tban in
oilier lauUs where Utam has be«u the |>redominiuit faith
for centuries.

Samming up the etalistioal survey, aiid trilhout goiog
Into such detail aa is fouud in the survey published by
the Cairo Coufereii<%, the 200,000,000 iu the Moslem
world aie fouud chiefly in the followiug couutries :

Iiidia leads the li»t with 62,438,077 Moslems, and it is
a startliug fact tbut thefe are uow uuder British role more
Mubammed»us than under any other government in
modern or in medieval days. Counting her poesesslooB
and dependencies, at least 95,000,000 followers of the
prophet of Mecca are to-day enjoying the blessings of
British rule, and the total number of Moslems in the
British Empire is 6,000,000 in excess of the Christian
population of that empire. As Dr. Jones points out in
his book, "India, Its Life aud Thought," this is a most
Bignificaut fact. The Moslem population of India is not
at a standstill, but in growing. According to the same
authority, during the last decade it increased by 9.1 per
cent while the population of India as a whole increased
by only 1.9 per ceut.

Next to India Java has the largest Moslem population
of ftoy country in the world, with a total of 24,270,600
Moslems. The Russian Empire follows closely with ite
20,000,000 ; then the Turkish Empire in Asia and in
Europe with 15,528,800 Moslems. Following Ihla we
have a group of Moslem lands, Egypt, Persia, Morocco,
Algeria, Arabia, Afghanistan, almost wholly Moslem,
with popnlations of fh>m 4,000,000 to 9,000,000 each.
There is scarcely a country in Africji or Asia to-day where
a Moslem population is not found. In some cases this
population may be wry small, but in nearly every cam
it is a growing population. For example Tibet, the
great closed land, counts to-day some 20,000 Hoslema,

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An Introductory Survey

»5

tnd in tbe case of Soath Africa, Hosletua are now fouud
in all the region from the Cape to the Congo. A recent
correspondent of the Loudon Moniinff Past states : "So
far throughout the centuries 3£ohamme«lan influence,
which has always spread along the gre^t slave trade aud
caravan routes, bus been, an fur as is known, invariably
turned aside by the vast swamps aud forests of the Congo
Basin, which has thus acted as a kind of breakwater for
British South A&ica. But just as the ineursiou of the
British into Uganda seems to have lei loose all kinds of
dormant insect plagues and peats, so European civiliza-
tion and railways are breaking down the barrier between
the North aud South aud allowiug a. freer circulation of
Ideas aud religious thronghout the whole circuit of the
continent." He goes on to say that thei-eis a real danger
of Islam spreading among the Zulus and Basntoa, who, if
swept into the Moslem fold, would become propagators
of Islam on accouut of their maL-tJal instincts and their
anti-foreign proclivities.

I have not beeu able to learn whether the 70,000
Hohanunedans liviug along the north coast and south-
east coast of Madagascar, amoog a total population of
3,000,000, are at present increasiug, but the fact that
Islam has a long history back of it in this islaud, and the
recent change of attitude on tbo part of the Freuch
governmeut may well call our attention to the need of
the Moslems there. The story of Islam in Madagascar
has recently been told in two volumes by a French writer
who seems to think that the faith is at present growing.

Since the Cairo Conference attention has been called to
the rapid increase of Islam in Abyssinia, especially in
the north. It is reported that whole tribes once Chris-
tian, aud still bearing Christian names, have become
Uoslem. Dr. Enno Littmann, iu a recent article in
Jhr Itlam, shows the advance which Islam has made dur-

l6 Islam antt MwicMiTT

tag Oe put fifty jtaa amoDg tnbcs wUek ttiD bc^
Chiutuo Mwrn Of ibe Uceha Tribe he saj% that t«o-
tlunU an at preseos Mohawmwrian, and ouij pf Hijni
nominally Chrisdan. The Bogos, who vcre Chr^taa m
I860, hare more tbao half of Uwb beeone eo a sg i ad to
lalam, and the Befgnk faav^ all ranked Moalcm. It is ia-
(ereatiiig, hoverer, to note vhat thii vrita atatn:
"The Swedish Miasioa has SKcesfnUy vithalood tha
adrance of Islam, and has broo^t Moslems back in mamr
casea to thor early Chrisdaniiy. siiMs in Xotth AbyMiniA
it is not regarded as a ray gnat erime to kare Islaa, h
it is in Arabia, Syria, or Feisia."

The increaae of Uam, and thaefM* its wMntfn %ni
peril, is, however, not confined to the dtmiaiiw ot Kiw
Uenelik. " The threatening adraoce of Islam in Equto-
rial Airica," to nse the words of the Edinburgh Ctonftr-
ence Beport, "presents to the Chnrch of Christ tha
decisive qaestion whether the Dark CoDtineot shall ba-
oome Hohammedan or Christian,'' and it is the nauii.
moos opinion of missioDaTy statesmen that the cmciBl
problem of missions in Africa is to stem the tide of
Islam. In a letter to the Edinbnrigh Confietenoii^
Dr. Onstar Wameck of the UnlTersity of Halle wrote :
" There is no difference of opinion that Christian missiaaB
dare not halt on the borders of the Mohammedan world,
yet the cmcial question at present is, Where are Chria-
tian missions most seriously threatened by Islam 1
There can be do doobt about the answer : In Central
Africa ; perhaps also in the Dntcb East Indiea. If we do
not counteract the advance of Islam with all our ene^y
and aloDg the whole line, we shall loee not only large
parts of DOW pagan Africa, but even territories already
Christianized. The main battle against Mohammedan-
ism In the immediate futare will be fought on EMt
African soil."

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An Introductory Survey

The statement made by CommiBSion Xo. 1 of the
Ediuburgti Conference in regard to this advance was
Doue too etrong. It waa based on the accumulated
evidence of a large correspoudeuce with misaiouaries in
every part of the continent, and every word could be
expanded into a paragraph if aDthorities were quoted.
" The absorption of native races into Islam is proceeding
rapidly and continuousli/ in practically ail parts of the con-
tinent. The Commission has had conciiunng evidence of this
fact brought to its attention by missionaries along the Nile, in
East Central Africa, in Southeast Africa, on different parts
cf the West Coast, in Northern Nigeria, in the Sudan, in
different parts of the Congo Basin, in paris lying smith of
the Congo, and even in South Africa. Mohammedan
traders are finding their way into the remotest parts of
the continent, and it is well known that every Moham-
medan trader is more or less a Mohammedan missionary.
The reenlt of this penetration of the field by these repre-
Bentalives of Islam will be that the Christian missionary
enterprise will year by year become more dlC&cult.
Paganism ia doomed. Animistic faiths crumble quickly
before any higher and more dogmatic religion. Either
Christianity or Islam will prevail throughout Africa."
From every part of tbe mission field voices are raised
to call atteulioD to this advance in the Dark Continent.
A few years ago Canon Sell of Madras wrote : "There
are times when it is very difficult to balance the compet-
ing claims of various parts of the mission field. I see no
difficulty now. . . . Certain parts of Africa form
now, in military language, the objective, and are the
strategical positions of the great mission field. Parts of
Africa in which the Moslem advance is imminent have
for the present a preeminent claim. The absorption of
pagan races into Islam is so rapid and continuous that la
a ffw years' time some may be quite lost to ns."

Islam and Missions

The Bishop of RaDgoon wrote io reply to queationa for
the BdiubnrghCoiifeTCiice : " First in urgency ore the races
at present animistic but tbrentened by Islam, as in Africa."

" The most urgent of all miasion problems," eays Mis-
sionary Landgrebe of Sumatra, " are the countries
threatened by Islam in Africa."

Mr. McNairn of Peru wrote on the same qneetioD :
" Foremost among all fields where the call is imperative,
and the very urgency of the need is God's call to TTlif
Church to go in and possess the land, is Africa, in view
of the great Moslem advance. We must take the Light
to the Dark Contiueut t>cfore the apostles of Mohammed-
anism enshroud it iu yet greater darkucss."

And finally here is the testimony of Dr. Holland of
Baluchistan : " Africa should first receive concentrated
attention because if pagan Africa once embraoea lalam,
(hen the work of converting them to Christianity will be
moob more difficult and elow. Once Africa is under tba
sway of Islam, the days of spiritual harvest such as have
taken place in Uganda will be forever over. Africa, in my
opinion, oSers the most urgent call in the present time."

In the Dutch East Indies the progress of Islam has
been disputed, and iu some cases arrested effectually by
the splendid missiouary effort of Dut«h and German so-
cieties. Nevertheless the character of Islam in the East
Indies is changing. Formerly it was a mere veneer of
exterual obaervances covering the animistic faith. It la
now becoming more pervasive and dominant Increased
travel to Mecca by better meauBof communication, pan-Is-
lamism through the dervish orders, and the power of Mos-
iemjournalism from Cairo and Constantinople as centres,
are compacting and strengthening the Mohammedanism of
the Malays. In regard to Sumatra and Java the Edin-
burgh Coufereucft Report Bt»t«s : " bi Sumatra, Islam Is
advancing iulu hitherto pagan tsn-itoriee. Had Cbrls-

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An Introductory Survey 19

tian miasioiiary work been prosecuted Tigoronsl; a gen-
eration ago, I^am would not have gained such a strong
foothold there. In Java, Mohammedanism shows new
life in the establishment of a Moslem university, and in
the production of an edition of the Koran in Javanese.
The number of teachers of the Koran is multiplying
greatly. The inhabitants are coming more and more
onder the influence of Mohammedanism, and are thus
being made more inaccessible to the work of the Dutch
missionaries. Unless the Church promptly does more to
meet the dieire for txlucatioa aud enlightenment, there
is danger that the population will more and more accept
Mobammedanism. ' '

Nor is the Mohammedan popalatioa of South America
and the West Indies any longer a negligible factor in oar
Borvey. In British Guiana there are, according to Dr.
Hartmann, 22,200 Moslems ; in Dutch Guiana, 6,800 ; in
Central America and the West Indies, 20,600. These,
togeiJier with the 8,000 Moslems in the United States,
make a total of 56,600 Mohammedans in the New World.
Bach a small fraction of the population might well be
omitted in onr survey were it net that undoubted testi-
mony comes in regard to the activity of Islam, especially
In British Guiana and the West Indies. Bev. J. B. Hill
writes in a recent number of the Toronto Missionary Wit-
ness concerning the af^ressive character of the Moham-
medan missionaries in proselytiziug their Hindu country-
men who work on the plantations; "The moat serious
feature of Mohammedanism in British Guiana is its in-
fluence upon our Christian people. There have actually
beea several cases in which Christians of the negro race
have surrendered Christ for the prophet of Mecca. The
Mohammedan missionary is a skillful debater. He
Btadies the Christian Scriptures with a view to showing
tiseir inferiority to the Koran. He is more familiar with

Islam and Missions

the Bible than many of our more illiterate Christians, and
by misiut«rpretation he endeavours to shake the fiuth of
anedneuteU Christians in the Word of Ood. If the re-
sttlla of a ceutury's missionary effort in British Oniaoa
are to be preijcrved, the Christiau Chnrch mast make a
more determined effort to combat the infiaence of the
East Indian. The straggle of the futnre in British Gaiaua
will be between Christ and Mohammed." From Jamaica,
in the West Indies, Miss .Tolia M. Bentley also writes,
telling of the Mohammedan oppositioa encouotered on
the estates and showing that it is by far the most difficnlt
thing to meet : " Many Hindus will be getting interested
and really favourable to Chrislianily, aud often converted,
when some Indian Mohammedan, or several of them, will
form a plot of persecntion or rival teaching and lead
them astray. It seems to me that MohHinmedan work is
realty the keystone of the arch at the present day of mis-
sionary effort."

All this evidence goes to prove that the statistics of
the Moslem world are not stationai^, aud although the
character of Islam is widely divergent, and can in many
cases hardly be distiugnished from paganism, especially
on the border marches where Islam has made its most
recent conquests, it nevertheless is still a growing faith
both in breadth and depth with its dynamics as well as
its statistics.

We conclude onr statistical snrrey with a pnnigraph
on the unoccupied mission fields in the Moslem world.
The Findings of CommisBion Knmber I at Edinburgh
have put the unoccupied fields of the world In general
before the attention of the Church, aud in their report,
based upon the returns from every part of the Moslem
world, they state that "a large proportion of the unoc-
cupied fields are to be found to-diiy within the Moham-
medan world, not only in Northern Africa and In We8t«ni

An Introductory Survey

Asia bot also in China. Indeed by far the greater part
of the Mobammedan world is practically unoccupied."
This Fiuding of the Comiuission is based upon the report
of their sab-ooiuuiitt^eou Unoccupied Fields, which iu-
elnded a survey of sectious uDtoucbed and not included
in any exisliug scheme of missionary operation. Under
this bead they mention ItussJan Turkeutan with 5,000,000
Mohammedatis ; Khiva with 600,000; Bokhara with
1,250.000; Afghauistan with 4,000,000 Moslems. In
Africa the unoccupied Moslem fields include Barka with
100,000, Tunis, south of the coast, with 1,000,000 ; Oran
with 1,300,000; 2,260,000 iu the Atlas Riff country, the
Molaya Valley and the Sahara district of Morocco, as
well aa large regions mentioned in their report where
Islam and Chrislianity ore battling for the conquest of
paganism. In Arabia the provinces of Ifejd, Hejaz and
Hadramant are wholly nuoccnpied, and in the Malay
Peninsula there are three districts with a total population
of 1,000,000 souls without Christian missions.

Although all the great strategic centres of population
In the Moslem world are already occupied and its great
cities, with the exception of Mecca and Meshed, are in
one way or another centres of missionary effort, we can-
not ignore these nnoccupied regions and untouched
popnlations in our statistical survey. The greatest plea
for missions is not opportunity but destitution. There
is in these fields the glory of llie impossible. Think of
cities like Mecca and Bokhara, or of races like the Af-
ghans and Sumalis !

We turn next to a consideration of the present political
movements in Islam.

II. Political

It was Tjord Curzou wlio made the shrewd remark that

Islam represented not a State Church, but a Church State.

22 Islam and Missions

This baa been its ideal from tlie days of Mohammed, and
it ia not without reason that the Luckuow programme de-
TOtes BO large a portion of ils time to a cousideration of
the political changes in the Moslem world and their re-
lation to Islam, and the outlook for Christian miasions, as
well as to a consideration of the attitude of Moslem gov-
ernments towards Christian propagandism. Wilhont en-
croacbiog npon the special programme for the second
day of oar Conference, a general survey of the political
changes in the Moslem world since the Cairo Conference
may prove helpful, and is specially appropriate on this
first day when we engage in thanksgiving and praise for
what God has wronght in the Moslem world tbrongh His
providence and Bpirit.

The statement was made at the Cairo Conference that
the present political division of the Mohammedan world
is a startling evidence of the finger of Ood in history and
a challenge to faith because it Indicatee how many of the
doors in Moslem lands are wide open. Three-fourths of
the Moslem world were then considered accessible to
missions, and the late Dr. Jessup, speaking of this chal-
lenge of open doors, said, " It is a fact not to be ignored
or lightly regarded that tdmoet the only really open doors
to reach Islam are in countries where Moslems are under
Qiristian or non-Moslem rule. The Turkish Empire,
Western Arabia, Persia, Turkestan, Aighaniatan, Tripoli,
and Morocco, under Moslem rule, are virtually sealed
against liberty of conscience and belief. On the other
band, iu India, the East Indies, Northwest China, Egypt,
Tunis, and Algiers, the door may be regarded aa oi>en,
so that about 140,000,000 are in a measure accessible to
the Christian missiODary." It ueeda a statement snch as
this to make us realize what Ood hath wrought during
the past five years in the Moslem world for the hastening
of His kingdom.

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An Introductory Survey

Hon BorpriaiDg and suddeu thas tlie traoafomutionfl
' b; Aladdin's lamp in the "Arabian Nights" have been,
not the fictitious, but the real and etapendoos changes
which Qod's Spirit and God'a ]>rovidence have wrought
in Western Asia. lusteiid of universal espionage^
freedom ; instead of despotism, constitutions and parlia-
ments i instead of a press that was gagged and throttled,
a few press ; instead of a grinding system of passports
and permits, free emigration and immigration all over
Persia and Arabia and Turkey ; instead of banishment,
amaesty ; and instead of despotism ruling in the capitals
against the rights of the people and craehiogthem down,
Abd al Hamid a prisoner at Balonica and parliaments
Bitting in Teheran and in Constantinople. The great
anny of spies, nuniberiug forty thousand and said tocoat
two million pounds a year, has been abolished, and the
peoples of Turkey and Persia, blindfolded, gagged and
manacled for centuries, were almost delirious with new-
found liberty. The Damascus Railway has reached
Medina, and electric lights are burning over the prophet's
tomb.

Turkey, Persia and Arabia, the thi-ee great Moslem
lands of the nearer Bast, have experienced greater iodna-
trial, intellectual, social and religious changes within the
past four years than befell them in the last four centories.
Nevertheless, some wise statesmen and most thoughtful
miflsioDariea are agreed that nothing has ended in Turkey
or io Persia ; but something has begun in those lands
wbieh every eye is strained to understand. It is not
Dnoessary to speak of theee changes in detail, to Indicate
how in many respects there has been a decided reaction,
or la forecast the future, bnt the leaders of the Moslem
world themselves realize that these changes have been so
extraordinary that they indicate a new era for all West-
on Asia aud North Africa.

Islam and Missions

CoustitatiODttl govenimeDt iu Persia and Turkey, if
euccueurol even to the least d<^ee, will make Ihe ideas
and ideals of democracy conta^j^ioas tbrougbuut Ute
leugtli and breadth of tlie Moslem world. A sigiiificaiil
aud surprising editorial receutly appeared in a leading
Moslem newapaiter of Couatantluople, from wliicli we
qaote:

" The Moslem world is in tlie throes of a regeneration
which will aS'ect its social as well Ba its political coudi-
tious, and indirectly must concern its ecclt«iii8lical af-
fairs. It will undoubtedly have the same inllueuce that
the reformation of Luther and the French revolutiou bad
upon Boeiely and culture. The dethronement of three
absoluto moniirchs in three independent Moslem states ia
a novel chapter in the history of Islam, aud calls for
grave reflection by the adherents of that faith. The
social and economic affairs of a nation, as well as its
religion, are closely allied to its politics, and there cannot
be serious distarbauee in one withoat having a great in-
fluence upon the others. It means either decay or prog-
ress, because there is no such thing as rest or etagtiatiuii
iu society. The hnuian race cannot remain iu repose. It
must either advance or go backward.

"This suggests a thorough inquiry into the conditions
of Islam ; whether the material advancement of the infidel
nations has shaken the faith of Mussulmans in the wisdom
and ability of their leaders, and has caused them to fol-
low the lights of intelligence and learning that science
has given to Europe and America, leaving Asia in partial
darkness. The fii'st thing for the people of Turkey, Persia
and 3Ioroe«o to do is to consider tJieir own regeneration
and get ready to take part in the advancement of civiliEa-
liou which is irre.sistible. If the teachers of the faith do
not acknowledge the necessity of mich progres-t, their
followers will doubtless break away and k-ave them be-
hind. The period of decadence of Islam has ended with
the d<!|>o»ition of the three absolute monarchies, and here-
after there can l>o no tardy or indifferent recognitioD of
the Inevitable without sharing their fate."

An Introductory Survey 2g

Sacb wordH, appeariog iu the leading jooroal of Uie
[KiUtiml oapital of Islam, are fall of Biguificance to the
Obnroti of God, especially as every statement of tbe
editoriul is boriie out by news from different parts of the
MoHlem world. There never was such nnceat, politically,
aocially and spiritually, in Moslem lands as there is to-
day, and, CO the other band, this very onrest is accom-
pauied by a new sense of aolidarity and an attempt to
aiiiiy the disintegrating forces of Islam.

The Mohammedans of Bossia are not only pleading for
greater reoognitioa in the Damu, but are organizing
societies of reform and progress and worlcing for pan-
Islamism through the press. On February 16, 1910, the
flret mo!«(|Uv in St. Petersburg was opened with a great
Moslem festival The Emir of Bukbaru contributed the
site and paid for the cost of coustmetiou of the handsome
edifice. Me also took part in the ceremoni&s, which were
attended by the Turkish Embassy and the Persian Lega-
tion. The facte that thechief mnlla offered prayer for tlie
welfare of the Csar, to which the Moslem population
loyally responded, and that the Emir and his suite were
entertained at the royal palace, both show that Islam in
Bussia is becoming more and more an established religion.

The new Nationalist Party in Egypt, through the
preferential instead of the impartial treatment of Moslema
by the British government, have everywhere kiudled the
fanaticism of unrest and the desire of independence.
Tliis spurious form of ualionalism, in the judgment of
veteran missionaries and such unprejudiced witnesses as
Ool. Theodore Roosevelt and Dr. Alfred J. Butler, is
thoronglily Mohammedan in ita character. In the month
of the new Nationalist I'aily "Egypt for the Egyptians"
neonH Egypt for the Moslems, and its fatal corollary
mDBt be upprcHsion for the Chri.stians. It is to be hoped
the Britiab policy iu Egypt will soon be radically

Isbm and Missions

alU-red, and tliat real neutralitj' may prove tbc strength
of BritiaL nilu iiud l.liu blumiiig of Egypt-

The spirit of revolation, iis iu Turkey and in Egypt,
has begun to work in Malayaiu. A Young Javaueee
Party lias beeu formed amoug the educated Moslems in
Java. It calls ilaelf Botuii OiUomo, or the Universal
League. Us programme iui'ludes liouie rule, educational
reform, aud social prugixw^ TLey have translated the
Koran into the veruacuiar. The first uougrese of these
Youug JavauoHc was held over two years ago at Djok-
jakarta, and amoug other questions discussed were, the
Education of Women, Freedom of the Frees, and Self-
Qovernment.

While the rebellions of the last century greatly crippled
the Moslem cause iu China, the recent though frnitless
attempts to establish Turkish coDsolates for the protec-
tiou of Moslem interests there, aud the pnblicatdoD at
Tokyo of a quarterly magaziue in Chinese eutitled
Monisms AmUce, for circulation throughout the Chinese
Empire, as well as the English paper published by two
Moslems from Egypt and India at Tokyo, are indications
of a pan- Islamic activity which need no commeuL

The capture of Wadai by French troops about a year
ago Is, in oue sense, the most siguiilcaut political erent
along the eutire horisou. By this campaign the chief
African centre of the Blave trade aud of Moslem pnjpa-
gandtam against civilizatiou and European rule has fallen
into the hauds of a European power, will be held by them
at all costs and can uo longer be used as a base of opera-
tions for war agaiust Christian goverumouta. The in-
fliieuco of the Senusiye derv i»hes lias donbtlGSS diminished
in the Eastern Sudan andthe Sahara, politically, although
this does not mean that the commercial and colonizing
advance of Islam has been cheeked.

In the year of our Lord 1911, only 37,128,800 Moalenu

I An Introductory Survey 27

are living under clir«ut Moslem rale, uaiuely : under the
Tarkiab goverameuL, 15,528,800 j andtir the BultaD of
Morocco, 5,600,000; uuder the Emir of Afghaoistaa,
4,500,000 ; auder the Sh&h of Persia, 8,000,000 ; and un-
der mdepeudent rulers in Arabia, outside the Torliish
Empire, 3,500,000. Once Moslem empire was coexteu-
sire with the Moslem fidth. In 911 a. d. the caliphate
included Spain, Morocco, Algeria, Tunis, Tripoli, G^pt,
Aaia Minor, Syria, Arabia, Persia, Tui-kestan, Afghan-
istan, Baluchistan, aud the region around the Caapiao
Sea. To-day the empire of the caliphs has shrunk to
such small proportious that it covers only Turkey,
Tripoli, and acaicely one fifth of the area of Arabia, in-
dudingapopulationof lessthau lt>,000,000. The balance
of political power in the Mohamniedau world rests with
Eugland, France, Russia aud the Netherlanda Bach of
these powers has more Moslem subjects than there are ia
the whole Turkish Empira. lu regard to the i-emalning
states uBder iadepeudeut Moslem rule, it does not re-
quire the gift of prophecy to see yet greater political
chsngee, with the possible result of adding still more
millions to the number of Moslems under Christian rule
and to the burden of responsibility thrust upon Christian
mlera by Qod's providence for the evangelization of Sis
Moslem world.
We turn next to the social aud intellectual movementB
I in the Moslem world since the Cairo Conference.

m. Social and Intelleotuai. Movements
The one great characteristic of the Moslem world to-day
is unrest. Like the prodigal son iu the parable, Islam ii
coming to itself and is becoming conscious of its need.
Three great movements in the Moslem world at the
preaeut time are all of them indicative of this unrest —
the development of the great dervish orders, the growth

38 Islam and Missions

of the pan-Islamic Bpiril^ and the attempt of the oeT
Islam to ratiouitUzo llie old urtlioduxy — all of tliem due
to the same cause, uauiely, the reiu^j ustmciit uf Islam to
tile progress of motleru tliought and Western civilization,
either by wai/ of protest and defiance, or of accommodation
and compromise. As Ismael IJ^y Gaspriusky expressed
it iu the Tartar paper Terjumen, "The world is cou-
stantly changing and progressing, aud the UoslemB are
left behind for many, many miles. We need to create a
general awakening of the hitherto sleeping Mohammed-
ans." Or in the words of Sheikh Ail Vuaef, the editor of
the leading Moslem journal iu Cairo, befoi-e a large as-
sembly of Moslems, "The Christians have left the Mo-
hammedans behiud in every walk of life. The latter can
hardly boast the possession of a single steamship or bank,
because the Moslem is not alive to his duty, is not united
in bis endeavour, aud is too content to follow a leader
without attempting to rise to the same place as the other
Dationa." Similar voices are heard in India iroia Um«
to lime.

We shall hear more of these social aud intellectual
movements in Islam when they are specially dealt with
on the fifth day of our Conference, but a general survey
of the Moslem world must make mention of some of
them. Beginning with Western Asia, we find a move-
ment which can broadly be described as oue towai'ds
freedom, first political aud then inlellectnal, yet it Ja
worthy of remark that the revolutionary i>artie8 both iu
Persia and Turkey were at first not anti-Ialamic uor pan-
Islamic, neither professedly religious nor irreligiouH In
character. They were the voice of the people crying for
liberty, and the expression of general social discontent
For many years the better clsss of Persians, Turks and
Arabs bad freely acknowledged the ignorance, injustice
and weakness of the Moslem world, and were groping

An Introductory Survey

for a remedy. The fuel was ready io the edacated classes
who had learned to thiok. The Americaa mimioitimes
helped to wake up Turkey. The victory of Japan over
Bu3Bia had its iudueoce throughout all Aaia and proved
to Turkey and Persia, at least to tlieirown satiafactiou,
that Asiatics can hold their own against Europe, aud that
a new natiouEilism ia the only remedy against threatened
foreign occupation. The qnestion then arose, How shall
the new ualiooalisiu deal with the old religion T

The brief history of constitutional government in
Persia, and the reaction which has already begun iu
Turkey prove the reality and the intensity of this coming
conflict. The Persian Constitution was ready for adop-
tion when the leaders were compelled to preface the doc-
ument with an article accepting the authority of the
religions law of Islam as final, including the traditional
law of Shiah interpretation, as well as the Koran. " One
might as well bind together the American Constitution
and the Talmud," says Dr. Shedd, " and make the latter
supreme and inviolable." It has yet to be proved, ac-
cording to Lord Cromer in his "Modern Egypt,"
whether Islam can assimilate civilization without suc-
cumbing in the process; his belief is that '^Reformed
Islam is Islam no longer."

The great political question in Persia, Turkey, Egypt
and Algiere today is simply whether the old Koran or
the new democratic aspirations shall have the right of
way. Although the Sheikh -el- Islam has publicly de-
clared that "The Turkish Parliament is the most exact
application of the Koranic law, and constitutional gov-
ernment is the highest possible illustration of the cali-
phate," we have a right to doubt his a-ssertion— remem-
bering Adana and the thirteen centuries of Moslem
intolerance and despotism. Those who read the Korau
in Morocco, Eastern Turkey and Arabia have not yet

Islam aiid Missions

discoTered ita coostitutioQiil principlea, aud the reaction
agaiDSt the new giiltau aud the nevf parliament is already
deep and wide-eprebd. Oae of the promioeut dailies in
Cairo was lately advocatiug the n^toration of Abd ul
Hamid, while in Yemen a new Mabdi has appeared,
vbose followers number twenty&ve thonsaod aud who is
overrunning the province. He preaches the old religion ;
by his authorily liara are punished by the pulling oat of
the tongue and thieves by the amputation of the hand.

The conflict t>etween the old and the Young Turkish
Party is not only inevitable, but is irreconcilable. Both
parties are animated by the same patriotism, but their
ideals are wholly difierent and contradictory. For th«
Old Tnrka Islam is an end ; for the New Tuiks it is not
an end, bat only a means. The Kew Turks are hoping
to put the new wine into the old bottles by carefully di-
lating it, while the Old Turks have no n»e for the new
wine at all. In the present Turkish Parliament oat of
two hundred and fifty-six members, two hnudred sad
thirteen are Moslems, and it would be safe to say that
those who are true believers are opposed to radical reform
and will fight to the end to make Islam the only religion
of the state. Dr. Martin Hartmann, who is sorely an
anprejndiced witness, sees no future for a reformed Islam
in Tnrkey. '

The clash of modem civilization with the teachings of
Islam is evident on every hand. When it was proposed
to adopt the Gregorian calendar and European time for
Turkey, the clerical party made sach an uproar that the
President of the Chamber was compelled to leave the
Hoose and the motion waa withdrawn. So the days con-

■Id Ul TMM* boolE lie wja: " Bfi lUn TVrken trilt an StMe da

Amu tin tlUhU, Kapf Had Jlrrt tind leer. Die Otmaalh Mnit la^iu

I ShOM dm Umu in tU SKMrUct DolnlA dou «i

An Introductory Survey 31

tinae to begin at sanset aud watches most be refiet every
day liecaase of the Koran. The iiew railway to Mecca is
fitted ap with a chapel car id the shape of a uoaque.
This car allows pilgrims to perform thuir devotiooa dur-
ing the jooraey and has a miuaret six feet high. Aroand
the sidee are verses from the Koran ; a chart at one end
indicates the direction of prayer, and at the other end are
veaels for the ritual ablutions. But the orthodox Arabe
do not consider such prayer de Iture in accord with Mo-
hammed's teachings and are tearing up the railway I As
long as Mohammed and his teachings are the ideals of
condact and the standard of character there must be thia
daah between modern civilization and the anchangcable
standards of Arabian medievalism. If it is impossible as
it seems to change the cnrriculam of El Azhar University
in Cairo withoat a riot, will that institution or Christian
colleges control the future thought of Western Asiat
Or to take another illustration : A large section of the
Egyptian press defended the conduct of the Sultan of
Morocco in his mutilation of prisoners against the protest
of European consulates, because they said it was in full
accord with the religious law of Islam. The wind blew
from the opposite qoarter wheu a committee of Young
TurbLS protested against the Yali of Salonica because of
his excessive zeal in enforcing the state religion in the
matter of the use of the veil and the observance of the
month of fasting. Wliile the official pronouncement of
the Grand Mufti in the case of Wardani, the murderer of
Boutroa Pasha, seemed to indicate that even in the in-
tellectual capital of the Moslem world jurisprudence can
make no progress, bnt is tied to the procrusteau bed of
Tradition and the Koran.

The modernist movement, as Mr. Gairdner shoved in
his address at the Edinburgh Conference, touches every
Moslem who receives education on Western lines, whether

32 Islam and Missions

iu Java, India, Persia or Egypt, and compelB him to
adopt a new theology and a new philoBophy and new
social standards, or give aphis religion altogether. Hoir
far the advocates of the new Islam go in throwing over-
board their cargo to save the ship is illustrated in the
book "The Trnth about Islam," jnst publiabed at Cairo
by Dr. Mohanunad Badr, a graduate of Edinburgh
University. So orthodox Moslem would recognize his
presentation of Islam as the same religion which he
profeseee. The stories of the Koran to him are only alle-
gories or rhetorical devices, " read literally they are in-
credible" ; and again he says, "the Koran most be re-
garded in the light of pure reason and modern science."
It will prove a hard task for him and others of the new
lalam school to rationalize Snrat el Kahaf or Surat en-
KLsat

The enormous increase and activity of Moslem joamal-
ism and the Moslem press in all the chief centres of the
Moslem world is also an indication of intellectual and
social unrest When freedom was proclaimed in Persia
and Tnrkey, newspapers sprang up like mnshrooms,
and nearly all of them were advocates of liberty, equality
and freedom. In Teheran the names of the journals
themselves were startling. Kewsboys cried out their wares
and sold copies of The Assembly, The Holy Spirit, Civiliza-
tion, The Cry of the Country, The True Daim, Progren,
and Knovdedge. The Revue du Monde Mvmlman pab-
lished a list of no less than four hundred and seventy- fonr
newspapers and magaziDes which had been issued in
Turkey since July 24, 1908, the birthday of liberty.
Tlie old order of the press seemed gone. But censorship,
which had ceased for a time in Turkey, is again being
exercised by the Young Tnrks, and while the Moderats
Party edits a paper called The Constit\aion, in Paris,
which is forbidden entrance in Turkey, some of the lead-

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An Introductory Survey

log pRpera in the proviuces are already tlie mouthpiece
of intolerance aud aliow a finllen attitude towards Gbria-
tianity and reform. They assert that the Constitution is
destructive of the sacred law of Mohammed. One has
only to read the articles that appear iu the Moslem press
of Java, Persia, Bossia, India, Turkey and Egypt, dis-
cossiog such questions aa the po&itiu& of womanhood, the
oae of the veil, polygamy, slavery, or the Mecca Rail-
way, to be convinced that in spit© of outward unity the
Moslem world of thought is rent by dissension and dis-
cord.

According to William E. Curtis, a newspaper corre-
spondent, the Moslem religion lias fallen into disuse in
the Turkish Empire among the educated clafisea " The
doctrines of the Koran are considered incompatible with
modem progress. Atheism is growing, the pilgrimages
to Mecca are falling off, and Dotwithstandiog the loyalty
of the common people to their faith, the material coudi-
tioQ of the moeqnea and sabred places is about as low aa
their spiritual condition. The tendency seems to be to
drift away not only from Islam^ bat from all religion."
The call for a pau-lslamtc Congress at Cairo this year has
met with little response, as far as we can learn. He says,
*' As far as I can learo, it will be aa diflBcult to modern-
ize Islam as it would be to galvanize the mummy of
Pharaoh." There is not the least doubt that tens of
thousands of Moslems in Turkey and Persia, and even iu
Arabia, are intellectually convinced of the truth of
Christianity over against Islam. The philosophical dis-
integration of Islam, which began in Persia by the rise of
Moslem sects, is now being hastened through newspaper
discussions. The attack on orthodox Mohammedanism
was never so keen or strong on the part of any missionary
u has been the recent attack from those inside Islam.

In Russia the new Islam is rapidly creating a new

Islam and Missions

literature by translatioDB aaA adaptations. A Tartar
trauslatioa of " Uucle Tom's Cabin" has just been
priuted, and tlie Blostcm newspapers at Baku earnestly
contend tliat it is pombfe to ralionalize Islam, stating that
its present immobility and superstition is only a tempo-
rary couditlon whicL does not characterize it auy more
than Catholic superstitions, the Inquisition, or the stake
were real Chrialianity in the Middle Ages. Islam, ac-
cordiug to these writers, is passing throngh a revolution
and a process of reform, aud the new Islam will yet rule
the world. The comae of study in the new Islamic
Moslem schools of Russia includes a history of Islam,
based on Dozy, the natural sciences, European languages,
psychology aud hygiene, as well as the Koran and Tradi>
tions.

The religious movements in Islam to-day are radically
progressive or retrogressive. The dervish orders and the
Mahdis in Somalilaud, Yemen or the Sahara, all believe
in a pau-Islamism utterly opposed tomodern civilization,
and their cry is "Back to Mohammed." The advocates
of reform in Java and in Persia, the preachers of the new
Islam in India, and the ualionalists in Egypt, on the con-
trary, are trying to get away from Mohammed aud the
early standards of Arabian civilization, reject mostof the
traditions and make rationalism the basis of their faith.
According to them, Mohammed was neither immaculate
nor infallible. Their ideas and their ideals are at theop-
pofiite pole of orthodox Islam.

Islam to-day mu,st moot a new crisis in its history.
The disintegration of the whole system is rapidly pro-
ceeding and may result, as it already has, in the rise of
new sects, or in an attempt to rejuvenate the system by
abandoning much of that which was formerly considered
essential. What will be the i-esnltT As Dr. William A.
Shedd points out: "Islam is everywhere coming into

An Introductory Survey

. close oontact vith modern thought and civilization. It
most meet these cliauged conditions if it is to live, and
the qneetion arises whether it can do this or not." Will
It be possible to march with the currf ut of civilizatioD
and continue to hold the teachiug of Die Koran and the
Traditions, and will iutellectnal and social progress with-
oat a religions basis ever give the weary, Minful, sorrow-
ing millions of Islam spiritual peace, or lift Mohammedan
womanhood and manhood out of their degradation into
the glorions inheritance of the sons of Ood 1

IV. Changed Attitcdb in the Homk Churches

TOWAEDS THE MOSLEM WOKLD

This introductory survey of the Moslem world fls a
missionary problem would not be complete if it did not
call attention to the marhed change in the Churches of
Christendom aa regards missions to Mohammedans. Dr.
Bobert E, Speer pi-epared a paper for the Cairo Confer-
eoce on " How to arouse the Churcli at home to the needs
of Islam." In this paper he said that the assumption
was tme : " The history of missionary effort for Mosiema
in the past is largely an unread history. Raymnud
Lnll'sD&me ia the name of a stranger. Mohammedanism
ilaelf is a mystery to the average Christian in America
and even to ChristiaDS of far more than average intelli-
gence. They have never read the Koran, They do not
know what Mohammed taught. Popular ideas of Moslem
lands and people are grotesque in their crude ignorance.
. , , In addition to great general ignorance about
Mohammedanism and the Mohammedan lands the im-
pression prevails that Islam is the next beat religion to
Christianity in its knowledge of God, and that its adher-
ents are 80 devoted to it as to be imconvertible to the
Christian faith." There is no doubt that his statement
Bammed up the situation. He vent on to point ont the

Islam and Missions

causes of this genoral ignorance and lack of interest. As
tlie chief cauae be meuttoued the embargo laid upou home
workers by mlaaioiiariee ainoug the Moliaminedans. The
Church was iguoraut of Uiu facts iu the case because she
was kept in igoorauce. The second reason which he
gave why the Church at home waa not aroused was :
" Tiie missious ou the field are not aroused to the im-
mediate duty aud urgeucy of this work ; " and the third
reason he suggested wda the lack of missionary books
dealing with the Moslem problem.

The Cairo Conference marked a new era in Moslem
evangelization because it removed the embargo, em-
boldened workera to preaent the facta, kindled their
faith, and gave to many tbe pen of ready writers to set
the facta and the appeal before the home Churches. The
Cairo Conference itself indeed woa held with apprehen-
sion OD the part of some who were reluctant members ol
it, and who feared the publication of any of its proceed-
ings- There were those who hesitated to identify them-
selves with the Conference for fear the opposition of
Moslem governments might thereby be aroused ; bnt no
sncb results followed. Ou the contrary, the Christian
world has been awakened as never before to the absolute
need of taking in its sweep the activities of the Moslem
world, and the sin and shame of long neglect and Igno-
rance have, in a marked degree, been acknowledged and
put away.

The startHng political events which succeeded each
other with marvellous rapidity in Western Asia and
North Africa since the Cairo Conference (were they a re-
sult of its volume of prayer 1) have no doubt had their in-
fluence also in calling atteulion to the pioblcm. News-
papers, periodicals and re-views were full of articles in
regard to the Turkish re^olotion, Persian nationalism,
Egyptian unrest, and pan-Islamism in its relation to

An Introduciury Survey

lotematioaal politics. All these furnished the oocaaion,
bat the Cairo Cunfeieucc gave tiie iuspiratiou to miaaion-
uies, aud they in their turu iuterprett:d theeo events and
aroosed the Church to the ueeds of the Moslem world.
The first aud second volume of papeitj read at the Cairo
Conference introduced a new flood of literature on the
tabject. Missiou study classes took up the theme. The
Central Committee on the United Study of MiBsions in
America published a volume on "The Nearer and
Farther East," of which over 45,000 copies were used in
their stndy classes. The symposium entitled "Our
Moslem Sisters," and coDsiatiug of papers prepared ia
oonoection with the Cairo Conference, had a large cir-
eolation passing through three editions and was translated
into Danish, Swedish and German. The Student Volun-
teer Movement text-book on Islam was used throughout
the colleges lu America, aud was translated into German,
French and Danish. A similar text-book prepared by
Mr. Gairdaer is being widely used among the stadents of
Great Britain and Australasia ; it has also been translated
into Dutch. The Young People's Missionary Movement
of America sold over 60,000 copies of their text-book
" The Moslem World." Ail of these were not read but
studied.

In addition to these popular text-books on the subject,
which brought the whole problem within the compass of
a single volume, a score of other books have been written
by missionaries since the Cairo Conference, setting forth
■pecial aspects of the subject, or appealing to the Church
to meet the needs of Moslem lands. Omitting those
published in Danish, Dutch, German aud French (a list
of which can be found in Volume VI of the Edinburgh
Conference Report), we would call attention to the fol-
lowing iu English : Klein, "The Religion of Islam" ;
Canon Sell, "Beligious Orders of Islam " ; Dr. Wherry,

38 Islam and Missions

"Islam and Chrietianity iu ludia and tlie Far East
Dr. I^iditer, "History of Frut«Bt>aiit Missiona ia the
Near East" ; Dr. Jeasup, "Fifty-Three Years iu Syria
Dr. Washburn, "Fifty Years in Coustautiiiople " ; I
Wishanl, "Twenty Years iu Persia" j Miu^Qairdner,
"Life of Douglas M- Thornton"; Dr. ^Barton, "Day^
break in Tnrkey " ; Qeces, " CbristiaD Crusaders of the
Twentieth Ontury" ; Dr. Eomni, "The Badao" ; Dr.
WalBDn, "Id the Valley of the Nile" and "Egypt and
the Christian Crusade '' ; and, last but not least, Slaishall
Broonil^'s "Jslam in China." The last volume is
typical of all the others mentioned. It alone would mark
a distinct step in the progress of missionary investigation
of the Moslem world. It is the first book of its character
in English. Scientific, critical, and based on tliorongb
invest igatioD, it gives the public a comprehensive and
readable accouut of a snbject couceraiug which most
chnrcb- members were in total ignorance.

Simnltaueously with the output of all this miBsionory
literature there has been a revival of interest in the
problem of Islam shown by the secular press, which is sa
remarkable as it is sigaiScant of the urgency of the
problem. A. new exhaustive Encyclopedia of Islam is
being published simultaneously In three langnages by a
number of leading Orientalists. Authoritative and
scholarly in Its character, with carefully prepared blbti-
ographies, this work, although entirety neutral to missions
and Christianity, will nerertheU'Ss be of great usefalnees
to all those who labour among Moslems. The French
scientific monthly, Revue du Monde Miuultnan, is increas-
ingly valuable to the stndi'ut of Islam, not only becaoaeof
its leading articli-s but more particularly on acconotof its
careful review of the Moslem press ; and the new periodical
started in Germany, Dcr Islam, will donbllem aid in
oroosiiig the Charches of Oermany to the BerloaaDOSB of

An Introductory Survey

the problem tbat faces Lbem in the Neai'ei' East and Gor-
man East Africa.

Tlie changed attitude of the Charcb towards Islam is
evident not only in this enonuoas increase iu the outpat
of literature ou the subject, but also iu the place Islam
has occupied iu confereuces aud missionary gatherings.
Binoe ISOti the Aunual Conference of Foi-eign Mission
Boai-ds of the Uuiled States aud Canada have appointed
a committee ou the Mohammedan problem, which is in-
8tmct«d to report auunaliy iu order to " call attention to
the special preparatiuu aud training ueeded for missioo-
aries among Moslems, aud to arouse the Church and mia-
Biooary societies to the ueeds of the uuoccupied Moslem
world and the peril of Islam in certain parts of Asia and
Africa." This standiug committee has already done
much in this direction. A special conference on the
Moslem problem has been held since Cairo by the mis-
sionary societies of GeiTuany, aud at the Edinburgh Con-
ference Islam, although not represented by a special
Commissiou, had a larger plac« than at any prerioos
-world conference. (See the article by Dr. Watson in
"The Moslem World.")

The new missionary enterprise of the American
Methodist Episcopal Chuixib in North Africa has aroused
all the constituency of this great deuomiuation as uever
before to the ezt«nt and character of the Sloslem problem.
Other societies in America, Great Britain aud on the
Coutiuent have set apart missiouaries for special training
to deal with this problem on their several fields, and
some societies have for the Hmt time taken up work among
Moslems.

The resnlts of the Cairo Conference were not confined
to the Churches in the homeland, but arc evident also in
a measure in the Oiieutal Chiirclies aud Ihe Churches
on the mission &eld. An iuformal conference, for ex-

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40 Islam and Missions

ample, recently held iu Beimt, passed the foUoirliig {
reaolutiOD :

"(1) That direct evaDgeliBtic work among Moslems,
which has been going on quietly tor several decades in
Syria and Palestine, is more Ihiiu ever possible to-day,
whether by means of visiting, cutiveroatiou, the produc-
tion and careful distribution of Christian literatore,
Bible ciroolatioD, medical luieaions, and boys' and girls'
schools.

"(2) That the promulgation of the ConstitntiOD has
already, in the more enlighteDul centres, made this direct
evaugelistic work easier, and will, we trust, aa the couati-
tDtioual principle of religious equality becomes better
understood by the people, luaku it iucTeasiiigly so. And,
on the other band, we are face to face with a Moham-
medan educational and religions revival which makes
oeceeHary this luiaBioaury advance if the prestige gained
in the past ia to bo preserved aud increased.

" (3) For which reasons it is certain that the time has
oome for a wisely planned and carefully conducted and
intensely eanitst forward move in work among Moslems
in Syria aud Palestine, and the attention of all the so-
cieties already working in the field is to be directed
towards immediately making that forward move."

In a similar way the missionary societies in Egypt aie
cooperating to stir the Protestant and Coptic Churches to
love their Moslem bn-thren and labour for their evangeli-
zation, aud two successive conferences of converts Irom
Islam have been sncceaafally held at Zeitonn.

The changed attitude of tJie Church at home is evident,
moreover, in the large number of student volunteers who
are offering themselves for service iu Moslem lands;
they have been specially attracted by the difficulties of
the problem, the new opportunities in the lauds so
recently awakened, and the vast populations and un-
touched areas of the Quoccupicd Moslem world.

Finally we r^oioe to note the changed altitnde

tovards ^1

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An Introductory Survey

4»

the Moslem problem in increased prayer. There have
KlwayB been those who prayed for the Moslem world,
hoping against hope, danntlesB in taith, and t>elieving the
impoeaibte, but, especially 8inc« the Cairo Confereuce,
lonely workera in distant outposts have, by their lives
and their lips, or by words in print (for example, the
apostolic meesages of Miss Trotter from Algiers, Miss
Holliday firom Tabriz, or Hiigberg from Kashgar), awak-
ened a great volume of intelligent prayer whose potency
only God can measure. Prayer circles and prayer cycles
for the Moslem world will do for it what prayer has done
in the opening of all the Chinese Provinces or the pene-
tration of Africa.

The Church is awakening at last to its duty towards
Islam. "Who will keep the Church awake," in the
words of Mr. Speer, " unless it be those who have heard
the challenge of Islam, who are going out against her,
and have found her armour decayed, her weapons anti-
quated, and her children, though proud and reticent,
atiU unhappy, stationary and retrogressive in a day of
progress and life."

OoNOLtiaioN
We conclude our survey by emphasizing onoe more, 00
the eyideoce of all these facts, the unity, the opportunity
and the importunity of the Moslem world problem to-day,
as well as the willingness of the Church, when aroused by
its missionaries, to respond to its appeal. No other
work on the mission field can be presented from so man;
dirergent angles of interest as the great, dark, despaii Ing,
defiant, desperate Moslem world. Lucknow Is a moun-
tain top of vision second not even to Cairo. As our eyes
sweep the horizon of all these lauds dominated or im-
perilled by this great rival faith, each seems to stand out
as typical of one of the factors in the great problem.

42 Islam and Missions

Morocco (one of the dark places in the world to-day) la
typical of the degradation of Islam ; Persia of its diain-
tegratUm ; Arabia of its stagnation ; Egypt of its attempted
reformatum ; China shows the neglect of Islam ; Java, the
conversion of Islam ; India, the opporiunUy to reach Islam ;
Equatorial Africa, its peril. Each of these typical oon-
ditioas is in itself an appeal. The supreme need of the
Moslem world is Jesns Christ He alone can give light
to Morocco, anity to Persia, life to Arabia, rebirth to
Egypt, reach the Deglected in China, win Malaysia, meet
the opportunity in India, and stop the aggresalTe peril
in Africa.

With all there is of enconragement to our bith, tlw
problem remains big and baffling. We can do nothing
of onrselves : onr safBciency is only of Qod. "Oh, onr
Ood, wilt Thoo not judge them, for we have do might
against this great company that cometh against ns,
neither know we what to do, but onr eyes are apoQ Thee."

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PAIT-ISLAMISM m TTTEKEY
REV. W. S. NELSON. D.D., SYRIA

FROM tlie beginning of its history in Arabia Islaiu
has beeo an imitative religiou. The best that
Mohammed found, in fact everything that waa
good in his teachiuga, was borrowt;*! from Christianity,
and the rest was appropriated with little or no change
from other religious cnUs, or fi-om the heathenism he was
BDpposed to displace.

After a long period of succees and wide advance ia
every direction from Mecca : after the sword of lalam
bad sobdued nation after nation in Aaia and Africa and
bad gained a foothold In Europe, there arose the first
tmit«d resistance of Christianity that Islam had encoun-
tered. Heretofore the legions of Islam had attacked and
conquered uations aa such. It had made no difference
whether the national faith had been heathen or Christian,
the resistance oflered had been a national resistance and
the submission had been that of a ruling sovereign. The
eubmission always involved tbe surrender of the old
foith, and a formal acceptance of Islam with the avowal
of the unity of God and the validity of the mission of
MohEimmed.

This success of Islam and its capture of the sacred
places of Christianity furuished the motive necessary to
unite a divided Christendom and to overcome the conflicta
Id Europe and to gather the great armies of all nations
which followed each other in the wonderful crusades of
the Middle Ages. Whatever we may aay of the folly and
13

Islam and Missions

mismanagement, the petty jealousies and conflict among;
the leaders, the aaeless waste of life and treasure iuvolved,
we caonot witbhold our praise for the loyally to Christ
and aacrifloe for Him involved in those anparallelled
movements.

It is not our purpose here to discnsa the crusades, hot
merely to call attention to the fact that here was the first
instance of a united Christendom attacking Islam. The
craaades did not exert any lasting inflnence on the ex-
tent or power of Islam, but they furnished a lesson
which was not forgotten, and may not improperly be re-
garded as the seed from which the idea of pau-Islamism
grew. If Christendom united under the banner of Uie
cross and, forgetting their national divisioos and rival-
ries, strive to rescue the tomb of the Craclfied from
Islam, why sboold not all Mohammedao nations lay osido
doctrinal differences and national distinctions under the
banner of the Creacent to carry.the faith of Islam to Uia
ends of the earth f

It may well be believed that the preaeot divergenoea of
faith in Islam, the national jealooaiea among those who
accept the teachings of the Arabian prophet are too
great and too firmly rooted to make a real pan-Islamio
movement possible or permanently efiective. Any siich
union would fall to pieces quickly and disappear from
view as did the cmsades. Still the existence of such an
idea and especially its diascmination among wild and un-
civilized peoples will have local iuflaeuce that may lead
to serious diaturbances and may prodnce wide-reaching
consequences of a more than local importance. It may
not be possible to find a real, vital, unifying principle in
Islam that will ever permanently unite Sunnis and Shtahs,
or permit Turks and Persians, Hindus and Moors to
work and fight in harmony and mutual confideo'
Still, the bet that all ascribe their foith to Mohanuned

Pan-Islamism in Turkey

and gire their religious alliance to him, that from all
these MohammedaD couDtries devotees flook ever; year
in the holy pilgrimage to Mecca, and all tute the sacred
water of Zemzem, makes an exteroal twud of uuion that
gives real force to the idea of pan-Islamism and makes it
a subject worthy of stady by ChriBtiau misBiouaries aud
by the statesmen and rulers of Europe aod Asia.

The sitnatioo in Turkey differs from that in other lands
for a double reason. Mecca, the aacred city of Islam, is in
Tarkisb territory, and the Turkish Sultan claims to hold
the caliphate as a legal heritage and political right.

On the other hand, the internal situation in Turkey is
by no means a simple one. The loyalty accorded to the
Sultan as rnler of the empire is by no means hearty or
QDited. This is not only true because the various Chris-
tian sects dislike to yield allegiance to a Moslem ruler,
but among Moslems themselves there is a very general
distmst, and eepeclally among the Arabic speaking peo<
pies there is a decided uuwilliDgnees to remain under the
domination of the Turk, who Is regarded Justly as an
interloper. Add t« this the distinctly religious hostility
of a very large part of the Mohammedan subjects of the
Turk, who hold that the true Caliph can only be an Arab
of the Koreisb, and It is clear that internal anity in
Turkey needs every possible sapport from the outside.
How can a foreigner, a Turk, who has gained bis posi-
tion by military conquest, claim to hold the sacred office
of Caliph, as a successor to Mohammed 1 At any time
that the Arabs bad the strength In themselres or the as-
sarance of foreign sapport, this unwelcome Turkish yoke
woald be thrown off and the Sherif of Mecca would be
proclaimed as the true Caliph. It is because the Turks
are aware of this that every effort is made to honour the
annual pilgrimage aud keep the Arabs in good humour
and not to press them too hard in matters of political

Islam and Missions

allegiance and taxes. Tbe extensioD of the railroad to
the "holy terrilory " was a. shrewd move ou the part of
the Turk to atrengtheu the bonds which unite the two ex-
tremes of the empire both politically and religiously.
This, however, is a mechanical, artificial method and will
not permauentty unite the dissimilar elemeots involved.

It has been recognized for many years that the stability
of Turlcey depended on the skillfully fomented disagree-
ments among the Christian powers of Enrope whose
imited effort would destroy Turkey. The cousnmmate
skill of the former Sultan Abd nl Qamid was displayed,
for a generation, in setting one power off against another
in Huch a way as to prevent an effective nuion amoDg
them. The same policy has been followed in the internal
administration of the empire. Every effort haa been
made systematically to foment jealonsy and hatred among
the Christian elements of the population. Never wore
they treated aa independent, individual Ottoman sob-
jects but always through the heads of their several relig-
ious commnnities, so that the citizen was never the unit,
bnt the religions sect to which be belonged. Every effort
was made to exaggerate the distinction between these
sects, and one was played off against the other jnat aa
England was played against Bussia, and Prance against
Germany, In foreign relations. To this end, it was nevar
difBcnIt for a member of one Christian sect to be trans-
ferred to another, for that would help to intensify jealon^
and hostility among them. It was also no difficulty for a
Christian ta secure recognition, welcome and a stipend If
he einbraciHl Islam, — bnt woe to the man who thought of
leaving Islam for Christianity. That would affect th6
solidarity and prestige of Islam and conid never be per-
mitted. Islam has been Hke a trap whose door la eosilf
opened for admiflsion but never for exit.

In the moantaiua of North Syria Br« the Inteiettiag

Pan-Islamism in Turkey

Nasairiy© people. They are treated by the Turks as
KIohammedauB and, iu many cases, have adopted the out-
ward forms of conformity, though ouly in appearance.
On oue occasion 1 waa iu camp in this rt-gioo, when an
iatelligent appearing niau came to the tent door. He
wore the turban of a Moslem scholar and had the appear-
ance and bearing of a Mohammedan. His talk, however,
led me to doubt my eyes, for he asked most inaistently
for an American school for hia village. At length I
toraed to him and said, in a toae of surprise, " Ai-e yoa
not a Moslem t" After a hasty glance around, to see
who was near, and iu a low tone of voice, he said, "Yes,
I am a Moslem, now," with on emphasis ou the last word
that showed plainly that his conformity was only out-
ward and based on fear, not conviction.

The greatest promoter of the idea of pan-Islamism was
the former Sultau of Turkey, Abd ul Hamid. He had the
acnteness to see the uuspeakable value of welding Islam
Into one, and posing as the head of that force in facing
the Christiau powers of Europe. Nor was he slow to
make use of this weapon in seeking to circumvent the
powers in their plans for the reformation or protection of
certain portions of his empire. When pri'sted to in-
troduce certain reforms in Macedonia, be held this up as
a threat that he could not answer for the result of the ir-
ritation at the insnlt placed npoD him as the Caliph. In
the hands of Abd nl Hamid everything was made to play
a part in his game of self-aggrandizement, and it would
be hard to prove that his zeal for Islam had any real de-
votion to religions principle or belief It was merely one
of the cards he handled so skillfully during the long years
of hia baleful reign. It is highly probable also that in all
these matters he was inspired and gaided by that strange
character Abd nl Hnda who exerted 'such a marvellona
Isflaeooe through his entire reign. With the deposition

48 Islam and Missions

of Abd al Hamid, the importance of pao-Islaniism as a
preseut issue iu Turkey has become far less.

The ODe other oeutre of this idea was and ia ia North
A&ica. The Sheikh of Senosi went farther towards or-
ganiziog Islam as an iadepeodeut religious and political
power than aoy other leader who has ever lived. Com-
biuiug religious leadership aad political cootrol, he es-
tablished moDa«tic institutions iu many places and en-
rolled a large number of followers under his banner of
reform and return to the simplicity of the original teach-
ing of Mohammed. After his death the order has con-
tinued in much power and influence, and it is not im-
probable that a strong leader arising among them might
gather a vindictive force that would make much troable
in Arabia, Egypt, and Iforth Africa, bat such a conflict
TTOoId be quite as likely to involve the supremacy of
Turkey, a Moslem power, as to disturb the authority of
England, Italy or France in Korth Africa. While it
seems to me that the possibility of anything like the
realization of the pan- Islamic idea is so very remote as to
be negligible, it is certainly true that the idea has in-
fluenced and will influence all Mohammedan powers In a
very real degree. In Turkey, we cannot fail to compare
the state of things before and after the Constitution. As
yet, there is no marked improvement in affairs among the
people, but there is a great difference in many matters af-
fecting evaugelical work and in the attitude of miod and
government towards all mission work.

Id regard to education, the old n^gime did all in its
power to restrain and prevent the organization or exten-
sion of school work. The Young Turkey Party cannot
consistently take the same course, nor do they wish to do
so. Macy of them have lived abroad, in Paris or in Lon-
don and are keen enough to recognize the pover and in-
fluence of general educ&tton.

Pan-Islamisra in Turkey

Tbey mtttt have the edacation of the maaaes as one of
their methods of progrefis id civilization aodiiitarDatioual
power. The cry now is, " Educ&tioQ ander goverumeut
coLtrol." It is a questioo which would be worse from a
misBloDary point of view. Under the old regime, we bad
to fight for the very existence of onr schools and to secure
the enlargement of our circle of influence in quiet, on-
obtraaive ways, following the liues of least reaistance in
Older to avoid attracting attention and arousing oppost-
doD. It was an axiom among the people : " Whatever Ja
done Is permitted ; whatever is asked is forbidden."
Under the new idea, if the government has strength to
carryontit£ programme, there will be an incessant iaterfer-
eiice in regard to schedules of stndy, worship, method of
work, etc, always in the iuterest of Islam. ^VLile we
may not have to light for existence, as in the past, we
shall doubtless have to walk most carefully in order to
maintain our iudepeudence in the conduct of our school
work on really evangelical liues.

It does not seem conceivable that Mohammedan power,
where it is free from outside restraint, will ever giveany-
thiug like equal treatment to all concerned. It was oue
of the marvels and contradictions of the days of revola-
tion in 1908 that the words, " Liberty, Equality, and
Fraternity," were on the lips of Moslem and Christian
alifae. It would be unfair to allege that this was all in-
fflncere. In the heat of rejoiciag over the deliverance
from indescribable oppression and repression it is to be
accepted that many of both forms of belief really accepted
the theory of equality and imagined it possible. But in
nine cases out of ten, I believe the cooler second thought
of the next morning ma<le each realize that there is au
element in Islam which makes it forever impossible to
consider or to treat a Christian as an equal. The only
normal position for a Christian, in the economy of Islam,

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50 Islam and Missions

ia that of an inferior servant or subject, merdf t
BO long as he may be nseful, bnt otherwise put oat of the
vay with as little consideration as any other aninud
which has become aseless or bortfal. In the ezigencles
of political relations with foreign nations a Christian
power may be recognized as Bnperior in strength and
tolerated of necessity, bat never traly loved. Bnt the
relation of eqaality and brotherhood is inherently <tp-
posed to the spirit of Islam, and hence it is hard to be-
lieve that this can be really effective in the creed aoA
practice of any Moslem power.

Before the revolution, the yonng men of Turkey were
going abroad by the thousand every year. There is not
a land on the face of the globe where Armenians and
Syrians are not to be found. They are itinei^nt mer-
chants on every road and byway. They work in the
mines and ikctories ; some run banks and sweat-shops in
lower Kew York. They enter the homes of America's
rich to sell rngs or to work on the sympathies of tlieir
comfortable listeners. They gather money by every
means and on every pretense. When liberty was pro-
claimed many thought that this tide of emigration wonld
be reversed, and that those who had left wonld comeback
to happy homen.

One of the items of the reform and equality party was
the enlistment of Chrislians in the army on equal terms
with their Mohammedan neighbours. This was ac-
claimed with lend voices in many sections by the Chris-
tians, and is still accepted iu such regions as Armenia,
where the normal ClirLstiau popnlation far ontnttmbera
the Moslems. Bnt elsewhere, where the majority is
strongly the other way, the Christian yonng men have re-
sorted to every possible subterfuge to prove their exemp-
tion from military service, and where this is impossible
they have escaped from the conntry. In short, they will

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r Pan-Islamism in Turkey 51

I do BDything rather than ran tfa« risk of putting tbem-
I nlvee uuder the direction of military superiui'S of tLe
I futh of Mobammed. Tliis ma; have do direct bearing
I OD misfiioQ work, but it baa a very iinportaut iudirect re-
lation to it, for whatever adda to the restle&suess of the
people iucreaaea the difficulty of gaiuiug an indueuce
over them, or of secuiiug their attention to spii'itual
I matters.

I These things all emphasize in another way the effect
I of tills idea upon the Mohammedans themselves. lu-
hereut in the idea of pau-lslamism is the sense of superi-
ority and satiefaclioD. While there may be an outward
respect for the foreigner as a citizen of a powerful state
there is no respect for his religion or desire to exchange
a spiritual monotheism for what baa been auderstood to
be a crude idolatrous worship that multiplies deities and
accepts pictures and images in the place of God.

In conclusion let me say that pan-lslamism in the
fullest seuse of the term appears to me as a chimera that
will never do more than create restless dreams for timid
or nervous ministers of state. And yet the idea of sol-
idarity and inherent superiority iii Islam will produce in
naoj localities coudilious that should not be ignored
but which can be treated only in accordance with local
conditions. This idea of solidarity will maintain the
supercilious attitude of Islam wherever it can exercise
any authority. It will call for the greatest caution in
intercourse with leaders of Moslem thought. It will
I make it harder rather than easier to induce Moslem
[ leaders to trust their children to Christian schools. It
I vill make the ear more deaf to Christian appeal and
I irgnment. On the other hand and as an offset to this
iMatement, it should be noted that Moslem children are
itoming to our mission schools in larger numbers than be-
|fl>re the revolution.

52 Islam and Missions

In Turkey I cauuot advocate any radically cliangefl'
melhoiia of work. While the goverDiiieiit is atill weak
but maiiug an effort ul reform, it is cerUiiuly the duty of
all to support it. We should push every advaulage of
the aew uouiiual liberty to induce the youlb to eiiter our
schools, and should, in every way, eeek to lead them to
au honest study and inveatigatiou of our faith. Fur this
purpose coutroversial books as are kind in spirit while
clearly contrasting the lack of Moslem teachiug with the
fullness and perfection of Christ should be carefully used.
And always must the MoslE^ms be made to realize the
falseness of their idea of Christianity. When they real-
ize that true Christianity is as monotheistic as their own
religion, that it hates and forbids everylliing like idol
worship ; or the association of man with the functions of
deity ; that its ideal of spiritual living and righteousness
la far in advance of Islam ; then will they be willing to
compare the Gospel with the Konin and may bo led to
choose between Mohammed and Jesua Christ.

The solidarity of fslam must t>e broken : but that must
be done in the spirit of the words : " Not by mighl nor by
power, but by My Spirit" Not the crushing external
force of warlike weapons such asappeared in the crusades
bat tho winning attractive power of Christ's love. As a
magnet draws the particles of st-eel unto itself, let the
love of Christ in the person of His servants be brought bo
near to the hearts of the hosts of Islam that one by one,
now here, now there, individuals shall be won out of that
great dark mass until the whole disintegrates and the en-
tire body shall be drawn ioto the heart of tho loving
Father. May God hasten Ihe day and increase onr faith
in Him and deepen onr love for His wandering children.

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PiN-ISLAMISM IN AFRICA
REV. FREIDRICH WORZ, BASEL

IN speaking or tlie spread of Mam in Africa we nat-
nrally thiuk ul lirst of tLe tropical part of the oon-
tioent, for there Islam is dow muktug its great con-
quests aad there also we cao beat observe the lawa of its
progreee. '

In two huge froDts, oue &om the north and one from
the ea£t, Islam is advancing to embrace the southern and
western parts of Africa. Both are biwked by countries
where Islam lias t>eeo at home for more than a thousand
years. Behind the eaaturn front stands Arabia, the very
cradle of Islam. There al ways has been much InterconrBe
between the coasts of Arabia and those of Africa, and to-
day it stretclies from the Mediterranean down to Mom-
i and Zanzibar, the two widely open doors of East
I Africa. Both of these places are on the southern side of
I the Equator, and so almost two-thirds of the whole
' African east coast are under the influence of Arabia, not
to mention the countries farther east. The northern front
extends from the shores of the Nile to those of the Atlantic
Ocean. It covers almost the whole of the Sudan and is
' backed by the large countries of Mohammedan North
I Africa which are among the oldest and most impregnable
" Itrongholds of Islam. If we draw on the map a dividing
' line between Mohammedan and heathen Africa, we find

'Campnre the author's sKiole, " Die Anshraitpng dralalnm lo Af-
rikk," AUgtmeinc MlMion* Zelltchri/t. 1010, pp. 18-30 and 74-83.

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Islam and Missions

that it stretcliea from the Atlantic Ocean at Sierra Leone
to the ludjau Oceau at the moulh of the Zambezi Hiver.
Correspondiug with the two frouts Islam in advancing in,
the line runs in its Qrst part from the west to the east,
but in its second part it turns to the south. Of course
we must not think that on one side of the line the pops-
lation is entirely Moslem and on the other aide heathen.
Instead of speaking of a dividing line we might as well i
speak of a dividing zone of conttiderable breadth. And ]
within this zone, roughly speaking, the conqnest of Islam
is taking place to-day. Behind it in Mohammedan ter-
ritory, there still remain some heathen peoples which are
practically of no importance, while in front of it we find
amidst the heathen tribes many colonies of Moslem
traders, some of them making scarcely any propaganda,
but all of them markin g the route for time to come. The
proceedings going on within the zone itself are of a very .
different nature. For instance, in Adamaua, in tlva I
north of Kamerun, there are districts where heathen and
Mohammedan peoples are living like enemies, the
heathen keeping aloof from the Moslems. It is only
natural that in cases like this Islam is not making many
converts. On the other hand, in Sierra Leone, in Southern
Nigeria, in German E^t Africa and other pails Moham-
medans and heathen are living in friendly intercourse and
here Islam makes most rapid progress. i

The general impression is that Islam is advancing on J
the whole line. In some parts Islam seems to have ^
reached the limits of its extension, the heathen popula-
tion knowing of it but declining to adopt it; but this
does not prove much. As in Christian missions there
are times of preparatory work, showing no palpable suc-
cess and yet being of the utmost importance, bo it is in
the spread of Islam. It has not only its time of rapid
conquest, but also its time of quiet iufiltration. Other-

Pan-Islamism in Africa 55

wise it would be imposaible to explain tlie rapid advaooe
amoDg lieatlien populalioos the world has secD so often.

It is uot ooly ltd spicudid geographical poaitioQ that
gives Islam its great power ; tliere are other advantages.
The races living in liie Sndau, almost all of tbem being
Moslems, are more vigorous and more highly developed
than the heathen negroes. Among »ome of them we find
great energy, a political creative power, an ability of co-
operation, that makes us still think of their great ances-
tors living centuries ago under the brazen sky of the great
Sahara.

It is only natural that the heathen African recognizes
the Mohammedan as superior. Kext to the European be
is the one that brings culture and fortune and higher po-
sition to those counected with him. This inhiience ia
atrODgly nourished by the fact that almost all trade of
the interior is in the hands of tbe Hausa, Maudingo and
other Mohammedan peoples, living in the countries of
the Niger, the Beuue and Lake Chad. Wo are apt to
think lightly of the inland trade, being concerned pri-
marily with tbe European commerce of the African
coasts, but it holds its inde[)endent position and even
now is of considerable importance. It includes every-
thing African peoples are giviug each other ; formerly
slaves, now gold, salt, iron and leather wares, and last
not least the mach-sought cola-nut. The transport of
that fruit alone occupies thousands of people. It is evi-
dent that the continual communication between the Mo-
hammedan tradesman and the negro tribes is not only a
mercantile one. In importing his goods, he is also giv-
ing his higher culture and his religion. While this is
true of the Western Sudan and adjacent countries, we
find similar conditions in tropical East Africa. Here the
inland trade does not take a very important position.
Islam has not been able to wiu and use for Its purpose

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^6 Islam and Missions

strong native races like those of the Western Sodan. Its
chief representatives have beeii foreiguers, such a,s Arabs
and Indians. Nevertheless on Uie whole the Moham-
medan holds the same position aa in the West. He is
respected by the natives as the wealthy, self- confident,
infiaential man, although, it never yet has beea proved
that Islam really has an apliftiug force as far as material
or mental cnlCure is concerned.

In looking about for another ally of Islam, we find the
European colonial governments. Strange aa this state-
ment may sound, we must still add to its strangeness by
confessing that we are already so much accustomed to the
fact that it hardly causes any astonishment to hear of
the partiality governmeuts are showing to Isiam. Of
course when first taking possession of the country,
they had to overcome the political ascendency of the
Moslem ralei-s, snch as the Fulbe in the Western Sudan
and the Arabs in the East, or else they would not have
become masters of their colonies ; but later on, under the
peacefiil rule of Great Britain, France, and Germany, it
became clearer and clearer that the new order of things
was very advantageous to the spread of Islam. The Mo-
hammedan was no longer the feared and hated slave-
hanter. He was able to deal with the heathen in a £ree
and friendly manner, and so, although the times when he
might have forced the African to accept his creed had
passed, the infiaenc« of Islam was not anbdued but rather
strengthened. It is a fact that Islam is now coming into
contact with countries and tribes which were formerly
barred to it.

The favour of government towards Islam is not always
involuntary. Colonial governmenta often prefer fo em-
ploy Moslems. At the Fourth German Colonial Con-
gress held at Berlin in October, 1910, Missions Inspector
Axenfeld, speaking of East Africa, said : " Wherever the

Pan-IsUmism in Africa

Earopcan goes, Islam is following. There ia no military
post without Mobantmedan soldi«rB, hardly a place of
govenuuent without MohammedaQ subaltoms and serv-
uitB, hardly a plantatioo where the Mohammedau
tradeamaa does not open bia shop." As to the partiality
of tbe goreromeDt of \ortherD Nigeria against miesiODa
we need but refer to the report of CommiBsioa VII of the
World Kissiouary Confereace, 1910.' As a further illos-
tratlOQ we add an incident that bappened in one of the
government schools in tbe hinterland of Sierra Leone.
Tbe scholars of that school belong to different tribes;
tome of them are already Mohammedans white others
doabtleaa pagans. Because of neutrality no lectures on
Christian doctrine are given, but there are leaeoua in
Arabic. We do not need to ask to what purpose. The
school committee consists entirely of Moslems. It hap-
pened that some of the Mohammedan fathers felt nneasy
about pictures of living creatures shown in object lessons.
To remore this stumbling-block the government of the
colony did not fail to lay tbe matter, through the Colonial
Office at London, before high Mohammedan authori-
ties in Constantinople, Cairo and India, upon whose ap-
proTat tbe Mohammedau fathers found their peace of
■onl again ! Everybody will understand bow proceed-
ings like this wilt strengthen the self-conceit of the Mos-
lems.

80 far we have been speaking of outside inflnences pro-
moting Mohammedan propaganda. Tbe question now
, arising is, whether that propaganda is intentional. The
answer is difBcalt. Tbe living forces of Moslem propa-
ganda are so different from tbo»e in Christian missions,
that we easily commit tbe fanlt either of overvaluing or
of underrating their power. Of organization there is
probably less than we imagine. These people know lit-
' Vol. vn, p. M.

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Islam and Missions

tie of each other and their cooperutiou is mostly ancon-
sciouit. We caa beat reaUzo this, if we try to imagine a
Moslem Miasiouary Confereace, comprising all Moslem
missious in Africa, discussing queations of unity and co-
operatiou and issuing a statistical atlas! We at once feel
the impossibility of the very idea. It is a groundless
conception that El Azhai', the famous university of Cairo,
is sending thousands of misslonaiies iuto heathen Africa, J
El Azbar is not more sptx;ifically a missionary iuBtita-f
tion than are some of the theological schools of Europe. I
We believe the same is true of all the other schools of MoB- 1
lem learning in North Africa, except possibly the scbotdsJ
maintained by the religious orders in the Sahara or in the
Sudan. On the other hand we know some facts which
sufficiently prove that there must be a considerable
amount of conscious propagiiuda. We do not enlarge
upon what is being done by zealous Itloslems, each as
traders, soldiers, orgo^'ernmentaubalterus in their private
capacity. But from time to time we hear of itinerant
preachers suddenly putting in their appearance in the
dividing zone mentioned. They are trying, either to
convert the heathen, or to raise in the Moslems a pas-
sionate zeal to defy Christian governments and Christian
missions. Some of them even proclaim themselves as
Mahdis and provoke bloody rebellious. We furlhra
learn from Br. Sell and from French authorities that some
of the great Dervish orders, which are at the bottom of
the religious movemeuta in North African Islam, display
a strong proselyting activity among the heathen by
travelling agents, by schools and otherwise, Bnt for
European eyes their plana and methods will always be
covered by a veil of mystery. Who can tell for instance
what is the relation of the itinerant preachers and
fanatics mentioned above to those larger organizations, or
how many of the innumerable Koran teachei's of tropical

Pan-Islamism in Africa

Africa are secret members of religions orders f Further
-we bear that every year maases of people of the north and
west aud also of the tropicul puit uf Africa are goiug on
pilgrimage to Meccal To quote the GovL>rmu<^ut Report
of North Nigeria (1909, p. 6) ; " Over 5,000 pilgrinia an-
nually croaa the frontiers of Boruu eastwards ou a Journey
which ODtil quite recently has occopied from three to
seven years. Their number is recruited from a Moham-
taedao population of 3,500,1)00." It is tieedleastoaddthat
among the whole population the Moslem spirit is strength-
ened by the "Majj.'' It must be admitted that the
pilgrimage is not equally popular in all parts. Bnt even
where it Ib not, the influeuce of Mecca is only too real, aa
was proved some years ago in GeJinao East Africa by an
exciting letter circulated even among government troops,
coming, it waa pretended, from the prophet himself in a
mysterioos way.

Mecca and the Dervish orders are the strongest in-
fluences at work as regards the building up of a Moslem
African population, sclf-cunscioos and a unit in bitter
feelings against all uon-Moslems, especially the Chris-
tians. This is whatwe call pan-Islamisui. We mustnot
forget that these influences come to bear even upon the
newest parts of Moslem Africa, fllling them with true
Mohammedan spirit, and making them ready for the
great risiog against ns that the future may briug. This
future will be to some extent dependent on the attitude
which colonial governments take. It is to be hoped that
it will not be so favourable as it is now. Governmeuts
more and more find out that Islam is hostile to them, but
even so we have no reason whatever to hope that the
spread of Islam will diminish or come to a stop. We
must rather expect the conti-ary, considering (1) the ag-
gressive power of Islam, (2) the ever-increasing facilities
of iutercoorse between the African peoples, as created by

Islam and Missions

the colonial governmeDts, (3) the fact that animistic
pagaoiam ia losiDg ground more and more. Thus ve
must expect to see still more of heathen Africa von to
Islam before long.

What is to be said aboat the defensive and aggreasive
attitude Christian missions aretakingt What has been
achieved hitherto 1 Taking a glance all round, we find
that it is very little la comparison with the elementary
power of Islam. In North Africa we have a long line of
Christian missions among Mohammedans, stretching
from Morocco through Algeria and Tunis to Egypt, but
it is exc<«dingly thin and therefore insafficieot Still we
must not undervalue their importance. They remind
Christendom of its duties towards Moslem Africa, al-
though all of them, except in Egypt, are coping with
great difficulties, owing to political conditions. If this
northern front of ours could be strengthened, it would
not only be a most valaable field for the development of
missionary forces, but it would make its influence felt far
into tropical Africa.

At the southern frontier of Mohammedan Africa we find
missions of mnch stronger development, but these are mis-
sions among heathen. They also are working in some way
against Islam, for the native churches they are baildiog
up are the rocks that once will have to break the flood of
Islam. It is another question though if they will ever he
able to make a missionary advance on Mohammedan ter-
ritories, or even on the Moslem population surrounding
them.

The missions of West Africa are all suffering ander
great strategic drawbacks. The first consists in the end-
less variety of tribes and languages. A second draw-
back is the lack of unity among the many missions that
are at work. It is with great pleasure that we hear of a
conference, held at Ix>koja in 1910, where four of them

Pan-Islamism in Africa

I considered ways and meaua of cui>p(;ration. Another
drawback is that Lbe tmnl uf West African miaaione ia for
the greater part far bcbiod tbe line where Islam is niak-
iug its couquests. Circumslances like this cannot be
changed at s moment's notice, bat that an alteration
should take place iabigbly desirable. Themisaiouathem-
eelvea would be roused to greater activity, if instead of
always thinking of tbe coming battle with Islam, they
would staud in the midttt of it.

Tbere is indeed some direct work among Moslems ia
tropical Africa, both eastern and western. Most of it
howevK' ia not done iu a systematic way, by special
agents, but rather occasionally, along with work amoog
tbe pagans. We find however one great exceptioa to this
iu Nortfaeru Nigeria. This is a strategic position of tbe
greatest importance, the Niger being the great entrance
door of the Western Sudan, and at the same time, African
Isliuii having here one of its most powerful strongholds,
llie Church Missionary Bociety has nobly led tbe way and
ia now seconded by three smaller societies. The mission-
ary work as yet consists mostly of medical service, ren-
dered to the Mohammedan people ; also in tbe opening of
schools, the attendance on which is very slender. A
r«fage for slave children baa also been founded and is
patronized by government Public preaching is not al-
lowed, owing to the anxiety of govemmeut to avoid the
ontbreak of fanaticism. But we have never yet beard
that th« presence of missionaries in the country has
oaaaed serioos nnrest. Still the nnwilliogneas of the
majority of the Mohammedan population to accept from
mlMloDarles even medical help proves how strong their
raslataoce against the Gospel Is, and is also a warning for
Christian miasions in general not to delay their advance
on the Mohammedan Sudan until Islam is rooted too
deeply in men's bear1«. Another encooregement is that

62 Islam and Missions

Protestant GhrietendoiQ Beema to be getting nune folly
avare of its dntles towards Islam. We welcome this as a
hopeful sign, most of all for the Dark Continent, where
long neglected work most now be taken np speedily and
energetically.

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THE DERVISH ORDERS IN AFRICA
REV. CANON E. SELL, D.D., MADRAS

I PRO POSE in this paper to sliow the extent to which,
during the last century, Islam lias spread in variona
parts of Africa, atid by what nieaus it has been
propagated. I shall then state its more rec«nt growth,
so far as I have been able to gather information on the
snbject. I do not deal with the question of Islam in
E^ypt, The chief agency in this propaganda has been a
namber of the Dervish Orders, to many of which lay
brothers are attached.'

The Kadiriya Order, founded Id a. h. 561 {a. d. 1165),
is widely dispersed, and about one hundred years ago
small and scattered communities of it were to be fonnd in
the Western Sudan. Stirred up by a missionary spirit it
became very a«tive in its proselytizing work. Its meth-
ods have been peaceful. Speaki ng of the success of the
Kadiriya Dervishes in parts of Algiers, the French Su-
dan and Senegal, two French writers say of the converts :
" Their missionaries become their masters, spiritaal and
temporal, veritable princes and at the same time priests
and warriors." ' Chat«]ier says of them : " By the in-
BtmctioQ which they give to their disciples, by the colonies

' A tall ocoonDt of the origin of atl the important orden^, aDoient
knd modeni, working in varions parts of the Moalem world, will be
toaai tD my " Religioaa Ordera of Warn." (S. P. C. E., Madns.
Simpkin Marshall & Co., London.)

* DepoDt et Coppolani, " Lea Cotifr£ric8 BeligieDKB Mnsnlmauea, "
p. 3U.

64 Islam and Missions

tbey found on every side, the Dervishes multiply In tli«
Buduus their c«iitre of ucUod." ' £a Seuoai was once m
memiMir of this order.

The orders mora recently formed are to ba fonod in
Timbuktu, Algiers and Murocco, and it is with these we
have to do. Many of them are offshoots from the older
Shadhiliya Order, founded a. h. 656 (a. I>. 1258). Of
these the Bakayiya Order has its centre in Timbuktu and
has much inHuence south of Morocco. lu the Sahara tba
Bakayis are in many tribee the real political and spiritoal
rulers.

The Shaikhjya Order, founded A. h. 1013 (a. d. 1604),
is now powerful in the sonthern part of Algeria, but itc
Influence is more political than religious. It maintaina
all the superstitious notions and practices of the Mara-
bouts.

The Hansaliya Order, fouiided A. H. UH (A. D. 1702),
has great influence amongst the Berbers of the Atlai
mountains. The prestige of the order is high, and iti
leaders are renowned for the devotions and habits pecol-
iar to Dervish saintlineas. They live an anst«re life and
are fanatical. Apparently in Algiers they are not dis-
loyal to French rule.

The Tijaniya Order, founded a. h. 1196 (A. d. 1781),
is one of the most militant and most active of all
African orders. In 1833 Haji Omer, one of its U
went to the Hansa country. The Kadiriya Derrii
were too tolerant for him, and he reproachi-d the ordini
Moslems with their apathy. He made several military
expeditions and gained many converts. The iuflnenM
of the order extended from Senegal to Timbuktu, and aa
far south as the hinterland of Sierra Leone. Tt has doiM
much to advance the cause of Islam in WeBtem AfrtCL
Some years ago it was said : " From the month of tbt
' " L' lalom dADi I'Atriqne OooldaDtala," p, 9S4.

The Dervish Orders in Africa 65

Benegal to Lagos, over two tbouaaod milea, there is said
to be hardly aoy towu of importance io the seaboard in
which there is not, at least, oue moaqne, with active
propagHudt»t8 of lylajo." '

The two orders, the Kadiriya and the Tijauiya, the one
by peaceful, the other by warlike meaua, have been the
chief a^Dts iu the exteusive propagation of Islam in the
Wesleru Sudan. The former order has also worked in
the Eastern Sudau. Chati-lier aiys : "The whole re-
ligions movement iu the Eastern Sudan also has been di-
rected by the Kadiriya Dervishes since the first half of
the nioeteeiith century." '

The Rahmauiya Order, founded a. h. 1208 (A. D. 1793),
ia one of the largest of the modern orders. It has great
power in the Western Sudan. In Algeria it has seventy-
seven monasteries, so that the agents available for prop-
agandist work are very uumerous-

Tbe Darkaviya Order, founded at the end of the eight-
eenth century, is an exti-emely fanatical one and is in
Northwest Africa what the Wahabis were iu Arabia. 80
Iste as 1888, it proclaimed a jihad against the French.
They do not appear to have spread southwai-ds.

The Madaniya Order, founded in 1820, is equally in-
tolerant. Its chief centre is in Tripoli. Sheikh Jafer,
the son of the founder of the order, gradually adapted his
teaching to the principles which underlie the pan-Islaraic
movement, of which he was one of the originators and
aflerwards the most artlent supporter. The deposed Sul-
tan Abd ol Hamid thought very highly of him, and used
him as an agent for the propagation of pan-Islamic
TiewB. He had quarters in the palace of Yildiz Kiosk
tad was then the confidential friend and adviser of the
, btfl Saltan. The Sheikh used to sond forth his mission-

' Blyden. qnoted by AninW in " The PreaohinB of blAm," p. 277,
" L' Islam dana I'Afrique OocideDtale," p. 16S.

66 Islam and Missions

aries into all ports. They eooght to inspire the SheiUii
of the other orders with their miaiiottary zeoL Iliey
were clever in adapting themfielvee to the vaya and
thoughts of others in order to win them over. "To the
Shadhilif a they appeared aa teachers of their doctrine^
to the Darkaviya aa ardent reformers, to the TJlema and
to men nnconnected with any order they extolled the
power and dignity of the Sultan aa the Caliph of Islam.
They kept alive a spirit of restlessness, and encooraged
the hope that all Moslem lands wonld be freed tnaa the
yoke of the infidel." ' They have monasterieein Algien,
bnt in Morocco, owing to their pan-Ialamio teaching,
their inflaence Is slight

In modern times Islam has passed fh>m the Sudan into
the eqaatorial regions from two centres. From the west
It has gone along the Atlantic coast to Senegal, Timbnkta
and Haoaa laud. From tho eastern side the modem
movement b^au wheu Si Ahmed bin Idrls, theSheUch(^
the Eadiriya Order, sent ont his missionaries in the early
years of the nineteenth century. The Moslems in Nabte
joined this order in large numbers, and began misBionatj
work in Eordofau, a work now carried on by the SennsfB.
These two movements, sometimes in the past warlike and
fonatical, at other times as now more peaceful, have ad-
vanced rapidly into the pagan regious. "Mohammedan
North Africa is advancing surely and steadily sonthwardi
across the Sahai-a, which is no longer the barrier it once
was. Instead of being an nnbroken desert, as once
thought, it is uow known to contain teeming pagan tribes.
A great range of monntnins has hitherto proved an
obstacle to advance, and Mohammedanism has been kept
in check, bnt with the paititiou of Africa amongst the
powers of Europe has come a new danger. The old

■8u "Th« BeligloDii Onlcra of liluo," pp. 73-74, (or » fortlNr
aooonot of tbte poirerfol order.

itv Google

The Dervish Orders in Africa

I monntain paases are now beiDg crossed by ronda, and Uie
I existence of a protective government iaencouniging a new
I ictivity. The Koran ia being brought to tie pagan
1 tribes and is prevailing. When once claimed by Moslems
I these tribes will be ten times more difficult to reach with
1 the Gospel." '

The Ftilahs were the earlier agents of this extensive
movement Under Sheikh Danfodio, about a hnudred
years a^ or bo, they became a powerful, wiirlike and ag-
gressiTe people. They carried their conquests to the west
and to the south, and in 1837 made Sokoto the capital of
a powerful Moslem stat*. They advanced into the Yoniba
country and founded the city of Ilorin. Four large king-
doms in 3euegambia and the Sudan represent the result
of the energy which Sheikh Danfodio infnsed into the
Moslems of his day. It is said that he prophesied that
hia green flag would be the passport to victory for a hun-
dred years, and this proved to be the case, for in 1900
the Fulah country became a part of the British Em-
pire.

The Folahs held the larger towns, but never subjugated
the pagan tribes iu the mountainous regions. A Fulah
army left a district where it operated a depopulated
I desert. "Bribery and corruption and extortion marked
fbe so-called administration of justice. . . . Ko man's
life was safe ; common people were killed without com-
punction ; notables were removed by poison or secret
mnrder." ' Islam under Fulah rule failed to make the
pagan people happy, peaceful or prosperoua.

The most recent propaganda is that carried on by the
I ftuiatical Senusiya Order.* Its founder Si Mohammed

' C. If. fl. RrrietB. .Tnne, 1908, p. 354.

BlHt Boot en Korthem Nigeria. No. 409, 1093, p. 20.

' For a foil DcooQiit ot tbe ri^ nnd progren of this order, tee " The

:«of Ia1ain,"pp. e^lie.

Islam and Missions

bin Si Ali bin Senusi waa Iwrn ia the year A. H. 1!
(A. I>. 1791). Atlvr speudiug some tiui! iu El AzLaina
studeiit, he jolueil tie Kiidinya Derrialies, biitabuul
year 1S43 fouuded tliQ order called by Lis uaiuu. it grew
very rapidly aud saviyaa (mouaeterieaj weie fouuded in
Egypt, Tripoli, the Outral Sudau, Tunis, AlgieiH and
Buuegaiubiu. The uiimber of its luemlxsra is very largi^
probably live or six millioua. Tlie Moslems iu Wadai are
nearly all Seuusis, and aie estiinuted at tlirec utilliona.
For a long time tl]e lit^dqunrtei-a of tlie order wasaitui
in an oasis in the Libyaii desert, midway t)etweeu Eg^
and Tripoli. It was the udmimstralive centre of a
orgauizatiou, and a tlioological scliool for tlie tnuuiag of
its missionaries. It is said that there were at one tine
seven hundred students there, Bheikb Sennsi was a re-
markable man. To admiiiistrative abilities of a high
order, he added the intense fervour of the fanatic. Hia
success amongst the pagan tribes was marvellons, aiid
from the shores of Lake Chad to the Mediterranean he es-
tablished hia iwwer. In 1885 tbe people to the north-
west of Wadai were all pagans : iu 1888 they bad all be-
come Moslems and in fact the whole region round Lake
Chad is now becoming more and more under Senosi In-
fluence. In ISfU the headquarters were moved airay
from Tripoli, which ia Turkish, to an oasis, Ei Istat,
situated in a desert to the northwest of Lake Chad.
From a strategical point of view the position is ao
important one. Since then the Sennsis have extendi
into Kanem. Politically they are a soni-ce of coubI
trouble to tbe French, whilst religiously they ronse
deep spirit of fanaticism aud hatred of all nou-Moid<
people. Tbe present headquarters has been thus de-i
scribed: "From this iuaccessibltt fortress the Sheikh
Mahdi (as the Senuai leader is called) now governs oil
territories oocapied by tbe Sennsis. Swift meesani

ions.

latedi^H

gyp^H

The Dervish Orders in Africa 69

carry his orders to all parts of North Africa ; and be is
conatautly iuformed by hia ageutu of all that traospircs
in the onter world, receiviug books, pamphlets, news-
papers aud all the requirements of his reapousible office.
His military aud jralitical orgauizatioa is complete." '
Another traveller fouiid "tbe Scduhi headquarters at
Kafm to t}e a regular aisenal of modem arms and am-
mDuitioo." He adds: "In the schools the cliildreD are
taogbt to hold all foreigners in tLe deepest batied." ' In
1900 the Hev. E. F. Wilson reported that the Senusis had
urived iii Upper Nigeria and were giving trouble. This,
bowever, seems to have been au isolaled effort, for the of-
ficial teslimony is that " there is practically no Benusi
'fiolt in Northern Nigeria, except possibly iu Bornu." '
United iu purpose and energetic in the disaemination of
their views, fired with a deaire to restore Islam to its orig-
inal pmity, aud hostile to every form of modern civiliza-
tion, the Dervishes of the great Senusiya Order are in the
regions where their influence extends the most potent
force for the propagation of Islam that the past century
or perhaps any century has seen. Silva White says :
" Algeria is honeycombed with Senusi intriguers . . .
80 vast a combination is necessarily fraught with danger
to the peace of Africa." ' A French author says: "The
confraternity of the Senusis is an irreconcilable enemy,
really dangerous to the French authority in North
Africa." ' Becent French conquests in Wadai may re-
strain the pan-Islamic propaganda of this order, but the
diffusion of Islam by more peaceful means will probably
go OD unchecked.

'8ilT» Wliiic, "From Bphini toOniole," p. 129.

' a Jf. S. Reritv. jQoe, 1907, p. 3«S.

' Blue Book. Ni>, 40fl, Northern Nigeria, p. T7,

• " From Sphinx to Ornpla," p. 125.

' Darrejier, " Ln Coiifr6rl« Mosalmane," p. 14.

Islam and Missions

Thia ia a very imperfect eketch of the chief MoBlem
miasiouai-y ageacicB of tlio last hundred years.

That in the past, as dow, there has beeu great activity
in the face of obstacles, thera is uo doubt ; but now maoy
of the obstacles are beiag removed by the great political
changes in Africa iu recent yeaj's, and the propaganda
■will certainly go on with accelerated force.

I have tried to ascertain the facts about the most recent
advances, and though I have not obtained iuformatiouso
full as I could have wished, yet I give the present facts as
made known to me.

In Abyssinia It^lam appears to be gaining ground, and
it is said that the whole of Northern Abyssinia will, it ia
feared, become Mohammedan within a short time.'

In the diocese of Mombasa ou the east coast of Africa,
I find that little is known of Ihe Dervish orders, or of
any propaganda carried on by them. Islam is of a loir
and ignorant type, and as yet has little or no connection
with Egypt. Little or no instruction ia given to converts.'
Bishop Peel looks with some anxiety on schools which
are to be opened for them, tending as it will to make
them more active; but sees a great opening for mission
work if mission schools can be established and Christiaa
teachers trained who could easily find employment in
government schools. Unless this can be done there will
be, be says, " a grand etruggle in the near future."

' Der Idam, quoted in C. St. S. Bttiae lor October, 1810, p. 636.

' " Aa all the availnble literature of Islam 1b id Arsbio, uid T«T
(ew Snabalis, even in Zanzibar, know that laiignage, it is evident that
Ihsir proseljtiaing edorts can only have a very saperfioial eSeot,
CoDTerHioD practically may he «aid to oonaint in the ntteranoo of m
formala. Yet these Swaiialiji, and also their sn-nnlled coDTBrU, an
extremely ilifficnlt to nin to Christ : they are so igDoraDt, ereo of
their one ignaraoce, so imperTioiu to argamsnt, and tbey olingMt
stnbborol; to their creed." C. if. 3. Report, 1!IOT'1908, p. 53.

The Dervish Orders in Africa
Of TJgauda some yeara a^o it was said :

'It B

more than probable that, before maoy years are past,
Chriatiauitj or Islam will be the doniiuant power tUDOog
the tribes aronud Uganda who are at the moment
heathen. The danger of a Mohammedan advance is one
to be reckoned with, because, ereu though the adhereuta
of that faith in Central Africa taay kuow almost nothing
of its teaching, aud be scai'cety, If at all, bound by its
restrictioDB, once the heatheu have become, even in name,
Mohammedan, our great opportunity is passed ; there is
no longer an open mind." '

In ^forthern Nigeria, I am informed that there has been
as yet uo great advance uf Islam. Many of the pagan
tribes who successfully reaiated Islam have been raided
and destroyed aud Ihe rest are now protected by British
admiDistralion, bat that so distinctly favours Islam that
it seems probable that the HatLsa ti-adcrs, who can move
where they please without any danger, may more easily
make converts. The propaganda does not appear to be
carried on by any of the Dervish ordtra but by the ordi-
nary Moslems. Many of the Mussulmans are, from a
Uohammedan standpoint, fairly well educated. They
belong to the Maliki mezheb and read the Koran. The
commentaries of Baidawi, the traditions of Bukhari and
the works of Ghazali are studied. They are quite able to
carry on miijsion work and would probably resent the
aid of Dervishes. In the cities uf Zana aud Kauo, owing
to some conversions from Islam to Christianity, there has
been a revival of outward religious observances, though
no organized efforts to gain the pagan tribes are apparent.

In Southern Nigeria, the advance of Islam has been
more rapid, and the pagan rac(>3 there are intellectually
and socially lower than those of the north. The propa-
ganda is carried on by Hausa Moslems^, some of whom
• C. JU. S. JnhKijenccr, JhIj, J«J4.

^2 Islam and Missions

belong to the TijaDiya, tlio active Derviah Order vhich
eiglity years ii^^o obtaiued a footiug iu tlie llausa country.

Tlie Syuod of wiatttra equatorial Africa (lUOSj passed
the following reeolutiou : " That tlio rapid growth of
Mohuuiiuedaiiism iu itiu Yoraba couuliy culls lor aerLous
aud prompt actiou on the part of the Church."

Iu the Nape district ou the north baiik of the Niger,
owing to slavb raids aud civil wars iu the past, the Inde-
pendent pagan tribes have beeu destroyinl. The towns-
people are mainly Moaltms aud the village people uoio-
inally so, but they ai-e left very much to themselves, and
in some places the village mosque is iu rains. The chiefs
in the towns ust: means to preveut pagan young men
from learning about Christianity. By a recent order
many of these chiefs have been directed to leave the towna
aud live iu districts, an district chiefs. This leads to a
revival of such Mohammedanism as there is iu the vil-
Inges. The Tijanlya Order is strong and iufluential in
Bida aud the district. It was Dervishes of this order
■who stood by the ex -Emir of Sokoto iu hia last fight with
the British, when many were slain. The political settle-
ment of the country favoura the advance of Islam, for Ik
ie stated that the govertiraent to outward appeanuiM
favours it One writer says : " Circumcision of pagan
recrnits for the army aud freed slave pagan cliUdreD
the handling over of little pagau girle and boys, saved
from Blavftry, to thecare of Moslem Emirs, with the prob-
ability of their bi-coming Moslems aud memt>er9 of Mo-
hammodan haR'ms; subscriptions of government lo
building and repairing of mosques; atlendance atMo-
bammodan festivals by goverumeut officials, as represent-
atives ; the gradual reduction of strong pflenu tribes —
vho for genoj-utiotts bad held out against the Mohammedan
raiders miceeffifnlly— and bringing them under the rale
0^ and to p«iy tax«s to, tbeao same old enemiee ; thflaa

M
1

The Dervish Orders in Africa

aad many other things show the tendency of the govern-
ment policy," '

Dr. Kuium, vbo represents the Sndan United MisBion
which works iu Northern Nigeria, reports the case of a
large tribe receully eooquered, the chief of which is now
a Moslem wor8liti>piiig at a mos^^ue recently erected. The
case will l>e tlie suiue with other tilbes reduced to Buhjec-
tion by the British government. He expected that the
Munchis, one of the very Uuest of African tribes, would
be subdued within a year, ami so forced to opeu its doors
to Islam. Heodds: "Motoueof these tribes would have
let a Mohammedan trader or misniiouary iuto their coun-
tries Ijefore British arms couquered them.'" The
TJuited Sudan Missiou, by its hospitals, orphanages and
Bchools is beginning an excellent work and uoue lou soon.

In Sierra Leoue the advance is steady. The C. M, 8.
Qiuetle for Octotrer, 1910, thus reports the progress in tlie
Mendi conutry, alwut one hundred miles south of Sierra
Leone ; " The introduction of Mohammedanism into this
land is of recent date. Many a native town once inno-
cent of the iufluence of the prophet now owns a mosque
or two. The propagnndism is not condiicled by any
special order of priests set apart for the purpose, but
every Mussulman is an active missionary. Some half a
dozen of them, more or less, meeting iu a town, where
they intend to reside for any length of time, soon run up
a mosque and begin work. They first approach the chief
of the town and obtain his consent to their intended act,
■nd perhaps his promise to become an adherent. They
:teach him their prayers in Arabic, or as much ns he can,
or cares to, commit to memory. Th<'y put him throngh
the forms and ceremonies used in praying, forbid him the

W. R. S. Miller in the Annual Rtport of (be UDited Sudu UIhIod,
|p. 63.

* Aniuial Beporl of the Uuited Sudan Miiwion, p. 16.

Islam and Missions

use of alcoholic beverages— a restriction as often observed
as Dot— and, lo ! thu mau ia a convert. Little or no
farther trouble is tiikeD to instruct him in the tenets of
the religion, nor does he need to forsake any of those
habits and practices he was addicted to when a heathen.

"There ia still time to meet the evil if only prompt
measures are taken. The hold of Mobammedaniam oa
the minds of the people iu Mendiland is at present slight,
and a vigorous, well -sustained push onwards on the part
of Christiaus would, without much trouble, roll back the
tide ; but if allowed time, the sway of the prophet will
increase."

The Governor of Nyassa is reported to have said:
"Twenty years ago, when I first knew Nyassaland, Mo-
hammedanism waa almost non-existent except at one or
two spots, where it had been brought in by the Arabs.
Since then, it has spread greatly, particularly daring
the last eight or ten years. The Yaos are the tribe who
have takeu to Moslem teaching mostly. On the other
hand, among the tribes t« the west of Lake Kyassa, tbtx^
is hardly any Mohammedauism. Here the Scotch mi^
aionarles have a strong bold on the people, who have
taken np Christianity vith great enthnaiosm.

"The spread of Mohammedanism t« Nyassaland hac
been from the east coast of Africa (not from the Sudan),
and is due largely to the Arabs from Zanzibar. The
movement has grown of itself; there has been nothing
in the shape of a propaganda. All through Yaoland
— that ia to say, from Lake Nyassa to the East Coast —
there is in almost every village a mosque and a Moslem
teacher.

"The Protectorate Government has taken np an im-
partial line, and has taken no side in religious differences.
There is no fear of any danger as long aa this attitude of
impartiality is observed. Neither do I think that this

The Dervish Orders in Africa

Uobammudaa movemeDt is likely to spread sontb of the
Zunbezi owiiig to stroug Eiiropean ioflueaces there."

Thia stateinijDt shows bow importaut it is that CbriB-
tianity shoald be lirst in the field.

la Bhtxieeia there is no organized Moslem propaganda,
but amongst workers for the minea who come from the
lake regions there are a few Moslems.

In South Africa Islam has not been at all aggressive.
Boath of the Z:uabezi the Moslem question is not yet an
uate

The conclusion clearly is that there is a loud call to the
Ohorch to support rigorously missions in A&ica, which
are endeavouring to forestall the operations of Islam
among the pagan races. Never before has the crisis been
BO acute. The Moslem advance iu Africa is so estensive,
BO constant, and so rapid that the speedy evangelization
of the pagan people there is the most urgent work upon
which the Church is now invited to enter. If it is not
flone without delay, large parts of Africa will be almost
IrretrieTably lost, for her teeming millions will have en-
tered into the fold of Islam.

,,»Goo^lc

THE MOSLEM ADVANCE IN AFRICA
PROF. CARL MEINHOFF, LL. D., HAMBURG

WHILE Islam is st^udity retreatiog from ttie I
Earopeau contiaeiit, and as steadily (leelituog '
in power and influeiice, this ia not the cane as
regards the contact of Islam vith African paganiam.
Aecording to the onanimous opiaion of experts, the Mo-
hammedan religion is by no means dying oat, bat i
making considerable, and even ominoos progrosB
Africa.

Bow is this possible t

Wiirtz has laid special emphasis on the fact that tl
pacification of heathen c.onDtries and the suppreeaion o
the slave trade Lave been favourable to the spread o
Islam.' Since the Mohammedan intruders are do loiq
allowed to raid and enslave the heathen, it is no looj
to their interest that the latter should remain heotliei
and accordingly they are content to extend their lada<]
enoe and their power by way of peaceable ti-Adlng expi
ditions. At the same time their tacit opposition tol
European civilization is all in their favour. The state o
peace and security, which the African has gained throm
the eetabtishment of European government, is aceom-l
panied by the feeling that he is being ruled by atr
and freqnently very nncomfortable people As the rttol^
lection of former sufferings fades out of bis memory, I

■Compare P. Wilrts: "Die MohAmmedniilMh* (]«f*far in W«a
■trika " 1 Buler, "UiwIoiuMndieu," p.91; Vwlag, " Der SmIw K
•ioubDohbuid Ig. "

The Moslem Advance in Africa

contrast presents itself more clearly to bie conscionsness ;
oud this state of feeliog is reinfurced and supported by
the AthUs, who form the real uucleus of the MohamuiedaD
world.

This state of thiuga is also faToored by the religious
freedom gnaraiiteed by Protestant governments. The
delicate consideration for the religions feelings of others
shown, as a rule, by Protestants, is almost unknown else-
vhere, and the terrorism exercised by Mohammedan
commnniUes is well known, and is a serious obstacle to
missions. It cannot, of course, be openly manifested in
European colonies, but is active enough under the sur-
face, and plays an important part in the steady progress
of Islam.

In East Africa, Islam shows itself in the first instance
88 a social factor of great significance. The educated and
induential Mohammedans of the coast overawe the poor
and illiterate man from the interior. In this way, all
who are In any way dependent on the Mohammedans
easily adopt one article of their creed after another, and
tbns are apeedily included in the Moslem sphere of infla-
ence.

There remains an enormous gap between the European
and the African. The Moslem allows the gap vhlch sep-
arates him from the negro to be filled up by a series of
gradations, and thus ensures the spread of his influence.
Mixed races, such as the Swahili in East Africa and the
Hausae of the Western Sudan, represent such transition
forms, and have furnished the Moslem with a potent in-
Btrument for extending his culture, iu the shape of their
languages, which are the lingua franca of trade and the
medium of communication over enormous tracts of coun-
try, and are imbued with the spirit of Mohammedanism.
This social infinence of Islam is the work, not only of Arab,
Indiaa, and African traders and chiefs, but also of the

Islam and Missions

Moslem officials Bud soldiei-s employed by CJhristlan colA
oniziDg powers. Tbe belief that lelatu is the iKstreli^oal
for the African has eveu led some Earupeaus k> accord 1
unduly &ivourable tre»tmeDt to ttiU reiigiun.

Even if this opiuion were correct, Islam would be cer-
tain tD do what it has always done and what, by ita rery
nature, it must do — estrange men's feelings from the
European government and place them under the influ-
ence of an extra- European power. Mecca so becomes the
centre of their thought, and the connection with this
focoa of Moslem life is kept up by means of the pilgrim-
age and of literature. This cannot be to the adrantttge
of any Eoropeau government, especially since we Dover J
know when a terrible outburst may take place, as ottoe I
happened in the Sudan. ^

But is the African in trnth predestined to Islam 1 ' We
hear this phrase so ofteu that I feel compelled todwell on
it a little. Its justification is simply llii^^tbat the
African lives, so to speak, in the ancient world, and the
Moslem in tlie Middle Ages. His cnltnro and way of
thinking impress the African as being on a higher planr,
and np to a certain point they are intelligible to him,
while onr modern European culture is so distant tnaa

'Blr 'H. H. Johnston pointa ont In hii vsltutbl* nrticlt |
Om'ury, Jane, liilO) that Maid has bad tpneWt Iiandred jtma fa
which to ooDqner Alrlok and hns not jst dooa bo, Thi«, atnin, )•
Karwtj a proof tbat ihe Atncan ii iirodeetlDcd to IbImi. I itonM
aim Ilka l« remind joa hovr BrdonQs woa the itniKgla, prolimgtd
thnnifth Mtetsl MQtnrlea, wbioh wm iintMMry to pieteul Enrop*
(roro tailing a pro; to loUiu. Atriea bad no naanmee which wonld
hare eoHhled it to offer a similar oppmilion.

9ir H. H. Jahntiton fnrtlipr poinls ont that Uie rtfioM of AfriM
which are inaooMilt)1« to oivilizntinn, or nmrljwi. ar« not th« haatbm,
bol the UohanmnlaD onm, anil that hnitlien Atrial haa been opanal
np, not by (lie Karrlor, bat by the nthaionat;. Uriai^boat, KiSff, J
Brtwnaaa, Maokay and oUicn Iutd ahoHo the w«j.

itv Google

The Moslem Advance in Africa

Mm, and 80 alien Crom all liis inherited ways of tbiuk-
ing, that it Is difficult for him to &ad auy poiuts of wd-
tact.

Id addition to thia, tre mast remember that, apart from
Soath Africa, Eiiropeau cutlure has uever preaeuted it-
self to Africans as a compact whole, as that of Islam boa
done, bat only in the shape of iudividual representatives,
differing widely among themselves. I need only remind
yon of the officials, mercbaDts and missiouaries to be
found in European colonies. The African is scarcely to
blame, if he fails to gain from these I'epreaentatives any
dear notion of European culture, and finds them so
itraDge and incompreheusible aa to feel himself repelled
by them. This state of things has already improved, and
will improve still more as European elements of culture,
Bnch as railways and steamship^ are introduced, and as
the labour of the free African supplies the European
market with goods. As a result of this, European goods,
Eoropean machinery, and European thought will become
better and better known, and European ways will lose
mQch of their strangeness.

If we can speak of any peoples as predestined to Islam,
it most be such warlike tribes as the Fulas in West
Africa. It can certainly not be said of the negro tribes
properly BO called. But as the most warlike of all peo-
ples, the Teutonic race, profess Christianity and not
Islam, I cannot allow much weight to this alleged pre-
destination ; neither do I see towhose interest it would be
for them to become Mohammedans — certainly not to that
of the European powers.

The notion of the negro race being predestined to Islam
seems in the main to be based on the fact that Islam
tolerates and even legalizes the polygamy which is prac-
tically nniversal in Africa. Some writers are very fond
of dwelling OQ the unbridled sensuality of the African.

,,»Goo^lc

Islam and Missions

But the experienee resulting from European colonizatioa j
has sltuwn that iu this respect the Europeau asaruld
does uot miller iiilly difl'er from the African. Yet iu spite
of thia, mouogamy has beeu established and maintaioed
as the ideal id Eui'ope. And the gradual elimination of
polygamy is oue of the most important problems nbich
colonial governments will have to deal with ; for thoa
only can law and morality be placed on a secure founda-
tion, and the aerioua economic evils connected with
polygamy be remedied. So far as I can see, it cannot be
to the advantage of any colonial government to preserve 1
polygamy. It is, like slavery, one of the worst hin- j
drances to true civillza.tion and economic progress. ^

What, then, has hitherto been the attitude of miasiona
towards Islam in Africa 1 Throughout a great part of
the continent — tbe north and eastr— Islam is in poesessioD
and is quickly advancing, less, however, through the
agency of individual propagandists than by means of the
aocial influences already mentioned, whose action is
farther emphasized and reinforced in a religious sense by
the activity of the Moslem teacher. It has often been said
that the transition from paganism to Christianity is very
much more abrupt than that to Islam. But in addition *
to this, the Mohammedan recognizes, in religion as in I
other matters, a variety of intermediate stages. He ll "
satisfled, especially at the t)eginniDg, with a very slight
degree of adhesion to Islam. It is by no means all con-
verts, but only a few individuals here and there who pay
any attention to the depper religious requirements. No |
abrupt l)rpak with polygamous conditions is demanded, I
as is the case in Cliristian missions ; while magical prac- 1
tices and other Huperstitions are tolerated. The convert J
thus loses nothing, but on the contrary gains in social'l
position and cousi deration, so that his adhesion is almost ]
a matter of course.

The Moslem Advance in Africa

la £aoe of tliis state of tilings, missions have hitherto
found themselves practically helpless. Some bood dis-
covert that words can do nothiug to couiiteract each
poTerfal social molivea ; others have from the firet acted
otider the influence of the notion that a mission to
Mohaniniedans must be fruitless. The rcsnlt was tbat
mjssionarits have rattier avoided contact with Moham-
medaus and have devoted themselves to the heathen.
Where they had to deal with pagans who had never been
luder Moslem iufloence, they obtained satisfactoi^ re-
arltB ; bat it remaiua to be seen what will be the attitude
of these Christian commnnities, when the tide of Mam
reaches them. Whea work has Jjeen attempted among
pagans touched by Moslem inllneuce, the results have
been startlingly small.

What should therefore be done 1 Tlie problem before
08 is to bring the gospel message to all men because we
are convinced that the Gospel is a message of peace and
freedom. We have no right to nsiiume in the case of any
bnman being that he stands in no need of this consola-
tion. That is, we must not say, " It will not do to carry
tie Gospel to the Mohainmetlana." liVe must keep the
ODe thought in mind that these people have no real
■piritoal refreshment, no means of nmral progress, and,
aboTe all, we must remember the deplorable fate of their
women. Missionary work must be an honest service of
friendship and love, not propaganda which at bottom al-
ways contains a grain of self-seeking.

If we ke*p this service of love in mind, we shall no
longer seek to avoid contact with Islam. But we must be
better equipped for such contact tlian has hitherto been
the case. If a missionaiy imagines that he can be of
Berrice to Afohammedaus by preaching in the same way
M be does to the African heathen, he is mistaken. In
■tbfs case, a wholly different set of conditions is presup-

Islam and Missions

posed, and the Mohammedan has every right to expect
tbat ve should make serious efforts to enter iato his ways
of thinking before we demand that hesbull listen to na.
A corefoJ study of the Korun and of Muslem tradition
and hifltory is therefore iudiapeusable for every miasion-
ary who intends to work ainoug Mobammedaus- Only
80 can he gain their confidence and acquire any in-
fluence.

It is, of course, oat of the question that missionary
societies should give up, or cou&ue within narrower
limits the fruitful work they are doing among heathen
nations. Where they meet with Mohammedans, they
Bhoold no longer pass thc-m by without notice, but should
appoint special, thoroughly trained missionaries for this
work. Above all, we ought to convince ourselves that
the want of success, in those places where missionaries
have laboured fruitlessly for years among pagans who
are under Mohammedan iuliaenoe, is due to the fact that
no atteution has been paid to the Mohammedans them-
selves. It is a hopeless task to combat the influence of
Islam, if we deliberately refrain from coming to an on-
derstanding with the Mohammedans themselves.

What form should this work aasumel Itmnstuotbe
exclusively theological. The Moslem is quite accns-
tomed to talk on theological subjects, but the premises
from which he starts are differeut from those assumed by
the Protestant, and thus there is, as a rule, little to be
gained by such conversations. We must prepare the
gronud for the spirit of the Gospel by a series of con-
spicuous and striking activities, which alone can provide
OS with a starting-point for a profitable preaehing of the
Word.

One of the most important aids to a mission among
Moslems is medical work viewed not merely as a means
of obtaining converts, but also as an exercise of charity.

The Moslem Advance in Airica

T)^ saperioritf of Eoropean doctors is recognized by
HobammedauB, and tbos mao; a prejudice will be re-
moved and coofidence established.

Sclioots are auotber form of activity. Mobammedans
ue b^imiing to audei-staud that tbekaowledgeof iiatnre
poeseesed by the European is superior to tbat of the Ori-
ental. Bailways, ateamships and telegraphs are tokeas
Those import caaaot be inistakeu, and they have quick-
ened the wish for iustruction by the Europeans. Thia
too in the end has a theological btianug. We can make
use of the lai?H of nature to show tbat God is faithful and
that we can trust iu Him. He doee not act arbitrarily or
capriciously, but according to order and law, both in
nature and in the kingdom of His grace. Such consider-
ations are diametrically opposed to the thoughts of God
entertained by Mohammedana and their fantastic belief
in all sorts of marvels and prodigies.

The eflfocts of persistent energy supported by an intel-
ligent belief in the divine government is to be seen in
triumphs of natural acience. The Moalem, bowing before
the decree of an inscrutable fate, cannot at once grasp
this idea which opens an entirely new world to him.
The Eru'opeau languages are the key to this new world.
A. knowledge of them brings him into touch with Euro-
pean science and European literature. I am aware that
there is such a thing as immoral literature in Europe,
bat, thank God, there is also plenty of literature of a
wholesome and elevating character, and a knowledge of
European languages will make a way for it to the heart
of the Mohammedan.

I most not forget to refer io all sorts of technical skill,
the acquisition of which may be of importance to the
Uoslem, and which we can offer him in workshops ar-
ranged on the European plan and managed by Europeans.
All this implies an educational activity which will show

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Islam and Missions

to great adrantage compared with the Koran echoola of
tlie Arabs.

Ouo of the most important divtsiousof the subject ia
certainly that relatiug to work amoug women. So one,
liowt^ver great liis admiration for Mohammedana in gen-
eral ma; be, can deuy that the lot of the women is most
miserable. They remain in a condition of deplorable ig-
norance and spiritual apathy, while not a few of them
long for freedom. What ia needed in the first lusliuiee
is to give them relief from physical safiTeriug, and this
can only be done by women, since no medical man is al-
lowed access to them. Then, we must seek to sapply their
spiritual needs by teaching, consolation and exhortation.

Moslem women are often only too eager to welcome
this work, and it can only be carried to ilB full extent
when the young girls have been inspired with some long-
ing for higher things, and their intellects hare received
some training. Education for girls is the most obvioos
Instrument for the advancement of Mohammedan women,
and our immediate aim must be the eelablishmeut of
schools. £ven if at first that only means instruction for
girls within their own family circle, the schools will
grow as time goes on, and pupils trained in them will
form the most efBcient workers. The ladies of the mission
must become the friends of the women, and confidence and
affection will pave the way for work among the children.

It will be objected that "all these things are not misaion
work." But I think they are. If we show onrselvesto
the Mohammedans as their friends, from whom they may
learn what will help them In all their bodily and spiritual
distresses, what are we doing bat obeying the command
of our Lord T We may confidently leave all else to time ;
till some ask us, " By what power, or by what name,
have ye done tliisT" We wish to serve faithfully and
honestly for our Lord's sake; that will do the greatest

The Moslem Advance in Africa 85

lonoar to Hia name and please Him best. If a missioti-
tiry to Moliammedans, though he baa never baptized a
MoUatnmedau, bas yet establiiihed coufideuce and friend-
iibip in plai'e of tbe old hatred, surely this is a great gain.

The prospi^cts for Christianity iu Africa are not so dia-
coQraglng as many people believe.

The ecODOmic disadvantages of Islam are very great,
and polygamy in particular is a serious hindrance to
progress. Under the influence of Christiauity, which
Dudermined the foundations of polygamy in Basutolaud,
tlie old hoe culture of Africa has given way to the ploogh,
and this marks the dawu of a uew era.

Soulh Africa, with its many Christian natives, is to-
day trying to come into toach with tbe negro church of
America ; and though this movement at preeent fre-
quently shows itself in immature and reactionary forms,
it already shows signs of settling down to an orderly prog-
ress. Thus the old African curse of slavery will give
birth to new aids towards establiabing the Clmstiaa na-
tive in tbe faith.

I should like to refer to another source of help, of
which we might take advantage, namely the numerous
Euro- African half castes whose existence we may deplore
but cannot deny. Since tbey do exist, every effort ought
to be made to give them a sound European and Christian
education. Tbey would then form a connecting link be-
tween Europeaus and Africans, in the same way aa the
half caste descendants of Africans and Arabs render the
greatest service to the latter aa regards their mental and
moral influence on the natives. Aa already stated, it
vonld be belter if the half castes did not exist, but since
ley do exist, we have to save them from deterioration

i to enlist their services on behalf of Europe.
[ The same principle may be applied to the Swahili and
Eiansa languages which, pervaded aa they are by Moslem

Pan-Isbmism in Malaysia 89

Maud the meauiag of the ceremonieB, still less the dis-
conrses of the learned nieu. But it is one and the same
vhellier they take home much or little knowledge.
£acli pilgrim propagates what be has learned in Arabia.
ku unbroken stream of pilgrims doff3 to and fro.
Through these small arteries and veins the fresh blood of
Ueccan enthusiasm and Arabian style of thought per-
meate the whole Moslem body. The Mecca pilgrim car-
ries the great pau-lslamic idea into the most remote
mountain villages.

The more the pilgrim from the Indian Islands looks up
to the Arabized teachers, who are his compatriots, and
the more he admires the literary productions of their
genins, the less he values his owu nationality. This is a
further noteworthy result of the Mecca pilgrimage. The
pilgrim at Mecca behaves modestly because he regards
the old national traditions of his home country as worth-
lees. The coming of Islam has become in their opinion
tbe beginning of culture. We can nnderatand why pil-
grims have no comprehension of patriotism.

Even the most recently arrived pilgrims, says Shonck
Hargronje, look upon their home as a refuse heap be-
cause there the outside forms of life always remind them
of a heathenish past, while in Mecca everything suggests
the Moslem creed. "They sacrifice each patriotic
tliought, each Inclination towards home customs to the
nplifting consciousness of their oneness with the Moslem
kingdom." In the proud assurance of their progress,
they look down with contempt on the unclean society to
which they once belonged. The homeward bound Hajis

I have become other men, they have laid aside their na-

I tional individunlity with open ej'es ; they have now in-

I deed become true Mohammedans.

One most be careful while insisting on its close connec-

I tlOD with Mecca not to undervalue the Islamism of the

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Islam and Missions

Indian Tslanda. One is principally disposed to coDSider
Indian Islamtsm as having little vitality; it is under
organized ; too macli mixed up with heatheDisb elements;
too mechanical ; too cliildialily uaive for one to be able
to place it on the same plane as gfnaine Muhammedan-
iam. ^ybat we have learued thus for is all mechanical
and lifeleisa, particularly the ritual of prayer exercise*
and the yearly fasts, aud at the beat it seems only to tie of
a temporary character. But do not let us forget their
union with Mecca I It steadily works towards abandon-
ment of the simple and primitive, and the casting of tb«
thought of the Indonesian peoples more and more in the
mould of the Arabian spirit.

Clearly two religious powers arestrnggling wltli each
other in the Mohammedanism of the Indian Islands : the
East Indian Animism and the Monotheism of Arabian Is-
lam, so little of which is known to the people. That Is-
lam has the power partly to absorb Animism, partly to
reject it, isonlyexplicable by this Arabian influence wMcti
streams over India through the union with Mecca. W«
mnst rememb(?r what a small amount of knowledge tb«
people possess; how powerfnlly Animism still governs
the people ; yes, how, notwithstanding all, Animism has
discovered a back door through which it can come back
again to its old place in the hearts of the people together
Tith the new religious formularies.

n. PAN-ISLAMI.'?a AND THE COLONIAL ESTPrBE

Everywhere in the Dutch East Indies one beholds in
the Sultan of Tnrkey the ruler of all the faithful, tb«
Caliph, the represt^nlntive of the prophet. In him is in-
corporated the 3Iohammodun hope of the gathering to-
gether of all Moslema

The question as to whether the Sultan has tJie right or
not of looking upon binisflf as the over-lord of all the
fiuthful baa uo practical signification. He may ban

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Pan-Islamism in Malaysia

9»

even as little right to the position as mauy other princes
in Morocco aud Ludia who also style themselves Caliphs
and succeasors of the prophet. As so often happens in
Islam what in theory is held to be quite impoaaible in
this caae has become to some extent actual. " In him
ftre centred even the ambitions aspirations of the Mos-
lem world." Even amongst the heathen tribee one hears
of a mythical, powerful prince of Stamboul.

The silent hope of a future coming of the prince of
Stamboul makes it easier for the Mohammedan to pat ap
quietly for a time with the rule of Christian Europeans.
One must t>ear the present Christian ri^gime as a trial
laid by Allah in his wisdom upon the faithful. " When
yon look to Paradise, the very fact of your present op-
pressed condition," says the Mecca pilgrim to the impa-
tient believers, " is a sign that things will go better for
yoa in the futnre. If the white people ai« in this present
time wiser and mightier, so will they in eternity be the
fuel in hell."

But the Mecca pilgrim knowa something still better
than Bnch promises for the fnture. Already in the pres-
ent has the God of Islam beeu merciful to bim and given
him a powerful Head, who is the Tnrkiab Sultan. He Is
certainly the greatest prince in Europe. All the other
Christian states aie subject to him and on that account
they all have their delegates at hie court. Even the Em-
peror of Germany also pays him homage with presents.
80 runs the taik amongst the people. The Sultan sends
out from his kingdom railways, telephones and tele-
graphs ; for all these are manufactured in bis kingdom.
In the future he will therefore come and annihilate the
Christian dominion in a holy war. For this reason in
many mosques prayers are offered for the Sultan as the
lawful prince of the Dutch East Indies.

These ideas are certainly not entirely new in the Dutch

Islam and Missions

East Indies, aa we Iwive alrt-ady seen. They aro niil-
veiaal, la 1875, Mlssiooary Ziiuiuei' of Buiueo repurU-d
tbat tiie Mohammed a us say tbu same thing tlicnt, that all
European states must pay tribute to thti 8ultau and that
he will oue day become lord over them all. A Haji of
Borueo told Elder Julioa tbat aa soou as the BulUui uf
Turkey came lie would sweep away all people from tJie
earth or else convert them to Islam.

The fanaticism of tho Seiiusis in the 8adau who re-
proached the Sultau with defilement, through his conoee-
tion with unbelievers and Westeru customs, is foreign to
the Indian lulauder. On the contrary, the situation di-
rectly shows that the Sullau promotts Western cnltare,
foatera iulerconrse with the groat powers, tbat he has 4
comuiissiou from God to be the pi-otector of Islam.

Without doubt this keeping the Sultan present in the
mind of the Mohaiuuiedau is a result of active intercoarM
with Mecca. This result, however, does not depend on
the influence of tho Arabs, for they, as is well known, do
not want the Sultan, and consider themselves the lirst
nation. One sees here that at the present time the iiiQu-
ence of the Merx'H pilgrim and the recruiting offic«r for
the pilgrimage is stronger than that of the Arabian mer-
chants.

It is not clear how far the Porte nonrishes savh tbonghts
in the hearts of the people. In 1896 Dulch newspapam
brought news bearing on this, in regard to which, hoir-
ever, the foreign minister explained that the Porte bad
maintained a correct attitude. Eemarkable is the decla-
ration that children from the Dntoli East Indies were to
be taken to Constantinople in order to be educated at Lbe
expense of the Sultan. This has been forbidden tn Brit-
ish India. Through the Tnrkiah consulate in Balavlft
Mohammedans were even ordered to send their cblldreo.
It is, moreover, affirmed tbat even prinoee were songbi

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Pan-Islamism in Malaysia

for U]is jonrney to the Tnrkish capital. At any rat« the
' ordinarily extremely strict censor in CoiiBtantiuoplu did
DotgileDCe tl]« press wliich was so oiitspokeii on this point.
In 1898 the Turkish paper Maliuaat brought out a violent
article on the ti-eatme»t of MobajnmedaiiB by the Chris-
tian people. The Malays were opeuly encouraged to rise
HgaiiMttbegoi'erumeutof uubelievers, for indeed soon the
crescent woald triamph over heatheudom aud the king-
doin of Christ. The paper was euppreesed, bat more of
the same style of writing was spread abroad from Singa-
pore. At all events, this hope In the Sultau is calculated
lo uodermiue the sovereignty of the European powers over
their Moslem sabjects.

Ill, PiN-TaLAansM akd the Europeans

Islani places itself tn front of the people as the power
which they can assame when dealing with Ihe European.
The pan-Islamic ideal t>econie8 au important means of
Muliainmedau propaganda ; iuit isincoi-poraled the hope
of the brown races for their deliverance fyom European
domiuion. One can thus st^e how far pau-Islamic ideas
have won an entrance into the Dutch East Indies in that
there also one cleaily perceives the rising wavi«of all

I iuiwrtant politico- religions movements in Unite<t Islam.

' The power of the pan-Islaralc hope for the union of all
the faithful under one believing ruler will not become
weakened on account of there being many Mohammedans
In the Dntch East Indies who submit to the Dutch nili>,
not from compulsion but becanso they truly recogniKc Die

I bkmiDgM of a European administration. 8uch areespe>
oially the people who have a comfortable portion as gov-
jseot oPftcera and who, moreover, in their old age will
reeefve a small but acceptable iientdon. Amongst tho

, lioipla people there Is also many a one really grateful to

Islam and Missions

the government because he tiaa throngh it been freed from
the atrocious iiijustic4.' of hici Mohammt^au oppreesors.

But oDe does well to be cantious about Kuch reports.
tJn fortunately maoy Koropeaua, and at times young of-
ficers, allow tbemaelves to be lulled Into a false swnrity
through the Mohaiuuiedaas' gruiit cleverneaR In flattering
thecolonialgoverumeut-. ThtiopinionBofthecommoDnuia
are not taken into account. He xrho knows thenatire,
however superficially, knows how easily the people allow
themselves to be driven into the most dangerooa revolts
through the instigation of a clever Mecca pilgrim. Is-
lam is wise enough in its dealings with Europeans to
make friendship with the colonial power seem a heartfelt
matter with him, and one always comes across classes
who allow themselves to be lulled into security by snob
profcasioDs.

Thus, for example, on September 12, 1898, on the oo>
casion of the accession of the Queen of Holland, ScydOtb-
man, arenowned follower of the prophet in Batavia, recited
a prayer for the Queen. He was attacked for doing ao,
but on February 27, 1899, was defended by the illostrions
Seyd Salim Ibn Ahmed of Habban in Arabia.

Salim affirmed Othmau had doue nothing wrong, for
he had only supplicated a blessing on the Queen and ber
kingdom, aud a blessing for this world, not for the world
to come. In the further defense it was maintained that
Othman did not indeed pray for the victory of the Qaeen
over Islam, nor for tlie forgiveness of ber sins, nor for
participation in Paradise, nor for the deliverance froi
hell fire. One may therefore wish for the blesBlags
riches and children for unbi^'lievers, for that would io
truth be no blessing, but a trial from God. He appealed
then to the practice of Mohammedan theologians wbo
have declared: "One should go to meet anbellevert
respectfully, if fear necessitates it, or if hope

for^J

hope be preaea^ ^H

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Paii-Islanusin in Malaysia

SO as to cause the unbeliever thj^ugU the knowledge of
Mam to be Meodly to Isiam."

Certainly one acquietiies quietly in the present atate of
thlugs fur one sees thai tho iittcmpt to attaiu auytMng
through insarrectiou ia withoat prospect of success.
And yet the fanatic does not give up hope : indeed that
hope drawa nearer through a cleaj-ly defined medium. It
is said in Java that Europeans are still possessed of
"Ghaib," i.e., a peculiar magic power, but that a time
is coming when their destiny will overtake them. In
the meanwhile one should prepare himself, through a
knowledge of supernatural powei-s, for the future course
of things. For God has prepared the magic power for
His faithful ones. The teachers of magic say that their
pupils receive these powers in order to shake off in the
future the government of the white people. For God
will one day assuredly put an eud to the unnatural con-
ditiou of His people remaining under the dominion of
the Kafir. There must, however, fii'st be enough magic
power developed amongst the jieople.

It is to be observed how eecbatological expectations
point to these magic powers. The same magic (Ilmollah),
which protects the rebellious country from the conse-
quences of sins, bestows power also in a battle against
the onbelievors. Trust in magic and eschatologiral fa-
naticism ui^ the people to the most hopeless iusur-
rei'tions. When the renowned Captain Christoffel
anrprised a native Sultan, he took Lis stand, so say the
people, a gun in either hand, and was absolutely invnl-
oerable until a bullet laid him low ! Therefore the
Bagia of the Celebes gave magic bullets (o the people of
Onda which in a future battle with the Dutch would
strike when even thrown from the hand.

In the stories which are in circulation about the holy
in North Suuiatni mention is made again and again

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Islam and Missions

of these magic powers. The Aobineae on the north of
Buuiaira Lave be>.'U flglitiiig since 1S73 witb varyiug buc-
ceaa agai ust the Diiicli, They havo been fanatical IVIobum-
medans since the year 13U0. The war which (he Indian
Islandei-s wage against the Dutch is to then) the tnixiel of
a holy war. One does not know what actually led np to
it. But since the Acbiucse have been able to maiataio an
opposition for thirly-sii years, it is proved to the peopio
that one can make a successful reeiKtauce, fn spite of tl»e
devil-guns of the Christians — thus they call the repeating
rifle— which come from Satau to give the Dutch power
ovvr the fiilthful in battle. For that reason God haa
given His people the Ilm ullah. The Achinese are iuval-
nerable, the bullets of the Dutch cannot pierce them, yet
the Achinese can catch them with their hands. Should a
bullet strike, the wound will heal in the twinkling of an
eye ; moreover, the fallen in battle immediately eome to
life again 1 Therefore may the Achinese be confident; that
which ja found Jn the little book published iu BattAk,
"The Songs of the Achinese," will still come true:
"There comi-s a day of triumph for the Achinese, a day
of revenge when the Achinese will destiny all their
enemies, and execute a great retribution. Salvatiou aud
deliverance will one day come to the laud from Iba
Achinese, and this by diligent learningof magic maxims,
by fencing and sword dances."

However laughable such stories appear, all who know
the natives undemtand just what a fanatical power Ifeala
this belief of victory through magic power. ThereA>re
from a colonial point of view one should take more
nolioe of this prac:tice of the teachers of magic.

The native with bis bnrdened heart thinks that Islam
ban something to olTer him which he can make good neeof
iu this present time. The fact is that while the gorern-
nent deals indoIgeuMy with the Moslem, bis hope iDthbi

Pan-Islamism in Malaysia

strong magic power is animating in him the belief that
nudiT Urn iEgia of Islam his most secret wishes for the
throwing off of European power wiil one day be realized.
The fanatic inflames himself with the pan-Islamic ideal.
It upholds the Moslem in the consciousness that he be-
longs to the chosen people of God. The Utopia of the
all-Moslem expectation gives fresh nourishment to the
pride of the Mohammedan. The feeling of dominion be-
a living reality. He is ordained to rule and that
1h why he looks with pity npon all unbelievers. And yet
the bom mlers are condemned to obedience I And so
fanaticism, the inner fnry over the unnatural state of
things in this world which he would like to alter and yet
cannot, eats ever deeper into bis beart.

Furthermore the pan-Islamic movement In Malaysia
leads the people on to despise Ihiropean culture, for in the
genuine Moslem view all that is worth knowing is already
contained in the Koran. But the study of the Koran and
the pure formal scholasticism of a few isolated Mecca
pilgrims has uo significance for the people.

80 long as one sees in the cultured superiority of tbe
Christiana a thoroughly anomalous situation, to which
Allah will certainly make an end soon, so long will one
bold anxiously to the ritual purity which enables tbe be-
liever to Bee the impure in every European ; and so long
as one believes the education of the European in this world
to be a proof of his damnation in the world to come, so
long will e^cb inclination in the Mohammedan towards
cultored progreffl be nipped in the bod.

IV.

Pak-Isluubm asd the Eeligioub Community

OF THE CHEIBriANH

The real unity of believing ChrisMnns, which bridges

over race differences, forms an effective contrast to the

pan-Islamic Utopia, which is full of promises for tb*

Islam and Missions

future, bat which yields nothing tangibly profitable f
the present. Thus the puo-IsliLmic idea liecomes weokei
in the soul of tlie Mohammedaii. It luses ttiroDgb c
taot with Chi'isteudoui somelhiug of its impure and Lh<;j«-
fore corraptiug uiagnifictiuce. As opposed to tills widely
spread hope, the Christian haa at all events an equivalent
in the ciininiunion of saints. Thiu exists not only in the en-
thusiastic eousoiouauesa of the ChriBtlan, bat it emanatee
from the mission, recognixable by the Mohammedans and
risible in its effects.

That the pan- Islamic hopes have no prospect of realiza-
tion becomes more evident from year to year. The Chris-
tian European education which increasingly filters through
from the mission schools to the commou people does more
and more to shake the visionary hopes of the Moham-
medans. The united band of bumble Cbristtaus t>ecomcs
year by year, through deeds of love, stronger and more
prominent. The pan-Islamic hope has no other foundatios
than the ever reiterated glowing descriptions of the Mecca
pilgrims. Tiiey have indeed seen in Mecca the Moslem
unity of tielief ; but in the Dutch East ludies no fruit rich
in blessing has yet ripened for the Moslem. Kot miasiou-
ary work alone, but also many government measona
undertaken in a Chriatlike spirit remove from European
rule the odinm of existing only for the oppression of the
inferior races and link the duty of a service of love with
the right to rule a conquered nation.

Thus the mission dries up the pan-Islamic movement;
It shows the European in a new light, it deprives the pan-
Islamic thought of a substantial part of its power of at-
traction. The hatred against the couqneror binds the
people together in pan-lslamism; the love enjoined by tll9
European mission wi^»kens this bond and fastens by oev
threads the sool of this primitive people to its ]
under the foreign conqueror.

I^m-Islamism in Malaysia

Fan-Uamlsm u one of those carrenta of splritnal fed-
log Id the hearts of these Mohwamedan peoples vhich
most be diverted into another channel if ever Christianity
isto find there fall entranoe.

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POUnCAX CHANGES IN TUBKET
PROF. J. STEWART CRAWFORD, BEIRUT

THE proclamation of the Turkish OonstdtntioD in
1908 roused the Mohammedaa portion of the
eiQpire to a new activity. Political and social
InflueDces, of which the MoBlem masses had previonaly
had but a dim conception, were now, vith a startling
emphasis, forced on tbe attention of Islam. With the
introduction of the constitutional r^ime, the tbeocratio
conception of the state bad been, in effect, completely set
ofiide. The nation was now asked to live its political life
on a separate plaue frum that of the Mohammedaa faith.
Mass meetings were held in all the cities of tbe empire, at
which orators vied with one another in ezpoundlog the
new conception of nationalism. They laboured to prove
that tbe life of the nation as a whole was a pnblic affair
that did not directly involve religious ieenes. These
speakers anuonnced, as thongh it was a great discovery,
that the tests of loyal citizeuship were pnrely civil and
/'moral, and that in relation to the goTernmest the fonni
(of a man's religious belief gave him no title to special
privileges. Astonishing and ingenious argnmente were
brought forth from the teaching of their prophet, in tlie
Koran aud the Tradition, to show that these new political
principles were not foreign to Islam, bat were in accord
with the purpose of its founder. These mass meetings
were addressed by men of the new school, or at any rate,
by those who professed to belong to the new school.
The sealous leaders of eccleeiaatical life — the tllema, who
100

Political Changes in Turki/' loi '

e devoted to theological study and to the pi-iiivif |e of
religiona prestige — displayed only ;i passive sympathy 'utb
the uew movement An undercnrreut of deep hoaUiit^'
vas eveo then drawiug the more active spirits of thiir '
class into a conspiracy of opposition. Nevertheless, for
many months, do one pablicly qaeetioued the correctuesa
of tho new theory of nationalism.

It mast be remembered Umt the people in most sections
of the empire, for years previously, had been undergoing
ft process of edncation in modern political ideals. Al-
thongh daring the reign of Abd ul Hamid the newspapers
bad been compelled to avoid all revolutionary topics, or
even mention of revolutionary events in other countries,
nevertheless the news of the world was reported to the
nation sooner or lat^r, even though some parts of it were
of necessity stated in guarded form. In particular, the
awakening of Japan had been fully discussed by all
dasBes alike. For the first time in history a Moslem
people were stirred to a deep admiration for a heathen
nation. The success of Japan restored faith in the power
of sn Oriental people to achieve as great results as could
ftny Occidental nation. Of still greater significance was
the fact that Japan had adopted Western science, Western
organization, Western political standards, and a portion
of what might be called Western social ideals, without of-
ficially accepting Western religion. In this eigniflcant
omiaaion lay the chief attraction for the Moslem mind in
the Btory of Japan. The superficial fact that Rus-sia, the
uicient rival of Ottoman ambition, had been humiliated,
only partially explained the enthasiaatic interest of Mo-
hammedan Turkey in Japanese snccesses. The full ei-
plaoation lay rather in the fact that the story of Japan
■eemed to demonstrate the possibility of the assimilation,
by an Oriental people, of Western forces and institutions
I withoat any apparent disloyalty to their former faith.

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102

Islam and Missions

Thousands of young Moslem reformers took tbefr em

froiQ-thia feature of Japanese ezperieuce ; viz., their oo-

cLievemeut of scieutific, iudustrial, and social progr««(i

..;- "vitljout a uational change of religiou. Heocefortli, with-

^.'•.'■' out lieHitatioD, they could urge auy degree of reform — and

;*-■•" reform according to Western staudards — without the Ini-

plicatioQ of disloyalty to iHlam. This was one phase of

the education of tbe nation previous to the proclamaUoo

of tbe Constitution.

Another equally Important phase of the 6ocial educa-
tion of the Ottoman world haa resulted from the intro-
duction, near the beginning of the Hamidian regime, of
tbe Kanuni Humayuu, or tbe system of law and the ms-
chiuery of courts and legal aduinistratioo based ou the
Code Napoleon. This new code of law had been pre-
pared, about 1876, by the Midhat Pasha school of re-
formers, in coDJunotiou with the Constitntiou and tbe
representative system of government which they bad de-
vised. The Constitution and the Parliament Abd ul
Hamid soon suspended by au arbitrary exercise of anto-
cratic will. By an equally arbitrary decision, be set in
operation the principles and the machinery of the Kanuo
or Code Napoleon. Thus there had been established byj
imperial fiat a system of law other thau the Sbo'iat or'
the sacred law of Islam. Both systems of law were
henceforth to serve as parallel codes ostensibly ou a par
with each other, each to serve certain functions of indi-
vidual and national life. In general men wero left &ee
to bring their lawsuits before the courts of either oyBtem
as they preferred. Religious qnestiocs growing ontof
the life of Mohammedan citizens, sach as Inherttauoe,
marriage, or divorce, were automatically referred to tbo
Bheriat courts for decision. Cases not directly religioos,
or those in which other than Moslem interests were to*
volved, all came before the Kanon system of courts, and i

political Changes in Turkey

103

st least in theory were decided according to the priDCi-
plea of the Code Napoleon.

It ia uot difficult to fathom the motives of that astBte
aatocrat in thus eetabliahiug, for the leading Moham-
medan nation, a new code of Ian- eutirely alien to the
aacred Sheriat. The Code Napoleon waa a mach more
workable system and much t>etter adapted to the stand-
ards of an advancing civilization thau was the ancient
Sberiat with its primitive, Semitic regulations. Bnt, what
donbtleas weighed still more iu the tyraut'smind, was the
foci that the new code recognized no privileged religious
elasB and left no power in the hands of the ecclesiastical
organization as snch. Abd al Hamid, in the absolute
personal rule which he exercised so succcesfolly for over
a quarter of a century, could brook no rival. No power
but hia own must be recognized in the nation, not even
that of the official religious leadera. It is hardly con-
ceivable that Abd ul Hamid intended to weaken the power
of Islam, or that be had planned to undermine any of its
fondamental principles. Nevertheleea the establishment
of the civil code of law probably did more than all other
forces combined to weaken the theocratic principle which
is so essential to s Moslem state. Ecclesiastical leBders
chafed with the utmost impatience under the insult thns
dealt to the sacred Sheriat, bnt the hand of the autocrat
was heavy on all who ventured to give public expression
to their rebellious attitude. Had the career of Abd ul
Hamid been cut short soon after the Institution of the
bated irreligious code the nation would have sprung back
with great i-eactionary force to the holy law of their faith,
to the exclusion of every other legal system. But the
experience of a quarter of a century of life under a much
more enlightened and practical code proved to be a form
of political education which weakened the fanatical devo-
, ttoii of the masses to the Sheriat. All onconscioosly

104

Islam and Missions

A.bd d1 Hftmid bud prepared the field of national senti-
ment to receive favourably the political gospel of the nev
□atiOQalisin.

Yet it most not be supposed that the devotion of the
maaaes to lalani, aa a religion, had been consciously
weakened. They had ceased merely to feel acut«ly the
contradiction between a Western legal code aiid the Mo-
hammedan system of thonglit. That such a contradiction
existed, and that this contradiction was fnndamental,
many of the educat«d leaders of the Young Turk move-
ment were well aware. They knew also that this contra-
diction would be greatly intensified by many of the new
measures they proposed to enforce. They accordingly
employed all the tactics of a most anxious diplomacy to
conceal from the masses the full significance of many of
the measures proposed by the new government. We may
take as an example such a change as the enrollment of a
large nou-Moslem element in the army. This change
severed the army effectually from all relation to rellglouB
propaganda. It made the conception of a holy war
henceforth fon'ver impossible. Militant Islam is thus
confronted with the necessity of employing new and
moral, or at least social, instrumentalities for the main-
tenance of its dominant position in the nation. The
Young Turk measures met with the bilterest opposition
from that portion of the religious leaders, who had tlie
Insight to appreciate the far-reaching changes which the
new tendencies would inevitably bring on lulam. Ec-
clesiastical orthodoxy had already, nndor Abd nl Haraid,
been compelled to t>ear hi silence a most damaging blow
to its influence. For tJie ill-used representatives of ortho-
doxy, the political freedom proclaimed by the new re-
gime suggested liberty to inangnrate a campaign for the
restoration of the long dethroned Sheriat. All over the
empire tliere were devout Moslems who Datorally e

Political Changes in Turkey

105

each other, "What is to be the position of the Slieiiat
under the new Coustitmiou 1 " No public agitation of
thia qnestioD was poaaible daring the first few uouths,
whea ail classes vied with one another iu declaratiooa of
loyalty to the new order. But a private form of agita-
tioD, which rapidly spread, soon revealed itself to close
observere. It even fouud encouragement from men wlio
ODce would have stamped out sncb a movement. The
reactionary party, who represented the old regime, were
qnick to take advantage of the critical spirit fostered by
the agitation in regard to the Sheriat. It was not long
before that arch -intriguer, Abd ul Hamid, became aware
of the strong nndercurrent of ecclesiastical dissatisfaction
with the no n Mamie tendencies of the new r^ime. He
soon began to plot for the overthrow of the conatltutional
party by meaas of an alliance with the religious agi-
tators. In some respects he thus reversed the policy of
his early reign. The very leaders whose power he had
broken, and the sacred ambitious which he had once ty-
rannically suppressed, he now identified himself with most
zealously, since be saw in them the only power which
conld wreck the Constitution. The counter revolution
which occurred in 1909 took for its watchword " Honour
to the Bheriat" So deep a hold had this issue taken on
the ignorant masses, by this time, that the constitutional
party would have been hopelessly outnumbered and de-
feated, had their enemies at this juncture only found able
leaders to organize the forces of reaction. But the men
of aggressive force and intelligent enthusiasm, the only
men capable of constructive patriotic effort, were all with
the party of progress. The hands on the clock of Turkish
history were not to be set back. Constantinople was reoc-
cupied by a series of brilliant manenvres, and the hold of
the Young Turk Party on the government of the nation
was rendered far stronger than before.

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lo6 Islam and MissiODS

What, it may be asked, has beea the net moral result
of all the nuuTellous political chaDges of the past two
years 1 The Bituatiun is complex, aud different estimates
of the forces at work will be made by different observers.
Yet certain facts stand out clearly. It is eridoit that the
national spirit of all classes of the popnlation has been
quickened as it had not been before for centuries. Even
the Christian snbjects of the Ottoman Empire have been
fired Tith a certain patriotic ferrour. For the first tinio
in generations, non-Moslem citizens have ceased to look
to foreign powers for their political salvation. In spite
of maoy nntoward incidents there has been a great drav*
ing together of the Moslem and Christian popnlationa.
For the educated portion, at least, the old religions golf
of scparatiou has betu partially bridged over. In conse-
quence a new fund of common national ideals Is being
gradually accumulated.

On the other baud, there has been a marked revival of
Mohammedan religious fervour. The energies of tbs
masses have been profoundly stirred. Their whole na-
ture is in a state of nuprecedeiiled activity. When meo
are thus roused, their religious couvictions inevitably
operate with new force. Under preaeut conditions the
conscience of the miijority, however enlightened, can be
no other than a Moslem conscience. The Constltntion
formally recognizes tlie religion of the state as the relig-
ion of Islam. It would be a psychological and moral
miracle if they did not seek to make their new political
and social advance contribute to the npbnildingof Islam.
For political reasons, tlie Young Turk leaders find It
highly expedient to favour such a movement, thongh
they Lave no intention of strpngthentng the hold of the
ecclesiastical pai-fy as sodi. However divided among
themselves the different political parties may be, all havs
nnited in a determination to protect Islam from the In-

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Political Changes in Turkey

107

roada of foreign and Don-MoIuuninedaD religioos infla-
euces.

The anti-forcJgQ attitade tliat has arisen with the
avakeiiiiig of a new national couscioiisne&s is not confined
to Moslems. To a coitsidemble extent thia anti-foreign
iiaeUng is shared even by Ottoman Christiana. Many of
die Moslem leaders and writers have sought to convince
their Christian fi^llow citizens that the new revival in
Islam is not inimical to the progr«fis or the rights of na-
tive Christians. Tlie ideal pat forward ia that the two
religions commanities should go forward hand in hand,
each making the most of the new opportunity to develop
its best qualities. It is not without significance that this
theory of national brotherhood, as between Moslem and
Christian, has become the familiar theme of Ottoman
speakers and writers. Should this ideal ever be taken
Beriously by the masses, it would produce a patriotic
spirit worthy of a Western Japan. However little we
may welcome this revival of Moslem zeal, it must, in
JDBtice, be acknowledged that its leaders have set fortb,
in the public press and on hundreds of platforms, con-
ceptions of dnty and of character never hitherto made
prominent in Moslem a^-tivilies.

In brief we might snm up the sitnation thna The Otto-
man people have been put io possession of many of the
rights and privileges of modern citizenship. All classee
have been thrilled with n sense of the opportunity thus
provided for a career of national independence and prog-
rees. Some conception of the democratic responsibility
involved in the possession of free institutions is slowly
dawning on the conscionsiie-ss of the Mohammedan ma-
jority. Hundreds of their leaders are seeking, more or
less sincerely, to serve the best interests of the nation as
interpreted by such moral judgment as iTitelHgent Moa-
^m lems have attained. For the firet time the honour of

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io8

Islam and Missions

Islam has been entxuBted to tbe working of d«nocratIe
iostitDtions. The resalt is a strauge medley of forues,
progressive aud retrograde. la alJ Uiis tuedley tli« out-
standing fact is that tlie national eonscieoce tuu been
awakened as never before. Thoiigli awakened, it is otU;
partially enliglitened. Nevertheless, this new acti\ity
of the Ottoman conscience is proof of a wide-epread social
response to tlie appeal of principles and institutions wilb
which the world of Islam has ooly recently been made
acquainted.

Oar review of the changes in the Ottoman Empire
would have little value for a missionary conference did it
Dot lead to the question, " What shall be the attitude of
Christian missions towards the new forces within Islam t"
The new situation which we have endeavoured to present
haa in it, on the one band, much that will aronse Iho j
respect of the missionary. On the other band, it calls for |
the eiercise of unwearied patience. The reaped of whole-
hearted sympathy with men who are aroused, the patience J
of faith in the educative work of God — theae are thol
special qualities of character needed by the ChriBtiaal
missionary as he confronts the new Islam.

The first duty to be emphasized ia that of respect for the
awnkcning of energy that has taken place. The Ottomiui
people are thinking — thinking earnestly npon the prob-
lems of their national and social life. They have been
broQght under the influence of the educationnl. social and
politicsl development of Western nations until they have
begun to feel the call of the modern spirit. Though tbey
find it difficult to shake off the lethargy of cenluries, and
though they are sadly hampered by the unprogretRive
nature of orthodox Islam, yet there is evidence on every
hiiTid that new and vital forces have beeu absortied into
the national consciousness. Awakened energies such as
these ahottld be met by the Obristlan vorld-moveoMBk

Political Changes in Turkey 109

I Tith a profound sympatby. The new situation affords an
I opportuuity to correct the falae interpretation of the attj-
I tude of Christendom towards Islam which wua reudered
I inevitable by the crusades. Mohammedan seutimeuthas
' never recovered from the hostile impreasions that were
then created. The Moslem masses have never been able
to conceive of Christian missions as other tbau a hostile
move against their religious orgaoization, their social
priuciplua, and their political aspirations. They ackuowl-
edge the great benefits that have come to them through
miasiooary activity ; they even commend evangelical
Christianity as a form of religions ezperieooe with which
they have much in common ; but they have never qoes-
tioned for a momont that the purpose of Christian mi))-
aions was to undermine the social organization as well as
the principles of Islam, and eubetitate for them a Chris-
tJAD system and a Christian community. This purpose
they have regarded as, in its deepest nature, a hostile one
— hostile to their 'people, hostile to their genius, hostile to
their traditions and to their ideals. While this Moslem
view of misaions contains large elements of truth, it fails
atterly to do justice to the moving spirit of the Christian
miasioaary. Xo belief that has won the spiritual alte-
giaace and fed the spiritual nature of millions of our fellow
men ahonld ever t>e approached in a hostile spirit by the
heralds of the Gospel. An attitude of spiritual sympathy
kud iasight is, more and more, finding expression in all
forma of mission work. And yet it must be confessed that
we have failed generally to convey this impression to the
Uohammedan world. Moslems may respect our motives,
tlwy may even admire our zeal, bnt they are pledged to
nctot, u they would the march of a crosading host, every
adraoce of Christian thought within their social ranks.
Wherein have we failed to interpret aright to the Moslem
world the spirit of oor Master! Whatever may be the

Google

no Islam and Missions

explanation of that failure in the past, tbe ChrisUai
Qiarch is now confronted by an unprecedented oppor-
taoity to place a new and higher interpretation on iti mis-
aionary zeal. We come to Moslems as brothers. We
proclaim a goapel of fellowship in every fonrard tend-
ency. We tell them of great blessings that the Ooq>d
has bronght into our life. We point — somevhat shame-
focedly it may be at the delay — to Its slowly incresiing
Inflaence ou social and national activities in the West.
We acknowledge that we are only partially loyal to its
principles, but we place the Gospel before Uiaa for their
consideration as tbe most satisfying and the most com-
manding revelation of the divine porpose for man— •
revelation that the Eaat has given to the West — a revela-
tion that was the product of spiritnal experience ei\foyed
by men of the Semitic ra4?e. We appeal to them toentsr
into their own natural heritage, to make ever-lDcreeslDg
application of its principles to their own iDdiTidiuil,sodsl
and national activities, interpreting it for themselves in
forms that shall be true to their native genins. This mis-
sionary attitude ia nothing new, but the opportnnlty for iti
expression ia new. The sitnution is nnprecedented in the
history of missions. H^re is a great Moslem people mo<t
eager to assimilate new forces, and to show itself capable
of dereloping; now institutions similar to those which an
the glory of Christianity. A moral crisis in the relations
of the two reliftiona has thus been created. Never before
has Tsl.im b^en in sm-h a. position to appreciate the Chris-
tian mes-sape of a divine renewing energy, npbnilding
character and moulding every hnman institntion. The
Gospel for the henlingof the nations will now aasnredly
And its mipreme oppnrlnnily. Can the agents of thst
Goapel adjust themselves to the changed conditlonsl Let
ns approach the I^foHleni world with a fidtb in their moral
purpose, with an avowed respect fortbeirDewaideaTOiir.

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Political Changes in Turkey 1 1 1

Let OS appeal to tliem, with a certain brotberly hamility,
to recognize at it» full worLli the Gospel of a Saviour wlio
opens the way to forgiveuess aud k-tids to the living
Father, whose joy is the upbuilding of iudiviUnaJ and
national character, whether iu the East or iu the West

This principle of reepect for the personality of others,
and for their personal development in Ihe past, must be
ocmsulted by the missionary of to-day as it never has been
before. The Golden Kule has ita application as between
social syfltems and even as tn-tweeu rival religions. The
fbll siguificaucti of the Christlike policy of winning, by
COMenf, the alk-giance of entire peoples and races has
acarcely been grasped as yet by the luissionary agencies
of the Chnrcb. It is not a time for attack upon convic-
tions, or even prejudices. That form of miaeiouary
•tiutegy will work endless harm In a situation like that of
to-day iu the Ottoman Empire. Every form of activity
that snggests a hostile attitude or purpose is to be avoided
aa ve would the use of the sword. In private conversa-
tiOD, where men come to the missionary for light, he may
point oat profltiibly the moral crudities and errors of thelr
past. But such a line of argument is now utterly out Of
place in the misBiooary press or on the missionary plat-
form. The call of the Spirit is to present the positive
prlDciples of the Gospel so much needed by the world of
lalam. I^et tis set our faces ae flint against the all too
easy method of denunciation and of exposure and of
destmctlve crillctstu. To ]>erpetiiate for another millea-
Dinm (lie cruiuiding interpretation of the Christian world-
morement wonld be the deepest treachery to the cause of
the coDqnering Christ. His promise of power was to at-
tend His dificiples' personal witness for Him. To set
Jbrtb Hia principles, His relationship to the Father, Hia
titode towards men, the renewing power of fellowship
rlth Him Id His life and death, the inspirotioD of loyalty

112

Islam and Missions

to His ideals— Bach persomil witness He baa pledged EQl
word to bless. Aiiy other type uf messu^ cmo cUim do
proDiise of coa^nncing power Uj be oonftared by tlieSpirit
of the Father. DentmciatioD had its place in the preach-
ing of our SaTiour. Bnt it is most iiistractive to note Hit
use of that weapon. Ferchtuice He would employ it
again, were He to appear in the flesh to-day. He coold
find no words too scathing to set forth the Pharisaism of
to-valled Christian nations. Bnt would He not deal, in
the spirit of profound and tender sympathy, wilb the
newly awakened national consciousness of non-Chrifitian
Asiatic peoples 1 The disciples of Jesos seek the cOD>
qnest, not of systems or beliefs, bnt of coneciencee aud of
hearts. In snch a spiritual campaign, striking Bnooea
can never be achieved ■where tie impression of bostUit;
is creat«d, or even permitted to abide as a heritage of
the past.

We have said that the first requisite for a tactful mtt-
sionary approach to the Islam of to-day wae reep«et — a
sincere respect for awakened energies — a respect that will
tend to friendly relations hitherto unknown. The MCOOd
great reqnisite we would urge is patience — the patience of
men who have learned the gospel parable of growth-
first the blade, tlien the ear, then the long waiting for tba
full corn in the ear. Moral growth is alow, where the
growth is that of a nation. Our Old Testament rocordaa
moml process extending well nigh through n score of
centuries. Christian history is the record of another two
thousand yeara of moral struggle, often disheaiteniDg in
its fiiilurcs. Kevcrtheless the kingdom of God baa been
marching forward through tbecenlurieB. Infloencea that
are the product of that kingdom have now peoetratfd
Islam. Shall we be surprised or dishoarloned becanai
history repeats itself t The ignorance and the folly and
the omde ezperimentB of ChrUtiau development in tliA

Political Changes in Turkey

past may reappear even in an awakened Islam. Moham-
mtKlan leaders, as a class, are blind to the beet ia otir
civiltzatioD, allbougli they are worklug for a iiuion of
UohsnuaedaD forces with modern institutions. Moivover
they are impatient of all that savonrs of disloyalty to the
Bftcred convictions of their past. Shall we then be angry
with tliemi Can we even be surprised at their attitude
of self-defense T Should we deepJBe what seem to us Iheir
misguided eSbrtsT Are they not obeying the law of
group couBciODSness f Thedevelopmeut of individual life
doea Dot always provide the model for tiiat of group life,
hidividuals undergoing a conversion of their life-forces
may be lifted, at once, onto a wholly new level of ex-
perieQce. Commuuiliea and peoples never make such a
dramatic break with their past. Individual eonveraions
are precious reward for our labours, but there is an even
larger sphere of missionary endeavour. By the gradual
moulding of a higher type of group consciousness, tbe
gospel leaven is brought into vital contact with great
social masses, who as individuals might never be touched.
A. rast Mohammedan community is making the experi-
ment of incoi-porating into its own social development
many features of a Christian civilization. Can we doubt
that Qod is moving in this way to bring His kingdom
into closer relations with the Moslem world I Ko dra-
matic break with past ambitious, or even past prejudices,
bas taken place. Nevertheless Islam as a whole is mov-
ing into new regions of thought. Can we wait for the
laws of character growth to take effect on a national
scale T Co-workers with God may be known by their in-
finite capacity for patience. Th« winning force in the
world is the Gospel of Christ. There is a victorious tone
that goes with faith in the fact, A gi-eat deal of our
criticism of the moral crudities that accompany the for-
ward movement in Islam is inconsistent with the patience

114

Islam and Missions

of roiasionary faith. Let iis take the tone of victory In
every atalemeut wo make regarding even what are the
disappointing features of Moslem dt-velopment.

Some writers on ClirigtiaQ ethics have sought to prove
that the very troth of Christianity rendered it of neces-
sity the most intolerant of religious. TUoy have pointed
out the uucompromiBing nature of the struggle between
Apostolic Christianity and the heathen failUs of tlie Ro- 1
man world. For the follower of Christ thcro c«uld be no I
question of compromise between the trne and the falae;^
there was no middle ground ; either a man was a beliererf
or an unbeliever ; there was no fellowship between light
and darkness. To die was better than to admit the h
degree of divine efficacy in heathen deities or ceremoDte
This theory of Christian intolerance of the false comes m
near to expressing the Christian position that it baa par-
tially misled hosts of noble witnesses to gospel truth. Am
an abstract stat^ment^ it is incontestable that truth Is in-
tolerant of falsehood. But the spirit of Christianity can-
not be set forth in abstract propositions. Tlie Gospel de-
mands first of all that human nature shall be awakened,
that it shall enter actively into right relations with all
life, from the highest life— the perfect life of the Father
— to the poorest life, it may be that of our falunblest
neighbour. Whole-hearted faith in .Tesax Christ places
a man in right relation to Ood, to himself, to his fellow
men. Wherever men's natnrc is stirred to seek bctt«r
things ; to create social or national Ideals ; to enter npoa
a new career of moral self-cxpn-ssion — in sncb an aim,
the Christian faith acknowledges a kinship with itselt
In degenerat« Rome there was bnt slight basis for any
such kinship of spirit. Pnblic life was in the chains of
a system which pro(lnc«(I moral death. All the splrituU
force of primitive Christianity was poored forth in pro-
test against the moral death represented by the conmpt

Political Changes in Turkey

And religions syBtem of Bome. Far diftereiit
■hoald be our relations with the nations of the East
whose social acd moral eaergiee have been called iuto ua-
precedewted activity by their contact with Weatern
BcbieTement ; aa achievemeDt whose inmost character is
being increasingly influenced by the Gospel of Christ In
•nch a missionary situskliou, the least suggestion ofio-
tolerauce wonld be treachery to the work of the Divine
Spirit as He takee the things of Christ, in the form of
Christian social ideals, and shows them to the men of the
Orient Let as have faith in the missionary activity of
Ood'a Spirit beyond the bounds of Christendom. There
i« an nnconscious preparation of the nations for Christ
vbenever they accept aims and ideals that have points of
contact with His Gosi>eI. From (he ideals and principles
of Christ, men's eyes will certainly be lifted to the person
of Ohrist, and to know Him in personal relationship is
Eternal Life. The changes that are taking place within
Islam are bringing men of that faith, in large groups,
vithia the social inflneuce of the kingdom. They may
be ancoQscioos of their approach to Christ, bnt may it
not be oar privilege, by the right missionary attitndo
towards these changes within Islam, to awaken in Mos-
lems the consciousness of their newly attained kinship
vith lu and with the Saviour whom we serve 1

POLITICAL CHAUGES IN ARABIA

REV. J. C. YOUNG. M. D., ADEN. ARABIA

IN order to fully aoderstand the political changes
iu Arabia aod to fully grasp their siguificauce ia the
missioQ fidda tb«re, oue must be thoroughly ac-
quainted with the state of affairs prior to the year a. d^
1908, when the Turkish revolution took place and a new
Constitution was given to the people.

When Selim I, of the Ottoman Empire, conquered
Egypt and overthrew the Mamelukes he not only re-
ceived the keys of Mecca and Medina from the Meocan
Sherif, bnt he also got the then Caliph of Egypt, Mo-
hammed XII, to make over to him the right and the title
to the caliphate, and aa the large majority of the ortho-
dox believers in Islam at once accepted bis lordship he
came to be looked upon as the Imam ul Mualimin or
earthly head of the Moslem world who had absolute
power over all tnie believers in the Islamic creed.

To his authority, however, the Arabs of the Temes
never gave ready obedience ; as they believed that since
Mohammed van an Arab and Islam was generated in
Arabia therefore the Imam vl MiuKmin ought to be an
Arab too, and speak the same pure language that Mo-
hammed used in promulgating his message to the world.
None other, they hold, than an Arab can be Heaven's
vicegerent to the children of men and that is why Turk-
ish anthorityhaa never been able to establish itself in the
Temen in the same strong way and on the same firm
basis that it has in Syria and in the Hejaz.
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Political Changes in Arabia 1 1 7

Of conise the plundering propensities of the Valia who
were sent to govern the Yemen, and the general corrap-
Uon which was everywhere mjmif«;sted, did not tend to
allay the feeling of oppoaitioD or bring rest and peace
into a laud that was torn with internal strife.

Wlien the late Sullan Abd ul liauiid came to the throne
he was altogether onprepared for the duties that lay be-
fore him. Up till then bis life had, to all intents and
purposes, been that of a religious recluse whose thoughts
were continually centred on the propagation of bis own
faith and the furtherance of his own ideas of God. His
immediate friends were the Ulema of Stamboul and tbe
learned men of the strict Koran school who hated the
Tacillating policy that his predecessor pursued, and
longed for a strong mau to rally the power of the cal-
iphate and defy the European nations. To them '*vox
Caliphi" should thunder as "vox Dei" and not be
heard as the whisper of the surrounding powers.

Of tbeee Ulema th« Sultan Abd ul Hamid was an apt
pupil and in some ways a devoted slave. No sooner was
he raised to sovereign power than he showed the world
that it was his intention to be Imam ul Muslimin in the
fint place and then Sultan of Turkey. Heaven's vice-
gerent he would be whether his throne as an earthly mon-
uch remained or passed away. In the religions world
aoTereign power was necessary for the propagation of Is-
lam and this he was determined to have. Consequently
from the day that he entered the palace as its ruler he set
kimself to restore the caliphate to its pristine glory, and
determined that both his own will sboold be ot>eyed in
fite land and his faith followed in every part of the Turk-
ish Empire.

Kow in behaving as he did I have no doubt that he
was actuated by the highest motives that could appeal to
t bigoted Moslem's mind trained as his had been to for-

ii8

Islam and Missions

get Qod's jastice and to remember only Allah's Borereign
power.

With a zeal that vonld hare brought honour to him-
self for all time had it been properly directed aud tued J
in a good cause for a uoble purpose, the Sultao set blra* I
self to rouse Moslems iu every part of his domlmon aod
tried to stir them up to propagate their faith. There
v&a no wandering fanatic that proposed a jihad or did
his best to rouse the slumbering passions of an ignorant
people in the name of Allah and of his apofitle but wns
sure of Abd ul Uamid's protecting care, e. g., all the
powers in Europe could not get him to punish the man
who murdei'ed the secretary of the Rumiau embassy al-
though it was well known that the murderer was one of
his own menials, while the secretary, who was stricken
down in cold blood in a public thoronglifare, was Uw
trusted friend of a great diplomatist.

Of course every person knew that Abd nl Hamid
thought it his duty as the Iviatn ul Muttimin to oppose
Christianity whenever and wherever ho had an oppor>
tunity for doing so, aud there were very few statesmeD in
Europe who were not aware that he had entered eo«
amore into the Ulema's plans for tlie spread of Islam aod
for a pun-lalamic campaign, yet great diplomatists wore
again and again deceived by his plausibility in expluo-
ing bow it was that fanatical outbreaks in different parts
of his dominion were brought uboat by the Christians
themselves.

At every port where he held sway, books, oevspapen
and even lellers were opened and read to see if there waa
anght in them that conld in any way t>e twisted into a
reflection on his form of government, or be counted as a
challenge to Islam, and it occasionally happened that
even European postofficea were searched by lila ordesa.

Can we then wonder that in Arabia, where there «ii

Political Changes in Arabia

119

little fear of European ceusoraliip, he did his best to be-
Doiub the mioda aud Bliackie tlie tboughts of his subjects t
Oppressive measures were taken to pi'eveat the entrance
of liberal ideas, aa well aa to preveut the promulgation of
thought aud the public discussion of the civil and relig-
ions qnest^ons of the day.

Uiasiouaries were excluded from every part of the
Yemen, Kejd and the Uojaz. Id other parts their work
vas actively opposed, aud if it was known that a Moslem
had changed his creed he was aiuiost sure to meet with a
Tioleot death. No one could with safety to himself fre-
queut a missionary's house. The highest in the land was
never safe from espionage aud even the lowest was not
safe from extortion. lutellectnal freedom was abso-
lately forbidden. Even miasious to the Jews were pro-
scribed and Hebrew gospels were forbidden an entrance
to the Yemen. Nothing was done to alleviate the sufTer-
inga of the poor, although I am told that In some of the
eastern towns, like Bassora, government schools were es-
tablished.

In July, 1908, the new Constitution was proclaimed
and the world con&deully looked forward to a great
change being bronght about throogh the granting of lib-
erty to the people. For the fii-st time siuce Abd ul Hamid
ascended the throne the people could read newspapers
bud books, meet their friends without fear, and asso-
tiate with foreigners without any suspicion. The words
Liberty, Equality, and Fraternity, were in every person's
month and were found pasted over every vacant space in
those towns where the news was promulgated.

It was, however, a considerable time after the Constitu-
tion was proclaimed before the news got into the Yemen.
A.t first the governors of Sana aud of Mecca refused to
believe that their master had voluntarily resigned his
Butocratic power and had become a constitationBl moo-

120

Islam and Missions

arcli like bo mauy of his European brethreo. Bat wl
it was no longer possible to keep the news (mm &ltt4'ingi
througt), they did their best to uiiuimize Us aigulfivaocs
and to lessen ita importance for fear thitl the stoitliag
nature of the edict sbonld rouse the Arabs tu ilemand
back the caliphate seeing that the Sultan had no longer
the autocratic power to muiutain it. For it n-as well kuunH',
to every one that the Araba had a tradition to thv vf>
feet that Mohammed had himself declared the caliphate'
to be the exclusive x>*^aBeaBion of the Eoreifth tribe.
Strange to eay, however, it was exactly the reverse that
occurred as even the Sherifs said that the religion of Is-
lam had been lowered by the same despotism thai had
brought all civilized institutionB into decline ; and (bey
declared that it was the Sultan's ignorance and tyrauny
which bad prevented them not only from tmpaninlly
speaking the truth but also from worthily defending their
own creed wbeu it was severely criticized, as it had been
both by political leaders and students of religion. When
this nnlooked for effect was discovered the political
leaders stayed theii- hands tilt they would see what fhrtbsr
results would come from the constitutional freedom that
had been given t« the people.

An American missionary who had settled In Hodnidft
as a working carpenter went up to Menakha along with
bis wife, and a blind Syrian Bible woman. There they
not only began work themselves bat when firmly estab-
lished wrote for rei ufo r cements to help them in their
work. It was not, however, very long before a reaotioi
came. The Sultan Abd nl Hamid instlgivtvd a reroll
gainst the Constitution, and once more tried to rally lh«'
Moslem world round his Ibrone and bis person. He gave
the signal and his messengers quickly apfd to every part
of his dominion. The revolt, however, was only a tem-
porary Bucoees. For, thoogb In some districts there

Political Changes in Arabia

121

B of unarmed Chrlstiaos, it was DOt long till
the CO Qstilali Dualists got the victory, deposed the Saltan
and pat a very large iiomber of his immediate foUoweta
to death, aa traitors to both ConstitatioD aud coantiy.

Id Arabia news of the Sultan's reassertion of power
spread like wild-fire aud roused the slnmberiiig passions
of a fanatical people who thought that Europeans had no
right to travel iu the Yemen. Borne who were found
there were done to death, and the authorities, fearing for
the mi^ionaries' safety at Menaliha, had them brought
back to Hodeida where Mr. Camp died of fever and

I vhere the rest of the company, despairing of finding au
BDtrance to the hinterland, resolved to return tu their
different spheres of labour and left either for Palestine or
tbe United States. Thus once more the whole Bed Sea
coaat was without a single missioaary aud the Yemen was
without a witness for the Christian faith.

That, however, a great change has transpired since the
new Sultan, who has neither the religious fervour nor the
fonatical zeal of his predecessor, ascended the throne and
took the oath to maintain the Constitution in the form in
which it was promulgated, is evidenced by the following
extract from a letter that I received a few days ago from

[ a friend in Hodeida. In it he Bays : " I have been np

I here (in Sana) quite two mouths now and have found the
place a delightful change from Hodeida. It is extremely
pleasant and quite different to what It was when I for-
merly visited the interior. Then famine was raging and
the conntry was in a more or leas disturbed state. But
now all is peace and quiet with the likelihood of its re-
maining 80 for years to come. For there appears to be
very little likelihood of the Imam being able to get up
another successful rising against the Turks, whose posi-
tion is far stronger than I have ever known it to be. The

. Arabs are everywhere attending to their fields and farms,

Islam and Missions

and as the whole province baa been blessed with an
abuuilaat miofall it ia very onlikely that, even if the
Imam wished to wage war, be would get mach of a fol-
lowing till after tbe harvest ia ovlt.

" The couditiona of life too have chaiiged very couBid-
erably since the Coiistitaliou was renewed. Kow the
administrators are straiuiug every nerve of their diplo-
matic skill to conciliate the Arabs and restore confidence.
Praetically no taxes are demanded nowadays and none
have been collected for a conple of years. The Ottoman
government has also abolished a number of irregnlar and
outrageous exactions to wliicb the poor Yemenites were
formerly sabjected under the Hamidian rale. AD ot^roi
duties and tolls have now been abutiuhed both iu Hodeida
and iu tbe interior. Primary schools, too, are being es-
tablished both in the towns and in the villages through-
out the Yemen, and it is proposed to import a large
number of agricultural implements for the use of the
farmers iu the neighbourhood of SanEi. The government
too has determined to bore a large number of artesian
wells in the neighbourhood, and already the necessary
plant is on its way up fi-om Hodeida. It has also decided
to spend £15,000 in constructing new roads and in re*
pairing those already in use."

Everywhere throughout the Yemen tbe Ulema are call-
ing upon men to free Iheir minds from the ignorance that
prevents their seeing the progress made elsewhere and
from the obstinaey which blinds them to the wonderful ',
oehievements in ti)e arts and sciences that have changed
the world during the jiast generation. "There is no
use in any longer striving among ourselves. Let as
rather," they say, "with brotherly love clasp hand to
hand and seek for the advancement of those things that
make for righteousness n,nd which help to ameliorate the
■oQeriDga of the poor."

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Political Changes in Arabia 123

Some of the triema also say that the Moslem rule has
become an object of ridicule because they have gone
•vay from the essential requiremeutB of their religion,
"and in proportion," they say, "aa we fell to plunder-
ing we were overtaken by poverty aud disgrace ; as we
worshipped the world aud preferred onr selfieb and
earthly advantage to everything else we became the slaves
fit all men aud especially the slaves of those who wore
both vicious and prodigal. As we transgressed the rigbti)
of non-Moslem sabjects whose rights onr prophet em-
phatically commanded as to respect we were in propor-
tion to onr sin deprived of Qod's help and became the
objects of God's wrath."

Of course in the Yemen as in other parts of Arabia
ttiere are still stern fanatics to be found — men who try to
np strife by declaring that if equality t>e granted to
Christians, there is bound to be au eud of Islam and a
&]Iing away of ita peoplo ; but the most learned of the
Sheikhs say that the law of Islam enjoins eqnalJty and
that thongh they personally can never believe a Christian
to be half as good a man as a Moslem, yet politically and
l^ally they should have equal rights with the Moslems.

With the spread of such opinions and with the opening
Bp of the country by means of railways, roads and
Bchools, we may, I thiuk, find re^ison for believing that
before very long the way will be opened for the Gospel's
(ntranco into the interior, especially if a nnmbcr of real
Christians be dnifted into the Turkish army as they were
Into the Roman army iu the early days of Christianity,
vhen through the Roman conscription heathenism gave
iray before the Christian influence of true believers' lives
daily manifested to their fellows.

Prior to the year 1908 no Christian was allowed to
aerve as a soldier in tlie Turkish army, hut when the new
Oonstitntion was promulgated it was openly declared that

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124

Islam and Missions

the FeligiOQB test for the army was to tie abolished,
sequeutly many Otiristiaus Bought an entiwice thereto.
Later on it was discovered that thoagh there vas in the
governmeut a parly that was doing its best to Introdnce
Western ideas and Western efficiency yet on the whole
there was no real Avaite to give equality to the nice«.
The roots of their social existence had gone far too docrp
into the Moslem nature to be torn op by a political revo-
Intion, especially when in the new state there was not
found a single great administrator who had not beeo a
servant in the old government, and, bronghtup as they
were in that atmosphere, It was practically jmponible for
tihem to get away from their old traditions.

In Turkey the Christian races are an element of vital im-
portance to the conntry. Yet the descendaatfi of tJie proud
conquerors of Constantinople can scarcely l>e expected even
yet to volantarily put Christians into ofQcial positions over
Moslems. Nevertheless a beginning has been made, and
an impetus has been given towards final emancipation of
both Christian and Jew, and towai-ds the time when
freedom of worship will be given to every soldier Just aa
at present there is given to onr native troops in India.
And when this is done the government will have both a
more loyal and united army, and also a bettorlustrament
for repressing reactionary movements like those that the
late Sultan headed before he was deposed from the throne.
Time will convince those in authority that nothing bat
fairness, frankness and impartial treatment of the men aa
men, whether Moslem or Don-Moslem, will ever consoUdatA
the army and bring peace to the people. If Christiam
are to be in the army they will never consent to be men
followers, they mast be taught the nse of firearms and
trained aa soldiers like their fellows, not kept as hewers
of wood and drawers of water like the OitM-onilefl of old.
Ko pressure must be put ui>on them to make them ooufona i

(

Political Changes in Arabia 115

lo the Moslem creed, and no hindrance must be pat in
tbeir way to prevent their giving a rcasoQ for the faith
tiat ia in them, uor must they or auy converts be
pQnished in any wuy for owning and coufessing Christ.
As even according to their present-day teachers Moslems
ure told that retribution does not wait for eternity but
comes at once on those who betray a trost or act the
bypocrit« ; and yet what else are those doing who take
Christians into the army as soldiers and then use them as
BcullioDs T The old despotic ideas most gradually fade
away when men daring to stand up for liberty of coo-
sdence are able to persuade their fellows that wrong is
wrong and right is right.

In Arabia especially this will be true, for like the old
Oelts the Arabs of the present day have plenty of rtin
bot they lack robar. They have no continuity of thought.
It is one thing to-day and another to-morrow, and if steady
pressure is kept up by the servants of God all will be well.
At first strong opposition wiU be manifested against mis-
sonaries who go to settle among them, but when tliey
bare settled the Arab will shrng his shoulders and say
"Ala AUah" (God is responsible), or else excuse himself
by saying, "I take refuge with God from the misaion-
ories," as the Sayids of Wahat did when the government
engineer and bis staff went ap to surrey his land for
water. They could not pat up with their restlessness
I and drove them from the village. "You want to know
6r too mnch," they said ; "yon are far too inquiBitire,
yon want to know how the water comes, how the storm
rages, what the clouds are made of, why it is that
thunder roars and how it is that lightning kills but we
are content to be as onr fathers were and say el-hamda-
lillah when Allah spares ns and onrs." Wlien pressure
however was pnt npon thom they took lefnge in God
■gainst the engineers and allowed them to do their icork.

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Political Changes in Arabia

aatocracy, we have broken Ihe chain of slavery but lest
we como under another we must deal with Don-Moslems
as brothers because we are all sons of oue fatherlaud," ve
liat-e good reasou for supposing that an incident which
Dr. Worrall relates is prophetic of the future.

In former timeiS, be says, though a Moslem had
TOlnDturily testified to his belief iu Christ, when be died
bis body was buried as that of a Moslem. Now we had
ncently a couvert who died and bis last open confession
vas in our Lord Jesus Christ although hewasuuconscious
tt, the time of bis death. A statement to that effect was
made to the Mnlla and the reply which he sent was to
the following effetit : — Ag the man died a Christian and as
Biis is a time of freedom we cau do nothing to take the
body ; do as you like with it.

Another significant fact is addod by him : Formerly
the mission doors were always closed before prayers with
the patieutfi so as to give effect t^ the ficltou that where a
foreigner dwelt was a part of the couutry to which the
foreigner belonged. So closed doora made us dwell on
American soil and the patients were looked on as if they
were American. But now except for the fact that there
are many interruptions when the door is open, there is no
reason for closing the doors and there never seems to be
any difficnlty put in the way of getting a free talk with
any man about Clirlst. Tlius the Hamidiau regime has
passed and with it, we believe, the despair, and the long-
drawn-out threat of death to GLristianity In Arabia.
With liberty, a free field, and no favour none of us can
donbt the result. What we want to win Arabia is con-
secrated men and women whose souls are afii'e with loTe
fwOod.

POLITICAL CHAJUGEB IS PERSIA

REV. L. F. ESSELSTYN, PERSIA

THE late All Aakar, Attabeg, Ministei- of tbe In-
terior aad Presideut of the OoddcJI or State at
the time of his a«8assiuatiOQ od August 31, 1907,
vhern speaking ou the Hoor of the Kational Asaemblj
shortly before his death, referriug to the prominence into
which Persia has come before the world, truly said :
"Formerly not a paragraph was prints about Persia
ODce a month, but now the European press contains
columns every dity." Dnring the last few years, Persia
lias been so constantly and prominently before the world
that everybody understands that she is in a transition state
of evolution. In view of the general familiarity with
what has taken place, we give only a brief outJiue of tlte
political changes which have occurred up to the preoeot
time.

In order to better understand these changes and the
present situation, let me say a few words about the char-
acter of the Persians, my opinion being based on observa-
tion and experience daring the twenty-three years I have
lived in the country. The characteristic Persians are
mild, and easy to get along with. Travellers, and inta
some fon-ign residents sometimesexpreesaaotlieropilrioD.
The Persians' mental processes and their code of numls
are so dilTerent from ours that they are somoHnea vnj _
trying to iis Westerners. Knowing them tntiaiately forfl
many years, I have found them kind-hearted and 1
table.

128

Political Changes in Persia

129

The Persians become impossible only under trying or
aggmvatiug surroundings, or mi a result of hereditary in-
Huunces ; and the nudesirable traits of characti?r some-
\imea attri bated to tbetu attach not so much to the Persians
ati such, but to human uatura

All Persians divide themselves into two classes, those
Tho rule and those who serve. The Constitution of the
United States of America teaches that all men are created
free aud equal, and that idea is innate in every natural
born American citizen. Not so wiib the Persians. They
either rule over those who are subject to their power, or
serve under those who are in authority over them. So
prevalent is this idea among them, that nearly all
Persians bear both relations. Almost every one of them
recognizes the authority of some one over him, and in
torn exercises more or less arbitrary authority over some
one under him. They are by nature adapted to a
monarchical form of govornmeut, and by the same
nature they are loyal to the throne. Lociil circumstances
may lead them into rebellion, bnt by nature they are
loyal to authority. Having before us this view of the
character of the Persians, we are now ready to outline
the political changes that have occnned during these last
jears.

The present reform movement had its origin in the in-
telligent patriotism of Mirza Taghe Khan, who was Vezir
to Nasir ed din Shah and grandfather to the deposed
Uohammed Ali Shah on his mother's side. The down-
tlUI of this able minister and his death at the hands of an
usassiD in 1852 put an end to all taUc of administrative
reform for some time.

Again in 1891 the people rebelled in connection with
the incident of the Tobacco Corporation. But five years
later, the murder of Nasir ed din Shah, perpetrated as it

5 within a famous shrine and sanctuary, was held in

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130

Istam and Missions

Bach righteona abborroiice tLat for a time it strengtheDed
what it was iuteuded Ut end or at least weakeu, namely,
the influence and power of ihe Kajar dynasty.

The people patiently waited for what the reign of the
□ewBhah, MozafFar ed diu, might bring forth. Hewaaal-
ready sick in body when be came to the throne in 1896.
His characteriatica, previous life, and education had not
been such as to lit him to rule the country daring a
transition period of very critical and trying circam-
stauces. The unfulfilled promises of this Shah, the
hopes eucoiiraged by each succeeding Grand Vezir, and
the extravagance of the court while the people were In
poverty and the country without industrial proaperity,
led to the unrest in Teheran, and in fact all over Persia,
which culminated in the constitutional reforma granted
by Muz^ur ed din Just Ixifore his death.

In 1906 a great crowd assembled in the principal mosqne
of Teheran and denounced the Grand Vezir, the govern-
ment, and the administi'utiou, and demanded reforms.
Biots followed and several persons were killed. Thou-
sands went to the British Legation and took sanctuary.
Among the things they demanded were a constitutional
government and a representative system.

Mu7.aSar ed din Shah conceded their demands and on
August 14, 1000, made a royal decree for the formation of
a National Assembly ; the election ordinance was issued
by his deci-ee on Sepleniber 9, 1900 ; and the Persian
National Assembly was opened by the Shah on October
4, 1906, within three mouths after the demonstration in
the mosque aljove referred to. The new Constilution waa
signed by Muzaffar ed din Shah on December 30, 1906,
and also sealed by the Crown Prince, who had hastened
from Tabriz to Teheran owing to the critical illness of
the Shah, and by the Grand Vezir. The Crown Prince
was required to seal it as a condition of his succeeding

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Political Changes in Persia

>3>

to the tbrona He ratified it iu Febmary, 1907, after he
came to tlie throne.

The dlscoDteat of the people was doubtless fustered by
the oatcome of the Busso- Japanese war, aud waa ag-
gravated by the Anglo-Russlau Agreemeut of 1907.
AboQt the time that agreement was publJsbed, one of the
Persian aewspapers printed a paiugraph to the effect that,
"The Anglo- Russian Agreemeut is like this : — A and B
eit down and divide the ancient ancestral inheritance of C
without so much as even saying, ' By your leave ' ! "

As stated in the preamble to the Constitution, the ob-
jects of the National Assembly were to promote the
prosperity of the nation, to improve the condition of the
ooaotry, to strengthen the foundations of the state, and
to execute the laws of the holy prophet.

The Assembly waa to represent the whole population of
the kingdom of Persia, and consist of a hundred and sixty-
two members with the possibility of increasing the num-
ber to two hundred. TLey wpje to be elected by the peo-
ple from Teheran and the provinces, each for a term of
two years.

By the provisions of the Conatitntion, old laws to be
revised or new ones to be enacted ; negotiations for con-
cessions ; treaties ; loans, and all financial measures, in-
dnding the royal expenditnres ; the levying of taxes ;
the conatmction of railroads ; all depended upon the
National Assembly.

The Conslitution also provided for the formation of a
Senate to consist of sixty members, fifteen of them to be
appointed by the Shah and forty-five to be elected by the
people. After the formation of the Senate, all measures
were to receive the approval of both the Assembly and
the Senate before going into effecL

Muzaffar ed din Shah, the monarch who granted the Oon-
■dtution, died during the night between January 8 and

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Islam and Missions

9, 1907, and was sncceeded by hia son Mohammed Ali
Shah. When the latter came to the throne, the people
were in a state of expectaiicy. Hia father had been a
Liberal, and his mother's father bad died a martyr to the
cause of reform. But tLough the Constitutiou had been
sanctioned by his dying father, there could be no reason
to believe that In itself it would be more agreeable to
Mohammed Ali Bhah than similar restraints apon the ao-
thority of au absolute mouarch would be to any Oriental
sovereign.

After a few months of discord, Mohammed Ali Shah
called back from exile iu Europe the former Prime Min-
ister Ali Askar, giving him his former title Attabeg, and
appointing him Minister of the Interior with power to
select Miuisters for the other Departments of State. Dur-
iug the two previous reigns, Attabeg had risen to the
highest post in the service of the state and wielded the
strongest single personal indnence of the court Of bis
capability there was no q^uestion.

About half past eight in the evening of August 31,
1907, he was shot and killed as he came out of the gate
of the National Assembly grounds. Many secret com-
mittees had come into existence with one general commit-
tee to represent them all. Some time in August a dozen
or fifteen men representing these secret committees waited
on Attabeg and demanded certain things of him. What
it was they demanded of him was not made public ; but
he was told that he was marked for death unless he com-
plied with their conditions. Other prominent men were
also notified that they were marked for death uuleaa they
complied with certain conditions. Occisionally a bomb
was thrown in an nnsncceasful attempt to kill some one,
and now and then one was left at the door of some man
with a note attached as a warning.

On the day of Attabeg's assassination, the eight mem-

Political Changes in Persia

'33

bers of the 8hab's cabinet came dovD from tt
places aud delivered to Parliauteiit the follow
from the Shah : " Up to the preaeut time I Lave opposed
the Farliameut, bnt now I am I'onviiicod that the s^ifuty,
progrt>s8, aud weJfiire uf the Dutiou dt.'peod upou myself,
my ministers, and the Parliament working in accord and
sympathy, aud now you may rely upon me to carry out
any measures that the Failiauieot may pu89 for the bene-
fit of the country."

There was great euthoaiaam ia Parliament when this
message was made kuown, but Attabeg's murderer was
waiting for him and shot him as he came out aft«r deliv-
ering this message. That night Bayed Abdullah, the
mo3t prominent ecclesiastic in Teheran, who had bad
much influeiire in estiiblishing the Parliament, waa mur-
dered in bis own house.

Article Xlll of the Constitution provides that news-
pa])er reporters may be present in the National Assembly
aud that uewspapei's may print the whole of the discus-
sions. Any person having views tending to the tranquil-
lity of the state may communicate them to the popular
journals. So long therefore as the newspapers priut
nothing inimical to the fundamental interests of the state
and nation, they have full liberty to publish questions
tending to the common weal. Just before this popular
demonstration movement broke out in Persia, there were
almost no newspapers printed and circulated in Persia,
and such as existed were strictly limited in what they
might publish. Since then, some forty or fifty have
Bprang up in different parts of the country, enjoying a
large degree of freedom of speech or being suppressed by
the government, just according to circumstances and ac-
cording to what they print. At the preacnt time there
are several papers being pablifihed but not ao many as
ttiere were at first.

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Islam and Missions

Fur some months after the murder of Attabeg, there
waa discord betwfcu the Shah aiid the Xational Assem-
bly, aud disaatisfactioii oa the part of the people. In
Februury, 1908, an attempt was made od the Shah's life
by throwiug a bomb at his automobile. He was unin-
jured though several men and horaea were killed. He
immediately went iuto retirement in the palace, autil
Jane 4th, when he suddenly came out aud took up Lis
residence in one of bis gardens just outside and west of
the city. Here he collected a large army Ju camp. Ke-
gotiations continued between the Shah aud the Parlia-
nieul, aud the SLab captured and punished several prom-
fueut men. Finally the Shah ordered the Russian Colo-
nel who wafi in charge of the Cossack regiment to
bombai'd aud destroy the Parliament building and all
buildings known to be headquarters of Bevolntiouary
secret societies. This was done on the forenoon of June
24, 1908, aud by the Shah's permission much pillaging on
a large scale was done that day and the next. Large and
costly Persian rugs in the Parliameut building were
slashed into pieces small enough for a man to carry and
greiit mirrors were shattered aud each man took what be
could get. Some of the plunderers worked on a larger
scale and we saw them taking their spoils through the
city by mule loads aud wagon loads. Among the hous«
plundered were those of the Zil es Sultan, an uncle of Mo-
bammed Ali Shah, and the Zarh ed Doleh whose wife waa
the Shah's aunt. In the Zil es Sultan's house wei-e heir-
looms of great value that had come down in the family
through hundreds of years — carpets, pottery, and curios.
These were ruthlessly destroyed or carried off. The
Zarh ed Doleh bad in bis house perhaps the rarest and
moat valuable collection of Persian bonks and mann-
Bcripts in eiietence. They were all destroyed or carried
away.

Political Changes in Persia

'3J

Perhaps a baudn.-d Cossacks were killed and wouiidtd,
and two or three iiaiidred on the other aide. The Shah
procIaimtHl Teheran to be in a »tate of siege, with the
Biusiun Colonel Liokoff as Military Ooveruor. The
Shah also captured iuwi executed, sometimes by torture,
a number of meo ; prea<;hers aud newspaper meu were
among these victims.

Notwithstaudiug the Shah's proclamations that the in-
cideut was past, and that the people should now returu
to peac» and quiet aud follow their daily iudustrial pur-
mita, they distrusted him more than ever. Even wheu
he iiisned a proclamation to the effect that the Parlia-
ment was dissolved and that iu about six mouths be
would issue an order for the election of a new Parliament
they did not believe him. Ha had broken the oath
vhlch he had written aud sealed upon the Koran to be
loyal to the Coiistituliou. He htid completely deatroyed
the Parliameut as au organization, killed some of the
members, and destroyed the building.

The revolutionists however were not subdued. One
province after another revolted against the Shah. The
siege of Tabriz by the royal army iu the autumn of 1908
lasted some mouths, aud finally ended by intervention,
aud Russian troops were sent there to secure the safety of
foreign resideuts, aud to escort provisions to the city,
though by many it was thonght to mean merely Russian
occupation of that part of Persia. Then the Shah issued
a proclamation again grantiug tlie Constitution, and an-
other grauliug full pardon to all offenders. But all these
things did not restore the country to a normal condition.

An army was raised by the Sipahdar, a wealthy gen-
tleman of Teheran who at the time wns in the northern
province of Chilan, aided by Sadr Asatwl, one of the chiefs
or the Bakhtiari tribesmen in the sonth, consisting of or-
dinary Persians, Bakhtiaris aud several hundred revolu-

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136 Islam and Missions

tioDJsts from the CaiieasuH, the leader of whom was tlw '
ArnieuiaD Ephniim who has since distiiigaliUied hinisc-f
as a fighter. This army miirched od Teheran and enlnrtd
the city ou July 13, 1909. Tliree days' liglitiDg L-tiMi-d
belwecn this aimy and the Shali's iToups, at the end of
which the Shah took refuge iu the Roasiau Legation uid
his troops surrcudered.

A provisional government vas formed. The Shab't
taking refuge in tlie Btissian Legation was ooiisidered by
the proviBional goveruuient and by the legatiotu to be
his abdication. His young son of about tweire yean,
Ahmed Sullan, was proclaimed 8hah, a Begent vas ap-
pointed, ivnd Miihatamed Alt Shah was reqnired to go to
Bussia. In dne time the Parliament buildings trere Im-
paired, and the National Assembly re(wnstitat«d.

It is now a HUIl' moro than a yeur since the abdication
of Mohammed All Shah. The conntry haa not beconte
prosperous, safe, or qniet. Uprislnga have taken place
in various provinces. Travel is not considered safe, aud
some of the chief commercial roads are pructically
blocked by robbers. Government mails are robbed.
Business depression is extreme. The cabinet has repeat-
edly been altered, and jnst recently an entirely new
cabinet has been formed. During the year, a nomber of
men charged with political offenses have been publicly
hanged, and others, without the formality of charges be-
ing made, have been shot in their honses at night. It
aecms never to come to light who Isthoonuaeof thesa
secret mnrders- But none of these caused as great com-
motion as the murder of Sayed Abdullah mentioned above
in connection with Altnbe^. Public rows aud mnrden
on the streets hav« been more or less frequent. Early to
Angust of this present year (1910) tht< government, pro-
fessedly to prevent mnrder and promote pnblio safety,
lasned a proclamation for all revolatiouista to 1^

Political Changes in Persia

'37

down their arms except eerlaiii guards epecifieO and
kept nuder anus to pollct) tbe city. This resultt'd iu the
diaarmiug of Saltar Khau and Sfveral hundred of his fol-
ioweia by force ou Snnday, August 7th, iu the uorth part
of Teberau. There was of eoursu bloodshed aud some
dtetractiou of property aud tlie populaee was ucvly
plnoged iolo discord, faction pitted sigainut faction, ae-
cordiug to whether they sympathize with the gurerument
or with Sattar Khan.

Every existing eommodity has been hardened with
taxea Ttie people are in a spirit of hitler discontent.
Teheran hRS become an " opt-n town " ander the " New
Persia" goTernmeut. Brothels, public drinking bouses,
gambling and opium dens, have increased. Pei-sia'a for-
eign obligations are l)etween five and six million ponnds
sterling. There is also a large indebtedness williin the
oonutry. It is {tossible that under a eouipctent maiiage-
meat she might develop latent resources to pay off all
her indebted II ess and finance theeouiitry. At present,
however, she ha.s no money, aud so far no statesmen have
appeared equal to the sitnalion. Some men of ability
have been killed or forced to leave the country. In a
word, the presi'nt situation is, general discontent of the
people, a heavy debt, no money, and lack of statesmen.

Such is a brief outline of the political ehanges that have
taken place in Persia. It is more difficult to speak of
the relation of these political changes to Islam. The stale
religion of Persia is Islam. Beligious liberty has never
been granted. One profess^^l object of the National As-
sembly, as stated in the preamble to the Constitulion, is to
execute the laws of the holy prophet. That means that the
Constitutional Monareby shall !)« condnct-ed consistently
with the teachings of the Koran, and is a precantion
against the creeping in of n-iieinus liberty. Kow and
again expressions of the government or of high ofQcials

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■38

Islam and Missions

have been interpreted by some pteople as indicatiug »
bopefal teudeiicy towards religious freedom. Meauwbili
leligiotis liberty bus never been graiited, and now and
again tbere are outbarata of Mobammedau fanaticiBin
against tbe Babis or the Jews or otbers. At present tbere
ia uotbing taugible on wbich to base a definite hope or
probability of official religloua freedom, yet it is a fact
that at least iu some parts of Persia there is a considerable
degree of religious laxity as compared witli the strict Mo-
hammedanism eDJoiued by the Koran.

But it should be said iu tbis connection that while
there is a loud demand for education, aa instanced by the
Women's Educational Movemeut, aud they seem to think
that educatiou is the aure remedy for all Persia's diffi-
culties, yet tbere is no popular demand for Christianity
sa such, they only desiriug those results of ChrlBtianity
which might be covered by the expression " modern civ-
ilization," provided they cau get these beuefits withoat
the Christian religion itself.

During the last half century Babism or Bahaism has
gained thousands of followers in Persia. In the early
years of these sects the movemeut was carried on in strict
secrecy for fear of persecution from the orthodox Mob-
lems. During the last few years the Eabis and BabaiB
have become bold and more or less open in advocating
their doctrines. Some few foreigners have come into the
countrj' professing to be Babis or Bahais and have openly
joined themselves to the movement. Largely the feeling
prevails that with the new liberty wbich has come to ex-
ist with regard to many other things these religiouisla
may also come in for a degree of protection from perseco*
tion.

Many Moslems openly admit that Islam is in a very
retrograde condition. Some of tbe best of them advocate
retom to the teachiog of the Koran before tbere can bt

Political Changes in Persia

"39

any real reform or prosperity in Persia. On the oltiei
haod, some admit that the country will never prosper
wLile that religion prevails. I doubt not thens are Ihou-
Bauds of Dutuiual Moslems who are mtiouolists or have
gone ont of iBlam into some other sect or else bold no def-
inite religious views at all. Many of tbem have been to
Russia, France, England, and even some to America and
liave seen the progress of Western countries under the
sway of nominal Christianity. Commercial intercourse
with the outside world has shown the Persians that Cbria-
tiau nations have much that is good which no Moham-
medan country ever can possess.

The political changt'S above narrated are of course pro-
fessedly the demands of the people for political liberty,
and althoagb it is quite true that the movement is being
managed by a very small part of Persia's people, it is
■weeping the whole counta-y before it. And while pro-
fessedly political, it is also promoting, though perhaps
iDcidentally, every kind of liberty, including that which
1b religious and that which go«a beyond liberty and
afaould be called license. In a word, the effect of these
political changes on Islam is tending to break the fanat-
ical power of that religion.

In attempting to speak of th« outlook for ChristiaD
missions we take up a subject extremely delicate and
largely speculative. The work of Christian missions in
Persia was probably never held np to keener criticism,
and at least some of it probably uever enjoyed higher
fevonr with the best Persians than at present. There
never was a time when greater caution and wisdom wero
called for on the part of Christian missionaries than at
the present. It should be onr constant endeavour to
make onr work and iufluence commend themselves to the
Persians, convincing tbem that the work we are doing
here is of vital value and benefit to them. Every

K nare is ot viiai

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140 Islam and Missione

reasonable efifort shoald be made not to offand bnt to at-
tract Persia is in a sensitiye oondition. It is not wise
to argne agalDst the veakoesB of their religions syston,
bat if we can by God's help oorreotly represent to tlie
Moslems the holy beauty and infinite saving pover of
Jeans Ohrist and His Gospel, the fallacies of their own
religion will become evident to tbem. Present condi-
tions do not constitnte an opportunity for tlie wholesale
forcing of Christianity spon the PersianH, but inatead of
that, we should carry on the work with great caatioQ and
discretion. Many of the Persians are willing and ready
to let themselves and their children be Inflnenced l^
Christianity and take their chances as to whether Uiese
influences will ultimately lead to their becoming Chris-
tians. This fact is especially noticeable in the educa-
tional movement that has taken hold of the country.
They are demanding modern education for both sexes ;
many of them are anxioos to pat their children into the
mission schools even though they know that the Bible is
regularly taught. Cbristian missions in Persia should
adequately cope therefore with the present demand for
education. The future of Christian missions during the
next few years in Persia depends, under the will of God,
upon political developments, the quality of the mia^on-
aries, and the prayers of the Cborch.

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THE SITUATION IK INDIA

REV. W. A. WILSON, M. A., D D., INDORE

BELIEVING that the religion which has the Lord
JesQs for its ceDtre aud ita life is the religioD
that all men need and which God designs for all
men, we mast fuce the fact tha-t among ooii-CtLrisliaD
religions Mohammedanism, though the moat closely re-
lated to Ohmtianily in its origin and growth, is, more
than any other, ant^onistic to its central principles.
While it has points of contact in its doctrines regarding
the natnre of God and His relation to the world, yet in
its attitade to the Imsal Christian doctrines of God's
fatherhood, the incarnation, the oataro of siu and re-
demption, it is uncompromisingly hostile ; and because of
the kindred truth it contains, there is ground for the
opinion that the final straggle for the religious conquest
of Eastern nations will be between Christianity and Islam.

While Hinduism, in some of its reforming sects, is in
these days being galvanized into a kind of missionary
activity, its genius is not aggressive, but both Mohammed-
aoism and Christianity are bound ta seek expansion,
each after its kind, the one by accretion out of the mate-
rial of its environment, the other by the power of ita trans-
forming life.

Differing though they do in motive, methods and
means, they both aim at bringing the world to the obedi-
ence of their faith.

As Christians, possessing the highest revelation of God

aud the knowledge of His redemptive work for bamauity,

141

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142

Islam and Missions

and qnickened by tbe divine life which the Lord Jems hu
brongbt into the wurld, and knowing tliat the people of
Islam lack what we have to give, and are perishing be-
cause of that laclc, we owe it to them and to oar Lord to
supplant at any cost tbe faitii of Islum by tbe religion of
Jesus.

For all who would be loyal to the Lord Jesna,
MuhatumedaDism is a forcv to be reckoned with, u
either hindering or helping in the establiahing of His
kingdom. Whatever relates to its tnovemoDts, its
ohangee, its trend, should be to them a matter of deep
concern.

Islam in India has long been marked by religions ex-
clnsiveness and political Riagnaucy, and its followers bare
lagged far behind tu the developing civili£ation of Ifac na-
tions and in tbe things that makea people great and gnod.

But DOW it has begun to realize ita want of harmony
with the age we live in, and it is unable to resist the
many varied and far-reaching infinences, due 1o scientifie
progress and mental activity in tlie variona departments
of thought and life, that have within the last qaarterofa
century increased in force among Western natJona, and
that are now penetrating the massusof Eastern hmnanitr,
producing new movement^ awakening new ai^irationa
and ideals, and stirring up new energies and powen
destined to change the character of nations, and the boa
of the world.

During the last half century and more, Islnm In India
has been free, nttder the imparllal nile of Britain, to
develop what<-ver of good there may he in it, but no Tital
force for interual regeneration has been manifested.
Within the last decade, however, it has awakened to ftj
very marked activity, and to the originating of movrmciil
whose results, for weal or woe. only the Aitare can dil
oloae. While tt has been respondlog to the

Tht Situation in India 143

Torld-wide iDflaeaces of the paD-Islomic movemeut,
there have been political changes in ludia, gn-at nud far-
reachiug, and creatiugsucb dkw coudilious fmugbt vith
good or ill to the people themaelves and to the i-auae of
Christian miasione, that practical problems are sure to
arise demanding the earueiSt att-eutiou of all working for
the eatabliBhment of Uie kiugdom of God in this laud.

Withia the last five yeara the cbang(« in the political
relationsbips of the people of India have created jioten-
tialitiee whose outcome it is beyond our power to forecast.
We can do little more than mark the trend of the oev
movemeola.

The most important event in the history of the admiu-
istrstion of government in India for many years baa
been the launching of the Reform scheme, giving enlarged
representation of the people on the Legislative Conucils
and other bodies. Ou uo community has the fffeet of
this been more marked than ou that of Islam. These ex-
tended privileges may, to an extent little anticipated, de-
termine the whole fntnre of Mohammedaniam.

The Mohammedans were not that part of the popnla-
tion of India which seriously mauifi'sted dincoutent with
the old order, but they were among the first to take ad-
vantage of the new situation, and to turn it to acoonnt in
their own interests. They have long bad what they re-
gard as grievances against the British government.
Tliey have imagined that disciimi nation against their
creed has prevented them from obtaining service in the
slate. They have stood aloof from the government sys-
tem of edacation becanse it affords no facilities for train-
ing in the tenets of their faith, and they have regarded it
as tending to depress their social, religious, and political
standing. They resented interference with the provision
for the maintenance of their relig^ious and educational in-
Btitationa from public funds, and complained of the legal

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144 Islam and Missions

admioiBtTatioiL ^hicb deprived certaiu of their social
fauctioDS aud religious duties of tbe support of publlo
law. Nor were ttiere lacking at places aud at tiiues, a
spirit of uurest such as to lead meu of Dr. Houter'a
knowledge aud political iusight to write less thau forty
yeara ago, " The MuBsuliuaus of India are aud have been
a source of chrouic danger to the British power in India."
But it was oujy after the great political opportunities of
recent years came into view that they began to organize
with a view to influeuce the government of the countiy.
Those especially who have availed themselves of tbe ed-
ucational facilities provided by the state have caught
the new spirit stirring throughout tbe East, aud feel tha
Stimnlua of tbe political awakening.

The prospect of tbe government acceding to the de-
mands of the Hindus for a larger share in tbe adminia-
tratiou of the affairs of their country stimulated the Mo-
bammedans to take united action in the interests of their
community. When tbe proposals for extended repreaeo-
tatioD were laid before the country, seizing the oppor-
tunity they took steps, as they say, "to make permanent
arrangements for tbe protection of the rights and privi-
leges of tbe Mohammedans of India,"

In 1906 a widely representative deputation presented
to the Viceroy what they regarded as tbe claims of the
Bizty-two millions of Indian Mohammedans to special
recognition as entitled by number and prestige to elect
their own representatives, and that too iu larger propor-
tion to their numbers than was allowed to the Hindus.
In his reply tbe Viceroy is reported to bavo said, "Ton
justly claim that your position should be estimated not
merely on your numerical strength, but in respect to tbe
political importance of your community, aud tbe service
it has rendered to tbe Emperor. I am entirely in accord
with you."

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The Situation in India

Enconraged by this reception they took farther steps
to give effect to their sentiments and purposes by defi-
nitely organizing for political action. In 1908 an associ-
ation called the "All India Moslem Leagne" was formed
BS an agt^Dcy by which their whole community in India
might bring its views or wishts or grievances to the no-
tiue of the goverLment. At the same time a branch was
established in London for the purpose of bringing the
leaders of Mohammedan interests into closer touch with
the imperial government. Through District and Provin-
cial Leagues, aud the Central AHSOoiation it is now pos-
Bible for the entire Mohammedan population to take
corporate action in any matter they may regard as affect-
ing their interests.

Not professing to be a religious association, all the secta
holding in common the basal tenet of one God, with Mo-
hammed as His prophet, and the Koran as God'a inspired
word are invited to sink their differences and combine
for common ends. The association has defined its object
to be the "steady pursuit of administrative reform and
the doe satisfaction of the natural ambitions of Indians
educated under a liberal system." It has already in
several matters, social, educational and political, brought
pressure to bear on the governtnent to secure its own
ends. The claim is made and reiterated that Moham-
medans have special rights. It is maintained that while
Queen Victoria's Proclamation gave rights that are com-
mon t« all class™, irrespective of caste, colour or creed,
the " right that Mnssnlmans shoald be given high offices
according to their numerical strength and political im-
portance bdongs particularly to Mohammedans." It ia
Insisted that they have distinct rights which the govern-
ment ia bound to recognize.

One can see in all this a concentration of political force
that the rulers will be unable to ignore. There has thna

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Islam and Missions

been developed in this commuiiity a remarkable self-cos-
scioosneas of power, a racial eatliusiaam, aiid a anifics-
tiOQ of effort to secure tlie objects of its aspiration.

Throngh the favour of the home goverDment, and as
the reaalt of the elections for the new councils, in sepa-
rate electorates and other, the Mohammedans are now
largely represented on the goveruing councils of the
empire. The goverDment haa defiuitely recognized their
claim to be a distinct factor in the ludian Empire. They
have nndonbtedty learued their strength, and realized
the power of combination, and felt the thrill of a great
national movement.

How will they use this power T Will it be in seeking
the general welfare, or in promoting their ovu special
interests and aims! Will they prove loyal to the em-
pire, to its place and power among the nations of the
earth, or will they subordinate patriotism to the faith 1

There are many who doubt the loyalty of the Moham-
medan people as a whole. They poiut to the teaching of
the Koran regarding the obligation of the faithful to
throw off the yoke of the iufidel, to the conspiracies of
the Wahabis in Bengal, and the wide-spread sympathy
they evoked, and to the rebellions ontbreaks on the
northwest frontier. They remind us of the part they
played in the terrible mutiny, when they pressed to the
front and through rivers of blood made a furious dash to
seize the standard of empire. We are told of the resent-
ment they mast feel at the loss of dominant power and
political mle, and of wounded pride by reason of snbjec-
tion to victors of an alien faith and religion, and it is af-
firmed that their loyalty is merely a matter of self-in-
terest.

It may be so ; but in the years of the passing genera-
tion they have been reestablishing themselves in the con-
fidence of their rulers who have given a welcome to their

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148 Islam and Missions

velopmeot of religions zeal, for religions interests accord-
iug to tliG faith must t>e dominant. The conviction lies
deep in the heart of ev'ery orthodox Moslem that bis rc-
ligiou is true, the only one tliat is true, and in the end is
destined to prevail. It is his creed that vhere he rnles
he must use his power to propiLgate his faith. He is still
B;tnguiue of the ultimate triumph of Islam. The Koran
is still the inspiration of his fuilh, and the interests of his
religion will determine the character of his politics.

The policy of partiality to the Mohammedans has been
the occasion of great demonstrations of loyalty, it is true^
yet shonld the relations between the recognized head of
Mohammedanism in Torkey and the Imperial Govern-
ment ever be dangerously strained, or the interests of the
faith threatened, their sympathy with their eo-religion-
ista may prove stronger than their loyalty, and the bonds
that bind them to their present mJera nmy not stand the
Btmiu.

However that may be, the fact, with all that it involves,
confronts ns, that the sixty-two and a half millions of
Mohammedans in India, now as never before, have a self-
consciousness as a people with their own interests and
outlook, and are in a new position to make their will
known and felt in the afTairs of the country.

Unless the influence of Western cnlture and Ideals has
done more than to create ademand for political privileges
and to awaken aspirations for place and power in the
state, we may have ground for viewing the future with
some misgiving. It is maintained by the Moslem that
" Uie recent reforms do not touch the religion of Islam
at all."

There are, however, elements in the situation fitted to
encourage the hope that the outcome will not bo a regres-
sion to the tyranny of fanaticism, bnt a development of
freedom and intellectual independence which will favour

The Situation in India

149

the growth of religiooB tokration and open the miud for
the reception of the trnth which Christianity proffere.

Among these i3 the rapidly growiug dispositiun to take
uLvuitage of educatiuu of the Wesl^ru type. The Moham-
medans are admitting that their backward condition
politically, as compared with that of the Hindus, isdne
mainly to the fact that they have declined to <inalify for
the poeitions in the government service which fell to the
lot of the Hindu. Refusing to take advantage of an
education which did not embrace lustruction in the Koran,
they found themselves uuiit for any but the most subor-
dinate positions in the service of the state. They now
realize that if Ihey are to reach higher grades than sol-
diers or policemen they mustqualify themselves by means
of the education they have so much shunned.

Though, according to Islam, the knowledge of Mo-
hammed and of his religion is of first importance, and
Bcituce and non-Moslem literature are regarded as danger-
ous to the failh, yet much stress is now being laid on a
leputed saying of Mohammed, — "Go forth in search of
learning, even if you have to go as far as China," and
there is a marked movement in the more advanced section
of the community in favour of combining the subjects
of religion with those of a liberal education.

The late Sir 9ayed Ahmed was among the first to real-
ize that without education the Mohammedan people
must lag behind, and he devoted himself earnestly to the
work of stimulating his co-religionists to a new policy.
At first he was suspected' and opposed. Agents, it is
Baid, were sent from Constantinople to kill him. Bnthis
cause prospered, and his inflitence widened, till to-day
the new Islam, as it is called, lairgely moulds Moham-
medan thought and ambition. Some tweuly-four years
ago he wrote, "It is the interest and duty of Mobam-
medana to devote their energies to education, and to leave

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150

Islam and Missions

their politioal interests in tlie safe-keeping of the
ment." Two years later, iii 18TS, having obtained
auce fi'Otii tbt; government lie fonndcd the Mohammedi
college at Aligarh, aud a few years later ho iiiaugnrali
the annual conference ibr the Mohamoieiluna of India,
is claimed that the objeet uf the college is "to reconci
Oriental with Western literature and science, aud to nial
the filiissnlmanaof India worthy and useful subjects of t!
British Grown." This college has coutri bated iu no
degree to the development of the spirit of progress
manifested among them.

Political successes have in turn given a great stiranli
to this spirit, aud plans for broadening the basis and
extending the facilities of education are discusaed and
advocated iu conferences, meetings of leagues, and in th«
Moslem press throughout the country. Though the laig«
proportion of Mohammedau children are still Unght the
Koran prior to all other anbjecls, in schools attacli«d
to mosques where they do little else tfaao leara It by
rote without any understanding of its Ambic toogoe,
still in increasing numbers, jaadraaaa are being estab-
lished where edncatioti more in accord with Western
ideiis is given, and advantage is more largely takes
of mission schools and collegea

In North India, increasingly, provision has been mads
for giving religious instruction to the lower classes
The Koran has been translated into the locnl veroacn-
lars, cheaply published and widely circnlated. Ami
the higher class^'^ the desire for European leArniiig
manifested by the larger numbers in government
mission colleges, and especially in the MobammedaD'
college at AHgarh, where the attendance has rlsea (Wnb
two hundred and aixty-nine in 1!>04 to over eight htui-
dred in 1910, comprising stadents from oU parts of
India and beyond.

K M- II

The Situation in India

•51

In tbis iufititution aain all others under Mobammedaa
coDtrol, religioD is made an importaut feature iu the course
o{ study. The professed aim is to combine Weetem
science ajid culture with Moslem divinity and literature.
Its flupporters are making strenuous efforts to get it raised
to the status of a unlvemty, and the establiBhmeut of
Moslem colleges in diffei-ent parts of India Is also being
urged. Mohammedan leaders want iDSlitntions vhere
the special branches of Moslem learning may t>e taught
m the interests of their propagajida. At the same time
emphasis is being laid on the necessity of education along
Western lines. The diffusion of knowledge is fi.4t to be
necessary to regain plaee in the race for supremacy and
for the reestablish meut of their prestige and influence in
the country. They realize that if they are to gain back
the power which, with somelhiug of resentment, they
have seen passing iutJi the hands of the Hindus, they
most devote serious attention to the youth of their com-
mnuity.

This educational activity is significant. It is partly the
cause and partly the result of the political position they
have obtained. They allege that the administrative
reforms and the important share allowed them in the
government of the country have laid new responslbilitiee
on them, and they profess to feel the obligation to show
their fitness therefor. They affirm their conviction that
political importance is to be maintained and increased
by ascendancy in the intellectual sphere, and that if they
are to have their desired part in India's future they most
no longer, by social customs, tlie traditions of the past
and religions prejndices, close the door to Western
thought and inflnence. In magazines, newspapers, con-
ferences and leagues, much att^>ntion is given to the sub-
ject of education ; the need of providinj; it alike for boys
and girls is strongly urged. Large gifts and donations

_ luiu giris itt mr<

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'J»

Islam and Missions

ai'C being given to establish ecbools uud eudov Hdnlu-
sliips.

Connected with thia political and educational activity ,
is the project of making the Urdu language the common i
Ternacular of the MusaulniariH of India. A coiiiiqod |
language would undoubtedly be an iiupurtuut ^tor con-
tributing to their unity. It is claimed that already iu I
Southern India, iu Tamil, Telegu, and Canarese districts, [
in a constantly increasing mea-sure, Urdu is becoming |
the medium of instruction, and the Mobauinii-dau people I
are earnestly urged to strive to make itthecommou lan-
guage of all India. Considerable atteuliou is being given |
also to the Btreugthouiug and developing of the Moslem I
press. Newspapers and magiiziues are being set up to I
voice the opiuioo and advocate the interests of tfaa |
Mohammedan peitple.

There is a noticeable activity too in the matter of I
religions publications. The "Life of Mohammed,"
" Sdections from the Koran," "Translation of Mtf Koran
into English," "Hints on the Study of the Koran,"
" Lessons from the Koran," arc the names of some of the
books now offered to the public. Little books comparing
Islam with Hinduism, with Buddhism, and with ChriS'
tiauity, are also being issued from the Moslem press.

The methods followed in the missionary en(4-rpriae of
the Christian Church are being adopted by the Mohi
mednn propagandists. They are endeavouring to famil-
iarize (bo public with the cont«ntjt of their sat
Bcriptnres and literature. This lik'rary movomcDt Itl
described by its promoters aa the "first Moslem mlB-f
sionary endeavour in the way of Islamic publications.*'

Reference may be made also to another feature in the pro-
gramme for the rehabilitation of this commnnlty. Great
stress is being laid on the necessity of dm-loping the
resources of the ooantry. Their leaders rooognln Uw J

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The Situation in India

'53

lack of thrift aud industrj, and the pride that deepisea
Iratle, hiiiidicrafl^ aud ugriculture, aud very properly
tusist that the aL-quisiliOD of political privileges without
progress iu material couditioiis will be but the shadow
of power. Proviaiou ia beiug made for greatly eolarged
&H.'ilitiea for techuical Mlucation.

At Karachi a Mohamuiedaii college is devoted to
pr.ictical scieuce, aud it is proposed to develop the
scieoce department of the Aligarli College into a separate
iDBtitution, thus further prepariug the way for raiaiug
the central college to the rauk of a university. Strong
appeals are being madi;, aud not without succe^ for
funds for the realization of these ambitious. Growing
knowledge of the economic conditions of other countries,
and of the secret of the progress aud prosperity of other
peoples ia bearing fruit.

It is thus manifest that the concession of eularged
political representation has been the occasion, at least, of
a very marked awakening of the Mohammedan commnuity
to a sense of their deficiencies, and to effurts for the Im-
provement of their intellectual, social aud material con-
dition. It need not surprise ua that they regard the
extension of representative institutions as the dawn of a
new era for Islam. Solidarity, education, cooperation,
and special rights are its watchwords, and visions of a
reinvigoratcd Islam stimulate its people to seize the
advantages which the new movements have brought
within their grasp,

^VlIat will be the bearing of all this on Obristian mis-
aionsT Our de^'per interest iu the ferment of thought
and fresh activity lies here. Will our work of evangeliz-
ing be facilitated or retarded T The grounds fora definite
answer are not yet clearly discernible. The frolts of the
new life now stirring are not yet developed. Tendenciee,
ideals, and aims must be realized in facts and correlated

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»54

Islam and Missions

before the outlook for Cliristiitn misBioDS cau be definitely
aud confidently represented.

It need not surprise us uor too much disappoint as, if
for a time wo giid the Mohniuniediui people irrtsponsive
even more tliau before to our efforts. The interest of the
new political aud iutellectnal life, the vision of a r^ener-
ated Islam, the hope of recovering lost ground, of regain-
ing prestige and power, and of the coming of a new era
of racial greatness, may so absorb and elate their minds
that there will be little room for thoughts of the claims
of Christ and less welcome for them.

The new sense of their importance as a factor in the
governmeut of the country, of their solidarity as a people,
and of their political power, may have as one of its more
immediate results amore dominant idea of Belf-snfficieucy,
a revival in the religion of the prophet, and a glorying
in the ti'aditiona of the past. Ab-eady oue cau recognize
a note of elation iu the voices that call from platform
or press to the people to look back to the glory of a
conqneriog faith iu the past, or on to the goal of power
and prestige won back, aud to press forward in tlie race
for the prizes the times Iiave to offer. We may expect for
a time at least a period of indifference, but it will prove,
we may well believe, a time of transition, and more
worthy results of the new movements will declare them-
selves.

The diffusion of knowledge will remove inveterate prej-
udices againet the Christian religion, and destroy the
absurd couceptions of Christian doctrine that close the
hearts of millions to the gospel message. Belief that the
trne Gospel has been taken back to heaven, or abrogated
by the Koran, that the Father, Mary, and Jesus con-
stitute the trinity, and that after the manner of human
generation Jesus is Sou of God — these aud snoh like
belie&, due to crassest ignorance, will disappear in the

light, and Ihe Mobiiiumedau will approach the
BiUe io a iiew spirit and receive it as a "light and
rerelatioQ frum God." Sir Sayed Ahmed, to whom the
movemeot is so largely dau, placed the Bibteaad the
Korau " apoD the eamv footing aa equally iuspirod, and
equally binding DponMosleiua." Ue wrote a commentary
ou purtious of the Bible, and declared his foith io it, de-
feading himself by coutendiug that all he " professed in
fiivoor of the Bible was grounded ou the holy Koran iC-
■elf."

When this attitode shall have become general the
Mohammedau controversy will be lifted to a higher
plane. Let the Bible be received as true, and it will be
hard indeed to show that the Koran is true also. The
growth of a critical spirit, knowledge of the laws of
tboDght and evidence, must lead to a questioning of the
foundatiouh of the faith that the Koran ia the uncreated
vord of God sent down to the lowest heaven and revealed
piecemeal by the augel Gabriel.

Though be may not realize it, the liberal education the
Uo»lem is now advo<uititig will reveal the fallacioos
grouuds of his cherished beliefs. The fears of the
OTlfaodox that secular learning will destroy the foith are
not without grounds. The impartial Btudy of history
will reveal the true origin and sources of the Koran, and
■how bow worthlees the traditions are as an anthoritatiTe
Kulde for the duties of life. The reason, trained to habits
of luveetigatiou iu science and history, wlU refuse blindly
to accvpt Inulitional dogmas.

In minds that give a welcome to the bost thonghtof
the West there will be crent4>d new ideals of intellectual
aod spiritual freMlom, higher atuudarda of morality,
worthier coucepttona of God as a moral being, and of the
domauds of His raor.il law. Kudft of life will be revealed
fitr the realisation of which Mohaiamedanlsm sapplies do

ij6

Islam and Missions

power, and a heart liuuger will be felt wbicb it will
unable to satisfy. In tliu light of the high ethical stand-
ards of Christianity will be soeu the futility of the lawa
of Mohammed to restrain the evils of society. It is
significant of the chauging thought of Islam that in some
of Ita respected publications, uttentuces such as these
may be found: " With us religion has become a solemn
farce, and steeped iu barren tradition and practice."
" Social corruption behind the zenana is to a large extent
doe to this system." "No fumily, no community, no
nation can ever prosper unless both sexes are laid on a
better, Day, on an equal level." " God as fashioned by
oar co-religioniats is an exact type of an oriental ruler."
" He is conceived aa viudictive, unmerciful, occupied in
tedious matters" and "totally uninterested in the human
race," except to punish trausgressiou. The time spent iu
the stndy of the Arabic Koran is spoken of as "wasted
years." It is maintained that education should result in
"not the slavish acceptance, but the well considered
adoption or rejection of views, principles and belief^."
Leaders of Mohammedan thought are now giving ex-
pression to the opinion that Mohammed was only a spirit-
ual teacher, not a legislator, acid the Koran is a "spiritual
guide containing counsels aud ideals for the faithful,"
not a body of law. True, these may be as yet the senti-
ments of comparatively few, but they are an indication
that the leavening process has begun.

While we do not look to science, or philosophy, or
history, or politics for the moral reformation of a people,
we are justified in expecting that they will go far to destroy
religions and racial prejudices, and to awaken an appre-
ciation of the virtues of sincerity, truth, goodness, and jtis-
tice, and to predispose the mind to welcome fresh light.

Without doubt, Western edncation as a disintegrating
force has begun to act on Indian lalamism. A liberalize

The Situation in India

■57

iog process has begau. Among (he educated, tlie arro-
gaut ruligiouB eouceit and coiiteinptaooB pride of fancied
religtoaa mipedortty, so cbaracteristic of ignorant Mo-
lminuiiMl;iUS, are giv^iug pluve to a more tolemut atti-
ttidv to the GhristiaD faitb, and a higher appreciation of
ite doctrine of God. The revelatiou of Flis character as
given t)3r the Lord Jesus Christ has begun to displace the
couception of Him which the Koran gives,

lu India coutact with a Christianity more true to thfi
Scriptures than that which Mohammedanism haa met In
most Astatic hiuda has idready done much in the thought
of educated Moslems to substitute for the Allah of the
Koran the heavenly Father of the GoHpoIs. The leaching
of the Koran regarding God and duty will be more and
more Bubjooted to the scrutiny of reason and the tests of
bislaricul investigation. When the inspiration of the
Koran and th« apostleship of Mohammcnl begin to be
qaestioned, and inquiries as to the nature of God are
efkrnestly pursued, the beginning of the end of Islam will
hare come.

The more the right of private judgment is exercised the
more will Ealth in the Koran aud in what it stitnds for be
■hftkcn. The cry for a regenerated Islam is a resjionse to
liilhicncce fn>m the West., and among the most powerfnl
of thme are the moral aud spirilaal forces the Christ has
brought into the world, and they cannot fail sooner or
later to lead to a reconstruction of religions thought ia
Islam, and to the opening of its heart to His riaims.

Iq (he time of Ininsition faith may give place to relig-
ious indlfTi-rvnce. It therefore behooves the Christiao
Church 10 pnt forth spe<'ial elTort to keep the claims,
mertta and oflers of Christ before the minds of those
wbo are turning away from their old dead beliefs that
they may And in Him the rt^rnal Life He mme lo bentow.
"Wben the Cbriatiau Scriptorea are allowed to speak their

158 Islam and Missions

mesaage to the Hodem beait we koov what tlie maU
miut be. Politics, eooaomio problems, Booial and mate-
rial prosperity, may for a time absorb the attention of the
awakening people, bat earnest minds cannot rest finally
in these things, and we may with ntmoet oonfldenoe hold
op to their view the onoe cmcifled bnt now t**ait»it
Saviour, and He will draw them to TTinnirif.

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ITHE OLD AHD THE NEW RfiQEttE IS TTIBKET
REV. S. V, R. TROWBRIDGE. TURKEY

THE attitude of tbe Tnrkiah government towards
the pioneer miS9touari<:'s who come from Amer-
ica to 1820 and the following decade was not
Dniform. Usoaliy the ofliciulB ignored the newcomers
as of no political couseqiteQce. Occasioually suspicions
were aroused and interfereuce resulted. Id 1624 Hi.
Bird was arre6t«d in Jerosalem ou ttie charge of distribn-
tiog books which were "neither Jewish, Moslem nor
Christian." But be was shortly released. And even
during the disturbances which were caused by the war
with Greece the provincial officials afforded protection
and freedom of passage for the missionaries in their ex-
tensiTe pioneer journeys.

In lesi Dr. Ooodell recorded that it was gratifying to
■ee tbe respect shown by high Turkish officials for
American citizens. Their rights of residence and travel,
however, were no more than were granted by various
Inat; agreements to Europeans.

When the mission work be^^an to exert a wider in-
ftmooe, In the decade 1840-1650, there were repeated
•fEoris to remove the missionaries from the country. Tbe
American minister, however, declined to lake any such
•etion and the attention of the Sublime Porte was turned
to oth«r matters.

Tbe misHionaries as foreign cittteos were thus affotded
169

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Islam and Missions

oertaio rigbts by treaty "capitnlatioua." AlUioagh orfg-
iually iustttuttNl by tbe Otfumiiu guvenitaeol for vonve-
uieuce iu lieiiliug with Ltie rjgtils of forci([iiets wlioee
preseuce iu tlie cuuutry wsa desirtnl, tliote "capitoU-
tiouB" have iu receut yeai'S become very dislastefal to the
Turks. Tbere is a popular but mistaken idea that tlw
"capitulations" have bceu furcod upon the Turks Iff J
euperior Europeau authority. Uuduabtedly from HisI
MohauimedLin point of view they ai-o a roproai'h, Tli«rl
provide for residence and travel of foreiguvra, freedom i
religious eustoms, inviolability of foreign dwellings ftDdfl
certain other pnvik'ges relative U) arrest and puniithintutfl
of foreignei-s.

But while the uiisiiionarles were Ihue tu some extentl
free from Itie oppiessive and arbitrary acts of Torkishl
officials, the iuiiuirers and converts vho gathered aronuda
them were subject to arrest, imprisonmeni and ezlle.!
Fi-om the begiuuiug the chief activity of the niittuonarlcl
VJA aiDODg Ihe Greeks and Armeuiaus. In L846 aseveral
persecution of Ihe newly formed commnuily of evangellcalfl
Armenians was carried un by the Gregorian Patriai'di.l
Turkish Juilg'-s aud police ofBcei-s joined iu giving «ffcct
to the Patriarch's orders. This pcraecutiun was Qaally
checked by the interference of Sir Stratford OEUiDing,
the British ambiissador. In 1850 the efforts of tlM
arabufisador culminated in the granting of an Imperial
Firman recogiiidng the Protcfilaut commuuily as inde-
pendent of the ancient Gregorian Cbnrcb aud giving it
the wiiue rights as had been accorded to the otiier Oriental
chnrches.

At the same time Sir Stratford (afterwards Lord Btnt-
ford de Redcliffe) was exerting his whole streagUi to
secure (he annulment of Ihe law inflicting death upon
apoNtat«^f* from Islam. In 1843 an Armenian yoanit raaa
bad been cruelly executed io the streets of Stambonl be-

' The Old and New Regime in Turkey i6i

nnae after baring embraced Islam lie had deuied Lhe

Uuliammedsa faith. The immediate result of the am-

ba^saiJur's eS'oita was a writtea pledge from Sultao Abd nl

Ifejid thiit suob au ezecutiou sbonM Lot again take place.

I But it was uot until 1856, after the Crimeau war, that

I Baltan Abd ul M(;jid issued the Hatti Humayonn or

I Imperial Edict. One of the articles reads : " As all forma

r of religion arc and shall be freely profeased In my domio-

I Ions, uo subject of uiy empire shall be hindered in the ez-

I vciae of the roligion that he pruft-sses, uor shall be in any

I iray annoyed on this account. No one shall be compelled

to change his roligion."

It is very evident that this edict became known throngh-
oat the provinces and that it t>egaD at once to aQ'ect the
work of the missionaries. Moslems felt themselves free
to associate with missionaries and even to eoufesa Christ.
In 1867 Dr. Hamlin reported a family converted &om
Islam officially examined by the police and justified in
their change of faith on the gronnd that no compulsioa
had been ased. Mr. Dwight report«d in 1S59 that the
governors at Sivas, Diarbekr and Ciesarea declared that
Uoslems who had become Christians should not be
Dolest«d. In Constantinople Sellm EfTeiidi, a convert,
became an evangelist and was permitted to gather aronnd
iiim a company of Turks who were inquirers.

Bat, perhaps as a result of the importation and circnla-
tiou of Dr. Pfander's controversial writings, notably the
" Mizan ul Hakk," th'-re occurred in 18fi4 a reactioiiary
movement which started in the government and spread
among the people. The Turkish converts were arrested.
What eventually became of them is uot known. The
mission presses and bookstores were temjiorarily closed
by the police. And it was clearly underslood by Moham-
medans Ihroughoot the country that to forsake Islam was
n^arded by the government as a civil offense. This

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162

Islam and MUmods

attitnde haa not been cbanged. Even the rerolDtion of
July, 1908, has scurcely modified it.

The political revolutiou of 1908 proclaimed a conatita-
tioD guai-anteeiog equal rights for all subjecU, iuriola-
bility of the person, authority of law over caprice of offi-
cials, freedom of the preaa, liberty of pabUc meetiag luid
freedota from espionage, bribery and torture. Liberty
of conscience is implied in very guarded terms, but Islam
is declared the established state religion and adherence
to the usages and traditions of religion is demanded.
The tenth ai-tlcle of the Constitution reads : " tudiTidnal
liberty is inviolable. Except accordinc; to the /m-ms and
for the causes determined by the canon (aw of /<Iain, and
by the civil code, no one can be arrested or suffer penalty,
upon any pretext whatsoever."

It must also be remembered that while a minority of
progressive Turks are striving to carry out the goarantMB
of the Constitution, the milllous of illiterate peaasntfly
all the eastern divisions of the army, as well as the rich
landowners and pashas are at heart reactionary. They
instinctively oppose nearly everything that Ohrlstian
missions stand for.

Throughout the eighty years of mission activity 1b
Turkey a considerable degree of toleration has been shows
to the missionaries themselves; but churches, collogts
and schools have been hindered and oppressed In em;
conceivable manner. Permission for new building^ im-
provements of property, acquirement of title-deeds and
privileges of travel have oft«n been rofused. The method
has l>een procrastination and the placing of Innnmeroblt
obstacles in tho path. Toung men's associations have
been forbidden, and the ceusorship of the press haa berai
most severe and capricious. Espionage, the imposllioii
of illegal taxes, extensive aad shameless bribery of officlala
and impriaonment without trial have been some of the

H The Old and New Regime in Turkey 163

I methods employed gainst GhriBtiaD missions. While
religious tolertttion has beeu repeattKily proclaimed,
ftonoyiiiice aud forcible interfereace have been coustautly
taliiog place.

It cannot be said that the massacres have been em-
ployed by the gopernment directly against Christian
missioDS. The various maieacies, of the Greelis in 1822,
of the Syrians of Damascus and the Lebauoo in 18C0,
of the Balgarians in 1876, and of the Armenians in 1895,
1896 and 1909, have scourged the vhole country aud
have profoundly affected mlssioa work. These luasisa-
eics have been with Ihe couseut aud iustigation of the
government. But they have been directed against cer-
tain subject Christian peoples rather than against any
organized mission work. The mission compounds have
Qgaally been the sole places of refuge. And with few
exceptions the local governmeut has instructed troops
and officials to safegaard mission institutions against
plunder and attack. In these dreadful events the Ar-
menians have beeu the heaviest sufferers. We torn
now to consider present conditions.

The attitude of the government has at no time been
officially defined. Nor can it be fairly judged by un-
official interviews such as have recently been granted
to foreign travellers. The magnanimous generalizations
ottered by the Sheikh ul Islam and by membere of
the Cabinet are intended more for publication in the
foreign press than for the actual administration of in-
terior provinces. Compare, for example, the eloquent
declarations of justice and mercy in the promises for
Uacedonian reforms with the awfnl massacre perpe-
trated by the government at Onrfa in 1895. The real
attitade of the government must be learned by patient
observation and by personal experience. Therefore

L weight to the evidence given by rep-

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164 Islam and Missions

resentative miaslonariefl tlLan to the statements
by offloials.

Ill cousideriDg oar subject one general difltinctioD moi^
be observed. Evangelical and educational work unonf ,
the Orieutal churches is looked upon b; the gDvernmentf'^
as Datural enough. Prior to the Prok-stant taoremi
the Roman Catholic missions bad l>een recognized
establishing a separate Christian sect. There waa thos
kiud of precedent for permitting the formation of
evangelical church. But wherever the preaching
attracted Mohammedans the goverument has resorted to
various schemes for the exile or punishment of the coo-
verta. And even today the goverument woaid ooti
tolerate any organized movement for openly teacbinf
the New Testament to Moslems.

In the villages there is practically no government I
may say in passing that it is for this very reasoD I
believe that gospel work may t>e done more freely In tb*
Tillages than in the cities.

The collections of taxes by the centra] govemmeot
resemble depredations from outside. And in geaonl the
Tillages are governed by local customs, by the will of tli*
chief (who is often a hospitable old man) and t^ the ex-
hortations of the mulla who is nsoally respectAil and
conrteons to educated visitors. If any difflcalty ariSM,
it is likely to be from the mulla who may InuLgloe that
his rights are being assailed. But the gorernment TCiy
largely ignores what is going on among the peasant
population.

Another distinction to be kept in mind ts in the atti-
tude of (he government towards European and Amerioaa
mfssionarica. Wlierens European missions, snchaa thoM
of the Jeanits, have secured more privileges and Im-
mnnities through diplomatic interference, the Americana
are recognized aa coming from a distant coaDtr7 whioh

»ncH
lentf'^H

The Old and New Regime in Turkey 165

has no political ambition iu Westeru Asia. The Ameri-
cans have advanced medical work iu nearly every im-
portaat centre, so that the natural suspicious of govern-
meat officials Lave been iu part dispelled and the real
Bpirit of missions Las been better understood.

Still another distinction must be made, to gain a fotr
view of the situation. The government is obliged to
allow the missionariee a very large degree of freedom,
vhereaa native GbristiaD vorkers are strictly prevented
from entering any work which lies beyond the traditional
boundaries of the Sastern churches. A great many
miasionartes expect the Armenians to begin the evangeli-
sation of the Moslems. This reminds one of a. chemistry
professor at college who informed his students one
morning, taking care to stand off at a safe distance,
"Qeutlemen, my assistant will now perform a very
dangerous experiment I "

Probably the best way to study the present attitude of
the government is to observe the various branches of
mission work and to cite cases which illustrate the degree
of liberty attained thus far.

1 1) Edticational Work. Mohammedan students are now
permitted to enter mission schools and colleges. In the
Syrian Protestant College at Beirut there are now one
hundred and four Moslem students, and at Bobert
College in Constantinople there are about flfly. But in
the caae of these two colleges taoit permission has existed
for some years past In the Oedik Pnaha mission school
in Constantinople there are eighty children from Moham-
medan families.

(2) Literacy Work. The missionaries in Turkey would

ivy strongly that controversial metLods be avoided.

It is nodoubtodly true that the present government would

not tolerate any such controversy as Dr. Pfander once

engaged in.

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Much pnblio interest liaa centred aronnd the tranala-
tion into Turkish of Professor Dozy's " History of lalam."
Tliis work vaa done by a Moslem and is not mission
work. Yet I cite it as illustrating the attitude of the
goverament towards critical religious literature. The
Cabinet and the Ohamber of Deputies united iu con-
demning the publication, so the book remains under aa
official ban. Nevertheless the reading public has become
aware of its "radical theories" by the lengthy and
fervent rebuttals published in leading Mohammedan
weeklies,

Awetarauian's translation of " Pilgrim's Progress" into
Turkish, Herrick's booklets, "The Dawn of Liberty,"
" The Greatest Force in the Moral World," " ITniversal
Brotherhood and the Pounder of Christiauity," as well
as Krikorian's tract, "Points of SJmtlitade Betwe«L
Islam and Christianity," are permitted to circulate freely.

The sale and distribution of the Bible is very extensive
in Turkey. It is one of the strongest audsurest methods
of making known the Gospel. The printing of the
Scriptures has long been permitted by the governmeoL
But the work of colporteurs was made indescribably
difficult, until the ConBtitution two and a half years ago
gave freedom of travel. Dr. Bowen of the American
Bible Society stated recently that Bible colportage has
become absolutely free. Aliout 9,000 New Testaments
and Bibles were sold to Mohammedans last year and
124,000 to Christians. It is a striking fact that since the
m:issaore hundreds of New Testaments have been sold to
Moslems in the market places of Adana and Tarsus.

(3) Medical and Relief Work. These two braoches of
mission work have had an extraordinary development in
Turkey. The government has usually treated the medical
work with favour, but in the past has disliked and at-
tempted to block the relief work which has been chiefly

The Old and New Regime in Turkey 167

for the Armenians. After the Adana massacre, however,
the oev guvtrumeat formed a ceutral relief committee
which wus under the patronage of the new Sultao and in-
claded memlxira of tK)lh bouses of the Ottoman Parlia-
ment. Mr. W. W. I'eet, miaaiou treasarer at Oonstan-
Linople, was uppointed preeideut of the committee having
charge of the distribution of the relief funds. Mr. W. N.
Chauihers, Dr. F. D. Shepard and six^ other missionaries
were among the responsible agents on the field id the
actual distribution and reconstruction. Br. Shepard
has been decorated b; the preseut Sultan for his services.

Beligioos work for all the peoples of Turkey is earned
on in the mission hospitals without any hindrance from
the government. Hymns are sang, passages of Scripture
learned by heart, and prayer is offered. Preaching serv-
ices are also held and copies of the Xew Testament are
often given to inquirers. With all this activity of Chris-
tian work among the thousands of patients, nearly half of
whom are Uoslems, the government gives free scope to the
hospitals and officials often speak in appreciative terms.
Since the Constitution was proclaimed in July, 1908, the
proportion of Mussulman patients has considerably in-
creased.

(4) Work Among Women. Since the establishment of
the new regime five Moslem yonng women have been ap-
pointed by the government to attend the American Col-
lege for Girls at Constantinople, the object being to train
them for the organization of government schools for girls.
In the provinces Turkish girls have been received into
niiasion schools though not in any large numbers as yet.
Entrance requirements and the programme of studies will
need to be adjusted to the new situation.

Home visitation and medical work in the harems are
oarried on by many women missionaries, and Bible read-
ing circles have been started by a few Armenian women

Ing circles have I

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Islam and Missions

workers. In Aintalt ilie embruidpry industry ourlsd on
as a part of missiou work Uaa already touched orer two
huDdred Moliamuiedau tioiues. The girls' boardlsg-
sctiool at Korclia in Europt^u Turkey had amotig tb«
pupils lafit year twenly-two Albaoiau ftiosleu gitls. Bat ,
tlie goverumeDt is very couservative iu luost respects re-
garding the edncation of Mohammedan vomen. Kotb-
tug which leads them to attend public meetiiiga la al-
lowed.

(5) Evanffdistic Work. So long as prenching and per- J
Bonal work are couhued to Cliristiau commanities tba I
guvemmeiit makes no ubjectiun. Bnt wherevw any '
Moslems joio the congregatiou, and especially when any
Moslem makes coufessioo of Cbriat Ihn government Kt
ouee interferes. The manner of interference is nsnally to
have the convert arrested and held for trial upon some
other accusation, or else to secretly espel him from the
city. The death penalty for those who deny Islam baa
now passed from public execution to secret uietliodH
which are scarcely less gruesome. Of course sueli
methods are condemned by the more intelligent officialB.

Preaching in the markets or in open squares in the
cities is not allowed by the police, although an Bnglldi
missionary in Antioch was permitted for many yean to
read aloud from the Arabic Bible to the groups of people
who gathered around him in an open square.

To look at these things from the Turkish point of view
we must remember that the Ottoman army baa beea
hitherto recmitod entirely from Moslems, so that any
Moslem young man who became a Christian was regarded
as a traitor to the slat« in having trie<l to evade military
duty. The present governnifnt has bi>gun to eniUt Chrla-
tian soldiers but shows deliberate caution In carrying oat
this programme. If the spirit of the army can be mode
national rather than Mohammedan a great step ia ad-

The Old and New Regime in Turkey 169

Till have been takeo. For in that case a Mussiil*
1 who accepts Cbml can be treated eimplyoa relig-
ioas grounds oiid ouder the oew Coustitiitioa he onght to
be safe. He would uo longer be looked upon as guilty of
k civil offense. Bat that day has not yet come.

Who can say what the outlook is in Turkey 1 One
night in April leas tbau two years ago when we were pass-
ing through the awful experience of the Adana maasacre,
with all the lamps in the house extinguished to lessen the
risk from rifie-sbots, the glare of the couflagratious threw
a reddish light into the room where we were gathered,
and I noticed lying on the table a copy of Dr. Barton's
"Daybreak in Turkey." It had come to ns frv«h from
the printing-press ouly a week or two before. Day-
break ! We were still at midnight 1

The new goverument is on the side of law aud order ;
bat what really coustitutes the Ottoman governmenti
(This Is a pertinent question because rapid transitiouB
are taking place) The following are the constituent ele-
meota at present : the Chamber of Deputies and the Cabi-
Bet In the great matters of legislation and finance, the
Baltoa in his many royal prerogatives supported in the
caliphate by popular Alussiilmau sentiment, the Sheikh
al Islam and hisappointdes in all that concerns the Koran
and Moslem law, the army ' and the provincial officials in
all the manifold details which actually touch mission
work. But all these branches of government are (o-day
largely controlled by a group of Moslems — the Committee
of Utdon and Progress, with its headquarters at Salonica.
Thia committee is outside of the goviTiiment and yet in
tDarrellously intimate touch with almost all departments.
Tbe intelligent and patriotic officers in the army have at-
tached tbemsoJvee to the committee and have given It
practical power. The control of the majority in tbe
Wbloh hold* ih« key podUoD at prtwnt.

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Islam and Missions

Chamber of DepuLies has 8cai'C«ly wavered sUioe the daf
of opeuing.'

TliU3 au extraurdiuiLry situation exists. The otUUide
of the goveruoicut npoa auy vital quwliOD is largely
detormiiied by the dictates of a committee outside of the
government and backed by the best part of the army.

Wbat theu of the attitude of this committee T At pres-
ent the leaders ate so absorbed in political afTaira aod In
the military strategy by which their difficult po«itioti ii
held that they are giving little attention to religions mat-
ters. Some have even deiiouuced religion as being the
cause of divisions in the nation. Bat they are BOt
dit-ectty opposed to Christian missions so long as pobUc
feoling and fanaticism are not aroused. Thoir iDsUncts
are 80 intensely political that they reseat any moTenwot
which weakens Islam. This is not in most ca a oo from
religious faith, bnt from the instinct that Islam Is the
Btroiigeet available bond for nalioual nuification o&d for
defi-nse against foreign aggression.

If Christian missions could be demonstrated to them to
be an advantage to the uation and a means of nnificatioo
and progress, these "Young Turks" would waive tradi-
tional Mohammedan objections. But they are far &om
the field of faith and theology. They are bent upon
political and economic reorganization. A considerable
proportion of these " Young Tarks " are at hecut agnostica,
somewhat infiuenc«d by French writers, bat more Id-
fluenced by the corrupt condition of Tstam.

It is impossible to forccjist the future. Meanwhile the
history of the early Church furnishes Inspiring and sug-
gestive studies. It does not seem likely that the praseot
Ottoman government will vouchsafe real rellgioos libarty.

' YMthe "Tonng'Tiitka" kre iaTotvol inon'lntiinwgbrD^aWkMy
In otieok the reaotioiiKrjr foroM ftnit in MTsnl a
Uwj ba*« bMD obliged to oamprviiiiie.

The Old and New Regime in Turkey 1 7 1

I^am ia avowedly the state religiOD, And ILo Constitatioa
will be operative only bo far as it does not conflict with
MotiamiaedaD law aud castom, Missiouariua irttrc ouee
regardtMl mDch as foreign consuls. But the spiritnal na-
ture of tbeir work is uow nnderatood and tUe government
DO longer feels obliged to strive for tlieir protection.
Nor does the government protect in any special way the
oomnianitiea niider tbeir charge. No doubt this also is
of God. The Qospel of the Cross of Christ must be pre-
sented in the spirit of peace and withont worldly power.
From this point of view opposition may be interpreted In
terms of tacrijice.

Indeed, there is reason to take heart and Uiank Ood.
In a list of questious submitted to experienced missioo-
aries in Constantinople, Salonic^a, Van, Marasb, Aintab,
Sidon and Beirut I closed by asking, "On the whole,
have you reasou to feel eucoumged by the present atU-
tade of the Ottoman government towards Christian mis-
sions t" The answer was nnanimously affirmative al-
though touched with the shadow of approaching trial.
Assuredly this gives hope of a glorious coDSunnaation to
a very dark part of the world's history.

OONDITIOITS IN CENTB&L ASIA
COL. G. WINGATE, C. I. E., LONDON

WHEN ve weie children, in spite of chitdiA j
griefs for which we regarded Virgil as wholly I
reaponsible, there was no more captivating I
story to UB than the siege of Troy. How we delighted in 1
the Greek stratagem of the wooden horse which brought J
the loug siege to au end, aud trembled with fears for the
accomplishment of the maneuvre wheo we read of the
wise old priest Laocoon who "feared the Greeks eveD
briugiug gifts," aud begged his fellow Trojans, trinm-
phaDtly draggiug into their city the Inuoceot- looking
horse, to leave it outfiide their walls. We rejoiced when
Ulysses' clever scheme was crowned with success, and
wished we had been the Lesser Ajax or some other of the
hundred heroes who climbed down out of the horse by
night and opened the gates of the city to the waiting
Greeks outside. i

But we have lived to have more sympathy with ttM 4
suspicions of the sagtLcions old priest, and there is a ca- 1
rious similarity to the ancient legend, which we wonld
fain shnt our eyes to, in this question of Christian mis-
sions to non-Christian conntries. The West again con-
fronta the East, and ' ' Timeo Danaos et dona fererUea "
seems borne to onr ears, this time from the months of
non-Christian rulers and very specially of the priests and
mullas of those rulers who are apt to regard Christiaa j
missionary enterprise as a modern Wooden Horse which, J
however Innocent it looks, will introduce foreign <
172

Conditions in Central Asia

'73

meats into their fastneeaes and in doe coarse throw open
(be galos lo that eaeiny of whom it has been all the while
die emissary.

Il ia neceaaary to meet and remove this prejudice in
the minds of native rulers, for ia too many well-founded
instauL'es the establishment and progress of Chrisliao
missions has seemed to native rulers the precorsor of po-
litical agitation and local discoDlent, and finally the in-
terference of Christian governments on behalf of the
missionary and mission property resulting in the loss or
restrictiOD of power or territory to the native state.

While missionaries may see aud find advantages in
goveromeut recognition and protection, they must also
remember that iu every contract there are two contract-
ing parties and that if they receive practical benefits from
their own government, this confers a right to government
to look for a corresponding return. The missionary
becomes all unwittingly the government ageut to extend
its sphere of iofinence, which may be followed by
demands for " rectiflcatiou of frontier " ; for a government
ia often nowilliugly forced to this procedure by purely
political considerations. Much as the missionary may
regret these consequences it ia then impossible fur him to
detach himself from the obligations of the position, which
often result ia making him appear in the eyes of the
people among whom he is working as an ageut of the
foreign power.

Many missionaries have already laboured to remove
this reproach, aud if we can in Central Asia dissociate
onr presentation of the claims of Christ from any national
oolonring. we shall not find so mnch reluctance on the
part of either Mohammedan or Buddhit^t to listen to
what we have to say. They will recognize that it is a
qncatioQ of the soul, aud that it concerus the appeal of
God to the conscience.

I God to the consci

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Islam, and Missions

In considering the attitnde of Moslem governments to
ChristiaQ missious, our remarks will have reference
chiefly to the attitude of Central Asian govenuaeutfi,
and specially of Afghanistan.

We shall be led to wrong conclusions if we think of
Afghanistan only as an isolated Moslem government vitb,
at the most, a population of five million people. Ita
significance is great because of its geogi-apbical positioQ
in the heart of Central Asia, which subjects it to the
reflex iutluence of a far-reaching Mohammedan popala-
tiou on all sides. It is the core and bomogeneoas centre
of a great extended area of contiguous conutries, Moslem
in belief, whether or not uuder iuSuencee or governmenta
of other nationalities, Turkestan, Persia, Baluchistan,
Chitral, Kashmir, etc., so that Afghanistan represents
what is to them the ide;U spectacle of an orthodox Moslem
ruler, free and indepeudent ruling over Moslem subjects,
standing as a model for other countries. It must be
remembered that at present "No power has any rigbt
to interfere in its admiuistratiou, altbongb it is obviooa
that certain contingencies might alter its position in this
respect. The governmout of Afghanistan owes no
national debt, nor any war indemnity, and the Emir ia
not hampered by any capitulations with foreign govern-
ments." To the faithful, Afghanistan has much the same
theological position and prestige in the East as Turkey in
the West, and the Emir of Afghanistan is supported in
the aloofness of bis relations with Christian rulers,
whether England on the one hand or Russia on the other,
by the nnaninmus ."ieutinjent of races that people the vaat
areas of Central Asia surrounding his country. Further,
the universal approval of his co-religionists in countries
that are uuder foreign rule tends to strengthen him in
the continuance of this policy. Tbe Mohammedan
centres on the east — Kashgar, Yarkand, andKhotan — may

M.i-(|iif ai Samarkjnii, Cciilral Aftij

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Islam and Missions

ID Ohitia, he hasforcentories patieutly accommodated him-
self to the wuys of his maatei's, adoptiug the drees and
cuBloms of the country aud otherwise behaving as a
Chluamau. At the eaoie time hia practical common sense
asserted itself ia the eagerne^ with which money was
foaud aud subscribed to buy aud adopt maoy thoosauda
of Chiuese orphans in times of famine, who beiug brought
up as MohammedauB, aod provided with Mohammedan
wives, propagated the faith aod added to the number of
their adherents eveu ia that laud where they have suffered
such terrible persecutions. Again in I£asbmir, nuder the
rule of high-caste Hindus, where the icouoolasm of the
Mohammedau must be hourly tempted by Hindu idolatry,
their conduct is characterized as that of a loyal and
obedieut people, aud the same remark applies to Chinese
Turkestau, where a population almost eutirely Mussol-
mau is under the rule of the Ooufucian dynasty of China.
The attitude of Moslem rulers to a foreign faith is in
many cases dictated by a feeling altogether apart from
religion. For iustauce we are told of the late Emir of
Afghanistan, " Abd nr Rahman being possessed by aa in-
stinctive animus agaiust company promoters and conoes-
siouhuntera, the mineral wealth of Afghanistan is at
present almost eutirely undeveloped." In other words he
had rathertbat the buried wealth of his kingdom, the gold
and the silver, the iron and copper ore, the lead and the
coal that are known to exist should remain buried to Mm
and hia people, than have it exploited and revealed and
even brought to them at the cost of a weakened authority
aud tbe probable establishment within bis borders of an
alien and almost inevitably hostile power with confliot-
ing interests. If Ibis attitude appears narrow it isnever-
theless perfectly intelligible in relation to commerce, and
we must therefore allow it the same degree of reasonable-
ueaa in regard to foreign missiona

Conditions In Central Asia

'77

That the Emir is Dot only teoacious of his anthorlty,
but villiug to give himself considerable vork in the con-
^ servatioD of it, is evidenced by the sayiug common ia
Afghanistan that there is not a donkey -driver in the
country who does not possess the signature of the Emir
to some docament giving him the law which he is to obey.
Here then we have no Roi /aiit^ant, but a vigorona
energetic roler, whose desire to be allowed to manage his
own affairs is quit« comprehensltile.

The native ruler who allows great wealth, nnder the
name of capital, to be invested in mines or olher indus-
trial ttndertakingB, finds he is unable afterwards to release
himself from the obligations thus created and so also he
has observed repeatedly that the fostering of missionary
institutions involving much expenditure of foreign money,
etc., and resulting in the slow but gmdiial increase of the
native Christian community, ooiupels him to make con-
cessions and alterations of native. laws wbich he had
fondly hoped to be unalterable as the laws of the Medes
and Fersiaus.

Xeverthetess we must in justice to these rulers remem-
ber that some so-called Christian governments have been
equally impatient of missionary effort within their borders.
Mr. L. E. Hogberg of the United Swedish mission in
Chinese Turkestan stated at the Edinburgh Conference
that be and his mission had for many years laboured
among Moslems in Russian Tnrkestan, but that the op-
position of the Russian governineut was so strong tliat
they finally bad to abandon tbeir mission and See to
Kashgar in Chinese Turkestan, where nnder a Chiuese
government they have found the religious toleration
denied them under the European authorities, and have
established missions in the Mohammedan cities of
Kashgar and Yaikaud.

Have we not then given too mach rein to onr fears that

^_ nave we not laa

B that H

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1^8 Islam and Missions

have for one bnndred years confined the British IYotet>
tant misaiouury within the l>ouQdarips nf India f W«iii«
aasared by many missionaries tliat uuder present-day
conditions there are some actual disadvantages In work-
ing under a government of the same faith, and we tmn
already discussed some considerations that account for
tilts. At any mte the advantages are not all on the aids
of worlcing nnder a Ctiristiau government, and the
splendid progress made by the American missionariea
under Mohammedan governments In Turkey, Asia Minor,
and Egypt, furuislies the strongest encouragement to at-
tempt definitely and at once the establishment of Chris-
tiau missions throughout Ceutral Asia, not leaving out
of the plan of campaign such an exclusively Mohaiu-
medau country as Afghanistan.

The present Emir of Afghanistan addreaslog a largs
audience of Mohammedan students at Lahore said Oat,
provided they were properly tangbt the Mohainm«daa
faith when they were young, he had no fear that throBgb
Western learning the Christian or any other religion
would overturn their belief. This imprtsses oa with the
conviction that it is not every missionary who iasaited to
enter Afghanistan. There are many names in theblstoty
of missions, Schwartz in Southern India, Aritot in Ccd-
tral Africa, etc., etc., which furnish notable oxomplea
of the influence exercised by a solitary man, and that man
the missionary, over nonCbristian rulers of whom be WM
the trusted friend and counsellor behind thesoonca. The
missionary for the frontier mnst bave a qoiet oonfldcooe
in God who has called bim to proclaim the Gospel in the
regions beyond. He must have a calm mind, a good
judgmeut, and a steady head ; not a socker for notoriftty,
anxious rather to do his work anoliserred, and going
about it in a way to win the confidence of tlie people.
Sir Mortimer Durand, late British Ambassador to tlw

Conditions in Central Asia

179

;1Tnited States, speaking from tweiity-Sve years' experi-
s of the East said that, aa agoveruniHutoffidal, be bad
objection to the type of missionary described by
Jndson, who went abont bis high calling iu Ibe spirit of
ODe irbo was williDg to take the lowest place, to be last of
■U and servant of all.

As to his policy he must not ask or expect the permis-
sion or protection of the Foreign Office or ila agents. Thia
is impossible from the nature of the case, and the past
action of the Foreign Office iu always refusing to give per-
mission for missionaries to cross tbe Indian frontier is
easily comprehensible. To give their sanction means that
they most take up tbe wrongs of tbe missionary or hJa
death by rioleuce, if it occars, and avenge him. Tbeir
own agent, tbe English officer, is absolutely tied up and
zeetrtcted to an extraordinary degree as to what he is to
do and effect, including an absolute non-interference
^rith the religion of the peoples across the frontier. A
Bedical missionary who did not fear to assume responsi-
bility, and with tbe rare power to initiate his own course,
if he went quietly forward asking no questions, wonid
probably be surprised at the length of time for which
tbe government would "turn the blind eye" towards

For all difficult situations either on or across the frontier,
government sends specially selected officers. Whether it
is to furnish the garrison at Kila Drosb or the political
agency at Cbitral, one condition that applies to all ranks
from the private to the officer in command is that wives
and families must be left behind. ^Hiile for the last
fifteen years there have been Enropean officers, civil,
political, and military, and garrisons of troops, located
even two hundred miles beyond Ihe Indian frontier, and
there has been also acontiunousflowof merchandize from
India into the same regions, accompanied by traders who

ind
ora
rho

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Islam and Mi&sions

bay and sell their vrareH, yet all tbiB time the miBnoiu
liua beeu successfully shot out.

The meu for these trans-froutier posts mast be fullf '
qniUifiod do dors, otherwise au occasioo imnied lately
arises for the auttioiities to object t« their treatiog the sick
buc^iuse they do uot hold a recoguized medical diploma.

Secondly, they must not be accompaiiied by vives or^
families for that again justifies the government lu intvr^J
fereuce ou the ground that they cannot allov Bnrupeaal
women and children to be exposed to the dangers that li9l
acrosa the (rontier.

Third, they must ba^e acquired some oolloqoial koowI-J
edge of the Pushtu language, and that means preparing
themselves for at least a year at such a base as Pesbav:
or Quetta for the work that is l>efore them.

Fonrlh, they must t>e able to commence their own work
independent of the local anthorities. For this raMOD
they should mobilize their field hospital and dt^Moau^
at the base and carry it forward ou males with them to the
field of labour. They ought also to have with thpm one
or two native trained hospital assiBtauts, Pathaua if pos-
sible, who are to be found in the Punjab.

We may suppose two such meditaJ mlffiionaries with
their native hospittil assistants and their field hospital
packed on mules starting off quietly In the month of
May. What shonld their geographical objective bet If
it is any part of Central Asia they could hardly find
a more strategic point than Chilral. By what natv
should they go T It is not at all ueceaaor^' to go by the
Malakand and Dir route. They can start from Abbot-
tabad and march by way of Chilas and Oilgit and Astor
down to ChitraL There is a good brldle-p«th«ll the way,
and by this route no escort is required, as it does not pan
through hostile tribes but through territories snimvin to
Kashmir.

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Conditions in Central Asia iSl

Medical miaBtoDariee pusliiug beyoDd the frontier do
' 80 now with the great advaiitage of the reputation already
gaiued for missiouary medical skill by the Bpleudid work
of sach luea oo the northwest frontier aa Dr. Penuell at
Banna, Dr. Arthur Lankester at Peshawar, the Drs. Neve
at Srinagar, etc., whose fame has travelled far into the
anknown regions beyond.

The question naturally arises if such a medical mission
reached Chitral and )x-gan its quiet work of miuiatering
to the sick and suffering of that benighted Moslem people
would the political agent take upon himself to transport
it bock to India 1 It would be most difficult to carry out
such a deportation in the face of the public opinion that
would be aroDsed iu favour of such a ministry of mercy.
It would be a«ked why, if British officers aud administra-
tion hare been so long resident in Chitral, must medical
misaions be forever excluded 1

While British missions are in this maDuer frightened
off and shut oat of the Moslem lands of Central Asia, mia-
aonaries of other nations are entering these neglected
fielda The Protestant Swedish mission at Kashgar and
Tarkand have their staff of seventeen Swe<lish men and
women in those two towns, and are being reinforced this
winter by three more trained workers seut out from
Stockholm. We see the Moravian mission at work at
Leh, and there is a Belgian Boman Catholic mission at
Kolja with Father Raemdook at the head of it who spraks
both Boglisb and Chinese well. It may be also po&sible
for Che Danish m<-dical mission to MohammcMlan women
ftt Hoti'Uurdiui to get to Kabul. There have been several
Earopean la«ly doctors at Kabnl In the st-rrice of the
Emir. Mrs. Daly, a lady doctor, saved many livt.'S there
in the cholera epidemic of \9QQ. The Emirof Afghanislao
baa never objected to the wives of Europeans in his employ
aooomiwuiying their husbands to Kabul and has invariably

i82 Islam and Misstons

treated them with kindoeea and oonsldention. lliete an
many eacouragementa to anppoit the belief that a medical
miasiou to Mohammedan women directed by folly qualified
lady doctors woold find a welcome even In Qie city of
Kabul. The Mohammedan does not take itserionalythat
women can be teachers of religion anditisftoreigntotheir
ideas aboat women fanatically to attack a woman becanae
of ber religion. The vondetf al care of God for His mis-
Bionary servants has been apparent now for many yean
on the frontiers of India, for while maoy govenunent
officers have been killed there by Moslem fuiaticB there
is, it is believed, not an instance of a miasloiuuy being
killed there.

"And in the days of these kings shall the Ood of
heaven set np a kingdom which shall never bedeetroyed:
and the kingdom shall not be left to oUier people iMit It
shall break in pieces and consome all these kingdoma and
it shall stand foierer " (Dan. iL 44).

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ISLAM UNDER PAGAN EULE
REV. CHARLES R. WATSON, D. D.. PHILADELPHIA

THE Dse of the word "pagan" in the eubjeot
under discussiOQ la uot altogether a happy one,
for it ia intended that such governments as
tboae of China and Japan should come within our sarvey,
and the application of the adjective "pagan" to these
countries is resented by many. Rather what is meant to
be discuascd is, The attitude towards Islam and Chris-
tianity of governments which are neither Moslem nor
Christian. And even the revised phrasing of the subject
involves us in difficulties, for the qneetiou may be fairly
raised, Which aretheCbristiangovernmentsT Somewill
go so far as to say that there are do really Christian
governments, bat only Western governments ; that these
are only nominally Cbristian ; and that the spirit, the
policies and the agencies of the best of these are marked
by so mncb that is contrary to the genius of Christianity
that the right is forfeited to designate them as Christian.
Passing by these more superficial and technical diffi-
culties, a very real difficulty occors in trying to mark off
distinctly the limits of this discussion. We are dealing
here with goventmeiitul attitudes. In the West where the
line of separation between religion and government, be-
tween Church and state, is drawn so sharply, the distinc-
tion may be maintained. Bnt in the pagan world,
especially the pagan world of Africa, povenimental
questions are osnally religious finestions and the relig-
ious attitude generally carries with it a governmeotal
attitoda

183

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184 Islam and Missions

Of gorornmenta which are neither Moslem nor Otris-
tian there are a large Dumber. Their popiilatiooB vtggn-
gate more thao oue-third of ttie bumaii race. Not aU
of them, however, call for extended treatmeat, for
many of them do uot stand related, as goTemmcnll
to Islam, in auy vital or artificial vay.

Japan allows religious liberty, blam ia practically
unlfDOwa iu Japan. Couseqneutly, no governmental
attitude obtains, bat if Islam were Introdnced, it would
probably enjoy the same privileges for aelf-exteiisiaa j
which are a<x:orded to all religions.

China stands related to Islam throngh the 10,000,01
Moslems living within her boundaries. The ChineM ]
government has, throughout ita history, welcomed and 1
protected foreign religions when these were dieaoaociated I
from political plots. Thla baa perhaps beeu len evi-
dent in China's treatment of Chrititianity than in Uitt 1
case of its attitude towards other rdigiuas. AHaresnllj
of this general policy, Islam has been tolerated i
the Chinese Empire. The only coufiict that baa arU
between the Chinese and the Aioliauimedans was wlie
the latter assumed political poweni iu opposition to
government authority, as in the case of the great Mo-
hammedan rebellion which took place a few years ago
in the northwest of China.

There seems to be general testimony to the fact lliat
the Moslems of China ore not aggressive propagaodEirti
of Islam. This fact coupled with their lack of 1 ~
strong political leadership and the fact that Ibey ooii<
Btitut« scarcely more than one-fortieth of the populq
tiou of the empire, makes the governmental attitudtfl
to Islam one of no great present importance.

Korea has become entirely snbjeot to Japanese eoa>J
trol and what has been said of Japan ia uow applJct
to Korea.

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Islam Under Pagan Rule

Ikdia baa witUia its limits a number of Indepeudent
or semi-iiittependeiit kiugdoma. Some of tbeee are
Hindu and aa aucb come withio tbe scope of this survey.
Oocbin aud Tmvaucore, Baroda, Mysore, Jamua and
Kashmir, most of Bajpotaua, Gwalior, Rewa, Rolhapar
aod Patiala, are aucb atates. The presence of Brilisb
reeidente at tbe courts of the Hindu rulers introduces
strong elements of Western iufliience and works in the
direction of general religions toleration, bat the deep
hatred between Hindns and Mobammedaus iu India
generally txeludes lolam from these Hindu courts, so that
tlie condition of MosleniB there is not a practical topic.

Af'sica brings iuto view the nations or peoples whose
attitude towards both Islam and Christianity is a living
iasne of larger importance than the countries above
mentioned. It is to be observed that with the partition
of Africa among the European powcra, there remains
scarcely any of Africa's population which can be said 1o
coustitate an independent and sovereign pagan state or
kingdom. In practically every section, some European
government is nominally in supreme antbortty. This
satliority, however, may be exercised within only a very
Itmited portion of tbe sphere of inflnence claimed by
that Western power, or it may be exercised so slightJy
u to leave tbe social, communal and triba] life of the
people entirely unaffected by Western domination. In
SDch cases, there is, therefore, an imperium in imprrio
and tbe village or tribal life Is practically sovereign and
remains pagan, evrn though some European power
claims the entire (territory. It becomes our task to

I Dottt the attitude of this subordinated tribal pagan gnv-

I emment towards both Iwlam and Christianity,

From the evidence gathered, certain general conoln-

I ibiDs may be arrived at aud oertalD geocial statemeuta

I Buy be mode :

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i86

Ulaiii and Missions

1. Tbe attitude of a pagao governmeot towards o
lelaia or CUmliiiuity dupeuiUi quite largely apoo tiie
bead of Lhut piigau guverumeut Pagan goreriimeut
is ao largely palriarcLal in vburutiter Ibat olmuA cv^xy*
thiug depends upuu Lite individual vUo bappvno tu be (
cbicf of tbe trit>e or clau. A report from the Congo
describes tbe attitude of tbe pagau goTerument as uea-
tral because tbe tribal beads are simply Indifferent to
Cbristiauity. Amoug tbe Zulus, buwever, tbe lioyal
Houae aa;4UDied an attitude of bostitiCy towards Cbrijiti-
auity. "The Boyal House oud tbe cbiefs," says Bev. 1
F. LjUDgquist, "bave alwiiya been ontagonistie to the
extension of tbe Gospel. The Cbriatiau Zulus bave
always been treated by tbem as outeast strangers. Tbe
Zulu kings would not allow a native Cluistian la the
army. Wbeu they wanted a square boutte built or

a field ploughed by oxen, they bad to make use of tlie
Gbristiau Zulu, but they paid Uiem, which implied:
' Yon are neither kith nor kiu to us and therefore we
pay you just as any other foreigner.' Bishop Schrender
saw tlie danger of this outcast position, and tried to
induce King Mpande to accept tbe Christians into tbe
Zulu army, but tbe king refused, saying, 'How can
you expect tliose tronser-lege to run as Out as mjr
trouaerlcas soldiers t* "

The early history of missions In Uganda will also
illustrate perfectly tbe statement made that the attltnde
of a pagau governmeut, whether towards Islam or
towards Christianity, is very largely determined by the
personal character and attitude of the iudiridual chief-
taiu or king in his i-elatiou to either of Uieee religions.

These facts suggest the wisdom and necessity of winly
endeavouring to bring the gospel mtasagu lo the &voat-
able notice of the heads of such pagan governmfinla.

2. lu many cases there exists among pagan tribes k|

I
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Islam and Missions

famished the most iDsLructive illustratioDs of this facL
The Rev. Donald Eraser, also, writiog for Ifyasalaud,
reports, " Few of the chiefe have prot'eeeed CbristiaDily.
The temptatiouB to seaBual iiidalgeiice are great for them.
A plurality of wiv<;8 iocreaeeB their prestiga Drunken-
i is a royal couditiou." Here, for the most part, the
advantage is on the side of Islam which contraveDes few,
if any, of the practices or methods of a pagan govern-
meot : tyranny, polygamy, slavery, craet pmiishmeuta
and warfare.

The uuiform testimony of missionaries is that, given a
choice bctweeu a Moslem government and a pagan gov-
ernment, they would greatly prefer to laboar nnder a
pagan government. Of course, it is notalwayscleAr that
when this preference ia expressed, a clear distinction has
been observed between Islam as a religion and Islam as a
political force. We are here concerned only with the
governmental side of both Islam and paganism. What
Islam has meant as a government those kuow, to their
sorrow, who have laboured under Islamic governments.
What its dreadful possibilities are those know who are
acquainted with conditions in Afghanistan. What
paganism has meant as a. government those know also who
have read the story of Uganda's bloodshed and martyr-
doms. But when the two systems are fully weighed, the
one over against the other, the missionary eagerly asks
that his lot may be cast under pagan government rather
than under the Moslem. Irresponsible, unreliable, vacil-
lating, bloodthirsty, as a pagan government may be, it
possesses as a government no such capacity for sustained,
unrelenting opposition, for unwearied petty persecution
as well as for tragic outbreaks, such as history has shown
in Islam. African missionaries generally will agree with
what one of their number writes, " I prefer decidedly to
deal _with the free pagan, in government and in person."

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Islam Under Pagan Rule 189

The displacement of p^au governmeuts by Western
^verDtneuta has b<«ii, geuorally, to the advaiitage of the
tnisBiouary vutvrprise as a wiiule. Yet, wheo we couaider
only the way iu wLlcb that cbau^ atlecla tbe slatuB of
Islaoi, it is with regret that tbe fitutemeut must be made
that tbe cbauge from a pagan guverameDt t« a Western
governmeut baa generally been to the advantage of Ulain.

It was pointed out that both in Nigeria and Eastern
Sudan a racial hostility bas existed between pagans and
Moslema, because the latter appeared as slave raiders and
pablic enemies ; and it was aeeu that this very racial hos-
tility served as a providential check to the progress of
Islam. It ia a moat sobering and saddening thought that
while the occupation of these aectious of Africa by tbe
British bas protected tbe pagan tribes from the slave
raiding of their Moslem enemies, the pacification of these
tribes bas also removed that tribal warfare which 30 long
held Islam in check, and tbe opening of the highways of
trade bas also opened the way for the rapid entrance
of Islam into the very territory from which it was for-
merly excluded.

Tbe second advantage gained by Islam throngb the ex-
tension of Western governmental authority over pagan
territory comes from the establishment of military posts
throagboQt this territory. These military posts are
manned, if not commanded, by Moslem soldiers and offi-
ciala The fact that tbe agent of Islam in this case ia a
soldier brings blm into immediate relationship with the
tribal chieftains and gives him an inflnence which the
anofficial missionary does not have and cannot have on-
less he earnestly seeks after it.

A missionary from German East Africa writes,
"Though Islam has not yet taken root, it is seeking to
gain admittance on all sides. Wherever a government
station or a military post is established, a community of

H nation or a miiita

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1 90

Islam and Missions

Swabili traders, Sudauese Askaris and their depeodents
(all MoelemsJ settles down. Wlieu I weut to Usambara
iu 1891, there was scarcely a Mohammedaa ia the coun-
try ; sixteen years later there were little commuiiitiea of
them all over the coautry, aad the chiefs were more i»-
cliited to conform to Islam than to join the (^rMia»
Charcliea."

The thiiMl advantage gaiued by Islam throngh the ex-
teuslun of Western go veiu mental authority over pagan
tribc-8 is due to that strange aud iucousisteut, yet sadly
real, policy of many Western governmenta whereby Islam
is given precedence aud is shown favours, so that the
goverumeiit itself seeins to be helping to extend Islain.
Becurriug testimony is at hand where the movements or
labours of the Christian missionary ai-e restricted. The
consideration of these unfortunate situations found »
large place in the Report of the Commission on "Mis-
sions and Governments," of the Edinburgh Conference^
Beference is made to them here, solely for the purpose of
pointing out that the displacement of a pagan govern-
ment by a Western governmeut, while generally advaa-
tageous to Christian missionary operations, is disadvan-
tageous in so far as these missionary operations stand
related to the Moslem problem.

This investigation aud consideration of the attitude of
pagan governments towards Islam aud Christianity sug-
gests certain broad lines of missionary policy,

1. It is a manifest dnty, and one which permits no de-
lay, to preoccupy the pagan fields threatened by Islam.
The urgency here lies not iu the mere fact that Islam asa
religion is harder to dc^il with than paganism, but rather
in the consideration that the missionary enterprise be-
comes seriously embarrassed and hampered where a pagan
government is allowed to fell under the influence of
Islam. ProoccDpation by Christian missionaries may

Islam Under Pagan Rule

191

not avail to win at once a giveo pagau tribe to Cbriatian-
ity, but it will almost iDvariably be sufficieiit to keep tbe
pagan goTcrnineul from surreuderlug to Mouleni iufla-
euce.

To Bbow the opportanity for, and the real value of,
preoccupatioo by Christian forces of areas threatened by
lalam, the following quotation is given : " We are be-
ginning," writes the Rev. John "Wright, "to see the in-
fluence of the Hansa people in tbe Kameruns, but so for
they have not tried to propagate their faith. We are
fortifying onr people aguinst inroads from either pagan-
iam or Islam. West Africa, we believe, will be a battle-
fleld for religious beliefs in the fntui'e. Especially when
the caravans are superseded by the railroads all classes
will be brought into contact. We have no fear that oar
tribes will be overrun by Islam at present and in the
meantime we are getting them rendy and their response
would gladden the heart of an infidel. German thorough-
nesa of education is demanded of ns all in teaching in all
lines — industrial, normal and theological— and this is
their gnard against Islam."

2. In addition to eierting a general moral inflnence
over pagan tribes through the presence of the Christian
missionary, a positive effort may be made to win over to
Christianity pagan officials, chiefs or headmen. It is
true that one missionary objects, saying, "To me it
savours of trostiug to the arm of flesh." But yet, tbe
missionaries, without ceasing to be " harmless as doves,"
may legitimately be " wise as serpents" in this matter.
As Rev. W. H. Sanders of Angola writes, "A converted
chief— really converted — exerts a. surprisingly great in-
flaeace. And on the other baud, one who is opposed
can almost entirely nullify Christian work. This foct
Bu^ests the wisdom of getting hold of the young men
of such families and training them up for Christian work."

01 Bucn tamilies an<

192

Islam and Missions

Reporting for Soutliem Nigeria, the Bev. A. W. "WTIltie
saya, "Every individual ia attucbed to a houaebolO iiod
is uLdei- the lie»d of tliat iiooaehuld. There aru utmnt
niuety lieads of houses. Each house ia a branch of a
family which has, similarly, a head Then- are five
ni-jLiQ families which together i-ecoguize oul- mao as ohle£
of the tvhole towu. 1 have made an effort to keep lu dot
touch with the heads of the differeut houses and I
iuflaeuce them for Christ. If the bead of a house is won,
there is every hope that tlie whole of his bonae will t
influenced. Oue Bucb came within the ohureh five yea
ago. Now, in his farm, which is a good sized village, I
bus built a school for the children, he supports a teacher,
and service is held regularly morning and tivcniog for
prayers and on Sabbath for ordinary worship. It wu
the gain of not one man but a whole conunauity. Tbey
are not all Christiaus, of course, bat they are alt ander
the fini'st influence."

3. Further effort must be made along the Doe of
urging Western goverumeula to ctniperate in erery legiti-
mate way, preventing the spread of Islam among pagan
tribes. This would mean, of course, the removal of
many limitations now placed upon Christian mlsslonario
by eu<rh governments. It woald also mean the corrucUoo
ofmany policies unintentionally favourable to Islam. Dr. J
Kitrl Kumm, for example, after his trans- A.fricaii trip|fl
wrote, "The British Egyptian government is nnintea«f
tionally assisting the advance of >!"!■ n m irn*i1«Ti iww J
Tlio soldiers of the Sudanese battalions sre nearly ■!■
drawn from pagan tribes. As soon as they rater thfl
army they are circumcised, and placed ooder Modem
n-ligioos i nslruo.( ion. They are compelled to rent on
Friday, and work on Sunday. The children ot the fo-
ment are taught by a Mohammedan Mallam. The gmU
holidajrs and feast days in the year an HobammedaB

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Islam Under Pagan Rule

'93

DlidftjB. If, therefore, the soldiers, after their period of
service, returu tu Uietr tribea, ihey cari^ with them aud
spread tlie fuitb of Alohammed."

It ought to bu recoguized that io mao; iastancea, ia-
dividual Britiah govcruiueut officials heartily sympathize
with the desire to check the iiuo&ds of laiam, aud coop-
erate io ao far as the guverumeutal policies laid apon
them enable them to do so. The Bev. E. McOrecry,
writing from ttie Sobat regioa of the Egyptian Sudan,
says : " Up to the present time, the Governor of the
Upper Xile proTioce has made % determined effort to
keep oat the Arab ti'aders from these tribes." Dr. Karl
Enmm also reports : "Sir Keginald Wiugate, the Sirdar
of the f^teru Sudan, told me he is strongly in favour of
missiotiariee going to the p^au tribes in the Sudan,
which ia the absence of such are going over to Islam.
He desires to encourage the conversion to Ohristiauity of
the heathen tribes. He expressed to me also his belief
tliat at the present rate of progress of Islam, the Bahr el
Ghazal pi-ovince, a vast territory, will shortly become
MoBlem."

4. Id conclusion, whatever be the policy followed,
whatever the methods employed, emphasis must be laid
upon the time-element as a condition of sncceBS. It was
tills consideration that led Commission I of the Edin-
burgh Conference to give to the African mi^ionary situa-
tion the second place (China aloue being ahead) in a list
of critical missionary situations claiming the immediate
attention of the Church as a whole.'

We can do no better than to quote the following stir-
ring sentences from that Commission's Report on Africa :

"Id no respect is the situation in Africa more critical
than in respect of the rapid and pei-sistent advance of
lalam. From its broad base in the north and from i\a

^_ < Bepor

Beport of CommusiDa I, page 364,

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194 Islam and Missions

strODg entrenchmenta on the east ooBst, tt Ib steadll;
preesiag Bonthwaid and westvard. It offiam to Uw
pricaitiTe tribes, along vith the attraotfona of a nobte
belief the iDdnoementa of a oertoiD social elevatloii, of
comiection with a great religions commonity, and of a
better standing with foreign administrationa, while iti
terms both of conversion and of membership present no
difficulty to the nnderstanding or morality of a heathen.
. . . The qnestion is, shall we tarry and trifle In onr
mission, while Africa is being made the prey of ItUmI
The added difficulty of oar ta^ to-day is the penalty of
our past neglect ; and If we torn to avert onr task being
made harder still by tlie onward march of lalam, tbere to
not a day to lose."

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XIV

ISLAM UNDER CHEISTI AN EUIiB
REV. W. H. T. GAIRDNER, B. A.. CAIRO

THERE are five Earopean DatioDS who between
them rule the euonuously greater mujority of
all the Moslems iu tUe worW : Great Britaiu,
France, Germany, Holiaud aud Russia. And to these
fflnst now be added the United SLat'ts, whieh has bei'ome
a rnler of Moslems— comparatively few it ia tree — in the
Philippioe Islands. Bat the former five are all great
Uoslem rulers ; aud the greatest Moslem ruler in the
Torld J8 Great Britain.

Under France :

The attitude of France towards work among Moslems of
coorse is one aspect of the general attitude of France to
all missiona, and especially to non-Bomau and nou-Freuch
missions. The attitude towards the latter is unfortunately
Btill intensely suspicious and unfriendly. The accounts
from Madagascar do not seem to be improving ; for
thODgh France may be a little less suspicious than for-
merly, she makes up for it by tbe deliberate way she is
prosecuting her secularizing policy, for which she is ap-
parently zealous with a zeal worthy of a better cause.
Nevertheless the French missionaries at the Edinburgh
Conference of 1910 besought the foreign societies not to
withdraw or lose heart. We must therefore never forget
to take into our purview the enormous French Moslem
Empire in North and North Central and West Central
Africa, and eastward to the borders of Darfur, for last
196

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196

Islam and Missions

year the French occupied Wadai effectively. FrancA I
grudgingly toleniles uou-Eumaa missions iu Algiei-s and [
Tiiuis. I do not kuow what her attitude would be to the I
idea of misdioua to Moslems in the Sahara or the Klger
district or Lake Chad or Wadai. One imagines that such
missions would be at present barred, and if this is so it
callH for earnest prayer ; for ou the attitude of France de-
pends the evangelization of these vast regions. 1

Under Ruaaia :

On the 17th of April, 1905, the new law of BeligiooB
Toleration was promulgated iu Russia. One of the first
results of this was the return of some 50,000 so-called cod-
verts to Christianitj to their former Moslem allegiance.
And they took with them some converts who were not
formerly Moslems.

The astouudiug thing is that Russia appears to allow
Islam to proselytize, even from the Greek Church, while
proselytiziug efforts or results on the part of non-Greek re-
ligious communities are still very severely discountenanced
by the government. All my Russian iuformants are clear
on this point. Thus Russian neutrality appears to be a
very ambignoua affair, for the attitude which we have
Iiere described acts as an unlimited encouragement to the
Moslems, while it places many forces of earuest Christian
effort still nnder severe and vexatious restraints. Under
these conditions the race is unequal.

The Itufisian lady who has studied the subject most,
and has contributed a paper to this conference, adds :
" Our government holds the same strange attitude to Islam
as England seems to me to do in Egypt or Africa. It
seems to me that our government is afraid of arousing the
Muliammedan part of the nation by any such unjust and
harsh measures which it is not afraid to apply towards
Russian sectarians. The effect of this policy is an en-

islam Under Christian Rule

'97

cotiragement to Islam ; it allows it to be aggressive and
spread. Aud it certainly does spread."

Ill Tiflis, medical aud edocatiouat work were forbidden
to I>r. Laraeu. Is ttiis only because be is iiou-Ruaaiau 1

Id Siberia it is iLe saote thiug : — compIet« freedom to
the Moslems to exist, and really to proselytize even from
tlie Greek Church. Apparently only the Greek Church
has liberty to work among Moslems, and it actually hna
tvo tiny misaioos in the provinces of Tumsk and Tobolsk.
Bat even here "the Moslems have the right to prevent
their entry." Their missionaries only come " as private
visitors." My informant for these facta is another Rns-
aiau lady who has specially studied Islam in Siberia.
Here then, as in all the Bus.'^ian Empire, the balances aro
held very uneveuly. And the motive is believed by our
ioformant to be the secret fear of the Russian government.
Now will not everything done through fear sooner or later
^I and defeat its own object I

Under SoJland:

The question just put is a pertinent one, as we shall see
when we come to consider the case of the British govern-
ment ; and the evidence from tlie Dutch Empire in the
East Indies is a proof of the uselessness of the policy of
secret fear.

I cannot do better than quote ia full tlie communication
made to me by Mr. N. Adrian! of the Central Celebes
mission. Delegntee will carefully observe what he saya
about the policy of fear, the cousequeuces of pursuing it,
and the cons<Hinencej; of abandoning it.

" What is the policy of Ihe Dutch government and its
attitude to Islam in the Archipelagol

"This policy is one of strict neutrality towards Islam,

being the only practical policy, because it can be main-

tained. The mission is entirely at one with the govern-

lam,
lain-
ern- ^B

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■98

Islam and Missions

nieut OQ this priuciple. Id geueral, the officials of tba-
goverument iudividuully are kiDilly disixMCKt towards tlM
luissioQ, baviug ao open eyu fur its political Impoitanoe,
bat ttiey keep a strict neutnUity in matters rellKtoul.
Formerly llie goverumeut showed a kiudof fear for IbIub,
and always retreated, wlieuever au affair, ncoordiDg to
Moliammedaa coateutioo, waa supposed to toucli Uio
Motiammedan religioD. Thus the Christian miasiononea
was excluded or difficulties were put in its way for fear
the Mohammedans taking offense. This attitude gOTem<
ment has abandoned entirely ; the Christlau lolSBion il
longer excluded for fear of Islam.

" The effect of this former policy and attitude od lali
was thiit tiie government's neutrality was explained by
the Mohammedan natives of the Archipelago as born from
fear of Islam. Wbeu the officials do not take sides for
Christianity, the Mohammedan natives explain thia to bo
proof of the superiority of Islam, which is allowed to pro-
claim its ideas loudly, whilst Christianity remains dumb.
But the Dutch government is aware of this now, aud is try-
ingto neutralize the pernicious effects of its furoier policy.

' ' What is the government's attitude now towards ratnion
workt This attitude is one of unlimited good- will, as Ear
as this is conceivable with the policy of neutrality. Tlila
attitude is born of the fact that the miaaion in tbv Aicht-
pelago has hitherto scrupalonsly abstained from tondiing
political matters of any kind, and is strictly adhering to
the carrying out of its self-imposed mission — the eTaogell-
zation of the non-Christiau peoples."

I think that no comment on this remarkable tefltimony
is needed. Oainc omne» !

bo ^

Under Germany:

It is pleasant to have to relat* on the strength of lofOT'
mation received fhuuOermautcrriLorifls that Germany (00

it, Google

Islam Under Christian Rule

199

appears to be williog to learu the lesBoo wbich Holland
haa learned. Pastor Wiirz writes to me Iiowever that a
certaia timidity still esista on the part of the local goveru-
ment in Togolaud aud the Kumeruua. He saytt, "Oar
niiasion work is ou the Gold Coast (Britiah) and iu the
Kameruns (Qerman), and we have considered at different
times entering the north of Togo (German). We have
little to say on your question coucerniug the Qold Coast
and Kameruna, as we have not reached yet what might be
termed Moslem territory. Generally, both governments
are friendly. It is encouraging that, a few mouths ago,
we were invited to come to some pai't in the north of the
QoM Coast, where Islam is strong. On the other hand,
the German governor of Togo would not let ua go to the
north of Togo, for fear of Moslem troablee, from which he
bad no safficient means to protect us until the railway was
finished. I fear the Kamernns government would have
similar apprehensions if to-morrow we tried to enter the
Uoslem district in the north of this colony. Did the
caatious preaching of the Gospel ever cause Moslem
troubles T I have asked Dr. Zwemer, but he did not
know of any cose. Would that Christian governments
only had more Christian conra^ I "

On the east coast of Africa the attitude of the German
government seems admirable. The Bishop of Mombasa,
part of whose diocese is in German East Africa, writes :
"In German East Africa, judgiug from what I know,
while impartial in matters of justice, the government
distinctly wishes to keep Islam as such from spreading,
and desires to have educated Chrislian people every-
where. For example, among other instances, the Church
Uiasionary Society was strongly urged to occupy a
I Itrategic centre some eight days away from its nearest
I station in Ugogo in order to ke^p Islam back. The
I CSitirch Missionary Society was unable, and the Oer-

200 Islam and Missions

maus then invited the Roniaa Catholics to occopy, vh»
did BO.

" lu OermaD East Africa for some years we have bad
clear signs of the very favourable attitude of goverament
towarda missiou woik. Uuder Count vou Golzen's rule
the missionaries and their work vi^re set at high vaJoA
and much eucouragemeut was given all round."

The Bishop adds that the German goTerument, while
showing no partiality, makes it clear that it does Dot re-
gard the Christian religion as one of many, but as the one
religioa which it can recognize as paramount aiid unique,
and that it values Christian education for its local offi-
cials. "And this," says the Bishop, "is what should

Under Great Britain :

Great Britain as such has no attitude towards Islam.
Clearly the British coluoial and foreign offices profess no
one principle that goiJes them iu all their dealings with
the Moslem peoples in the many parts of the world where
the Union Jack fliea among Mohammedan peoples.
Everything depends ou the attitude of the local govern-
ment and that varies strangely, as we shall now see.

(a) India. I have no special report from this coan-
try, but have no reason to believe that there is anything
in the attitude of the Indian government that calls for
serious protest. The present political situation makes
Indian Moslems very markedly loyal to Great Britain,
and this fact uo doubt makes the Indian government
very willing to avoid olfending Moslems. But as far bb
I am aware the same liberties are given to missionarieft
to work among Moslems as among Hiudus. The trouble
seems to be rather that our mis.'^iotm have not fully availed
themselves and still do not avail themselves of thelilH'
ertlce that actaally exist.

Islam Under Christian Rule

201

(fi) Arabia, Dr. Yonng writes : " lu its deairD to bo
neutral aud to save aouoyaDce, the goveromeut (uf Atteu)
appears at times to be even frieiidly to Islam. Ii sccius
to coufirm the followers of Islam in tlieir belief that all
other religious are subwrvient to iL

" GoverDmeut attitudo largely depends on the Political
Besident who may or may not be in sympathy with the
work. I should like to see the goreromeut neutral ia all
matters of education. At present it p»ys a teacher iu all
its schools who does nothing but teaoh children how to
recite and intone the Koran. They have a bad efi'ect on
the Koran reading ohildreu, who are apt lo persecute their
non-Moslem schoolfellows. If the government were 6rni
in its attitude, any opposition at first eugendered would
quickly disappear."

(c) Egypl. We most remember here that Great
Britain is not the ile^'iirf^ ruler of Egypt and this naturally
and rightly makee a dtfferenoe in her tfo/arfo altitude.
She only advises a Moslem government — a ministry un-
der an independent Moslem prince named the Khedire.
Consequently she regards M'jslem acta of the Moslem gov-
ernment as not her own acts.

I therefore pass over the vexed question of Sunday
labour ; it ia admittedly a terribly diflhcult one, and is not
made easier by the obvious indifference of many Brillsb
officials about their duties towards God and the worship
of His Honse. But the point in which Britain can fairly
be severely criticized is in the matter of religions ednca-
tion. Here Britain Is responsible, for she has the power
to alter the present system.

Until a few years ago that syalem reached Ihe very ne
plus vilra of injustice. In the primary schools the C<)ptio
boys who numbered on the average a quarter of the
whole, and in some schools in Middle Egypt nearly a
balf, were allowed no religious instruction ; while the

_ oair, were aiiowec

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202

Islam and Missions

Moslem boye were given religious instruclion, paid for by
the state from the re\'oim«, to which the Coptfi of course
contributed, and coutribut^ed a. larger percentage probably
than their percentagi! to population. Finally, the Coptic
boys had to ait in the room and bear (thongh not take
part in) the Moslem religions lesson 1 No comment is
necessary. No wonder the edncated part of the Coptic
DBtion was lapaiiig into infidelity, indifference, or semi-
Islamism !

However, jtist before Lord Cromer left Egypt a change
for the better was made. The religions hour was put at
the end of the day, and the right of entry was given to
Coptic religious instructors to teach Coptic boys at the
expense of the Coptic community. But the lesson was
not compulsory ; only those who applied for it got it,
and unless a certain proportion of the parents applied for
it, it could not be given at all.

But a Borions injustice still remains, yfhy should the
Oopts, who contribute their full share of the taxes outof
Thich the Moslem teachers in these schools are paid,
have further to pay Christian teachers of religion t
Why should not the state pay both, or neither t

Again, why should this instruction be compulsory for
Moslems, optional for Christians T

Again, why should the state ruu training-schools for
8beikha, and elemeutary schools for children, from both
of which Christiana are excluded though the Copts pay
their share of the taxes which support those schools, and
while the Christians have no such state-aided elementary
or training-schools T

These three iniquitous conditions sbonld be instantly
remedied. They are iudefensible. The only reason why
nothing is done is, once again, fear. For a long time
the British agent feared to take even the first obvious
step to remedy the worst iniquity. And yet when he

Islam Under Chiistian Rule

203

niude the pluiige the feara were seeu to be groundless.
Bat the leu9on of this ia ooe which it Beems British of-
ficiiits find it impossible to learn thoroaghly.

(df The Sudan. Here the British governmeut has
practically the sole and sopreme control. Ia the Moslem
part of the Bndau it has thought right to forbid the hold-
ing of any sort of gospel meeting, feartng the effect it
might have ou the Bndauese. Britain has been adminis-
teriog the Sudan for twelve years, and the embargo has
not yet heca withdrawn. The Gordon College which was
founded by the free-will offerings of BritiBh people in
memory of Gordon ie now a pui-ely Moslem college. The
Moslem religion ia taught in it at the expense of the
lUte. 1 do nut know whether there are any Christians
who might wish to take advantage of the instruction in
Becnlar sabjeots pi-orided at Gordon College ; I have heard
it asserted that snch students even if they entered could
not receive any Christian instruction. If this ia so, it ia
another iniquity, ma<le all the greater by the name of the
great Obristiao man afler whom tbe college is called.

lu the Pagan Sudan the government gives some foclU-
tiea for missions, though the missionaries have com-
plained of the slowness and timidity of their policy.
Bat its effect is probably neutralized by the pro- Islamic
Influence of the army upon the pagan recruits who
join it. At the Edinburgh Conference Mr. Kelly Oiffeu,
the American missionary, is reported as having re-
lated a coiivei-satiou with an English oftieial, who said
to him, "Why do you do mission work among Moa-
lemsT Ton might as well give it up — 'we make 'ten
Hoalems to your one Chrislian t" If he really said
these words they must refpr to tlie observed — I will not
say oalrulated^resnlt of the wliole policy of the gov-
ernment. Here we have the very opposite of the Dutch
policy in the Eiist Indies.

H policy ID tbe iuist

50V-
itch

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204 Islam and Mimons

(«) SbM Africa. Blahop Pes! zaporti that Obiot'
eroment In BritlBh Eait Africa !■ nential, and Oat Hi
attitude largely depends on the pamnuli^ ol fin ott-
ciala, bat that for the last ten yeaca all mWon wodc
luB been well supported by gorenunenL

(/) BritiA Caitnd A/riea. lalun la nwkiiv wiy
here, hot I am not aware of the attitude of goreraaMBt
in the £Eiee of thie fact.

(ff) South Africa. For the sake of complet c n c i Sontt
Africa with its 60,000 Modems most be meotdMied.
Bat they do not make a noticeable enoogh dement In
Soath Africa, I am informed,' to call for comment
here. Where Moslems are not formidable they get no
notice taken of them by the British govemmenL

(k) Sierra Leone. Mr. Garrett writes : " The policy
of the British government towards Mohammedans In
EUerra Leone is called nentrality. This i^ however,
oertainly a mistake, as Mohammedan schools are aided
admittedly on different lines from othen. ... I
would like to see neatrality thrown away and tolerant
Christianity encouraged. This can be brought abont
by the arrival of out-and-out Christian statesmen." Mr.
Garrett also thinks the present policy of neutrality with
special consideration for Mohammedans will end in
"failure and contnmely." He calls the impartiality of
the government a spnrions one.

(0 Nigeria. It is probably here where the British
government is seen at its weakest and its policy mott
mistaken. Dr. Miller, of Hansaland, has repeatedly
criticized the attitude of British officials, and very
strong tilings were said on this subject at the Edin-
burgh Conference. Christians and pagans, it was said,
are consistently made to feel by British officials that

' Bf Hr. Clinton J. Wood, wbo liM rMSiiUy mad* a iptdsl sad
(oil Mudjr of tlia nbleet.

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Islam Under Christian Rule

205

tbey an not vattted ; ttmt the country 1b not for Uieni ;
1 work woald always go to Moslems. Moslviu o«r«-
toolM bave rfspwt elatiomtely paid to tbcm, BIoHletn
rvjndicflit ur« yielded to, .Moslem ciistnais strenglhcued
lod apbeld. ilvTK Serious Mill, Clirlstiuu iniasioua lira
tuxympiithetiuUlj' regarded, aod Lheir advance lliwarted.
Actually the leave of tlte Moslem cliief baa to be ob-
lineal tx-f»ro the miaiiiou can be carried iulA bis ter-
Htory. Aod, perliaps, more seriooa still, tlie govern-
nent r«fuac8 to give a really euligliteued system of
idacaliou to tbe people, but bolsters ap tbe old oaeleea
Koranic system, dalters the Sheikhs, and refuses lo allow
missionaries perfect freedom to open schools with
I enlightened system of education.
On the other hand the Moslems can go anywhere and
1 many proselytes as they please. What wooder
ibtt the Mohammedans think that the government is
rimply mnniug the country for them ; that they ore
lie only people ; that British officials are afraid of tfacm,
have implicitly declared the superiority of Islam,
bicli policy cau bring nothing but difQonlty and difl-
the Mare. It is cowardly and unchrlstlAD ;
i 1b not ei.'en neutral. It ought lo I>e wholly changed.
The British official may one day see that all this sob-
•ervieDce to the Moslem and neglect of his own faith
gmins him neither the respect, gratitude, nor affecUoD
' ' t people, bat the very reverse of all three.

THE pagan races of India have Boffered mnoh
from iuvadei-3, but most from the raids made
at differeut times by tbe hordes of Moslem
fi-eebootei's that swept duwD ft'om Ceutral Afia iuto
tlieir midst beiit ou conquest. Thtrse races are snppoeed
to have "let tbe legious thunder past, then plouged id
thoaght again," but they never regained the position
they had buforo tbe invasion. With the coming of tbe
Arat}s in the eighth century a new epoch in India's
history was begun. They were followed by the Hans,
Tui'ka, Afghaua and Moguls, and with their advent
Islam made mighty inroads upon the districtfi where
they came.

Was the progress made by fair or foal meana ; was
it the result of belief born of conviction, or of a propa-
ganda emphasized by force and persecution 1 Most will
agree that progress first came through conquest and
amalgamatlou ; it was a growth largely dae to the
Mualeuis marryiug the womeu of the land. The inva-
ders had large battalions of men, but very few women
of their own nationality a.ud faith, hence the iiecessity
of finding wives from amongst tbe Indian people. Tbe
meu settled down and established towns and villages ;
thousands of half-breeds were born and this mixed race
intermarried with the newcomers and the natives. In
this way tbe crescent with its sickly light be^n to moTtJ
acroBB the Indian sky to its first quarter.
206

Moslem Advance in India

207

With strengtb of numbera and vitti a stake in the
land the colouiata set themselves to further the cause
of Islam ; and their efforts in this dii-ection were
BtreQgtheued by the fanatical crnsadoi's who period-
ically appeared from over the border. Their bigot zeal
increased. It bred iconoclasm and persecatiou, and
these became the motive-power in bringing over mul-
titudes to the standard of Mohammed.

The facts of history covering the period from the
tenth to the seventeenth centuries bear out this state-
ment. Mahmudof Obazni (1001-1036 A. D.) is said to
have copied Korans "for the lieallh of his sonl," bat
he also made at least sixteen campaigns iu India, cap-
turing cities and palaces and throwing down temples
and idols, doubtless for the same reiisun. A story ia
told of two owls that wished long life to so diligent a
creator of rains. In 1200 a. d., when the Mohammed-
ana became victorious in Bengal, their Viceroy first
showed his authority by "the demolishing of temples
and the building of mosques." ' In the thirteenth and
fourteenth centories there were forced conversions in
Bengal, and Jallal ud din stands out a most uncompromis-
ing bigot and persecutor. The only conditions he of-
fered were the Koran or death, and it is said that
rather than snbmit to such terms many of the Hindus
of Bengal fled to Kamrup in Assam and to the jungles
of Cachar.

In the fifteenth century a regular otBcer was appointed
in Qnjerat to destroy the temples. All Hindus were
branded on the arm and compelled to wear coloured gar-
ments. Failure to comply meant death.' The sixteenth

' Tbe TiMroj, Rakhtyar Kiliji (1203 a. d.), mentioiied in the Pei^
n hlatoi?, " Rijaz oa SalatiD."

'Prom Mlrat i Sikandari, qiiot«d in "Ths HiatoiT of Onjanlt"
by Bajley, pji. 43&-40.

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2o8

Islam and Missions

centary saw parte of Orissa swept by a similar luvatloo,
wlieu the Moslems "stabled tlieir borsM iu the Ulnda
palaces, aud tore down the great temples atone by atone
to build reHideoces for their chiefs." '

Aai'uugzeb's methods are well known. Every tonpls
he set eyes on had to be turned into a moxqnu, and emy
religious niendicaut of every sect of Hindoiam be ordered
to be driven oat of Hiudnstan,

The Afghan invaders (1739-1761 A. D.) were jlUt M
ready in the use of force. Wherever they marched their
route was marked with the charred remains of viUag«8 —
a route made also red with blood.'

It will be seen then that most of the Moslem mien
were more than conquerors. They were *' religlotu
knight-errants" of Islam. Their aim waa not tfae mere
capture of teiTitory, bat temples ; their rallying cry waa
not country bat creed. Timur (1398 a. d.) made do
serret of this fact He said, "My object in the tDTaaion
of Hindustan is to lead a campaign against tlie Infidels to
convert them to the true faith, according to the command
of Mohammed to purify the land from the defilement of
misbelief and polytheism, and overthrow the temples and
idols, whereby we shall become champions and soldirai
of the faith before God." '

With sach a line of persecution running through the
centuries, it is easily imagined how multitndes of Qindofl
would turn rather than suffer the penalty of death or

'Hnntor, "Oriau."

TeiBeutbtiler, a TjroleM JMoit priest who mw tomethll^ tt fbtk
methods, mjt, " The; bDmed the honseB to^ctlier with tbmr Inmabi
■laagbteritig otben with the snord and the Iadm i haltng off li
oaptEiit; maidens, ;onth, mFii and irunteD. In tlie
slaDKhMrad oowB »nd unienred the imi^efl Uid pkVM
blood '■ (KtiDber'a " History of lodw," p. 177).

'Laae Poole, "Uedievnl lDdta,"p. tSS.

Moslem Advance in India

2og

But persecntioo appeared in many shapes.
Ferliaps the persecutiou felt most keenly by the people,
becaose more lasting and more clost^ly connected with
their daily life, was that produced by political coercion.
Hinda rulera and eemindars could retitiu their authority
only OD condition that they embraced Islam. Illuda
princes were forcibly circumcised, and ofBciala in the
service of the Mogul government had to become Moslems
with their wires, or suffer diBmissal.

Then there was iustilnted a capitation tax on non-
Moslems called Jizt/a. Virtnally, it was the revival of
the old system of giving the alternative of accepting the
Koran, paying tribute, or extermination. It was the
lawful price of toleration. Firuz Shah Tughlak (1351-
138S A. D. ), who is said to have been oue of the most
lenient of Moslem rulers, says in his autobiography, "I
encoaraged my infidel subjects to embi-aoe the religion of
the prophet and I proclaimed that every oue who repeated
the creed and became a Mus.<)q1uuiu should be exempt
from the Jisya or poll-tax. Information of this came to
the ears of the people at targe and great numbers of
Hindus preseut«d themselves, and were admitted to the
hODOur of Islam. Thus they came forward day by day
from every quarter, and adopting the faith were exoner-
ated from the Jizya, and were favoured with presents
andhODoars." But it was not the tax that did so much
injury as the way in which it was imposed and collected.
The revenue officers were looked apou in the same way as
plague and famiue and fever. If the officers wished " to
Bpit in their mouths" the people had to sobmit. Such
linmiliation (which, of course, made men outcasts) was
"to promote the glory of Islam, the true religion aud the
I flootempt for false religion." '

"Tarikb i FirnzShnb," p. 390. Tbia ia also Kraphioall; told la
I Begkli rhfioe bj a Hindn, Bijo; GnpU, in " PaduiB PnraQS."

2to Islam and Missions

Aarangzeb imposed tlie poll-tas according to scale.
Mutiucca, who wasat the Mogul coort, says, "Great mer-
chants paid IhirtiieD and a half rapees, the middle class
flix aad a quarter riipeea and the poor threeaud a half every
year." This was done "to force the Hindus to becoms
Mohammedaua." ' Mauy appeaU-d to Auruugzeb to dO'
away with the tax. His own sister, Begum Sahib, went
on her kuees before him and begged him to consider his
subjects, but he replied that he had the best of examples
in the Prophet Mohammed, who had to adopt similar
taxation for the purpose of briuging idolaters to their

Pressure of taxation was put upon nou Moslems in
many other ways, particularly in the doubling of customs
duties.' It is not surprising then that Manucca should
say that "Many Hiodns become Mohammedans, spurred
by ambition or interest:, and such are constantly to be met
with." *

Another method adopted by the Moslem was that of
forcing men to break their caste, tlins placing them hope-
lessly outside the pale of Hindn society. Jallal ud din
forced many a Hindu to eat bi?ef. In the Chittagoog
district of East Bengal, there is a community of Moham-J

' Nicolas Manaccft in " Storia Do Mogor," Vol. Ill, p. 290. ^

'Mill., Vol. Ill, p. 388.

*MHonooa tells Da tbattno and a bait per oent. was levied upoa tlw
Koodsof Moslems but nonMcisleme were ohsrfted 6vb percent. In tba
history of the Moslem oooapation of Greece aboat tbe same period,
tbe Bane taxation iras adopted and exnottj the same per oenlaga
obai^ed npon Moslems and non-Moslems there. Tbere was alao tfi*
same kind of capitation -tnic, and Piulay in bis '' History ol Orerce "
Mjfl that in tbe reign of Snleimnn the Legislator, " Tbis tai yielded k
revenae of seventeen million o( piastira, nbile the whole revenne ol
the empire only amoualed to twenty-seven million or about £3,000,-
000 sterling."

' Mannoca, Vol. II, p. 4.12 and ndditional Dotea.

Moslem Advance in India

a who are descendants of a high caste Hiudu who
lost caste Uirongli beiiig forced to smell a aavoary meal of
steak aad uoiontj.

Has direct preaching had moch to do with conversion
to Islam! There can be no doubt but that the preaching
and practice of a brotherhood in Islam have had some in-
flaeuce in turniug thousands of the depressed masses of
Hinduism to Isliun. They were taught that men in Islam
■were eqnala, every man l>eiug entitled to an individuality
and dignity quite unknown in the teaching of Hinduism.
They were assured that entry into Mohammedanism meant
social salvation for the " uutoochable." There were un-
dreamed-of poasibililtes. Had not a slave, who had been
a water-carrier, risen to be the adviser of a Sultan and
on the death of the latter been promoted to the throne I
It was not the doctrine of divine unity they wanted so
moch 38 human unity. True, they would be emancipated
from the eternal nightmare of their living and dying with
no apparent end to the migrations, but this did not con-
cern tbem so much as the emancipation from the disabili-
tfes of caste.

As a result of the medieval methods of persecution
and of the occasional mass movements away from the
helotism of caste, we have all over India to-day the
descendants of the converts made. Some time ago, one
anthority was of the opinion that only five million of the
Mohammedans in India represent the classes once
dominant in the land.' The antbropometric survey made
by government proves conclnsively that the vast majority
of the Moliammedans in India are converts from among
the depressed Hindu communities. These converts are to
be known, too, in the way they retain caste designa-
tions, certain idolatrous practices, tribal roatrictions,
Htpeistitions and social usages. If they were of foreign
'Straoliey. " lodia," p. 323.

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Islam and Missions

desceut they would uerer lower themselTea to such pi
ticea.'

Higb caste Hiudns have coutribated but a small qui.)
to iBlam. For oue reasou tht-y do not staud In dmiI of]
soeiul sulvatiuD aad status. Prestige would be lost b]
their joiniug such a cosmopolitau brotherhood. And Is
there not that iu the doctriue of Islam tltat repels the
cultured Hiuduf He thinks of God iDanifetttiug Uiuisclf
in various ways aud iu all places. His idols preach to
him, indirectly, the truth that deity may be with him on
the street, in his house, wherever he may b&— aa idea al-
together foreigu to Islam. In Hinduism we have aotoe-
thiug of the warm nearness of immane^nce, while Id tbo
other the cold abstraction of bald trausceiidetKO.

The MohammedauB are rather spasmodic In direct
preaching efforts. They have a few regular pi
who give much of their time to trying to convince thai
Hindus of the error of their way. Wi thin the past twenty'
five years perhaps every district of Bengal hiis Ix^n visiti
by such preachers, and from the stir made at the time
would imagine that the whole population was aboot lo
swear allegiance to the prophet, but the sUr sooti fiszM
oat. Moslem laymen also engage iu proeelyttzingefFort.*
The average Moslem layman is ever ready to repeat hU
simple ci-eod aud impress upon anyone he may meet
fa<:t thai his religion is of God.

Although the visible efforts to proselytize are few,
there is a substantial increase in the Moslem figomcvi

I Bc« Indian Cauat Beport*, and Hunkf '( ' ' fttolbtlokl AtooUBl '
Bengnl,"

' Arnolii, Id " The Prencliiiig of lalnm," tell»n( InTmen wbodrrM*
their leUnre hnnre each Any ia iim«chtn(t. Anioiwrt tliam Iu \aA
hsurd ot " icoTerDment clerku in Uie Canal and Opinni t)«>tMniiHBt*i
Indpns innlnding » <l»|pr In cnmct nu-tn, an i-dltnr of b nenptpar,
• hoohbluder, and a workuiau to a printing wtablialimcnv"

Mft"

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Moslem Advance in India

213

were
On tl

decade. Take the oenaus figures for Bengal. In 1871
Uiure vere Stivciituen miliiousofllindus and aboat sixteen
Btid a liitlf millioim of Moliamiuedaus, but iu 1901 tbei'e
were eigbtevii mlllious of UiDdua aud little over uiu«leeii
^3ud a balf millioiiB of MuLammcdaus. So tliat in the
>aee of thirty yeai-s tbe latt«r, who were at the start in
e minority of half a million, had not only gained on tbe
E^Eiudus but came out witb a lead of a million and a half.
On the basi3 uf the^ figures, Lieut. -Col. U. N. Mukerjee,
of tbe ludian AI<Hlieal Service, has written a booklet en-
1^^ titled, " A Dying Race," in wbicb he maintains that in
^^LBeugal the future ia with the Mohammedans while the
^^KBiudus are " waiting for extinetioo."
^^H now is tbe iuerx-nse in the namber of Mohammedans to
^Hlw accounted forf Oertainly not in the practice of
^^■^lygamy, fur only twenty-nine in every thotisaud of tbe
^^f Bengal Mohammedans have more tlian one wife. At Ibe
I oeuBWt in 1901, an inquiry was made into the reasons for
OonverHion, and iu tbe report we are given an appendix
of nine foolscap psiges containing notes on specific cases,
rom these it ia evident that conviction does not play a
romiuent part in the reason why. Everywhere the con-
Brta coufcsM nlterior motives in joining Islam. The re-
tort from the district aronud Calcutta ia typical. Forty
B were Inquired Into and reported upon as follows :
inty-three conversions were the result of "love"epi-
>des and elo|>emeiitj4. Seven were reported as becoming
Ko«1eui8 "owing to 8traigbtene<l circnmstances," whilst
I oouveniions of the remaining ten are varionsly ex-
I have made careful inqnirien from mimon-
I variona parts and they say that nearly all the
I tliey know uf might be clnsseti In tbe same

Mnkerjpc, In the book mentioned alravc, does not look
MO theae converaious as being lapses &om morality, M

214 Islam and Missions

on the Borfitce they wonld appear to be, bat as the inevi-
table result of present economic coudltioiis. I can heze
give but one instance. Amougst certata low eaetea,
widow marriage was prevalent years ago, bnt now it is
looked on with dlsEavour maialy because the men are too
poor to keep two wirea The women most live. Their
relatives cannot keep them. Shall they go ont into the
world as disreputable characters or as wives or ooocnbina
of the Moalemsf Which are they to choose t Certainly,
to throw in their lot with the Moslems seems to be the
more worthy. The men, too, flndlng greater openings
for labour join the Mohammedan community.

Having thus understood something of the reasons for
the Moslem growth we may be better able to think out
measures to meet the advauce.

We cannot adopt all the tactics of the Moslems, though
sometimes Europeans in an outburst of impatience have
nrged force in converting to Christianity.' Compul^on
aod Christianity are incompatible. Meredith Townseud
is more to the point when he miya, " India, unless all is
changed by the intervention of some new force, must be-
come a Mohammedan couutry. . . . The intervening
spiritual force which ought to prevent this is, of course,
Christianity." ' His contention is reasonable and it be-
hooves all missionaries working in Moslem areas to se-
riously set themselves to make this spiritual force felt.
How are we to do this T

'Id a recent book, "The Native Clergf in Heathen Lauds," bj a
German Jesuit named Hoander, ne find anadvocateof the use of toire.
He 1878. "Clomand Charlemnene (irho drove tbe heathen Saxon* in
mawes into the Gibe for baptism) have lieeti more etTectire pioneert ot
Chriatianlt; than thnnmnd:] of native and forrijia miBsionariea. They
were God-«ent apiHtlea of a pecnlior ^pe. God cloaelj binds tbe vm
of the innrd tn the reliKloas development of a people."
from Reeerit of Chniliau M'ork for October, 1910.

* Meredith Tonnseud, " East and Earope, "

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Moslem Advance in India

^'5

1. There is need for au eulargement of specialist forces.
Iq lodia there ore 62,458,077 MobumiueduDS, according
to the census of 1901. Of these over oue-third live iu
Bengal, yet there is uot one missionary to my kuovledge
in that vast territory who has been definitely set apart for
Uobammcdan work. The few workers who are there,
nombering perhaps one to a quiirter of a million of the
whole commuuity, are bnsy with every branch of mis-
aionary activity in addition to executive work, and have
little time to specialize.

2. We need to work proportionately and specially
amongst Hindu and Mohammedan communities. India
differs from so many other lands. Most of ub Indian
missionaries are working "on the frontier line between
Islam and Paganism." The danger has been that some
of us finding the work amongst Moslems exceedingly
hard, have followed the line of least resistance and given
our whole attention to the Hindus. In face of the facte
of the Moslem advance, should we not so organize our
work that we may reach both communities in a system-
atic and special manner 1 We must be ready to extend
a helping hand to the Moslem and also to those among
the pagan races who are ready to enter a new brother-
hood.

In Eastern Bengal, many of the missionaries have been
keenly interested in the social awakeuing amongst a cer-
tain community of low caste Hindus, called Kamasudras.
These people are feeling out after improvement, enlight-
enment and higher social statns, and we have been trying
to capture the movement for onr Lord Jesus Christ. For
a time there was a rnmonr to the effect that they were
going over to Islam in a body. That is not true, but it
seems to me that before long they will have to go some-
where, for Ihc reforms they are adopting will make them
ontcaste. The Mohammedans, doubtless, cherish a wish

3l6

Islam and Missions

that they will get tbv wtiule crowil, but if wearcviw
that cannot tiappeu ; our work ia to furestail tb«tu. I
suppose there are mauy Bueh muvemeuts iu diffiurt^t \ana
of ludia to-day, and Lhey illiuitrate the uucei«it>' of liuv
log specialists ou Ihe frontier- liue, some to tli-iU with (be
Moslems, while others load thu awakening pugan ptsoples
into the paths of righteousne^.

3. There ia a dilficully. We ouiDOt colonize
amalgamate iu India. Our stay in th« laod 1« hriv^j
whilu hei^ It ia not easy to overcome racial rvpalsii
It is perhaps harder fur the people than fur as. Henca
the ueed for Indian Christian specialtstB to work in botb
communities.

The Moslem propagandist is Asiatic ; we are DOt He
can ingratiate hiuiaelf with the people ; be can make
himself one with them in every detail of social life ; be
will give his daughter iu marriage to the conrcrt, and
while we are learning to speak the langnoge, be grows
into their very life. Should we not encourage the Ii
Christian workers to St themsclres in with thiogs mi
than they doT The Moslem propagandist ia a keen
erant ; why should not our preachers and cat«chlitt8 mov4
about among the people with less show of the Eoropeaui
teut and traat t Murtyii Clark says that aa niaety-flre
per cent, of the people live in villages, " It were wisdom
to learn from the Moslem monarchs, who propagated
Islam in the villages ; their power perished, but Uieir re-
ligion remained.'" Then, would it not be a snital
recommendation to the mission colleges that tlioee
dents, who are being trained for work in areas wl
large numbers of Mohammedans live, be special li
equipped with a knowledge of Islam, and be required
stndy Urdu, the lingua J'riinca of all Indian Mohamroi;
anst In some colleges something haa been allempi
Ujutja Clvk, " Bobert Clark of tli» P&alab," |>. SH.

(be

ioo.^^1
■nca ^H

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Moslem Advance in India

217

bat baa it been witb an emphasis on theserioDBiieaaof the
ltIoaIi;iu probluui t

i. The methods of approach aboald be carefully
planued. PreucLJug we must continue with greater
B^mpalby, with a quicker perception of the point of con-
tact and witb a fuller kuowledge of the dialect the people
Bpeak. The Goapel must be spoken in the terms of tbe
Moslem. There most be lees of the combatant in ns and
more of the wooer. By that 1 do not mean that we should
not argue. Controversy we caunot always avoid, and
sometimes, I think, we should coart it wheu it is likely
to be helpful to tbe listeuers ataudiug round. I have
sometimes wondered whether it would h& possible to ar-
range periodit'atly for two or three workers to visit
special Moslem districts and bold a mission for Moslems
supported by tbe missionaries of the different societies iu
the districts visited. If the addresses delivered at such a
mission could afterwards be printed iu English and the
vernaculars immense good might be the result.

Literature we should produce in the vernaculars
with still greater zeal. Our opponents make much of
this method of propaganda. I feel that onr apologetic
literature for Moslems should explain more directly and
folly the erroneous ideas that they have been taught con-
cerning onr faith. Then we need books to indaence
those who have been convinced by oar evidential works ;
books explaining the inner meaning of onr Lord's teach-
ing-

We must encourage schools and especially Western
education. Many a Moslem has had his faith shaken by
learning English. The We.stern school book makes belief
in an Eiistern sacred book most difficult,

5. The Koran should become an aid. The Moslem
advance might be further checked by using tbe Koran
more in our work. We should tnm their own book,

^uran

book, H

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2l8

Islam and Missions

Islam's sapreme weapon, against her for her complete
Dudoiug. We must show tlie people that in tlie Koran
*' What is true is not uew, autl what is new is uot trut."
For English speakiug Qluhammedoii studeots, I have
ofteu held classes in which the Bible and the Koran were
studied and compared, nud as a result not a few have
been led t« see that the one was most human while the
other was diviue. So important have 1 felt the use of the
Koran to be, that when intelligent Hindns have been in-
clined to praise Mohammedanism, I have given them
the Rev. W. Ooldsack's Beugali translation of the Koran
to read. In this way the eyes of many have been opened
to see the absurdities of the book. My belief is that if
only we can get the Hindus and Mohammedans to nnder-
Btand what the Koran really teaches, we shall be able to
check the advance,

6. What are we to do to atop the leakage that I have
shown is going on owing to economic conditions prevalent
in Hindu society T Surely there is need to posh reform
and rescue work. Our philanthropic agencies should be
increased. When so many are forced to rhange their
faith, then should we not be ready to show them that we
are ttieir friends T Do we not need more Homes of Hope
for the despised and neglected Hindu widows and other
women who ai-e not wanted? In many stations in
Bengal, now, the people know that the missionaries will
help such, and thank Qod scores have been rescued and
eternally saved through the power of our Lord Jesns
Christ.

Great good is being done, too, by medical missionary
effort. It softens many a heart and wins many atteutive
«ara*

' In ooDDMtioQ irilh our philanlhropio eSort it Is Intemting to raad
Ihs opinion of b Moflleui who nrole an nrticle to tbe HOih&ri Journal
on " lalam aud Commoo Seiisa, " He coasideiH (bat ChriBlianit; often

Moslem Advance in India

219

7. A Miasionaries to Moslems League might be es-
tablished. We need some bund of anity iu this great
work m India ; sometliiug that will kc-ep the Mubam-
medau problem conatautly before as. 1 have referred tx)
Moslem auity ; why should we not show a more autt^
front t Can we acc^mpliuh the tnak if we ara notuDJLedt
We should aim at an ordered advance. We shuuld be
more on the alert. How mauy of us are od the lookout
to see what the Mohammedaus are about t Do we watch
their papera aud magaziDeat Do we know what booka
they are bringing outi Some may say, What does it
matter! It does matter. Curreut topics are the straws
on the stream that tell the way of the tide. When the
Bengali translation of the Koran mentioned above was
first brought out, a Slulvi travelled some distance to
Calcutta to inqnire of the publishers who was the trans-
lator and all about the work. Why are we not more
active t

The work is hard, but we shall win if we go aboat it
in a right spirit and faint not. Christianity lived and be-
came victorious iu spite of Xero and all his cruel seosaal
agencies. It was &itb in the strong Sod of Qod that did
it. Mobammedauism is in a seoae a modern Nero. The
same faith, strengthened by mighty prayer, can check
and finally overcome Islam iu India. Lord, Increase our
faith I

(aila to mnke oon vert* while Islam snaoeeda beoaiue, "TheMoBlem
dow not oonaider it wrong h> offer worlHIj indaoemeota to a new
oonverl. beoaius oa a man of oniumon aense he nndentftiidi that ha
mnst t«ke omb oI tho man's bod; w vrell as his 10111."

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XVI

MOSLEM ADVANCE IN MALAYSIA

REV. N. ADRIANI, CELEBES

THE great islands of Malaysia, except Nev
Guiuea, and the greater part of Uie little
Malaysiau isles are Uttally or partially occupied
by lalam.

Ou the Islands of Java, Madura, Lombok, Sombawa ;
in tlie aoutliwoateru peu insula of Celebes, tlie aoutberu
part of Gilolo ; in Central aud South Sumatra ; on the
isles of Butou, Muua and Salayer, the population are al-
ready quite Islamizod, so that in these countries there is
no questioD of Moslem advance among pagan inhabit-
antfi, whether Christian missions are working there or
not.

In some parts of Malaysia a considerable number of the
population are still heathen, as in the southern part of
North Sumatra ; in the whole interior of Borneo and Cen-
tral Celebes ; on the isles of Flores, Timor, Ceram, Biuo,
North Gilolo and in New Guinea. There has indeed been
contact between these pagan people and the Moham-
medans who are living on the eeaeoost, but what may be
called propaganda only takes place where a numerous
Mohammedan colony has established itself on the eea-
Bhore and has entered into commercial relations with the
beathen population of the interior. Regular Moslem
propaganda is being exercised in all the couutriea where
a mission of the Gospel is working among pagan races in
the interior which are surrounded by Moslems, because
Mohammedan zeal aud jealousy are aroused by this Chris--
tian work and they wish to make haste with proeelytism,
220

Moslem Advance in Malaysia 221

ia order to prevent the Iteatht-o &uni beiug converted to
Clirisliauily.

Moslem propaganda ts praeti<%d to a cousiderable ex-
tent among llie bealUeu pupulalioo of the soutlitTu part
of XorLh Sumatra (Uiitak country) in the mterior of the
isle of Borneo aud iu Central Celebes. Ud the isluiid of
Gilolo Moslem advance is alreiidy put tu an end liy (he
iuflaeace of the Christtaa miftiiou, which is working very
saccessfully there. Iu Central Celebes Christian missiou-
aries are doing good work as far aa their iullueuce reaches,
80 that Mohammedan propaganda is now out of question ;
hat as only a small part of this large country is being
erangi'lized, Islam goes on victoriously without any
impediment on the whole of the northeastern and south-
eaatera peninsula ; aud so it is in the southern and the
veetAro part of the centre. Strong Mohammedan in-
fluence is felt also in that part of the northern jieninsula
of Celebes which is situated on the west of the Gulf of
ToQiini aud on the east of the Strait of Macassar, be-
cause Christian mission work has not yet made a start
there.

On the island of Borneo Moslem influence is increasing
Readily in the same proportion as paganism is declining.
Only where Christian missions are at work, the Moslem
advance is resisted with succe.ss, but in the greater part of
this island Mohainmcdan propfiganda goes on withoat
resistance.

In the B.ita^ country fsoutheru part of North Sumatra)
the inlaud population, which is partly Christian, partly
pagan, is the object of the teuderest Ciire of the mission-
aries, because the influence of Tslam Is very dangerous,
owing to the fact that the Batak people are surrounded
00 all sides by Moslems, ns the Achini'.se, the Malays,
the natives of the western coast and the population of
the Deli region on the eastern coast.

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222

Islam and Missions'

Now let OS conaider the general cliaracter of Moslem
propaganda on the islanda of Malaysia.

The Moslems of Malaysia, who leave their natire |
conutry in order to establish themselves on llie shores of
other countries, whether temporarily or permanently, are
generally anxioas to make proselytes. It is not especially
religions conviction that drives them, but rather commer-
cial interest. Those wLo emigrate are always people who
gain their living by trading, lu order to be successfnl in
trade, they have to procure for themselves safety for life
and merchandise. Now pagan tribes in Malaysia live in
oommuDism. The family extends itself to a clan, clana
grow to tribes ; and family relation is the only tie that
holds together these comniuuities. Only among one's
family does one feel safe. It is a matter of course that the
Mohammedan foreigner, as soon as he is established on
the shore of the heathen land, tries to enter into family
relations with the native tribe in tlie neighbourhood of
which he lives and trades. Id this he succeeds by marry-
ing a woman belonging to that tribe. In this way heand
other fellow Mohammedans create Moslem family circles [
for the wives have to adopt the religion of their hnsbands,
be it only superficially. No one will expect the wife to
fulfill the duties of lier new religion, but her children are
sure to become better Mohammedans than their mother.
In this way a group of Mohammedan families is formed
which by and by grows into a Moslem community, and at
last becomes a society with its own chief. Thus some
centuries ago Islam established itself in Sumatra, after-
wards in Java and the other isl.inds of Malaysia and in
this way we see it at present establishing itself in Central
Celebes,

Sometimes a good nnmber of Mohammedan familiea
settle ut the coast, choose a chief, and so from the be-
ginning immediately form a political nnity. But what-

Moslem Advance in Malaysia

ever its origin may be, a Mosleia eatablisLment alwas^a
exercises influence oii tbe beatlieu tribes of the iuterior.
Various reasons bring about IhU supremacy. Tbe Mo-
hammedan population doea not chictly live on agrical-
tore. They earn tbeir living by trade and, jast as in
Europe, it ia considered more dislingnisbed not to be
an agricnltarist. Tbe Mobammedan coast popniation
do grow some vegetables and fruit, bnt aa for the
principal food, which is rice, I bey depend on tbe people
of the interior. On their excuraionu they have always
money with them and they never forget to make a
show of it The Mobammedaus also dress in a better
way than the ^heathen, and they very cunningly array
themselves in clothes which excite the covetouaness and
desire of tbeir heathen neighbours, who are very fond
of bnying new articles. They like to perfume tfaem-
aelvee and constantly speak with contempt about eating
pork and of other cnstoms of tbe people of the interior.
In short, they know how to behave as peoplo of higher
rank and quality than the simple pagans. They are
also expert in flattering the chiefs of tbe t.ril>es, and
know bow to make use of tbe weak points of the
character of these men by encouraging them to abuse
tbeir power and make greater show in their daily lives.
These traders are very clever in persuading the chief to
spend money at the expense of bis subjects. Even the
Mohammedan wives know how to assume the air of
important and distinguished persons, by dressing aa
showily as possible ; they never carry any burdens
themselves, bnt always are escorted by one or more
ilaves. They noisily complain alwut tlie heat and the
fatigue of walking, and always call the attention to the
fact that they do not perform any agricnltnral work,
bnt weave and sew only. Throngh all these means the
Mohammedan tradera aronse the desires of the people

Mohammedan tra

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Islam and Missions

of tbe interior to imitate their mstoma and all Unw
tliiugs are prolitiible to a propugaliou at lalam.

If yoa a^ how tbia in possible, Invaiuie all tbew nut'
lers have nothing whatever to do with religion, lao-
Bwer: According to our Wasleru idi^as, it la so, bat n
oii(;ht uot to forgt^t that we Kuropeiuis urv accastomcid
to cousider religion as baviiig ilH otro territory vitii
definite limits. For tbe ludoocsiao mind rutiglou ia
not a thing apart. In order to expntss Llie idiitk "re-
ligion," tbej have to hoirow the Saiuscrit wmi
"agaiua," which we fiud in ever ho many lodoneiijui
languages. Beligiou, accordlug to beathea oonccptlon,
is a natural ingredient of existence of a tribe, and Ihat-
fore it is most closet; counected with tlie organ ization of
the tribe. It enters into law, jnsUce, food, clothing, laa-
gauge; into agriculture, mediciue, luairioge, birth, fa-
nenils, foslivalH, in short, into everything MinceniiO(
daily life. Everywhere religion is to be found, but it ii
never conceived as a special thing. Therefore, when
a heathen is converted to Cbristiituity or to bdam, be
will want to enter into tbe tribe of the nation wboae
rfligiou he has chosen. He wants to imitate that na-
tion's clothing; it ia an important thing for him to
know which food is forbidden by the new religion, and
ho wants to eat the food which he sees hia Ivaefaar eat-
ing, though it ia unknown to him, and when bis atom-
ooh becomes disarranged by it, he will ascribe this to
tbe power of (he gods he has forsaken. He wauta to
learn his teiu-her's language ; in a woid. It aMtna ab-
surd to him to adopt any one's religion without adopt-
ing his manner of living. If a native ia converled to
Christianity, he is apt to go too far In imitating hU
teachers, for instance In dressing like the Knropeana,
and if his missionary or his teacher too strongly trlea
to check this incliuation, the new oonTertviU tot^n

Moslem Advance in Malaysia

22J

I doabt whether the inteotioos of bis teacher are quite

tiooL^ri', beiaiise it seetiia to liim his leaders want to

bring him to a atuud, half waj iu his development, in

order tJ> make him a ChrietiaQ of iuferior kind.

^ Wht'U a MobaQimedan trader in Malaysia comes into

HpODDuctiou with the heutbeu popalation of the iut«rior,

^^^ teaches Islum, for Iho suke of hia commercial inter-

^KmIs, by eiicoamging the people to bay his goods. Na-

' tives naturally are foud of buying, and they long to

have the things shown lo Ihem. A aanmi/, a bead-cloth,

Jl an embroidered jacket, a knife with silver sheath, all

^uiifi is finer than tliey usually wear, but it is of tiie

^B^me kind and so they want to buy it'. A Mohauimedan

^vwler in their eyes ia not a different species of man-

' kind, but a fellow native of a superior kind, and this

■uperiority is not too high for them also to reach. The

heathen only wants to assume the airs of a more distin-

gnisbed person. A heathen who has chosen this path

more and more follows the ways of tbe Mohammedans,

whom he admires; be leorus to gamble, smoke opium,

to nanrp power over bis follows and to enrich himself

at their expense. IT be succeeds in making himself

I powerful, he uses bis iutluence lo lead others to adopt

Kbhamniedan customs also. In this way he may easily
■come their chief, being tbe leader of the Mohammedan
ovement, which bo provoked. In the new stat« (rf
alfalia naturally he is the principal man.

Do not infer fVom what has been said that Moham-
medan traders are all .sly and cnnntng politicians, hav-
ing foresight and intelligence. Things take their course
quite naturally. The Moslem trader, when coming in
a benthen village, Immediately calls on the chief and
Pplies to him for Rfnistanee. He jjlvea a present to
I ebief, pau»«s tbe ulght in the chieTs hoaie, behaves
iDtly and tries to make him bia cuslomer, becatUM

226

Islam and Mis»ons

be knows the chief can pay. In the commnQlttle
heatUeu eociety the chief is the patriarch, his houM U
the largest, his fumiJy ia the most nnrneroos, be maa-
agea the audivided family poaaessions and ia responu-
ble for the debts of his fellow villagers. If the chief
has no money, the Mohammedan trader will accept rice,
maize, buffaloes, horses, alavea. The more the tndcf
stimnlates the vanity aad the desire of the chief to boy,
the more profitably his biisiueas goes oo. He likes to
flatter the chief iu telliug him he is a deacendant of
the great Nebi Mohammed, the almighty monarch of
Mecca, and the chief readily t>elieves him to be so and
leaves off eating pork. Now the desire of exalting him-
self iaarouaed and by and by the chief of the interior
tribe imitates the manner of living and the behavioor
of the Mohammedan chief from the ooa^ A. chief
with no other power than the patriarchal (me has no
other means of getting his fellow mea in fata povw
than by making them slaves or debton. A chief with
such iuclinationB will often apply himself to tradlDf-
Having no mercantile experience whatever, he will
easily get into debt, bat his Mohammedan friends al-
ways will prevent his rain, it being more advantageous
to them to make him dependent on them than to
have him a free and independent chief in their neigfa-
boar hood.

If the Mohammedan population on the seadion hia
grown into a regular state, whose chief bears high tiU(s
and exhibits great splendour, he often abtisea his power
and influence, and simply commands the people of tba
interior to accept Islam. Teachers of religion aettle
down among thcae new converts and earn their living
by trading and giving religious instruction, which prin-
cipally consists in recital of the Goran. Uoet of thei
also trade io charms or reomit pnplls tnva. the [

Moslem Advance in Malaysia

227

tlon, whom the; iniliate into occult acieuce. These
papils have to promise befot-ehauil to do auything that
their teacher coinmauda them to do.

In this peaceful and eany nay Islam propagates itself
slowly but steadily amoag the pagau tribes iu Malaysia ;
on a larger scale in Borneo, on a smaller (tcale io Celebca
One factor, which has worked powerfully iu Sumatra
to spread the Mohammedan religiun, has yet to be
mentioned; it is the iuduence of the I>utch government
in the islands of Malaysia.

It is very unjust to say that the Dutch colonial gov-
ernment favourizcs the propagation of Islam. The neu-
trality of the Dutch government is genuine and is being
maintained irreproachably. Any thwarting of Chris-
tian missions is to be attributed to the personal opinions
of some officers of the civil service. But notwithstand-
ing its strict neutrality, extension of the Dalch colonial
power among heathen tribes of Malaysia inevitably is
coDQected with extension of lalam. There are two
reasons for this fact; the weakn&ss of paganism, and
the strength of Islam.

When the Dutch government establish'^B itself where
it lias not yet ruled, the population is at first not much
pleaaed. The chiefs who ruled independently are put
tinder control ; the population has to do service and
pay taxes; they do not like to be ruled by foreigners.
Their own religion has no power to resist, nor to extend
itself, pagan religion not being more than family wor-
ship, founded on family tradiUops, so thut it is utterly
conservative. Changes in social life cannot take place
without bringing considerable detriment to religion.
The population which Is newly brought under European
government seeks a means of excluding European influ-
ence. If they do not yet know the Christian religion,
they will regard conversion to it as the achievement of

228

Islam and Missions

their subjection to the European goTernment Th^
diatrust the Europeau missioDary as mach as the Eoiy^
peaa civil otBcer. The latter beiug their overlord,
be he ever bo loyal iu bis behaviour, the lormer easily
fills under the suspicion of being an overlord alao.
This is the reason why the desire of the people to bft-
come acquaiuted with Christianity is very small. They
have submitted to the government becaose of its mili-
tary force. But what oau compel tbem to submit them-
Slaves to the missionariea, for this ia their first icter-
pretation of conversion to Christianity. Now Islam
couies to them in the shape of a civilization a little
higher than their own. It is brought to tbem by their
fellow natives whose manner of life is somewhat higher
thau their own aud stimulates their imitatioD. As
soon as the heathen gels some notion of the organiza-
tion of Islam, he feels it is a good thing to become a
member of that laige brotherhood whose uomeroas mem-
bers possess the very thing which the European govern-
ment deals with respectfully, that is, their religion ; al-
though the Moslems themselves are subjected to that
government. They find out that in matters of religioD
they are allowed to be their own masters, and are able
to keep foreigners — civil officers and missionaries —
away from that territory, with little trouble and great
success. As a heathen, a native does not feel any pa-
triotism, he huows no community except his family,
aud knows nothing of brotherhood iu faith. By adopt-
ing Islam, he becomes conscious that he belongs to a
gre^it organization, wbich ia able to hold ita ground
agiiinst any worldly power ; which gives to its members
the privilege of feeliag superior to infidel foreigners,
and which promises a position far higher than that of
those infidels in the life hereafter. Islam grants to ila
adherents what may be called an international nation-

Moslem Advance in Malaysia

229

llity and procures them a oounterpoise agaioat the weight
of the foreign government.

Other conseqaeaces of the establishment of a European
goveriimeut amoug heathen trJbea is the opeaing of roads
into the interior couulry ; the increase of intercourse on
account of greater aafety, so thsit Mohammedan traders
may penetrate aa far aa the remotest places of the inland
country. Besides this, the colonial governmoni is obliged
to appoint as inferior officers of the civil service Moham-
medan functionaries, who ought to be neutral, but who
propagate their religion as mnch aa possible. Especially
when government schools are opened and Mohumnieilaa
Bcboolmaaters are placed at the head of them, Moslem
propaganda goes 00 rapidly. Through all these means
the European colouial power opens the doors to Islam.

The only effective measure that can prevent Islam from
penetrating farther and farther is the Christianiziug of
the heathen nations through missious of the Gospel. In
conntriee where Earopeau goverument is not yet estab-
lished, Islam does not make great progress amongst the
heathen of Malaysia, and if a Christian mission makes its
entrance tx^fore the government, it is likely to have large
chance of success. The missionaries then have the op-
portnnity of making themselves known as good and loyal
friends to the people, as Europeans who by no means
have come to exercise worldly power, but to win the
hearts of the people ; who want to gain the people's at-
tention first of all to the message of the Gospel. When
the people's prejudice against Europeans bus bi'cn over-
come, it may yet be a long time before the populallon is
converted to Christianity. In such a case the coming of
the European government may cansea movement towards
the Gospel. This at least has happened in Central Cele-
bs.

Bnt there remain no more countries in Malaysia where

Bnt there remi

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J30

Islam and Missions

the mission may make ite eutrauco before tlie I
power, since the greut exteiieiou of the Dnt^h goret
inisLt in the years 1904-1909. It may be saiii that V
heatheu population of Malaysia is iu the latter yean
more thau ever accessible to Islam. The Kheuish 31 is-siou-
ary Society is doing good work in the iuterior of i
Boutheru part of Borneo, in the couQtriea alODg the Borito^. J
KapuBS Muruiig and Kabayau Rivers. But the popnl
tioD oa the banks of the Kapuas, Mahabam and Kayai
Bivers is uot yet beiog evaagelizetl ; there Islam may e
ercise its influence without the least hiudranoe.
the reports of Dr. Nieuwt^uhuis we may learn th»t I
population oo the Kapuas Biver far towards its apper
course are already converted to Islam, and Dr. Nieaweu-
huis shows clearly that Islam is doing no good tber«L
The missiouaries of the Rhenish Mission Society di-clan
that the Dayak population along the banks of the Barito,
Kapuua Murung and Kabayan Rivers have already
adopted so much from both lylam and Chrtstiaaily, that
they consider it superfluous to become either Moham-
medans or Christiana. Tbey pretend already to posaea
that which is offered to them.

The missionary forces of the Rhenish Missionary So-
ciety are at present not anfScient to work ivgolarly among
the Mohammedans. Systematic missions among tlie Mo-
hammedans of Borneo have not yet been starletl, ns »11
the missionary forces are needed for thecvougulizingof
the heathen population.

As for the Isle of Niaa (on the vestem coast of Sam
tra), no influence of importance has been ezerciacd oa U
boatheu popnlatiou by the Mohammedans of tin (
Ju8t as in Central Celebes, the Christiau mission bas h
here the advantage of being established before tbe Date
government made its entrance. At present, Cfarlstiiiall]^
is developing powerfully there, so that all the dispc«bt»

Moslem Advance In Malaysia

^3'

miasionary force is occnpied. So there is uo opportunity
for starting sj-stomiLtic mission work among the Moham-
medau foreiguera of the coast of Kias.

In the Batak coaulry maLt«ra are somewhat differeDt.
There regular miaijlon work ia being done among the
Slobammedans, because (a^ Bev. Simon aays) " the best
defense is attack." The first means of evangelizing
among Mohammedans is school work. Another ii
medical work. A very importaot factor is the testimony
of Christian converts who are not intimidated by the
haughty behaviour of the Mohammedans. It ia of great
impoi'tauce to note that in some countries where Islam
stands in hostile opposition to Christianity, it has be-
come evident that Islam is not invincible but is in fact
being conquered by the Qospel. This is a precious fruit
of hard missionary work in those regions of Sumatra
which are on the frontier between Christian and Moslem
population. The heathen acknowledges that he has no
religion, that is, no separate aj/anta, which may be defined.
When he becomee a Mohammedan, he gets one. Why
should he ask for another religion t 14 atives generally
think it is impossible for a Mohammedan to become a
Christian. They know that Christians sometimes become
Mohammedans. So they believe that Islam is superior
to Christianity. This belief is strengthened by the
proad behaviour of the Sloslems towards the Christians
and the fantastic pictures of the future of Islam which
they paint before the eyes of the heathen. It is there-
fore a questiou of life for the Christian mission to show
It ia not afraid of Islam, bnt is able to attack it succeas-
fully.

It seems to me that this work demands special prepara-
tion. The missionaries who are going to take it up
ought to have studied the subject carefully. They
ought to know the theoretical Islam, and also to get a

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232

Islam and Missions

clear perception of the actual conditiou of Mohammedan-
ism, that ia, they ought tti know the practical religion
of the teachers and tlieologiaus as well as of " the people
vho do not know the law." Furthermore, these mU-
Biouariea ought to stndj paganism, in order to know oa
what foundation Islam has been built in the Mohammedan
population amungsl whom tbey are working.

The principal thing is to show no fear of Mam. To
take away forces from a mission t« heathen lo order to
attack Islam, where it reigns exclusively, is not wise ; a
better plan is to meet Islam without fear at the froQtien
of its territory, so as to prevent it from going beyond
these frontiers to gain territory fiom Christianity, This
is the method which is prolitable to a mission to heathen
as veil as to a misaiou among MohammedauB.

it» Google

ISLAM m CHINA

MR. F. H. RHODES tCAVw Ii/anJ Muneii)

T the oatset of this inquiry as to Mobammedaji-
ism in Chiou, ve sUiiU <lo well to boar iii miud
the very limited aourcea of informatiou at our
disposal. This complex subject is couipamtively a uew
BtuUy ; there are few authorities to cuusult, aud iu this
field of inquiry there are uo experts to wbom we cao go.

Further, it may be uuted, tbe sources of the available
iuformatiou are sometimes perforce of Moslem origiu.
This readers it highly desirable that several opiuiuua
should be obtaiued, if we are to arrive at a fairly eorrect
view of our subject. TLis may be illuslraleU by tbe
following example ; in making iuquiry recently as to the
Dumber of mosques, the answers eonceruiug a certain
city were as follows : — "seveu," -'twenty to thirty," and
" thirty-six." Careful investigation showed that the
last number was the correct oue.

The elaborate informatiou colleoted by Mr. Marshall
BroomLall for tbe Edinburgh Conference, aud now em-
bodied iu his book recently pnblislied, has not been
available for this brief paper. What is bere attempted
— a very inadequate effort it is trni' — is to throw stronger
light ou a qni'Stion of real interest, and of deep impor-
tasce to all who love our Lord Jesus CliriHt, and who
pray for the cxmiing of His kingdom.

To gain a clearer knowledge of Islam in China, and in
order to be able to supply information specially re-
qaeeted, further reoeut inquiries have now been mode y

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234

Islam and Missions

the quotations that follow aru from letton rooef red lal
1910 from able wurkein in some sevuntcen prorioccft in J
Cbina. Ill the hit^hest iiitereate of the work, and lottJ
their luflueiice amoug the Moslems shonld be weukeaeil, j
the namea ore not hiTti recorded of those who hava i
kindly coutributed very valaable tufonnaUoo od Uttll
subject.

The Mohammedans in Cliina are scattered over a very I
wide area ; you can meet the followers of Ibe iiropli«t i
varying uumbera literally from north to itotilh and fnim (
east tu west 1 I cannot apeak about Uater Mod^oUh, but I
in Inuer Mongolia, in Manchuria, and in every proriDM ]
in China, you can tiud the followers of Islam.

The BmulU^st groups of Mofitums will probably t>e found ]
in the three following provinces: Kiaug-iii, Choh klang,
and Fu-kien. In eleven proviucea you will find Ui«
Moslems in considei'able numbers; not only id the pio-
vincial capitals, but also throughout tliese proviucea.
These eleven proviucea should be specially uo(«d, i
earnest piayer centred on those strongholds of Islam ta.J
China. They are as follows :

Chih-li, Shantung, Kiang-au, Sinklaag, Ean-«l,|
Shen-si, Sze-chwau, Tun-nan, Kwang-ai, Ho-oao, i
An-hwei.

The Mohammedan, in spite of all that has told i
tronsly upon him, is slill today a power lu China,
people, as one rareful observer slates, are "a rery I
element of China's mixed multitude." The opium ihai
bus deuioriiUzed and enfeebled so many has told lunvily
npon idolater and Moslem alike. The stem relribntioii
meled out in bygone years— aftermath of rel>elUoii — bM
very rouaiderably affeeted Islam in naml>era and .
wealth. Bat the Moslem in China has come thruagh 11
all, has made a name for himself, and rertainlj '
deserves the pUwe he has won in the Celestial Empire.

Islam in China

23s

rin the rariona occDpatious be has taken np, the
Uoalem haa uut done badly. It is true that his ability
baa shoue out more couspicuoualy iii busiiieaa capacity
Bud ID military service than in literary career. Moalem
gecerals and Moslem soldiers have again aud agaiu dis-
tinguished Lhcmaelves by brave and capable service In
the cause in which tUeir services bave beeu enlisted. la
times of crisis, iustances are not wanting tu prove that
Westerners as well as the Chinese have profited by their
brave defense.

It is perhaps worth recording that the boggar-class in
China, bo notorious for uuuitH-rs, painful sights, and
piteous appeals, does not appear to receive mauy recruits
from Islam. During a stay of seTeiiil years iu a district
There the Mohammedaus were sLroug, even iu the
Hoslem qaarter, the writer never saw or heard of a
Uobammedau be^ar.

The MuUas, or Ah-hangs as they are called in Chioa,
command as a claas our deep respect aud deserve oar
■incere sympathy. It may be some will not be able to
qntte endorse this statement ; however, I cannot qualify
it If we remember the atmosphere in which the Moslem
priest has been brought ap, the poisonous teaching he
has assimilated, the life and example of his prophet, and
then reflect on the "why!" and " wherefore t" of Islam,
any harsh verdict we may have formed may be consider-
ably altered. May I recall the words of one of the
earlier veteran missionaries in India T "The Moslem
power sprang from the ashes of an extinguished miasion-
ary fire."

In not a few cases the Chinese Mullas are on very
friendly terms with the missionaries. This does not
weaken their strong opposition to the Gospel , or as I
should say, the Gospel as we believe it. Their inner at-
titude to the truth will be seen more clearly by reference

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236

Islam and Missions

to a letter received by tlie writer from a Cliineae Malla in
April, 1910. The letter as translated by a friead ia
LoDdoa is too long to reproduce here ; but the followiug
extract will serve our present purpose. It was written
iu the ordinary classical Arabic such as is used iu Egypt
and the couutriea arouud for correepondeuce. May it
lead to reuewed prayer, and more loving and practical
sympathy with the neglected Moslems in China.

"How can a bat in the darkness of night know the
light of the 8UU in the day t As for Mohammed, the
Chosen One, he ia the light of the world, and the Koran is
the candle pointing to him. After the descent of the
Koran, the rest of the books are abrogated, such aa the
Gospel, the Psalms, and the Pentateuch, Sorcerers such
as the Nazarenes, who are ignorant of the truth of the
Gospel, and change the copy of the Gospel into foliy and
untruth and say thiit Jesus Christ is more excellent thaii
Mohammed, do not know that when the sun of Moham-
mediinism arose upou the world, man obtained light on
the straight way and returned from unt>elief aud error
. . , except the Nazarenes."

The powerful influence the Chinese Mullas exert needs
to be taken into account in considering the evangel izalion
of the Moslems in this land. Their word on matters of
religious belief is law to most Moslems. I draw special
attention to the following: "The Chinese MuUas look
upon every other form of religion, Christianity included,
with the greatest contempt." And further : "The Mo-
hammedans iu China have implicit faith iu their Mullas."

The number of Chinese Mullas who have been to
Mecca is not large. Those who have made the pilgrim-
age once, twice, or as in a case known to me, three times,
are held in very high respect and their interpretation of
religion is to the Moslem unassailable The heavy ex-
pense, and the harsh treatment received at the hands of

Islam in China

237

their co-religionista, is strongly spoken of by some who
have retoTDed £rom Arabia. It may not perhaps tw
generally known that the Emir, or Sberif of Mecf'a, a
liueal desceudent of the prophet, and Guardian of the
Holy places, "treats the pilgrims with the greatest in-
homanity, and those who take the pilgrims round and
direct them in their religiom ceremonies skin them to the
last penny."

Some of the Mullas in China have a pretty good knowl-
edge of Arabic and the Koran. Some of us have tested
their knowledge by asking them to translate from Arabic
into spoken Chinese passages familiar to us but not so to
them ; the sarcastic look, the indignant answer showing
they had seen through the veiled insinuation, the ready
and sometimes fluent response would have convinced any
one present that some of our Chinese Mullas know far
more Arabic than we have given them credit for perhaps.
Those who should be reckoned in this class are not over
numerous, but owing to the increase of schools for Arabic,
the number is growing. Some of these men receive
letters in Arabic from the Weat ; so the followers of the
prophet are kept in touch with Islam abroad.

A somewhat larger number of Mullaa can read the
Arabic Gospels, if they care to do so, wliich is not al-
ways the case, and get a good idea of what is contained
therein. But while all Moslems, priests and people
speak the Chinese language, few Mullas care to make
much use of the written Chinese ; they are strongly, and
very naturally prejudiced In favour of their own sacred
script — "our peerless Arabic," as they are quick to
point out.

To the Chinese Mulla, as to those In other lands, "the
Koran is literally, and verbally accurate ; its words be-
ing the direct, final, and complet* revelation of God to
man." That any one should presume to understand or

God to

and or _

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238 Islam and Missions

teach Diviae troth without a knowledge of the Koran in
the original is, to pat it mildly, utterly without reason,
and not to be toleratt-d bj the Moslem.

Most mosques have scliolarly Chiuese to deal with
Cbiaeee subjects ; edacatiou and correspoudeuce are in
their bauds, but the Mulloa are responsible for teaching
vital religion. The importance of this question as to the
use of Ai~abiG in China cannot be exaggerated.

That Islam has iuflueuced the Chinese for good on
moral or spiritual lines, surely none would care to assert.
But politically, theie is no question of the power that
has been and still is exerted. One who has made a life-
long slady of China and her ueigbbours, recognized as
one of the greatest living authorities on the Far East,
writes as follows : "As to the Mohammedans in China,
their influence is everywhere out of proportion to their
numbers, showing the effect of their failh. In the north-
weut and southwest provinces, the Mohammedans have
often made themsehes felt as a serious political danger,
and the government has more than once attempted to
blot them out by a general massacre."

While the Chiuese have in earlier years feared the
growing political power of Islam, and they have had
good cause to do so in the rebellious of the past, the
Christian Church, alaa, has very sadly neglected th«
millions of Moslems in China. It is only in recent years
that Islam in China baa been taken seriously by the fol-
lowers of the Lord Jesus Christ. In the reports of earlier
missionary conferences hardly a passing reference can be
found to the Mohammedans in China. But in the events
of recent years, can we not see the working of our
Omnipotent Leader in the clear awakening among His
people, and the oi>ening door of opportunity in nearly
all Moslem lands t

Although for years not a few of God's children had

Islam in China

239

been burdened by tbe thonght of tlie neglected MoBlems
io China, and had ^ven this subject a special place in
their intercessions, the Christian Church had not really
taken it to heart. But since the "First Missionary Con-
ference on behalf of the Mohammedan World," held at
Cairo, 1906, two facts stand out plainly : (1) Growing
interest and a deepened sense of responsibility in the
Christian Church, concerning Islam universal ; (2) great
movements of incalculable portent in the Moslem world.

This manifest awakening amung the Lord's children,
the Spirit- directed prayer, the uupi-ecedented situation
throngbout the whole Moslem world, is surely God's clear
call to fTJH Church. Has not the time fully come for the
flervauts of tbe Lord Jesus Christ to enter the very strong-
holds of IsIamT Should His Gospel not be proclaimed,
and tbe Saviour uplifted, that multitudes of Moslems
may be blessed I This brings us to a very practical
question concerning Islam in China.

Tbe conditions of Islam iu China vary very grwitly in
the different districts ; probably no two provinces would
give tbe same report. In some districts there is great
stagnation and deuse ignorance in Aloslem circles. In
other districts an entirely different report is presented.
I quote two reports ; and there are all shades of activity
and inflncDce between these two reports fouud in the
Moslem centres in China.

" The Mohammedans here have never been very flour-
ishing since the rebellion when so many were killed, and
all that were left were scattered all around the district.
They are mostly very ignorant, and there are very few
who know intelligently anything about tbeir own religion.
There are still some who can read Arabic, but Islam is
practically at a standstill. After tbe rebellion, there waa
a good deal of intermarrying with the Chinese, and since
that time Islam has never been so flourishing."

_ uxai niws loiaui uc

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240

Islam and Missions

"The MoliammedaDB liere are making ^>odal eBortt
at ttiis time iu ttie establish mi-nt of schools; Axabic u
beiug tauglit ou a bigger sc&le; ami one man is doing
mueti fur Islam here." Leaviug these two reports we
notice in the recent correspoiideiice two pointa of in-
terest ; lalata is increasing bj birth rate, aod Jost now, %
new spirit, a growing energy, is preaeut iu laUin la
Cliiiia. May we tlraw atteuUon to the foUowiog fonr
statements :

(1) No organized work has yet been oommeiiced
amoiigst the Moslems in China.

That a people whose numbers eqnal, if tbey do oot ex-
ceed the number of Mohammedaus in North Africa,
should not yet have had one worker set apart to minister
to their spiritual need is cause for serious thooghl and
earutat prayer.

(2) Blessing haa attended the efforts of tboae vbo,
amid the pressure of work among tho he«tbea, ban
sought to make the Gospel known to the Moslem alsa

Several missionaries have attempted to meet tlie ap-
palling need in their localities, and Ood has blmwl their
efforts. Some of the strong prejudice has been orer-
come, grave miaunderBtandiug concerning the truth hafl
been cleared away, friendly relationa so Decesaar; in
Moslem work have been estabtisbed, and some Mobaia-
medans have been converted in China, of whom a tew
are now preaching the Gospel. I have never heard of
tbe convei'sion of a Chinese MuUa.

(3) Islam is practically at a "standstill " now inChim,
Careful investigation by those on the spot, and la

toucb with Islam reveals absolutely no active propaffandA
amongst tbe Chinese. Two ilJstrJcts report "Islam heraj
is losing ground " ; but as other districts may i}tiit«t
sibly have an incre.^se that will cover tJm two provinoM''
that rejmrt losing ground, and all the otfaera ezeept per*

1 ia
tndA^^

hera^H
pn»^H

nceB-™H

Islam in China

241

Ihaps Kaa-SD, whicfa is hard to gangc, report "at a stODd-
IbUU," wb can acwpL Ibe glatement uh correct.

(4) The Kloslems in Cbina, however miicb neglected
■by the Cliristiau Cborch, have nottKen Dcglecled by tbeir
I JbUow believera iu other lands. Mullas from India,
Arubia and Turkey, have visited and are vlsitJag maay
of the principal moMiiti's iu China.

One or more Mnllaa from Turkey have visited the chief
mosquea in at least seven provinces. One such visitor
haa been in China four years. One ivriter of world-wide
&me Bays: "Two men made their appearance in this
region striving to rehabilitate the Mohammedan faith and
nsages. They got some reforms introduced, the natnre
of which it is not e;isy to learn. They spoke In Arabic
to the Chinese MuUas."

In addition to the BluUas fh>m the West who have at
times spent several months at one given mosque of im-
portance, or in a given district, there is at present, " A
oaltnred Turkish gentleman, a graduate from the Cairo
University, now residing at Peking. Thia Mulla haa
been iu China atK>ut two years. IIu has visiled moat of
the 'thirty-six' mosques in Peking, is teaching Arabic
to a good many stndenta, and is doing mnch for Islam in
Peking."

This new energy in the Moslem faith in China is per-
haps only apparent to carefnl observera In the chief
centres; but it is there most nnmistakably, and the
Christian Chnrch will do well to bear it In mind.

As to the modlficAtions Islam lias nnilergone in China,
ft la only possible here to indicate a frw on the aurfiice:.
A closer acquaintance with Islam aa it exlsta In other
lands would no donbt reveal mnch mora on (hMU llncA.
There are certain reasons tluit will easily ai'coiint for this ;
I the Iklns1>>m hero Is c<>rt:Unly lem fanatical than the fol-
L lower of the prophet In Moslem lauda

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24J

Islam and Missions

The Moslem womeu in China occupy ft bolterj
than tlieir sisters in lauds wliere iKlam iss
are more favoured Uiao Moslem vomea io lodta.
Koranic sauctious in tlie matters of marriage and divorce^
coucubinage and slavery, are apparently bnt little exer-
cised ; if tliey were taken advantage of, Islam woald be
brouglit into greater disrepute in China. Moaleo
women, like their heathen sisters, have Buffered not A Ut-
tie from the cruel fashion of foot-binding. Xach addl-
tiouiil sorrow and often privation haaoometo berthroogb
the blighting and vicious habit of opiam-Bmoking and
opium-eating, to which so mauy of her hoiiscbald, male
members cliii^Sy, have been addicted. (Both pnctica
now are happily doomed in China, but b; no tneanfl ataa
end yet. ) But the Moslem woman baa not bad to wear tbe
veil, uor to endure the isolation and bitter jealooslMof
harem life. Exactly what value the Chinese HoBlea
places on his women-folk, it would be difiieult tOBlal»;
opinions are conflicting ; but modified by Chioeao vien
he probably has a higher opinion of tbem than the
Moslem iu lands of Islam. But so long aa the Moham-
medan finds no place for her at the servloea in the
mosques, uor thinks it necessary to enlighten her aa to
religion even when at home, Inlam liea under grare re-
proach in ita treatment of Moslem women.

How far the Moslems in China are »or» la thia
respect than those in lands of Islam, it would not be easy
to say. But ooe has frequently met with MobanunedatM
who, so far from attending the wei-kly Berricas in the
niosrines, had no Idea that the Moslem serricfi-dfty bod
already nearly passed. Oataide the initer circle found In
the mosques, to whom these remarks do not apply, Uic
average Mohammodan in China is notorionBly lax in hia
otMicrvance of the o-snal rites and ceremonies of I

The well-known breadth and all-ioclosiveneBi of t

Islam in China

243

I in his objecta of worsLip and metliods of ex-
pressiiig the saiue, iiiid the iuteriuarriage with not a few
Chinese bridt», has led to an eiiUrgenieut of Islam that
woold never have been tolerat<?d l>y ita founder. Aa in
India, ao it has come to pitaa in China, not a few Moham-
medana have adopted and with au Islamic veneev now
praclice some of the superatitioua of the idolaters aroand.
With regard to the custom of sometimes taking Chinese
brides whera daughters of the faithful are insuffldeut, it
may be noticed that the Mohammedan will never give a,
daughter to the unbeliever.

The prevailing laxneas in belief, in carrying out the
prescribed rites aod ceremonies, and the laxuess in desire
to spread Islam amongst the Chini-se, Las led some of the
visiting Moslems from the West to declare: "Chinese
Mohammedans are not true Moslems at all." And they
bare done, aud are doing their best to put fresh life into
Islam in this land.

Not in any craven spirit, not in fear of defoat, bat in
ftall assurauce that Qod has Hia own solution for each
problem as it arises, it may not be out of place to men-
tion some difficulties likely to be met in proclaiming the
Gospel to the Moslems in China. These are twofold ;
first, those usually met with in all Moslem work ; second,
such difficulties as are specially present in China. In
the first class we mention the following: bigotry, pride,
Belf'Satiafaction, spiritual indiflTei-ence, the likely outcome
of their strong belief in fate, and fear of persecution.

In the second class we mentiou the following : Arabic
and Chinese are both needed in dealing with the different
classes of Mohammedans ; Arabic, for the Mullas and the
Btadenta from the mosques ; and Chinese for the masses
who know praclically nothing of Arabic or the Koran.
While all speak Chinese they almost worship Arabic as
K the medium of all that is sacred and indispensable in re-

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Islam and Missions

Ugion. The greater number of Mohammedaus in Cliina
are practically iguoraut of Ibeir own religiou, and have
little useful kuowledge of either the written Chinese or
of Arabic. Thia is not to be wondered at ; any one who
will read the reports from lauds where Islam is etrong,
will tiud that this dense ignorance is only ooe of tha
blighting effects of the spread of Islam. lu June, 1910,
a well-known worker in li^ypt wrote that: "Even in
Egypt, it is probable that not more tbau five per cent, of
the Moslems can read."

After a loug search for a suitable equivalent for oar
t«rm God, the missionary body iu China are in increasing
numbers favouring the term "Shang-Ti" — Supreme
Buter; the Boman Catholic body bold to "Tien-Chn"
— Heavenly Lord. Other terms slill used are those that
mean Spirit, and the True Spirit, etc. Kow the Mo-
hammedans have a term of their own that had been in
tise long before missioDS were started in China ; whether
the terra "Shang-Ti" — Supreme Ruler — will ever take
the place of the Moslem's own term is quite a queslioo.
The Mohammedan term for Allah is "CheuChu" —
True Lord. How far it will be helpful to make use of
the Moslem's own term — as some workers do amongst the
Moslems — and of other religious terms, is a practical
qnestion.'

With not a little hesitation, and realizing the veiy
Inadequate treatment of this important subject, a fev
suggestions are here offered.

The very important position that medical missionB
occupy in Moslem fields, and the immense possibilities
of such work, need no comment. An earnest appeal is
here made to the whole Church of God to open up medical

' The Dumber ot deified ii
title of "Shang-Ti," oreatt
the pingreai ot the Gospel.

Islam in China

245

luissiouary work commensarate with the appalling need
in Ctiiiia. When »t least two wLule proviucus — Kuei-
clieo, and Sin-kiaiig^are without a single medical mis-
sionary, and proviucea twice as large as England have
only one or two medical missions, it is without onr
province to suggest localities. But in the interesla of
the Moslems, and as a most practical effort to make
knotru tbe Gospel among these long- neglected people,
we ask that medical work be taken up in all untoacbed
strongholds of Islam in China. In addition, we suggest
that in the provinces where the Moslems are in strong
force the medical staff at existing Christian hospitals be
strengthened, especially the medical missions in pro-
vincial capitals. The addition of a ward to mission
hospitals for the benefit of Mohammedans wonld in
many districts be greatly appreciated. Lastly, could not
some medical missionary with experience among Moslems
in other lands be set free to inangurate this important
workt

A more nrgent need, a wider door of opportunity than
women's work for women, it would be impossible to sug-
gest. It is quite true that in some districts a word spoken
quietly by those in power in the mosques leads to tbe
apparent closing of the previously open doors ; but this
need not discourage any who take up this work. We
have proved again and aguin that such closing of doors
is only apparent and for a short season ; in answer to
believing prayer these same doors reopen as widely aa
before.

Mission stations in China are, very frequently, at or
near the large cities. These large centres offer special in-
dncement for work among the maAsos of Chinese. But in
considering the needs of the Chinese Moslems, we should
bear in mind there is a large population of Moham-
medans settled in tbe country, as well as a very influential

H medans settiea in

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Islam and Missions

populatiOD often at the provincial capitals. Both classea
need to be remembered ; ia some pliicta whole villages are
practically Moslem. The placiug of a (ew workeis in
these important country centres of Moslem influence
would be a great gain to ordinary work among the
Chinese, and, at the same time, afford full scope for quiet
testimony as to the truth, and an open door for the
Nicodemus type of iuqiiii-er. Those who have worked
among the Mohammedans and visited theee country
colonies of followers of Lalam folly realize the need for
each workei'a

There ia need of Arabic speaking missionaries. By no
meau.s is this suggi-sLion placed thus low ou our list ow-
ing to the preceding workers being of greater impor-
tance 1 It would be much oearei* the mark to say all
suggested workers are of equal importance, of equal
urgency. Among Moslems in China, there is the high-
est scope and real need for workers able to deal with all
classes. When the Chnrch of the Living God remembers
that there are in China more thau ten millions, taking the
low estimate, of Mohammedans whose creed as expressed
by themselves ia "Mohammed, he is the light of the
world, he is the Chosen One," we do not believe they will
tnrn a deaf ear to the appeal.

Here is the need for Arabic reading and speaking
missionaries. 8ome who have retired from the full battle
in lands of Islam might render invaluable service even
by visiting China for a few months or longer. The
Siberian trains are coming to China crowded with pas-
sengei'S; could not some missionary with experience in
Moslem work take this fortnight's journey and spend
some months in making the Gospel kuown toourMnllasl

Young students of the Koran, Mullas with portions,
whole Korana it may have been, have come to our gospel
hall, have invited discussion, have spent hours iueameet,

Islam in China

247

animated, bat generally well-cODtrolIed conversation.
They have asked as to discusa iu Arabic ; they have
cooLe again and again, and at the close of these long
talks have said, " It is most aosatisfactory discussing
religion in Cliineae. Have yoa uo one who can meet as
on the Koran, no one who can meet as on our own
ground t "

The Scriptures, by the great kindness of the Bible
societies, have been placed in the hands of those who iu
the mosqaes can read Arabic ; direct testimony has been
borne by lip and by the lives of converted Ctiiuese to the
Living Saviour of whom they know so little ; but each
visit from such Moslems and each visit to the larger
moaqnea deepens the sense of the urgent need for workers
conversant with Arabic.

In these days of wide-spread testimony to Israel, con-
verted Jews travel through many lauds, carrying the
Gospel to their own people ; may we suggest that a
similar privilege be granted to the Mohainmedaoa in
China t From India, Arabia, and Tui-key, priests of
Islam come to China and strengthen the faith of the
Moslems. Is it too much to ask that some converted
Mnllas, there are many such in India, should be set free
and helped on their way to visit the foltowei's of Islam
in China T That the Chinese Moslems should have the
opportunity to meet and convenie with one converted
from Islam is surely both reasonable and practical.

A commencement is now being made with tracts in
Chinese : bnt as thoy are not yet available, if indeed
translated, the need of special literature is very great.
Tracts dealing with the great subjects that are so often a
stumbling-block to the Moslem are needed in Arabic and
I have known a Moham medan highly iudlgnant
he thought the Trinity included the Virgin
Mary, The natme of sin, the Atonement, the Divine

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248 Islam and Miauons

Sonship of Cbrist, and otber importaat doctrina need to
be cleared of the gross mistokee in which they are viewed
t^ followers of laUm. Chlneae tneie in Uoalem mould
with a plain Btatemeat of the truth, and by preferenoe
with title page printed in Ghineae and Arabic would be of
great ralna Other traota needed are saoh as are in tm
in India ; short extracts from the Koran, socb as, " aak
pardon for thy sins," in Chinese and Arabic, jnst as in
India there are sooh in BogUsh and Arabic. A brief
and moderate acoonnt of the life of the prophet of blam,
oarefolly avoiding the depths of inigaity which the
masses of Moslems know little about, and as Dr. Brace
of Persia used to maintain, the less they know the better.

The Arabic tracts required for the Mnllaa wUl best be
decided by those expert in thia language ; I know of no
sach Christian in China.

In correspondence with friends in Cairo, this su^ea-
tion has been sent ; we gladly give it a place in the list
" Let some missionaries have a year or more In Egypt to
help them in taking ap work among the Hoolema in
China."

Without multiplying organieations, could not some
plan be devised to nuite in service, and to strengthen the
hands of all who are working among the Moslems in
China t

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XVIU
ISLAM Ui BUSSIA
MISS JENNIE VON MEYER, TIFUS
TAKE for grajat«d that you realize what " Bnnia"

meauB: A state covering 2,S16,143 square mileo,
with one huiidrt^ aud fifty milliou inhabitaoU, be-
longiDg to about forty nalioualLtieti and tribes, coufeasiug
Bomething like tweuty difTeieot religious creuda. I take
for granted also that you realize what Isluu in Bussia
meaus : twenty million followers of the false prophet, be-
longing to about seveuteen natioualitiea and tribes, but
forming one great Moslem family ; the one short creed :
"There is no god but God, aud Mohammed is the prophet
of Qod" monldiag into oue these twenty millions with
all their differences of blood, rac«, occupation, ambition.
You, who know Islam, will expect to find the Moslem ia
Boasia the same as everywhere : the fanatical, intolemnt,
proud believer, steadily pushing on the spread of hla
creed, caring neither for civil nor ecclesiastical power
when be finds it eucroaehing upon his sacred right to per-
fect liberty of creed and religious practice. Such yon
know the Moslem in Africa, In East aud Central A^ia,
and such we Snd bim in Bussia.

We cannot here trace the history of Islam in Bnssia, or
even the state of Islam iu Bnssia at the present time ; this
has been done by more than one competent person and
has been presented to friends of missionary work in a
short essay by Dr. 8. M. Zwemer in the Mi»monary Re-
view of the World, and lately in a paper by Mrs. Sophia
Bobrovnikoff, whose close acr|oaintance with Bussiao

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250

Islam and Missions

Moidema in the Volga distriots, and whose special study of
the subject enabled iier to make a more masterly and full
treatmeot of the question of Islam in Russia than I can
claim. In her paper Mrs. Bobrovuikoff only touched the
qnestion which occupies our attention for a moment
to-day : what is done over the length and breadth of
Bassia, including Siberia and Russian Central Asia, by
the State Church and by the Protestant communities and
believers iudividually to reach Moslems with the message
of Jesus Chrifit, the Son of God and the Saviour of man-
kind 1

Let us first briefiy examine what the State Church (the
Greek Orthodox Church) has done for the spread of the
Gospel amongst Moslems in European Buaaia. Yod
know already from the paper of Mrs. Bobrovuikoff that
at the end of the sixteenth century, when Ihe Khanate of
Kazan was conquered, a pai't of the Tatars were baptized
and are ever since called the "anciently baptized." But
left without spiritual guidance and care they were and
continne to be Cbristiaus only in name. Then followed a
long period of absolute lack of auy missionary work what-
ever ou the part of the Church among the originally
Moslem, and Moslemized heathen tribes of the Yolga
districts.

About 1860 Pi-ofesaor Tlminsky from Kazan began hll
splendid work. He understood the enormous importance
of the vernacular in reaching heathen and Moslems with
the Gospel and with Eui-opean culture au<i literattire.
And so, by translations of the Gospels and the liturgy in
the vernacular ; by schools, where the Gospel and
science were taught, also in the veruacular ; by creating a
staff of thoroughly trained and enthusiastic native teachers,
he reached thousands of heathen Moslems. He and hia
followers through church and school brought the Gospel
to those who, being subject to and making part of a so-

Islam in Russia

25 >

called ChrisUaa governmeut, bad stayed for ceotiiriee
practically without the iiidueuce of Jesus Cbrist and
His word-
In Siberia, after its conquest io the end of the six-
tceuth century, no effort was made to reach the Tatar
tribes which inhabited the northwest. We hear of no
organized missionaiy campaign before the beginning of
the eighteenth century ; and even then it was done for
the heathen tribes in the district of Tobolsk only, the
Moslems living there being spoken of as fanatical
enemies of missionary work, as they were busily engaged
in propagating Islam. We receive the impression from
the reports of the orthodox missionary pioneers that then,
&9 now, the Tat^irs were cousidei-ed to be nearly inacces-
aibleto evangelization. We must add, that the "evan-
gelization" of heathen and Moslems by the Greek Or-
thodox Church was done in those far-off days in a still
more formal, hasty way than it is now done ; whole
pagan tribes being baptized and reckoned to be ChristiauB
after a few days of preaching and instruction ; the mis-
sionaries not knowiug even the languages spoken by
the people they baptized. Here just as in the Volga
districts missionary work ceaaed soon after it bad begun
and darkness spread again over the tribes of North-
western Siberia for more than a half century till the
beginning of the nineteenth ceatury ; but even then no
special work for Moslems was done here.

South of the Tobolsk district, stretching down towards
Tarkestan, the immeuBe plains were inhabited by the
Eirghis tribes, who were heathen. In the beginning of
the nineteenth centnry, when " the Apostle of the Altai,"
the reverend Father Macary crossed these plains to reach
the Altai, and perceived the state of these millions of
heathen, he asked the Russian government to allow him
to begin missionary work amongst the Kirghis. But he

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2i2

Islam and Missions

■was told that these people were aa yet too wild and
savage to be accessible to tLe Qospel ! Bat soon after
other missionaries, not depending upon the good-will of
any goFernmeDt and haTing more zeal and auderetaud-
ing, occupied this field and won the whole ot the Kirghia
tribe to the faith of Islam. And as iu more than one
part of the earth, so here, the Christian missioaary has
now to fight, not the weak and l>eggarly elements of an
RnimiBtic religion, bat th« seemingly inaccessible granite
fortress of Islam ! We do not find then, till the end of
the nineteenth century, any special, organized missionary
work among the Mosleois of North, West and Central
Siberia.

About the middle of the last centcry the Greek Ortho-
dox Church awoke to a more vivid sense of its doty ;
and since then we find an ever-widening number of mis-
sionary stations covering East Russia and Siberia. We
must make special mention of the Greek Orthodox ftlis-
donary Society which was founded at Moscow about 1870.
It enlisted from the beginning the interest and aid of
mauy learned and noble men and women ; but through
the ^ency of the parish priests this inlerest spread also
among the common people, a great eothasiasm for mis-
sionary work was aroused and money and lives were
ofiered. The General Committee has its centre and seat
in Moscow, but a vast net of parochial committees serve
to bring the public all over Bussia in contact with the
needs of the empire and to transmit to them the news of
failure or success, receiving In exchange men and money.
During the first twenty-five years of its activity the
Orthodox Missionary Society was in especial favour with
the public. It spent two million dollars for missionary
work iu the Volga districts, densely inhabited by
Moslems and heathen, and in seven districts of Siberia.
One hundred and five thousaud souls received baptism ;

Islam in Russia

253

Low masy, or rather tiow few of tbeee had been Moslems,
uunuot be showu. Tlie metboda that wtire used wi;re the
6-iiue us everywhere iu nuu-CLiriatiaa lauds ^ namely,
preac'liiug, scliouls, a t>egiuumg of medical missions,
luu Masteries, cbildreu's huiues.

The imporlnuce of bnugiiig the Qospel and teaching
tbe people in tbeir own language was nnderatood by
evei-yone and we hud missionary centres for translating
and printing tbe Gospels, the litargy, and school-books
at Kazan, in the Trans-Baikal, and in the Altai missioa
centres. The work of the Kazan translation committee,
especially, can never be forgotten. We gather from
Mra. BobrovnikofTs report that abont two million copies
of 800 or 900 writings in seventeen to twenty languages
have l>een printed in the last forty years.

In 1900 we find the Orthodox Missionary Society at
work independently or helping parish work and educa-
tional missionary work in eight districts in Siberia and
fn fourteen Russian provinces. Missionary effort, though
mostly amongst heathen yet reaching a great number of
Moslems everywhere, has spread down to the Caucasus,
where an independent missionary society has been at
work for some time. Work was being done in the
provinces along the Ural and in the southeast of Russia
among tbe Turkomans, and in the west and southwest
among the Kirghis. Tbe number of baptisms has di-
minished to about 4,000 a year, and conversions among
the Mohammedans are few. The same forms of mission-
ary work are in use. Five years later, in 1905, we find
a still more noticeable diminution of baptisms, especially
in comparison with those of the first twenty-five years.
Only three thousand are reported. But a fact of still
greater importance ie to be noted ; Moslem propaganda
Is gaining in strength, Mohammedan influence is grow-
ing, while Christian influence, as represented by tbe

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254

Islam and Missions

Bussiao Charcb, ia weaker. Tlie anJacky war with Ja-
pan and tlie proclaiuutiou of liberty of coDacietice have
done tlieir work. Forty tliousiiud formerly baptized
Mobauituedaus and heat Leu have I'eturned iuto paganiam
aud Islam, aud Islam especially cornea oat of Uiia crisis
Btreugllieued and more aggressive than ever before.

Id 1908 there was a total of only 1,670 baptisms, Of
which only forty-foar were Mohaiumedang. Bat the
number of apost^isies baa dimiulahed. All in all the
Greek Orthodox Missiouary Society has spent in forty
years from three to five million doUiirs ; it works in
nine Siberian districts and sixteen Bnaaian provinces,
aud it has also a mission in Japan and one in Alaska.
It now has 120 misaiouary centres, 400 missionaries, 700
schools with 19,000 papils.

Let ns now consider brioSy each district by itself;
in several we can exclude almost altogether Moslem in-
fluence and missionary work amongst Mohammedans ;
of such, for instance, are the north and the far east of
Siberia, though even here we find Tatars in small nam-
bera in nearly every town. In Central and East Central
Siberia, aa, for instance, in the Trans-Baikal, the prov-
ince of Irkutsk, and the Altai, mission work is directed
specially against Buddhist iuflneuce, which for the past
ten years haa become a real danger and an enemy of
Christian work. Part of the Altjii and the centre and
north of the province of Tcnisjisk are inhabited by
Shamanists, who, though for the most part baptized
and officially considered to be Chriatiane, live and die
without Christ, In the southern part of the Yeniseisk
province, especially in the Minusinsk district, are many
Tatars, mostly belongiog to the "anciently baptized."
But they are not rnlighti^ned in the Christian faith,
which they norain.ally profess, and we read of very few
baptisuiB amongst the Mohammedan Tatars of this region.

Islam in Russia

255

Moving westward, we come to the vast territories of
Semipalatinsk aud Akmolinsk, peopled by the Klrghia
tribe. AVe have seeu already that thia formerly pagao
tribe accepted Islam ouly about lifly years ago. For a
number of years the Orthodox Missionary Society has
carried on worlc there, aud la 19U8 there were seven
missionary ceutres with twenty-two missionaries, twelve
schools, thirteen churches, but, alas, the aumber of con-
verts is small! It must be admitted that missiona
among the Kirghis present special diOicalties, of which
we shall hear fuilber on ; let na ouly say that the
Kirghis is characterize*! by au indifference to religious
tmtbs which makes it hard for missionaries to gain
any hold upon his coDScieuce aud will. Even Islam
has not yet succeeded in making the Kirghis into fa-
natical Moslems ; they still bold some pagan beliefs and
practices. During the last fifteen years 500 baptisms
are reported. The newly baptized Kirghis are gathered
into special colonies and eared for materially and spir-
itually.

We come neit to the northwest of Siberia and the
district of Tobolsk. Here missionary work among pagan
tribes was begun 200 years ago ; after some years it
stopped, and the newly baptized converts were left to
themselvea A hnndi'ed years ago the work was again
undertaken and has continued ever since. But organ-
ized missionary effort for Mohammedans was only
opened ten years ago by the "Tobolsk Central Anti-
Moslem Missionary Society." Seventy thousand Mo-
hammedans are reported to liv« in this districts Four-
teen missionaries are working here, all of whom are them-
selvea baptized Tatara They are fnll of zeal. Work la
done by preaching, by discussions, by spreading of Gos-
pels aud tracts in the Tobolsk Tatar dialect. There are
no special missionary schools. In ten years eighty souls

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2,6

Islam and Missions

have been baptized. Here, as everywhere, Islam haa
grown BtroDger, niauy schools have beeu opened by the
Tatars, and mission work is becoming more difficult

If we now cross the Ural MoantaioB and look into
Bussia proper, we had a dense Mohammedaa popolatioo
in the Volga district, also along the western slopes of
the Ural aud southward to the Aral and Caspian Seas.
In the Volga provinces missionary work is being done
in heathen aud Mohammedan towns and villages bjr
quite au army of priests, teachers, aud colporteurs.
There are parochial missionary committees, there is the
missionary Brotherhood of St. Gouri at Kazan doing
educational work, and the Orthodox Missionary Society
helping these or doiug independent work. The system
of Professor Umiusky (by which heathen and Moham-
medans are taught aud evangelized in their own lan-
guage) is in use in all the missionary schools and
churches ; while the Kazau Mission Press supplies all
llie workers with the books needed in all the dialects
spoken in this vast region. Here are several central
schools for Chuvash and Tatar children, who tbenoe
pass into the seminary for teachers. These young men
and women bring Christian religion and caltnre into
hundreds of villages and thousands of homes. There
are here medical missions, classes for adults, and ednca-
tional homes for children — Tatar, Chuvash, Cheremiss,
and Bashkir. It is in this part of Kussia that most is
done to win Mohammedans to the Christian faith as
reprpsenfed by the Greek Orthodox Church, Bnt as
the missionaries have to do here with Tatars, the work
Is particularly dlEBcult and rather unfmitfnl, if we ex-
cept the baptisms en masse ot the " anciently baptized."
The Tatars have a certain fanatical, prond, exclusive
bent of mind, and are very active missionaries for Islam.

We see this also in the Crimea, which is peopled by

Islam in Russia

»57

Tatars and Turks. Biuce 1900 work iiaa beeu done
there by nifiubera of the Crimeiiii Parocbial Missionary
Society. Tlieir metbods of work are twofold. Ao itin-
erating mbuionary, well acqiiaiuted with the Turkish aud
Arabic languages, travels over bills and valleys exhort-
ing, preaching, and distribntiog Christian literatore in
the vernacular. So far, every year from two to five souls
have been baptized. Besides this work, missionaries are
being prepared for this field in ecelesiaatical schools and
Beminartes where Turkish and Arabic are taught, with
the Koran and apologelica. The work among the Cri-
mean Tatars is siiid to have been particnlarly difficult
iu the begiuTiiiig. Here also tbere were apostusies to
Islam after the proclamation of religious liberty in 1905.
But now the Moslems seem to be more friendly. The
Crimean Missionary Society's report shows a spirit of
brotherly love and faith.

In the east and southeast of European Russia, as for
instance in the provinces of Yekaterinburg, Ufa, the Ural
district, Orenburg, Astrakhan, aud the region of Kuban,
are to be found more or less developed educational and
medical mission work, parish work among the " anciently
baptized," and tours through the sandy steppes with
word and literature. Here aud there colonies for con-
verts from Islam have been founded. But wherever the
MohammedaDS, whether Kirghis, Bashkirs, Turkomans
or other tribes, live in the neigh bourhi>od of Tatars, they
infallibly come unrler their influence and the battle ia
made more strenuous for the Ciiristian missionary. In
the steppes, as iu the towns and villages, an evergrowing
Moslem propaganda is going on, the Mnll.is wandering
far and wide to make proselytes, to strengthen the weak
in faith, while material help is always at hand anil freely
given to the newly converted or for the building of
schools and mosques.

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Islam and Missions

After tills Bhort survey of missioDary work iu Bobsu
and Siberia, let as now luok at KussiaD Ceuti'al Asia, or
TurkestaD, and the two Kliauates of Bokhara and Khiva.
This vast territory stretches from the eastern shore of
the Caspian Sea towards the western froutier of China
and from the Aral Sea. and the Kirghis steppes in the
north to the snow-covered uiouutaiii ranges which
separate Afghanistan from the Bussian Elmpire. Im-
bedded in this Kusaian dominion, we find the Khanatee
of Bokhara and Khiva, which in a certain measure be-
long to it and depend npon it. There are here aboat
seven million Moslems for whom we are responsible be-
fore God aiuee we Kussiaus are, for the moment, the only
ChriHtians who can iuflueuce them for good or for e\il,
who can draw them to Ctirist or let them alone to follow
Mohammed ! In this we may say almost entirely Moslem
laud, no missionary work ia being done by the Greek
Orthodox Church. This I myself had opporttmity to
learn when travelling Uiere some months ago.

I have now given a brief statement of the mission-
ary activity of the State CImrch of Bussia gathered as I
conld do it from missidnary reports and other written or
oral sources at my disposal. I shall now try to view
this work nnder three heads ; considering briefly : (1)
What goes to help forward the missionary efforta of the
State Church I (2) What is there in the religions,
clerical and administrBtive pecnliarities of the Greek
Orthodox Charch that hinders missionary workt (3)
What may we expect for the fntiire of State Church mis-
sionary efforts among Moslems t What is the spiritnal
attitude of the miasiouariea. what is their message for the
Mohammedans to whom they go or among whom they
live I

(1) In a certain way the Orthodox Missionary So-
ciety's work profits Ihi-ongh being done by agentfi of the

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259

I
I

State Cborch. Work is allowed to be ondertaken, to
grow, aud to develop, 110 fear tteiug felt by the govern-
ment or the Holy Synod, as to its bfiiig seetitnao OP
cvaDgelicaJ. lt» way is t^niooth, the police will uot inter*
fere with it, there will be 110 pcrsecutiou fur the Gospel's
sake. The priesis, teachere auU missiooaries are officials
of the State Ciiiirch. In priuciple, at least, these Church
officials may at any time aud io any emergeucy appeal
for help and protectiou to the local authorities, which
acknowledge the State Church miasious to be politically
aud dogmatically reliable. Converts from paganism or
Islam have enjoyed, and I suppose they enjoy even now
iu a certain measiu'e, cerlain privileges, such as material
help, three years' freedom from taxes, etc. Tlieo also
help in money is more easily to be had : the Holy Synod,
the parochial committees, the bulk of the public, both
upper and lower classes, so far as they axe at all interested
iu missions, counting it meritorious to help the Orthodox
Church in its missionary efforts to propagate the " Holy
Orthodox Faith."

(2) Of the hindrances to missionary work done by
the State Church, we will mention first those which are
external. Though in principle local authorities are
bound to aid missionaries and their work, yet practically
this aid is not always given. We read in the missionary
reports of many cases where high and low officials have
failed to aid missionaries. We may mention here also
that missionaries, in fact, are not highly esteemed but are
regarded as rather a nuisance by a great part of Bussiaa
administrators as well as by the public.

Another impediment to successful work in heathen or
Moslem parts of the empire is the fact that the local an-
thorities, being themselves heathen or Moslems, are of
course opposed to missionary work in their regions and
exercise all their power and craft to hinder Christian In-

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Islam and Missions

flaence from spreading aud their co-reUgionlsta from
beiug converted ; by threats and actual maltreatueot
they often retain timid but iuquiriug bodIs lu tlieir old
faiLli. A.notbot hindrance ia expeiieucvd by courerts
fi'om nomadic tribes like the Kirghia and Koltnucki
(Uuddbista). Such couverts whou they are baptized lose
all share in the land from which they aud their caltJe
di-ew their sosteuance. The land belongs to tUo (.'Ian,
not to the individoal, and whoever leaves bta liiaa &aia
himself absolutely without laud, money, or work. Ub-
fortunately the commission for distributing fne govern-
m<:ut lauds has been slow in allotting laud for coloniea
whuro newly baptized converts could begin a new liA.
By this attitude of officials many converts have had to
suffer much. The orthodox missionari^ do what they
can, but that is not much, to provide lauds and work for
these "exiles for faith's salie," and, as ve saw abore^
some colonies have been founded.

Another hiudrance is the lack of men. Xot many can
be found to go out for a missionary's life in tbe steppea,
for instance, or in the virgin forests of North Siberia, or
tlie mountains of the A.ltai. Many do go, ofcoutse. Bat if
we consider the particularly inteuse spirit of solf-socrifioe^
for which the Russian man and woman areJusUy ramous,
we are grieved to see how few of tbe heroes ajid herolnce,
who for a political idea will gladly suffer and dto, cboow
the arduous life of the messenger of Christ ! UuBionaiy
work is considered "sham," "humbug," a way of mak-
ing an easy living, not worthy of any good maa or
womau's life-blood t This lack of men is tbe reflsoo wfay
so much is left undone ; and it happens in many a pUea J
that ttae priest, who lioa been sent as a mliuiooary toseelcl
and gather those who arc as yet ontaide the Cbareb, f
spends his whale time and strength in pariah work, bdag
thas diverted from his tme vocatioD.

Islam in Russia

261

We must also meution lack uf kiiovledge of the lan-
gaugcs apolcen hy the Leatheu and Moslems to whom Lbd
uiisNiouni-y is aeut. This Uiudrauce U;nds more and more
to disiippear, siocemissioDaries are now frequently chosen
from among cooverta aud sent back to bring their kins-
men the Qoapel in their mother tongue.

Ifot the least of these hiudraQces is the lack of funds to
sustain and expand the work. The mission field is very
extensive, and friends are gettiug fewer aud lessgeneronB
as the spirit of indifference and even of religious hostility
gains ground among the orthodox population, both high
aud low.

Another difftculty in missionary work is the extremely
severe climate, in the north and east of Sitieria, for in-
stance ; aud the wanderiug life of the nomad tribes in the
south aud southeaat of Siberia, which makes any close
and constant iiifinence ueiirly impossible, unless the mis-
sionary joins the tribes in their wauderings. This indeed
is the proper thing to do.

Last but not least, the development in the past decade
of Moslem propaganda, the increase of low aud middle
schools wilh new programmes adopted to European exigen-
cies, the liberal help given to coreligionists or converts
Into Islam, are all hindrances to Chnsliau missionary
work by the Orthodox Church. What couuts much
against success is also the fact that in the hands of the
State Church missionary work baa often been Rnssianiz-
ing work. To be a good citizen and to be a Christian iB
thought to be synonymous. So that for the heathen and
Moslem the Russian missionary is only a Hussian official ;
not only the man of another race aud of another faitb,
but the representative of the government to whom he now
owes allegianee. We can understand how, with the
spread of pan-Islnmic tendencies, this preaching of the
Bussian faith by Russian Church officials will make

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262 Islam and Missions

misaionary work more and more difficalt aad ansae

This leada ns to the spiritual causes of failore. The
orthodox miasioaary, being sent out by hia ecclesiastical
authorities, is not always expected to be converted him-
self, a spiritually uewly-boru man, as we Protestauts uu-
derstund it. It is not always solely the love of Christ,
which coustraiued him to go out j he may have been seat
out because of intellectaal capability, or knowledge of
the language, or he may have chosen to go oat becjiuse of
advauUiges of a rather low uature. He, being himself
ofteu au uusplritual man, not having experienced in his
own heart the power of Jesus Christ to make all things new,
cannot transmit this power to others. He cannot siug the
praise of the love of Qod, not having rect-ived himself
the precioiiH gift of a Saviour! The sad slate of many
orthodox missionaries has made the whole class a some-
what despised and suspiciously treated group of men.
Not many believe in the good faith and uuseltish purpose
of a missionary ! One does not credit him wilh any love
for souls t But having said so much to his discredit, let
as do justice to the Orthodox Church, which does in a
certain measure the work to which it is called by its
heavenly Master, handicapped though it is by externa]
and internal hindrances, let us admit that among the or-
thodox missionaries there may be and certainly are not
a few men of faith and love and self-denial, whom the
Lord will acknowledge as His own good and faithful
servants But it is not only the whole machinery, which
savours too much of this world, not only the lack of
spiritual men, it is the form in which Christianity is pre-
sented to heathen and to Moslems, which dooms mission
ary effort to be more or leas nnsuccessfnl ! Imagine a
determinedly monotheistic Moslem, invitetl to worshipin
I church ftiU of Images and lighted caudles, where gor-

Islam in Russia

263

gooosly dressed priests iDvoke the name and propitiation
of BO luuuy saiuta atoug witli ttie name of Qod ! I, wlio
kuow tLe meauing of these cercmouiea and parapberuolia,
am every time auder the impression of the pagaoism
which we see in the Greek Orthodox manner of worship.
What then most a Mohammedan feel when he is aaked
to accept all those images and offer his worship in the
way which the orthodox missiouary tells him is tho
Christian way ! It is very diCBciilt to understand the
psychology of a Moslem who accepts the Boman or or-
thodox Catholic faith I Let us hope that they may not
always be moved by material advantages, but that some
of them may truly have had a vision of Jesus, and not
having any other way of confeasiug Him presented to
them, that they have accepted the orthodox faith in all
sincerity.

One more cause which binders powerful spiritual mis-
sionary work is the hick of fa.ith of the orthodox niia-
BLonaries In the weapons they wield in this warfare. Not
Only civil authorities do not care for missions among
Moslems for fear of arousing their discoutent and pro-
voking their fanaticism, even tlie Church itself seems to
etaiul in awe, doubt, and dismay before the compact
mass of twenty million Mohammedans, who ever more
and more unitedly rally aronnd their one religions leader,
their one creed, and begin to realize and briug into being
the religions and political ideal called pan-Islamism.
The Church in Russia stands like David before Goliath ;
but this David has not the same faith in the all-powerfol
God who could make the stones in bis sling an efficient
weapon against Goliath's mighty sword I It is neither
by such a Cliureh, nor by such men, who look with ter-
ror at the foe before them, that rock like, unflinching
Islam will be conquered and won. "We feel it when read-
ing the missionary reports, we have heard it said by

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Islam and Missions

faithful members of tbe Ortliodoi Clinrch : " We do not
do auy real evangelislic luissiouary work among Mob-
lems aud we do uot aee that we ever will or cau do Bucb
work."

We now come to the second part of oar survey of mis-
eiou work in Russia. Haviug briedy reviewed the Greek
Orthoilox Church missious, let ub i^amine what is l>eing
doue by Protestaat believers to preach Christ to tjie Mos-
lems iu Russia.

We may eousider the iufiuonce of evangelical believers
on islam under three heads : (1) Geueral influence of
Proteslaut eommuuities ; (2) Direct missionary work
doue by societies aud individuals ; (3) The British and
Foreign Bible Society's work. We must say with pain
aud regret that the Lutheran and the Reformed Churches
in Itussia arc still absolutely de^if to the appeal for evan-
geliziitiou which ought to l>e felt by every evangelical
Cliristiau, living in a land where as yet 5,000,000
heathen and 20,000,000 Moslems are without Christ. Xo
missionary work has bi'cu done by these church organizB-
tions as such. In what way the colonies of Lutheran
Christians, mostly Gerraans, that we find in the Volga
district (in Bamara and SitratoflF), in the Caucasus, in the
Northern Crimea, in Bessarabia, and even in North
Turkestan and West Central Siberia have influenced
Moslems around them I have not been able t-o trace. I
refer to the direct evangelizing influence that can make
Moslems eager to accept the Christian faith. The thrifti-
ness of these Germans, their economy, their sober life
certainly appeal leas to Mohammedans, who in a certain
measure possess these same qaalities, than to oncalturcd
Russian peasants.

Some Protestant commimitiea do awake to TherespouBl-
bility laid upon them by the light they have received.
For lostaDce the Mennouites in TurkestAu, who live in a

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Islam in Russia 265

district peopled by tlio KirgLis, are atiid to have made a
bqriimiug of missiouiiry work at Auull Ata and uear
Kliiva. Tbe Sevt^atb-Uay Advetitiatg at AouU Ataaud
uear Askabad (among Kirgbis aud Takivziya) are also
prepariug for work amougat Moslems. There are aiao
uiiinurous commnnilJes of Baptist^ converts from the
Greek Orthodox Church, formerly called Stuodista, aod
now organized under the Dame of Russian Evangelical
Christians. These are now found, tUacik God, all over
Russia aud Siberia, au example to other churches by their
zeal to win souls, by their truly Chriatiiin way of living.
Bat as yet I could not bear of auy organized gospel work
by tbem among Moslems. Work is cerbiioly tieing done
by local Baptist cbarches ; as for instance, iu Baku,
Batum and Tiflis in the Caucasus ; bat as yet it seems to
t>e done more as au individual work, nut yet as a neces-
sary part of a Cbristiau community's very life. The
local Baptist churches at AouU Ata, Taschkeut, and
Askabad in Turkestan are now awakening to this re-
sponsibility and considering bow to reach the Moslems
around tbem. I found Armenian believers at Baku and
Askabad full of zeal aud love for the Moslems ; reaj^hing
some of them through the Gospel and through a spirit of
brotherly love.

Coming now to work done among Moslems by individ-
uals aud societies, we must mnntion the only missionary
society for evangelizing Islam iu Russia. This is the
Swedish Missionary Society, with ile seat in Tiflis.
Work was started in the Caucasns, in 1884, in a district
peopled by 3,.'500,000 Mohammedans, speaking for the
greater part the Azerbaijan dialect of Turkish. Two
missionaries with their wives and two lady missionaries
were at work ; they had a]m five native helpers. Evan-
gelical work has begun at Tiflia and at Bokhara and
Samarkand ; the most distant station being at KashgariD

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Islam and Missions

Cbiuese Turkestan. Aa tbe Rusaiau goverument did not
allow tbe Swedish missiooaries to do educatioual or medi-
cal missionary work, wtiich ia being done at Kasbgar,
la the Caucasus tlie miasioaaries were restricted to dia-
tributiou of the Scriptures in Azerba^an and Osmaoli
Turkish and in Persian. Conversation with individnala
and later regular evangelistic meetings huTe been
going ou with the result that as the missionary, Mr.
Larson, reports from Tiflis " fourteen Moslems bave been
baptized, of whom several have died happily in Christ."
He writes In 1910 : " W<i see signs of awakening and ob-
serve the good influence of our work among tbe Moslems
all around us. Mrs. Larson gives much of her time to
visiting Moslem women who meet at her house for Bible
reading. Not one of the converts of the Swedish Mission
has fallen back into Islam as a result of tbe granting of
religious liberty iu 1905." The Russian governmeot's
attitude towards this mission has been more friendly
lately than in former years, and evangelistic work is per-
mitted in Tidis.

Unhappily tbe work begnn by the Swedish Minsion at
Bokhara and Samarkand bad to be stopped as soon as it
began to bear fruit t After the conversion at Bokhara of
some Moslems and Jews, tronble came and the native
preachers were obliged to leave ; work was forbidden !
Bokhara offered a magnificent opportunity for reaching
the Moslems from all Central Asian tribes, people from
India and Afghanistan coming frequently to this centre of
Islam in Central Asia. But Mr. Larson hoj>es to start
work soon in the Khanates of Bokhara and Khiva by
Bome of their Syrian preachers, who, as a rule, are con-
sidered to work amongst Moslems with more success than
Armenians do.

The Swedish Jlission also opened & station near Oren-
burg amongst the Bashkirs. From 1890 to 1894 Mr.

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Islam in Russia

267

Siirvd worked there aa a missionary. He writes of hard
times then) aud of do positive results, thougli at the eud
of fuur years' laboiir, through aymjiatby and material help
reudet^d duriiig the gr*^t famine, the coutideace of many
Bashkirs had been woii. No work is beiug done there
now. But the faithful aud lopiug miBsiouaries look for-
ward with yearaiDg for their Moslem brethren and trust
God to opca to them again the closed tuwna of Central
Asia. This Swedish Mi.saiou is, as we have ali'eady said,
the only Protestant mission to Moslems in the whole of
Bussia, Siberia and Central Asia I

Of indepe[ident, individual workers among AIoslemB I
must mention Mr. Easton, who since 1875 has done work
among Mohammedaus in Trans-Caucasta, the Caucasus,
aud for some time in the Crimea. He draws special at-
tention to the Turkomans and Kirghts living in Trans-
Caucasia. Evangelistic work ought to be done there
speedily, before these tribes become fully and fanatically
indoctrinated in the Moslem faith.

In Tiflis, I have heard, a lady is working independently,
preaching aud distributing Qospels aud tracts among
Moslems. At Baku I met Mr. Toumauyan, an Armenian
brother, who speaks well several of the Turkish dialects
and whose heart js filled with great love for the Moham-
medans. He liiis opened a lecture room where daily
talks are held with Moslems, and where every Friday
they have a meeting which is well attended. One
Mohammedan has been baptized. An English misaioD-
ary, Mr, Hill and his wifp, are also doing work there. I
may mention also Mr. Patwakan Tarajani of the Russian
Bvangnlical Oommnuity at Biiku. At Aouli Ata in
Korthern Turkestan two friends, one of them a Mr.
Thiemann, are preparing for misaion work amongst the
Kirghises. Last aud least, I was sent out by the Lord to
work among the Moslems as au independent itinerating

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Islam and Missions

Bible-womaD. I could reach maoy of the Tatars Id the
Volga aud Kama districts aud beyond as far as Tobolsk,
aud now God has led me to work io Ceutral Asia, sowing
the Word of life, aud b«lieviDg that this seed cau spring
np iQ the lieart of oue or many aud bring fruit uuto God.

We see then by the rapid sarvt-y of missionary work
for Moslems done by Protestant ctiurches, commuoities,
aud iudividuals, that while the only organized society is
the Swedish Missionary Society, the Lord has t>eguu to
work in the hearts of others of His servants and that some
commanities and some individuals have heard and ac-
cepted the call to go work in this stony and neglected
vineyard — the Moslem world. We notice, also, that by
the providence of God, Pi-otestant endeavour has been
aroused just in that part of the Russian Empire where
less is being done for the evangelization of Moslems by
the Oi-thodoz State Chorch, as in the South Caucasus,
aud nothing at all, as iu Russian Central Asia. May tbo
Lord put the call to evangelization of these neglected
Moslem brethren in Central Asia as a buidea on our
souls! If we accept it. He will certainly not leave as
without strength to lift it and transform it into a joyful
privilege.

As a light and life-bearer to Christians, Jews, Moslems
and heathen alike, the British and Foreign Bible Society
is at work over the whole length and breadth of the
Rassian Empire. It bas two principal agencies, in
Bussia proper and Ceutral Asia, and also in Siberia.
"The colporteara of the Russian agency meet with
Moslems in the Volga districts round about Kazan ; from
Samara eastwards to Orenburg ; in the steppes north of
the Aral and Caspian Seas ; in the Caucasus, and Id
Trans-Caucasia and C«ntml Asia. There are no special
colporteurs appointed to Moslem work, but the ordinary
colporteurs whose work it is to offer the Scriptures to all,

Islam in Russia 269

oCfer them alike to Moslems wherever they meet with
them." The Bussi^D agency of the British and Foreiga
Bible Society has SciiplureB in ten Uosieui lauguagea,
and the number of Scriptures sold to Moslems has iu-
creased Id the last four or five years.

We have now finished our survey of the missionary
woric done among the Moslems of Buasia, Siberia and
Central Asia. It seems to me that onr Lord, looking
down over this vast territory and seeing the absolutely
inadequate work — I do not say frnit of this work, hat
the inadequacy of the effort — is grieved and His hearty
which yearns for all those Moslems, that they also may
come to the knowledge of truth, suffers from our hard-
ness of heart 1 Twenty million soula in the darkness of
Islam and so few of as care for them ! Let us aak our-
selves— those of us who do feel this "reproach of Islam"
and who accept it as a " challenge to faith "—what can
be done to evangelize the Moslems io Russia 1

First of all prayer is needed. More fervent, definite
prayer that the government should open the land to non*
Bussiau missionary enterprise now standing at the door,
ready to enter and to work ; let us pray for the small
beginning of work done by Russian believers; also for
men and women with faith and love and the will to
make the most of opportunities put before ns by Qod.
Then, kuowledege of the state of Islam in the world and
iu the Russian Empire should be spread among the
churches iu Buasia. How can they pray, if they are
not told what to pray for ; hov can they go out, if they
are not called f A. paper stating all that is necessary to
know abont Islam, about the work done in other coun-
tries and at home, containing an appeal to help with
prayer, money, lives, oaght to be issued and circulated
among all the Protestant churches of Russia. May it
not be the purpose of God throngh such an appeal to

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Islam and Missions

drav OQt of every evangelical diiirch a people destined
to serve Him auioogst tlie Moslems t

In what way cati tbe Piotestaut Church and miasionarf
societies outaide of Russia help iial Again we say, first
of all with prayer. You, missiouaries to Moslems, know
how to pray, else yon would not Lave achieved what, with
Ood's blessing, you have achieved. Sustain as over here
in Russia ! Then you can help as by printing for os.
The Bible Society supplies us with the Scriptures ; several
mission presses send oat milUone of copies of tracts ; but
there are still several Mohammedau tribes in Bnsaia and
Central Asia to whom v/e cannot yet ofTer tracts, simple,
evangelical literature, in their mother tongue. And you
know well the importance of this literature, preparing or
following up the distribution of Scriptures. Whilst we
are yet a few, unorganized workers, help us at this point
and strengthen our hands ! Then, whilst Russia is yet
closed to foreign missionarie>s, begiu or develop mission
work on our trontiers. Especially Persia is of great
Strategic importance. Thousands of Persians are continu-
ally travelling through the Caucasus, Traus-Caiicasia,
and Central Asia. The influence for Girist, received in
Persia, will certainly be gradually felt on this side of
the frontier. Meshed, for instance, which so many Per-
sians pass when coming over to Turkestan, and the
towns in the Persian Azerbaijan district could t>e splendid
centres for mission work, which would be spread over to
Russia by the people tLemselves; and no police or gov-
ernment decree could stop this intluenoe.

And when, at last, tlie door shall be open to foreign
mission work, then come over and teach us, and breathe
into us the spirit of daring, of obedience to God at any
cost, the wonderful conquering faith which we see in
most of your missionary enterprises !

As Boon as Ood shall have raised up servants to work

Islam in Russia

271

for Moslems ve mast think of educational work ; our
brethren in the Orthodox Church Missiou have shown us
the way in this : it is the one way by which tliey have
reached most easily the rising Moslem generation.
Educational work will possibly spring up first in the
Protestant couinianities, such as Biiptists, Mennonites,
Adventists, who live io absolutely Mohammedan neigh-
bonrhoods ; and in the steppes it will have to take the
character of itiuerating schools, whose wandering teachers
will have a wonderful opportunity not only to teach
Christian Eoropean science, bat to pi'each Jesus to those
whose life they share. Medical mission work coald
now be done, as I had occasion to see in Turkestan, if
only the medical missionaries were at hand. Hospitals
for natives would afford good opportunity for quietly
inflneucing their patients. And it would be here aa
everywhere the unsurpassed means of reaching Moslem
women, who in Central Asia in particular, even if not so
much in other Russian Moslem lands, are sitting "be-
hind the veil," waiting for us to bring light into their
darkness.

I have not spoken at all of Islam itself, nor of the dif-
ficnlties which the missionary will meet with in this
work ; they are the same everywhere, and yon know
them better than we do. I speak as to men and women
who know what a foe we have before ns and that it is
not with flesh and blood that we have to fight, but with
powers and principalities, with the " Prince of the power
of the air," who has turned the hearts of more than two
hundred million men to accept Mohammed, the false
prophet, and to defy the Son of God.

But God, who has placed in onr hearts the light of the
knowledge of the glory and love of God in the face of
Jesns Christ, has given us to hear the call for personal
eervice on jnat this battle-field. We have obeyed it, and

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272 Islam and Mis^oos

by this have received power to believe in the victory <tf
Jeaus Christ over even Moslem hearts.

It is worth while to work for thoae, who having such a
capacity for single-hearted, stont, and fiery adherence to
what they think right, will make as whole-hearted fol-
lowers of JesoB Christ, ouoe they are won for Him.
When with hearts longing for the appearance of the Snn
of Bighteousneaa, we ask the question : " Watchman,
what of the morning t Watchman, what of the morn-
ing t" oar fiuth, looking over Moslem Bossia covered
as yet by the darkness of night, answers : " It is yet
night, yea, bat the morning cometh ! "

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BEFOBM MOVEMENTS Df INDIA
REV. CANON WEITBRECHT, PH. D., D. D., SIMLA

^HE attempt seriously to adjtut the teacMcg and
practice uf lulatu to modern coudilioiis of life
and tlioaght was first made in India by Sir
Sayyad Alimad Klian of Aligarti in the United Froviuces
{18L7~1898). He Bupportt«l Ilia etlbrts after progress and
reform by a rationaliatic exegeais of the Koran, recogniz-
iDg in il a huaiau as well aa a divine element, and teach-
ing that a kuowlodge of natural law bad aupei'sedc-d be-
lief in miracle. Hia energies wore chiefly directed to the
promotion of Anglo- vernacular education among his co-
religionista, and the chief monument of his Ufe-work is
the Anglo- Mohammedan College at Aligarh. In a speech
delivered shortly afU;r the mutiny he said: "Hitherto
the Musiiluians have been rnlers in this land, but now it
is the divine will that they should pass their lives as
subjects of a conquering power. Aa hitherto they have
inscribed their name on the page of history with the
blaze of victory and dominion, so now they are called
npon to make their name illustrious as good subjects of a
juBtnile,"

Another notable resnit of Sir Sayyad's labours was the
establishment of the Mohammedan Educational Confer-
ence which meets annually for the promotion of educa-
tiou, both higher and lower.

The Nadwat ul Ulema at Lncknow, and in a smaller

way, the Anjaman i Naumaniye at Lahore are societiea

which endeavour to promote Moslem education on a

273

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Islam and Missions

modern baaiB, but with more regard to Moslem ortbo-
doxy than Sayyad Ahmad's school. The Ahoiediyaiiitho
sect foonded by the late Mirza Ghalam Ahmed of Kitdiaa
Id the FnDJab. Ite teachings lay strees on tiktnnU Uir,
and profess t« promote peace among hoatile commonitiaa.
Their main tenet is that the founder is both the true
Mahdi and also Christ returned to earth.

There is not mnch that is new to report of the aettvi-
ties of theee bodies during the last fiv« years. The
Aligarh College has held on its way, though somewhat
hampered by dissensions on the College OotuioU and by
cbaugee of principle, and the number of stadenta In 190B,
as compared with five years previous, was 476 to 340 ; and
in the high school attached to the college there were i75
against 364. The main conrt presents quite a collegiate
appearance, except that a structure of the kind which
we usually relegate to the back, occupies a prominent
place iu the quadrangle. In one comer is the hatidaome
College Mosque, which all the students are snp|Maed reg-
ularly to attend, and close to it is the tomb of the founder.
The second court is in a more tentative style, bat all
around the central college pile, buildings for boslete and
otber annexes are arising, and In a few years the vbole
complex should be ready to accommodate the Mtxdem
TJiiiversity which progressive Mohammedans throngbottt
India earnestly desire. The Agha Ehan has recently
given a lakh of rupees towards a fund of twenty lakha
which he believes will be sufficient in order to make a
beginning with the foundation of "a model onivetsitj
bearing the name of King Qeot^e V." It may wnll be
that the next of these conferences will be able to chraa-
icle the establishment of tlie Indian ITnlrenilty of Ali-
garh. How far it will be a powerful inslroment of reform
and progress it is difficult to forecasL The foct that tbm
present professor of Arabic tn the Alfgarh OoUeg« to a

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learned German remiodfl na that liugiiistic research ac-
cordiDg to modern methoda has not yet made much prog-
ress among Moslem acliolars iu India. There is an Old
Boys' Association with 750 members which contributed
Es. 11,000 to the college funds in 1910. Beyond the ad*
Tocacy of the uuivei'sity Bcheoie, aud its efforts for the
establiiihment of more schools, the chief development
iuiliat«d by the Educational CoDference is the All-Iudia
League for the promotion of the Urdu language. This
language, bs ia well known, is the product of Moslem
rule in India. Its name signides "camp," aud it re-
ceived this designatiou from the chief imperial camp of the
Mogul dynasty at Delhi, where the Persian tongue of the
foreigners was grafted on the Hindi of those parts, and bo
formed a new language which has become the lingua franca
of India, aud especially the vehicle of intercourBe and lit-
erature among Mohammedans throughout the country.
Measures and propoa-ils for ousting Urdu from the posi-
tion of the language of admiuistratton and education have
roused strong fueling on the part of the Moslem commu-
nity, and their reply bas been the formation of this society.
Like other indigenous things it has taken on an English
name and calls itself the "Alt-India Urdu Conference."
Its object is to stimulate the production of Urdu litera-
ture suited to modern conditiona, and to promote the use
of Urdu ofBcially and privately.

The Nadwat ul TJlema or college of diviuea has ita head-
quarters in Lucknow, and it ha£ established branches in
Madras and elsewhere. It issues a monthly magazine Bn
Wadwa which has for its object the establishment of har-
mony between faith aud reason and the investigation of
ancient and modern sciences. The position of the move-
ment with reference to Christianily may be illustrated
from an article in the October number 0910") on the
Christian and the Moslem stat«. The writer remarks

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Islam and Missions

tbat though there are certuiD features of the dviliaation
of Christian lauds which make it seem superior to that of
Moslem countiiefi, and so attract the progrewtre Moslem
towards the GhriBlian faith, yet theac things in realilj-
have no connection with the Chriatlan religioii. If thU)
were really acted upon the most civilized nations of Lbo
world woald Lave to bid farewell to their caltare and re-
tire for the practice of asceticism to the sniniuit of some
high hill in accordance with the teachings of St. Paul I
Among the book advertisements the most promJueot Is
one of a work entitled " Astronomy and Islam, " tlie ob-
ject of which is stated to be the proof that the Mosleta
astroDomers of the middle ages, whom orthodox diviacs
aloue allow as true to the faith and the Korsn, were in
reality opposed to the Coperuican systtiiii and very near
the principles of modern astronomy. Evidently the rep-
resentatives of the Nadwat moTement have moch leeway
to make up before they can grapple, even plau^bly, with
the task of reconciling modem thought with the (aith ot
the Koran.

Another effort, similar to tbat of the Kadwat, has beeo
mnde in the establishment of the Cawnpore School of
Theology. The impulse towards this seems to havee<>ta«
largely from the sense that Islam in its struggle with
Hinduism might become the bitten instead of the bller.
Hilherto the conversion of Hindaa to Islam wu no on-
common thing, but the reverse had never been beard of.
or late years, however, the Arya SamaJ has introdacod
the principle of Shuddhi, that is of a oeremaaial pnriflcn-
tion by which the non-Hindu can l>e lnlrodur«d Into
Hinduism, at least in itsDayanandi form, and they pro-
fess to have converted a number of ^[ohammrdanB,
among them some mnlvis, in this way. The Cbwupore
School has taken up the mnlroversy, and is imilt^
BerieK of tracts against the Arya Ham^). Number tht««

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of these is devoted to a comparison of " Vedio theology
and Moslem mouuttieism." The author takes the pro-
fossed monotheism of the Arya sect, together with its as-
sertiou of the eleruily of soul aud matter aud criticizes
their teacLiugs accordiug to tha Moslem formula that God
most bo immaterial, without parts, omaiscieut, omnipo-
tent, eternal, aud perfect. He thiuks that the doctrine
of "Protestant TriniUuiaus " is that the Son aud the
Holy Spirit are not to be worshipped, aud have uo part
in the work of creation and providence. This agrees
with the statemeut of a local observer that the Christian
controversy is taught in the Cawn pore Theological School
by a "revert" from Christiamty with a very defective
equipment. A. printing press is said to be attached to
the school, bat this tract is printed elsewhere. It con-
cludes with a fervent peisonal appeal to the reader to
drink of the water of life which flows from the exhaust-
less fouutains of Islam. This seems to be distinct de-
parture from the accustomed style of Mohammedan con-
troversial tracts. One can hardly realize the late Mulvi
Wall nllah of Lahore addressing his non-Moslem readers
as " beloved brethren." Sanscrit is said to be taught is
this school by a Pandit of the Sanatan Dharm (old Hin-
duism).

The Ahmediye sect has declined since the death of ita
founder Mirza Ghulam Ahmed on May 26, 1908. The
fact that his death took place through cholera, whereas
he had promised his followers immunity from pestilence
without plague inoculation, was no doubt a shock to the
faith of many, thongb it was concealed as mnch as pos-
sible. The Review of Religions, conducted by his dis-
ciple Nur ud Din, gives a rather elaborate explanation of
the fact that he should have died at all. The same pe-
riodical gave currency to the report that three Moslem
missionaries had proceeded to Japan, and converted

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12,000 Japanese. This proved to bo or the same raSoB as
many of ita other atateuieuts. Whatever tlitt merits of
the Mit'za, we mity be glad that his luM public appeal
vas addrmsed to liis coimtj-ymeu iu thu iutercsta of pmce
between Hiudu tiad Maaulman. The general aditndv of
bin followers, too, seems loss trucuk-nl than formerly.
But there are no special signs of a developuieut of tboaght,
except the disowuing of "Jihad," and the doctrine iLat
polygamy was made permissive, oaly as the leser of two
erils. The permission was freely availed of by Ui« Kjt-
diao Mahdi.

The contributions to religions thoDgfat by UohammedMi
reformers are scarcely more numerous in oth& direclloiH.
A Reform Publishing Society iu Calcutta has imbltehMl
at least two tracts, but wheu I sent receuUy to Um ad-
dress given ou the cover for the remainder, the letter
came back to me through the dead lettvr uOict-. The
first of these tracts reproduces a lecture, given before the
Y. M. C. A. in 1908, at a meeting of the Theological
Circle, presided over by the Rev. II. Auderaon, st-crelarj
of the Baptist Mission. It sets forth the etliical side of
Islam as a religion of good works ; allowing that the post>
tion assigned to woman is a crucial test of a ntligion, it
maintains that polygamy, divorce, concabinage nnd
purda are not ordained in Islam ; religious should dtial
with one another in a cooperative, not a rompetitive
spirit, and distingnisli their permanent from their tem-
porary elementa This is supported by a saying of the
prophet which, if genuine, gives very ample (jea room to
the Moslem navigating the troubled watent of modem life :
" Te are in an age iu which, if ye almudon om'-touth of
what is now ordered, ye will be ruined. After tbia a
time will come, when lie who will observe ono-tenth of
vhat is now ordered will bo saved." The otWr tract ts
an eirenieon, coutaining parallel passages trota the

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Reform Movements in India 279

Bible and the Koran ander various heads to show the
agreement of both. The spirit of these publicatioos is
excellent, aud so is that of two pamphlets by a Punjabi
barrister who was scholar aud prizeman of Christ's Col-
lege, Cambridge. In treating uf Mohammedan regenera-
tion be lays special stress on the degradation of the vil-
lage Mnllas, and the consequent abnses in marriage rites,
and urges that none should be allowed to marry who are
not duly certified by a proper religious authority. He
bolda up the Reformation of the sixteenth century as au
example to Moslems, and stontly asserts that the English
are not an irreligious nation, and praises the virtues
which they display of honesty, generosity, and public
spirit. He laughs at Owillianism (the Mohammedan
Mission in Liverpool), but he defends ritual and dogma
(which many of the young reformers despise) as the nec-
essary results of development Be thinks it a pity that
Mohammedans are not availing themselves of the oppor-
tunity which the mtsaioaaries are diligeutly using, of con-
vening the untouchable classea "They are going to be
your superiors, though their fathers were your menials."
All this, aud mnch more, waa said before the Anjuman i
Himayat % Islam of Lahore, which is the chief agency for
promoting the education of Moslems in the Punjab.

A man of independent thought who exercises some in-
fluence in these parts is MnJvl Abdullah Chakralavi.
The village of Chakral, trom which be takes his name, is
in the Bauuu district of the northwest frontier province,
aud he has disciples in various places in that direction,
but apparently be has settled in Lahore for the sake of
printing his voluminous works on the Koran. In com-
pany with an Indian brother I visited liim recently, and
found him living in very bare dilapidated quarters in a
street that rejoices in the name of Siri ojhri ki gati (sheep's
head and tripe lane), and poorly clad, a type of tli6

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Islam and Missions

Oriental Bcbolar who lires only for his learniug. His
Bpeech oscillated between Western Punjabi and Urda.
Molvi Abdullah is an extreme Protestant of Islam.
Going beyond the Wahabi aect, he will have nought even
of the best attested traditions as a regulative for Ciith or
practice : the Koran only is the religioQ of Moslems, and
it is to be explained by itself alone. On this basis he
modifies the five "pillars of the faith," as generally held
by Moslems, not a little. The Eelime {la ilaka ilia 'llahi
ve Mokammedu raxid aUahi) is not a verseof the holy l>ook,
and its recital is therefore not a duty of the faith, though
it is trae as a statement of it. Prayers most consist of
nothing but extracts from the Book, Ezao is a hnman in-
vention, and unnecessary ; so are teshekhud and te^nh ; (he
pilgrimage should consist simply of a visit to the Caaba at
Mecca, without circling the shrine or kissing the black
stone ; the customary visit to Medina is as wrong as one
to Kerbela. The one-fortieth scale of almsgiving should
be changed for a graduated one, beginning with oue-
twentieth and rising to one-fifth. Polygamy and Jibad
are against the Koran. The soul is not taken as it escapes
from the body by the angel Israfil : it dies with the body
and does not come into being again till the resurrection.
Intercession at the day of judgment by any created being
is flatly blasphemous. If the person ooncerned is innocent
he will be pronounced so ; if he Is guilty would any sane
judge call upon another person to plead for his acquittal 1
Apparently this radical attitude is combined with »
broader one than is nsaal in such casea towards non-
Moslems. We have no monopoly in God, he remarked.
The same One is over os all. In all this there was no
trace of modem thought or scholarship, but there was
more vigour and originality than I have noticed in other
reforming teachers.

According to an article in the Spectator of June 4,

Reform Movements in India

281

1910, the Porsiau reformlDg sect of Behais la makiDg con-
vert in North India atid elsewhere, not onlyfrom among
MasuIuiiiDS, but from Sikhs, BrahmanBandBuddbiBts. I
cannot say that I have come £croBs an; trace of sucb,
but this may be because they are still votaries of the
Shia doctriue of Ketmanud din which allows conoealmeut
of one's faitb to escape persecution.

The results of negative Biblical criticism are made
most use of by the Ahmediye Reoieui of Kdigiona and
occasionally by others. I recently received a reqneflt
f^m a Musnlmau ofBcIal of high standing for the name
of a work on " Higher Criticism," but I found that what
he wanted was information on the elements of textual
criticism of the New Testament.

Of practical activities connected with Moslem re-
form, other than those already mentioned, there is
not much to report. The establishment of orphanagi'S
is reported from several quarters, but it does not 8e<^m
as if much were being actually accomplished in that
way. Freedom of intercourse with Christiana, both
Western and Eastern, is on the increase, and Western
customs are finding their way more and more into Mos-
lem society. From Madras I hear of a marriage where
the bride and bridegroom drove off after the ceremony
In an open carriage, the lady anveiled.' Marriages be-
tween English women and Moliammedan gentlemen take
place occasionally ; but always, so far as I have heard,
in England. The lady coming out here is usually much
cut oEf from English society. At present the efforts
after regeneration, next to those in education, are

' A Bombs; oorreapondent nritm : " la a looal ITrdn paper s
tew moDtha ago, I nas aatoniahal to gee an uihlihar bj a Moslem
dsmssl wBntioK a husband, aakin); Tor the pboto and otber partica-
Uri of ebe saitor to be sent to the mtuhfoMre, (nre ol the editor,"
ThiH, he asgnred me, was antbentio.

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Islam and Missions

chiefly takiug a political form. Tbc All-India Moelem
League has for ite objects "{a} to promote amoog Indian
Muaulmans feelings of lojalty towards the British gov-
erumeut, and to remove any miscoueeption that may
arise as to the intentions of government with regard to
any of its measures. {6 J To protect the political and
other rights and interests of ludian Mosulmans, and to
place their needs and aspirations before government in
temperate language, (c) Without prejudice to the
objects mentioned above, to promote, as far as poa-
eible, concord and harmony between the MnsalmauB
and other communities of Indians." ' Its work is sup-
plemented by various local bodies, such as the Madras
Presidency Moslem League, the Anjuman i lUihad va
Terakki e Maaulmanan i I'unjab, etc. In accordance with
the above cit«d utterance of Sir Sayyad Ahmad Khan
the tone of these organizations is loyalist, and this has
been emphasized by the recent manifestations of mili-
tant Swadeshisiu, which have been mainly among Hiu-
dus.' The instinct of self-preservation naturally in-
clines the Moslem one-fifth of India to lean upon the
help of the impartial rnling power, as the policy of
self government develops. The habit of seeing and
acknowledging the beuefils which those rulers have sin-
cerely, if sometimes a trifle clumsily, tried to confer,
tends to beget cordial feeling. The most notable polit-
ical leaders of reform are His Highness the Agha RhiUi,
head of the Bohra community of Bombay, and the
Prince of Arcot in South India. The leading writer
and divine is Mavlaua 8hib1i Naumani, founder of th«
Nadwat of Luckuow.

' From rules nad raenlations o( the All-India Mfwlem Leiigae.

* "A talk OD Moslem politics." by Mr. All Mirzo, the e e cr o MuT ol
Ihs leoKne, KiveB a popular aipoiUion, in di&logne fom, of Uie Ic^
klist po«itiou.

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Reform Movements in India

J83

An effort 00 the lines of oar Christian tract Bocieties
to defend lalam ou modern lines is being made by tbe
Moliammedaa Tra^t aud Book Depot iu Lahore. It
pnblislies works by EDglish writers like Daveuport, who
esbibit Ia]am in a favourable light. Carlyle'a ^'Hero as
Prophet" is issued, with omiasious. English books of
Muhanunedan devotion are given ; also tracta ou Moslem
wars; "Women in Islam" (by the Bight Hon. Amir
Ali), a refutation of Canon Sell's books; a tract on
the miracles of Mohammed (!). It is a ratlier miscel-
laneous colleotiou of old aod new views, and shows
how both are fermcutiug iu the minds of the new gen-
eration is the effort to repulse the advauce of Chriatlan
ideas.

With these exceptions one cannot aay that the modern
movement in Indian Istam has shown many sigos of
vigonr lately. From Madras we hear that two joninals,
The Muslim Patriot and Kaumi Hakhat, were started to
further the movement, but have both collapsed for want
of support. From Delhi a correapondeut writes : " Delhi
is still too preoccupied with her past fame and her or-
thodoxy to afford a healthy atmosphere for such an
exotic as Islamic Reform. . . . There is nothing
here which can be dignified hy the name of a reform
movement." From Lucknow : "There is nothing to
indicate any real reform and progress in the commu-
nity." From Bombay : " Reform has not found a strong
echo iu the hearts of Bombay Moslems. The reformer
who comes from North India or elsewhere does not find
a good reaping in Bombay, where each head of a Moslem
commuoity only exercises iufluence over his own com-
munity and is never recognized by members of another
division."

Of the attitude of men of the new learning towards
Christianity, one who knows them well writoa : "They

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consider Ghristiauity and Islam to be two bronclies of
the satiie tree, atid tbey regard tlie niumlity iiud learn-
ing of the Christian religiuu with great esteem. Modern
thought IB certainly spreadiug among them, but it is too
early to estimate its efl'ect." The old school lumeuts the
consequent decay of Arabic study. At lectures held in
Xovember, 1909, fur Moliammedana in Liahore, the lu-
diau Cliristiau lecturer hitd shown considerable dexterity
in his oae of Arabic logic. The first speaker in the
discussion which ensued was the editor of a Moslem
pai)er, aud he remarked: "We often hear nowadays
that the study of the ancients is no longer necessary.
I simply ask you, after what we have heard this even-
ing, can we aGToid to do without the study of Arabic I "
During the discussion after auother lecture in the same
scries an M. A. barrister was pot up to speak, but
whenever he tried to cite the Koran, he not only
chilled the hearers by reciting in the tones of the law-
court instead of the musical kiriU of the schools, but
he Iwggled over his quotations and had to be prompted
by hia friends. This certainly does not mean that tee
can aQ'ord to he slack in the acquisition of the sttcred
tongue of the Moslem ; on the contrary it is rather an
encouragement in the prosecution of our studies. And
here let me note that no mission library should be with-
out the new encyclopedia of Islam which is being issued
by Luzac in three volumes at forty-five shillings each.
The first dictionary of Islam was issued by a Qiisaionary.
the Bev. T. P. Hughes, B. D., Peshawar. Prom this
second work the missionary scholar, as far as I hare
noticed, is being carefully excluded, and we shall prob-
ably have to read many things in it which we do not
like, but none the less is it needful to see others as others
see them.
Hotwithataoding what baa been said above as to the

Reform Movements in India 285

filacknesa of the modern movement in ludiao lalam, I
strongly believe that Ibis is a temporary phase, like the
pn-seut reaction against liberaJiam iu Turkey. We must
keep Moslem modernism steadily in view, and lay our
plana for dealing with a greater and more rapid develop-
ment of it in future. It is a matter for thankfulness that
the Chriatian Literature Society have been producing
Eugli&h works for Moslem readers which help to meet
the needs of the educated classes. Mr. Qairdner's dia-
logues ou Inspiration, The Couception of God, and other
topics, and Mr. Mylrea's monograph ou The Holy Spirit
in Islam are examples of suggestive and fruitful methods
of presenting well-worn subjects orbringiug forward new
ones. At the same time we have to remember that the
Moslems of India are not so separate from non- Moslem life
as in many other parts, and therefore they are open to
the influence of literature which may not be specially
written for them.

The present position of the modernizing Moslem is one
of many reminders that we must not let our eCTorts in
Anglo -vernacular education slacken. The spirit of
greater friendlineas and readiness to consider the claims
of the Gospel is iu no small degree due to the education
given in schools and colleges which has taught the
Moslem youth a respect for Christian scholarship and
given him a first hand acquaintance with the Bible.

Another point on which I would insist is that we must
approach the educated Musulman in a spirit of apprecia-
tion. In his case the attitude of arrogant snperiority
assumed by the ignorant bigot has been more or less
replaced by a, sense of respect for the achievements of
Christian civilization and for the philanthropic fruits of
the Christian religion. But never let this make us assume
an air of patronage as to the adherent of a half barbaric
religion. If with pardonable loyalty, he exaggorates the

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glories of the cnltare of Bagdad aud Oordova, and the
iutellectual acbievemeuts of tlie A.rab Sctiooluieu, remem-
ber tbiit bis history does contain many a glorious page.
Let us have done with the meuliou of crusader aud
crusaders. We gaiu litUe by the comparison of Bichard
Cceur de Lion with Salab ud Din (Baladiu). Aud let us
remember that, if Islam has remained the religiou of
nations on a lower scale of civiliaatiou, its proft^sors
have at least succeeded iu casting down the barriers of
ra«e between fellow believers considerably more than
Christians. And remember too that the Indian Moslem
is eminently susceptible to the influence of a ]if« of ud-
asaaming, genuine love to man, lived in an atmosphere
of humble devotion and praycrfulness in God.

Finally, I would say, let ne strive to make these oar
brothers audsistcrscouBciouslhatwevalneand live by the
great truths common to both religions no less than they.
Consider for a moment how much of the Apostles' Creed
a Mnsulman professes. "I believe in God Almighty,
maker of heaven aud earth, and in Jesus CLrist, who
was bom of the Virgin Mary, and ascended into heaven,
and shall come again ; I believe in the commaniou of
saints, the resurrection of the body, and the life everlast-
ing." Now these foundation truths are iu danger of
being undermined, not in themselves, but in the minds
of many, by the dislocations of modern thought, and the
Moslem with his backward culture has far less chance
of dealing successfully with these diificnlties than the
Christian with his heritage of continnons and progressive
religious thought Of this the Moslem is to some degree
conscious, aud he is bound to become increasingly so.
Lot him feel that we are striving to preserve this price-
less common possessiou, and we shall the better be able
to lead him on to see that those articles of Ihe Christian
creed which his prophet ignorantly omitted in reality

Reform Movements in India 287

supply elttnents which are needed to adjoat religion with
aoientifio thoogbt, and better still those by which he may
attain the a8sarance of forgiveness, the power of aanotifl-
cation, and the BOie hope of eternal life.

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REFORM MOVEMENTS IN THE NEAR EAST 1
REV. JOHN GIFFEN. D. D., CAIRO

"^ I "\HE wliole fabric of Islam remaius precisely H
I the prophet left it, Deittior taken froni uor
J. added to — bis work alone. As tlie faiUt
issuL-d from the lips of Mohammed or was embodiod in
hiH daily life, eveu so it lived, aud still llvett, the ivUgiaD
of more thau a hundred and seventy millions of oui- 1
' This day,' as he said at the Fareivell Pilgrimage, '
have perfected your religion unto yon ; ' and for wuol a
woe, thus perfect and complete, it bus ever Bioce i
maiiied." Thus closes Sir William Mnir's "Mahaiumej
and Islam," aud we all bow to his antborily on i
of Islam.

Such a system seems to leave no place for reformatiod
Its atillior considered it perfect and eo his followen ban
cuiisidei-ed it perfect. It has virtually remained witbon
reform during all these centuries at Cairo, tli« oltndel a
its strength, at Constantinople the seat of the ci^iphal«J
at Damascus from which it rules Syria, aa well as in 111
Mosque of Omar at Jerusalem, and in the cities along tbi
coast of North Africa. But despite its claims and 11^
history, both at flairo and Constantinoptn, as well a
all the other regions bordering ou the Great Bus, nfonu
is iu the air.

BefDrm iu the air is not very tangible, it is haid to 8««,
to touch, to take hold of. As long as the air is still, Itt
effect may not be very perceptible. Its premocn can
scarcely be knowu. But the air ia always la ooota

Reform Movements in the Near East 189

with tbe earth. Then whatever elements it may have in
it, that are capable of producing cliiingea ia the earth,
have a chance to do their work. Therefore, if there is
reform in the air about Islam, it mast be doing something
whether we see it or not, or whether Islam itself per-
ceives it or not. Furthermore, permit me to aasure yon
that the Mohammedan atmosphere in these ports is sar-
charged with reform. Every Moslem breathes it, and
breathing it, it must affect bis life.

When I began to think of preparing this paper, I
wrot« to a moBt intelligent, earueat worker in regard to
the subject He replied that he had thought of the mat-
ter, and he bad consulted a colleague who has been a
missionary in these parts for more than half a century,
"and," said he, "we both plead ignorance of anything
of great value in Syria of this kind." Still, I am sure,
that both these missionaries will agree with me that there
is reform in the air.

If in some way the air can be set in motion j if some
master of science shall arise who will turn to account the
electricity with which it is charged, then there will be
results which shall be seen and felt.

The evidence is abundant that the elements of doctri-
nal and social reform exist in the Islamic atmosphere of
Mediterranean lands.

The Pan-Islamic Movement may be mentioned first,
though it is far from being the most important as a re-
form movement. Indeed it may be denied whether it be
reform at all. It is sapposed to be aggressive. To be
aggressive it most also be reformatory. As I understand
it, this is a movement to gather the scattered members
' into one body. In order t« do this differences mnst be
eliminated, or at any rate smoothed over so that the
members may fit one into another. To do this rites and
customs which are found in one sect and not 10 another

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290

Islam and Missions

are being left off. Especially is this tme of encb oei<e-
monies as are in themaelvea repulsive to tweatieth cen-
tary cirilizatioii. I am told on good authority that
numerous amaller ''Mulids" have been discontinued in
Egypt. The "Doseh" was a part of the celebration of
tihe"Mulid en Nebi" itself at Cairo. I remember well
witnessing ita last performance. That the Sheikh of the
Saadiye dervishes should ride on horseback over the
prostrate bodies of faithful Moslems waa too revolting to
the feelings of intelligent men to be tolerated longer. It
is true titat this particular instance of reform happened
before the movement called pan-Ielamism waa recognized
and named, but the spirit Uiat demanded these elisions
has eventuated in the movement, and its friends demand
that it be carried still farther, that Islam may present
a united front, and move on to conquest The Anglo-
Egyptian control in the Bndan, by its Egyptian army
with British officers, making the Arabic language the
vehicle of communication, and the Moslem " Jnmaa "
the weekly rest day iosteod of Sunday, by its building
mosques at public expense and its repressing ChrlatiaD
missions is aiding the pan-Islamic propaganda. This is
a fact too well known to need comment. How far the
type of Islam thus fostered is reformed remains to be
seen.

The " Ifew Islam " la another evidence that reform 1b
in the air. As it appears to me, the movement which
has this name is hnt an expression for the influence of
Western thought and Western life on Islam when the two
are brought into clc^e contact It waa the presence of
Christian civilization and Influence which produced in
India the New Islam, as Dr. Weitbrecht showed us in the
paper which he presented at the first meeting of this oon-
ference at Cairo in 1906. The opening of the Suez Canal,
and the events of 1882 in Egypt brought that country

Reforrn Movements in the Near East 291

into the closest touch with all that is Western, An era
of anprecedeut«d Quaooial prosperity in the Nile valley
filled the pockets of many a Moslem, and so he took his
family to summer on the continent or even to England.
Being intelligent he has learned much of European cus-
toms, dress, manner of life — moch which Islam could
never have given him. So he becomes dissatisfied with
his religions forms and formulas, but finds them inelastic
as they have been always understood. He then sets
about interpreting them for himself. Where a literal
interpretation will not suit him, he makes it figurative,
and Bpiritnalizee it. So the Koran and the Hadith take
on a new meaning. This method gi^'es au easy way ttt
reconcile contradictions, and gives a reasonable gloss to
absurdities iu theological staudaj^

It is hard to measure the influence of changes of this
character. Some institutions and teachers will be more
inflaenced than others, and some will infiuence more than
others. The leaven is working. It may be a question
whether it is strengthening or whether it be rather un-
dermining Islam. As far as it goes, it is a re-forming of
the religion, whether It be a reformation, a change for
the better or not. It seems to be a sort of spiritualizing,
Bublimizing of old forms ; not an actnal reform ; but a
reaching out after something better than Islam itself
gives. It is a loosening from the old, a feeling for the
new. May we not say that it is an opening of the door
to admit that which only the Qospel can supply.

Another evidence that reform is in the air is the cha-
otic state of purely Mohammedan schools in Egypt.
What is tme of Egypt is probably true of these schools
in other parts of the Levant. I can only refer to two
notable examples to illustrate my meaning.

The great school at the Mosque Al Azbar in Cairo baa
long been considered the great centre of Islamic learning.

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Islam and Missions

Students have been g&thered from all parts of the Uo>
b:tmmedaQ world. It has ofteu beeu referred to u •
great uulTfirsity, claiming to have within its walls sC
I times aa many as twenty thuiisaud stndents. Its autlior-
I ities themselves have never called it a aniversity. Tb«y
are now proposing to do so, iDtrodacing chaugts at the
same time to justify the change in name. A Bch«iue for
its reform has been drawn up, which has received the
sanctiou of the Khedive ; except, it is said, tlie claose
I giving its chancellor and bia permaneut committee
I powers of administration over all other mosqiicv, which
I are considered as auxiliaries to Ai Azhar. " His High-
a thinks," says a Nationalist paper, " that deocotrali-
ion is better and more conducive to efficiency iu sacb
t matters." This is said to be the ninth time in the lut
t forty years that the taws and prog^rammes of Al Azbat
} have been radically changed ; and this last lias been cod-
[ Bidered much more sweeping and radical than all otbei&
I Sevr studies iu science and philosophy are to be Intro-
I dnced. By this new reform, it ia said, the Azhar wilt
assume the dignity of a great university, and be recog-
nized as the head and centre of all Mohammedan learning
In Egypt If it be considered eo iu Egypt it may be
counted so for the whole Moslem world. All this is bnt
on paper as yet And as Colonel Kooaevelt said of a
I paper constitution, it is of no value so long as it Is only
' paper. It is certain too that the Mosque Al Azhar lacks
most of the elements that make a true university.

Another claimant for the title of nniver^ty is the new
one which has been named "The Xalional University of
Egypt." However, this does not claf m to be in any senae
a rival institution to Al Athar. Al Azhar baa alwaipl
been, and will still be distinctly religions, maidDg tbe
propagation of Mohammedan doctrines its special cod
and aim. The National Uoiversity, while oomUiallf

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Reform Movements in the Near East

^93

Moslem, brings ita lectnrei-a from wherever it can get
them. It would eveii seem that the lesa religion of aiiy
sort these teachers have, the better Lhey are qnali&ed for
the teaching to be given there. Its fortificiitious ai'e only a
few tbousaud pounds, aud its leaders men of no special
training for the positions they occupy. No comprehea-
sive scheme has luiea slcetched even, much leas any at-
tempt to realize one. Its only building recently served
the not very noble purpose of a cigarette iactory. Ijet
us hope that the dreams of its foonders will not all go up
iu smoke. As yet, no regular classes have been formed.
Only lectures are given on certain subjects. It is of in-
terest to note here that one of the lecturers that has re-
cently been employed is a lady, a daughter of a certain
Hafui Nasif, and she bears the nom deplume of " Bahith
BilBadia" (Investigator of Priociples). Both the name
aud the fact that she, a lady, is a lecturer in a Moham-
medan university are significant of refonn.

Another force is that of New Literature.

Islam is a religion of a Book, as Dr. Zwemer remarks.
Its book is called the " Reader " (Koran), The book is
not to be read only, but to be studied, to be committed, to
be recit«d religiously. The traditions and fetvas are all
written down and bonnd up in volumes. These have
hundreds of volumes of commentaries written on them.
The Arabic library at Cairo is an immense building, aud
it is filled with this sort of literature. Most of these are
hoary. They all deal with Islam as a perfect system,
"not to be added to, nor taken from."

But there has appeared recently another sort of litera-
ture. These recent books call loudly for reform in
the system inculcated by those older books. Mohammed
Abiio, late Mufti of all Egypt, was a writer of this sort of
literatnr& He used the functions of his office to enforce
his teaching. Hia doctrines aud rulings were especially

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294

Islam and Missions

effective iu questions of divorce. In regard to divorce,
the teachiDg of the Korau and tbe practice of earlier and
later leaders of the people, is the crime of crimes agatnat
voman, degmdiug to bolli man aud woman, aud Babver*
aive of all that is pare aud good in family life. Moham-
med Abdo also wrote a book entitled " Amud ■!
Muslimio," which ia said to be a powerful arnugnment
of a uiiiuber of the doctrines and practices of the rellgloD
with which he was identified, and which he knew p«r-
feotly at first hand.

The late Emiu Boy Kasom wrote two books tliat have

become celebrated. Every yoang man, sod even ever;

I joting woman in Egypt who wishes to be considered tM be-

[ lougiDgto the class "iutelligeDt,'' feels it ueceasar; to reed

I these books. Their titles sufBciently indicate their char-

I acter, and show what is a burning qaestion with intelli-

f gent young Mohammedans iu these parts. "The New

Woman" aud "The Emancipation of Woman" are

fall of good ideas, aud show what the gifted yoong writer

thought absolutely necessary, that Isluin may have Uie

appearance of a religion for the twentieth ceatory.

Sheikh Ajmal Bidki az Zahari al Arafi haswrlttea

1 UnmerouB essays on "The Tail" and what it mouti of

I degradation, imprisonment, and slavery of women. A

I poet of some celebrity in Cairo has written poems orging

I that Moslem women discard the veil, and come out into

t the light of life and the day. But what wonld Mohammed

I think of a Moslem that wonld think it wrong to have

I more than one wife, and &be to wenr a plumed fast> uid

[ to rido with her husband in an automobile, or to eat at

I table with knife and fork iu company with her own and

I her husband's guests T What could he thiokt

The great engine for bringing abont reforms la the
newspaper. Are the newspapers reforming Iilam T
There are hundreds of them in the Levant where n aeore

Reform Movements in the Near East 295

) there v

tens. They are read by every-
body who can read. The newsboya Bell them ia sets of
two, three or four at a time to a parchaser ; for people
want to know what is beiug said by the different papers.
Every one of them is crying reform. It is political re-
form that they claim to want But with Mohammedans
politics are never to be separated from religion. They
are in his mind inseparable. The cry of " Kationalism "
means a Mohammedan nation, in which only Moham-
medans have equal rights as far as there are eqoal rights
at all. When the agitation began of "Egypt for the
Egyptians" many Christians shouted as londly as any
Mohammedan. It was not long however before the tme
nature of the movement was discovered, and the assas-
siuation of the Prime Minister — the first Copt of the land
—BO emphasized the fact that it was a movement for
more complete Mohammedan control, that from that day
DO Christian identifies himself with that party. Ail this
B^tation has served bat to awaken Mohammedan feeling
and intensify it, not to reform it in the least. Fewer
young men frequented the caf^s of Cairo during Ramadan
this year than nsnal. That is, more of the "Bffendi"
class fasted daring the month than in years previous to
this one. So the tendency appears to be to intensify,
rather than to reform ; to engender hatred towards
Christians rather than to accord to them equal political
rights with themselves.

I mention lastly one of the most palpable evidences of
the fact that reform is In the air in Mohammedan lands.

The Bevolntion at Coostantinople has given to the
government of the Caliph a constitution since the mee(-
iug of this conference at Cairo. A constitution was
drafted, and even granted years ago, but not promulgated
nor put iu force. The new one has been promulgated
and put in force with a good deal of energy and ^lab

Press laws bave been abolished and full liberty baa be«Q
given to publish accouata of what haa been do&e and ia
beiag done. Periodical publicatiouB of all aorta bare
multiplied like mushioonis iii a hotbed. It remains to
be seeo whether the figure will apply in other respeoU
than that of uumber. It is carious to note that wbtn
press laws were being aboliahud at Coustantiuople they
were being revived and enforced at Cairo with new
vigour.

It is early yet to prononnce the new regime at the
Sablime Porte either a Baceess or a failure. It has given
a certain confidence to enterprises for pabUc improve-
meut. It has not succeeded in making the pcraecoted
Armeuiaus feel safe, nor even in stopping rapioe and
slaughter ainottg them. The fiight of yoang men bxnn
Syria to the West, to seek in America what their own
countTj haa denied them, still coutinnea The great
failure has been that the new government haa not been
able to show that it even meaus to mete ont evea-haiided
justice to all races and religions. On the other hand it
has already abown, jnst what the Nationalist party io
Egypt has shown — that it aims at Moslem sapremacy
and Moslem aggrandizement alone.

But if the oxygen of reforiti is in the Air, are there no
signs that the work of oxydization has begun 1 Are
there no indications of reform of any sort t Theie cer-
tainly are such indications.

Mohammedanism permits slavery. The large majority
of Mohammedans may not own slaves, for tlioy are under
Christian laws, iind uo Christian government permita
slavery. Even under IVIohammedan govemmtotH it ifl
unlawful and departments for the eoppreanon of tba
Blave trade are snpported at government ezpenae.

The suppression of the slave trade r«pr«SM8 pol^UQy
and the seraglio which fed ou, and demanded aUraij.

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Rcfomi Movements in. the Near East 297

Ismail Paaha, the &rst Kbedire of Egypt, was a great
palace- builder, and he had the palacea filled with irivea
and cODCQbiaee of all grades. His aon TewSk lived a
continent life with one wife. The present Khedive,
Abbas II, had for years but one wife. He has recently
taken another woman, a Christian, and made her a Mos-
lem and his wife at the same time. Beport has it that
he has not, by doing so, Increased either family happi-
ness or his own peace.

Competent witnesses agree in asserting that polygamy
ja not 80 prevalent in the Levant as it has formerly been.
Rev. George 0. Doolittle writes me that he was surprised
to hear on good authority that only one man in the large
town of Sidon has more than one wife. It may be there
are many more towns in Syria and other parts of this
section in which the same would be true, but Sidon is
perhaps much above the average in that respect It
would be interesting to know how many divorces there
have t>een in Sidon in the last ten years. However it
will naturally follow that when polygamy decreases, the
number of divorces, as well as the chief cause for them,
will naturally decrease.

Other oastoma of minor importance, as the screaming
of women (02 zar) in fnneral and other such mournings
have been forbidden in Cairo and In other large cities,
and what is forbidden In the cities soon becomes un-
fashionable in the villages. The eating of meat slaugh-
tered by infidels is no longer prohibited, so that meat
shops kept by European and other Christians or by Jews
are patronized by Mohammedans.

Dreams and their interpretation do not now have the
importance once attached to them. Distinctively Ori-
ental costumes for both men and women are being re-
placed by Western dress. A teacher In one of onr
schools for girls, when teaching an advanced olass and

ityGooglc

298 Islam and Missions

remarking on the ditfereot costoms Uut vitst Id diSitf-
eot couutries among different peoples, refcrrwl to Ibe
Oriental costom of remoTing ahoea in eaterit^ a booae
or place of worship vhere one desires to sbow ra^Kd
There were Moslem girls in Uie clus, and all denied
that there bad ever been aoch a custom In CUro. Tlut
just meant that they bad always wont sboea inateed of
merakib, and so bad not even known that what was >ig-
nifled by the removal of the hat in one coiuitiy was Indi-
cated by removing the shoes in another.

Many other trifles, or what may appear on the MufiHM
to be trifles, might be mentioued. Bat though they may
be trifles, they indicate a trend. They show Ibe direc-
tion of the wind, and that the air is laoviii^.

Let It be noted in condoaion that not ooe aleiBeiit Of
any reform which has taken place, nor of any 1
that is Indicated by any change already a
baa been from within Islam. lalam has no rsfonnJng
element within it What has been done bw been ef-
fected by contact with that which la wlthont Westara
civilization, Western costoms, Western edacatioa, Intel-
ligence, and power have aloue done what has bean done^
and must, I am persuaded, do what shall yat ba doDe.

" B^old, the fields are white aUaad^ to Um ll

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object i» (o »how tbc it

.rio u

n (he uti

»rd of i!

, told in_.

Present-Day Conditions in Chins

MARSKALt, BBOCUOUU.

• ■ntr ImprrMiie
eHDI-dlT con-uio
who do no I. Ms

The New Horoscope of Misrions

_ -- -. jlharitr. ft»r« .. ._

broad gEDeril virn of the prrfrni upecn ol the iii<Hlonary
•ituttion, u faundalioD for 'the new boroacopc' wUeb ti
aimi to jpn. Thr book il made op e( l«lni»« d«li*«r»d al
i>e Mc(^nn<ck Theolopca] StminUT on The John IL C*a-
lerK Foundation, " — fiaamiiHr.

CHRISTOLOGY

What Jesus Said

The Great DiKOune of Jeiui Chrlii, the Son of God.

lamo. clolb, nit Iijis.
topicallr, wittumt extcineoui matlct. The book mceti dii-
F. R. MONTGOMERY HITCHCOCK

ChriA and His Critics

up«cu of ihe Life of Cliriii u inuchcd upon by critidun
ud rourcli, diiplaying both i thorough Duttcrf of tbc
nibject ud a moit tcfreihing iljlc

BISHOP WM. FRAZER MiDOWELL

In the School of ChriA

A IhouEhtful, irmpalheiic, utl oriEiiul irruwauBt
of Ibr tucfarug Chritt gave lo Kia diKiptci to fit Ihem tor

tjtlni ChoHo' bT the Mm<"~I To"!Teii Whil He Siti;

11 To See What He Doci; 111 To Learn Whit He Ii.

CHARLES McTYEIRE BISHOP, D. D.

Jesus the Worker

Stadlei In tb< Elblcal Leaderahip ol the Son of Min, Tht
Colt LtctMTti/er i<ja/. lamo. clalh. net li.a;.
"The ■cholai'ly ittiinmenU and viior of thii welt-

prophecy hai been fulfilled."—
JOHN A. HUTTON. M.A.

I CKrit

DUld t<
ition. T
t Aivao

Thit

The Authority and Person of Our Lord

i6mo, Qoth, net soc. _ . . ,

leiut 'rSe Tenure" «hiX"onslllSl"'fl° were dtliveJS at

CLELAND B. McAFEE, D. D.

Studies in the Sermon on the Mount

Dr. ifcAfec bringa 'to ' whatever tie ditcuue* a freihne*
write. In"lheie'iiliidlei"l

diicourK uiuiily p

. place for »hite«f he ni«
a and applictlioni of the grot

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ROBERT E. SPEER

Christianity and the NatioiM

The Du3 Lectam (or
Bto, cloth, I
AxDong t

J' ing (be wrio glvai br Ur- Robert K. Spcer
. CUhow uid AlwtilMii, I'm n^ Mwnt Ibc
...iportuL TGe fcoenl dwBc, "Ibe It>Jn tndanoB

( MiHioni upon the Natioii*," lonat* Urge, (oipoittM,
-'ig mTk. The nuw oi llw leeninr ta
ef th« method ot OtaXataX.

„ . . nr nolahle volnnta tfiM hM«

weU-kiHiw& Du9 foundalioa Lann«dihi tl

ind

Fifty-three Yean in Syria

iauiht. tl ii alia incfdntallj buiarj «( i

■iiork for the iwriod bill told «l(h a ptnoiuJ VtvA
B the inncriDon uodpaint. It li ptoPMt'a Moij,

JULIUS RICHTER

A History of Protestant Missions in the
Near East bto, doth, □» tJ.so.

A compuiiDii volune to "A Hiatiirr of Hiiaiont In
India" by thi* ireit aathorilr. The prbfiMS oE the ca^iel
ia traced in Alia Minor, Penia. Arabia, Syria and Ccrpt.
Ncm-acetnriin in ^lirit and thoroushlr ooincirtheauTe in
•eope. "It ia truly a notable work and can be endoited
io unqualified tenni.— /sAh R. U»tt.

WILLIAM EDWARD GARDNER

Winners of the World During Twenty

Centuries Adapted for Hon and CIrl*.

order, extending down through AuBuitine
the apoitlea to gngUnd and Cer-oanr. Xa*ier
Bninerd among the Indiana, to Carer. MoSa:
■tsoe Bod Minuinarica of onr own d^. Intel
Ing Md aiigg«ftlT«.

onelnrltal
BoellK*

(If •ItadS.

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it, Google

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The Moslem Christ. Cloth. 3s.-6d. net. S. M. Zwembi
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Daylight in the Harem. Papers on Present-Day
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Islam and Missions. Being Papers read ai
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