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Vol  XVI.  New  Series      Vol.  XXVI.  Old  Series 


JANUARY  TO  DECEMBER,  i9o3 


EDITOR-IN-CHIEF 

REV.  ARTHUR  T.  PIERSON,  D.D. 

ASSOCIATE  EDITORS 

REV.  J.  T.  GRACEY,  D.D.        REV.  D.  L.  LEONARD,  D.D 
REV.  F.  B.  MEYER,  B.A. 

MANAGING  EDITOR 

DELAVAN  L.  PIERSON 


FUNK  &  WAGNALLS  COMPANY 

NEW  YORK  LONDON 
I903 


Copyright,  1903 


FUNK  &   WAC.NAl.I.S  COMPANY 


Pi  tilled  111  the  I  tilled  States 


Digitized  by 

the  Internet  Archive 

in  2015 

https://archive.org/details/missionaryreview2691unse 


THE 

Missionary  Review  of  the  World 


Old  Series  [         o-onrnuAf t>tt>t>         S         ^ew  Series 

Vox,.  XXVI.    No.  9  j         fe-hiFI-hMBEK         j  Vol.  XVI.       No.  9 


JOHN  WESLEY  AND  HIS  MISSION 

BY  THE  EDITOR-IN-CHIEF 

Had  not  that  boy  of  six  been  plucked  literally  as  a  brand  from  the 
burning  of  bis  father's  rectory,  in  1709,  the  world  would  have  lost  one 
of  its  foremost  spiritual  forces,  a  great  movement  would  have  lacked  a 
sagacious  leader,  and  a  noble  denomination  its  unconscious  founder. 
If  battles,  like  Waterloo,  have  changed  the  map  of  the  world,  no  less 
have  the  lives  of  a  few  marked  men  changed  the  moral  and  spiritual 
aspect  of  the  age  they  lived  in,  and,  under  God,  molded  the  history 
of  the  race. 

The  bicentenary  of  the  birth  of  John  Wesley  has  recently  been 
celebrated  by  millions  of  his  admirers  throughout  the  wide  world. 
Wesley  died  in  1791,  and  this  eventful  life  of  eighty-eight  years  had 
really  no  idle  or  useless  period.  He  worked  almost  to  the  very  last 
with  scarcely  diminished  vigor,  doing  as  an  old  man  an  amount  of 
work  which  would  exhaust  many  a  young  man  of  forty. 

He  reached  mental  maturity  early,  but  he  contradicted  the  adage 
that  what  ripens  early  decays  early.  At  the  age  of  twenty-three  he 
was  a  fellow  of  Lincoln  College,  Oxford,  and  three  years  later,  after 
acting  as  his  father's  curate,  settled  in  that  old  collegiate  center  and 
began  to  take  pupils. 

In  1729,  in  November,  he  found  his  brother  Charles  and  a  few  other 
students  in  weekly  communion,  the  germ  of  that  "  Holy  Club,"  after- 
ward derisively  known  as  "  Methodists,"  from  their  rigid  adherence 
to  a  set  program  of  life.  The  main  bond  of  this  new  brotherhood 
which  he  joined  and  energized  was  the  Bible — the  stated  and  systematic 
study  of  the  Greek  Testament.  Fasting  and  prayer,  with  regular 
hours  of  work,  visiting  the  poor  and  instructing  neglected  children, 
were  the  other  features  of  this  spiritual  alliance.  The  membership 
was  small,  and,  in  fact,  never  grew  large.  With  the  two  Wesleys  were 
joined  John  Clayton,  the  Jacobite  churchman;  Benjamin  Ingham, 
known  later  as  the  Yorkshire  Evangelist;  Gambold,  who  was  poet  and 
preacher,  and  afterward  Moravian  bishop ;  James  Hervey,  and  George 
Whitefield — the  last  almost  as  great  a  name  as  Wesley. 


642 


THE  MISSIONARY  REVIEW  OF  THE  WORLD        [  September 


It  is  interesting  to  note  that  out  of  the  Bible  study  and  prayer 
of  that  Holy  Club,  God  developed  the  mighty  moral  and  spiritual 
forces  that  so  upheaved  Britain  and  America  in  the  eighteenth  century. 
It  was  a  time  of  deism  in  the  pulpit  and  sensualism  in  the  pew — a 
dead  formalism  in  worship  and  apathy  and  lethargy  in  work.  If 
Samuel  Blair  and  Isaac  Taylor  and  Blackstone,  the  lawyer,  are  to  be 
trusted,  "religion  lay  a-dying"  on  both  sides  of  the  sea,  and  as  for 
Christian  missions,  even  the  form  of  missionary  evangelism  scarcely 
survived.  God  raised  up  John  Wesley  to  be  the  reformer  of  the 
church  life,  Charles  Wesley  to  give  over  four  thousand  hymns  to  be 
the  vehicle  of  its  new  aspiration,  and  Whitefield  to  be  the  greatest 
evangelist  since  Paul. 

For  the  present  our  survey  is  confined  to  John  Wesley,  who,  in  his 
sphere,  has  few,  if  any,  competitors.  In  one  view  he  reminds  us  of 
Thomas  Aquinas  or  Thomas  a  Kempis;  from  another  point  he  sug- 
gests Savonarola;  from  another  Zinzendorf.  He  was  more  a  contro- 
versialist than  a  theologian,  more  an  organizer  than  either  a  preacher 
or  teacher,  more  a  leader  and  administrator  than  an  originator;  but 
he  was  a  many-sided  man,  and  from  no  side  weak.  As  in  many  other 
cases,  he  moved  unconsciously,  obedient  to  a  higher  wisdom  and  will, 
and  many  of  the  most  important  measures  became  necessary  from  the 
pressure  of  circumstances  which  God  controlled,  and  by  which  He 
forced  him  to  move  in  one  direction,  because  that  was  the  only  one 
providentially  left  open.  At  the  outset  he  had  no  more  idea  of  separa- 
tion from  the  Anglican  Church  than  Luther  had  of  renouncing  the 
papal.  Open-air,  or  field,  preaching  he  followed  only  when  pulpits  and 
churches  were  closed  against  him  and  he  had  to  choose  Nature's  free 
cathedral.  God  had  a  work  to  be  done,  and  He  had  His  man  ready 
and  the  training  that  fitted  him  for  his  exact  work.  No  man  needs  a 
grander  study  of  Divine  Providence  and  Sovereignty  than  Wesley's 
career  affords. 

There  were  three  well-defined  periods  in  John  Wesley's  relig- 
ious life.  Out  of  Wesley  the  Ritualist  came  Wesley  the  Enthusiast  and 
Wesley  the  Hvangelist.  Had  he  remained  the  ritualist  the  world  would 
never  have  felt  so  the  touch  of  power  from  his  hand.  He  might  have 
been  Primate  of  the  Anglican  Church,  but  no  archbishop  at  York  or 
Canterbury  ever  wielded  the  scepter  that  this  Ep worth  curate  did  and 
still  does.  Up  to  1738,  when  thirty-five,  he  had  never  begun  his  true 
work.  Even  the  influence  of  William  Law  had  not  delivered  him  from 
legalism  and  ceremonialism,  marked  as  was  the  influence  of  the  author 
of  the  "  Serious  Call."  It  was  his  brief  stay  in  Georgia,  where  he  had 
gone  as  a  missionary  of  the  Propagation  Society,  and  especially  his  con- 
tact with  the  Moravians,  and  most  of  all  Peter  Bbhler,  that  wrought  such 
a  revolution  in  his  life  that  he  publicly  declared  that  he  had  not  pre- 
viously known  conversion.    Up  to  this  time  he  had  been  a  High-church- 


1903] 


JOHN   WESLEY  AND  HIS  MISSION 


643 


man.  To  be  born  in  a  rectory,  baptized,  taught,  confirmed  by  an  English 
vicar;  to  read  the  Bible  and  pray;  to  go  regularly  to  the  "  holy  com- 
munion," and  live  a  life  "sober,  steady,  and  free  from  scandal,"  was 
"religion."  Faith,  as  Bohler  showed  him,  was,  up  to  his  thirty-fifth 
year,  a  union  of  intellectual  assent  with  voluntary  obedience  tochurchly 
authority  and  conformity  to  ecclesiastical  usage;  and  when  to  these 
were  added  voluntary  self-submission  to  a  missionary  career,  was  not 
this  the  obedience  and  heroism  of  faith  ?  Whatever  traditionalists 
and  ceremonialists  may  think,  Wesley  believed  that  when,  on  March 
5,  1738,  Peter  Bohler  showed  him  that  in  his  faith  the  supernatural 
element  was  tacking,  that  such  faith  was  no  bond  between  him  and 
God,  and  brought  no  newness  of  heart  and  life,  he  was  "convicted," 
and  nineteen  days  later  "  converted."  Whether  it  was  conversion,  or 
only  a  new  stage  of  illumination  and  sanctification  and  self -dedication, 
perhaps  it  is  not  possible  to  determine.  In  later  life  Wesley  himself 
had  his  doubts.  But  certain  it  is  that  from  this  memorable  date 
(March,  1738)  a  new  light  shone  in  his  soul  and  a  new  love  wrought 
in  his  life.  He  became  Wesley  the  Enthusiast.  Yes,  Enthusiast  is  the 
word,  for  it  suggests  the  en-theos-ism,  the  indwelling  and  inmoving  of 
a  Divine  heat  molding  him  for  a  new  instrument  and  impelling  to  a 
new  activity. 

From  this  time  the  basis  was  laid  for  Wesley  the  Evangelist,  for  he 
had  now  a  new  evangel— a  new  Gospel  to  preach.  He  was  on  fire 
now  to  tell  men  that  working  and  weeping  and  even  praying  and 
believing  will  not  save  them.  There  must  be  Christ  in  the  heart — a 
new  birth  and  a  new  baptism — regeneration  and  sanctification ;  these 
became  his  watchwords.  Wesley  the  Bitualist  was  dead.  Wesley  the 
Evangelist,  driven  by  opposition  into  the  fields  to  deliver  a  message 
that  was  as  a  burning  fire  shut  up  in  his  bones,  was  born.  And  for 
more  than  fifty  years  he  was  weary  with  forbearing  and  could  not 
stay.  Not  only  so,  but  the  things  that  he  had  heard  and  seen  he 
must  commit  to  faithful  men  who  should  be  able  to  teach  others  also. 
At  first  he  had  no  thought  of  any  new  denomination;  and  only 
when  no  ordination  was  possible,  unless  he  did  it  himself,  and  no  suc- 
cession, unless  au  independent  one  was  raised  up,  extra  Anglican  in 
character,  did  he  venture  to  ordain  ministers  and  bishops.  Every- 
thing had  to  give  way  to  the  necessity  for  providing  for  the  propaga- 
tion of  this  supernatural  Gospel  of  conversion  and  sanctification, 
which  was  to  correct  naturalism  or  counterbalance  the  decay  of 
puritanism  in  the  Church  of  England.  Let  us  hear  his  own  words, 
that  we  may  understand  the  impulse  of  his  new  movement:  "Only 
when  we  renounce  everything  but  faith,  and  get  into  Christ,  then  and 
not  till  then  have  we  reason  to  believe  that  we  are  Christians." 

Of  the  denominational  movement,  thus  unconsciously  begun,  con- 
version and  sanctification  are  the  subjective  features — the  manifesto 


(>44  THE  MISSIONARY  REVIEW  OF  THE  WORLD  [September 

and  inspiration;  while  the  objective  features  (the  grand  motive  and 
organizing  force)  are  the  pulpit  and  the  classroom — the  former  for 
preaching,  and  the  latter  for  organizing,  drilling,  disciplining. 

For  some  years  Wesley,  the  enthusiast  and  evangelist  and  incipi- 
ent reformer,  found  a  sphere  among  existing  bodies  of  disciples,  par- 
ticularly the  Moravians  of  Fetter  Lane.  But  when  antinomian 
quietism  invaded  their  ranks  in  1739  and  gained  too  strong  an  influ- 
ence, Wesley  withdrew,  and  another  step  was  necessarily  taken  toward 
the  final  separation  which  God  seems  to  have  decreed  as  the  only  way 
of  attaining  the  ends  He  had  in  view. 

In  1743  a  new  stage  was  reached,  and  the  "  Rules  of  the  United 
Societies"  were  issued  and  published,  the  plural  term  including  the 
three  chief  centers  of  Methodism — London,  Bristol,  and  Manchester, 
with  the  "  foundery  "  in  Moorfields,  the  central  meeting-place. 

Again  Wesley  should  be  heard  describing  the  "  society."  It  is  "  a 
company  of  men  having  the  form  and  seeking  the  power  of  Godli- 
ness; united  in  order  to  pray  together,  to  receive  the  word  of  exhorta- 
tion, and  to  watch  over  one  another  in  love  that  they  may  help  each 
other  to  work  out  their  own  salvation."  An  important  feature  was 
the  minimum  contribution  of  one  penny  a  week  or  a  shilling  a  quarter. 
The  class-meeting  was  from  1742  a  fixed  feature  of  the  societies. 

Wesley  was  not  so  conspicuous  as  Whitefield  as  an  orator.  But  he 
also  was  an  effective  Gospel  preacher,  colloquial,  simple,  unaffected, 
with  strong  common  sense  and  terse  ways  of  putting  truth,  calm  but 
earnest,  and  with  deep  conviction  behind  all  his  utterances.  He 
averaged  eight  hundred  sermons  a  year  during  the  greater  part  of  his 
ministry.  His  buoyancy  of  spirits  was  a  great  secret  of  health  and 
long  life  and  continuous  work.  He  said  in  1790,  within  a  year  of  his 
death,  "  I  do  not  remember  to  have  felt  lowness  of  spirits  for  half  an 
hour  since  I  was  born."  Such  a  temperament,  reinforced  by  a  true 
piety,  is  worth  a  fortune  to  any  man;  but  to  a  preacher  like  Wesley 
and  a  reformer  such  as  he  was,  it  was  a  staff  and  a  stay  amid  many  a 
trial  of  faith  and  patience.  To  this  also  we  owe  not  a  few  of  his  holy 
hymns. 

There  are  a  few  things  which  stand  out  conspicuous  in  Wesley's 
character  and  career,  and  which  explain  bis  phenomenal  success. 
First  of  all,  prayer,  without  which  no  great  religious  revolution  in 
personal  life  or  church  life  was  ever  wrought.  With  this,  as  we  have 
seen,  was  linked  from  tiie  first  devout  study  of  the  Word  in  the  orig- 
inal Greek. 

On  this  foundation  was  laid  the  structure  of  a  true  life,  in  which 
was  recognized  the  absolute  need  of  a  divine  and  supernatural  ele- 
ment. The  Spirit  of  (iod  was  habitually  honored  as  alone  competent 
to  reveal  Christ  to  the  soul  or  int  roduce  Him  into  the  inner  expe- 
rience. 


1903] 


CHRISTIAN  MISSIONS   IN  HAITI 


645 


Wesley  emphasized  the  privilege  and  duty  of  holy  living.  The 
actual  state  must  correspond  to  the  judicial  standing.  All  may  not 
agree  with  his  ideas  of  Christian  perfection,  but  the  Church  at  large 
is  much  more  in  agreement  with  his  practical  teaching  than  it  has 
ever  been  before;  and  among  all  bodies  of  Christians  there  has  come 
to  be  a  bold  espousal  of  the  truth  that  to  continue  in  sin  even  that 
grace  may  abound  is  wholly  unscriptural.  God  demands  at  least  the 
perfection  of  purpose,  of  abandonment  of  k  nown  sin,  and  of  growth 
and  adjustment  to  His  known  will. 

Wesley  both  taught  and  exemplified  the  grace  of  systematic  and 
self-denying  giving.  One  of  the  grand  things  of  history  is  to  see  this 
great  leader,  when  immense  sums  of  money  passed  through  his  hands 
in  later  life,  confining  his  expenses  to  the  same  modest  thirty  or 
thirty-five  pounds  as  at  the  beginning- — limiting  his  wants  that  he 
might  not  narrow  down  his  benevolence.  When  Brad  burn  told  him 
of  his  need,  and  he  bade  him,  as  he  opened  the  Bible  and  put  his 
finger  on  the  proverb,  "  Trust  in  the  Lord  and  do  good :  so  shalt  thou 
dwell  in  the  land,  and  verily  thou  shalt  be  fed,"  at  the  same  time  cov- 
ering the  text  with  five-pound  notes,  Bradburn  said,  "  I  have  often 
read  that  promise,  but  it  was  never  accompanied  with  such  helpful 
expository  notes." 

Wesley  emphasized  holy  serving.  His  own  sublime  motto,  "All 
at  it  and  always  at  it,"  was  the  watchword  of  the  societies;  and  he 
who  said  "  the  world  is  my  parish  "  was  not  the  man  to  limit  evan- 
gelism to  any  local  field  at  home  or  abroad.  And  so  world-wide  mis- 
sions owe  a  lasting  debt  to  the  Holy  Club  at  Lincoln  College. 


CHRISTIAN  MISSIONS  IN  HAITI 

JiY  RT.  RET.  JAMES  THEODORE  HOLLY,  PORT-Al'-PKIXCE 
Bishop  of  the  Protestant  Episcopal  Church  iu  Haiti 

The  religious  societies  occupied  more  or  less  in  Gospel  work  in  the 
Republic  of  Haiti,  in  order  of  their  establishment,  are:  the  Roman 
Catholic,  the  Methodist,  the  Baptist,  and  the  Protestant  Episcopal. 

Roman  Catholic  Missionaries 

The  Roman  Catholic  missionaries  were  sent  from  Spain  and  France. 
Those  from  Spain  came  immediately  after  the  discovery  of  the  island 
by  Christopher  Columbus  in  1492.  Indeed,  Las  Casas,  a  Spanish 
priest,  came  with  Columbus  on  his  first  voyage.  The  missionaries 
from  France  came  after  the  conclusion  of  the  treaty  of  Ryswick,  in 
1697,  by  which  Spain  ceded  to  France  the  sovereignty  over  the  western 
part  of  the  island,  while  still  retaining  possession  of  the  eastern  por- 
tion. Thereafter  the  missionaries  from  each  country  confined  their 
labors  to  their  own  territory.     Both  missions  were  subsidiary  to  the 


fi4t> 


THE  MISSIONARY  HKVIEW  OF  THE  WORLD  [September 


ROMAN  CATHOLIC  CATHEDRAL,  PORT- AC-PRINCE. 
HAITI 


spirit  of  ambitious  domination  and  the  greed  for  gold  which  character- 
ized their  countrymen;  hence,  the  principal  care  of  the  missionaries 
was  that  of  ministering  to  materialistic  European  emigrants. 

No  salutary  influence  could  be  exerted  under  such  circumstances 
to  save,  or  even  to  ameliorate,  the  deplorable  social  conditions  of  the 

natives,  and  still  less  could  be 
done  for  their  moral  and  relig- 
ious elevation.  They  were  in- 
humanely massacred  by  blood- 
thirsty adventurers  in  order  to 
take  their  land  and  enslave  them. 
Their  masters  worked  them  to 
death  in  the  mines  under  brutal 
taskmasters,  who  were  men  bent 
on  satiating  their  thirst  for  gold 
by  the  holocaustic  sacrifice  of 
the  natives. 

The  clergy,  being  made  sub- 
sidiary to  these  monstrous  oper- 
ations, even  if  so  disposed,  could 
do  nothing  to  curl)  the  satanic  policy  of  the  European  emigrants. 
The  feeble  and  inoffensive  race  of  natives  was  soon  almost  entirely 
exterminated.  The  advent  of  professed  Christians  from  Europe, 
instead  of  bringing  to  them  the  blessed  Gospel  of  salvation  to  both 
body  and  soul,  brought  only  the  hasty  destruction  of  the  bodies,  and, 
so  far  as  the  foreigners  were  concerned,  the  damnation  of  their  souls. 
The  result  was  a  state  of  utter  moral  depravity  which  God  alone 
can  fathom,  but  which  is  inconceivable  by  our  limited  human 
reason. 

In  1")  17,  just  twenty-five  years  after  the  discovery  of  the  island, 
the  Caribbean  aborigines  had  already  become  about  two-thirds 
extinct  under  the  sanguinary  tortures  of  those  Spanish  marauders. 
The  faint-hearted  priest,  Las  Casas,  ventured  to  timidly  suggest  that 
an  effort  be  made  to  save  the  small  residue  of  the  vanishing  race  by 
importing  negroes  to  replace  them  in  the  mines. 

Accordingly,  negro  slaves  were  brought  from  Africa,  not  in  reality 
from  any  consideration  for  the  Indians,  as  they  had  nearly  become 
extinct.  The  mines  also  were  nearly  exhausted,  so  that  the  other 
laborers  were  employed  in  more  extensive  agricultural  labors  to  sat- 
isfy the  greed  for  gold  on  the  part  of  their  European  taskmasters. 

The  African  slave-trade  introduced  into  the  colony  a  hardier  race 
than  that  of  the  aborigines.  The  negroes  were  mostly  brought  to  that 
part  of  the  island  settled  by  French  buccaneers  and  afterward  ceded 
to  !•' ranee.  There,  about  a  century  ago,  this  hardier  race  became  the 
avengers  of  their  own  wrongs  and  those  of  the  Indians  by  emancipat- 


CHRISTIAN  MISSIONS  IN  HAITI 


647 


ing  themselves,  clearing  out  their  inhuman  oppressors,  and  "consti- 
tuting themselves  an  independent  nation.  At  one  gigantic  bound 
they  thus  took  their  place  among  the  great  family  of  nations. 

Such  an  act  on  the  part  of  an  enslaved  people  was  and  is  still 
highly  distasteful  to  the  nations  which  seek  to  enrich  themselves  and 
to  extend  their  power  by  colonial  domination.  They  overlook  the 
moral  lesson  which  God  would  teach  them  as  to  the  result  of  their 
man-slaughtering,  land-grabbing,  gold-hunting  iniquities,  which  they 
commit  for  the  sake  of  mammon's  filthy  lucre:  hence,  the  ecclesias- 
tical bodies,  which  take  their  cue  from  the  political  spirit  animating  the 
nations,  have  also  ignored  the  significance  of  the  revolution.  They, 
too,  have  wilfully  neglected  to  bear  an  adequate  Gospel  testimony  to 
the  people  in  this  island. 

The  moment  that  Haiti  achieved  her  independence,  in  1804,  that 
event  was  made  the  pretext  for  the  Church  of  Rome  to  withdraw  its 
canonical  clergy  from  the  island,  and  she  did  not  restore  them  again 
until  sixty  years  later.  Between  1804  and  1864  Haitians  were  left  a 
prey  to  excommunicated  Romish  priests,  who  came  to  the  country  as 
religions  adventurers. 

The  Protestant  denominations  of  the  world  are  no  less  culpable  in 
this  respect  than  the  Church  of  Rome.  In  1805,  one  year  after  the 
independence  of  the  country  was  achieved,  a  constitution  was  adopted 
granting  liberty  of  worship  to  all  religious  denominations.  But  no 
Protestant  denomination  took  advantage  of  this  splendid  opportunity, 
because  of  their  bitter  feeling  against  the  revolutionary  acts  of  the 
Haitian  people,  by  which  they  gained  their  God-given  liberty  and 
independence.  Nevertheless,  by  one  way  or  another,  Protestant  mis- 
sions have  been  established  in  Haiti,  apparently  by  chance,  but  in 
reality  by  the  guiding  hand  of  Divine  Providence. 

The  Coming  of  Protestant  Missions 

There  are  two  branches  of  Methodism  in  Haiti,  viz.,  the  British 
Wesleyan  Methodist,  and  the  African  Methodists  from  the  United 
States. 

In  1815  the  government  of  Haiti  engaged  and  paid  some  teachers 
to  come  from  England  to  establish  schools.  Some  of  the  teachers 
were  Wesleyan  Methodists.  Favorable  reports  from  them  induced  the 
Wesleyan  Missionary  Society  in  London  to  send  out  three  ministers  in 
1816.  to  begin  missionary  work.  The  Weslevans  have  now  four  organ- 
ized  congregations  in  Haiti  and  four  in  the  neighboring  Republic  of 
Dominica. 

In  1824  the  government  of  Haiti  brought  into  the  island  eight 
thousand  colored  Americans,  most  of  whom  belonged  to  the  African 
Methodist  or  to  the  Baptist  denominations.  There  was  among  them 
one  ordained  elder  and  several  licensed  preachers,  and  four  Method- 


G48 


THE  MISSIONARY  KHVIKW  OF  THE  WORLD       [Septel)l  her 


! 


A  MOCK  STATE  FUNERAL  IN  HAITI  AT  THE  TIME  OF  THE  ASSASSINATION  OF 
PRESIDENT  CAR  NOT,  OP  FRANCE 


ist  congregations  were  subsequently  organized.  Later  a  Confer- 
ence was  established,  but  for  want  of  material  aid  from  abroad  no 
aggressive  missionary  work  could  be  undertaken  among  the  natives. 
Moreover,  the  religious  hold  of  that  denomination  on  the  descendants 
of  those  immigrants  lias  been  steadily  relaxed  because  of  this  inade- 
quacy of  support. 

There  was  also  an  ordained  pastor  among  the  Baptist  immigrants, 
and  for  a  time  he  carried  on  quite  an  aggressive  work  in  the  north  of 
the  island.  Several  Baptist  congregations  were  organized  among 
native  con  veils,  which  still  continue  to  drag  out  a  more  or  less  feeble 
existence  for  want  of  missionary  succor  from  abroad. 

The  original  Baptist  Missionary  Society  in  the  United  States  sent 
out  a  missionary  in  L835  to  Port-au-Prinee,  and  a  few  years  later 
another  to  Port-de-Paix,  hut  after  a  few  years'  labor  they  were  with- 
drawn. The  American  Free  Mission  Baptist  Society  of  the  United 
States  sent  out  a  missionary  to  Port-au-Prince  in  1847,  arid  another 
to  replace  him  in  18(>0,  but  two  years  later  that  society  also  abandoned 
the  field. 

The  British  Baptist  Missionary  Society  of  London  sent  a  mission- 
ary to  Jacmel  in  1S47,  and  appointed  successively  two  other  pastors  to 
continue  the  work.  A  third  missionary  was  sent  in  L863  by  the  same 
society  to  Grande-Reviere,  a  small  town  in  the  north  of  Haiti,  where 
there  was  a  native  congregation  that  had  been  gathered  by  the  labors 
of  the  Baptist  pastor  among  the  immigrants  from  the  United  States.. 


1903] 


CHRISTIAN  MISSIONS  IN  HAITI 


649 


But  in  1871  that  society  handed  over  its  work  to  the  Jamaica  Baptist 
Union,  which  had  been  organized  under  its  auspices. 

This  latter  body  appointed  three  pastors,  natives  of  Jamaica,  to 
labor  at  three  different  points  where  the  nuclei  of  Baptist  congrega- 
tions had  already  been  gathered.  At  present,  however,  the  missionary 
at  Cape  Haitian  is  helped  in  his  labors  by  a  small  stipend  from  the 
Jamaica  Baptist  Union.  The  rest  of  the  field  has  been  abandoned  by 
that  body,  but  four  native  pastors  and  one  from  Jamaica  continue  to 
carry  on  the  Gospel  work  without  foreign  support. 

The  Baptist  pastors  now  at  work  here,  about  six  years  ago  organ- 
ized the  Haitian  Baptist  Union  for  cooperation  in  their  missionary 
work  in  this  field. 

In  1861  a  second  immigration  took  place  under  the  auspices  of  the 
Haitian  government,  when  two  thousand  more  colored  people  were 
brought  from  America.  Among  them  was  an  organized  congregation 
of  Episcopalians  with  an  ordained  pastor.  In  1803  the  American 
Church  Missionary  Society  adopted  this  mission  by  giving  a  small 
stipend  to  the  pastor  of  the  congregation.  Bishop  Lee,  of  Delaware, 
made  an  official  visit  in  the  latter  part  of  the  same  year.  In  18G5  the 
regular  Board  of  Missions  of  the  Protestant  Episcopal  Church  took 
charge  of  the  field.  Bishop  Burgess,  of  Maine,  made  a  second  epis- 
copal visit  in  1806,  and  Bishop  Coxe,  of  western  New  York,  in  1872. 
Eleven  ordained  missionaries  of  the  Episcopal  Church  having  been 
set  apart  for  work  in  the  field,  it  was  judged  necessary  to  set  a  bishop 


COFPEE-PR'KERS  IN  HAITI 

They  separate  the  inferior  grains  from  the  superior  after  the  eoffee  has  been  brought, 
from  the  plantations  in  the  country 


650 


thk  mission  art  rbview  of  the  world  [September 


on  the  spot  to  superintend  the  undertaking;  hence,  in  is;4  the  first 
missionary  of  thai  Chureh  was  consecrated  for  Unit  purpose. 

Six  organized  congregations,  with  sixteen  outstations,  are  served 
by  these  missionaries.  One  of  the  organizations  is  in  the  neighbor- 
ing Republic  of  Dominica.  The  stipends  given  to  the  missionary  pas- 
tors have  to  be  supplemented  by  the  proceeds  of  other  occupations. 
This  hinders  them  in  carrying  on  aggressive  work,  altho  the  field  is 
literally  white  for  the  harvest,  especially  among  the  neglected  rural 
population  of  the  interior.  Among  them  the  Episcopal  mission  has 
so  far  obtained  its  best  results. 

The  Net  Results 

The  most  important  result  of  this  propagation  of  the  Gospel  can 
only  be  briefly  noticed,  viz.,  the  native  converts  who  have  been  pre- 
pared and  set  apart  for  the  ministry  among  their  fellow  countrymen. 
The  perpetuation  of  the  Christian  Church  in  any  given  community 
under  God  depends  upon  carefully  following  the  example  of  our  Great 
Exemplar  in  raising  up  a  native  ministry. 

The  Church  of  Rome  was  officially  reestablished  by  the  consecra- 
tion of  the  first  Archbishop  of  Port-au-Prince  in  1804.  Among  about 
one  hundred  and  twenty  clergymen  of  that  Church  now  laboring  in 
the  island  only  four  priests  are  natives.  This  is  the  clerical  result 
obtained  after  forty  years'  renewed  missionary  work  by  the  Roman 
Church  in  Haiti.  It  is  only  right  to  say,  however,  that  several  con- 
gregations, occupied  with  the  education  of  youth  of  both  sexes,  have, 
during  the  same  period,  done  a  very  effective  moral  and  social  work 
for  the  upbuilding  of  the  urban  population.  Hut  these  benefits  have 
not  been  extended  to  the  rural  population,  which  number  four-fifths 
of  the  entire  inhabitants  of  Haiti.  European  missionaries  can  not 
conveniently  adapt  themselves  to  the  rude  manner  of  living  that  pre- 
vails in  the  rural  districts  of  this  undeveloped  country;  hence,  the 
necessity  of  training  native  laborers  for  all  branches  of  missionary 
work  wherever  there  is  the  greatest  need  for  that  work. 

The  Wesleyan  Methodists,  established  here  in  1816,  have  eight 
ordained  missionaries,  of  whom  only  one  is  a  native.  A  female  high 
school,  established  by  the  Wesleyans  at  Port-au-Prince,  offers  advan- 
tages to  the  Protestant  girls  of  that  city  similar  to  those  offered  by 
Roman  Catholic  schools. 

The  Baptists  have  seven  ordained  ministers,  four  of  whom  are 
natives.  The  African  Methodists  have  three  ordained  ministers,  of 
whom  two  are  Haitians.  These  two  denominations  have  been  at  work 
about  three-quarters  of  a  century. 

The  Episcopal  mission  has  been  at  work  about  forty  years,  li 
counts  thirteen  ordained  ministers,  including  the  bishop,  one  of  whom 
has  charge  of  a  church  in  the  Republic  of  Dominica.    Twelve  of  these 


1903]  CHRISTIAN  MISSIONS  IN  HAITI  651 

ministers  are  Haitians  by  birth  or  naturalization.  During  the  past 
two  years  a  theological  school  has  been  founded,  wherein  six  native 
young  men  are  in  training  for  the  Gospel  ministry,  altho  the  school 
has  not  yet  a  sufficient  endowment,  and  we  have  only  to  trust  in  God 
for  the  procuring  of  pecuniary  aid  to  enable  the  young  men  to  preach 
the  Gospel  among  their  compatriots. 

Influence  of  the  Missions  on  Society 

The  leading  class  of  Haitians,  as  a  general  rule,  stand  aloof  from 
the  active  duties  of  Christian  membership,  tho  they  will  freely  con- 
tribute for  any  Christian  work.  This  separation  is  partly  owing  to 
their  independent  feeling,  which  renders  it  distasteful  to  submit 
themselves  to  the  tutelage  of  foreign  pastors. 

Morever,  freemasonry  was  introduced  in  1809,  when  all  the 
churches  of  the  world  were  standing  aloof  from  Haiti,  leaving  her 
solitary  and  alone.  The  independent  thinking  men  have,  there- 
fore, adopted  freemasonry  as  a  substitute  for  religion.  Each  lodge 
builds  a  spacious  temple  surrounded  by  high  walls,  and  Sunday  is  the 
day  fixed  for  their  regular  meetings.  Five  such  Masonic  temples 
exist  at  Port-au-Prince,  and  one  such,  at  least,  in  every  other  important 
city  or  town  of  the  republic.  Meanwhile  their  mothers,  sisters,  wives, 
and  daughters  are  under  the  influence  of  the  clergy  of  the  Church  of 
Rome;  hence,  from  a  religious  point  of  view,  the  men  and  women  of 
Haiti  seem  to  be  almost  hopelessly  separated  from  each  other.  On  their 
death-beds  some  of  the  Freemasons,  to  gratify  the  entreaties  of  the 
women  of  their  families,  formally  renounce  freemasonry  in  order 
to  be  buried  with  the  rites  of  the  Church  of  Rome.  But  many  others 
persist  in  this  separation  imposed  upon  them  by  the  discipline  of  that 
Church  against  freemasonry,  and  are  buried  with  the  Masonic  rites  of 
sepulture. 

Two  advantages  have  accrued  to  Protestantism  in  Haiti  from  free- 
masonry. The  first  is  the  knowledge  of  Holy  Scripture  by  the  use  of 
the  Bible  in  the  Masonic  lodges,  and  the  second  the  practise  of  relig- 
ious toleration  inculcated  by  the  tenets  of  that  institution. 

Last  among  the  social  elements  of  Haiti  is  the  great  uneducated 
laboring  mass  of  people  in  the  rural  districts.  They  are  unfortunately 
still  deep  in  the  practise  of  their  ancestral  African  superstitions,  and 
the  Church  of  Rome,  so  far  from  being  able  to  wean  these  people  from 
their  idolatry,  has,  on  the  contrary,  the  humiliating  sight  of  beholding 
some  of  the  things  belonging  to  its  ritual  mixed  up  with  that  of  Afri- 
can voodooism.  The  voodoo  priests  exert  more  influence  over  the 
mass  of  common  people  than  do  the  priests  of  the  Roman  Church,  not- 
withstanding the  fact  that  these  people  are,  as  a  general  rule,  baptized 
members  of  that  Church. 

The  great  work  of  evangelization  must,  therefore,  be  carried  on 


652 


the  missionary  review  of  the  world  [September 


among  these  ignorant  classes  as  the  only  effectual  open  door  in  Haiti 
for  the  propagation  of  the  Gospel.  Let  us,  then,  begin  at  this  bottom 
round  of  the  social  ladder,  and  climb  gradually  to  the  topmost 
round. 

The  most  interesting  Gospel  work  so  far  accomplished  by  the 
Episcopal  Church  in  Haiti  is  being  carried  on  among  these  rural  popu- 
lations in  the  interior,  where  the  African  mysteries  prevail.  More 
than  a  dozen  of  these  priests  of  superstition  have  been  converted  to 
the  Gospel,  and  others  are  being  influenced  to  abandon  their  idolatry 
and  embrace  the  truth  as  it  is  in  Jesus.  The  first  few  converts  became 
the  instruments,  through  the  Spirit  of  God  and  under  the  leadership 
of  their  pastor,  to  bring  many  others  to  a  saving  knowledge  of  the 
Gospel. 

The  Missionary  Needs  of  Haiti 

Much  work  still  needs  to  be  done  for  the  evangelization  of  the 
masses  in  the  rural  districts.  They  are  in  a  social  condition  similar  to 
that  of  the  emancipated  negroes  in  the  black  belt  of  Alabama,  where 
Hooker  T.  Washington  is  carrying  on  his  noble  work  with  such  won- 
derful success.  That  class  here  also  need  to  be  trained  in  domestic 
industry,  along  with  elementary  school  instruction,  in  order  that  the 
spiritual  seed  of  the  preached  Gospel  may  take  deep  root  and  bear 
fruit  abundantly  in  their  lives.  The  great  Missionary  Apostle  of  the 
nations  informs  us  that  that  which  is  spiritual  is  not  first,  but  that 
which  is  natural,  and  afterward  that  which  is  spiritual.  Our  Lord 
declared  that  lie  did  not  come  to  abrogate  the  commandments  of  the 
Father,  but  to  fulfil  them;  hence,  the  commandment  given  at  the 
very  dawn  of  creation,  to  subdue  the  earth  and  have  dominion  over  the 
beasts  and  birds,  is  still  in  full  force  if  we  would  attain  our  highest 
estate.  It  is  a  Divine  duty  which  the  Church  can  only  ignore  at 
her  peril,  and  it,  is  a  historical  fact  that  the  Gospel  has  taken  a  permanent 
root  only  where  nations  have  made  some  progress  in  understanding  and 
obeying  natural  laws  of  God.  In  such  countries  as  China  and  Japan 
we  do  not  need,  therefore,  to  supplement  Gospel  work  by  industrial 
institutions,  because  those  empires  have  already  made  notable  progress 
in  the  arts  of  civilization.  But  among  undeveloped  peoples,  such  as 
the  tribes  in  Africa  and  in  the  Isles  of  the  Sea,  the  Church  needs  to 
teach  them  how  to  fulfil  the  commandment  of  civilization  given  by 
our  Divine  Creator  along  witli  the  commandment  of  evangelization 
subsequently  given  by  our  Divine  Redeemer. 

General  Armstrong  and  Booker  T.  Washington  have  been  raised 
up  by  Divine  Providence  to  give  an  object-lesson  to  the  Church  in 
these  latter  days  as  to  the  manner  in  which  she  should  execute  her 
mission  among  undeveloped  races.  All  well-wishers  of  humanity 
should  therefore  pray  that  she  may  have  the  Divine  grace  to  learn  and 
put  in  practise  that  lesson. 


1903]  AN  INTERNATIONAL  MISSIONARY  G53 


THE  CHAPEL  OF  THE  "  GOOD  NEWS  " 

A  cliapcl  and  congregation  of  iliu  Episcopal  Mission  in  one  of  tbe  country  districts  of  Haiti 


Therefore,  as  an  aid  to  the  success  of  Gospel  work  in  Haiti,  we 
need  the  means  to  establish  and  endow  industrial  institutions,  elemen- 
tary schools,  and  hospitals  for  the  scientific  treatment  of  the  sick  and 
afflicted;  and,  as  the  crowning  institution  of  all,  a  school  to  train  a 
native  ministry. 


AN  INTERNATIONAL  MISSIONARY 

A  SKETCH   OF  THE   LIFE   AND   WORK  OF   REV.   GUIDO  F. 
VERBECK,  D.D.,  OF  JAPAN 

BY  REV.  EUGENE  3.  BOOTH,  A.M. 
Principal  of  Ferris  Seminary,  Yokohama.  Japan 

Guido  F.  Verbeck,  tlie  "  man  without  a  country/'  who  died  in  Japan 
five  years  ago,  was  born  at  Zeist,  Holland,  in  1830.  He  had  been  a 
missionary  to  Japan,  under  the  appointment  of  the  Board  of  Foreign 
Missions  of  the  Reformed  (Dutch)  Church  in  America,  for  nearly 
thirty-nine  years. 

From  his  father,  a  German,  and  his  mother,  a  native  of  the 
Netherlands,  he  inherited  the  good  qualities  of  both  nations  as  well  as 
two  mother  tongues.  His  early  education  was  received  in  the  Mora- 
vian seminary  at  his  native  place.  How  much  those  associations  and 
the  training  there  received  may  have  helped  to  kindle  the  missionary 
spirit  in  the  youthful  Guido  is  not  immediately  apparent,  but  the 
linguistic  knowledge  obtained  at  this  school,  where  German,  Dutch, 
French,  and  English  were  taught  by  teachers  who  were  native  to  the 
country  to  which  each  language  belonged,  eminently  fitted  him  for 
the  unique  and  important  part  he  was  destined  to  take  in  the  regen- 
eration of  a  great  people. 


654 


THK  MISSIONARY  REVIEW  OF  THE  WORLD        [Septet)!  t  >cr 


Iii  1852,  having  completed  bis  studies  as  a  civil  engineer,  lie  went 
to  America,  and  for  three  years  followed  his  profession  at  Green  Bay, 
Wisconsin,  and  one  year  in  Arkansas.  He  became  dissatisfied,  how- 
ever, with  his  profession,  and  upon  the  advice  of  a  relative  decided  to 
enter  the  Gospel  ministry,  whereupon,  in  1850,  he  entered  the  theo- 
logical seminary  at  Auburn,  New  York. 

During  this  period  something  was  happening  in  the  little-known 
and  distant  land  of  the  Rising  Sun  which,  in  providence  of  God,  was 
destined  to  shape  the  future  course  of  this  matured  and  abundantly 
equipped  young  man. 

Three  American  gentlemen,  Eev.  S.  Wells  Williams,  D.D.,  Rev. 
K.  W.  Syle,  and  Chaplain  Wood,  of  the  steamship  Powhatan,  met  in 
Nagasaki  in  1857,  and  wishing  that  Protestant  Christianity  should  be 
introduced  into  Japan  as  speedily  as  possible,  each  agreed  to  write  a 
letter  to  some  prominent  pastor  or  to  the  mission  boards  of  the  Epis- 
copal, Presbyterian,  and  Reformed  (Dutch)  churches,  urging  the 
importance  and  desirability  of  immediately  sending  missionaries  to 
Japan. 

In  view  of  the  mercantile  relations  that  had  existed  for  a  long  time 
between  Japan  and  Holland,  in  view  of  the  recently  successful  efforts 
of  Commodore  Perry  on  behalf  of  America  to  open  Japan  to  the  com- 
merce of  the  world,  and  in  view  of  the  origin  and  affinities  of  the 
Reformed  (Dutch)  Church  in  America,  it  was  thought  that  a  repre- 
sentative, or  representatives,  of  that  body  would  have  special  oppor- 
tunities for  introducing  the  Gospel  to  the  people  of  Japan. 

The  Man  Discovered 

It  is  not  surprising  that  the  Reformed  Church  regarded  this  as  a 
special  call  to  her,  that  she  responded  to  it  without  hesitation,  or 
that  she  decided  to  send  out  three  men  as  soon  as  they  could  be  found. 
Inquiries  for  suitable  men  led  to  the  discovery  of  Mr.  Verbeck,  who  at 
the  time  was  in  the  graduating  class  at  Auburn  Seminary. 

About  the  middle  of  May,  1859,  he  and  his  bride,  in  company  with 
Rev.  S.  R.  Brown,  D.D.,  and  family,  and  Dr.  Simmons  and  wife,  sailed 
from  the  port  of  New  York  on -board  the  good  ship  Surprise,  amid  the 
display  of  flags  and  the  booming  of  cannon.  Little  did  he  realize 
then,  in  common  with  the  other  members  of  that  party— the  first 
embassy  of  the  Prince  of  Peace  to  the  land  of  Zippango — what  an 
important  and  far-reaching  career  awaited  him.  They  landed  at 
Nagasaki  on  November  7th,  where  he  found  Rev.  C.  M.  Williams,  of 
the  American  Episcopal  mission  in  China,  who  was  paying  a  visit  on 
account  of  ill  healt  h,  and  who  was  afterward  appointed  to  Japan,  and 
later  became  Bishop  Williams.  They  became  intimate,  and  formed  a 
lifelong  friendship.  Such  were  the  uncertainties  of  those  times  in  this 
country  that  the  husbands  of  this  company  prudently  left  their  wives 


1903] 


AN  INTERNATIONAL  MISSIONARY 


655 


temporarily  in  the  care  of  missionary  families  at  Shanghai,  and  they 
proceeded  alone  to  their  respective  destinations  in  Japan.  Mrs. 
Verbeck  joined  her  husband  at  Nagasaki  on  December  29th.  A 
pioneer,  ignorant  of  the  language,  without  facilities  for  acquiring  a 
knowledge  of  it  readily,  he  was  cut  off  from  the  possibility  of  entering 
at  once  upon  the  work  of  evangelization. 

This,  however,  had  its  condensations.  He  had  come  among  a 
strange  people,  whose  political  and  social  conditions  were  unfamiliar, 
and  whose  individual  characteristics  were  peculiar — perhaps  unique. 
Time  was  needed,  and  careful  study  of  the  situation  required,  in  order 
rightly  to  apprehend  these  new  elements. 

Amid  Danger  and  Hardship 

His  situation  was,  indeed,  a  trying,  perplexing,  and  often  danger- 
ous one;  for  it  was  a  time  of  "attacks  without  warning,  and  of  assas- 
sinations from  patriotic  motives."  The  prevalent  hatred  of  foreigners, 
particularly  of  Christianity;  the  suspicion  with  which  every  action  was 
regarded ;  the  inability  to  obtain  a  personal  teacher  of  the  language 
even,  except  he  were  some  emissary  in  the  employ  of  the  government — 
all  of  which,  so  far  from  discouraging  him,  were  rather  the  means 
whereby  these  qualities  of  manhood  and  simplicity  of  life  were  devel- 
oped that  commended  him  as  a  trusted  counselor  to  this,  at  that  time, 
suspicious  people.  "The  missionaries  shared  with  other  foreigners  in 
the  alarms  incident  to  the  disturbed  state  of  society,  and  were  some- 
times exposed  to  insult  and  assault." 

The  following  incident,  which  the  writer  heard  him  relate,  illus- 
trates how  closely  danger  came  to  him  in  those  early  days.  The 
samurai,  or  armed  knights  of  the  realm,  were  intensely  hostile. 
Armed  with  two  swords,  they  would  cast  scowling  looks  at  the  hated 
foreigner,  whom  they  would  have  gladly  expelled  from  the  country. 
One  morning  two  of  these  two-sworded  gentry  called  upon  him  at  his 
home,  and  soon  after  the  customary  salutations  were  exchanged  they 
went  out  of  the  house,  leaving  their  long  swords  on  the  floor.  Doubt- 
less their  object  in  going  out  was  to  reconnoiter,  so  as  to  make  sure 
their  escape;  but  He  who  cares  for  the  sparrows  cares  too  for  the 
missionary.  A  director  of  the  school  in  which  he  taught  called  at 
that  juncture,  and  much  was  the  surprise  of  the  would-be  assassins, 
upon  their  return,  to  find  their  victim  thus  guarded.  After  some 
general  conversation  the  two-sworded  visitors  swaggered  forth, 
without  having  made  known  their  purpose  in  calling.  After  they 
had  gone  the  director  asked  if  he  knew  these  men,  and  on  what 
business  had  they  (tome.  He  replied  that  they  were  strangers  and 
had  not  made  known  their  business.  "Truly,''  said  the  director, 
"you  have  had  a  narrow  escape.  They  are  dangerous  men.  I 
felt  impelled   to  call  upon  you  at  this  time,  but  had  no  special 


656 


thk  missionary  beview  of  th k  woHi.i)  [September 


reason,  that  I  know  of,  for  doing  so.  Yon  have,  indeed,  had  a  narrow 
escape." 

Many  years  later,  in  his  "History  of  Protestant  Missions,'"  quoted 
above,  he  says :  "  But  those  who  passed  through  these  early  experi- 
ences were  mercifully  helped  in  all  their  peculiar  situations  and  per- 
plexities, and  delivered  from  all  their  dangers,  so  that  not  a  few  of 
them  are  permitted  to  be  here  to-day  to  testify  in  person  to  the  good- 
ness of  the  Master  who  called  them  to  this  field." 

Overcoming  Prejudice 

In  an  old  letter  to  Rev.  Henry  Stout,  his  successor  at  Nagasaki, 
also  quoted  from  "History  of  Protestant  Missions/'  he  says: 

We  found  the  natives  not  at  all  accessible  touching  religious  mat- 
ters. When  such  a  subject  was  mooted  in  the  presence  of  a  Japanese, 
his  hand  would  involuntarily  be  applied  to  his  throat,  to  indicate  the 
extreme  perilousness  of  such  a  topic.  If  on  such  an  occasion  more  than 
one  happened  to  be  present,  the  natural  shyness  of  these  people  became, 
if  possible,  still  more  apparent;  for  you  will  remember  that  there  was 
then  little  confidence  between  man  and  man,  chiefly  owing  to  the  abom- 
inable system  of  secret  espionage,  which  we  found  in  full  swing  when  we 
first  arrived,  and,  indeed,  for  several  years  after.  It  was  evident  that 
before  we  could  hope  to  do  anything  in  our  appropriate  work,  two  things 
had  to  be  accomplished:  we  had  to  gain  the  general  confidence  of  the 
people,  and  we  had  to  master  the  native  tongue.  As  to  the  first,  by  the 
most  knowing  and  suspicious,  we  were  regarded  as  persons  who  had  come 
to  seduce  the  masses  of  the  people  from  their  loyalty  to  the  "  God  Coun- 
try," and  to  corrupt  their  morals  generally.  These  gross  misconceptions 
it  was  our  duty  to  endeavor  to  dispel  from  their  minds,  by  invariable 
kindness  and  generosity,  by  showing  them  that  we  had  come  to  do  them 
good  only,  and  on  all  occasions  of  our  intercourse  with  them,  whether 
we  met  in  friendship,  on  business,  on  duty,  or  otherwise.  A  very  simple 
Christian  duty  indeed. 

Many  years  later,  while  living  at  Nagasaki,  1  found  many  evidences 
of  the  sincerity  of  the  counsel  contained  in  the  above  letter  and  the 
fidelity  with  which  he  followed  these  principles  in  his  intercourse 
with  the  people,  for  the  name  of  "  Hakase  Furebekki,"  by  which  he  is 
known  in  Japan,  was  revered  and  had  become  almost  a  household 
word  throughout  that  section,  as  it  has  since  throughout  the  empire. 
On  several  occasions,  when  calling  on  Japanese,  and  happening  to 
mention  the  name  of  Verbeck,  the  evident  tone  of  pleased  surprise  iu 
which  the  queston  "  Do  you  know  him?"  was  put,  showed  what  a 
warm  place  he  had  in  their  remembrance.  Occasionally  the  good 
housewife  would  retire  and  in  a  few  moments  return  with  a  small 
lacquer  cabinet,  carefully  wrapped  in  silk  crape,  and  triumphantly 
produce  a  carefully  preserved,  tho  often  badly  faded,  photograph  of 
him. 

Seekers  after  truth,  Nicodemus-like,  would  come  at  night  to  talk 


1903] 


AN   INTERNATIONAL  MISSIONARY 


657 


aud  to  obtain  books  for  themselves  and  friends.  Buddhist  priests 
became  alarmed  or  interested.  At  one  time  they  purchased  a  whole 
invoice  of  four  cases  of  Christian  books  before  they  arrived.  At 
another  time  an  old  priest  from  a  neighboring  town  placed  three  of 
his  pupils  under  instruction  to  be  taught  Christianity,  saying  that  he 
himself  was  too  old  to  learn  the  new  doctrine.  For  nearly  three  years 
the  instruction  went  on.  The  old  priest,  to  whom  all  the  instruction 
was  doubtless  faithfully  reported,  frequently  came  to  express  his 
thanks  for  the  kindness  shown  in  teaching  the  young  men.  On  one 
occasion,  when  the  truth  was  pressed  home,  and  he  was  urged  to  decide 
whether  to  accept  it  or  not,  he  visibly  squirmed,  saying:  "I  have 
studied  so  many  religions  in  my  life,  my  mind  is  confused,  and  I  am 
unable  to  decide  as  to  their  merits;  but  the  young  men  will  doubtless 
be  able  to  decide.''  It  is  sufficient  to  say  this  brought  matters  to  a 
crisis,  and  Mr.  Verbeck  was  summarily  relieved  from  planting  more 
seed  in  that  uncongenial  soil. 

One  day,  some  three  years  after  his  arrival  at  Nagasaki,  two  young 
men  to  whom  he  had  been  teaching  the  Bible  in  English  for  about  a 
year,  brought  hina  a  basket  containing  two  black  suckling  pigs  as  a 
thank-offering  for  his  teaching,  for  they  had  surpassed  all  competitors 
in  examinations  held  that  day  before  the  governor.  The  success  of 
these  lads,  comparatively  a  trivial  incident  in  itself,  belongs  to  a  chain 
of  circumstances  which  led  to  those  important  relations  with  the  gov- 
ernment of  Japan  he  held  for  a  period  of  fourteen  years,  from  186-4 
until  1878. 

The  Prince  of  Hizen 

Another  link,  or,  more  correctly  speaking,  series  of  links,  in  that 
chain,  were  the  truly  marvelous  circumstances  which  led  to  his 
acquaintance  with  the  Prince  of  Hizen,  whose  capital  was  at  Saga,  in 
the  Island  of  Kiushiu. 

The  first  event  in  this  series  of  links  was  the  discovery,  by  Murata 
Wakasa-no-Kami,  a  relative  of  the  Prince  of  Hizen,  of  an  English 
Bible  on  the  shore  of  Nagasaki  Bay,  in  1855,  while  in  command  of  the 
defenses  at  that  port.  The  interest  this  event  awakened  in  the  mind 
of  Wakasa  led  him  to  make  diligent  search  to  find  out  what  this  book 
was.  He  sent  one  of  his  men  to  Nagasaki,  for  the  ostensible  purpose 
of  studying  medicine,  but  in  reality  to  find  out  the  nature  of  this  new 
book;  and  having  learned  it  was  the  Word  of  Cod,  the  Gospel  of  Jesus 
Christ,  he  sent  secretly  to  Shanghai  and  obtained  a  Chinese  transla- 
tion. In  1862  Wakasa  sent  his  younger  brother,  Murata  Ayabe,  to 
Nagasaki,  to  seek  aid  in  understanding  the  Bible.  He  unexpectedly 
met  Mr.  Verbeck.  A  Itible  class  of  five  persons,  distant  twenty  miles, 
was  thereupon  organized,  and  conducted  through  the  faithful  services 
of  Motono  ShuzO,  a  trusted  relative  of  Wakasa,  who  brought  the  ques- 
tions and  returned  the  answers.    Excepting  for  an  interruption  of  a 


658 


the  missionary  review  of  the  world  [September 


brief  period,  in  1863,  when  Mr.  Verbeck,  having  been  warned  of  dan- 
ger by  Ayabe,  went  with  his  family  to  Shanghai,  this  class  was  carried 
on  for  about  four  years.  The  fruitage  of  this  labor,  under  such  diffi- 
culties, was  the  secret  baptism  of  Murata  Wakasa-no-Kami  and  his 
brother  Ayabe  on  May  20th,  the  anniversary  of  the  day  of  Pentecost, 
1866 — the  first  Protestant  Christians  in  Japan,  with  the  single  excep- 
tion of  an  old  man  at  Kanagawa. 

These  events  led  to  his  being  sought  for  by  the  officials  of  the  gov- 
ernment school  at  Nagasaki,  and  also  by  the  projectors  of  the  school 
established,  about  this  time,  at  the  same  place,  by  the  Prince  of  Hizen, 
and,  with  the  consent  of  the  Board  of  Foreign  Missions,  he  gave  him- 
self assiduously  to  teaching.  In  the  latter  school  were  two  sons  of 
Prince  Iwakura  (the  elder  of  whom  is  the  present  Prince  Iwakura), 
who,  upon  the  recommendation  of  Mr.  Verbeck,  went  to  America  and 
entered  Rutger's  College,  where  they  were  students  in  1872,  when 
their  illustrious  father  visited  America  with  his  embassy. 

In  the  midst  of  success  he  did  not  escape  calumny.  The  hatred, 
due  doubtless  to  traditions  regarding  the  Jesuit  propagandism  of  three 
centuries  before,  was  rife,  as  a  protest  to  which  Mr.  Verbeck  is 
rej)orted  to  have  declared  his  willingness  to  give  twenty  years  to 
prove  to  the  Japanese  that  he  was  not  a  Jesuit.  Surely  his  desire  in 
this  regard  at  least  has  been  fully  gratified.  In  illustration  of  the 
calumny  I  insert  a  few  extracts  from  a  pamphlet  entitled  "  The 
Story  of  the  Evil  Doctrine,"  prepared  perhaps  by  the  priests  who  had 
been  so  carefully  taught,  which  appeared  in  1868,  translated  by  Mr. 
Aston,  of  the  British  Civil  Service: 

Compared  with  the  Roman  Catholic  religion,  this  Protestantism  is  a 
very  cunning  doctrine  indeed;  altho  they  try  to  make  out  that  there  is 
nothing  abominable  in  it,  they  are  really  foxes  of  the  same  hole. 

Another  version  puts  it  thus : 

They  are  the  same  old  fox  looking  out  of  two  holes,  .  .  .  and  it  is 
really  more  injurious  than  the  Roman  Catholic  doctrine.  .  .  .  The  Jesus 
Doctrine  and  the  Doctrine  of  the  Lord  of  Heaven  (Protestantism  and 
Catholicism)  are  the  same  in  origin  and  merely  branches  of  one  tree. 
.  .  .  As  the  Roman  Catholic  religion  has  spread  so  widely,  it  behoved 
those  of  the  Protestant  doctrine  to  take  their  measures  to  increase  the 
circle  of  their  sect  also. 

The  political  elements  were  rapidly  taking  form  which  culminated 
in  the  "restoration" — i.e.,  the  restoring  again  to  the  emperor  those 
sovereign  prerogatives  which,  under  the  shogunate,  had  been  usurped. 
Mr.  Verbeck  not  only  had  personal  acquaintance  with  many  of  the 
leaders  of  the  events  of  those  days,  but  he  had  under  his  instruction 
many  who,  in  a  few  years,  became  influential  in  the  imperial  govern- 
ment.   Very  soon  after  the  restoration,  in  1868,  he  was  invited  to 


1903] 


AN  INTERNATIONAL  MISSIONARY 


659 


Tokyo  to  have  charge  of  educational  matters  there.  He  remained  in 
Nagasaki,  however,  until  his  successor  arrived. 

In  March,  1869,  he  sent  to  Tokyo,  and  organized  the  Kaisei-jo, 
which  was  the  first  college  in  Japan,  and  the  embryo  of  the  present 
Tokyo  University.  His  executive  skill  and  administrative  abilities, 
which  were  of  a  high  order,  were  for  a  period  of  four  years  put  to  severe 
test.  The  faculty  under  him,  numbering  about  a  score,  represented 
four  nationalities,  most  of  them,  at  first,  not  professional  teachers,  but 
such  men  as  could  be  obtained  in  the  open  ports.  His  command  of 
modern  languages  stood  him  in  good  stead;  and  besides  looking 
after  the  great  variety  of  details  in  connection  with  this  school,  he  at 
the  same  time  was  called  upon  by  government  officials  for  advice  and 
explanations  upon  all  manner  of  questions  relating"  to  international 
usages. 

In  1873  his  connection  with  the  college  ceased,  and  he  was  engaged 
in  the  Dajokwan,  which  attended  to  the  duties  that  are  now  divided 
among  the  several  departments  of  state.  Both  there  and  in  the  Senate, 
later,  his  chief  duties  were  those  of  a  translator.  "  The  Code  Napo- 
leon/' Bluntschli's  "  Staatsrecht,"  and  "  Two  Thousand  Legal  Max- 
ims," with  comments,  he  placed,  by  his  versatile  pen,  within  the 
reach  of  acquisition  by  the  Japanese.  Aside  from  his  official  duties, 
he  had  occasion  from  time  to  time  to  send  to  members  of  the  govern- 
ment brief  memorials  on  "Education,"  "Religious  Liberty,"  and 
kindred  subjects.  On  the  day  of  his  funeral  a  Christian  Japanese 
layman  was  overheard  to  say:  "To  this  man  alone  we  Japanese  are 
indebted  for  the  religious  liberty  we  enjoy  to-day." 

Japanese  Honors 

Four  instances  at  least  may  be  briefly  cited  to  show  that  his 
eminent  services  are  remembered  and  highly  esteemed  by  the  Japanese 
government.  The  first  of  these  was  the  honor  granted  him  by  the 
emperor  on  July  2,  1877,  when  the  decoration  of  the  third  class  of  the 
Order  of  the  Bising  Sun  was  conferred  on  him. 

The  second  was  the  government's  action,  in  1891,  in  granting  him 
a  special  passport,  extending  to  him  and  his  family  the  right  "to 
travel,  sojourn,  and  reside  in  any  part  of  the  empire  in  the  same 
manner  as  the  subjects  of  the  same."  The  following  is  the  letter  that 
accompanied  this,  in  itself,  unique  and  highly  appreciated  courtesy: 

Tokyo,  July  4,  1891. 

To  the  Hon.  Guido  F.  Verbeck: 

Sir, — In  consequence  of  your  having  lost  your  original  status  as  a 
subject  of  Holland,  without  having  acquired  the  rights  and  privileges  of 
a  citizen  of  the  United  States  of  America,  you  are  left  without  any 
national  status;  and,  desiring  to  live  under  the  protection  of  our  imperial 
government,  you  did,  in  the  month  of  March  of  the  present  year,  make 
an  application  for  this  purpose  to  the  former  Minister  of  Foreign  Affairs, 
which  was  endorsed  by  him. 


660 


THE  MISSIONARY  REVIEW  OF  THE  WORLD 


f  September 


You  have  resided  in  our  empire  for  several  tens  of  years;  the  ways 
in  which  you  have  exerted  yourself  for  the  benefit  of  our  empire  are  by 
no  means  few,  and  you  have  been  always  beloved  and  respected  by  our 
officials  and  people.  It  is,  therefore,  with  great  pleasure  that  I  send,  on 
a  separate  sheet,  the  special  passport  which  is  desired,  and  which,  I  trust, 
will  duly  reach  you.  Furthermore,  the  special  passport  above  referred 
to  will  be  of  force  and  effect  for  one  year,  dating  from  this  day,  and  per- 
mission is  granted  you  to  renew  and  exchange  the  same  annually. 

Respectfully, 

Takeaki  Enomoto, 
[Signed  and  sealed.]  Minister  of  Foreign  Affairs. 

On  Dr.  Verbeck's  death  the  emperor  sent  his  family  a  largess  of 
yen  five  hundred,  to  defray  the  expenses  of  iuterment.  And,  finally, 
on  the  day  of  the  funeral  an  escort  of  the  Imperial  Guards  was  in 
attendance,  the  emoluments  and  honors  becoming  one  of  his  rank. 

These,  however,  are  but  the  material  expression  of  the  high  honor 
and  profound  esteem  in  which  this  man  of  God  is  held  by  those  in 
authority  in  this  country. 

May  not  time  reveal  that  as  Daniel  was  to  the  Medes  and  Persians, 
so  was  Guido  F.  Verbeck  to  the  Empire  of  the  Rising  Sun  ? 

In  1879  he  was  elected  a  member  of  the  New  Testament  Revision 
Committee,  took  a  share  in  the  revision  of  the  Japanese  New  Testa- 
ment, revised  the  Japanese  translation  of  the  Old  Testament,  trans- 
lated the  Psalms,  revised  much  material  for  the  American  Tract 
Society's  committee  for  North  Japan,  preached  at  least  twice  on 
Sundays,  lectured  almost  weekly,  and  was  privileged  to  preside  at  the 
public  meeting  held  in  Tokyo  upon  the  completion  of  the  Japanese 
version  of  the  Bible.  For  five  years  he  taught  regularly  in  the  theo- 
logical department  of  the  Meiji  Gakuin.  During  the  past  three  years 
he  was  engaged  2">articularly  in  touring,  spending  a  month,  six  weeks, 
or  two  months  at  a  time,  tramping  through  various  parts  of  this 
empire,  preaching  and  lecturing  daily ;  responding  to  every  one's  call — 
he  was  sought  by  all — he  was  seldom  without  invitations  and  engage- 
ments. It  had  been  his  intention  to  make  such  a  tour  during  the 
past  winter  in  Kiushiu,  his  old  and  dearly  loved  field,  but  a  chronic 
ailment,  being  somewhat  aggravated,  his  physician  persuaded  him  to 
cancel  the  engagement. 

A  word  in  regard  to  his  mastery  of  the  Japanese  language  and  his 
facility  in  his  use  of  the  vernacular.  Sonic  time  during  the  past  year 
a  series  of  lecture-meetings  had  been  arranged  in  Yokohama.  A 
neighbor  of  mine  gave  a  Japanese  domestic,  an  intelligent  woman, 
permission  to  attend.  Knowing  that  Dr.  Verbeck  was  one  of  the 
speakers,  upon  her  return  lie  asked  her  if  she  could  understand  the 
foreigner  who  spoke.  She  replied,  "No  foreigner  was  there;  only 
Japanese  spoke."    It  was  with  difficulty  the  woman  could  be  made  to 


1903] 


THREE  JAPANESE  VIEWS  OF  RELIGION 


661 


believe  she  had  been  listening  to  a  foreigner.  An  evidence  of  his 
devotion  to  his  work  is  the  singular  fact  that  while  in  Japan  he  never 
preached  or  lectured  in  English  or  any  language  except  Japanese.  A 
single  exception  was  an  informal  talk  to  a  small  company  of  mis- 
sionaries in  Tokyo,  giving  some  reminiscences  of  early  times  in  Japan. 
His  use  of  the  Japanese  language  for  show  was  indulged  in  once, 
in  a  pulpit  in  Holland,  where,  at  the  request  of  the  pastor,  he 
repeated  John  iii :  16  in  Japanese,  very  much  scandalizing  an  old 
Dutch  elder,  who  thought  God's  house  had  been  profaned  by  the  use 
of  such  heathenish  gibberish;  nor  was  he  much  molified  when 
informed  it  was  the  Word  of  God. 

A  Remarkable  Man 

Dr.  Guido  F.  Verbeck  was  a  gifted,  highly  cultured  man,  as  broad 
and  liberal  in  his  views  as  truth  itself;  cosmopolitan  in  his  sympa- 
thies and  love  for  mankind;  a  man  literally  without  a  country,  whom 
three  nationalities  account  it  an  honor  to  proclaim;  delightfully  enter- 
taining to  both  old  and  young;  modest  and  retiring,  so  far  as  his  own 
personality  was  concerned;  a  man  among  men,  he  was  esteemed  by  all 
and  beloved  by  those  who  knew  him.  A  painstaking  and  conscien- 
tious student  of  whatever  subject  he  set  about  to  investigate; 
undaunted  by  any  task  that  appealed  to  him  as  duty;  earnest  and 
faithful  in  his  conception  and  presentation  of  truth  to  all,  rich  or 
poor,  high  or  low,  who  are  seeking  light,  he  was,  in  every  respect,  the 
model  missionary  to  the  Japanese.  "  We  shall  not  see  his  like  again." 
His  place  was  made  for  him  and  he  for  the  place  by  the  Maker  of  all 
things,  and  it  has  been  forever  sealed  against  all  comers. 

The  deeds  of  such  a  man!  Who  can  measure  the  extent  of  their 
influence?  For  him,  his  deeds  are  the  appropriate,  suitable,  and  all- 
sufficient  eulogy.  And  they  speak  and  will  continue  to  speak,  as  the 
years  go  on,  in  a  language  more  eloquent  than  words.  Surely  a 
grateful  people  will  one  day  arise  who  will  call  him  blessed. 

"  He  walked  with  God,  and  was  not,  for  God  took  him." 


THREE  JAPANESE  VIEWS  OF  RELIGION 

BY  REV.  R.  B.  PEERY,  PH.D.,  SAGA,  JAPAN 
Missionary  of  the  Lutheran  Mission;  author  ot  "The  Gist  of  Japan" 

Not  long  ago  I  embarked  on  a  small  coast  steamer,  at  six  o'clock 
in  the  evening,  for  a  town  farther  down  the  bay,  to  be  reached  at 
midnight.  There  were  three  men  besides  myself  in  the  second-class 
cabin.  One  was  a  young  man  employed  in  a  large  ship-building 
establishment  in  Nagasaki;  another  was  a  middle-aged  man  with  a 
long,  black  beard,  which  alwavs  commands  respect  in  Japan;  and  the 
third  was  an  elderly  looking  gentleman,  evidently  of  some  wealth  and 
culture. 


662 


THE  MISSIONARY  REVIEW  OF  THE  WORLD  [September 


Although  perfect  strangers,  we  soon  threw  aside  all  convention- 
ality, and  became  sociable  and  communicative.  After  whiling  away 
some  two  or  three  hours  with  talk  about  many  things,  I  introduced 
the  subject  of  religion,  and  asked  each  one  his  personal  attitude 
toward  religious  questions.  The  free  conversation  that  followed  was 
an  illuminating  one,  showing  the  attitude  of  many  Japanese  toward 
religion  to-day,  and  how  deeply  some  of  them  have  thought  about  it. 

The  young  man  from  Nagasaki  spoke  up  readily,  as  follows: 
"That  religion  is  necessary  to  individuals  and  to  the  state  I  have  no 
doubt.  Young  men  in  a  wicked  city  like  Nagasaki  feel  great  need  of 
the  restraining  influence  of  religion  to  keep  them  from  falling  into 
temptation  and  enable  them  to  lead  clean  lives.  The  present  unrest 
and  disorder  in  the  moral  and  political  world  I  believe  to  be  due  to 
the  fact  that  the  nation  is  drifting  away  from  religion.  We  Japanese 
sorely  need  a  religious  faith,  but  whether  Christianity  or  Buddhism 
is  best  suited  to  our  wants  I  do  not  know.  I  have  occasionally  gone 
to  the  churches  in  my  city,  and  the  teaching  I  have  heard  there  has 
seemed  to  me  good,  but  personally  it  has  made  no  deep  impression  on 
my  mind.'" 

The  black-bearded  man  spoke  next:  "I  am  a  government  official 
and  a  Christian,  having  been  baptized  several  years  ago.  In  the  town 
where  I  live  there  are  no  missionaries  or  evangelists.  Personally,  I  try 
to  lead  a  religious  life,  and  I  often  speak  to  my  friends  about  the  true 
God  and  their  duty  toward  Him.  But  all  of  them  have  been  reading 
Nakue  Tokusuke's  books  about  'No  God!'  'No  Soul!'  and  refuse  to 
believe  in  the  existence  of  God.  Can  you  not  give  me  some  clear  and 
unanswerable  arguments  for  the  existence  of  God  with  which  I  can 
convince  them  ?  1  know  enough'  to  rest  satisfied  myself,  but  not  to 
answer  their  atlieistic  speculations." 

I  gave  him,  as  clearly  and  briefly  as  I  could,  some  of  the  most 
intelligible  and  convincing  arguments  for  the  existence  of  God,  and 
he  carefully  made  note  of  them;  but  I  fear  they  will  not  command 
immediate  assent  in  minds  that  are  filled  with  the  atheistic  ideas  prev- 
alent among  Japanese  thinkers  to-day. 

The  elderly  man  listened  respectfully  to  what  the  others  had  to 
say,  but  seemed  loath  to  speak  out  himself.  Finally  he  gave  us,  in  a 
very  deliberate  and  concise  manner,  his  religious  belief.  He  said  :  "  I 
am  an  operator  of  a  gold-mine  here  in  Satsuma,  and,  being  a  business 
man,  have  not  looked  as  deeply  into  philosophical  and  religious  ques- 
tions as  some  others;  but  I  have  certain  convictions  on  the  subject. 
The  present  disorderly  and  immoral  condition  of  irreligious  Japan 
bears  eloquent  testimony  to  the  need  of  religion.  Government  and 
religion  must  go  hand  in  hand,  as  father  and  mother  of  the  people, 
before  we  can  build  up  a  strong  and  righteous  state.  As  to  the  exist- 
ence of  God,  I  have  never  had  any  doubt.    All  nature  speaks  to  me  of 


190.1] 


THREE  JAPANESE  VIEWS  OF  RELIGION 


Him,  as  well  as  my  own  heart.  But  as  to  what  kind  of  a  being  this 
God  is,  and  my  relation  t<>  Him,  I  know  nothing,  and  know  no  way  of 
finding  out." 

Here  I  interrupted  him  by  saying  that  the  position  he  had  attained 
was  just  where  the  light  of  nature  has  always  led  thoughtful  men,  and 
revelation  is  needed  to  give  the  further  knowledge.  That  revelation 
Christians  believe  they  have  had  through  Jesus  Christ,  who  came  to 
reveal  to  us  the  otherwise  inscrutable  God  whose  existence  nature 
shows  us.  He  replied  that  Buddhism  likewise  professes  to  be  a  reve- 
lation from  God;  but  he  knew  of  no  clear  proof  of  such  claims,  and 
it  did  not  seem  to  him  there  could  be  any,  since  they  must  necessarily 
lie  outside  the  realm  of  sensual  experience. 

lie  then  went  on  to  speak  of  the  comparative  merits  of  Christian- 
ity and  Buddhism.  "  I  have  talked  with  Dr.  Murakami,  a  noted 
Buddhist  scholar  educated  in  the  West,  about  Buddhism,  and  with 
Mr.  Ebina,  a  leading  Congregational  pastor,  of  Unitarian  faith,  about 
Christianity.  It  seems  to  me  that  both  religions  are  good,  and  that 
each  has  certain  points  of  superiority  over  the  other.  Monotheism  is 
surelv  superior  to  polytheism ;  but  the  leading  Buddhists  are  agreed 
to-day  that  their  faith,  too,  was  originally  monotheistic,  and  that  the 
present  idea  of  many  gods  is  a  corruption.  It  seems  to  me  that 
the  Buddhist  pantheistic  idea  of  God  is  more  in  harmony  with  the 
English  Spencer's  and  the  French  (sir/)  Haeckel's  ideas  of  the  Abso- 
lute and  Unknowable  Power  pervading  all  things  than  is  the  Chris- 
tian conception  of  a  personal  God.  Also,  the  Buddhist  idea  of 
immortality  through  endless  changing  existences  seems  to  harmonize 
better  with  the  prevalent  evolutionary  hypothesis  of  the  universe  than 
the  Christian  conception  of  an  endless  and  changeless  personal 
identity.  However,  these  are  great  questions,  and  not  to  be  lightly 
answered  either  way.  I  have  always  been  much  interested  in  them, 
but  have  no  expectation  of  solving  them." 

This  man  then  drifted  into  a  political  talk  with  the  government 
official,  and  this,  too,  was  both  interesting  and  instructive.  The  busi- 
ness man  said  he  had  taken  some  part  in  political  affairs  ten  years 
ago,  but  had  been  disgusted  by  the  corruption  and  venality  of  many 
of  those  in  public  life,  and  had  resolved  to  have  nothing  whatever  to 
do  with  political  affairs  henceforth.  The  official  thought  public  life 
was  not  so  corrupt  as  it  was  pictured,  but  the  other  spoke  up  with 
much  feeling: 

"I  have  seen,  and  know  of  what  I  speak.  I  can  point  to  high  offi- 
cials over  all  this  land  who  ought  to  be  in  jail  to-day.  Look  at  the 
wholesale  arrests  of  educational  authorities,  and  even  governors  of 
prefectures — more  than  one  hundred  of  them — for  bribery  in  connec- 
tion with  the  text-book  scandal.  Do  not  many  members  of  the  Diet 
frankly  and  unblushingly  acknowledge  the  taking  of  bribes  and  live 


664 


the  missionary  review  op  the  woRLn  [September 


openly  with  had  women  ?  Look  at  one  of  our  greatest  statesmen,  who,  by 
the  way  "  [  this  to  me],  "  was  much  feasted  and  praised  in  your  honorable 
country  last  year.  Is  he  not  spoken  of  everywhere  as  a  libertine  and 
a  corrupter  of  our  youth  by  his  open  and  flagrant  immoralities?  No, 
we  have  fallen  on  evil  times,  and  they  will  not  be  bettered  until  the 
moral  sentiment  of  the  whole  nation  is  elevated!" 

To  this  rather  vehement  speech  the  official  made  no  reply,  and  in 
a  little  while  our  boat  was  at  the  wharf,  and  we  all  went  our  several 
ways  into  the  darkness.  Just  what  thoughts  the  others  carried  with 
them  I  do  not  know;  but  the  result  of  the  conversation  to  me  was  a 
deepened  sense  of  Japan's  need  of  our  blessed  Lord  Jesus  and  His 
purifying  and  saving  Gospel  ? 

ARCTIC  EXPERIENCES 

BT   REV.   E.  .1.   PECK,  BLACKLEAD  ISLAND,  CUMBERLAND  SOUND  * 
Missionary  of  the  Church  Missionary  Society  of  England 

Cumberland  Sound  is  one  of  the  most  remote  and  inaccessible 
mission  stations  on  the  face  of  the  globe.  The  work  was  inaugurated 
here  under  the  Church  Missionary  Society  of  England  in  1894,  when  I 
sailed  with  Mr.  J.  C.  Parker  for  these  remote  regions  opposite  Green- 
land. Upon  the  coasts  of  Cumberland  Sound  are  scattered  bands  of 
wandering  Eskimos,  hitherto  entirely  unreached,  and  to  them  we  were 
going  to  carry  the  glad  tidings  of  a  Savior's  love. 

Our  departure  for  this  new  field  took  place  on  July  9th.  The  ves- 
sel in  which  we  sailed  was  a  small  brig  called  the  Alert,  of  only  one 
hundred  tons  register.  We  reached  Blacklead  Island,  on  the  southern 
shore  of  Cumberland  Sound,  on  August  21st.  The  aspect  of  the 
country  was  forbidding  in  the  extreme;  indeed,  the  regions  in  which 
I  had  formerly  labored  seemed  almost  a  paradise  compared  to  the  icy 
wastes  of  Baffin's  Land. 

Our  island  home,  especially  in  the  winter-time,  may  be  truly  styled 
a  picture  of  complete  desolation;  barren  rocks,  swept  by  fierce  gales; 
snow  packed  many  feet  deep  in  the  gullies;  ice  along  the  shore,  piled 
up  in  some  places  fully  twelve  feet  high;  no  tree  or  plant  to  cheer  or 

*  The  author  of  this  article  was  left  an  orphan  forty  years  ago.  tic  was  first  led  to  serve 
in  the  Royal  Navy  for  ten  years,  and  was  there  converted  by  reading  a  copy  of  the  Scriptures, 
which  one  of  his  sisters  gave  him  as  a  parting  present.  Later  he  was  led  to  tabor  with  a  clergy- 
man ithe  Rev.  T.  R.  Oovett.  of  Newmarket)  as  Script ure  reader,  and  at  the  same  time,  with 
that  clergyman's  help,  can  ied  on  his  studies,  and  through  his  influence  was  led  to  join  the 
Church  Missionary  Society.  By  this  society  lie  was  finally  sent  out  to  lahor  among  the 
Eskimos  on  the  northeastern  shores  of  Hudson  Bay.  Nearly  eight  years  of  toil  and  blessing 
were  spent  in  that  barren  region.   He  then  returned  to  England,  but  soon  came  back  with  a 

brave  wife  to  share  his  joys  and  sorrows.    For  so       seven  years  Mr.  and  Mrs.  Peck  lived  in 

the  same  desolate  region,  at  an  isolated  station  called  "  Fort  George."  The  nearest  doctor  was 
four  hundred  miles  away,  and  the  nearest  post -office  fully  one  thiiusn ml  miles  distant.  In  1892 
they  were  obliged  to  return  to  England  on  account  of  the  ill  health  of  Mrs.  Reck.  Leaving 
her  and  the  children  there,  Mr.  Reck  went  to  Cumberland  Sound,  w  here  he  could  not  hear 
from  them  more  than  once  a  year. 


MESSRS.  SAMPSON.  PECK.  AM)  BILBY.  THE  THKEE  ENGLISH  MISSIONARIES  ON 
BLACKLEAD  ISLAND 


gladden  the  heart;  Eskimo  dwellings,  like  mounds  of  snow,  scattered 
about  in  every  direction ;  ravenous  dogs  ever  prowling  about,  seeking 
something  to  satisfy  the  pangs  of  hunger;  Eskimos — some,  at  least — 
looking  more  like  wild  animals  than  human  beings  in  their  bulky  fur 
garments — such  is  the  scene  upon  which  the  eye  rests  during  the  long, 
wintry  days. 

How  could  we  maintain  a  healthy  mental  and  physical  tone  in 
the  midst  of  so  much  calculated  to  depress  ?  AVe  must  have,  in  the 
first  place,  a  proper  dwelling.  This  we  have  been  able,  through  the 
kindness  of  friends,  to  obtain,  and  the  rooms  in  which  we  live  are 
both  cheerful  and  warm.  Our  house  is  divided  into  three  compart- 
ments, viz.,  two  dwelling-rooms  and  a  kitchen,  or  what  might  also  be 
called  a  general  reception-room — all  of  which  are  on  the  ground  floor. 
Our  arctic  home  is  made  as  follows:  First,  there  is  the  wooden  frame 
of  the  house  itself,  next  a  coating  of  tarred  felt  outside  the  frame, 
boards  then  cover  the  felt,  and  canvas,  nicely  painted,  covers  the 
boards.  Coming  now  to  the  inside  of  the  frame,  we  have  between  the 
inside  boards  and  frame  a  good  packing  of  moss.  This  we  were  able 
to  collect  in  the  summer-time.    Tacked  on  the  inside  of  the  boards  is 


fififi  AtB  missionary  rkvikw  of  THK  woRLn  [September 

ii  covering  of  calico,  and  then  a  nice  colored  wall-paper  is  pasted  on 
the  calico.  The  windows  of  our  house  are  double,  with  a  sliding 
arrangement  on  the  outside  for  ventilation.  The  inner  window  is 
fitted  with  hinges,  and  can  therefore  be  opened  or  shut  at  pleasure. 
A  slow-combustion  stove,  fitted  into  the  partition  which  divides  our 
dwelling-rooms,  is  used  for  heating  both  apartments,  altho  we  have, 
when  necessary,  an  oil-stove  to  augment  the  heating  power.  As  everv 
item  of  coal,  firewood,  and  paraffin  oil  .must  come  out  from  home  in 
the  little  vessel  which  is  our  one  connecting-link  with  the  outer 
world,  it  is,  of  course,  a  matter  of  great  importance  to  obtain  as  much 
heat  as  possible  with  a  small  amount  of  fuel.    We  think  we  have  been 


A  GENERAL  VIEW  OF  BLACKLEAD  ISLAND,  CUMBERLAND  SOUND,  IN  SUMMER 


fairly  successful  in  this  respect,  as  our  yearly  consumption  of  coal  for 
two  stoves  (one  of  which  is  used  in  our  kitchen)  does  not  exceed 
seven  tons. 

Our  daily  routine  did  not  vary  greatly,  except  when  we  were  tour- 
ing. Our  Eskimo  servant  (a  man)  lights  fires  at  about  7  a.m.  The 
cook  for  the  week  (either  myself  or  my  fellow-laborer)  then  prepares 
breakfast.  This  we  have  at  8  a.m.  sharp.  Then  follow  prayers,  pri- 
vate devotion,  study  of  language,  etc.,  till  about  noon.  Dinner,  1  P.M. 
After  dinner,  interesting  reading.  Our  reading-matter,  I  should  men- 
tion, is  divided  into  monthly  bundles;  various  periodicals,  news- 
papers, etc.,  are  read  with  intense  interest,  and  the  fact  of  their  being 
twelve  months  old  does  not  seem  to  make  much  difference  to  us. 
School  for  children,  2.30.   Visiting  till  5.    Tea.  5.30.    Evening  service, 


1903] 


ARCTIC  EXPERIENCES 


667 


7.30.  Reception  of  visitors  (every  night,  except,  Sunday)  till  1<>. 
Prayers  and  private  devotion.    Then  to  bed  at  11  P.M. 

Our  food  is  somewhat  monotonous  but  wholesome.  We  try  to 
vary  our  diet  as  much  as  possible.  Tinned  meats,  preserved  vege- 
tables, flour,  biscuit,  oatmeal,  tea,  coffee,  soups,  etc.  (all  of  which 
articles  have,  of  course,  to  be 
obtained  from  home),  form  our. 
chief  stock  in  hand,  and  are 
augmented  by  any  fresh  food  we 
can  obtain  from  the  Eskimos. 
Sometimes  we  can  obtain  from 
them  a  supply  of  venison  and 
seal's  meat.  We  pay  the  people 
for  these  items  with  various 
articles,  such  as  biscuit,  oatmeal, 
etc.  Money  is  unknown  in  the 
country,  and,  as  a  matter  of  fact, 
I  happened,  when  I  left  home,  to 
have  sixpence  left  in  my  pocket; 
and  after  being  away  for  over  two 
years  I  found  the  same  coin  there 
in  the  same  place  when  I  landed 
once  more  on  the  shores  of  Scot- 
land. So  we  have  our  compensa- 
tions in  the  arctic  wilds.  No 
rents,  rates,  taxes,  policemen,  or 
money ! 

I  now  pass  on  to  speak  particu- 
larly of  the  spiritual  side  of  our 
work  in  Baffin's  Land.    When  we 
arrived  at  Blacklead  Island  we  had        an  eskimo  woman  at  blacklead  island 
the  pleasure  of  meeting  a  large 

body  of  Esk'mos.  These  were  employed  by  Mr.  Noble's  agents  in  con- 
nection with  the  whale  fishery — and  I  have  seen  whales  which  measured 
some  sixty  feet  long  and  some  twelve  feet  high.  These  huge  creatures 
had  been  harpooned  by  the  Eskimos  (who  follow  them  in  whaleboats) 
and  had  been  towed  to  the  beach  at  high  water,  where,  when  the  tide 
receded,  the  huge  carcases  were  stripped  of  the  blubber  (fat),  the 
weight  of  which,  even  from  one  whale,  is  often  fully  twenty  tons. 
As  the  Eskimos  were  thus  gathered  together,  we  had  many  oppor- 
tunities of  making  their  acquaintance  and  of  giving  them  some  idea 
of  our  real  objects  and  desires.  After  a  time  they  showed  a  consider- 
able desire  for  instruction.  But  where  could  we  gather  our  arctic 
friends?  No  wood  had  we  to  build  a  church,  so  I  invited  the  people 
to  give  me  some  common  sealskins.     These  skins  were  sewn  together 


668 


THK  MISSIONARY  REVIEW  OF  THE  WORLD  [September 


and  s.tretched  on  a  rough  frame.  Seats,  wliich  were  made  out  of 
old  provision  boxes,  were  place  inside.  We  also  used  a  paraffin  lamp 
and  a  small  stove  to  give  some  light  and  warmth  in  our  novel  church. 

Here,  in  this  tabernacle  in  the  wilderness,  the  people  come  together 
night  after  night  to  be  instructed  in  the  truths  of  the  Christian  faith. 
But  here  a  question  naturally  arises.  What  do  the  Eskimos  believe? 
What  religion  have  they  ?  The  greater  part  of  the  Eskimos  believe 
not  in  one  Great  Spirit,  like,  for  instance,  the  Cree  Indians,  but  they 
believe  in  a  plurality  of  spiritual  agencies;  indeed,  almost  every  object 


C    .   J 

AN  ESKIMO  SNOW  HOUSE  ON  BLACKJ.EAD  ISLAND 

may  have  its  innua  (viz.,  its  being,  its  inhabitant),  but  besides  this 
belief  in  what  one  may  call  an  animate  world  they  also  believe  in 
various  spiritual  beings  which  are  called  "tongak."  They  invariably 
look  upon  such  spirits  with  feelings  of  fear  and  dread,  and  the  busi- 
ness of  the  conjuror  (angakok)  is  to  find  out  by  means  of  \arious 
incantations  through  the  medium  of  his  tongak  (each  conjuror  has  a 
familiar  spirit  of  his  own)  the  causes  of  sickness,  storms,  and  other 
evils  which  may  distress  the  community.  Various  abstinence  customs 
which  refer  more  or  less  to  every  animal  captured  in  the  chase  (parts 
of  such  animals  not  being  eaten),  also  to  the  every-day  life  of  the  peo- 
ple, are  ordered  by  the  conjurors.  Now  the  transgression  of  these 
unwritten  laws  is  considered  a  sufficient  cause  for  the  evils  mentioned 
above.  The  conjuror's  business  is  to  find  out  the  transgressor.  This 
he  is  said  to  do  through  the  medium  of  his  spirit.    The  spirit,  through 


1903] 


ARCTIC"  EXPERIENCES 


669 


the  conjuror,  reveals  the  culprit.  The  spirit,  again  through  the  con- 
juror, orders  the  penalty.  This  may  he  the  imposition  of  fresh  absti- 
nence customs.  Frequent  transgression  of  these  customs  may  mean 
death.  Thus  we  have  a  spiritual  force  brought  to  bear  upon  the  peo- 
ple. It  is  this  fact — a  fact  which,  I  think,  I  have  never  seen  stated  by 
writers  who  have  studied  the  Eskimo  character — which  makes  them 
cling  with  such  tenacity  to  their  heathen  customs.  It  is  this  fact 
also  which,  beneath  the  seeming  placid  exterior  of  Eskimo  life,  proves 
an  intolerable,  galling,  and  injurious  yoke  to  these  brave  but  simple 
people,  and  it  is  our  business,  as  the  people  of  the  living  God,  to  set 
before  them  a  loving,  accessible,  and  almighty  Savior,  who  alone  can 
dispel,  through  the  power  of  the  Holy  Ghost,  the  darkness,  dread,  and 
gloom  which  still  covers  this  race. 

But  to  return.    Xot  only  has  a  messenger  of  the  King  to  deal  with 


THE  MISSIONARIES"  HOUSE  ON  BLACKLEAD  ISLAND 

The  low  structure  on  the  right  was  the  church  devoured  by  the  dogs 


a  system  of  superstition  which  is  woven,  so  to  speak,  into  the  very  life 
of  the  Eskimo,  but  when  we  come  to  explain  to  such  a  people — a  peo- 
ple many  of  whom  have  never  seen  a  tree,  sheep,  or  cow — some  pas- 
sages of  the  Gospels  or  other  parts  of  God's  Word,  then  one  finds  that 
missionary  work  has,  indeed,  its  difficulties  and  perplexities.  We  tried 
to  solve  these  difficulties,  at  least  in  some  measure,  by  giving  our 
arctic  congregation  magic-lantern  addresses.  Never  shall  I  forget  the 
first  lecture  given  in  our  sealskin  church.  The  people  came  together 
in  such  force  that  they  were  almost  piled  one  on  top  of  the  other,  and 
altho  the  weather  outside  was  bitterly  cold,  still  the  perspiration  poured 
down  their  faces  almost  in  streams,  and  for  obvious  reasons  it  was  in 
many  respects  better  to  be  outside  that  edifice  than  inside.  Helped 
by  the  power  of  God,  Mr,  Parker  and  myself  continued  our  work  for 


670 


THK  MISSIONARY  REVIEW  OF  THE  WORLD  [September 


the  Lord.  Several  of  the  adults  and  children  learned  to  read  the 
hooks  God  had  enabled  one  to  prepare  for  them,  and  in  spite  of  many 
trials  we  had  the  pleasure  of  passing  through  our  first  winter's  work 
with,  at  least,  the  assurances  that  we  had  gained  the  confidence  of 
several  of  our  primitive  flock. 

In  August,  1S95,  the  ship  arrived,  bringing  news  from  a  far  coun- 
try. Friends  will,  perhaps,  be  able  to  form  some  little  conception  of 
the  joy  which  flowed  into  my  heart  when  I  heard,  after  an  interval  of 
folly  thirteen  months,  that  my  dear  wife  and  little  ones  had  been  kept 
in  health  and  strength  during  that  long  interval.  I  must  not  pass  on 
to  speak  of  our  recent  work  without  mentioning  the  wonderful  expe- 
rience we  passed  through  on  the  night  of  January  21,  1895,  when  our 
little  sealskin  church  was  devoured  by  a  pack  of  hungry  Eskimo  dogs. 
These  creatures,  who  were  almost  starved  to  death,  made  a  raid  on  our 
church.  They  managed  to  get  on  top  of  the  roof;  once  on  top  they 
soon  tore  holes  in  the  sealskin  covering,  and  in  spite  of  our  joint 
efforts  they  actually  ran  away  with  long  pieces  of  dry,  frozen  skin, 
which  they  devoured  in  the  most  ravenous  manner.  In  the  summer 
of  189G  a  heart-piercing  disaster  took  from  my  side  my  friend  and 
companion,  Mr.  Parker.  He,  with  six  companions — four  Eskimos  and 
two  traders — went  away  in  a  boat  for  a  little  change  and  needful  rec- 
reation. A  squall  of  wind  must  have  struck  and  capsized  the  boat, 
and,  sad  to  say,  every  one  perished.  For  a  short  time  I  was  alone  on 
that  desert  island,  but  I  was  glad,  indeed,  to  find  on  the  arrival  of  the 
ship  another  companion  (Mr.  Sampson)  to  help  in  the  work.  As  we 
toiled  on  for  the  King  we  saw  some  few  tokens  of  the  moving  and 
constraining  power  of  Christ's  love,  but  as  regards  the  people  as  a 
whole  they  seemed  to  cling  as  tenaciously  as  ever  to  their  old  super- 
stitions, and  it  was  not  till  the  autumn  and  winter  of  1901  that  we 
saw  a  real  spiritual  movement  among  our  arctic  friends.  I  now  give 
.some  extracts  from  my  journal,  which  will  show  how  God  led  us  out 
into  the  place  of  blessing.  Mr.  Greenshield  (who  joined  the  mission 
in  September  of  the  above  year)  and  myself  felt  that  we  could  not 
face  our  winter's  work  without  power  from  on  high,  so  on  October  24th 
we  set  apart  a  "quiet  day,"  during  which  we  determined  to  seek  such 
power  by  united  prayer  and  the  study  of  God's  Word.  The  subject 
chosen  was  the  person  and  work  of  God  the  Holy  Ghost.  Four  times 
during  the  day  we  met  together,  and  we  both  felt  that  God  had  been 
with  us  of  a  truth.  We  also  agreed  to  draw  141  a  list  containing  the 
names  of  the  Eskimos  we  desired  to  pray  for,  especially  some  conjurors 
and  others  who  opposed  the  truth.  Five  of  these  were  taken  definitely 
to  God  in  prayer  each  day.  The  extracts  I  now  give  hear  principally 
upon  the  direct  spiritual  results  which  were  given  in  answer  to  prayer: 

Friday,  November  Vat. — God  has  given  us  a  wonderful  time.  We 
have  bad  during  the  last  five  days  an  average  attendance  at  school  of 


1903] 


ARCTIC  EXPERIENCES 


671 


over  fifty  pupils,  while  our  church — not  now  a  sealskin  edifice,  hut  a 
wooden  building  which  kind  friends  helped  me  to  obtain — has  bean 
almost  full  every  evening.  Both  adults  and  children  show  a  remark;! hie 
desire  for  instruction. 

Sunday,  February2,  1902. — A  great  day.  Nongoarluk,  a  poor  woman 
who  has  long  been  a  great  sufferer,  desired  to  be  baptized.  She  bus 
learned  to  read,  and  is,  I  trust,  moved  by  the  Holy  Spirit  to  take  this 
important  step.  She  was,  therefore,  in  the  presence  of  some  of  her 
friends,  admitted  into  the  visible  church  by  baptism.  There  was  nothing 
truly  in  her  surroundings  to  produce  happiness  or  comfort:  her  small 
snow  house,  her  wasted  frame,  her  years  of  pain — all  these  things  she 
might  well  say  were  against  her.  Yet  the  tears — tears,  I  trust,  of  con- 
trition and  holy  joy — flowed  from  her  eyes  when  she  was  dedicated  to 
Christ  and  when  I  spoke  to  her  of  the  wonderful  love  of  Christ. 

<kc>c    pL>nnc,   <inc  A/Lrv<xt>c-. 

^Hcrbo^  P«Lt>bc-.     A^Lr^  Acr<Kt>c-  -dclI"", 

p<L>r.   fcx^r  Ab'k<fWb  i>crVArnjc. 

At>°*Pcr>c      (<3^o->c)      a/LT^^PS  r^o 

i><Jc  i><<n\oc  A>*rbc-^c  (<iVbbc-^c) 
A/Lr^°ba-<<nrb.  ob)Lo.b)Jc  ahcLC;  a'o- 
c-njo  Ai>^p)rc:    <jno-i>c>s  ^I'bVo-^, 

Ai>bcrb?<j^crb^    APUAP%    V^b^P)Jc.  Vf~^ 

THE  LORD'S  PKAYEK  IN  ESKIMO 

Sunday,  9th — Another  wonderful  day.  Seven  (two  men  and  five 
women)  were  added  to  Christ's  "little  flock"  here  in  the  wilderness. 
Many  of  the  heathen  came  to  the  church,  great  attention  was  shown,  and 
spiritual  power  rested  upon  our  gathering.  Those  baptized  showed  a 
very  earnest  spirit,  and  they  evidently  realized  the  importance  of  making 
a  public  confession  of  their  faith  in  Christ  by  baptism.  It  certainly  was 
no  light  ordeal  to  stand  up  before  their  own  people  and  consent  to  follow 
t  le  Lord. 

Saturday,  22d. — A  young  man  named  Kounak  came  tome  for  a  copy 
of  the  Gospels.  This  man  has  been  for  some  time  past  seeking  the  truth. 
His  history  is  rather  remarkable.  Some  years  ago  he  was  a  candidate 
for  the  conjuror's  office.  He  tried  to  learn  the  conjuration,  etc.,  but  was 
almost  driven  mad  in  the  attempt.  While  in  this  demented,  excitable 
state  he  neglected  his  work  of  seal-hunting.  Now,  as  sealskins  are  one 
of  the  articles  of  trade,  and  as  this  man  wTas  in  a  measure  supported  by 
Mr.  Noble's  agent,  be  naturally  got  into  trouble.  This  finally  led  him  to 
give  up  the  conjuring  business  altogether.  His  next  step  was  to  enter 
the  matrimonial  arena,  where  he  succeeded  in  winning  the  affections  of 
a  young  Eskimo  woman.  It  so  happened  that  this  same  person  had  been 
one  of  our  most  regular  attendants  at  both  our  daily  school  and  services, 
and  was  one  of  those  baptized  on  February  9th.  While  conversing  with 
her,  she  told  me  that  Kounak  now  desired  to  follow  the  Savior,  and  also, 
using  an  Eskimo  figure  of  speech,  that  "his  mind  was  being  put  in 
order," 


the  missionary  REVIKW  op  thk  worli)  [September 


I  must  not  close  without  asking  the  prayers  of  my  readers.  I 
hunger  for  the  sympathy  and  prayers  of  (rod's  people,  and  the  fact  of 
my  going  forward  again  to  Baffin's  Land  in  July  of  this  year,  leaving 
Mrs.  Peck  and  four  little  ones — one  of  which  is  suffering  from  a 
grievous  disease — will,  I  feel  sure,  call  forth  their  earnest  petitions  on 
our  behalf. 

Another  fact  1  wish  to  impress  most  firmly  upon  the  hearts  of  my 
readers  is  this.  There  are  still,  approximately  speaking,  some  eight 
thousand  Eskimos  in  the  arctic  wilds  to  be  evangelized.  These  cover  a 
coast-line  of  some  four  thousand  miles.  The  only  way  to  reach  them, 


>lli.  PECK  AM)  Tin:  KIHST  CONVERTS  ON  BLACKLKAD  ISLAND 


especially  in  the  western  regions,  is  to  have  what  we  may  call  an  arctic 
expedition  for  Chris/.  We  need  a  good  strong  vessel,  not  necessarily 
new,  manned  by  a  Christian  crew  who  would  press  on  from  place  to 
place  and  plant  the  Gospel  in  those  barren  wastes.  One,  of  course, 
conversant  with  the  Eskimo  language  ought  to  accompany  the  expe- 
dition, and  Christian  Eskimos  from  parts  now  evangelized  ought,  if 
possible,  to  be  placed  at  different  places  as  teachers  for  their  own  peo- 
ple The  uttermost  parts  of  the  earth  belong  to  our  King.  No  man 
ought  to  withhold  the  Gospel  from  the  inhabitants  thereof,  and  I  ask 
the  people  of  the  living  God  to  stand  shoulder  to  shoulder  with  us  in 
this  arctic  enterprise  for  Christ,  and  never  rest  until  the  Gospel 
has  been  preached  as  a  witness  in  those  icy  wastes. 


CHRISTIAN  AND  CHURCH  UNITY 


673 


CHRISTIAN    AND    CHURCH  UNITY 

BY  REV.  ROBERT  E.  McALPINE,  NAGOYA,  JAPAN 
American  Presbyterian  (Southern),  1885- 

I.  Is  external  unity  of  organization  possible,  or  even  desirable  ? 
The  writer  fully  believes  in  Church  organization,  government,  and 

order,  and  yet  he  is  persuaded  that  both  the  above  questions  must 
needs  be  answered  in  the  negative.  If  possible,  it  certainly  has  never 
been  actual  since  the  very  early  centuries,  for  many  of  the  so-called 
heretical  bodies  were  certainly  part  of  the  Body  of  Christ.  Then 
why  strive  after  that  which  has  become  impossible  ?  For 

II.  It  does  not  even  seem  desirable. 

The  only  body  known  to  the  writer  which  seems  striving  after 
world-wide  unity  of  organization  is  the  Eoman  Church.  But  within 
that  body  the  unity  is  only  formal.  There  is  no  heart  unity  of  the 
whole;  on  the  contrary,  the  well-known  feuds  and  struggles  among 
the  various  religious  orders  are  matters  of  history  from  ancient  times, 
both  in  Europe  and  in  this  land  of  Japan — these  rivalries  being  largely 
responsible  for  extinguishing  the  Christian  religion  here  three  hun- 
dred years  ago. 

And  even  the  external  unity  of  organization  and  administration  is 
largely  in  paying  Peter's  pence,  or  else  is  pure  fiction,  as  any  one  may 
readily  see  who  will  take  the  trouble  to  open  his  eyes  and  observe  how 
different  in  different  lands  are  the  parts  of  this'ostensible  one  Church, 
and  how  almost  entirely  separate  they  are  from  one  another.  So 
much  negatively. 

Positively,  what  is  suggested  as  in  line  with  the  Savior's  wonderful 
prayer  in  John  xvii  ? 

It  has  often  been  said,  and  often  experienced  in  fact,  that  when 
Christians  draw  near  to  their  Lord  they  draw  near  to  each  other. 
But  this  is  usually  regarded  as  only  a  thing  of  the  heart,  and  of  the 
Church  Invisible,  being  altogether  apart  from,  if  not  actually  opposed 
to,  the  visible  organized  Church.  In  other  words,  when  experienced, 
this  blessed  union  of  heart  seemed  a  little  out  of  order,  if  not  almost 
clandestine,  from  the  decorous  standpoint  of  their  Church  Articles 
and  Orders. 

Now  the  writer  humbly  believes  that  this  heart-union  of  God's 
true  children  constitutes  not  only  the  real  union  of  the  Invisible 
Church,  which  is  Christ's  Body,  but  that  herein  is  actually  realized 
the  real  unity  of  the  visible  Church.  Not  that  the  brotherly  love 
will  produce  unity  of  the  Church  Visible,  but  that  this  is  such 
unity. 

The  above  conviction  has  been  reached,  not  from  theorizing  what 
should  be,  but  from  experiencing  that  which  is.  From  the  beginning 
of  mission  work  in  this  city,  now  nearly  twenty  years  ago,  this  sort  of 


674 


the  missionary  review  ok  the  wobld  [September 


Church  unity  has  existed — not  from  any  special  planning,  for  we 
were  all  too  young  to  have  any  very  elaborate  theories;  but  it  just 
naturally  grew  up  under  the  guidance  of  the  Holy  Spirit,  as  we  be- 
lieve. We  were  all  Christians  first  and  churchmen  second — and  there 
is  a  vast  difference  depending  on  this  order  being  as  thus  stated.  One 
result,  apparently  very  simple  and  natural,  was  that  we  early  formed 
the  habit  of  gathering  together  every  Sabbath  afternoon  to  worship 
God  in  our  own  mother  tongue.  Four  different  (and  often  at  home 
antagonistic)  communions  were  represented,  but  seeing  we  loved  one 
another  we  never  dreamed  of  church  differences  making  any  difficulty 
to  worshiping  together.  A  second  most  natural  result  was  that  we 
were  careful  not  even  to  seem  to  rival  or  compete  with  one  another. 
Without  any  formal  agreement,  or  even  consultation  at  first,  we  each 
noted  where  the  other  was  working  and  quietly  broke  ground  else- 
where. 

Later,  when  lines  were  pretty  well  established,  if  any  consultation 
seemed  needful,  it  was  freely  done;  but  usually  a  few  words  sufficed  to 
reach  a  conclusion,  agreement  being  already  present  in  both  hearts. 
And  now  that  the  field  is  practically  mapped  out,  little  acts  of  Chris- 
tian courtesy  are  constantly  occurring.  To  give  a  few  illustrations: 
On  the  train  A  will  meet  a  man  and  have  an  opening  to  present 
Christ  to  him.  Exchanging  cards,  it  proves  that  the  man  lives  near 
B's  church  or  chapel.  But  A  calls  on  him  to  establish  the  friendship, 
and  then  introduces  B  to  him,  urging  him  to  attend  B's1  church. 

Again,  a  countryman  falls  in  with  B,  and  presently  invites  him  to 
come  to  his  village  and  teach  the  people.  B  takes  out  his  map,  and 
finds  the  village  lies  in  the  direction  where  A  mostly  works;  so,  giving 
him  a  note  of  introduction,  he  sends  him  round  the  square  to  visit  A, 
whereupon  A  willingly  takes  in  that  village  on  his  next  tour,  has 
a  fine  meeting,  begins  an  interesting  work  there,  winning  many 
souls. 

Again,  A  and  C  each  have  a  group  of  Christians  in  the  city  nearly 
ready  to  be  organized  as  churches.  But  not  far  from  each  group  a 
street  chapel,  belonging  to  the  other  group,  has  somehow  been  located, 
as  none  could  foresee  in  what  direction  their  lines  would  extend.  As 
time  goes  on,  it  becomes  apparent  that  B's  chapel,  near  to  A's  group, 
could  be  worked  to  good  advantage  by  A,  while  A's  chapel  is  far  off 
from  any  other  work  he  has.  A  consultation  reveals  certain  difficul- 
ties as  to  men  and  means;  but  by  waiting,  these  are  overcome*  and  A 
and  B  exchange  chapels,  each  going  to  the  other's  chapel  and  being 
formally  introduced  to  that  neighborhood. 

In  the  monthly  union  prayer-meeting  of  all  the  Christians;  in 
united  effort  for  theater  meetings,  tent  meetings,  etc. ;  in  going  to 
help  preach  at  a  brother's  chapel,  or  in  preaching-bands  for  district 
preaching;  in  distribution  of  tracts  or  Scriptures — in  fact,  wherever 


1903] 


THE  KONGO  :     TWENTY  YEARS  AGO  AND  NOW 


GT5 


aud  whenever  possible,  we  work  as  one  organization.  This  is  not 
merely  Christian  comety,  but  it  is  actual  Christian  unity. 

For  suppose  the  four  missions  should  all  be  merged  into  one  organi- 
zation under  the  direction  of  one  Board,  what  results  would  eventuate  ? 
There  would  likely  be  some  increase  of  complicated  machinery,  red- 
tape,  and  official  fussiness,  without  any  corresponding  increase  in 
efficiency,  but,  on  the  contrary,  probable  loss,  in  repressing  individual 
responsibility  and  spontaneity,  and  compelling  procrustean  uniformity. 


THE  KONGO:  TWENTY  YEARS  AGO  AND  NOW 

BY  KEY.  W.  H.  LESLIE,  M.D.,  BANZA   MAXTEKE,  AFRICA 
Missionary  of  the  American  Baptist  Missionary  Union 

Twenty  years  ago  scarcely  a  ray  of  the  heavenly  light  had  pene- 
trated Kongoland,  the  great  new  world  of  Central  Africa.  The 
Kikongo  tribe  of  the  Cataract  district,  among  whom  we  labor,  Henry 
M.  Stanley  said,  were  more  like  a  tribe  of  demons  than  human  beings, 
so  sunken  were  they  in  superstition  and  immorality. 

Twenty  years  ago  there  had  been  completed  but  four  of  the  seven 
weary  years  of  seed-sowing  that  elapsed  ere  any  apparent  impression 
had  been  made.  The  people  were  living  without  hope  for  this  world 
or  the  next.  Their  religion,  fetishism  or  demon  worship,  held  the 
people  in  bondage  through  fear  of  the  malign  influence  of  evil  spirits. 
All  disease,  all  accidents,  were  supposed  to  be  directly  due  to  demon 
possession  of  the  person  affected,  brought  about  by  some  human  enemy 
in  league  with  the  evil  spirits.  If  a  person  was  stricken  with  smallpox 
or  pneumonia,  or  was  losing  his  sight  through  cataract,  some  one  pos- 
sessed of  power  with  evil  spirits  was  producing  this  affliction.  If  a 
man  fell  from  a  tree,  was  gored  by  a  buffalo,  trampled  by  an  elephant, 
or  eaten  by  a  crocodile,  some  demon  indwelling  these  things  at  the 
command  of  some  one  who  wished  to  do  the  victim  evil  had  brought 
about  the  catastrophe.  This  person  must  be  sought  out  and  destroyed 
as  they  would  a  deadly  serpent — in  self-defense.  The  witch-doctor 
summons  the  people  with  the  beating  of  his  drum.  They  come,  real- 
izing that  some  one  of  them  will  probably  die  before  they  separate, 
but  each  knowing  his  or  her  own  innocence  thinks  it  will  be  another 
and  not  himself.  After  the  usual  amount  of  mystery,  some  victim  is 
pointed  out  by  the  witch-doctor,  who  not  infrequently  is  himself 
demon-possessed.  The  one  indicated  may  have  incurred  the  ill  will 
of  this  fiend  incarnate,  or  may  possess  wealth — wives,  cloth,  or  ivory — 
that  has  aroused  his  cupidity.  The  accused  loudly  protests  his  or  her 
innocence,  and  is  told  that  if  this  is  so  the  cup  of  poison — the  usual 
method  of  killing — will  not  harm  him.    Occasionally  an  overdose  is 


676 


THE  MISSIONARY  REVIEW  OF  THE  WORLD  [September 


given  aud  it  is  vomited;  then  it  is  said  that  some  mistake  has  been 
made.  But  the  usual  result  is  death,  preceded  by  hours  of  terrible 
agony;  this,  in  the  minds  of  the  people,  being  conclusive  proof  of  the 
guilt.  During  my  first  year  in  Kongo  an  old  chief  was  brought  to  me 
suffering  from  ulcers  on  his  hand.  The  administration  of  the  proper 
remedies  soon  relieved  his  suffering  and  in  time  healed  the  ulcers.  I 
learned  that  during  the  two  or  three  years  of  his  suffering  sixteen  peo- 
ple from  time  to  time  had  been  poisoned,  or  buried  alive,  or  had  their 
throats  cut,  because  they  were  said  to  be  eating  his  hand. 

Thieving  and  lying  were  viewed  in  the  light  of  accomplishment, 
the  only  disgrace  being  to  have  done  it  clumsily  so  as  to  have  been 
found  out.  Polygamy  prevailed;  a  man  bought  as  many  wives  (virtu- 
ally, female  slaves)  as  he  could,  oftimes  going  heavily  into  debt  to  pay 
for  them.  A  woman  was  reckoned  to  be  about  the  value  of  a  large 
pig,  which  not  infrequently  was  given  in  exchange  for  the  same.  They 
are  subject  to  their  brutal  masters,  to  be  treated  as  his  unrestrained 
evil  passions  would  suggest.  Suffering  at  his  hand  during  his  life, 
they  were  sacrificed  at  his  death.  He  spends  his  time  sitting  about 
the  town  drinking  palm  wine,  talking  their  endless  palavers,  where 
robbery  and  crime  are  justified,  and  slight  violations  of  their  native 
laws  are  punished  often  by  death.  For  instance,  the  people  of  a  town 
have  bound  sixteen  women  of  other  towns  to  force  them  to  put  pres- 
sure upon  one  of  their  number  to  give  up  a  man  to  be  buried  alive 
because  he  had  broken  one  of  the  market  laws. 

Morality  is  an  unknown  quantity.  Unmarried  girls  are  almost  com- 
mon property;  married  women  are  so  unfaithful  that  tho  the  chief's 
wives,  especially  the  favorite  one,  are  reckoned  "holy,"  separated,  yet 
the  successor  to  the  sceptre — to  make  sure  that  he  has  royal  blood 
flowing  in  his  veins — is  chosen  from  the  family  of  the  chief's  sister. 
So  immoral  are  the  heathen  that  very  few  children  are  born  to 
them. 

There  was  a  knowledge  of  God  (Nzambi)  as  Creator;  but  as  one 
old  chief  expressed  it,  when  he  was  told  the  story  of  the  love  of  God 
as  manifested  in  the  gift  of  His  well-beloved  Son:  "We  know  that 
Nzambi  made  the  world  and  all  that  is  therein,  but  that  was  centuries 
ago;  and  having  completed  the  creation,  He  let  it  pass  from  His  hand 
and  forgot  all  about  it.  That  he  thinks  of  and  loves  us  now  is  great 
foolishness." 

The  marvelous  language  (Fiote),  a  dialect  of  the  great  Bantu 
tongue,  with  its  wonderful  powers  of  expression,  had  no  character  to 
express  a  sound. 

The  great  interior,  with  its  millions  of  inhabitants,  could  only  be 
reached  by  a  long  march  overland  through  I  lie  rough  Cataract  district 
of  three  or  four  weeks — a  journey,  the  effects  of  which  frequently  killed 
the  missionary  before  he  had  really  accomplished  any  permanent 


1903] 


THE  KONGO  :    TWENTY  YEARS  AGO  AND  NOW 


results.  The  steamers  on  the  upper  river  were  few  and  poorly 
equipped,  the  geography  of  Kongo  tributaries  unknown. 

To-day  there  is  a  railway  connecting  the  upper  and  lower  reaches 
of  the  Kongo,  so  that  the  journey  from  the  ocean  steamers  to  the 
small  steamers,  which  navigate  about  five  thousand  miles  of  the  Upper 
Kongo  and  its  tributaries,  can  be  made  in  two  days,  and  that  with 
comparative  comfort,  making  this  vast  region  easily  accessible. 

The  language  has  been  reduced  to  writing,  and  the  New  Testa- 
ment and  parts  of  the  old  have  been  translated,  as  have  also  numerous 
text-books  for  schools.  This  has  not  only  been  done  in  the  Fiote,  but 
in  .several  of  the  dialects  of  the  upper  river  tribes.  Thousands  of 
Christians  are  learning  to  read  the  Word  of  God  for  themselves, 
thousands  of  others  have  already  become  more  or  less  proficient  in 
this  art. 

In  many  sections  polygamy  and  slavery  are  fast  passing  away. 
Women  are  being  raised  to  their  proper  level  as  the  companions  and 
helpmates  of  the  men.  Where  children  were  few,  owing  to  the  ter- 
rible immorality  that  existed,  so  that  the  population  was  decreasing 
at  an  alarming  rate,  to-day  the  Christian  villages  are  full  of  children 
(the  Gospel  is  the  physical  salvation  of  Kongo),  strong  and  healthy, 
full  of  life  and  spirit.  These  are  gathered  into  the  village  schools, 
learning  to  read  the  Scriptures,  many  of  whom  are  becoming  Chris- 
tians during  their  childhood  days,  giving  evidence  of  real  change  of 
heart  by  their  lives  of  honesty  and  truthfulness,  which  are  never 
found  in  Kongo,  where  the  natural  heart  remains  unchanged.  The 
knowledge  of  the  New  Testament  that  these  children  have  acquired 
surpasses  anything  I  have  found  in  Christian  America. 

The  men  are  becoming  more  industrious,  working  large  plantations 
of  corn  and  plantains,  and  acting  as  porters — transporting  the  barter- 
goods,  provisions,  etc.,  for  the  missions,  traders,  and  the  government. 
They  are  also  working  coffee  plantations  for  the  government  and  for 
individual  planters.  On  the  railway  they  do  the  work  of  laborers  and 
train-hands,  some  even  driving  freight  and  passenger  engines.  They 
are  building  better  houses,  and  clothing  themselves  and  their  families 
decently.  The  man  now  appreciates  his  responsibilities  and  privileges 
as  head  of  the  family — provider  and  protector  for  his  wife  and 
children. 

Large  districts  on  the  Lower  Kongo  are  now  evangelized  in  the 
Cataract  district,  and  many  stations  established  along  the  upper  river 
and  its  tributaries.  At  Banza  Manteka,  where  I  am  located,  a  great 
church  of  two  thousand  members  has  been  gathered,  and  many  hun- 
dred.-; more  have  been  taken  out  of  the  church  militant  to  join  the 
church  triumphant — the  death-rate  is  high,  even  among  the  natives. 
About  two  thousand  pupils  are  being  taught  in  about  forty  village 
schools  conducted  by  consecrated,  spiritual  natives — a  small  army  of 


6t8  the  missionary  bevikw  ok  thk  world  [September" 

blood-bought  little  ones,  for  whom  Christ  died  and  of  whom  he  said: 
"Suffer  them  to  come  unto  Me  and  prevent  them  not." 

The  terrible  alarm  of  the  war-drum  and  the  fatal  summons  of  the 
witch-doctors  has  given  place  to  the  deep-toned  church  bell  as  it 
sounds  forth  its  message  of  peace  and  love,  and  in  response  to  its  invi- 
tation come  men  and  women  to  sit  at  the  Lord's  table  who  a  few 
years  ago  were  constantly  at  war. 

The  only  native  intoxicating  drink  of  the  Cataract  district,  the  palm 
wine,  was  the  fermented  sap  of  the  palm-tree,  the  drinking  of  which 
was  mixed  up  with  all  the  old  superstitious  rites  and  ceremonies. 
About  twelve  years  ago  the  church  voted  that  all  its  members  should 
abstain  from  the  use  of  it  as  a  beverage,  so  that  we  have  a  temperance 
church.  The  healthy  palm-trees,  upon  which  the  natives  depend  so 
much  for  food  and  shelter,  are  object-lessons  to  the  heathen  round 
about  us  and  to  visitors  passing  through. 

The  shameless,  immoral  dance  and  obscene  songs  have  given  place 
to  the  quiet  prayer-meeting,  where  the  Cod  of  the  universe  is  wor- 
shiped in  spirit  and  truth,  and  where  the  same  glorious  hymns  and 
songs  of  praise  that  we  have  sung  in  English  for  years  are  heard  in 
the  soft,  sibilant  Bantu  tongue. 

To-day  men  and  women,  instead  of  sacrificing  even  friends  and 
relatives  for  the  preservation  of  self,  are  showhig  that  love  greater 
than  which  can  no  man  have  by  laying  down  their  lives  for  their  fel- 
low men.  Christians — men,  women,  and  children — who  go  to  heathen 
towns  to  preach  the  Gospel  are  often  reviled,  bound,  beaten,  and 
sometimes  terribly  wounded  with  knives  and  spears.  They  crawl  back 
to  their  towns  bearing  in  their  bodies  the  marks  of  the  Lord  Jesus, 
but  as  soon  as  their  physical  injuries  will  permit,  they  return  to  the 
same  people  with  the  same  message  of  love  and  pardon.  The  heathen 
say  among  themselves,  "  What  manner  of  people  are  these  that  they 
avenge  not  their  wrongs,  but  return  blessing  for  cursing  and  love  for 
cruelty  ?  "  The  Gospel  so  emphasized  and  illustrated  is  soon  compre- 
hended by  their  hearers  and  soon  bears  fruit  in  their  hearts,  and  they 
in  their  turn  are  ready  to  toil  and  suffer  in  a  like  manner  that  those 
beyond  them  may  be  brought  to  a  knowledge  of  the  truth  and  lie 
saved. 

Native  evangelists  go  to  distant  places  where  they  are  hated  by  the 
people  and  where  food  is  scarce,  and  will  endure  hunger  for  weeks, 
t  ightening  their  waist-belts  to  lessen  the  cravings  for  food,  rather  than 
desert  the  post  where  the  church  has  placed  them. 

Thus  is  the  promise  of  Christ  being  fulfilled  when  lie  said:  "And 
I,  if  I  be  lifted  up,  will  draw  all  men  unto  me." 


1903] 


KUCflfcAt  WORK  KoH  MissioMAftV  sOl'iii'flttfc} 


PRACTICAL  WORK  FOR  MISSIONARY  SOCIETIES 

JSY  BELLE  M.  KKAtX,  SPRINGFIELD,  OHIO 

A  missionary  society,  to  attain  the  highest  ideals  of  efficiency, 
should  have  both  food  and  exercise.  In  spiritual  growth  as  well  as 
physical,  these  two  things  are  essential  to  perfect  development.  Yet 
in  many  societies  this  fact  is  totally  ignored.  Food  of  the  best  qual- 
ity, served  in  the  most  appetizing  manner,  is  provided  in  abundance, 
but  rarely,  if  ever,  is  there  exercise  enough  to  make  it  digest  well. 
For  this  reason  many  a  society  that  might  be  large  and  active  is  small 
and  weak,  and  in  a  state  of  lethargy  from  which  it  seems  impossible 
to  arouse  it. 

In  the  old  days  God  greatly  blessed  the  work  of  willing  hands  and 
put  a  high  value  upon  it.  It  is  a  significant  fact  that  in  the  strongest 
Old  Testament  texts  about  consecration  the  marginal  reading  of  the 
word  is  "fill  the  hand."  Thus,  Moses  says,  in  Exodus  xxxii  :  '29,  "Fill 
your  hands  to-day  to  the  Lord,  that  He  may  bestow  a  blessing  upon 
you  this  day,"  and  David  asks,  in  I.  Chronicles  xxix  :  5,  "  Who,  then,  is 
willing  to  fill  his  hand  this  day  unto  the  Lord  ?  "  In  the  building  of 
the  tabernacle  there  was  need  not  only  of  gold,  silver,  and  precious 
stones,  fragrant  woods,  sweet  spices,  and  anointing  oils,  but  of  the 
blue  and  purple  and  scarlet,  the  fine  linen  and  the  goats'  hair,  which 
the  wise-hearted  women  did  spin  with  their  hands.  In  the  building 
of  the  spiritual  Kingdom  of  our  Lord  to-day  there  is  a  place  for  the 
work  of  the  hands  as  well  as  of  the  heart  and  brain. 

There  are  thousands  of  societies  within  the  Church — women's, 
young  peoples',  and  childrens' — that  are  already  rendering  noble  serv- 
ice along  the  line  of  practical  work  for  missions,  but  there  are  thou- 
sands of  others  that  are  neglecting  it.  In  the  hope  of  enlisting  these, 
the  following  plans  are  outlined. 

Home  Missionary  Boxes 

Sending  boxes  of  clothing,  table-linen,  and  bedding  to  home  mis- 
sionaries is  such  an  important  part  of  the  work  that  every  society 
should  have  a  share  in  it.  Supplies  of  this  kind  are  most  acceptable 
to  these  overworked  and  underpaid  servants  of  the  Church,  and  in. 
many  cases  are  an  absolute  necessity  to  them.  The  salaries  they 
receive  are  usually  inadequate  unless  supplemented  by  a  well-filled 
box. 

By  applying  to  its  own  denominational  Board  of  Home  Missions 
any  society  can  secure  the  name  of  a  missionary  in  need  of  such 
assistance,  together  with  a  list  of  things  needed,  the  number  in  the 
family,  measurements  for  clothing,  and  sizes  for  hats  and  shoes.  Fill- 
ing such  a  box  is  not  only  a  great  pleasure  and  a  sacred  privilege,  but 


r.80 


the  missionary  review  of  The  world  [September 


also  a  solemn  obligation  which  should  not  be  carelessly  assumed. 
Sore  disappointment,  and  in  some  cases  bitter  suffering,  has  resulted 
from  societies  undertaking  such  work  and  doing  it  inadequately.  The 
Home,  Mission  Monthly  recently  published  two  letters  which  illustrate 
this.  One  was  from  a  minister  in  a  section  of  the  West  where  the 
winters  are  very  cold.  He  had  asked  for  a  coat  and  overcoat,  but  the 
church  was  unable  to  provide  these  because  it  was  sending  out  five  other 
boxes  at  the  same  time!  Most  of  the  articles  sent  were  second  hand, 
and  notwithstanding  the  careful  measurements  given,  many  of  them 
were  much  too  small  to  be  of  use.  Yet  the  missionary  adds:  "We  are 
extremely  thankful  for  what  has  been  given,  and  have  so  informed 
the  givers." 

The  other  letter  came  from  the  wife  of  a  missionary  who  had  felt 
obliged  to  give  up  his  work  because  of  the  impossibility  of  supporting 
his  family  on  the  salary  received.  At  the  urgent  request  of  the  Pres- 
bytery, however,  he  had  consented  to  remain  and  ask  for  a  box,  hoping 
that,  with  its  assistance,  he  could  keep  the  wolf  from  the  door.  But, 
alas!  when  it  came  it  proved  to  be  of  little  value.  With  the  exception 
of  a  small  list  of  bedding  and  a  few  articles  of  underwear,  everything 
in  it  was  not  only  second  hand,  but  so  much  worn  and  soiled  as  to  be 
unfit  for  use.  Besides  this,  many  things  were  too  small  by  several 
sizes.    The  writer  adds: 

I  trust  you  will  not  think  we  are  complaining  at  all,  for  we  are  not; 
but  we  are  very  much  disappointed,  and  the  children  had  looked  forward 
with  so  much  pleasure  to  the  box  for  their  their  new  clothes,  and  not  one 
thing  for  them.  We  don't  know  what  we  are  to  do,  as  our  salary  is  so 
small  that  we  haven't  money  to  get  necessary  clothing.  Do  not  under- 
stand me  to  say  that  I  object  to  a  part  of  it  being  second  hand.  Any- 
thing that  is  good,  and  can  be  made  over  for  myself  or  the  children,  I 
would  gladly  receive.  I  suppose  the  ladies  did  the  best  they  could,  and 
I  have  thanked  them  for  their  kindness. 

In  marked  contrast  to  these  inadequate  and  disappointing  boxes 
are  the  countless  well-filled  ones  that  are  a  source  of  great  delight  and 
untold  comfort  to  their  recipients.  To  be  ideal,  a  box  should  contain 
not  only  every  article  asked  for  by  the  missionary,  correct  in  measure- 
ment, and  either  new. or  only  slightly  worn,  but  also  a  roll  of  rag- 
carpet,  books  for  every  member  of  the  family,  candy  and  toys  for  the 
children,  and  little  things  to  brighten  the  home— a  picture  to  hang 
on  the  wall,  a  bright  bit  of  drapery  for  the  mantel,  a  new  cover  for  the 
couch-cushion,  an  embroidered  centerpiece  or  a  dainty  bit  of  china 
for  the  tea-table.  Some  societies  have  a  beautiful  custom  of  putting 
an  envelope  containing  a  bank-note  into  the  vest  pocket  of  the  mis- 
sionary's suit  and  pinning  another  to  the  dress  of  his  wife. 

In  societies  where  box  work  is  new,  or  the  interest  in  it  lagging,  it 
is  a  good  plan  to  have  some  one  read  "God's  Box,"  "  The  Box  from 


1903] 


PRACTICAL  WORK  FOR  MISSIONARY  SOCIETIES 


681 


St.  Mark's,"  or  some  similar  story,  showing  the  need  of  such  work  and 
the  blessings  it  carries  with  it.  Another  good  plan  in  vogue  in  many 
societies  is  to  display  the  contents  of  the  bos  at  the  mid-week  prayer- 
service  shortly  before  it  is  packed.  This  not  only  serves  to  create  an 
interest  in  the  box  and  the  missionary  to  whom  it  is  going,  but  also 
prepares  the  way  for  a  more  intelligent  interest  in  the  letter  of 
acknowledgment  that  sooner  or  later  will  be  received. 

Boxes  should  be  sent  by  freight,  prepaid,  and  fully  covered  by 
insurance.  Neglect  of  the  latter  point  is  likely  to  result  in  serious 
loss.  A  well-filled  box,  valued  at  more  than  $200,  sent  out  by  a 
society  that  neglected  to  insure  it,  was  completely  destroyed  in  a 
wreck.  All  they  were  able  to  collect  from  the  railroad  company  was 
$20 — less  than  one-tenth  of  its  value. 

Boxes  of  clothing  somewhat  different  from  the  foregoing  are  very 
acceptable  in  home  missionary  schools,  especially  among  the  freedmen 
of  the  South,  where  it  is  often  a  problem  to  provide  clothing  for  students 
too  poor  to  buy  it  for  themselves.  Second-hand  shoes  and  garments  of 
all  kinds,  too  much  worn  to  be  sent  to  a  home  missionary  family,  can 
be  utilized  here.  "We  can  use  anything  you  are  pleased  to  send," 
writes  the  superintendent  of  one  of  these  schools;  "shoes,  pieces  of 
carpet,  small  pieces  for  quilts,  anything  along  the  line  of  house- 
furnishing  or  wearing  apparel.  We  have  needy  boys,  ranging  from 
six  to  eighteen  :  girls  likewise.  They  are  taught  in  the  sewing-classes 
to  mend,  darn,  cut,  and  fit,  and  do  all  kinds  of  plain  sewing.  The 
pupils  will  make  over  material,  and  find  use  for  whatever  is  sent.'' 

Distributing  Good  Literature 

In  Christian  homes  throughout  the  land  there  are  large  quantities 
of  books  and  papers  lying  idle  that  would  be  invaluable  to  the  mission- 
ary in  the  field.  Collecting  and  distributing  these  is  excellent  work 
for  any  society.  In  an  address  recently  delivered  at  Northfield,  the 
Rev.  Charles  W.  Gordon  ("Ralph  Connor")  said: 

I  believe  in  literature.  I  used  to  carry  on  my  saddle-bags  loads  of 
illustrated  papers  and  magazines,  and  all  the  miners'  shacks  were  deco- 
rated with  them.  They  were  always  glad  to  see  me  with  that  pile  at  my 
back.  In  our  country  [Canada]  we  owe  a  very  great  deal  to  an  organiza- 
tion which  was  set  in  motion  by  Lady  Aberdeen — the  "Aberdeen 
Society,"  which  gathers  magazines  from  all  the  towns  and  cities  in 
eastern  Canada,  and  sends  them  out  to  missionaries  and  others  in  the 
West. 

Supplies  of  literature  for  distribution  can  be  obtained  by  public 
notices  from  the  pulpit,  supplemented  by  private  solicitation.  Every- 
thing sent  in  should  be  carefully  sorted,  and  all  that  is  worthless  or 
hurtful  in  tendency  be  cast  aside  and  burned.  Books  not  in  good 
condition  should  be  carefully  mended,  and  all  that  are  worn  or  faded 


682 


thk  missionary  review  of  "the  world  [September 


iii  appearance  be  brightened  by  the  addition  of  neat  covers  of  per- 
caline  or  cambric  in  various  tints  and  shades. 

Part  of  this  literature  may  be  reserved  for  city  missionary  work, 
but  the  bulk  of  it  should  be  sent  to  needy  portions  of  the  great  home 
missionary  field.  A  box  containing  forty  or  fifty  books  suitable  for  a 
Sunday-school  library,  sent  out  West  or  down  South,  would  be  a  great 
help  to  some  struggling  little  Sunday-school,  especially  if  it  is  in  a  dis- 
trict destitute  of  good  reading-matter.  One  society  that  sent  out 
several  such  libraries  found  that  they  had  been  the  means  of  keeping 
three  Sunday-schools  open  all  the  winter  in  a  region  where  no  other 
religious  services  were  held.  It  had  been  customary  to  close  the 
schools  for  several  months  each  year  on  account  of  the  severity  of  the 
weather,  but  such  was  the  eagerness  of  the  people  to  read  the  books 
that  they  were  willing  to  brave  both  storm  and  cold  in  order  to  obtain 
them. 

Boxes  of  papers  and  magazines  are,  as  Ralph  Connor  says,  of 
great  service  to  missionaries  in  rough  mining  districts  and  on  the 
frontier.  The  address  of  some  worker  to  whom  they  may  be  sent  can 
be  obtained  by  writing  to  the  denominational  Boards  of  Home  Missions, 
or  to  the  headquarters  of  the  American  Sunday-school  Union  in  Phila- 
delphia. Mailing  copies  of  papers  or  magazines  to  individual  addresses 
regularly  once  a  week  or  once  a  month  is  a  very  helpful  plan.  Names 
and  addresses  will  be  gladly  furnished  by  any  home  missionary.  One 
young  girl  to  whom  a  copy  of  the  Herald  and  Presbyter  was  sent 
every  week  wrote  that  it  was  the  only  paper  received  in  her  neighbor- 
hood, and  that  it  was  eagerly  read  from  cover  to  cover,  not  only 
in  her  own  home,  but  in  several  others  to  which  it  was  loaned  in  turn. 
Those  who  have  a  wealth  of  literature  in  their  homes  and  hear  the 
postman's  knock  three  times  a  day,  little  guess  of  the  dearth  of  read- 
ing-matter in  these  less-favored  homes,  nor  of  the  interest  and 
pleasure  excited  by  the  advent  of  a  piece  of  mail-matter  regularly 
once  a  week. 

Foreign  Missionary  Boxes 

Sending  boxes  of  small  articles,  suitable  for  Christmas  gifts  and 
school  prizes,  to  missionaries  in  the  foreign  field  is  fascinating  work, 
but  not  always  advisable  on  account  of  the  expense  involved.  The 
cost  of  transportation  is  so  heavy  that  it  frequently  exceeds  the  value 
of  the  contents  of  the  box.  Thus,  a  missionary  in  India  reports  hav- 
ing paid  $30  freight  on  a  box  worth  much  less  than  that  amount,  and 
a  worker  in  Japan  tells  of  receiving  one  containing  a  lot  of  old  Sunday- 
school  quarterlies,  a  few  picture  papers,  and  some  antiquated  Sunday- 
school  books,  such  as  her  father  read  when  a  child.  Nothing  could 
be  used  excepting  a  few  of  the  picture  papers,  yet  the  freight  amounted 
to  several  dollars. 

So  grievous  has  been  the  experience  of  the  missionaries,  and  so 


PRACTICAL  WORK  FOR  MISSIONARY  SOCIETIES 


683 


serious  the  waste  of  money,  that  many  missionary  leaders  discourage 
the  idea  of  sending  such  boxes  at  all.  Others,  knowing  that  there  are 
societies  in  America  that  need  the  stimulus  of  such  work  and  mission- 
aries on  the  field  that  need  such  help,  advocate  it  strongly.  Perhaps 
the  wisest  course  is  not  to  omit  it  entirely,  but  to  do  it  in  so  judicious 
and  economical  a  way  that  it  will  cease  to  be  unprofitable.  Societies 
undertaking  such  work  should  give  careful  attention  to  the  following 
directions,  which  the  writer  is  enabled  to  give  after  an  extended  cor- 
respondence with  the  various  women's  Boards: 

1.  Do  not  take  mouey  from  the  treasury,  either  to  purchase  articles 
for  the  box  or  to  pay  the  cost  of  transportation.  Many  of  the  things 
called  for  can  be  provided  without  cost  from  materials  found  in  every 
household,  and,  as  large  and  expensive  things  are  less  useful  than  small 
and  inexpensive  ones,  those  that  must  be  purchased  can  easily  be 
secured  as  donations  from  the  members  of  the  society.  A  very  good 
plan  is  to  give  a  mission-box  party  and  make  the  admission  any  article 
needed — a  small  toy,  a  box  of  marbles,  a  towel,  or  a  spool  of  thread. 

2.  Do  not  send  worn-out  articles  or  old  books.  These  are  quite 
useless,  as  are  also  garments  of  any  kind  unless  specially  asked  for  by 
the  missionary.  Things  that  melt  should  never  be  sent  to  warm  coun- 
tries unless  protected  in  some  way.  One  box  that  went  to  India  was 
a  total  loss,  because  it  contained  a  large  quantity  of  soap,  which  melted 
and  spoiled  the  entire  contents. 

3.  Do  not  forget  that  the  needs  of  the  fields  differ  greatly.  Things 
that  are  useful  in  one  country  are  comparatively  useless  in  another. 
The  following  articles,  however,  seem  to  be  wanted  everywhere:  Small 
work-bags,  needles,  pins,  needle-books,  thimbles,  scissors,  spool  cotton, 
lead  and  slate  pencils,  pens,  crayons,  erasers,  small  note-books,  writing- 
pads,  beads  of  all  kinds,  picture-books,  scrap-books,  Christmas-tree 
decorations,  balls,  marbles,  tops,  knives,  mouth-organs,  remnants  of 
pretty  calico  or  other  material  two  or  three  yards  in  length ;  cut  and 
basted  patchwork  four  or  five  inches  square,  for  teaching  the  children 
to  sew;  handkerchiefs,  towels,  combs,  brushes,  and  cakes  of  soap, 
each  carefully  wrapped  in  a  wash-cloth. 

Dolls  are  in  universal  demand,  and  are  greatly  prized  in  every 
missionary  land.  They  should  be  about  nine  inches  in  length  and 
strong  enough  to  stand  fairly  rough  handling.  Those  sent  to  Oriental 
countries  should  have  dark  hair  and  eyes,  as  light  hair  and  blue  eyes 
are  not  admired  in  either  dolls  or  people.  "I  don't  want  this  light- 
haired  dolly,"  sobbed  a  little  girl  in  India;  " only  ugly  old  women 
have  light  hair! "  The  dolls  should  be  simply  dressed  in  clothes  that 
will  wash,  and  that  can  be  taken  off  and  put  on  again.  They  should, 
too,  be  dressed  in  gay  colors  (the  gayer  the  better),  but  never  in 
white,  as  in  many  lands  this  is  the  symbol  of  mourning.  They  should 
all  be  about  the  same  grade,  for  there  are  never  enough  handsome  ones 


(184 


THE  MISSIONARY  REVIEW  Off  THE  WORLD  [September 


iii  elaborate  costumes  to  go  around,  and  two  or  three  children  can  not 
be  favored  above  the  rest.  Tiny  dolls,  not  more  than  a  finger  in 
length,  dressed  in  ribbon,  are  regarded  as  great  prizes  by  the  kinder- 
garten children. 

Picture-cards  of  all  kinds  are  also  iu  great  demand,  and  can  be 
used  in  unlimited  quantities.  It  is  usually  best  to  send  the»i  by  mail, 
carefully  and  strongly  tied,  and  with  the  postage  fully  paid.  Care 
should  be  taken  to  send  nothing  objectionable.  Missionaries  can  not 
use  advertisements  for  liquor  or  tobacco,  comic  cards  which  might  be 
misunderstood,  nude  figures,  or  pictures  of  women  in  corsets  or  low- 
neck  dresses.  Where  there  is  writing  on  the  back  of  a  card,  clean 
white  paper  should  be  pasted  over  it. 

4.  Select  for  packing  a  strong  wooden  box,  made  of  boards  at 
least  one-half  or  three-quarters  of  an  inch  thick,  free  from  knot- 
holes and  well  joined.  Scrape  off  all  marks,  either  of  ink  or  paper 
pasted  on,  and  line  it  with  tar  paper  or  some  waterjiroof  material. 
Table  oilcloth  is  recommended,  because  it  is  so  useful  afterward. 
Pack  the  box  closely  and  carefully,  so  that  nothing  can  rattle  around 
and  be  broken.  Do  not  fill  empty  spaces  and  corners  with  old  paper, 
but  use  instead  small  towels,  dusters,  wash-cloths,  or  short  remnants 
of  material  of  any  kind. 

5.  Send  the  box,  not  direct  to  the  mission  field,  but  to  the  head- 
quarters of  the  Mission  Board,  where  it  will  become  part  of  a  general 
shipment  and  be  forwarded  at  much  less  cost  than  if  sent  alone. 
Accompanying  the  box  should  be  a  letter  sent  by  mail,  containing  the 
receipt  from  the  railroad  or  express  company,  and  a  list  of  its  con- 
tents with  estimated  values,  for  use  in  the  custom-houses  of  foreign 
ports.  All  expenses  of  transportation  and  duty  should  be  met  by 
those  who  send  the  box.  The  slender  salary  of  the  missionary  must 
not  be  allowed  even  to  share  in  this  burden.  Some  Mission  Boards 
wisely  refuse  to  forward  boxes  that  are  not  prepaid,  unless  an  order  is 
shown  from  the  missionary.  The  cost  of  sending  is  usually  made  up 
of  three  items:  1.  Transportation  from  the  local  society  to  the  Mission 
Board,  which  must  be  prepaid.  2.  Transportation  from  the  Mission 
Board  to  the  missionary,  which  can  be  paid  as  soon  as  notification  is 
received  of  the  amount.  3.  Charges  for  duty,  which  usually  can  only 
be  met  at  the  other  end.  To  make  their  gift  complete,  the  society 
should  ask  the  missionary  for  this  bill  and  make  reimbursement  as 
soon  as  it  is  received. 

This  work  undoubtedly  involves  a  great  deal  of  time  and  trouble 
and  no  little  expense,  yet  in  some  fields  at  least  it  is  work  that  pays. 
"Think  of  the  help  to  the  missionaries,"  writes  a  worker  in  India, 
u  think  of  the  encouragement  to  the  teacher  and  the  scholar,  and  be 
not  weary  in  this  grand  work,  making  people  on  both  sides  of  the 
globe  happier  and  better." 


1903] 


PRACTICAL  WORK  FOR  MISSIONARY  SOCIETIES 


685 


Wonder-bags 

Filling  a  wonder-bag  is  delightful  work  for  any  society  that  desires 
to  brighten  the  life  of  an  individual  missionary  or  a  missionary  family, 
either  in  the  home  or  foreign  field.  This  consists  of  a  large  bag  filled 
with  gifts  and  letters  which  are  to  be  drawn  out,  not  all  at  once,  but 
at  certain  specified  times — once  or  twice  a  week,  or  on  special  dates, 
according  to  directions.  The  bag  itself  should  be  made  of  cretonne, 
denim,  or  canvas,  and  finished  with  draw-strings  of  tape  or  ribbon. 
As  it  will  be  useful  afterward,  it  should  be  not  only  strong  and  dur- 
able, but  pretty  and  attractive.  Wrap  each  gift  in  tissue  paper,  mark 
it  with  the  name  of  the  donor  and  tie  it  with  narrow  ribbon,  leaving 
one  end  long  enough  to  be  used  in  drawing  it  out  of  the  bag.  Pack 
the  parcels  carefully,  placing  heavier  ones  at  the  bottom  and  letting 
the  long  ends  of  the  ribbons  hang  out  at  the  top.  Gifts  appropriate 
for  special  days,  such  as  Christmas,  New-year's,  Easter  Sunday,  Fourth 
of  July,  the  missionary's  birthday,  "a  weary  day,"  or  a  "discouraged 
day,"  may  be  designated  by  tiny  cards  attached  to  their  ribbons. 

The  California  Yearly  Meeting  of  Friends  recently  sent  wonder- 
bags  to  their  missionaries  in  the  Kotzebue  Mission  in  Northern  Alaska, 
who  receive  mail  but  once  a  year,  and  work  so  much  of  the  time  in 
cold  and  darkness.  Each  bag  contains  fifty-two  articles,  one  of  which 
is  to  be  drawn  out  every  Wednesday,  at  the  time  of  the  mid-week 
service,  when  the  church  at  home  is  remembering  them  in  prayer. 

In  selecting  gifts  for  a  wonder-bag  it  is  well  to  remember  that 
whatever  would  please  a  friend  at  home  would  be  acceptable  to  the 
missionary  in  the  field.  There  seems  to  be  an  impression  abroad  that 
being  a  missionary  makes  one  so  heavenly  minded  and  so  "other- 
worldly "  that  the  love  of  the  beautiful  is  entirely  lost.  But  this  is 
not  so.  "  Do  send  me  a  pretty  blue  dress,"  wrote  the  wife  of  a  home  mis- 
sionary who  had  been  asked  to  tell  frankly  just  what  she  longed  for; 
"  I  am  so  tired  of  the  dull  browns  and  somber  blacks  that  come  every 
year  in  the  box."  People  seem  to  think,  too,  that  missionaries  care 
for  nothing  but  religious  literature.  Some  years  ago,  being  in  search 
of  a  bright,  new  book  for  a  friend  in  India — something  that  would 
rest  and  refresh  her,  and  take  her  mind  off  the  depressing  sights  and 
sounds  of  her  work — I  appealed  to  a  clerk  in  a  bookstore  for  help. 
She  thought  awhile,  and  then  brought  me  a  copy  of  "  Pilgrim's  Prog- 
ress," saying  she  could  think  of  nothing  else  appropriate  unless  it  was 
a  Bible !  "  Pilgrim's  Progress  "  was  good,  and  I  knew  the  missionary 
loved  it  dearly,  but  for  the  purpose  in  view  "Mrs.  Wiggs  of  the  Cab- 
bage Patch,"  with  its  wholesome  fun  and  sunny  philosophy,  would 
have  been  far  better. 


C8G 


the  missionary  review  of  the  world  [September 


MISSIONARY  INDUSTRIAL  TRAINING* 

BY   MISS  COK1NNK  SBATTUCK,  OORFA,  Tl  KKEY 

The  question  is  sometimes  asked :  "  Why  liave  we  not  more  mis- 
sionaries from  the  United  States — men  and  women — to  promote  the 
development  of  industries  as  a  means  of  evangelization  in  foreign  mis- 
sion lands?"  The  answer  is:  First,  because  there  has  not  been  much 
call  for  such,  until  recently,  in  connection  with  American  mission 
fields.  Second,  because  of  the  prevalent  opinion  that  the  Gospel  alone 
is  the  need  of  the  world;  or,  the  Gospel  given,  all  other  difficulties 
will  be  immediately  solved. 

Now,  it  is  quite  true  that  none  is  of  worth  as  a  missionary  who  does 
not  hold  that  the  dissemination  of  the  Gospel  is  his  paramount  busi- 
ness; but  the  methods  of  its  dissemination  may  be  varied.  Not  a 
dozen  years  ago,  here  in  Oorfa,  the  estimate  for  general  education  for 
girls  was  that  of  a  mother,  who,  on  being  urged  to  continue  her 
daughter  in  school,  asked :  "Will  arithmetic  help  her  in  the  way  of 
salvation  ? "  The  impetus  given,  the  desire  for  not  only  general 
education,  but  higher  education,  has  so  increased  that  young  men  and 
young  women  are  nocking  to  the  colleges  whenever  they  can  find  the 
gold  or  silver  as  wings  to  carry  them;  but,  alas!  the  development  of 
industries  has  not  kept  pace  with  the  intellectual  progress,  and  in  too 
many  cases  the  higher  education  must  be  carried  by  foreign  funds. 
More  pitiful  still  is  the  condition  of  these  highly  educated  when  left 
without  occupation  through  means  of  book  or  pen;  in  other  words, 
they  are  not  educated  all  round,  but  in  line  for  special  employment. 
We  are  beginning  to  wake  up  to  what  some  of  our  European  missions 
early  accepted — namely,  that  manual  training  is  an  important  factor 
in  general,  and  in  higher  education  among  the  undeveloped  races  more 
than  those  of  long  culture.  We  want  help  in  this  line  for  the 
orphans  committed  to  us  to  be  trained  as  leaders  of  the  Armenian 
race.  We  find  ourselves,  for  instance,  here  in  Oorfa,  four  days  distant 
from  other  Americans,  two  women  only,  with  more  or  less  of  practical 
ability  ("  Yankee  ingenuity"  might  express  it),  but  trained  in  the  line 
of  school  work,  sent  out  as  teachers.  We  two  ladies  have  both  of  us 
been  in  school  work  in  some  or  all  of  its  varied  forms  of  responsibility: 
direct  classwork,  supervision  of  schools,  members  of  school  board  for 
Protestant  comnmity,  or  for  mixed  Protestant  and  Gregorian  schools, 
with  1,100  to  1,700  pupils  in  charge.  We  have  also  unlimited  work  in 
Sunday-schools,  Christian  Endeavor  work,  and  evangelistic  work 
through  Bible  women,  teaching  two  hundred  and  fifty  to  three  hun- 
dred in  the  homes  regularly  and  systematically.  We  have  also  the 
charge  of  workshops  for  carpentry,  shoemaking,  iron-work,  and  weav- 


See  slsc  Editorials, 


1903] 


STATISTICS  OF  KOREAN  MISSIONS  FOR  1902 


687 


ing.  These  tax  in  ways  for  which  we  are  ill  prepared.  We  long  for 
a  skilled  American  man  to  look  out  after  the  interests  of  our  orphan 
boys,  and  put  these  industries  so  far  beyond  the  general  training  of 
boys  that  we  could  feel  they  were  properly  benefiting  in  skill  of  hand 
as  well  as  mental  and  religious  training,  through  having  a  home 
opeued  to  them  in  their  unfortunate  state  by  American  and  English 
funds.  Such  improved  training  in  line  of  trades  could  easily  be  made 
available  for  certain  of  the  other  schoolboys,  as  well  as  our  orphans, 
had  we  the  proper  missionary  leader  in  manual  training.  The  difficulty 
has  been  less  one  of  money  to  support  such  (on  the  same  basis  as  others 
in  missionary  work  live)  than  that  of  finding  one  of  proper  ability 
and  experience,  who  was  willing  to  come  here  for  the  love  of  Christ 
and  help  up  a  needy  race — a  race  that  has  proved  its  capability  in  all 
sorts  of  skilled  work  when  entering  upon  it  in  other  lands,  yet  not 
most  capable  in  bringing  up  the  work  here,  lacking  in  the  adaptivity 
that  our  own  American  people  possess,  expecting  full  equipment  at 
the  outset  instead  of  working  up  to  the  same  from  simpler  beginnings. 

The  problem  for  girls  and  women  is  being  solved  through  employ- 
ment given  to  eight  hundred  or  more  in  this  city  by  needlework  devel- 
oped by  us  through  the  press  of  hunger  during  the  past  seven  years. 
It  is  tonchingly  painful  to  have  some — and  of  late  not  a  few — of  our 
married  girls,  skilled  in  fine  handkerchief  work,  return  for  work,  say- 
ing, very  bashfully,  that  the  husband  had  been  without  work  so  long  she 
must  herself  earn,  since  she  could  do  so  and  he  could  not.  Must  it 
remain  thus,  that  the  training  shall  be  confined  more  especially  to  the 
girls,  and  consequently  the  skilled  workers  be  the  mothers,  who  must 
carry  double  burdens  ?  It  is  tending  in  that  way  at  present.  Who 
will  be  found  to  work  with  us  for  the  boys  and  young  men  ? 


STATISTICS  OF   KOREAN  MISSIONS  FOR  1902 


Name  of  Mission 

Date  Founded 

Men 

QQ 
> 

Single  Ladies 

Total 

■ 

as 

'5 
= 
5 

a 

0 

Non-com- 
municants 

Total 

Missions  Etrangeres  de  Paris  

1836 

40 

8 

48 

52,539 

11,011 

63.550 

American  Presbyterian  Mission  

1884 

28 

25 

60 

5,481 

14,a52 

20,333 

Methodist  Episcopal  Mission   

1884 

9 

7 

15 

31 

1,296 

4.746 

6.042 

1880 

1 

1 

50 

400 

450 

1890 

10 

i 

12 

24 

117 

259 

376 

Australian  Presbyterian  Mission  

1890 

3 

3 

3 

9 

122 

150 

272 

American  Presbyterian  Mission  (South)  .  .  . 

1892 

9 

5 

3 

ir 

205 

645 

a5o 

Methodist  Episcopal  Mission  (South)  .... 

1894 

8 

5 

6 

19 

474 

479 

953 

Canadian  Presbyterian  Mission  

1898 

4 

4 

2 

10 

160 

419 

579 

Orthodox  Greek  Church  

1898 

2 

2 

50 

40 

90 

Plymouth  Brethren  

1 

'  1' 

2 

Y.  M.  C.  A  

1901 

1 

1 

688 


the  missionary  review  of  the  world  [September 


WHAT  THE  POSTMASTER  DID  NOT  KNOW* 

BY  THE  REV.   LAURENCE  "iJ.  RIDGELY 

Recently  the  assistant  postal  officer  in  the  Chinese  imperial  post- 
office  at  Hankow  was  talking  with  his  superior.  The  latter,  a  Scotchman, 
was  expressing  himself  on  the  subject  of  Chinese  Christians,  as  foreign 
officials,  tourists,  and  others  who  know  little  about  the  subject  gener- 
ally do.  "The  minute  you  tell  me  a  Chinaman  is  a  Christian,"  said  he, 
"  I  want  nothing  more  to  do  with  him.    He's  no  good." 

Now  the  assistant  postal  officer  happened  to  be  not  only  a  Christian 
(a  Wesleyan  and  an  Englisman),  but  also  well  acquainted  with  the  facts. 
So  he  asked  the  postmaster  a  question:  "What  do  you  think  of  Mr. 
Liu,  our  shroff  ?  " 

"  He's  a  good  man,"  said  the  postmaster,  "a  very  capable  man.  We 
couldn't  do  without  him."  (In  fact,  every  cent  of  the  post-office  money 
passes  through  his  hands.) 

"  Well."  said  the  assistant,  "he's  a  Christian — a  Roman  Catholic." 

"H'm,"  was  the  postmaster's  only  comment. 

"  What  do  you  think  of  Yang  ?  " 

"Thomas  Yang,  in  the  Registry  Department  ?" 

"Yes." 

"He's  good.    We've  just  promoted  him  to  entire  charge  there!" 
"Here's  another,"  said  the  assistant.     "What  do  you  think  of 
Tsang  ?  " 

"You  mean  John  Tsang,  that  big  fellow  in  the  Registry  Depart- 
ment ?  " 
"Yes." 

"He's  a  first-rate  fellow — very  trustworthy." 

"He's  another  Christian.    He  and  Yang  are  both  communicants  in 
the  American  Church  Mission." 
"Oh!"  said  the  postmaster. 

"What  about  Joseph  Tsai,  at  Han  Yang?"  c 
"Well,  we've  given  him  entire  charge  at  the  Hang  Yang  office,"  said 
the  postmaster. 

"He's  another  Christian;  belongs  to  the  American  Episcopal 
Mission." 

"  Indeed!  "  said  the  postmaster. 
"How  about  Tsen?" 

"  You  mean  Tsen  Hua-P'u,  whom. we've  just  sent  to  Hunan,  to  take 
charge  of  the  new  office  at  Hsiang-t'an  ?  There's  nothing  the  matter 
with  him  ! " 

"Well,  he's  another  communicant  in  the  American  Episcopal 
Mission." 

"Oh,  keep  still!"  said  the  postmaster.    "That'll  do." 

The  facts  are  even  better  than  this  incident  indicates.  Of  eight  Chi- 
nese employees  in  the  Hankow  office  four  are  Christians,  and  these  four 
are  the  ones  who  have  steadily  earned  promotion  and  now  occupy  the 
highest  positions — they  are  the  best  men  in  the  office.  The  men  chosen 
from  this  office  to  send  to  responsible  positions  in  other  places  have  all 
been  Christians. 

This  incident  is  a  fair  illustration  of  the  complete  ignorance  of  what 
*  From  I7ie  Spirit  of  Missions 


1903] 


A  HINDU  TRACT  ON  MISSIONS 


(589 


missions  are  doing,  which  characterizes  a  large  proportion  of  the  for- 
eigners who  live  in  China  outside  of  missionary  circles.  They  not  only 
do  not  know  what  missions  are  doing,  nor  how  they  do  it,  but  they  do 
not  even  know  the  facts  about  their  own  employees.  Many  of  them 
pride  themselves  on  understanding  no  Chinese  and  knowing  nothing 
about  the  people.  It  is  well  to  remember  this  when  "people  who  have 
lived  in  China"  tell  us  that  missions  are  doing  harm  rather  than  good, 
and  that  "there  is  no  such  thing  as  a  real  Chinese  Christian." 


A  HINDU  TRACT  ON  MISSIONS* 

OURSELVES  AS  OTHERS  SEE  US 

BY  REV.   ALFRED  SMITH,   WORIUR,  TRICHINOPOLI,  INDIA 

The  following  is  a  translation  of  a  remarkable  Tamil  tract  that  has 
just  been  published  and  scattered  broadcast  in  this  town.  It  is  pub- 
lished by  a  society  calling  itself  "The  Hindu  Enthusiastical  Society  of 
Beema,  in  the  town  of  Trichinopoli,"  and  professes  to  be  "written  by  a 
member  of  that  society." 

It  will  give  some  idea  of  the  kind  of  opposition  wTe  have  to  face,  but 
we  are  glad  to  know  what  our  enemies  think  of  our  success.  Hindu 
enthusiasts  have  begun  to  see  and  to  fear  that  their  religion  is  in  danger 
of  sinking  into  decay. 

But  let  the  tract  speak  for  itself: 

Should  Hindu  Children  Study  in  Mission  Schools  ? 

The  Christian  religion  is  one  of  the  lowest  religions  on  the  face  of 
the  earth.  It  teaches  to  tell  lies,  steal,  drink,  gamble,  commit  adultery, 
practise  hypocrisy,  dishonor  and  deceive  one's  parents,  utter  evil  words, 
practise  treachery  against  one's  brother,  and  many  other  evils.  It  does 
not  speak  of  the  perfections  of  God,  of  the  soul,  the  world,  heaven  and 
its  character.  It  is  contrary  to  reason  and  experience.  It  is  stolen  and 
copied  from  other  religions,  and  written  by  men  alone.  In  this  age  of 
learning,  intelligence,  and  civilization,  it  tells  us  that  only  six  thousand 
nine  hundred  years  have  elapsed  since  the  creation  of  the  world.  It  has 
been  renounced  and  censured  by  all  the  great  scientific  men  of  England, 
France,  America,  etc.    It  is  full  of  worms  and  many  faults. 

When  there  were  no  other  religions  in  Europe  which  taught  that 
revelation  wras  one  of  the  three  means  by  which  the  Deity  graciously  in- 
structs souls  in  faith  and  experience,  they  regarded  the  Christian  relig- 
ion as  a  great  religion — according  to  the  proverb  that  "A  man  without 
teeth  praises  the  meal  of  parched  grain."  Let  them  regard  their  religion 
as  a  great  one,  if  it  is  their  will  to  do  so.  I  do  not  care  to  say  anything 
more  about  it.  But  instead  of  looking  after  themselves,  they  have  come 
to  India  to  ruin  us.  I  therefore  put  to  you  the  following  question: 
"  Should  Hindu  Children  Study  m  Mission  Schools  ?  " 

While  the  Hindu  religion,  which  teaches  revelation,  faith,  and 
piety,  was  spreading  widely  in  this  country,  the  Christian  missionaries 
entered  the  land  and  established  schools  in  which  they  teach  the  errone- 
ous doctrines  of  the  Christian  religion,  thereby  deceiving  the  poor,  fool- 


*  Condensed  from  Work  and  Workers. 


f)90 


THE  MISSIONARY  REVIEW  OF  THE  WORLD  [September 


ish  people  who  do  not  know  their  own  religion.  They  entice  them  with 
deceptive  words,  feed  them  with  the  things  of  this  world,  and  so  have 
already  drowned  several  hundreds  of  thousands  in  the  pit  of  Christianity, 
and  are  still  drowning  many  more. 

In  oider  to  entice  our  females,  whom,  owing  to  their  seclusion  and 
their  daily  observance  of  religious  rites,  they  could  not  entangle  like 
men,  they  have  established  girls'  schools  in  towns,  districts,  villages,  and 
taluks,  and  introduced  what  they  call  First,  Second,  and  Third  Readers 
and  Bible  Catechisms  to  revile  the  Hindu  religion.  They  also  teach 
Christian  lyrics.  If  our  girls  are  trained  in  these  evil  things  in  the  mis- 
sion schools,  when  they  grow  up  they  will  neither  believe  nor  observe 
our  religious  rites  and  rules.  Not  only  will  they  believe  the  Bible,  but 
they  will  revile  our  own  religion,  and  teach  their  children  and  friends 
about  that  simple  man  Christ,  who  was  crucified  on  the  cross  for  treason 
and  blasphemy.  Boys  and  girls  who  study  in  mission  schools  do  not 
inquire  into  the  truths  of  our  own  religion,  but  having  heard  from  the 
missionaries  that  it  is  false,  they  believe  and  observe  Christianity,  say- 
ing that  it  is  the  only  true  religion.  The  result  will  be  that  our  religion 
will  die  out.  "Who  will  go  to  our  temples  for  worship  ?  "Who  will  go  on 
pilgrimages  to  sacred  waters  ?  Who  will  go  on  pilgrimages  to  sacred 
places?  Will  our  sacred  and  religious  rites  have  any  existence?  Shall 
we  ever  hear  religious  men  praising  God  by  chanting  our  sacred  poems? 
Shall  we  ever  see  men  abstracted  from  all  human  passions  and  feelings, 
preparing  for  emancipation  by  studying  the  philosophy  of  the  universe  ? 
No.  AH  our  religious  rites  and  observances  will  be  done  away,  and  bar- 
barism and  immodesty  will  undoubtedly  fill  our  land. 

Girls  who  have  been  taught  in  mission  schools  will  never  walk  in  the 
path  of  virtue.  They  will  not  honor  their  fathers  and  mothers-in-law. 
They  will  not  distribute  food  and  respect  sages.  They  will  do  things 
contrary  to  their  caste  rules.  They  will  bring  disgrace  to  their  families 
byr  doing  such  things  as  are  prohibited  by  our  great  men.  They  will 
deviate  from  the  path  of  moral  rectitude.  Immorality  will  increase. 
Women  will  go  out  alone  according  to  their  own  will,  and  neglect  their 
husbands.  They  will  go  alone  to  strangers'  houses.  They  will  be  inti- 
mate with  strange  men.  Our  young  women  will  walk  and  pla\T  with 
young  men,  having  their  arms  linked,  and  they  will  not  regard  it  as 
wrong  to  sit  and  talk  secrets  with  young  men  in  retired  or  private  places. 
Thus  chastity  will  die,  and  many  ceremonial  defilements  will  increase. 

We  do  not  as  a  rule  send  our  girls  to  school  after  they  have  attained 
womanhood.  Knowing  this,  and  fearing  that  the  girls  will  embrace  the 
Hindu  rites  and  forget  the  immoral  things  that  have  been  taught  in  their 
schools,  the  missionary  ladies  go  to  their  houses  with  soft,  smooth  words, 
and  inform  the  parents  that  they  will  now  teach  the  girls  in  their  homes. 
They  then  send  ( 'hristian  women  who  speak  to  them  artfully,  then  gradu- 
ally take  to  reviling  our  religious  rites,  and  get  the  girls  to  embrace  their 
barbarous  religion.  Thus  they  deceive  and  then  entice  our  girls  away. 
But  especially  when  our  girls  see  the  white  lady  missionary  come  to  their 
houses  do  they  think  it  a  great  honor,  and  are  happy  to  meet  them.  The 
lady  alights  from  a  carriage  with  her  maid,  and  when  our  girls  see  her 
beautiful  dress  and  her  white  skin,  and  hear  her  sweet  words,  they  forget 
the  venom  that  is  in  her  heart.  So  they  fan  her,  show  her  all  respect, 
fully  believe  all  she  says  about  our  religion,  and  soon  abandon  it  for 
(  hrist  anity. 


1903] 


A  HINDU  TRACT  ON  MISSIONS 


691 


European  lady  missionaries,  pretending  to  educate  and  teach  our 
girls  needlework,  gradually  and  cunningly  enter  the  houses  of  high-caste 
women,  advise  them  to  renounce  their  daily  rites  and  ceremonies,  and  by 
imparting  to  them  Christian  doctrines,  soon  cause  them  to  embrace 
Christianity.  By  these  things  our  own  religion  is  disappearing.  Am  I 
able  to  describe  the  manifold  deceptions  and  duplicity  practised  by  the 
male  and  female  missionaries  upon  our  girls  ?  They  go  to  all  parts  of 
India,  and  carry  on  their  work  with  swiftness  and  cunning.  Thinking 
that  perhaps  Hindus  will  ere  long  open  their  eyes,  they  carry  on  their 
deceptive  practises  secretly  and  swiftly,  so  that  we  may  not  notice  them. 
We  only  know  that  we  are  sending  our  darlings  to  mission  schools  for 
education.  "We  do  not  suspect  the  ill  advice  and  bad  practises  that  they 
are  being  taught.  For  what  purpose  do  you  suppose  missionaries  have 
come  eight  thousand  miles  across  the  seas,  with  immense  wealth,  and 
established  schools  in  our  land  ?  Is  it  to  impart  education  gratis?  If  so, 
they  should  not  introduce  their  Bible  as  a  lesson  book  in  the  schools.  No 
religious  instruction  should  be  given.  Is  it  not  clear  that  they  have 
come  to  establish  schools  solely  with  evil  intent  ?  They  tell  their  own 
congregations  plainly  and  openly  that  they  have  come  to  make  Chris- 
tians, and  that  they  establish  schools  for  this  purpose.  Is  it  not  foolish- 
ness on  our  part  to  compel  our  children  to  go  to  them,  and  so  cause  them 
to  fall  into  this  pit  which  they  have  dug?  Is  it  not  a  disgrace  to  us  to 
do  so  ?  Is  it  justifiable,  is  it  manly,  that  we  who  hold  the  religion  which 
has  no  beginning,  should  adhere  to  the  delusive  Christian  religion,  which 
is  but  of  yesterday  and  may  be  no  more  to-morrow  ?  We  are  men,  are, 
we  not  ?  Then  is  it  not  a  shame  to  show  such  effeminacy  ?  Why  do  not 
our  own  wealthy  people  establish  schools  for  our  children  ?  Why  are  the 
members  of  Hindu  monasteries  quiet  at  this  juncture?  Can  they  not 
establish  schools  so  that  the  missionaries  who  have  come  eight  thousand 
miles  across  the  ocean  may  not  make  all  our  children  Christians  ?  What 
is  the  use  of  monasteries  which  do  not  establish  schools  ?  Is  it  no  dis- 
grace to  us  when  we  see  our  children  in  mission  schools  learn  to  pray  to 
and  esteem  the  man  Jesus  as  God  ?  Is  it  not  utterly  foolish  on  our  part 
to  allow  our  children  to  neglect  the  worship  of  the  true  God,  and  volun- 
tarily go  and  worship  the  God  of  the  barbarians  ? 

These  things  being  so,  oh!  religious  and  devoted  Hindus!  do  not 
leave  your  children  in  these  mission  schools  which  are  kept  for  such  evil 
purposes.  Do  not  be  deceived  by  the  presents  of  dolls  and  books  which 
the  missionaries  give  your  children.  Do  not  imagine  that  they  educate 
your  children  gratis.  Look  at  their  secret  intentions.  Do  not  be  deceived. 
Is  it  the  fate  written  on  our  heads  that  we  should  give  our  parrots  (chil- 
dren) to  the  missionary  cats  ?  Alas!  alas!  If  there  were  unity  among 
us  we  should  not  leave  our  children  in  these  merciless  Christian  schools. 
In  future  let  us  send  our  children  to  government,  or  Hindu,  schools.  If 
we  were  to  think  of  this  matter  seriously,  we  ourselves  should  establish 
schools  for  our  boys  and  girls.  The  funds  raised  by  our  ancestors  for 
the  promotion  of  the  Hindu  religion  are  in  the  hands  of  members  of  the 
Hindu  monasteries.  They  are  not  spent  judiciously;  they  should  be  spent 
in  establishing  schools  for  our  children. 

Oh!  Hindu  friends!  The  Christian  missionaries  know  that  in  their 
religion  no  estimable  qualities  are  found,  and  that  our  religion  is  the  true 
one;  yet,  because  they  are  employed  to  make  converts,  they  dare  not 
profess  it.    They  have  already  made  millions  of  converts.  We  are  sleep- 


692 


THE  MISSIONARY  REVIEW  OF  THE  WORLD 


[September 


ing.  We  have  not  yet  opened  our  eyes.  How  much  longer  will  you 
sleep?  Oh!  awake!  The  day  has  dawned:  the  time  is  up.  Our  enemies 
will  rejoice  if  they  find  us  sleeping.  They  will  come  upon  us  and  plunder 
us.    Therefore,  Awake!  Awake!!  Awake!!! 

The  tract  is  written  and  circulated  in  the  neighhorhood  of  one  of  our 
most  flourishing  girls'  schools,  and  with  the  obvious  intention  to  shake 
the  public  confidence  in  us.  But  the  "  man  "  Jesus,  whom  our  author  so 
heartily  despises,  has  conquered  fiercer  opposition  than  this,  and  He  will 
conquer  this.  In  Him  is  our  trust.  We  quote  our  author's  last  sentence 
with  all  confidence  and  cheerfulness.  It  is  our  challenge  to  Hinduism 
and  the  world:  "Truth  will  certainly  win.    Truth  will  certainly  win." 


SOME    MISSIONARY   PROBLEMS,  EXPERIMENTS, 
AND  CONCLUSIONS  IN  CHINA* 

BY  REV.   WILLIAM  H.  LACY,    FUCHAU,  CHINA 
Missionary  of  the  Methodist  Episcopal  Church 

For  centuries  rigid  examinations  have  stood  as  closed  doors  to  gov- 
ernment office  in  China,  and  yet  the  government  has  done  nothing  to 
provide  the  education  without  which  its  subjects  could  not  enter  these 
doors.  In  America  we  have  come  to  expect  the  government  to  provide 
the  schools  in  which  aspirants  for  government  office  should  receive  their 
education.  The  reason  why  this  has  never  been  done  in  China  may  be 
found  in  the  theory  that  the  people  of  China  exist  for  the  government 
rather  than  the  government  for  the  people.  Taxes  are  paid  to  maintain 
the  government,  tho  it  is  generally  believed  that  the  income  is  not  used 
for  the  benefit  of  the  people,  but  rather  for  the  benefit  of  those  holding 
office.  Those  who  would  gain  any  of  the  "fat  offices"  of  the  empire 
must  struggle  against  all  odds  and  crowd  themselves  in  where  they  are 
not  wanted.  The  people  who  would  be  educated  have  a  twofold  struggle: 
to  pay  the  excessive  taxes  levied  at  every  turn,  and  to  provide  their  own 
schools  out  of  their  grinding  poverty. 

All  that  can  be  said  of  the  importance  of  education  in  other  lands  is 
emphatically  true  in  China.  A  mere  knowledge  of  Chinese  charac  ters 
sufficient  to  enumerate  them  on  a  placard  posted  in  a  village  street,  as 
an  American  might  spell  out  the  letters  of  a  sentence  with  no  idea  of  the 
sense,  would  distinguish  a  man  in  a  gaping  crowd  of  his  illiterate  asso- 
ciates and  increase  his  influence  for  good  or  evil. 

Most  naturally,  then,  when  Christian  missionaries  study  the  situa- 
tion, they  realize  that  education  must  go  hand  in  hand  with  evangeliza- 
tion. How  far  the  Christian  Church  in  America  should  give  support  to 
schools,  and  to  what  extent  Christian  missionaries  should  devote  them- 
selves to  educational  work,  were  most  perplexing  problems  to  the  mis- 
sionary body  in  China  during  the  earlier  years  of  missionary  efforts  in 
t  his  empire.  Some  societies  still  believe  much  more  importance  should  be 
attached  to  the  command  "  to  preach  "  than  is  allowed  to  that  "  to  teach. '- 
Some  interpret  the  command  to  "evangelize  all  nations"  as  merely 
meaning  to  deliver  the  message  of  salvation  in  Christ  to  every  man, 
woman,  and  child,  and  then  pass  on  to  other  nations  which  sit  in  dark- 

*  Condensed  from  the  midsummer  magazine  number  of  The  Bulletin,  published  at  Fuchau, 
China. 


1903] 


SOME  MISSIONARY  PROBLEMS  IN  CHINA 


693 


ness.  The  leader  of  one  of  these  societies  has  estimated  how  many  years  it 
will  require  to  "evangelize"  China  if  fifteen  minutes  is  given  to  every 
family  in  the  empire.  When  it  is  remembered  that  this  people  have  no 
w  ord  in  their  language  corresponding  to  the  true  idea  of  God,  and  no 
knowledge  of  the  world's  Savior,  it  is  easy  to  see  how  fifteen  minutes  of 
instruction  utterly  fails  in  fulfilling  the  Savior's  command  to  evangelize 
all  nations,  "teaching  them  to  observe  all  things,  whatsoever  I  have 
commanded  you." 

Many  of  the  European  missionaries  laboring  in  China  are  engaged  in 
educational  wrork,  but  it  is  the  American  missionaries  who  have  taken 
the  lead,  and  those  of  the  Methodist  Episcopal  Church  are  in  the  fore- 
front of  these  leaders.  Our  universities  at  Peking  and  Nanking,  and  the 
Anglo-Chinese  College  at  Fuchau,  with  its  several  departments,  stand 
foremost  among  the  institutions  of  learning  maintained  by  Christian  mis- 
sions. The  Methodist  Church  has  the  largest  number  of  adherents  and 
of  native  preachers  and  teachers  of  all  Protestant  missions  in  China. 

The  importance  of  day-schools  in  this  educational  system  can  not  be 
overestimated.  Day-schools  are  necessary  feeders  to  the  higher  schools. 
When  students  trained  in  the  private  heathen  schools  enter  our  higher 
schools  they  are  seriously  handicapped  in  their  prosecution  of  studies,  in 
the  rudiments  of  which  their  classmates  have  been  trained  in  Christian 
schools. 

The  Fuchau  mission  has  passed  through  a  series  of  experiments  in 
day-school  work,  and  out  of  these  experiments  has  come  the  present  sys- 
tem of  Special  Gift  Day  Schools.  It  is  an  encouraging  fact  to  our  faith 
that  we  are  now  prosecuting  the  right  system,  to  find  that  the  mission- 
aries of  the  English  Church  Missionary  Society,  working  in  this  same 
field,  have  come  through  their  experiments  of  fifty  years  with  similar 
conclusions,  and  are  carrying  on  their  primary  education  on  similar  lines 
to  our  own,  maintaining  a  large  number  of  day-schools  by  funds  received 
through  special  gifts. 

In  the  early  years  of  the  mission's  history  all  the  expenses  of  the 
boys'  day-schools  were  provided  by  the  missionary  society.  With  the 
girls'  school  it  was  found  that  even  more  than  this  was  required,  and 
rewards  of  money  were  given  for  attendance  and  examinations,  for  to 
the  non-Christian,  and  even  to  the  uneducated  believer,  there  appeared 
to  be  no  advantage  in  the  girls  being  educated.  The  results  of  maintain- 
ing all  the  expenses  of  the  boys'  day-schools  were  not  satisfactory.  The 
benefits  so  easily  received  were  not  appreciated  by  the  patrons  of  the 
schools ;  the  teacher's  support  coming  entirely  from  the  mission  made 
him  too  independent  of  the  patrons. 

These  facts  led  to  the  next  experiment,  which  was  a  withdrawal  of 
all  mission  aid  from  the  schools  and  an  attempt  to  persuade  the  Chris- 
tians to  maintain  their  schools  entirely  out  of  their  own  resources.  For 
several  years  these  attempts  were  made  with  unsatisfactory  results,  on 
account  of  the  extreme  poverty  of  our  Christian  community.  In  1877  an 
appropriation  of  $150  was  made  to  cover  a  grant-in-aid  of  $10  each  to 
fifteen  schools. 

This  principle  was  followed  for  twenty  years,  the  grant-in-aid  being 
kept  at  the  same  low  figure,  but  the  number  of  schools  being  multiplied 
as  our  work  grew,  until  1899,  when  about  fifty  schools  were  thus  assisted. 
In  the  meantime  three  facts  were  becoming  more  and  more  evident. 
First:  Many  of  our  Christian  communities  were  not  enjoying  the  advan- 


694 


THE  MISSIONARY  REVIEW  OF  THE  WORLD  [September 


tages  of  these  schools,  for  our  growth  as  a  church  had  far  exceeded  the 
growth  of  our  appiopriations  from  the  missionary  society,  and,  small  as 
the  grant-in-aid  had  been,  its  absence  often  resulted  in  a  failure  of  the 
local  church  to  maintain  any  school  among  its  members.  Second:  If  the 
schools  were  to  be  directed  as  to  course  of  study,  and  the  teachers  kept 
up  to  a  high  standard  of  efficiency  and  Christian  character,  something 
more  must  be  done  toward  meeting  their  expenses.  The  mission  aid 
must  be  sufficiently  increased  to  improve  the  quality  of  teachers  by  offer- 
ing more  inducements  to  men  of  ability  to  accept  the  position,  and  also 
to  give  the  missionary  in  charge  more  of  a  check  on  the  management  of 
the  schools.  Third:  the  value  of  these  day-schools  as  an  evangelizing 
agency  had  become  apparent.  Many  regions  of  gross  darkness  were 
within  our  reach  and  the  day-school  would  be  welcomed  as  a  center  of 
light,  even  tho  it  be  the  center  of  evangelistic  work  from  which  active 
influences  should  radiate  for  the  destruction  of  heathenism. 

This  was  the  situation,  these  were  our  opportunities;  and  to  Brother 
George  S.  Miner  belongs  the  credit  of  acting  on  the  conviction  that  the 
church  at  home  would  sustain  special  efforts  for  the  salvation  of  China 
beyond  what  our  funds  for  day-schools  would  maintain.  In  1893  he 
opened  the  first  Special  Gift  Day  Schools,  providing  the  necessary  funds 
out  of  his  own  salary,  and  appealing  to  the  church  at  home  to  back  him 
up  in  this  new  attempt  to  take  advantage  of  our  unlimited  opportunities. 
In  order  to  guarantee  sufficient  control  of  the  schools,  and  secure  suit- 
able teachers,  a  grant-in-aid  of  about  $40  per  year  is  made  to  these 
schools,  and  with  this  sum  we  are  often  able  to  plant  a  school  in  a  region 
of  dense  superstition  and  make  it  so  attractive  as  to  gain  support  from 
most  devout  heathen. 

Thus  it  will  be  seen  that  we  .are  striving  after  a  twofold  object  in 
the  maintenance  of  these  schools:  First,  to  furnish  our  Christian  com- 
munities with  primary  schools  at  a  cost  within  their  reach;  second,  to 
open  schools  in  heathen  neighborhoods  into  which  we  may  find  entrance, 
and  there  establish  centers  of  evangelistic  work.  All  friends  of  China, 
including  the  most  radical  advocates  of  evangelistic  work,  will  find  in 
our  system  of  Special  Gift  Day  Schools  an  excellent  opportunity  to  in- 
vest some  of  the  money  which  they  hold  as  stewards  of  the  Lord. 

Some  of  these  schools  are  powerful  allies  to  the  pastor  in  developing 
an  enlightened  church;  others  are  real  pioneers  of  missionary  effort 
among  superstitious  heathen.  Our  aim  is  to  associate  some  Christian 
pastor  with  every  one  of  these  schools,  and  also,  so  far  as  is  possible,  em- 
ploy teachers  who  are  themselves  real  evangelistic  workers.  Fifteen 
years  of  study  of  the  missionary  problems  in  China  have  confirmed  me 
in  the  opinion  that  our  day-schools  are  an  exceedingly  important  arm  of 
our  work,  and  I  cordially  commend  this  department  of  missionary  activ- 
ity to  the  consecrated  liberality  of  the  home  church. 


THE  CLAIMS  OF  THE  MAORIS  * 

BY  REV.  F.  A.   HENNETT,  CIIRISTCHIRCH,  NEW  ZEALAND 

According  to  the  last  census  of  the  native  population,  in  February, 
1901,  the  Maoris  numbered  13,101,  distributed  as  follows:  North  Island, 
10,085;   Middle  Island,  1,918;   Stewart  Island,  112;   Chatham  Island— 

•  Condensed  from  the  Church  Otuette,  New  Zealand. 


1903] 


THE  CLAIMS  OF  THE  MAORIS 


G95 


Maoris  181,  Morioris  31;  Maori  wives  living  with  European  husbands, 
196.    Total,  43,101.    Males,  23,100;  females,  20,001. 

The  Future  of  the  Race 

There  are  3,100  more  males  than  females.  This  fact  in  itself,  to  those 
who  are  familiar  with  the  history  of  aboriginal  races,  gives  grave  cause 
for  anxiety  as  to  the  future  of  the  race.  The  gravity  of  the  case  is  still 
further  accentuated  when  we  reflect  that  these  figures  merely  represent 
the  remnant  of  what  was  once  a  more  powerful  and  a  more  numerous 
race.  In  days  gone  by  the  ancestors  of  the  Maori  crossed  the  great  sea 
of  the  god  Kiwa  from  the  distant  but  unknown  Hawaiki.  They  were 
strong  and  powerful,  and  as  generations  passed  by  they  became  very 
numerous.  When  the  Pakeha  (European)  first  came  into  contact  with 
them,  their  number  was  variously  estimated  at  from  100,000  to  150,000. 
What,  then,  has  led  to  this  sad  and  awful  diminution  in  their  numbers  ? 
With  the  advent  of  European  civilization  came  many  pernicious  customs 
and  vices  previously  unknown  to  the  Maori.  The  Maori  has  his  own 
peculiar  laws  to  regulate  his  social  and  moral  life.  If  any  one  trans- 
gressed against  the  laws  of  morality,  in  many  cases  death  was  meted  out 
to  the  offender,  for  Maori  justice  demanded  retribution  with  spear  or 
tomahawk.  European  law  stepped  in  and  said  "No!"  Native  law 
ceased  to  have  any  power,  while  European  law  could  not  reach  the  mass 
of  the  Maoris.    Thus  the  Pakeha  took  away  and  gave  nothing  in  return. 

Then,  again,  those  who  are  familiar  with  the  life  of  the  Maori  will 
understand  that  the  greatest  obstacle  that  the  missionaries  have  had  to 
contend  with  in  more  recent  years  has  been  the  far-reaching  and  demor- 
alizing effect  of  the  drink  traffic.  Drunkenness  was  unknown  to  the 
Maori,  for  he  possessed  no  intoxicating  liquor.  He  was  led  to  emulate 
the  Pakeha  in  this  vice  as  well  as  in  others.  Having  little  idea  of  mod- 
eration, he  went  on  rapidly  to  excess.  Drunkenness  became  rife,  and  in 
many  parts  no  tangi — or,  indeed,  any  important  tribal  meeting — was 
considered  complete  without  cases  of  spirits  and  barrels  of  beer. 

Another  factor  for  evil  has  also  been  introduced  by  the  white  man. 
I  refer  to  the  spirit  of  gambling  which  is  rampant  among  the  Maoris. 
Just  recently  one  man  received  £50  for  some  land.  He  went  to  a  race  at 
Wanganui  and  lost  ever^  penny.  Another  Maori  spent  £12,  and  yet 
another  £5.  These  men  had  not  even  enough  money  left  to  pay  their 
fares  to  their  respective  homes.  One  could  multiply  instances  which 
indicate  the  great  hold  which  gambling  has  over  the  Maori  mind. 

I  have  referred  briefly  to  the  subject  of  morality  and  gambling,  but 
sufficient  has  been  stated  to  show  the  grave  responsibility  which  rests 
upon  you  as  representatives  of  the  Pakeha.  Not  only  have  we,  as  mis- 
sionaries, to  contend  with  the  weaknesses  peculiar  to  the  Maoris,  but 
also  with  the  subtle  and  deep-seated  vices  introduced  by  the  Pakeha. 
Can  you  wonder,  then,  that  some  among  us  should  have  come  to  look 
upon  the  advent.of  the  Pakeha  as  a  not  unmixed  blessing  ?  While  recog- 
nizing the  blessings  introduced  by  the  Pakeha,  we  must  not  close  our 
eyes  to  the  vices. 

The  Young  Maori  Party 

What,  then,  is  to  be  the  future  of  the  Maori  ?  There  are  some  who 
think  that  they  are  doomed  to  become  extinct.  If  we  leave  them  as  they 
are  perhaps  that  may  come  to  pass.    While  there  may  be  signs  of  decay 


the  missionary  review  of  the  world  [September 


externally,  yet,  thank  God!  from  the  very  heart  of  Maoridom  there  has 
sprung  into  existence  a  movement  full  of  vigorous  life  and  enthusiasm, 
known  as  "The  Young  Maori  Party."  In  this  movement  are  united 
those  who  have  received  the  benefits  of  European  education,  and  whose 
hearts  are  rilled  with  the  hope  that  Christianity  alone  can  give.  Mr. 
Ngata,  M.A.,  LL.B.,  traveling  secretary  to  the  association,  is  a  man  who 
has  qualified  as  a  barrister  and  solicitor,  and  who  stood  on  the  threshold 
of  great  temporal  prospects;  but  he  gave  up  his  position  on  account  of  his 
love  for  his  race,  so  that  he  might  devote  his  time  and  talents  to  the  work 
of  uplifting  his  people.  This  organization  works  on  a  wide  platform. 
Its  program  includes  the  social,  moral,  physical,  intellectual,  and 
spiritual  welfare  of  the  Maori  people.  The  influence  atid  power  of  The 
Young  Maori  Party  is  already  felt.  Annual  conferences  are  held,  at 
which  the  burning  questions  w  hich  affect  the  Maori  race  are  fully  dis- 
cussed. In  the  year  1!)()()  the  New  Zealand  government  passed  what  is 
now  known  as  the  Maori  Councils  Act.  This  act  confers  on  the  natives 
a  limited  measure  of  local  self-government,  and  enables  them  to  regulate 
and  control  habits  and  customs  which  are  harmful  to  the  individual  and 
to  the  community.  One  of  the  most  interesting  by-laws  under  this  act 
is  that  which  prohibits  the  introduction  of  intoxicating  liquors  into  the 
villages  under  the  supervision  of  these  councils.  A  number  of  the  by- 
laws incorporated  in  this  act  were  first  of  all  formulated  and  drafted  by 
the  members  of  The  Young  Maori  Party  met  together  in  conference  at 
Putiki,  Wanganui.  W  ith  such  an  organization  as  this,  which  has  for  its 
object  the  amelioration  of  the  condition  of  the  Maori  people  in  every 
department  of  its  existence,  may  we  not  look  forward  hopefully  to  their 
future  destiny  ?  There  are  many  of  us  who  do  not  believe  that  the  Maori 
will  become  extinct,  but  if  the  Maori  is  to  be  lost  to  the  world  it  will  be 
by  absorption.  If,  then,  absorption  be  their  inevitable  destiny,  let  us  so 
work  and  labor  that  the  future  New  Zealandeis  may  have  the  purest,  the 
noblest,  and  the  best  of  Maori  blood. 

How  can  this  be  done  ?  By  the  interest,  by  the  sympathy,  and,  above 
all,  by  the  prayers  of  Christians.  The  Maori  is  worth  saving.  He  has 
been  referred  to  in  terms  of  admiration  by  each  and  all  of  the  various 
governors  of  this  colony.  His  fame  as  a  warrior  was  well  known.  In 
the  turbulent  days  of  the  early  settlements  the  friendly  natives  proved 
true  and  loyal  to  the  British.  In  1864  a-  fanatical  sect  called  the  "Hau- 
haus "  had  determined  to  make  a  raid  upon  the  English  settlement  of 
Wanganui.  On  the  arrival  of  the  ETauhausat  the  "Wanganui  River,  they 
entered  into  negotiations  with  the  friendly  natives  for  permission  to  pass 
down  the  river.  Not  only  were  their  overtures  indignantly  rejected,  but 
they  were  told  that  to  attack  the  Europeans  they  must  first  pass  over  the 
dead  bodies  of  the  friendly  natives.  The  challenge  was  accepted,  and  on 
the  little  island  of  Moutoa  was  fought  one  of  the  most  desperate  struggles 
between  Maori  and  Maori.  The  friendly  natives  Were  victorious,  but  not 
until  a  large  number  had  laid  down  their  lives  upon  the  field  of  Moutoa. 
Such  was  the  price  voluntarily  paid  by  the  Maori  for  the  protection  of 
Pakeha  life.  The  scene  has  somewhat  changed.  They  laid  down  their 
lives  in  the  days  of  your-  necessity.  What  are  you  prepared  to  do  in  t  he 
day  of  their  dire  need? 


1903] 


EDITORIALS 


69? 


EDITORIALS 


The  Death  of  the  Pope 

On  Monday,  July  20th,  Pope  Leo 
XIII.,  after  seventeen  days  of  pain 
and  illness,  heroically  borne,  passed 
away  at  a  very  advanced  age. 
Science  had  summoned  to  his  aid 
the  highest  medical  and  surgical 
skill,  and  he  had  shown  unusual 
tenacity  of  life;  but  the  Roman 
Pontiff,  like  the  meanest  slave, 
succumbs  to  the  foe  that  every  man 
must  meet.  He  was  a  remarkable 
man,  with  the  instincts  of  a  states- 
man, and  probably  no  one  of  his 
predecessors  has  ever  surpassed 
him  in  the  rare  combination  of 
traits  fitting  him  for  the  tiara.  He 
evinced  remarkable  sagacity,  liber- 
ality, and  administrative  skill,  and 
withal  was  a  man  of  rare  culture. 
But  he  died,  clinging  to  the  rites  of 
Romish  superstition,  invoking  the 
virgin  and  saints,  and  with  his 
mind  bent  on  Rome's  supremacy 
and  monopoly.  He  was  a  thorough 
papist,  and  made  no  concessions  to 
Protestantism  that  were  not,  in  his 
judgment,  politic  for  Roman 
Catholicism's  ultimate  domination. 
He  was  gifted,  versatile:  and  but  for 
the  narrow  and  cramping  fetters  of 
his  religious  system  might  have 
been  a  benefactor  of  the  race.  But 
as  the  protector,  defender,  propa- 
gator, and  bigoted  champion  of 
Romanism,  he  was  intolerant  of 
Protestantism,  and  the  pledged  foe 
of  all  missions  prosecuted  by  Prot- 
estant missionaries.  The  Christian 
world  will  look  with  no  little  inter- 
est to  see  how  far  his  successor  will 
venture  to  inaugurate  a  more  pro- 
gressive and  liberal  policy,  con- 
formed to  the  advanced  ideas  of 
the  twentieth  century. 

The  conclave  of  cardinals,  after  a 
session  of  four  days'  balloting,  have 
finally  elected  Giuseppe  Sarto,  Pa- 
triarch of  Venice,  pope  to  succeed 
Leo  XIII.   He  is  said  to  he  like  the 


preceding  pope,  and  likely  to  carry 
out  his  policy.  Sarto  has  taken 
the  name  of  Pius  X.  "We  hope  he 
will  be  more  true  to  the  title  than 
some  of  his  predecessors. 


Industrial  Missions 

We  give  elsewhere  a  suggestive 
paper  by  Miss  Shattuck,  of  Turkey, 
on  Industrial  Missions.  This  branch 
of  work  is  more  and  more  coming 
to  the  front,  especially  in  countries 
where  the  problem  of  earning  a 
living  is  made  more  difficult  by  the 
persecution  and  isolation  to  which 
Christian  natives  are  subjected. 
Rev.  Robert  Hamill  Nassau,  D.D., 
M.D.',  in  a  communication  relating 
to  mission  growth  in  "West  Africa 
from  the  Gaboon,  treats  inciden- 
tally of  industrial  missions.  He 
says: 

Rejoicing  at  a  view  of  the  un- 
deniable growth  of  our  mission  is 
somewhat  checked  by  the  thought 
of  how  much  greater  it  would  have 
been  if  certain  things  had  been 
different. 

I  believe  our  growth  would  have 
been  double  had  the  mission  and 
our  Presbyterian  Board  recognized 
the  importance  of  Industrial  Edu- 
cation. For  thirty  years  I  have 
written  and  lectured  and  begged 
and  prayed  and  got  angry  in  my 
effort  to  have  our  indolent  natives 
taught  carpentering,  brickmaking, 
blacksmithing,  etc.  When  thus  I 
spoke  long  ago,  one  secretary  said: 
"  Dr.  Nassau,  I'm  afraid  you're  be- 
coming secularized."  I  replied: 
"No,  doctor.  I  know  I  was  sent 
to  preach  Gospel.  But  Gospel  is 
not  simply  a  series  of  moral  truths: 
it  is  also  to  materialize  itself  in 
concrete  life.  I  see  Gospel  in  a 
sawmill,  just  as  I  see  cleanliness 
in  soap.  Sinners  in  New  York  City 
slums  are  not  converted  only  by 
sermons;  they  must  be  given  hon- 
est work  to  help  them,  and  to 
round  out  the  Gospel  in  its  fulness. 
And  while  the  African  negro  needs 
all  this,  because  of  his  low  stage, 
the  Hindu  and  the  Chinese  do  not 
so  greatly  need  it,  for  they  are  half 
civilized." 


THK  MISSIONARY  REVIEW  OF  THE  WORLD  [September 


Another  secretary  agreed  with 
me,  but  said  I  must  first  get  all  my 
missionary  associates  a  unit  on  that 
subject.  I  did  so.  And  now,  our 
present  secretary,  Rev.  Dr.  A.  J. 
Brown,  agrees  entirely  with  me, 
and  the  mission  is  a  unit.  But  we 
can  not  find  the  needed  educated 
mechanic  of  missionary  spirit. 

In  the  same  letter  Dr.  Nassau 
makes  some  caustic  allusions  to  the 
misgovernment  of  Africa  by  the  so- 
called  Christian  powers  of  Europe. 
He  continues: 

Another  big  "If."  The  rulers 
of  the  foreign  governments  that 
have  parceled  out  Africa  have  sent 
men  to  govern  who  do  not  know 
how  to  govern.  Belgium  is  the 
worst,  in  all  atrocity  worse  than 
the  worst  of  Arab  slave-trading  in 
the  old  days  of  export  slavery. 
Germany,  France,  and  England 
are  not  atrocious,  but  they  all  three, 
especially  Germany,  are  cruel  and 
murderous.  England  is  the  least 
sinner.  But,  under  Germany,  the 
forced  labor  question  has  made 
both  men  and  women  practical 
slaves.  At  the  slightest  resistance, 
or  even  objection,  they  are  shot 
down.  All  the  Germans  and  French 
encourage  Roman  Catholic  rather 
than  Protestant  missions.  They 
object  to  our  Protestant  protests. 

Notwithstanding,  we  grow.  In 
these  seventy  years  we  have 
doubled  the  number  of  our  church 
members  and  churches,  and  have 
largely  increased  the  circulation  of 
the  Bible. 


Missionaries  and  Biblical  Criticism 

One  of  our  valued  correspondents 
in  India,  James  Monro,  Esq.,  writes 
on  a  subject  which  has  caused  much 
uneasiness  in  the  minds  of  some  at 
home  and  abroad.  We  think  it 
well  to  give  our  leaders  the  result 
of  his  thought  and  observation. 
Mr.  Munro  says  in  part: 

On  page  375  (May)  again  I  find 
an  answer  given  by  Dr.  Cuthberl 
Hall  to  the  question,  "Have  you 
found  that  educated  Hindus  and 
Mohammedans  have  been  confused, 
or  that  missionaries  have  been 
caused  to  stumble  by  the  so-called 
'Higher  Criticism'  of  the  Holy 
Scriptures?"  Dr.  Cuthbert  Hall 
answers  this  question  in  the  nega- 


tive,  and  I  wish,  from  the  bottom 
of  my  heart,  that  I  could  support 
him  in  thinking  that  missionaries, 
as  well  as  the  native  Church  and 
inquirers  among  non-Christians, 
had  escaped  injury  from  the  perni- 
cious doctrines  of  the  so-called 
"  Higher  Criticism."    .    .  . 

I  can  testify  from  my  own  expe- 
rience that  missionaries  have  been 
carried  away  by  the  critical  vieWs. 
Only  the  other  day  a  conference 
was  held  in  Calcutta  to  discuss  the 
question  in  connection  with  the 
native  Church,  and  at  that  confer- 
ence the  most  unsound  views,  r/wd 
criticism,  and  its  effect  on  the  ac- 
ceptance of  the  Bible,  were  enun- 
ciated by  more  than  one  mission- 
ary. The  Mosaic  authorship  of  the 
Pentateuch  was  of  course  denied. 
The  forgery  of  Deuteronomy  (as 
maintained  by  critics)  was  account- 
ed for  by  the  supposition  that  the 
men  of  those  days  had  a  lower 
standard  of  literary  morality  than 
we  have,  and  that  notwithstanding 
God  did  not  refrain  from  using  men 
of  such  "crude  morality"  in  pre- 
paring the  Bible.  The  book  of 
Jonah  was,  in  the  usual  critical 
style,  declared  to  be  an  allegory. 
The  fact  of  their  being  a  Samaritan 
Pentateuch  was  accounted  for  (?) 
by  an  altogether  improbable  sug- 
gestion— in  short,  critical  views  of 
a  decidedly  advanced  type  were  ex- 
pressed, and  a  native  pastor  who 
attempted  to  maintain  the  old  doc- 
trines was  evidently  by  no  means 
a  persona  grata  to  the  critically 
minded  missionaries.  1  am  sorry 
that  I  can  not  send  you  the  report 
of  the  proceedings  of  the  confer- 
ence, and  of  the  correspondence 
which  followed  and  appeared  in 
the  columns  of  the  Indian  II'//- 
ncss. 

Now  conies  the  Qadiani  Mir/.a 
with  his  article  in  the  Review  of 
/{el igions.*  In  it  he  practically 
claims  the  Higher  Critics  as  his  al- 
lies. They,  he  says,  have  at  last 
arrived  at  the  proper  estimation  of 
the  Bible — viz.,  that  of  the  Koran, 
which  treated  it  as  corrupt— and 
he  asks  them  to  help  him  in  avow- 
ing the  truths  (  ?)  which  the  critics 
have  discovered,  and  to  follow  the 
example  of  Professor  Schmiedel 
in  denouncing  belief  in  the  divinity 
of  our  Lord  as  a  false  belief. 

The  Mirza  of  Qadian,  from  a 
Christian  point  of  view,  is  a  blas- 

*  See  page  Ml,  May  Kkvikw. 


1903] 


EDITORIALS 


699 


phemer;  viewed  as  a  Moslem,  he  is 
a  heretic;  but  orthodox  Moslems 
will  not  scruple  to  use  any  weapon, 
forged  even  by  a  blasphemer  and 
a  heretic,  if  it  can  be  employed 
against  Christianity.  And  this 
weapon  has  been  forged  not  by  the 
Qadiani  blasphemer,  but  by  the 
higher  critics,  who  are  professing 
Christians.  To  my  mind,  it  is 
simply  deplorable  that  the  work 
of  missionaries,  among  Moslems 
especially,  should  be  thus  hindered 
by  professing  Christians.  The 
Mirza  grasps  the  inconsistency  of 
the  critical  position,  and  he  asks 
two  questions  which,  I  should 
think,  missionaries  who  are  ad- 
herents of  the  Higher  Criticism 
would  find  great  difficulty  in 
answering.  "When,"  says  the 
Mirza,  "your  so-called  Bible  is 
mostly  false;  when  it  contains 
error;  when,  for  example,  the  Pen- 
tateuch was  not  the  revelation 
given  to  Moses;  when  the  Psalms 
are  not  Davidic;  when  Jonah,  as 
regards  the  person  of  the  writer, 
is  a  myth  and  the  book  an  allegory; 
when  David  is  a  Biblical  romance, 
etc. — why  do  you  missionaries  con- 
tinue to  use  it  as  if  it  were  a  reve- 
lation ?  Why  are  you  missionaries 
at  all  ?  What  message  have  you 
got  to  give  non-Christians  ?  And 
when,  having  rejected  much  of  the 
Bible  as  not  inspired,  what  test  do 
you  apply  to  determine  the  truth  of 
the. remainder  ?  " 

I  am  not  often,  found  in  accord 
with  the  Mirza  of  Qadian,  but  I 
am  bound  to  say  that  his  questions 
put  to  critical  missionaries  are  rea- 
sonable and  call  for  a  reply.  It  is 
a  new  thing  to  find  a  Moslem  hold- 
ing Christians  as  allies,  and  it  is  a 
mournful  thing  that  such  an  alliance 
(as  interpreted  by  the  Moslem) 
should  be  based  upon  an  avowal  of 
the  untrustworthy  character  of  the 
written  Word  and  a  denial  of  the 
divinity  of  the  living  Word  of  God. 


The  Russian  Stundists 

The  "Stundist"  movement  in 
Russia  is  traced  to  the  disturbances 
following  the  emancipation  of  the 
serfs.  The  German  Baptists  rap- 
idly spread  their  teachings  over 
Southern  Russia,  and  the  name 
"Stundist"  is  from  stunde  (Ger- 
man for  "hour  " ),  referring  to  a  set 
time  for  Bible  study.    For  the  first 


time  the  Word  of  God  reached  the 
Russians  in  their  vernacular,  the 
Bible  used  in  the  Greek  Church 
being  the  "Church  Slavonic"  in 
ancient  Bulgarian.  The  Russian 
Bible  came  to  the  people  as  a  sort 
of  first  book,  laying  a  foundation 
for  personal  and  social  life,  and 
acted  as  a  powerful  reformer. 
Ecclesiastical  persecution  has 
driven  what  was  at  first  simply 
a  quiet  religious  movement  into 
the  field  of  politics.  These  Rus- 
sian Baptists  began  to  contrast 
their  restrictions  with  the  liberty 
of  faith  and  worship  enjoyed  else- 
where, and  intelligence  and  love 
of  freedom  naturally  took  the 
place  of  ignorance  and  of  apa- 
thetic contentment  with  bondage. 
There  is  growing  a  moderate  Lib- 
eralism which  insists  on  separa- 
tion of  Church  and  State,  and  a 
constitutional  instead  of  despotic 
government.  There  is  also  a  more 
radical  party  that  favors  revolution. 
What  was  a  limited  movement  is 
spreading:  autocracy  is  opposed  in 
rural  districts  as  well  as  in  cities, 
and  the  Stundists  are  becoming 
more  or  less  connected  with  the 
labor  movement  and  Socialists.  So 
says  Dr.  Hourwich  in  the  Arena 
for  May. 

A  Good  Work  in  Paris 

The  "Belleville  Mission,"  in 
Paris,  was  begun  some  thirty-two 
years  ago  by  Miss  De  Broen.  In 
1871,  after  the  siege  of  the  French 
capital,  she  and  Dr.  McAll  both  be- 
gan their  distinct  yet  similar  work. 
Josephine  De  Broen,  young,  frail, 
timid,  invited  by  friends  to  make  a 
tour  of  France,  felt  her-self  so  full 
of  pity  for  the  misguided  commu- 
nists that  she  could  not  be  indiffer- 
ent to  the  needs  of  this  awfully  des- 
titute class.  One  terrible  night  600 
of  these  rioters  had  been  shot  and 
their  bodies  rudely  cast  into  three 
trenches.  She  visited  the  cemetery 
of  Pere  Lachaise,  and  sawthe  crowd 


700 


THE  MISSIONARY  REVIEW  OF  THE  WORLD  [September 


about  the  ghastly  scene  of  the  exe- 
cution. She  tried  to  comfort  a 
frantic  woman  whose  husband  and 
son  were  among  the  victims  of  that 
tragedy,  and  who  declared  she  had 
"lost  all,''  by  reminding  her  that 
she  had  "not  yet  lost  the  love  of 
God."  Miss  De  Broen  did  not  go 
on  with  her  tour,  but  stayed  to 
work  for  God  and  the  despairing 
and  destitute  souls  in  Belleville  and 
Lavillette,  the  communist  quarter, 
with  its  300,000  inhabitants.  She 
started  a  sewing-class  for  women, 
where  she  read  to  them  the  Word 
of  God.  She  gave  away  tracts  and 
testaments,  food  and  raiment,  sym- 
pathy and  love,  until  there  were 
those  who  called  her  an  "angel 
sent  from  God."  She  built  a  mis- 
sion hall  and  orphanage,  estab- 
lished (iospel  meetings,  a  medical 
mission,  Sunday-schools,  a  train- 
ing home  for  girls,  etc.,  and  God 
set  on  her  work  His  seal.  Any  who 
wish  to  share  in  this  noble  work 
will  find  the  Editors  of  this  Review 
willing  to  act  as  channels  without 
any  cost  of  t  ransmission. 


Mrs.  Ingalls,  of  Burma 

Mrs.  M.  B.  Ingalls,  of  Burma, 
who  died  December  17th,  had  for 
over  fifty  years  devoted  herself  to 
the  work  of  Burma's  regeneration. 
When  a  little  lassie  of  nine  she 
heard,  in  the  Baptist  chapel  in  her 
home  village  in  New  York  State, 
an  appeal  from  Burma,  and  saw  a 
specimen  of  an  idol  from  that  land. 
She  that  day  told  some  of  her  com- 
panions that  if  she  were  grown  up 
she  would  go  and  tell  these  poor 
heathen  that  what  they  worshiped 
was  not  (iod.  In  1851  she  sailed  to 
the  East  as  the  wife  of  Mr.  Ingalls. 
Six  years  later,  as  his  widow,  she 
made  her  home  in  the  village  of 
Thonze,  where  there  were  but  two 
or  three  Christians.    Twenty  years 


later  there  was  a  hundredfold  in- 
crease, and  from  her  own  converts 
she  had  trained  a  strong  band  of 
evangelists  and  native  workers. 
She  went  through  much  privation 
and  isolation,  and  twice  her  mission 
premises  were  burned.  She  braved 
the  Dacoit  uprising,  when  her  life 
was  in  great  peril,  determining,  if 
captured,  to  use  her  opportunity  to 
preach  the  Gospel  to  her  captors. 
When  they  did  come  she  took  out 
a  revolver,  and  showed  them  that 
she  could  put  a  bullet  into  a  given 
mark  a  score  of  t  hues  in  succession, 
and  the  Dacoits  departed  and  left 
her  unmolested! 

She  had  always  an  intense  horror 
of  idolatry,  and  from  a  large  cast- 
iron  dog,  the  gift  of  a  friend,  which 
she  had  placed  before  the  mission 
house,  she  preached  many  a  sermon 
on  the  folly  of  worshiping  idols. 

Through  her,  Queen  Victoria  sent 
a  splendid  English  Bible  to  the 
Queen  of  Burma,  with  an  auto- 
graph inscription.  When  railroads 
were  being  built  in  the  neighbor- 
hood, Mrs.  Ingalls  founded  two  cir- 
culating libraries  and  reading- 
rooms  for  the  employees,  which 
still  remain  as  a  tribute  to  her 
large-heartedness.  For  a  year  her 
health  had  been  failing,  but  she 
worked  to  the  last,  and  even  in  her 
delirium  was  planning  a  preaching 
expedition.  Her  last  conscious 
words  were:  "Tho  I  walk  through 
the  valley  of  the  shadow  of  death, 
1  will  fear  no  evil."  To  her  devoted 
friend  and  coworker  at  Thonze, 
Miss  Evans,  her  loss  is  great  in- 
deed! Crowds  of  Hindus,  Mussul- 
mans, and  Buddhists,  as  well  as 
her  own  much-loved  Christian  con- 
verts and  school-girls,  flocked  to 
her  funeral.  She  lies  buried  among 
her  own  people  in  Thonze,  but  her 
life  lives  on  in  lives  won  for  Christ 
that  are  now  winning  others,  and 
in  the  heritage  bequeathed  to 
Christ  's  Church  of  a  noble  example 
and  a  blessed  memory. 


Donations  Received 

No.  200.    Mission  work  in  Africa   $  7.00 

No.  201.    NnrsiiiKpur  School,  India   1.r>.00 

No.  202.    Missions  in  Africa   8.00 


1903] 


HOOKS  FOR  THK  MISSIONARY  LIBRARY 


701 


BOOKS  FOR  THE  MISSIONARY  LIBRARY 


Evolution  of  the  Japanese  Social  and 
Psychic.  By  Sidney  L.  Gulick.  8vo.  457 
pp.  $2.00,  net.  Fleming  H.  Revell  Co. 
1903. 

This  is  not  distinctively  a  mis- 
sionary book,  hut  it  is  written  from 
the  viewpoint  of  a  Christian  mis- 
sionary, and  is  a  valuable  contribu- 
tion to  our  knowledge  of  the  Japa- 
nese, their  past  progress  and  proba- 
ble destiny.  The  author  has  made 
a  thorough  study  of  his  subject, 
and  his  presentation  is  full  and 
clear.  After  some  preliminary 
considerations  and  an  historical 
sketch  he  conies  to  the  question  of 
Japan's  social  and  intellectual 
progress:  its  character,  cause,  and 
method.  The  peculiarities  of  the 
Japanese  are  many,  and  they  can 
not  be  judged  entirely  by  Western 
ideas  and  standards.  They  are 
extremely  emotional  and  sensitive 
to  environment.  They  are  more 
brilliant  but  less  profound  than 
the  Chinese.  Their  progress  in 
many  directions  have  been  phenom- 
enal, for  they  have  shown  unusual 
ability  in  adopting  and  adapting 
the  best  ideas  and  methods  of  other 
nations.  If  they  were  as  ready  to 
perceive  and  receive  spiritual  truth 
as  they  are  to  welcome  that  which 
makes  for  temporal  advancement, 
the  day  of  salvation  for  the  Japan- 
ese would  be  near.  Mr.  Gulick's 
subject  is  a  large  one,  embracing 
home  life,  industrial  progress,  men- 
tal characteristics,  morality,  ideals, 
religious  thought  and  practise,  etc. 
It  is  one  of  the  most  valuable  books 
on  Japan  of  recent  years. 

Things  as  They  Are.  Mission  Work  in 
Southern  India.  By  Amy  Wilson- Car- 
michael.  Illustrated.  8vo,  303  pp.  (i.s. 
Morgan  &  Scott,  London.  1903. 

The  actualities  of  Hindu  life  and 

worship  can  not  be  described,  even 

as  seen  by  the  missionary  and  the 

traveler.    "The  whole  tirwth  can 

never  be  told"  says  Mrs.  Wilson- 

Carmichael.  It  would  not  be  print- 


able in  a  civilized  country.  But  the 
author  of  this  vivid  and  stirring 
description  comes  as  near  as  possi- 
ble to  picturing  "things  as  they 
are "  in  this  sin-cursed  land.  She 
often  stops  short  of  telling  all,  but 
she  tells  enough  to  make  the  heart 
ache  and  the  blood  boil  at  the  suf- 
fering and  helplessness  of  the 
women  and  children,  and  the  cruel- 
ty and  beastliness  of  men  who 
claim  to  be  religious.  The  out- 
standing characteristics  of  the 
book  are  its  vividness  and  its  sym- 
pathy, for  the  author  has  used  both 
her  eyes  and  her  heart  in  seeing 
"things  as  they  are" — else  she 
would  have  failed.  Her  style  is 
clear  and  graceful,  and  has  a  force 
which  few  can  fail  to  feel.  We 
know  of  no  better  book  from  which 
to  make  selections  for  readings  for 
missionary  meetings.  * 

Under  Our  Flag.  By  Alice  M.  Guernsey. 
12mo,  192  pp.  Paper.  Fleming  H  Revell 
Co.  1903. 

This  13  a  "study  of  conditions 
in  America  from  the  standpoint 
of  Woman's  Home  Missionary 
Work,"  or,  in  other  words,  it  is  a 
Christian  view  of  the  industrial, 
moral,  and  religious  state  of  our 
country,  and  of  what  is  being  done 
and  should  be  done  for  its  salva- 
tion. Woman's  work  is  Home 
missionary  work  in  a  double  sense, 
for  their  aim  is  to  make  the  home 
ideally  Christian  by  training  the 
children  and  in  every  way  cooper- 
ating with  parents  in  leading  the 
coming  generations  to  fill  their 
place  in  God's  world.  This  brief 
study  considers  not  only  frontier 
work  among  white  settlers,  but 
in  cities,  among  the  negroes,  moun- 
taineers of  the  South,  the  Mor- 
mons, foreign  settlers,  the  Indians, 
Chinese,  Porto  Ricans,  Hawaiians, 
and  Filipinos.  The  problem  of 
training  all  these  diverse  elements 
into  harmonious  Christian  citizens 


702 

is  immense;  it  is,  indeed,  a  work  of 
faith  and  labor  of  love  for  which 
the  women  are  preeminently  fitted. 
This  volume  is  suggestive,  and 
splendidly  adapted  to  lead  Home 
mission  study. 

Apostouc  and  Indian  Missions  Compared. 
By  Robert  Stewart,  D.D. 

This  little  volume  consists  of  three 
lectures,  delivered  at  a  meeting  of 
missionaries  of  the  United  Presby- 
terian Church  of  North  America, 
held  at  Sialkot,  and  published  by 
the  Sialkot  Mission.  The  three 
lectures  compare  apostolic  and  In- 
dian missions  as  to  conditions, 
methods,  and  results.  These  lec- 
tures are  thorough  and  searching, 
going  particularly  into  detail,  set- 
ting forth  at  full  contrasts  and  re- 
semblances, finding  often  essential 
likeness  under  apparent  diversity, 
but  facing  nothing  by  mere  in- 
genuity. They  ought  to  be  widely 
read  by  all  who  would  know  the 
real  state  of  God's  work  in  the  vast 
continental  peninsula  of  Southern 
Asia.  t 

(ioD  Answers  Prayer.    By  John  Wilkinson' 
Marshall  Brothers,  London.  1903. 

This  is  a  few  living  experiences 
of  that  venerable  and  venerated 
worker  among  the  Jews.  Here  is 
a  record  of  answers  to  prayer 
which  would  be  remarkable  if  they 
were  not  simply  what  faith  claimed 
and  expected  on  the  basis  of  defi- 
nite promises.  But  the  facts  are 
sufficiently  notable  to  have  been  a 
blessing  even  to  infidels  and  pro- 
fessed atheists,  not  to  say  thou- 
sands of  believers.  We  have 
watched  Mr.  Wilkinson's  work  for 
a  score  of  years,  and  believe  in  it 
and  in  him  thoroughly.  He  has 
spent  over  a  half  century  in  Jewish 
work,  and  probably  no  living  man 
has  such  a  long  story  to  tell  of  such 
work.  In  this  booklet  of  less  than 
one  hundred  pages  we  have  found 
not  one  page  that  is  not  full  of  ripe 
experience,  sententious  wisdom, 
and  inspiring  test  iinony.   It  is  frag- 


[September 

rant  with  trust  in  God,  and  will 
strengthen  the  faith  of  any  man 
who  reads  it.  It  shows  another 
human  being  in  close  touch  with 
the  living  God. 

Recollections  of  Reginald  Raikliffe.  By 
His  Wife.  Morgan  &  Scott.  London.  1903. 

Mr.  Radchffe  was  a  Liverpool 
barrister  who,  as  far  back  as  1849, 
at  the  age  of  twenty-four,  was  ear- 
nestly at  work  for  souls,  and  who 
rapidly  developed  into  an  evangel- 
ist of  singular  power.  This  book 
reveals  him  from  the  inside.  He 
died  in  1895,  after  almost  uninter- 
rupted work  for  his  Master  through 
forty-seven  years.  He  was  not 
very  gifted  intellectually,  but  what 
he  lacked  of  genius  or  originality 
he  more  than  made  up  in  simplicity 
and  unction.  His  whole  life  was 
immersed  in  prayer,  and  here  his 
greatest  secret  lay.  No  difficulties 
dismayed  him,  and  no  apparent  de- 
feat discouraged  him.  He  lived  in 
God,  and  turned  like  a  little  child 
to  his  Father  in  every  crisis.  One 
illustration  may  show  both  how 
helpful  the  book  is,  and  how  pow- 
erful his  prayers  were. 

In  Old  Meldrum,  Aberdeenshire, 
great  expectation  had  centered  in 
his  visit:  and  when  after  a  disap- 
pointing address,  not  one  anxious 
soul  remained  to  the  after-meeting, 
lie  faced  the  discouraged  handful  of 
workers,  and  simply  said:  "Friends, 
have  faith  in  God."  He  then  talked 
with  God  as  a  child,  asking  Him  to 
send  back  the  audience  which  had 
dispersed.  And  as  he  prayed,  one 
by  one  the  people  who  had  left 
dropped  in  until,  before  the  prayer 
was  finished,  the  big  kirk  was  a 
third  full  (p.  73). 

Report  of  the  Foi'rth  Decennial  Indian 
Missionary  Conference.  December.  1902. 

Christian  Missionary  Society,  Madras. 

This  is  a  valuable  report  of  one 
the  best  missionary  conferences 
ever  held  on  foreign  missionary 
soil. 


THE  MISSIONARY  REVIEW  OF  THE  WORLD 


1903] 


BOOKS'  FOK  THE  MISSIONARY  LIBRARY 


703 


A  Short  History  of  Kripa  Sadan,  or  Home 
op  Mkrcv.  By  Pundita  Ramabai.  Pam- 
phlet. Mukti  Mission  Press,  Kedgaon. 
India.  1908. 

This  is  a  stirring  account  of  the 
work  for  fallen  women  of  India  by 
one  who  is  giving  her  life  for  them. 
The  picture  of  the  conditions  is 
terrible  and  heartrending,  but  the 
story  of  the  work  of  rescue  that  is 
going  on  is  most  encouraging  and 
glorious.  As  in  other  countries, 
women,  more  sinned  against  than 
sinning,  are  branded,  while  their 
tempters  (the  men)  are  allowed  to 
go  free.  "  Child  marriage,  polyga- 
my, and  enforced  widowhood  are 
the  great  sources  of  the  social  evil, 
and  force  thousands  of  young  girls 
and  women  either  to  commit  sui- 
cide or  live  a  life  of  shame."  Their 
Hindu  religion  also  fosters  im- 
purity, and  the  temples  are  houses 
of  ill-fame,  where  fornication  is 
committed  with  the  sanction  of  the 
priests,  who  receive  the  proceeds 
of  sin.  Ramabai  was  first  led  to 
plan  a  work  of  rescue  for  her  un- 
fortunate sisters  by  seeing  a  similar 
work  in  England.  Ramabai's  noble 
work  needs  support  and  has  our 
heartiest  commendation. 

The  Story  of  the  Conquest  Flag.  By  Rev. 
S.  M.  Johnston.  l2mo,  124  pp.  Paper. 
The  New  Era  Publishing  Co.,  Chicago. 
1903. 

The  author  has  dedicated  his  life 
to  the  movement  described  in  this 
book.  The  aim  of  it  is  to  make 
and  unite  true  Christian  citizens 
who  shall  by  life  and  influence  fulfil 
their  whole  duty  both  to  Christ  and 
to  country.  It  is  a  noble  enterprise 
which  deserves  support.  * 

Medical  Missions.  By  Louise  0.  Purington. 
M.I).  Pamphlet.  10cents,net  Fleming 
H.  Revell  Co.  1903. 

Teaching  and  healing  go  hand 
in  hand  in  the  program  of  Christ. 
Dr.  Purington  describes  woman's 
work  in  medicine  and  the  need  of 
woman's  ministry  to  the  sick  in 
foreign  lands.  It  is  in  brief  what 
has  been  more  thoroughly  se.t  forth 
in  larger  volumes.  * 


Ten  Years  in  Burma.  By  Rev.  Julius  Smith. 
Illustrated.  12mo,  326  pp.  $l.oo.  Jen- 
nings &  Pye,  Cincinnati.  1903. 

Any  account  of  missionary  life 
and  labor  in  Burma  is  a  welcome 
addition  to  the  literature  of  mis- 
sions. Burma  is  comparatively 
neglected  by  missionary  writers, 
having  been  absorbed  by  India.  The 
life  there  is,  however,  very  different 
from  that  in  India  proper,  and  there 
are  many  and  diverse  peoples  and 
conditions  to  be  met  and  brought 
under  the  influence  of  Christ.  Mr. 
Smith  tells  his  story  with  overmuch 
detail,  but  has  some  interesting 
facts  and  incidents  which  make  his 
book  worth  reading.  His  contrast 
between  Buddhism  and  Christian- 
ity is  excellent. 

Hirano:  A  Story  of  a  Japanese  Town.  By 
John  E.  Hail  16mo,  C6  pp.  Cumberland 
Press,  Nashville.  1903. 

This  little  book,  unique  in  its  con- 
tents, might  have  been  made  worth 
more  than  many  larger  volumes 
whose  story  is  extended  by  words 
rather  than  by  ideas.  The  inci- 
dents which  center  around  Hirano 
give  us  a  fairly  clear  picture  of 
how  missionaries  work  in  Japan 
— the  sowing  and  the  reaping.  The 
author  evidently  had  not  enough 
interesting  matter  in  hand  to  make 
the  story  of  especial  value. 

Station  Class  Sketches.  Stories  of  Women 
in  Foochow.  China.  By  Emilie  Stevens. 
Pamphlet.  Illustrated.  12mo,  33  pp.  C. 
E.  Z.  M.  S  ,  London.  1903. 

These  are  interesting  stories  of 
women  of  the  Fu-chau  statioH 
of  the  C.  E.  Z.  M.  S.  They  are 
worth  reading  and  worth  repeat- 
ing. 

Historical  Sketch  of  tbe  Missions  in  India. 
By  Rev.  C.  A.  R.  Janvier.  Pamphlet, 
64  pp  10c.  Woman's  F.  M.  S.,  Presby- 
terian Church.  W'itherspoon  Building, 
Philadelphia.  1903. 

This  is,  in  brief,  a  masterly 
sketch  of  India — the  land,  people, 
history,  and  missions.  There  is  an 
immense  amount  of  information 
here,  which  makes  an  excellent 
basis  for  a  study  class.  .  There  is 
especial  reference  to  Presbyterian 
missions,  and  some  valuable  statis- 
tical information. 


704 


the  missionary  REVIEW  ok  thk  world  [September 


Tracts  for  Jewish  Work  * 

The  Jewish  View  of  Jesus  Reviewed.  Bv 
Rev.  A.  R.  Kuldell,  Pastor  of  St.  Paul's 
Evangelical  Lutheran  Church,  Allegheny, 
Pa.  8vo.  48  pp.  15c.  Lutheran  Book 
Concern,  Columbus,  O.  1903. 

An  Open  Letter  to  the  Children  of  Israel. 
By  the  same  author.   20  pp.  5c. 

The  Right  Attitude  of  Christians  Toward 
the  Jews.  By  the  same  author.  24  pp. 
(German.) 

Some  Hindrances  in  Jewish  Missions  and 
How  to  Remove  Them.  By  the  same 
author.    1(5  pp.  5c. 

A  Conversation  with  Jews  About  Chris- 
tianity and  Christ.  By  the  same  au- 
thor.  20  pp. 

We  earnestly  recommend  these 
pamphlets  of  an  author  who,  being 
a  Hebrew-Christian  himself,  is 
thoroughly  familiar  with  the  sub- 
jects of  which  he  writes.  "Some 
Hindrances  in  Jewish  Missions  and 
How  to  Remove  Them"  deals  very 
frankly  with  the  personal  expe- 
riences of  the  writer,  who  has  been 
engaged  in  evangelistic  work 
among  his  Jewish  brethren  for 
many  years.  "The  Right  Atti- 
tude of  Christians  Toward  the 
•lews  "  is,  in  a  certain  sense,  sup- 
plementary to  "  Some  Hindrances," 
and  we  wish  that  that  the  author 
would  see  his  way  clear  to  publish 
an  English  translation  in  the  near 
future.  "The  Jewish  View  of 
.Jesus  Reviewed"  is  really  a  review 
of  a,  lecture  by  Rabbi  L.  Levy,  of 
Pittsburg,  "A  Jewish  View  of 
Jesus."  Fearlessly  but  courteously 
it  meets  the  rabbi's  denial  of 
Christ's  divinity,  atonement,  and 
Messia+iship,  and  thus  not  only 
makes  interesting  reading  for  the 
believer,  but  also  a  tract  which, 
placed  in  the  hands  of  modern 
Jews,  will  cause  them  to  stop  and 
consider  the  truth  presented.  "An 
Open  Letter  to  the  Children  of 
Israel"  and  "A  Conversation  with 
.lews  About  Christianity  and 
Christ,"  the  hitter  in  the  German 
language,  are  very  strong  appeals 
to  the  .Jews  in  behalf  of  Chris!  and 
of  the  truth. 

*  Those  who  wish  these  pan  phlets  for  dis- 
tribution can  secure  them  at  special  rates 
from  Rev.  A.  R.  Kuldell,  Fleming  Avenue, 
Allegheny,  Pa. 


We  hope  that  those  who  want  to 
stir  up  either  their  Christian  neigh- 
bors to  increased  efforts  among 
the  .Jews,  or  the  Jews  to  a  fresh 
search  of  the  Scriptures  for  the 
truth  as  it  is  in  Christ,  will  avail 
themselves  of  these  fine  pamphlets, 
which  we  do  not  hesitate  to  pro- 
nounce the  best  of  those  published 
for  the  specific  purposes  on  this 
side  of  the  ocean.  L.  M. 

Open  Air  Preaching.  By  John  Gait.  S.  W. 
Partridge  &  Co.,  London.  1903. 

Mr.  Gait  is  a  missionary  to  cab- 
men. This  is  a  booklet  intended 
to  give  hints  as  to  what  to  do  and 
what  not  to  do,  and  the  subject  is 
briefly  treated  under  seven  heads: 
The  Work,  the  Audience,  the 
Preacher,  Management,  Matter, 
Method,  and  Manner.  The  advice 
given  is  born  of  experience,  and  is 
characterized  by  common  sense. 
For  instance,  Mr.  Gait  says  that  in 
every  open  air  congregation  there 
may  be  expected  to  be  the  indiffer- 
ent, the  opponent,  the  backslider, 
and  the  fallen,  and  he  seeks  to 
give  counsel  how  to  reach  all.  The 
book  lays  no  claim  to  exceptional 
merit,  but  it  is  earnest,  suggestive, 
and  helpful.  He  advises  brevity, 
simplicity,  directness,  earnestness. 
He  is  evidently  a  sincere,  straight- 
forward, sensible,  and  spiritual 
man,  and  in  many  things  evinces  a 
high  standard  of  good  taste.  He 
evidently  has  a  high  opinion  of  his 
calling,  and  justifies  it. 

NEW  BOOKS 

A  Miracle  of  Modern  Missions.  The  Story  of 
a  Kongo  Convert.  By  John  Bell.  12mo. 
189  pp.  2s.  Religions  Tract  Society,  Lon- 
don. 1903. 

India  and  Daily  Life  in  Bengal.  By  Z.  V 
Qriffln.  $1  .on.  Morning  Star  Publishing 
House.  Boston.  1903. 

Morocco  and  the  Moors  Booklet.  South- 
ern Morocco  Mission.  London.  1903. 

Dawn  in  the  Dark  Continent  Bv  James 
Stewart,  D.D.  Kvo.  400  pp.  O.s  Oliphant, 
Anderson  &  Ferrier.  Kdinbiirgh.  1908. 

West  Africa  and  Christianity.  By  Rev. 
Mark  C  Hayford  Svo,  (>H  pp.  2a-.  tid. 
Baptist  Tract  and  Book  Society.  London. 
1908, 


1903] 


GENERAL  MISSIONARY  INTELLIGENCE 


705 


GENERAL  MISSIONARY  INTELLIGENCE 


AMERICA 
Southern  The  Baptist  Church 
Baptist  South  already  has 
Enlargement  missions  in  China, 
Mexico,  and  Brazil, 
and  is  soon  to  enter  the  Argentine 
Republic,  one  of  the  most  hopeful 
of  fields.  The  religion  is  Roman 
Catholic,  tho  not  of  so  severe  a 
type  as  in  other  South  American 
countries.  In  many  cases  the  peo- 
ple have  turned  against  the  tenets 
of  Catholicism  into  infidelity  or  in- 
differentism.  Any  religion  is  tol- 
erated. The  American  and  the 
British  and  Foreign  Bible  societies 
have  been  doing  a  great  work  giv- 
ing out  God's  Word  to  the  people. 
The  Methodist  Episcopal  brethren 
have  done  a  good  work.  The  Sal- 
vation Army  is  also  at  work  there. 

The  Baptist      The    Baptist  Mis- 
Ground  for      sionary    Union  is 
Rejoicing'       able  to   report  an 
advance  of  $42,249 
in  receipts  over  last  year,  or  from 
$680,519  to  $722,765.    Its  mission- 
aries in  heathen  lands  number  535, 
with  4,100  native  toilers,  all  kinds 
included.   The  number  of  baptisms 
was  7,553  (over  20  for  each  day), 
raising  the    membership    of  the 
churches  to  113,418.    In  addition, 
6,255  were  baptized  in  Europe. 

What  Episcopal    The  following  sen- 
Sunday-schools    tences    from  The 
are  Doing        Spirit  of  Mission* 
speak  well  for  the 
Episcopal  rising  generation: 

To  June  15th  the  amount  re- 
ceived from  the  Easter  offering  is 
$101,586  from  3,210  schools.  If  this 
average  of  $31.64  a  school  is  main- 
tained, and  if  as  many  schools  give 
this  year  as  last,  the  total  offering 
will  be  well  over  $115,000.  As  in 
past  years,  the  Sunday-schools  of 
the  West  are,  on  the  whole,  mak- 
ing excellent  returns.  Bishop  Mor- 
ris, in  sending  $1,024  from  the  Ore- 
gon schools,  regrets  that  "some  of 
the  items  have  been  late  in  coming 


in  from  the  remote  missions.  It  is 
a  little  below  last  year,  but  is  still 
at  the  rate  of  64  cents  each  for  our 
1,600  Sunday-school  pupils.  If  the 
whole  430,000  Sunday-school  chil- 
dren in  our  Church  give  at  this 
same  rate,  you  will  have  this  vear 
over  $275,000!  Or  if  the  43,000  of 
the  Diocese  of  New  York  do  the 
same,  you  will  have  $27,000,  in 
place  of  the  $8,399  of  last  year.  Al- 
together, the  Sunday-school  offer- 
ing is  one  of  the  most  inspiring 
features  of  the  Church's  missionary 
giving. 

Parting  Counsel  For  six  years  in  sue- 
to  Outgoing  cession  the  Presby- 
Missionaries  terian  Board  of 
Foreign  Missions 
has  held  in  New  York  City  a  con- 
ference for  the  especial  benefit  of 
missionaries  under  appointment 
and  soon  to  sail.  This  year  50  men 
and  women  were  together  for  a  full 
week  for  social  and  spiritual  com- 
munion; with  these,  among  others 
to  bestow  sage  counsel,  were  Dr.  H. 
H.  Jessup,  of  the  Syrian  Mission; 
Dr.  A.  J.  Brown,  Robert  Speer,  and 
J.  W.  Baer.  Of  the  half  hundred,  15 
were  destined  for'  China,  (i  each 
for  Korea,  India,  and  the  Philip- 
pines, 3  each  for  Persia  and  Japan, 
4  for  South  America,  and  1  for 
Mexico. 

"A  Study  C.  R.  Watson,  See- 
in  Diamonds"  retary of  the  United 
Presbyterian  Board, 
plans  for  three  mission  field  days 
during  the  year,  with  Sunday- 
schools  as  the  center  of  activity. 
He  says: 

During  the  months  of  July, 
August,  and  September,  Egypt, 
India,  and  the  Sudan  are  to  engage, 
in  a  special  manner,  the  prayers, 
the  gifts,  and  the  attentive  study 
of  the  boys  and  girls  of  our  Church. 
The  cause  of  Christ  needs  the  pray- 
ers of  our  100,000  Sabbath-school 
scholars ;  prevailing  prayers  be- 
cause of  a  child-like  love  and  a 
simple-hearted  faith  which  takes 
Christ  at  His  word,  both  in  com- 
mands and  His   promises.  The 


706 


the  missionary  beview  of  the  world  [September 


cause  of  Christ  needs  also  the  gifts 
of  100,000  scholars.  We  set  our 
mark  for  this  year  at  $25,000,  and 
il  those  who  have  heen  giving  noth- 
ing will  give  in  proportion  to  those 
who  are  giving,  we  shall  have  it. 
For  July  the  subject  will  be  India. 
A  missionary  program  has  heen 
prepared,  dealing  with  our  India 
field,  under  the  title  of  "A  Study 
in  Diamonds."  This  program  in- 
cludes appropriate  selections  for 
praise  and  responsive  reading,  to- 
gether with  a  study  of  the  work 
under  5  headings:  (1)  Our  Field. 
(2)  Our  Mining  Methods.  (3)  Our 
Diamonds.  (4)  Unclaimed  Jewels. 
(5)  Diamond  Dust. 

Baptists  Baptists  are  reap- 
in  the  ing  great  success  in 
Antilles  their  efforts  in  Cuba 
andPorto  Rico.  The 
organizations  North  and  South 
divided  Cuba  into  mission  fields, 
and  Baptists  North  are  finding  the 
eastern  section  religiously  wide 
awake.  One  mission  in  Santa  Clara 
County,  Cuba,  recently  received  by 
baptism  52  accessions  on  a  single 
Sunday.  Baptists  of  the  United 
States  have  just  been  asked  for 
$35,000  with  which  to  erect  chapels, 
3  of  these  to  be  in  Porto  Rico  and  2 
in  eastern  Cuba.  In  the  first 
named  there  are  now  at  work  3 
American  Baptist  ministers  and 
their  wives,  3  American  women 
missionaries,  and  about  a  dozen 
native  helpers. 

EUROPE 
The  Oldest  The  British  and 
Bible  Society  Foreign  Bible  So- 
ciety is  gathering 
its  forces  for  a  notable  achieve- 
ment during  its  centennial  year. 
These  figures  will  help  to  an  appre- 
ciation of  the  magnitude  of  its 
world-wide  operations.  The  last 
year's  issues  exceeded  5,900,0(10 
copies — nearly  900,000  more  than 
any  previous  year's  total.  The 
figures  show  an  increase  in  Bibles 
of  58,000,  in  Testaments  of  127,000, 
while  Portions  are  half  a  million  iti 
advance.    Of  these  China  received 


872,000  copies;  India,  500,000;  Rus- 
sia, 555,000;  Japan,  176,000;  Malay- 
sia, 133,000.  Among  minor  circu- 
lations, 93,000  copies  are  reported 
for  Brazil,  44,000  for  Ceylon,  44,000 
for  Kingston,  Jamaica;  40,000  for 
Egypt,  31,000  for  Turkey  and 
Greece,  28,000  for  Korea,  19,000  for 
Central  America,  15,000  for  Argen- 
tina, 12,000  for  Algeria,  and  10,000 
for  Portugal.  Each  million  copies 
issued  last  year  cost  less  than  £43,- 
000.  In  1900  the  cost  per  million 
copies  was  £47,000;  in  1885  it  was 
£57,000,  and  in  1871  it  was  £63,000. 

Formation      Under    this  head- 
and  ing  St.  Giles' Chris- 

Reformation  t  i  a  n  Mission  in 
London,  in  pre- 
senting its  forty-third  report, 
is  able  to  make  this  setting  forth 
of  its  doings:  "During  25  years 
the  mission  has  provided  433,- 
000  free  breakfasts  to  discharged 
prisoners,  109,000  such  have  been 
assisted  with  tools,  clothing,  and 
employment,  37,500  have  signed  the 
pledge.  Last  year  22, 127  ex-prison- 
ers were  provided  with  free  break- 
fast; 5,426  were  induced  to  sign  the 
pledge;  4,839  ex-prisoners  were  as- 
sisted; 273  convicts  were  received 
and  assisted  on  their  release  from 
penal  servitude  ;  300  maternity 
cases  were  dealt  with;  206  adults 
and  children  had  a  holiday  at  Mal« 
don  (some  of  them  for  from  8  to  12 
weeks);  4,167  Gospel  services  were 
held.  Every  year  about  500  friend- 
less juvenile  offenders  are  admitted 
into  the  boys'  homes,  and  500  home- 
less and  destitute  women  are  ad- 
mitted into  the  women's  homes. 
Every  day  a  stream  of  deserving 
applicants  is  seeking  urgently 
needed  assistance. 

The  Gospel     This  is  one  of  the 
Postal  Mission  latest  agencies  for 
the  extension  of  the 
Kingdom  of  God.    Its  object  is  to 
send  by  post  a  free  copy  of  the 
Gospels  to  every  householder  in  the 


1003] 


GENERAL  MISSIONARY  INTELLIGENCE 


707 


Unked  Kingdom,  America,  Aus- 
tralia, Europe,  and  ultimately 
throughout  the  world.  Mr.  H. 
Musgrave  Reade,  the  founder  and 
director,  contends  that  this  is  the 
quickest,  surest,  and  most  econom- 
ical method  of  obeying  our  Lord's 
command  to  spread  the  Gospel  to 
'  every  creature"  and  to  "all  na- 
tions," thus  utilizing  the  machinery 
of  the  various  States,  and  turning 
every  postman  into  an  involuntary 
missionary  for  the  evangelization  of 
the  world.  By  this  means  millions 
of  the  people  who  are  inaccessible 
to  the  ordinary  evangelistic  efforts 
can  be  reached,  and  thus  the  way 
made  clear  for  the  future  work  of 
tbe  evangelist  to  a  somewhat  pre- 
pared people. 

The  mission  is  not  associated 
with  any  sect  or  denomination,  nor 
does  it  circulate  anything  of  a  con- 
troversial character,  but  relies 
upon  the  Gospel  itself  as  "the 
power  of  God  unto  salvation  to 
every  one  that  believeth,"  as  the 
Lord  God  saith,  "My  Word  shall 
not  return  unto  Me  void,  but  it 
shall  accomplish  that  which  I 
please,  and  it  shall  prosper  in  the 
thing  whereto  I  send  it." 

No  direct  appeal  or  collections 
are  made  for  the  support  of  the 
mission,  but  reliance  upon  the 
providence  of  the  Living  God 
through  believing  prayer  for  means 
and  workers  to  carry  out  His  work. 

For  further  information,  apply 
to  Mr.  H.  Musgrave  Reade,  at  the 
office  of  the  Gospel  Postal  Mission, 
45  Wally  Street,  Higher  Brough- 
ton,  Manchester.  England. 

S.  P.  G.  The  Society  for  the 
Activity  Propagation  of  tbe 
Gospel  (formed  in 
1701)  in  various  ways  is  endeavor- 
ing to  interest  the  young  in  mis- 
sions. An  organization  has  re- 
cently been  formed,  called  the  "As- 
sociation for  Missionary  Study." 
It  does  not  collect  money,  but  de- 


votes itself  to  prayer  and  the  study 
of  missions,  and  is  meant  in  the 
first  place  for  educated  young 
women.  Of  the  S.  P.  G.  Children's 
Association — known  as  "The 
King's  Messengers  " — there  are  now 
over  750  branches.  Twenty-one 
clergymen  and  20  laymen  have  dur- 
ing the  past  year  sent  in  applica- 
tions as  candidates  for  missionary 
service,  and  35  of  these  have  been 
accepted.  The  number  of  ordained 
missionaries,  including  10  bishops, 
now  on  the  society's  list  is  729 — in 
Asia,  253;  in  Africa,  198;  in  Aus- 
tralia and  the  Pacific,  35;  in  North 
America,  148;  in  the  West  Indies, 
and  Central  and  South  America, 
59.  Of  these,  128  are  natives  labor- 
ing in  Asia,  and  56 in  Africa.  There 
are  also  in  the  various  missions 
about  3,000  lay  teachers,  3,200  stu- 
dents in  the  society's  colleges,  and 
40,000  children  in  the  mission 
schools  in  Asia  and  Africa. 

"Half  as  The  Church  Mis- 
Many  Again "  sionary  Society  is 
nothing  if  not  ag- 
gressive and  venturesome.  It 
knows  not  how  to  be  satisfied  or 
how  to  stand  still.  With  a  most 
commendable  and  remarkable 
union  of  faith  and  works  it  is 
steadily  aiming  and  striving  for 
enlargement  at  every  point.  The 
increase  in  twenty  years  has  been 
more  than  threefold,  or  from  280 
missionaries  to  953;  clergymen  from 
223  to  422,  laymen  from  34  to  189, 
and  unmarried  women  from  15  to 
382.  But  now  the  call  goes  out  for 
500  more  missionaries,  and  for 
$2,000,000  this  year,  with  an  in- 
crease to  $2,500,000  inside  of  five 
years — that  is,  half  as  many  again 
at  every  point. 

The  Church     This   Church  sus- 
of  Scotland     tains  4  missions  in 
Missions        India,  1  in  Africa 
(Blantyre),  and  1  in 
China.    The   income   was  almost 
$150,000  last   year.    The  mission- 


708 


THE  MISSIONARY  RKVIEW  OF  THE  WORLD  [September 


aries  number  50,  of  whom  28  are 
ordained  and  214  natives  are  em- 
ployed (10  ordained).  The  com- 
municants number  3,789.  the  adult 
adherents  3,434,  and  the  baptized 
children  4,700.  The  total  for  these 
3  classes  is  11,983.  The  225  schools 
have  11,332  students.  This  same 
Church  has  a  Jewish  mission,  with 
a  medical  adjunct  in  Constantino- 
ple and  a  boarding-school  for  hoys 
in  Beirut,  with  1,640  pupils. 

Work         This  society  has  9 
of  the  Berlin    missions  (7  in  South 
Society        and    Bast  Africa, 
and  2  in  ( 'hina  )  with 
S3  stations,  248  out-stations,  and  337 
preaching-stations.   Of  the  110 mis- 
sionaries, 95  are  ordained.  Natives 
are  employed  to  the  number  of  924, 
of  whom  293  are  paid.    The  number 
of  baptized  persons  is  43.240.  and  of 
communicants  21,978.     Last  year 
1.495  adults  were  baptized.  The 
schools  contain  8,301  pupils. 

The  Jesuit  This  mischievous 
Record  of  and  pestiferous  or- 
Banishment  iler  has  been  ex- 
pelled from  various 
countries  as  follows:  In  1561  from 
the  Grisons;  in  1570  from  England, 
on  suspicion  of  an  attempt  to  mur- 
der Queen  Elizabeth;  in  1578  from 
Portuga?;  in  1578  from  Antwerp; 
in  1594  from  France,  on  account  of 
an  attempt  to  murder  King  Henry 
IV.;  in  1595  from  all  the  provinces 
Of  the  Netherlands,  as  a  sect  dan- 
gerous to  the  life  of  the  princes  and 
to  the  peace  of  the  State;  in  1606 
from  the  Republic  of  Venice,  as 
enemies  and  calumniators:  in  1607 
from  Sweden;  in  1010  from  the 
Canton  Valais,  Switzerland;  in  1618 
from  Bohemia,  for  sedition  and  as 
disturbers  of  the  public  peace;  in 

1019  from  Moravia  and  Silesia;  in 

1020  from  Hungary;  in  1621  from 
Poland;  in  1022  from  Naples;  in 
1045  from  Malta;  in  1708  from  Hun- 
gary and  Transylvania;  in  1715 
from  the  two  Sicilies;  in  1725  from 


Russia;  in  1759  from  Portugal:  in 
1702  from  France:  in  1707  from 
Spain,  Naples,  and  Sicily;  in  1708 
from  Parma;  in  1815  from  St.  Pe- 
tersburg and  Moscow;  in  1822  from 
the  whole  of  Russia;  in  1847  from 
Switzerland:  in  1872  from  Germany; 
in  1880  from  France. 

The  A    pamphlet.  en- 

Los  von  Rom  titled,  "A  Review 
Movement  of  the  Evangelical 
Movement  in  Aus- 
tria from  the  end  of  1898  to  Decem- 
her  31,  1902,"  has  been  published  at 
Leipsic.  It  records  that  in  the  year 
1899  Protestant  worship  was  begun 
in  29  places  in  Austria,  where  it  had 
not  previously  been  held:  in  1900.  in 
23;  in  1901.  in  40:  and  in  1902,  in 26. 
In  100  of  them  ordinances  now  are 
regularly  administered,  and  in  the 
other  localities  thereare  Protestant 
societies.  The  number  of  pei>nn> 
who  have  left  the  Church  of  Rome 
during  the  period  named  to  join 
the  Protestant  churches,  either  Lu- 
theran or  Reformed,  has  been  24.- 
304,  and  to  join  the  Old  Catholics, 
9,400.  Taking  into  account  thc?e 
who  left  to  join  the  Methodists  or 
the  Church  of  the  United  Brethren, 
the  total  number  who  have  left,  it 
is  said,  may  be  stated  as  34,000. 
The  number  of  new  churches  erect- 
ed has  been  37;  of  prayer-houses. 
13;  and  of  churchyard  chapels.  2. 
The  number  of  pastors  or  vicars 
who  have  been  brought  to  minister 
to  the  new  congregations  has  been 
75.  A  very  large  proportion  of  the 
converts  have  naturally  joined 
the  Lutheran  Church,  which  has 
done  so  much  to  help  them,  but  a 
certain  number  has  become  attac  h- 
ed to  the  churches  of  the  Helvetic 
( 'onfession. 
Glad  Tidings  Rev.  A.  W.  (  lark, 
from  Austria  American  Board 
missionary,  writes: 
To-day  1  am  preparing  the  April 
report  for  the  Scottish  Bible  Soci- 
ety: Sales,  215  Bibles,  655  Testa- 
ments, and  642  parts.  Considering 


1903J 


GENERAL  MISSIONARY  INTELLIGENCE 


the  opposition  of  priests,  this  is  a 
good  record.  Since  Christmas  we 
have  received  some  40  members;  3 
more  are  to  join  soon  in  Smichow, 
and  6  in  Kladno — a  branch  work  of 
Smichow.  The  English  service, 
which  I  conduct  every  other  Sun- 
day, is  always  crowded.  German 
and  Bohemian  teachers,  Jews,  busi- 
ness men  from  banks,  English  gov- 
ernesses and  te-ichers  of  English, 
the  British  and  the  American  con- 
suls and  families  are  among  the 
listeners.  I  am  glad  to  turn  my 
native  tongue  to  good  account. 
Next  Sunday  I  preach  in  Bohemian. 
Formerly  I  preached  much  in  Ger- 
man, but  our  work  has  developed 
more  in  Bohemian  channels.  One 
of  our  choice  young  men  has  just 
reached  Oherlin  for  training  in  the 
Slavic  department — will  be  a 
preacher  in  America.  One  of  my 
colporteurs  feels  called  to  work 
among  Slavs  in  Canada.  He  leaves 
me  next  month.  We  have  10  mem- 
bers of  our  Vienna  church  already 
in  Canada.  We  are  sorry  to  part 
with  such  men,  but  they  are  needed 
in  America. 

Revolution  in  The  Macedonian 
Macedonia  C  o  m  mittee  has 
announced  that  a 
revolution  was  proclaimed  in  the 
Vilayet  of  Monastir  on  Sunday, 
August  2d,  in  conformance  with 
the  decision  of  the  Central  Revolu- 
tionary Committee. 

The' committee  states  that  all  the 
revolutionary  forces  in  the  districts 
of  Monastir.  Rezen,  Okhrida, 
Debro,  Ketchero,  Poretchka,  Kron- 
chero,  Prilep,  Seres,  Kaylari,  and 
Demir-Hissar  simultaneously  com- 
menced hostilities.  All  telegraphic 
communication  was  cut  in  the  dis- 
tricts mentioned,  and  during  the 
succeeding  week  dynamite  out- 
rages were  reported  in  the  vicinity 
of  Monastir.  It  is  a  critical  time 
in  the  history  of  this  restive  region. 

ASIA 

Gospel  Light    The  American  Col- 
on the        lege    for    Girls  at 
Bosporus  Constantinople 
(Scutari,  on  the  Asi- 
atic side  of  the  Strait)  was  incor- 
porated by  the  State  of  Massachu- 


setts, and  has  a  teaching  force  of 
7  American  women.  Among  the 
200  students  are  found  Bulgarians, 
Armenians,  Greeks,  French,  Ger- 
mans, Austrians,  Hebrews,  Eng- 
lish, Italians,  Russians,  Danes, 
Roumanians,  Albanians,  Moslems, 
and  a  few  Americans — 15  national- 
ities, and  almost  as  many  lan- 
guages taught,  though  English  is 
the  language  of  the  institution. 
This  school  is  to  be  ranked  among 
the  foremost  forces  for  the  enlight- 
enment and  Christianization  of  the 
Orient. 

The  Turk  as  It  seems  that  the 
a  Bible  Turkish  censor  at 
Translator  Constantinople  has 
raised  difficulties  as 
to  the  use  of  the  word  "  Macedonia  " 
in  the  First  Epistle  to  the  Thessa- 
lonians  i  :  7,  8,  and  iv  :  10,  and  de- 
mands that  in  versions  of  the  New 
Testament  circulated  in  Turkey, 
"Macedonia"  shall  be  replaced  by 
"the  vilayets  of  Salonika  and 
Monastir."  The  use  of  ancient 
geographical  names  is  generally 
prohibited  in  Turkey  on  political 
grounds ;  but  now  the  Turkish 
authorities  appear  to  have  discov- 
ered for  the  first  time  that  the  word 
"Macedonia"  occurs  in  the  Bible. 

Missions  About  two  months 
in  Turkey  ago  the  senior  pro- 
Threatened  fessor  in  Euphrates 
College,  an  Ameri- 
can institution  located  at  Harput, 
Asia  Minor,  and  incorporated 
under  the  laws  of  Massachusetts, 
was  arrested  upon  a  verbal  charge 
of  sedition.  This  professor  is  a 
Turkish  subject,  as  are  nearly  all 
of  the  professors  and  teachers  in 
the  American  colleges  throughout 
Turkey.  The  senior  American  at 
Harput,  who  has  known  him  from 
childhood,  declares  that  the  sultan 
has  no  more  loyal  subject  in  his 
empire  than  this  professor,  who, 
according  to  last  advices,  was  con- 
fined in  the  common  prison  and 


710 


THE  MISSIONARY  REVIEW  OF  THE  WORLD  [September 


was  in  danger  of  becoming  insane. 
Rumor  says  that  be  has  been  urged 
by  Turkish  officials  to  declare  that 
the  college  was  a  hotbed  of  sedition, 
and  that  the  Americans  in  charge 
are  the  leaders  of  the  movement. 
It  is  easy  to  see  that  if  such  an  at- 
tack upon  the  various  American 
colleges  is  not  immediately  checked 
it  will  be  a  simple  matter  for  the 
sultan  to  order  all  native  professors 
and  teachers  thrown  into  prison, 
and  thus  the  schools  will  be  closed. 
—  The  Outlook. 

Missions  in      There  are  in  Pales- 
Palestine  and     tine  and  Syria  327 
Syria  missionaries  (exclu- 

sive of  wives),  work- 
ing in  the  American,  English,  and 
German  societies  in  these  lands. 
The  native  agents  would  swell  the 
list  to  many  times  its  size.  A  very 
large  proportion  of  the  whole  are 
engaged  in  educational  and  medical 
work.  The  American  staff  of  the 
great  Syrian  Protestant  College  in 
Beirut  contributes  31  names  to  the 
total. 

Of  the  33  societies  with  which 
these  mission  agents  are  connected, 
the  United  States  is  represented  by 
the  Syrian  Protestant  College,  the 
Presbyterian  Board  of  Foreign  Mis- 
sions, the  largest  and  best  organ- 
ized mission  in  Syria;  the  Reformed 
Presbyterian  Church;  the  Friends 
of  New  England,  and  the  Christian 
Missionary  Alliance.  Great  Britain 
supports  3  Church  of  England  soci- 
eties, 8  Presbyterian  and  (5  unsec- 
tarian  missions,  not  to  mention 
several  independent  workers ;  8 
German  missionary  committees, 
mostly  Lutheran,  and  1  Danish, 
make  up  the  total. 

That  there  should   he  so'  many 

rival  Protestant  organizations  in 
so  small  a  field  is  one  of  those  faults 
in  our  missionary  organization 
which  it  may  be  hoped  the  twen- 
tieth century  may  see  wisely  and 
lovingly  dealt  with,  for  few  can 


doubt  the  harmful  results.  The 
Oriental  may  learn  slowly  to  appre- 
ciate the  fact  that  each  nation  may 
have  its  own  peculiar  Church  or- 
ganization, and  through  long  fa- 
miliarity he  has  learned  to  tolerate 
the  idea  of  Greek  Orthodox  and 
Greek  Catholic,  of  Roman  Catholic 
and  Maronite,  of  Armenian  and 
Armenian  Catholic,  of  Syrian, 
Abyssinian,  and  what  not  else,  but 
that  Protestants,  those  who  stand 
for  a  purer  faith  and  a  more  liberal 
spirit,  should  be  divided  into  dozens 
of  little  sects — this  must  for  years 
to  come  bewilder  his  mind  and 
stagger  his  enthusiasm. 

The  Church  Missionary  Society, 
with  a  staff  of  about  60  English 
workers,  is  the  largest  agency 
working  in  Palestine.  Their  work 
is  educational,  medical,  and  evan- 
gelistic. 

A  very  important  decision  has 
recently  been  arrived  at  by  the 
home  committee  of  the  Church  Mis- 
sionary Society  in  consultation 
with  their  representatives  in  the 
Palestine  mission  field.  This  is  no 
less  than  to  put  the  affairs  of  the 
Arabic  Protestant  Anglican  ( 'hurch 
into  the  hands  of  an  elected  native 
church  council— in  other  words,  to 
let  the  native  church  manage  its 
own  affairs. — C/i  ristendom, 

Beirut  College    President  Bliss,  of 
as  a  the  Syrian  Protes- 

Light-Giver      tant  College  at  Bei- 
rut, says  it  is  the 
direct  outgrowth  of  missionary 
work  which  rendered  necessai  y  an 
institution  for  the  higher  education 
not  only  for  Syrians,  but  for  people 
of  all  races  throughout  the  ()tt.>- 
man  Empire.    Students  come  fi 
all  parts  of   the  Turkish  Empi 
i'roin  Egypt,  Armenia,  and  Pers 
Among  the   number  are  Greeks, 
Mohammedans,      Druzes,  Jews, 

R  an  Cal  holies.  (  opts,  and  M 

unites.    There  is  no  attempt  ni 
to  change  the  denominational  rela- 


1903] 


GENERAL  MISSIONARY  INTELLIGENCE 


711 


tions  of  any  of  the  students,  but  to 
create  a  Christian  atmosphere 
which  all  shall  recognize.  It  being 
necessary  to  use  one  language,  the 
English  was  chosen  as  the  one  most 
useful  to  the  students  and  most 
helpful  for  the  promotion  of  civili- 
zation in  the  country.  Of  the  40 
instructors  in  the  college  25  are 
Americans  or  Europeans,  and  the 
rest  are  Syrians,  mostly  gradu- 
ates of  the  college.  There  is  a 
ver*y  active  Christian  organization 
among  the  students.  The  sight  of 
some  600  young  men  gathered  at 
evening  prayers,  or  on  a  Sunday, 
representing  as  they  do  so  many 
different  religions  and  races,  is  a 
most  inspiring  one. 

A  Work  of  A  letter  from  Dr. 
Grace  ('.  Piper,  mission- 
in  Syria  ary  of  the  Presby- 
terian Church  of 
England  at  Aleppo,  Syria,  de- 
scribes a  remarkable  accession  of 
converts  to  Christianity  in  and 
around  Aintab.  No  preaching  has 
been  done  in  the  district  for  several 
years,  but  Bibles  have  found  their 
way  there.  The  practical  nature 
of  the  conversions  is  shown  by  the 
fact  that  many  converts  have  re- 
stored to  tradesmen  the  value  of 
goods  obtained  by  fraud,  and  paid 
bad  debts  of  several  years'  stand- 
ing. Most  of  the  converts  are  Mos- 
lems, but  they  include  a  number  of 
Jews. 

Massacre  in  The  London  Times 
Southern  Persia  publishes  informa- 
tion of  most  serious 
disturbances  in  the  city  and  prov- 
ince of  Yezd,  Southern  Persia.  The 
disturbances  culminated  after  a 
fortnight  in  a  popular  outbreak 
against  the  Babis.  On  June  27th 
and  2Sth  every  Babi  falling  into  the 
hands  of  the  rabble  was  butchered, 
and  the  mutilated  bodies  were 
drawn  through  the  town,  followed 
by  exultant  crowds.  Houses  were 
searched  and  plundered.    The  high 


priest  enjoined  the  populace  to 
bring  all  the  Babis  before  him  or 
the  governor.  The  latter  refused 
at  first  to  yield  to  the  threats  of 
the  mob,  but  when  his  palace  was 
fired  he  gave  way,  and  had  one 
Babi  blown  from  the  cannon's 
mouth.  Order  was  finally  restored, 
but  the  province  is  very  disturbed. 

It  is  as  difficult  to  estimate  the 
real  causes  of  the  bloody  outburst 
of  fanaticism  in  Yezd  as  to  gauge 
those  underlying  the  similar  move- 
ment at  Kishineff.  In  both  cases 
the  victims,  members  of  an  un- 
popular religious  faith,  were  ac- 
cused, in  the  main  unjustly,  of 
political  agitation  hostile  to  the 
government. 

Help  Needed  This  brave  woman 
for  Ramabai  is  now  in  great  need 
both     of  earnest 

prayer  and  of  practical  sympathy. 

Rev  Gregory  Mantle  writes: 

On  my  second  visit  I  noticed  that 
the  dress  of  the  widows  was,  in 
many  cases,  showing  signs  of  wear 
and  tear.  I  learned  through  Rama- 
bai's  secretary  that  it  would  be 
possible  to  purchase  a  new  "saree" 
for  each  of  the  1,800  widows  for 
£100.  Having  a  sum  of  money  at 
my  disposal  for  distribution  in 
India,  I  resolved  that  each  of  the 
widows  should  have  a  new  "saree  " 
as  a  Christmas  gift.  Judge  my 
surprise  when  Ramabai  came  to 
see  me,  and  asked:  "Is  it  your 
special  wish  that  this  money  should 
be  spent  in  'saree'?"  I  replied: 
"  No,  Ramabai,  if  there  is  anything 
else  that  is  more  urgently  needed." 
To  my  astonishment,  she  said, 
while  her  eyes  filled  with  tears: 
"  We  want  food!  We  can  do  with- 
out 'sarees,'  but  we  can  not  do 
without  food! " 

Nor  is  this  insufficient  support 
the  only  difficulty  that  Ramabai 
has  to  face.  She  is  the  victim  of 
much  petty  persecution  on  the  part 
of  the  Brahmans  and  government 
officials. 

In  a  recent  letter  Ramabai  says: 
"If  the  funds  are  not  forthcoming, 
the  girls  in  these  homes  must  be 
sent  somewhere  else.  I  have  no 
choice  in  this  matter.  I  can  not  go 
on  into  debt,  but,  try  as  I  will,  I 


712 


the  missionary  review  of  the  world  [September 


can  not  maintain  this  large  com- 
pany of  1,800  with  less  than  £600 
per  month.  To  try  to  do  with  less 
is  to  starve  the  children,  and 
send  them  about  almost  naked." 
The  sum  mentioned  means  less  than 
6  cents  per  head  per  day  for  food 
and  clothing.  I  am  confident  that 
it  is  only  necessary  to  state  these 
facts  to  secure  for  Ramabai  prompt 
and  substantial  support. 

This  noble  woman  needs  help 
now.  She  is  in  danger  of  breaking 
down  under  burdens  that  she  ought 
not  to  bear.  Let  us  show  sympathy 
with  her  in  this  Christlike  work. 
Do  it  now  ! 

What  A  learned  Hindu 
India  Needs  gentleman,  the  edi- 
tor of  a  dramatic 
paper,  conversed  with  me  on  va- 
rious topics,  philosophical  and  re- 
ligious. He  seemed  to  be  perfectly 
familiar  with  all  the  books  I  bad 
ever  read  or  beard  o*f.  He  had  read 
several  Lives  of  Christ,  and  was 
conversant  with  the  letter  of  the 
New  Testament.  He  had  attended 
the  Haskell  lectures,  given  by  Dr. 
Barrows  and  Dr.  Fairbairn.  At  the 
end  of  our  conversation  he  made 
a  remark  that  bumbled  me.  and 
convinced  me  more  than  ever,  if  that 
were  possible,  of  the  evidential 
value  of  a  consistent  Christian  life: 
••Sir."  said  be,  "  I  am  glad  to  have 
met  you,  and  I  hope  we  shall  meet 
again.  You  have  encouraged  me 
to  speak  freely;  I  know  you  won't 
be  offended  at  what  I  say.  But, 
believe  me,  India  doesn't  need  to 
be  instructed  in  the  philosophy  of 
the  Christian  religion;  what  India 
wants  is  to  see  a  Christian  life." 

REV,  T.   H.  BAKM'T. 

A  Hindu  Urging  A  Hindu  gentle- 
Bible  Study  man,  in  one  of  the 
native  papers  in 
India,  advocates  the  teaching  of 
the  Bible  in  the  native  schools  and 
colleges.  He  says:  "If  the  teach- 
ing of  the  Bible  be  substituted  for 
that  of  the  Puranic  theology  our 
students  will    be  freed   from  the 


trummels  of  bigotry,  and  wiir  learn 
to  reason,  generalize,  or  investigate 
like  rational  men.  I  am  not  a 
Christian,  but  I  think  the  more 
Christlike  we  become  the  better  for 
us  and  our  land.  And  toward  secur- 
ing this  happy  end  nothing  can  be 
more  effective  than  the  practise  of 
placing  before  the  minds  of  our 
students,  daily  and  repeatedly,  the 
ideal  of  love,  self-negation,  and 
suffering  for  others'  sake  that  is 
presented  to  us  in  the  pages  of  the 
Gospels." 

Moslems  The  Mohammedans 
and  the  of  Bombay  are  said 
Water-supply  to  be  exercised  be- 
cause it  is  proposed 
to  introduce  the  meter  system  in 
mosques  for  the  payment  of  water 
used.  They  claim  that  it  is  con- 
trary to  their  religion  to  pay  for 
water  used  in  the  religious  services 
of  mosques.  Religions  that  have 
degenerated  into  formalism  cer- 
tainly present  many  curiosities. 
H  ( >  w  fa  r  removed  from  the  true  ideas 
of  religion  popular  Mohammed- 
anism must  be  when  it  is  claimed 
that  it  violates  religion  to  pay  for 
what  water  they  use.  The  moral 
sense  has  become  distorted  when 
such  a  claim  is  possible.  We  give 
the  text  of  a  petition  sent  by  the 
Mohammedans  to  the  Standing 
Committee  of  the  municipality, 
which  appeared  in  the  Bombay 
Dnya  nonaya: 

We  regret  very  much  to  bring  it  to  your 
notice  that  the  proposed  measure  bus  excited 
a  very  bitter  and  undesirable  feeling  among 
the  Mohammedans.  It  must  be  so  because 
the  use  of  water  in  the  mosques  touches  the 
question  of  religious  injunctions  of  the  Mo- 
hammedans. Our  objections  to  the  proposed 
measure  are  summarized  in  the  following 
paragraph  :  X<  other  communities  except 

Mohammedans  have  to  use  water  in  mosques 
under  religious  injunctions.  We,  the  Moham- 
medans, have  got  religious  texts  about  the 
use  of  water  for  prayer  and  other  religious 
purposes.  The  prayer  is  a  positive  injunc- 
tion upon  every  Mohammedan  Wazoo,  or 
ablution,  is  an  Imperative  condition  prece- 
dent to  the  prayer.  In  these  matters  the 
Mohammedans  have  to  follow  the  religious  in- 


1903] 


GENERAL  MISSIONARY  INTELLIGENC  E 


713 


struetions  very  strictly.  It  is  distinctly  and 
authoritatively  stated  that  the  Alamgiri  (an 
important  book  on  the  Mohammedan  religious 
questions)  which  contains  the  summary  of 
several  other  religious  books,  such  as  Hidaya 
and  Duru-Muktar.  that  the  water  shall  not 
be  purchased  or  sold  for  wassoo,  in  the 
mosques.  The  mosque  funds  are  strictly  pro- 
hibited from  being  used  for  the  purchase  of 
water  by  measurement.  Thus  it  would  be 
evident  to  the  committee  that  the  Moham- 
medans are  enjoined  not  to  purchase  water 
or  lwe  purchased  water  for  wassoo  in  mosques. 
We  firmly  believe  that  the  committee  would 
therefore  be  pleased  either  to  cancel  or  mod- 
ify 'he  resolution  by  which  the  commissioner 
has  been  authorized  to  issue  the  notices  in 
question  so  far  as  they  relate  to  the  introduc- 
tion of  meters  in  mosques,  and  thus  remove 
the  cause  of  heart-burning  excitement,  dis- 
content, and  commotion. 

How  the  In  1S45  Gossner's 
Kingdom  Grows  Mission  to  the  Kols 

in  India  was  begun  with  4 
missionaries ;  now 
there  are  37  at  18  central  stations. 
The  present-day  result  is  a  native 
church  of  56,389  baptized  Chris- 
tians, with  26,201  inquirers,  having 
25  native  pastors,  674  assistants, 
and  349  voluntary  unpaid  workers, 
and  raising  out  of  deepest  poverty 
— the  Kols  are  one  of  the  poorest 
peoples  in  India — about  $3,250  per 
annum.  "Were  it  not  for  a  large 
emigration  to  Assam,  the  numbers 
would  be  larger.  The  mission  in- 
cludes a  high-school,  with  theolog- 
ical seminary,  21  upper  primary 
schools,  and  169  village  schools. 
The  total  annual  sum  received  from 
Berlin  for  the  support  of  mission- 
aries, native  agents,  and  schools  is 
only  about  $35,000. 

Growth  in  The  last  report  of 
Another  Mission  the  Marathi  Mis- 
sion of  the  Ameri- 
can Board  compares  the  statistics 
of  1902  with  those  of  1898,  showing 
the  growth  in  the  mission  during 
the  last  five  years.  In  that  time 
the  number  of  communicants  have 
increased  from  3,718  to  6,163,  and 
in  addition  to  these,  3,625  have  been 
gathered  into  catechumens'  classes, 
who  are  under  special  religious  in- 
struction with  a  view  to  church 
membership.  During  the  five  years 
the  Christian  community  has  in- 
creased from  6,579  to  14,827,  more 


than  doubling  in  that  period.  This 
does  not  mean  that  these  14,000  are 
all  Christians,  but  they  have  broken 
away  from  their  Hindu  surround- 
ings and  professed  themselves  to  be 
Christians,  and  many  of  them  are 
enduring  persecution  because  of 
the  name  they  bear.  Five  years 
ago  the  number  of  teachers  was 
226;  it  is  now  411.  Then  there  were 
1,782  Christian  pupils  in  the  mission 
schools,  now  there  are  3,925.  There 
were  then  a  total  under  instruction 
of  5,052,  there  are  now  8,638.  There 
are  143  more  Sunday-schools  now 
than  there  were  five  years  ago. 

Great  Dr.  Arthur  J.  Brown 

Asiatics  says:  "In  my  recent 
journey  around  the 
world,  the  five  men  who  most 
profoundly  impressed  me  were 
all  Asiatics — Chatterjee,  of  India; 
Yuan  Shih  Kai,  then  Governor 
of  the  Province  of  Shantung, 
China,  and  now  the  successor  of 
Li  Hung  Chang  as  viceroy  of 
Chihli;  Kataoka,  the  President  of 
the  Lower  House  in  Japan;  Chao- 
lalongkorn,  the  King  of  Siam,  and 
last,  but  not  least,  a  subject  of  that 
king,  Boon  Boon  Itt." 

It  may  be  interesting  to  our  read- 
ers to  know  that  Boon  Itt,  who  has 
recently  died,  was  one  of  two  Siam- 
ese lads  brought  to  this  country  by 
Dr.  Samuel  R.  House,  of  Water- 
ford,  N.Y.,  when  be  returned  from 
Bangkok,  and  by  him  trained  as 
his  own  son.  The  editor  had  the 
pleasure  of  knowing  these  lads 
well.  They  were  in  his  own  con- 
gregation at  AVaterford,  and  he  has 
their  photographs,  presented  by 
themselves. 

Recent         In  the  Scottish  mis- 
Conversions    sion     at  Ichang, 
in  China       China,  in  1902,  there 
were  339  adult  and 
65  infant  baptisms;  in  the  China 
Inland  Mission,  at  58  stations,  in  13 
provinces,  there  were  963  conver- 
sions in  contrast  to  422  in  1901;  in 


714 


THK  MISSIONARY  REVIEW  OF  THE  WORLD  [September 


the  Berlin  Mission,  in  South  China, 
700  adults  were  baptized,  and  101 
in  North  China.  The  March  num- 
ber of  China's  Millions  reports  155 
baptisms,  the  April  number  163, 
and  the  May  number  70. 

Men  Wanted  The  Christian  Col- 
for  lege,     in  Canton, 

South  China  China,  is  looking 
forward  to  a  great 
future.  During  1903  they  ask  for 
a  principal  and  one  other  man  for 
the  preparatory  department;  one 
man  also  to  supply  for  two  or 
three  years  in  the  preparatory  de- 
partment, and  then  teach"  in  con- 
nection with  the  fitting  class, 
which  is  meant  to  fit  pupils  for  en- 
tering the  preparatory  depart- 
ment; one  physician,  to  act  as 
physician  to  the  school  and  teach 
in  some  of  the  lower  departments 
until  the  medical  department  is 
started,  which  it  is  hoped  will  not 
be  later  than  1907. 

During  1904  they  ask  for  one 
superintendent  and  one  other  per- 
son to  take  charge  of  the  fitting 
class  above  mentioned.  During 
1905  they  expect  to  need  two  more 
men  for  preparatory  work.  Din- 
ing 1900:  One  more  man  for  pre- 
paratory work,  one  professor  of 
physics,  two  physicians  to  make 
up  a  faculty  of  four  for  the  medical 
department.  During  1907:  One  pro- 
fessor of  mathematics,  one  pro- 
fessor of  economics,  one  professor 
of  pedagogy,  one  professor  of 
chemistry,  two  men  for  prepara- 
tory or  supply  work.  During  1908: 
One  professor  of  mechanical  engi- 
neering, one  professor  of  history, 
one  professor  of  philosophy  and 
allied  subjects,  one  assistant  in 
pedagogy,  one  man  for  preparatory 
or-  supply  work. 

In  addition  to  these  the  develop- 
ment of  the  present  scheme  may 
call  at  any  time  for  a  professor  of 
biology,  professor  of  geology,  five 
more  men  for  preparatory  work,  a 


dentist,  a  pharmacist,  and  a  busi- 
ness manager.* 

Great  Growth  There  has  been  a 
in  Canton  large  in-gathering 
in  the  Canton  mis- 
sion of  the  Presbyterian  church. 
The  past  year  was  the  greate-t  in 
the'history  of  the  mission,  for  the 
additions  on  examination  were  747. 
During  this  period  6  chapels  have 
been  rebuilt  (the  new  chapels  are 
in  all  respects  better  than  those 
destroyed),  and  the  following  new 
buildings  erected:  A  hospital  for 
women  and  children,  the  Women's 
Medical  College,  the  Nurses'  Train- 
ing-school, a  fine  chapel  for  lepers 
near  Canton,  and  missionary  homes 
at  Lien  Chou  and  Yeung  Kong. 
Dr.  Beattie  and  Mr.  Fulton  report 
197  baptisms  for  the  first  quarter 
of  the  new  year*—  the  largest  num- 
ber ever  received  in  one  quarter. 

Great  Growth  In  1861  two  China- 
in  FuhkienAlso  men  were  the  first 
fruits  of  0.  M.  S. 
work  in  this  province.  But  now 
the  number  has  increased  to  20,000, 
including  all  classes.  Literati,  ex- 
priests  of  both  Buddist  and  Tauist 
religions,  sit  side  by  side  with  arti- 
sans, farmers,  laborers,  sailors,  and 
soldiers.  In  a  region  200  by  100 
miles  150  churches  are  found  \\<-!l 
supplied  with  pastors  and  cate- 
rings, 200  schools,  4  boarding- 
schools,  1  theological  school,  and  7 
hospitals. 

A  Loud  Call  The  Bishop  of  Cen- 
ter Help  tral  China  (Ameri- 
can Episcopal)  has 
recently  sent  to  his  committee  a  list 
of  the  most  urgent  requirements 
of  the  mission.  The  bishop's 
modest  request  (described  as  "es- 
sentially for  business  men  ")  is  for 
6  new  doctors,  5  clergy,  2  lay  lead- 

*  Men  who  are  personally  interested  in  the 
work  of  the  College  are  requested  to  put 

themselves  into  communication  with  the  sec- 
retary  and  treasurer,  Mr.  w.  Henry  Qrant, 
156  Fifth  Avenue, New  York. 


1903] 

ers,  and  4  lady  missionaries.  He 
also  asks  for  the  sum  of  $60,000  for 
new  buildings.  "  We  make  no 
apology,"  he  says,  "  for  the  bigness 
of  our  plans.  The  mission  has 
passed  the  day  of  small  things,  the 
experimental  stage.  We  have 
found  our  feet;  all  we  ask  is  per- 
mission to  advance." 

Rebuilding'  Dr.  Homer  Eaton 
in  Peking  is  able  to  report  in 
this  hopeful  strain: 
"  Three  years  after  the  Boxer  upris- 
ing, what  do  we  see  to-day  ?  The 
buildings  that  were  destroyed  in 
our  compound  are  being  replaced 
by  larger  and  better  ones,  and  the 
Chinese  government  is  paying  the 
bills!  The  beautiful  and  commo- 
dious church,  the  great  hall  of  the 
university,  the  hospital,  and  4  new 
residences  have  already  been  com- 
pleted and  reoccupied.  Other 
buildings  are  rapidly  going  up,  and 
will  be  ready  in  the  early  autumn, 
then  we  shall  be  better  equipped 
than  ever  before  for  aggressive  and 
successful  work." 

"  Saving  I  saw  a  proclama- 
the  Sun  "  tion  in  one  of  the 
public  places  of  this 
city,  to  the  effect  that  on  the  1st 
of  the  10th  moon  there  will  lie  an 
eclipse  of  the  sun.  All  classes — 
scholars,  tradesmen,  soldiers,  offi- 
cials, etc. — are  therefore  com- 
manded to  unite  in  "saving  the 
sun."  The  idea  is  that  a  voracious 
animal  in  the  sky  has  swallowed 
the  sun,  and  all  must  combine  in 
making  the  greatest  possible  noise, 
frighten  the  beast,  and  thus  get 
him  to  vomit  the  sun,  that  China 
may  not  be  deprived  of  its  light 
and  heat.  In  talking  the  matter 
over  with  a  Christian  teacher,  he 
assured  me  that  from  the  emperor 
down  to  the  lowest  subject  this  was 
believed.  On  the  day  named  tem- 
ples will  be  sounding  with  the 
chanting  of  priests  and  beating  of 
tom-toms ;    officials   will    set  off 


715 

crackers  and  bombs,  while  the 
poorer  people  will  beat  tins,  blow 
horns,  and  make  all  manner  of 
noise  to  "save  the  sun." — China's 
Mi/lions. 

The  Bible  in  An  edict  promul- 
Demand  in  gated  in  China,  that 
China  sons  of  Manchus 
and  Mongols  should 
be  sent  out  of  the  country  for  for- 
eign study,  has  led  to  an  extraor- 
dinary demand  for  the  Word  of 
God.  Rev.  J.  R.  Hykes,  the  agent 
of  the  American  Bible  Society, 
states:  "One  government  college 
has  applied  for  a  grant  for  50  Bibles 
for  the  use  of  its  students.  One  of 
the  signs  of  the  times  is  a  remark- 
able movement  to  make  a  retrans- 
lation  of  the  Bible  with  the  view  of 
putting  it  into  what  they  consider 
a  more  worthy  literary  form.  This 
work  is  now  in  progress  with  im- 
perial sanction.  It  is  hoped  to  ac- 
quaint the  official  class  with  the 
Bible  and  remove  prejudice  against 
it,  and  thereby  against  Christian- 
ity." 

The  Bible  in     Mr.     Turley,  the 
Manchuria       agent  of  the  British 
and  Foreign  Bible 
Society  in  Mukden,  writes: 

Our  bookshop  man  here  informed 
me  of  many  visitors  who,  Nicode- 
mus-like,  would  not  be  seen  enter- 
ing a  mission  chapel  or  church,  and 
dare  not  have  intercourse  with  mis- 
sionaries, or  even  enter  a  Bible 
depot.  Yet  they  will  go,  especially 
at  night,  and  buy  our  literature, 
and  are  thereby  led  to  purchase 
Scriptures  and  discuss  Christianity. 
We  have  at  last  the  whole  of  Man- 
churia organized  once  again,  and  a 
staff  of  over  40  colporteurs  travel- 
ing around,  besides  depot  and  book- 
shop men.  I  am  just  now  restart- 
ing work  in  two  districts,  which 
until  recently  have  been  in  such  a 
state  of  anarchy  as  to  render  the 
possession  of  our  books  unsafe. 
We  have,  especially  for  our  Bible 
work,  many  good  friends  among 
the  Russians.  Many  of  the  high 
officials  are  fine  and  decided  Chris- 
tian men,  and  lovers  of  the  Bible; 


GENERAL  MISSIONARY  INTELLIGENCE 


THE  MISSIONARY  REVIEW  OK  THE  WORLD 


while  among  the  soldiers,  even 
among  the  Cossacks,  are  very  many 
reverent  purchasers  of  the  Scrip- 
tures. 

Christian  The  latest  statistics 
Progress  concerning  the 
in  Japan  work  of  Christian 
missions  in  Japan 
show  a  total  of  133,000  communi- 
cants. Of  these  50,500  are  classed 
as  Protestants;  55,300  as  Roman 
Catholics;  27,200  as  Greek  Church. 
Of  the  23  Protestant  bodies  having 
missions  in  the  empire,  the  Presby- 
terians and  Congregationalists 
have  the  largest  number  of  con- 
verts, 11,500  each.  The  Episcopa- 
lians, including  both  English  and 
American  missions,  have  just  short 
of  11.000.  In  all  three  cases  the 
baptisms  for  the  year  show  an  aver- 
gain  of  about  U  percent.  In 
the  matter  of  self-supporting 
churches,  both  Presbyterian  and 
Congregationalists  are  far  ahead 
i  fthe  Episcopalians,  having  34  and 
L'3  respectively-,  as  against  2  self- 
supporting  church  congregations. 

The  Gospel  Rev.  T.  S.  Tyng 
at  the  Osaka  writes  of  the  Cos- 
Exhibition  pel  being  preached 
at  a  Japanese  na- 
tional exposition,  opened  March 
1st.  The  Missionary  Association 
of  Central  Japan  includes  nearly 
all  Protestant  missionaries  within 
reach  of  Osaka,  and  a  year  before 
evangelistic  work  was  proposed  in 
connection  with  this  "Fifth  Pan- 
Japanese  Exposition.'-  Then  new 
Japanese  houses  near  the  entrance 
were  rented,  and  a  small  hall  seat- 
ing about  120  extemporized,  one 
of  the  houses  being  used  for  the 
Bible  societies.  Those  who  worked, 
lodged  in  these  buildings  also.  The 
enterprise  began  with  ten  days  of 
joint  work,  and  the  rest  of  the  five 
months  of  the  exposition  divided 
so  as  to  give  a  fortnight  at  a  time 
to  each  of  the  various  Christian 
bodies.  The  time  was  one  of  very 
abundant  seed-sowing,  but  in  the 


nature  of  things  could  not  be  a 
time  of  harvest.  This  was  not  ex- 
pected. During  the  first  ten  days 
84  meetings  were  held,  over  1*3,000 
people  in  the  aggregate  were  as- 
sembled, and  about  250  names  were 
handed  in  of  persons  desiring  to  he 
further  taught.  It  is  hoped  that 
wide  results  will  be  the  ultimate 
outcome. 

New  Life  for     Miss  Adeline  I).  H. 
Ishimoto        K  e  1  s  e  y,   of  the 

O  Ume  San      American  Presby- 
terian   Mission  in 
Japan,  sends  us  the  following  in- 
teresting communication: 

One  of  the  most  remarkable  wo- 
men I  ever  met  is  Ishimoto  O  Ume 
San.  She  was  paralyzed  from  birth. 
The  only  part  of  her  body  that  she 
ever  could  move  was  her  head. 
Her  conversion  to  Christianity  is  a 
marvelous  revelation  of  the  quick- 
ening power  of  the  Holy  Spirit 
upon  the  human  intellect.  Until 
nineteen  years  of  age  she  led  a  life 
full  of  trouble:  deserted  by  her 
father,  and  then  by  her  mother, 
her  whole  soul  was  in  rebellion 
against  her  sad  lot.  She  was  a 
heathen,  and  without  hope  or  com- 
fort. 

When  she  was  nineteen  she  heard 
of  the  loving  Savior  and  what  He 
had  done  for  her.  Her  heart  fled 
to  Him  at  once  for  refuge,  and  she 
gave  Him  all  her  love.  She  could 
neither  read  nor  write,  and  no  one 
thought  it  possible  for  her  to  learn. 
When  she  became  a  Christian  she 
could  not  rest  in  inactivity.  The 
"new  life"  within  was  insistent 
and  an  impelling  force.  All  one 
night  she  lay  awake  agonizing  in 
prayer  for  some  light  on  the  prob- 
lem of  her  life.  Like  an  inspiration 
the  thought  burst  upon  her  at  break 
of  day  that  she  could  use  her  mouth. 
She  soon  learned  to  read  her  Bible 
and  Hymn  Book,  and  conducted 
the  prayers  in  her  ward  in  the  hos- 
pital. She  learned  to  write,  hold- 
ing the  pen  in  her  mouth,  taught 
herself  to  make  many  little  articles 
such  as  book-marks,  etc.;  learned 
to  sew,  dressed  dolls,  using  her 
mouth  to  hold  the  needle,  and  to 
use  the  scissors.  She  is  now  one  of 
the  most  cheery  and  joyful  women 
in  Japan.  To  spend  a  few  moments 
with  her  is  to  get  a  blessing,  for 
she  rejoices  in  the  Lord  always. 


190:5  J 


GENERAL  MISSIONARY  INTELLIGENCE 


AFRICA 

The  First      The  United  Presby- 
Baptism  in      terians     have  re- 
Eastern  Sudan  cently     opened  a 
mission  far  beyond 
Khartum  on  the  Upper  Nile,  and 
Kev.  R.  E.  Carson  writes  of  the 
first  communion  Sunday: 

Mr.  Giffen  spoke  first  on  "Fear 
not,  little  flock,  for  it  is  your 
Father's  good  pleasure  to  give  you 
the  Kingdom."  He  also  spoke  and 
prayed  in  Arabic  on  account  of  the 
servants,  and  we  sang  in  English 
from  the  Bible  songs.  Then  we  had 
the  first  baptism  under  the  Sudan 
Mission — one  of  the  servants, 
named  Abbas,  a  boy  of  perhaps 
eighteen,  who  has  been  Mr.  Giffen's 
cook.  He  is  not  a  Shullah,  but  of 
some  Arab  family  (Darfur)  who 
emigrated  to  Khartum  at  the  time 
of  the  Mahdi.  The  father  and 
mother  died  or  were  killed,  and 
Abbas  worked  as  a  servant  on  the 
Nile  steamers  until  one  and  a  half 
years  ago,  when  Mr.  Giffen  got 
hold  of  him.  He  shows  real  evi- 
dence of  being  a  Christian.  Never- 
theless, he  will  remain  for  a  time 
on  probation.  During  the  service 
the  breeze  blew  softly  through  the 
fan-like  trees.  The  shadows  of  the 
palms  in  the  sunlight  checkered 
the  ground,  and  during  the  solemn 
moments  I  could  see  through  the 
door  the  naked  and  half-naked  na- 
tives flitting  among  the  trees, 
marching  along  the  fields,  with 
their  spears  and  feathers,  or  peer- 
ing through  the  door  curiously  at 
the  (to  them)  strange  performances 
of  these  queer,  friendly  foreigners. 

An  African     Writing  in  Regions 
Benediction     Beyond    from  the 
Upper  Kongo,  A.  J. 
Bowen  says  of  starting  on  a  tour: 

At  last  we  are  ready  for  the  jour- 
ney, and  immediately  after  sunrise 
start  on  our  way.  For  a  few  miles 
we  walk  through  villages,  and  as 
we  pass  the  natives  emerge  from 
their  tiny  grass  huts  to  bid  us  fare- 
well. It  is  exceedingly  touching 
to  see  how  these  men  and  women 
love  us  because  we  came  to  them 
in  love  and  have  done  our  best  to 
help  them  bear  their  troubles.  The 
untold  influence  of  the  white  man 
also  does  its  part,  and  thus  it  is  not 
surprising  that  the  "Bendele  bea 


Nzakombe "  (White  men  of  God) 
win  leal  affection,  and  that  many 
of  these,  people  would  almost  lay 
down  their  lives  for  their  belo\  ed 
friends.  The  villagers  easily  be- 
come excited,  and  ask  eagerly  if  we 
are  going  far.  When  we  tell  them 
we  mean  to  travel  through  the 
forest  to  preach  the  Gospel  in  many 
different  villages,  they  ask  if  they 
may  give  us  their  parting  blessing. 
Of  course  we  willingly  accede,  and 
then  one  after  the  other  says. 
"Swa-a-a  bokaku,  Swa-a-a  boka- 
ku  "  (May  you  be  blessed  with  my 
blessing).  "  Baisu  senzelelelelele  '" 
(.May  your  eyes  be  perfectly  bright 
and  clear).  "  Esungu  ng'  ai  "  (May 
the  snags  and  dangers  be  at  your 
side  and  not  in  your  path).  "Nko 
nzala"  (May  you  have  no  hunger). 
"Nko  nkangi  "  (May  you  have  no 
illness).  "Kenda  la  wai "  (May 
your  journey  be  one  of  peace). 
"Uta  la  wai "  (May  you  return  in 
safety  and  peace).  "  Swa  bokaku" 
(A  blessing  to  you). 

What  the  Mr.  Charles  H. 
Capture  of     Allen,    late  secre- 

Kano  Signifies  tary  to  the  British 
and  Foreign  Anti- 
Slavery  Society,  writes  as  follows 
to  the  Times: 

The  recent  announcement  that 
slave-raiding  and  slave-dealing  will 
be  put  down  in  the  Hausa  country 
may  convey  more  to  the  general 
public  if  you  will  allow  me  to  give 
a  fewr  facts  recorded  by  Charles  H. 
Robinson,  one  of  the  very  few 
European  travelers  who  have  pene- 
trated into  Kano,  the  great  polit- 
ical capital,  which  he  calls  the  Man- 
chester of  Central  Africa.  In  his 
most  interesting  and  instructive 
book,  Hausaland,  published  in 
1890,  Mr.  Robinson  states  that  it  is 
generally  admitted  that  there  are 
at  least  15,000,000  Hausa-speaking 
people,  and  that  of  these,  5,000,000 
are  slaves,  or,  as  he  forcibly  puts 
it,  "one  out  of  every  300  persons  in 
the  world  is  a  Hausa-speaking 
slave"!  There  being  scarcely  any 
currency  in  this  great  country  ex- 
cepting cowries,  which  are  too 
bulky  for  large  transactions,  it  has 
become  the  custom  to  pay  in  slaves: 
so  that  when  a  merchant  goes  on  a 
trading  expedition  he  takes  with 
him  a  number  of  slaves,  with  which 
to  buy  goods  and  to  pay  for  the 
expenses  of  his  journey.  These 
slaves  are  not  brought  from  dis- 


the  missionary  revibw  of  the  world  [September 


taut  outlying  countries,  but  by 
raiding  neighboring  villages  and 
people  of  their  own  tribes.  Thus 
ihere  is  always  civil  war  in  the 
the  land,  especially  as  all  the  small- 
er kings  have  to  pay  a  yearly 
tribute  of  slaves  to  the  Sultan  of 
Sokoto. 

The  Basuto  The  Basuto  Mi- 
French  Protes-  sion,  a  jewel  in  the 

tant  Mission  crown  of  French 
Protestantism,  has 
now  14,168  souls  in  membership,  of 
whom  no  less  than  1,492  were 
added  during  the  year.  There  are 
also  7,352  candidates  for  baptism 
throughout  the  country,  and  12,- 
734  children  at  school.  The  whole 
population  of  Basutoland  amounts 
to  272.770.  Last  year,  by  the  aid  of 
the  London  Auxiliary  for  the  sup- 
port of  native  Basuto  evangelists, 
no  fewer  than  27  new  out-stations 
were  started. 

Reconstruction  Over  $1,110,000,000 
in  the  was  spent  by  Great 
Transvaal  Britain  in  destruc- 
tive work  in  the 
Transvaal.  At  the  conclusion 
of  the  war  it  expended  $15,000,- 
000  as  a  conciliatory  gift  to  the 
Boers.  It  now  begins  its  con- 
structive work  in  South  Africa 
by  issuing  at  par  a  loan  of  $175.- 
000,000  to  bear  3  per  cent,  inter- 
est, to  run  fifty  years,  and  to  be 
secured  by  the  common  fund  of  the 
two  colonies.  Of  that  amount  the 
sum  of  $(55,000,000  will  be  used  for 
the  purchase  of  the  existing  rail- 
roads, $25,000,000  for  railroad  de- 
velopment, $12,500,000  for  land  set- 
tlement, and  $10,000,000  for  public 
works.  This  represents  expendi- 
ture on  a  very  liberal  scale,  with 
the  purpose  of  bringing  the  soil  and 
subsoil  of  the  Boer  republics  into 
productive  activity,  and  recalls  the 
generosity  of  the  British  outlay  in 
Egypt.  The  rush  for  prospectuses 
of  the  Transvaal  loan,  which  were 
issued  May  7  in  the  Bank  of  Eng- 
land, was  unprecedented.  The  loan 


is  said  to  have  been  over-subscribed 
20  times,  altho  it  is  probable  that 
no  large  amount  of  the  allotments 
will  go  to  American-. 

A  Religious  Africa  has  been  the 
Colonization  graveyard  of  a 
Scheme  great  variety  of 
religious  coloniza- 
tion experiments,  but  many  refuse 
to  benefit  by  the  experience  of  the 
past.  The  latest  colonization 
scheme  of  religious  effort,  as  an- 
nounced by  its  promoters,  is  "pri- 
marily and  principally  evangelist- 
ic." The  Evangelistic  Colonization 
Company  is  to  have  a  capital  stock 
of  $100,000,  in  shares  of  $1  each.  It 
is  to  form  self-supporting  colonies, 
which  are  to  be  the  centers  of  mis- 
sionary activity.  That  the  colo- 
nists are  not  to  be  blind  to  the  ad- 
vantages of  native  labor  is  evident 
from  the  following  words  of  then 
prospectus: 

While  it  is  true  the  natives  are 
generally  poor  as  poverty,  they  are 
rich  in  muscle  and  time,  and  many 
of  the  countries  are  rich  in  unde- 
veloped resources.  The  missionary 
with  his  brains  might  combine 
these  elements  into  means  of  self- 
support.  Such  development  is  sub- 
ordinate to  spiritual  development, 
and  is  made  coordinate  thereto. 
"If  we  sowedun  to  you  spiritual 
things,  is  it  a  great  matter  that  we 
shall  reap  your  carnal  things?" 

South  Africa  lias  been  selected 
for  this  experiment  because  of  its 
climate  and  resources:  the  preva- 
lence of  the  English  language;  the 
friendliness  of  the  English  govern- 
ment; the  inducements  offered  to 
settlers;  the  strategic  point  of  sup- 
port for  missionary  activity;  and 
lastly,  the  fact  that  "deficiencies 
and  dangers  of  adulterated  Chris- 
tianity" emphasizes  the  impor- 
tance of  providing  the  pure  article 
— a  duty  which  the  company  feels 
competent  to  fulfil.  One  can  not 
but  admire  the  faith  of  men  who 
thus  combine  prospective  dividends 
with  "that  pur  e  Christianity  which 


190:1J 


GENERAL  MISSIONARY  INTELLIGENCE 


7X9 


alone  is  equal  to  the  task  of  effect- 
ive Christian  conquest,"  hut  any 
serious  departure  from  present 
methods  ought  to  he  supported  by 
better  arguments  than  those  set 
forth  by  the  Evangelistic  Coloniza- 
tion Company. — Ch  ristendom. 

The  Zulu  John  L.  Dube, 
industrial  called  the  Booker 
School  W ashington  of 
South  Africa,  and 
a  graduate  of  Union  Missionary 
Training  Institute,  of  Brooklyn, 
N.  Y.,  is  the  founder  of  the  Zulu 
Christian  Industrial  School  at  Inc- 
wadi,  South  Africa.  It  now  num- 
bers 219  pupils*  On  account  of  the 
great  lack  of  room  more  buildings 
have  been  added.  Most  of  the  work 
of  the  new  chapel  and  schoolroom, 
built  of  wood  and  iron,  has  been 
done  by  the  students.  This  prac- 
tical work  has  been  a  great  delight 
to  the  boys,  who  love  to  handle 
tools.  They  have  also  made  all  the 
tables,  benches,  doors,  and  some 
seats  and  desks  for  the  new  chapel. 
The  students  have  quarried  stone 
used  in  building  cellars,  and  in 
building  a  new  kitchen  in  place  of 
the  temporary  one.  They  have 
made  brick  on  a  small  scale,  im- 
proved the  roads,  cultivated  more 
than  thirty  acres  of  land,  and 
planted  fruit  trees.  They  also  as- 
sist in  dish-washing,  setting  of 
tables,  carrying  water,  splitting 
wood,  etc.  The  girls  assist  in  sew- 
ing and  housework. 

During  the  year,  52  of  the  boys 
have  accepted  Christ,  among  them 
Mugoni,  who  had  come  from  the 
Batyopi  tribe,  700  miles  away. 
This  has  gladdened  their  hearts,  for 
they  aim  to  lead  them  to  Christ. 

The  Bible  for  The  Reporter,  of  the 
Africa  Britishand  Foreign 
Bible  Society,  re- 
cently gave  an  interesting  account 
of  a  number  of  new  issues  of  the 
Scriptures  which  the  society  has 
issued    for    foreign    missions  in 


Africa,  One  of  these  was  an  edi- 
tion of  the  New  Testament  for  the 
London  Missionary  Society  labor- 
ing near  the  southwestern  shore  of 
Lake  Tanganyika,  another  was  for 
the  Kongo  Balolo  Mission,  still  an- 
other for  the  French  Protestant 
Kongo  Mission,  another  for  the 
Rhenish  Mission  in  British  East 
Africa,  and  still  another  for  the 
Scottish  Missions  on  Lake  Nyasa. 
Far  more  important  than  railways 
for  the  opening  up  of  Africa  are 
these  silent  messengers  carrying 
the  message  of  the  Great  King. 

ISLANDS  OF  THE  SEA 

A  Chinaman  I  found  in  Singa- 
Adorning  the  pore  a  Chinese 
Gospel  Christian  who  has 
made  a  sacrifice  for 
Christianity  and  for  Christian  work 
which  is  in  advance  of  anything  I 
have  yet  met.  He  was  converted 
some  years  ago,  and  has  suffered 
much  trial  and  persecution,  but  he 
secured  an  education  and  went  into 
business  as  shipping  clerk  in  a 
European  firm.  He  has  been  in- 
dustrious and  frugal,  and  has  laid 
by  enough  to  produce  an  income 
that  will  support  himself  and 
family.  Gob  Cheng  Lim  offered 
his  service  to  the  mission,  with  the 
understanding  that  he  would  sup- 
port himself  upon  the  interest  of 
the  money  he  has  earned.  He  re- 
signed a  salary  of  $80  (Mexican)  a 
month,  and  ivithout  salary  has 
given  his  time  to  the  work  of  the 
Lord  and  received  an  appointment 
as  a  Christian  worker  at  the  session 
of  the  Malaysia  Conference. 

BISHOP  WARNE. 

The  Gospel     Bishop  Brent, 
Significance    writing  about  some 
of  Soap       of  the  incidents  of 
his   jou  r  n  e  y  in 
Northern  Luzon,  says: 

The  first  thing  the  Igorrote  needs 
is  a  simple  lesson  in  the  laws  of 
cleanliness;  he  is  willing  to  learn, 
and  to-day  will  take  a  cake  of  soap 


720 

in  preference  to  food,  it'  ottered  t lie 
choice.  Many  of  the  skin  diseases 
could  be  prevented  among  the  chil- 
dren, and  cured  among  those  who 
are  sick,  if  they  had  soap.  I  could 
use  a  ton  of  it  to  advantage.  The 
Igorrotes  are  so  poor  that  they 
could  not  buy  soap;  of  course  there 
is  none  to  be  had  in  their  country. 
Manila  is  eight  or  ten  days' distant 
from  Bontoc,  and  the  people  live 
on  the  rice  which  they  grow  in 
their  sementeros — wonderful  fields 
— mounting  terrace  upon  terrace, 
from  valley  to  mountain-top.  They 
have  710  clothing  but  a  loin-cloth, 
and  the  children  run  naked. 

The  editor  is  glad  to  be  able  to 
say  that  through  the  kindness  of 
the  Bishop  of  Southern  Ohio  and 
Mr.  T.  A.  Procter,  of  Cincinnati, 
the  needed  soap  has  been  supplied. 
— Spirit  of  Missions. 

The  Gospel      The    Rev.    W.  A. 

in  the  Brown  writes  from 

Philippines  S  a  n  F  e  r  n  a  n  d  o, 
Pampanga  Prov- 
ince: "Evangelism  is  working  its 
way  into  the  homes  of  the  people 
in  this  province.  In  Santo  Tomas 
there  is  a  home  where  the  members 
of  the  family  arc  divided  over  relig- 
ious matters.  On  one  side  of  the 
room  are  two  verses  of  Scripture: 
'This   is   a   faithful    saying,  and 

worthy  of  all  acceptation,  that 

Christ  Jesuscame  into  the  world  to 
save  sinners,'  and  'There  is  one 
Mediator  between  Goil  and  man, 
the  man  Christ  Jesus,  who  gave 
Himself  a  ransom  for  all.'  Across 
the  room  are  pictures  of  the  saints 
and  images.  I  believe  that  house 
will  soon  cease  to  be  divided;  and  I 
am  persuaded  that  the  Word  of 
God  will  prevail,  and  the  images 
will  come  down.  Yesterday  after- 
noon I  was  made  glad  with  this 
vision:   in  the  corner  of  a  front 


[September 

yard  in  Mexico  1  saw  two  stone 
images,  one  of  St.  Peter,  and  for 
several  years  these  good  people 
have  turned  from  their  idols  to 
serve  the  living  God,  and  now  the 
only  use  made  of  the  statues  is  a>  a 
roost  for  the  chickens!" 

The  Gospel  The  island  of  Nias, 
Can  Reach  situated  opposite 
the  Lowest  the  west  coast  of 
Sumatra,  oilers  a 
striking  testimony  to  the  trans- 
forming power  of  the  Gospel.  The 
inhabitants  had  a  very  bad  reputa- 
tion as  wild,  bloodthirsty  savages, 
notably  the  Irauno  Huna  tribe 
along  the  western  coast.  In  the 
year  11)00  the  Gospel  was  intro- 
duced here  by  the  Rhenish  Mission, 
and  after  some  eighteen  months 
87  members  of  this  turbulent  trilie 
applied  for  baptism,  while  last 
Christmas  81  more  were  received 
into  fellowship,  among  them  2 
notable  chiefs,  whose  names  were 
symbolical  of  the  terror  they  had 
inspired. — Neue  Nach  richten. 

Steamer        An  interesting 
for  the        event  in  connection 
Melanesian      with    the  Melane- 
Mission        sian    Mission  took 
place   at   the  Ka.-t 
India  Dock  on  May  23 — the  dedic  a- 
tion of  the  steamer  Southern  Cross, 
a  vessel  of  over  400  tons.    The  stuff 
of  the  mission,  which  was  founded 
in  1849  by  the  then  Bishop  of  New 
Zealand  (G.  A.  Selwyn),  consists  of 
a  bishop,  16  English  clergymen, 
and  S  laymen,  10  native  clergymen, 
and  over  400 native  teachers.  There 
are  also  8  English  women  on  the 
stall'.    A  training  college  for  native 
teachers     has     been  established. 
There  are  more  than  200  mission 
stations  in  the  islands. 


THE  MISSIONARY  REVIEW  OF  THE  WORLD 


for  us*  ^ 


^or  us 


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