LIBRARY OF
HENRY C. FALL — K
AND KATHARINE A.
dumber <JM_& ~~~~
FALL
Date of Purchase
Place '&_ £?b_~!
Cost 3\-
3T0RIES
OF
MANY bANBS.
BOOK KOR YOUXO PEOPLE.
With Three Hundred arid Forty Illustrations.
BOSTON :
goard 0{ Commissioners )[or ^oreip Pissions.
i SOMERSET STREET.
1885.
Copyright, 1885, by
AMERICAN BOARD OF COMMISSIONERS FOR FOREIGN MISSIONS,
PRESS OF
STANLEY AND USHER,
BOSTON, MASS.
PREFACE.
THE Missionary Herald, published by the American Board of Foreign Missions,
has given in each monthly issue, since the present editor assumed the charge, in
1879, a brief illustrated article designed not so much for young children as for
those of larger growth, who may yet properly be called young people. This class
naturally demands something above the grade of a child's paper, while not yet
quite prepared for the articles that would meet the wants of adults. During the
six years since it was begun it has been made clear that this department " For
Young People" in the Missionary Herald has met a real want. We have occasion
to know that these articles are widely read. Many of them have been copied into
the magazines and religious papers of our own land and of Great Britain, and
repeated requests have been received that they be republished in a more permanent
form. It has been urged that nothing could be more suitable for Sunday-school
libraries or the home-table or for use by Mission Circles and Young People's Societies
of Christian Endeavor.
In reissuing these stories it has seemed best, while revising the statements of
facts so as to bring them down to date, not to omit or to alter materially certain
articles which were written while events, now long past, were transpiring. Of
this class we may mention some of the papers about Africa, and especially the
reports sent year by year from the Morning Star, describing the successive voyages
of the children's missionary vessel. In these cases the year in which the article
was originally printed is given at its heading.
To all people who count themselves young, among whom we chance to know many
whose heads are now white as snow, these accounts of pagan lands and of self-denying
men and women are offered, with the prayer and the hope that these stories may
kindle and confirm in them true zeal for the conversion of the world to Christ.
" Some can go. Most can give. All can pray."
THE EDITOR OF THE Missionary Herald.
MISSIONARY ROOMS, CONGREGATIONAL HOUSE,
Boston, October, 1885.
2051034
The Loss of the Hiram Ring-ham I]L
Dismay struck many readers of The Con-
gregatioiialist on seeing an item in last
week's paper stating that the beautiful little
rejoicing. One bunday school in Arizona or
eighty members, the majority of whom had
never seen any kind of a nautical craft, took
schooner, Hiram Bingham II., had capsized 350 shares. Another contribution was from
in Micronesiau waters and that its noble
CAPTAIN WALKUP
captain. Rev. A. C. Walkup, was drowned.
A brief cable message from Sydney, New
South Wales, is all we know as yet about
the disaster, which may have occurred weeks
ago. The vessel was peculiarly ours, most
of the stockholders being children from Con-
a school in Bailundu, West Central Africa,
among whose pupils were twenty-four who
walked every Sunday from a village eight
miles distant.
When ready for sea the public was invited
on board, and there were three gala days
on No. 5 in Boston Harbor. The juvenile
shareholders, in particular, roamed over their
ship, proud to possess even a ten-cent share
in a vessel bound on such a glorious cruise.
A few days later, June 4, 1904, a tender
farewell service was held on deck. Who of
that little company will ever forget the
scene? It was a singular and delightful
providence that Dr. Hiram Bingham was
present and offered prayer. Forty-eight
years earlier he and his wife had sailed from
the same port on the first Morning Star, for
what was then called the Sandwich Islands.
No. 5 was in commission only a short time.
Being a steamer the cost of maintenance was
too great, so it was sold and a new boat
built which had only auxiliary steam power.
This was fittingly called Hiram Bingham and
did good service until last year. The dan-
gerous coral reefs of tropical islands soon
wear a vessel out, and only a skillful navi-
gator can avoid shipwreck upon them. This
explains why after so short a time the call
came for a second Hiram Bingham.
For nearly twenty years Captain Walkup
had cruised safely among these islands in
mid-Pacific. Never had he started out in
gregational Sunday schools, though a few bigher sPirits than when be sailed from Hon-
elderly people who' bought shares in the first olulu last. December on the maiden trip of
Morning Star were eager to invest in this
last of its successors.
The story of our small fleet of seven ves-
sels may
Drake and Frobisher, but it is far more in-
spiring. The first four vessels bore the same
name, the Morning Star. Two were wrecked
and two were sold when they became unsea-
this beautiful new schooner. One reason for
joy was that a part of his cargo consisted of
the first installment of the whole Bible in
be less thrilling than the deeds of GUbertese, the crowning achievement of Dr.
Bingham's long and useful life. An eager
crowd hurried down to the beach at Ocean
Island and could scarcely wait to see the
boxes of books unpacked. Every Bible was
sold within an hour, and 200 disappointed
persons hung around long afterwards vainly
hoping to secure a copy. Contrast this re-
ception with the greeting given to Dr. and
Mrs. Bingham, on their arrival in 1857, by
naked and filthy cannibals, ready to eat them
on the least provocation.
Has it paid to send the gospel there?
Does any stockholder regret having invested
in any or all of these seven vessels? Will
the young people rally again if the call
comes to build another? Just wait and see!
It is not yet certain whether this ship is a
total loss, but one thing is sure. The call
to share our Christian privileges with the
people of these little islands will never cease
till the last man, woman and child on them
Bingham II.
worthy. When the fifth was ready to launch, has beard of Him wpho often spake to those
in 1904, there was quite a flurry over the on fhore from a sma11 boat on the Sea of
proposal to give it another name. Never! Galilee. F. j. D.
cried a chorus of voices from all over the
United States, and even from some of the
dusky islanders in the Pacific seas, to whom
the ships of this name had been in very
truth the morning stars that heralded the
coming of the Sun of Righteousness. So No. 5
was christened with the old name amid much
The man who does not hope for better
things and does not believe that better things
can be brought about is not the man likely
to bring better things about. Constant crit-
icism and constant pessimism are productive
of paralysis and stagnation. — President Taft,
INDEX TO ARTICLES.
AFRl :A.
Across Africa 3
TheZulus "
\TsittoaZuluKraal *5
Cruelty in Africa *9
Faithful Africans 23
African Princes in England 27
Mtesa, Emperor of Uganda 31
•Morning Star "in Africa 35
New Mission in Central Africa 39
From Bengueia to Bine 43
West Central African Mission in 1882 . . 47
Christmas at Baflundu 51
An African Trial 54
Two Noted Zulus 55
Robert Moflat V .... 59
African Slave-boy 63
Samuel Crowther. Slave-boy and Bishop . 67
Blind Zulu Boy's Story 71
TURKEY.
Empire of the Sultan 77
How the Gospel Reached Egin 84
Islam »9
The Armenians 97
Letter from Eastern Turkey 101
Followers of the False Prophet 106
Erzroom and hs Villages no
Martyred Turks of Thyatira 114
Village Life in Bulgaria 119
Easter in Bulgaria 123
INDIA.
India 129
India and its Wild Tribes 133
First Brahman Converts at Ahmednagar . 137
Idolatry in India 141
Four Rupees 144
Hindu Washings for Sin 145
Harriet NeweD 149
Cholera Mother 153
Turning from Mohammed to Christ ... 157
Our Madura Jubilee, 1884 161
Kirttans of India 165
CHINA. — COSTTSCED.
CHINA.
China
Celestial Empire . . .
Central Flowery Kingdom
Girlsin China ....
Idol of Flesh ....
Chinese Children . . .
Stories from China .
More Chinese Stories
Punishments in China
Superstitions of the Chinese
Calling the Gods to Prayer
China and the Great Nations
JAPAN.
Empire of the Mikado
Old Japan
Sunrise Kingdom
Scenes in Japan
Rejected Idols
205
209
213
«I7
219
223
231
235
239
243
247
251
The Deformed Girl
The Land of the Rising Son 255
MICRONESIA AND THE MORNING
STAR."
Micronesia =67
Christian and Heathen in Micronesia . . 271
Marshall Islands 275
More Notes Concerning the Marshall Islands 279
Micronesians Picked up at Sea 283
The - Morning Star's " Report to her Stock-
holders in 1879 289
Report of the "Morning Star "—1880 . . 292
From the "Morning Star "— 1881 .... 295
From the "Morning Star "—1882 .... 299
The Captain of the " Morning Star" to her
Owners in 1883 3°3
The " Morning Star" in 1884 3°7
Last Words of " Morning Star " No. 3 . . 311
Vovage of the " Morning Star " No. s. :o
'Honolulu 315
PAPAL LANDS.
An Evangelist in Spain 321
The Bible-stand in the Fair of Santander . 325
Zaragoza.— The City and the Mission . . 328
Old-time Protestants of Prague 335
Missionary Work in Bohemia 339
Bibte Scenes in a Land Without the Bible . 344
OTHER LANDS AND ISLANDS.
Henry Obookiah 351
Heroine of Hawaii 355
Glad Days at Waimea 359
Thakombau. a King of Fiji 361
Toa and Triumph in Madagascar . . . . S66
A Missionary Among Cannibals . . . . 37*
The Pitcairn Islanders 375
A Picture that Made a Missionary ... 379
The Indians of North America 3Sl
INDEX TO ILLUSTRATIONS.
AFRICA.
Page.
3
Stanley's Camp at Mpwapwa
Map of Africa 4
Mtesa and his Chiefs 5
Council-house 6
Mtesa'sO
One of the Watata
Toward the Unknown
Stanley's Boat-crew
A Zulu Warrior
Zulu Church and Schoolhouse
Zulu Kraal r
James Dube"
Zulu Head-dress
Zulus at Home
Doctor Seeking a Wizard
African King in State Dress
Hippopotami on the Zambesi
Village in Angola
Chumah and Susi
Ilala. The Hut in which Livingstone Died . . .
Village built by those who were caring for Living-
stone's Body
Umoyamuhle. Umzila's Kraal
Envoys from Uganda
Women in Africa
Map of Natal
Mtesa
Mtesa's Palace at Rubaga
Mission Premises, Rubaga
African Tepoia
Village on Lake Tanganyika
Ujiji, Lake Tanganyika
Custom-house at Benguela
Porters of Bih<5
House at Catumbella
People of Kisanji ,.
St. Paul de Loanda
Biheans Constructing a Hut
Carrier of Bil.e
Ant-hills, River Cutato
Serpa Pinto's Encampment on way to Bihd ....
Bihe Head-dress
Bih<< Woman
Plan of Village of Belmonte
Belmonte House, Bib.*
Ganguella Blacksmiths
Bind Women Grinding Corn
Mission Premises at Bailundu
Types of Women in Western Africa
African Chief's Wife Traveling
James Dube^
Cetywayo
Cape Town and Table Mountain, South Africa . .
Robert Moffat
On the March in South Africa
Watusi Salutation
AFRICA. — CONTINUED.
Page.
African Baobab-tree 65
African Prostrating Himself before his Prince ... 66
African Family 67
Bishop Samuel Crowther 68
Building a House in Africa 70
Memorial Church at Umvoti 71
Forest Scene in Africa 73
African Baobab-tree 74
Map of Turkey. . ,
Mosque of St. Sophi
Moslem He
ehold
Country House in Turkey ....
House of a Greek at Antioch . . .
Turkish Woman Weaving
Mountain Pass in Eastern Turkey .
Turk at Home . .
Water-wheel and Aqueduct
Mosque of Sultan Achmed
Mosque of the Pigeons . .
Muezzin Calling to Prayer
Moslem Cemetery . . . .
Armenian Pi iest
Armenian Bishop
Armenian Women, near Kars .
Patriarch at Constantinople . .
Greek Lady
Trebizond
A Zeibek
A Tartar
Mohammedan Mufti
Moslems at Supper
Mohammedan Pilgrim from Africa . .
Cemetery of Pilgrims at Mecca . . .
Vill.
the A raxes
gei
Erzroom, Eastern Turkey . .
Village on the Euphrates . .
Oriental Encampment
Ak Hissar, the Ancient Thyatira .
Turkish Merchant with his Camel .
Antioch . . . . , . . . .
A Bulgarian
Bulgarian Villagers
Turkish Outpost on the Danube
Bulgarian Cathedral, Samokov
An Eikon
Bulgarian Popes
Map of European Turkey
Mission School at Erzroom
Street in Constantinople 92
Moslems before the Mosque 93
Turkish Lady
List of Illustrations.
INDIA.
Page.
Map of India 128
Hindu Temple 129
Schoolhouse in India 130
Merchants of Bombay 131
Parsee Children 132
Hook-swinging in India •••••••••••• 133
Parsee of Bombay . 134
Village in South India 135
Hindu Woman 136
Mission Bungalow at Ahmednagar • • 137
Christian Natives in India ........... 139
Rajah of India ............... .. 140
Child Before Ganesha 141
Hindu Worshiping the Sun and his Tools . . . • . 142
Brahman Family in Southern India ..•...« 143
Fakir of India 145
Great Tank at Strivilliputter 146
Mowli, Western India 148
Harriet Newell 149
Women of Madura, India 151
Traveler's Bungalow, India 152
Hindu Goddess 153
Cart of the Cholera Mother 154
Sculptured Guards Before a Hindu Temple .... 155
Brahmans at Prayer .............. 156
Mussulmans of Bombay ............ 159
Coming from the Mosque ............ 160
Church at Pasumalai •••...... 161
Temple Gate in Madura 163
Map of Madura District 164
Missionary Touring 165
Ganpatti, the God of Wisdom 166
Satara, India 167
Pasumalai Seminary 169
Hindu Girls at School 389
Mission College, Jaffna, Ceylon 390
CHINA.
Map of Eastern China 172
Mercantile Warehouse, Peking 173
Great Wall of China . 175
Consulting the Oracle 176
Writing and Sale of Prayers ... ...... .. 177
Burning Prayers 178
Chinese Funeral Procession 179
Scene in China 181
Chinese Official 182
Memorial Tablet 183
Buddhist Hermit 184
Traveling by Wheelbarrow 185
Beggars' Bridge, Peking 186
Chinese Schoolboys 187
Burning of Joss Sticks 187
Chinese Joss-house 188
Bound Foot, with Slipper 190
Flower-girl from North China 191
Chinese Palanquin and Bearers 192
Chinese Idol-worshipers 193
Monument of Chinese Buddha, Peking 195
Chinese Wheelbarrow Carriage •• 196
An-Ting Gate, Peking 197
Chinese Procession .. 199
Chinese Canal and Bridge •• 200
Group of Chinese Children 201
Playing Before Parents ............. 202
Dutiful Lee at his Mother's Tomb 203
Chinese Schoolroom .... . 204
CHINA. — CONTINUED.
P»*e.
Entertaining Aged Parents 205
Catching Fishes Through the Ice 206
Bamboo Shoots Watered by Tears 207
Pot of Gold 208
Prince Rung 209
Cangue - 210
Chinese Court 211
Whipping a Prisoner Through the Streets .... 212
Chinese Clothes-mender 213
Traveling by Wheelbarrow 214
City of Tientsin, North China 216
Drum and Gongs of a Chinese Temple 217
Chinese Temple in Min River 218
Chart of China and the Great Nations 219
JAPAN.
Fujiyama .....••..•••*.. .... 223
Kioto 224
First Graduates of Kioto Training School .... 226
Barber's Shop 227
Japanese Grocer 228
Japanese Family at Dinner 229
Carrying the Baby 230
Great Buddha 231
Temple of Hachiman 232
Japanese Matsuri 233
Representative Classes of Japanese Society . . . 234
Samurai 233
Buddhist Priest 235
Pilgrims to Fujiyama 236
Street in Tokio 237
Japanese Mother and Child 238
Church at Imabari, Japan 239
Procession of Saint Miodjin at Tokio 240
Japanese Scribe 241
Japanese Jinrikisha 242
Vebisu 243
Daikoku 244
Kato, the General 244
J.antern 244
Poor Man's Bishamon 244
Rich Man's Bishamon 245
Gambler's Charm 245
Load of Idols for the Missionary 246
Kuwanon 246
Temperance Pledge 247
Gambler's Reformation 248
Sailor's Thank-offering 249
Restored Teeth 249
Farmer's Dream 250
Japanese Girls 252
Japanese Two-man Jinrikisha 253
Village on the Tokaido 255
Aino Houses . , 256
Aino Men 257
Interior of an Aino House 258
Buddhist Priests 259
Rokakudo — Temple at Kioto 260
Straw Rain-cloak 261
Flowing Invocation 261
Belfry of Buddhist Temple 262
MICRONESIA.
Map of Micronesia 264
" Morning Star " 267
Kusaie . , . 268
Princess Opatinia 269
Native Missionaries • 270
viii
List of Ilhistrations.
MICRONESIA. — CONTINUED.
Page.
Nanakin of Ponape, with Wife and Child 271
Mission Premises on Ponape 272
Village on Kusaie 273
Kabua, Chief of Ralik 275
Native Man 276
Jaluij, from the Lagoon 277
Marshall Island Canoes Under Sail 278
Cocoanut-trees 279
Pandanus-tree . 280
Fruit of the Pandanus 281
Tattoo Work 281
Native Christian Woman 282
Micronesian Islander 283
Micronesian Canoe 285
Rescued Islanders 287
Fourth " Morning Star" 288
Coral Island with Lagoon 289
Palm-tree 290
" Morning Star " No. 3 291
Lagoon Island in Micronesia 292
Apaiang, Gilbert Islands
The '
Proa
Young Man of the Marshall Islands ....
Islanders Towing "Morning Star" ....
Native Council-house, or Maneaba
Welcome of the " Morning Star " 299
Coral Island in the Pacific ." 301
Gilbert Island Warriors 302
Nearing a Lagoon 304
Distant View of Kusaie . . 305
M ap of Lagoon of Ruk
Christian Island in the Southern Pacifi
Micronesian Island
Missionary Ship, " John Wesley " . .
Mission House on Kenan
Maori Chief
Honolulu Harbor Thirty Years Ago .
293
Evening Star" 294
295
296
297
SPAIN.
Map of Spain
City of Burgos ,
Spanish Peasants ....
Palace of La Granja . . ,
Spanish Priest
Finished Stand at Fair . ,
Bridge at Zaragoza . ; .
Cathedral of the Pillar . ,
Leaning Tower ,
Ruins of Santa Engracia ,
Spanish Gypsy
Ancient Aqueduct at Sego\
AUSTRIA.
Map of Austrian Mission ....
Rathhaus .
Page.
• 34&
• 335
• 337
• 338
• 339
• 34°
• 342
• 343
Prague from the West
John Huss
Hradschin Palace .
Chamber in the Hradschin Palace .
Tower of Charles's Bridge, Prague
Wayside Chapel in Bohemia . . . .
MEXICO.
Fountain at Chihuahua 344
Old Church of San Francisco at Chihuahua .... 345
Saddled Burro 346
Mexican Adobe House 347
Map of Mexico 348
SANDWICH ISLANDS.
Hawaiian War-god, Kaili 351
Kekauluohi, a Hawaiian Ruler in 1840 352
Seminary at Waialua, Sandwich Islands, 1866 . . 354
Native Grass House, Hawaii 355
Native Congregation in 1823 356
Crater of Mauna Loa 357
Hawaiian Woman, 1876 358
Cocoanut-trees 359
The " Morning Star " Approaching Honolulu . . 360
MISCELLANEOUS.
Patagonian 316
Thakombau, King of Bau 361
Cannibal Fork 362
Fijian Cannibal Temple, with Victims 363
Fijian 364
Schoolhouse and Chapel at Mbua 365
Natives of Madagascar Pounding Rice 367
View in Antananirivo 369
Ravonanahitraniarivo, Chief of the Malagasy
Envoys 370
Natives in their Heathen State 372
Native Crew of the " Dayspring," 1870 373
Mission Station on Aneiteum, New Hebrides . . . 374
Bounty Bay 375
House of John Adams 377
Church and Schoolhouse 378
Martyrs in Madagascar 379
Indian Girl 381
Village of the Wild Indians .
Medicine Man
Pierre's Lodge, Fort Berthold
Black Tongue, the Sacred Mai
Indian Baby-basket
Indian Baby-carriage ....
Indian Warrior and his Bride
RIGA.
THE following stories are about the great African Continent, a map of which
is seen upon page 4. The Christian people of many lands have missions in
different parts of Africa, and our American Board of Missions has its messengers
in three places. Its first mission was to the Zulus, and was begun in Natal, in
1835. The second was sent to West Central Africa in 1880. The third is the
East Central African Mission, organized in 1883. Natal is a healthy and beautiful
country, under English rule, and it is hoped that the hundreds of converts there
will become missionaries to the darker regions of their land. The West Central
African missionaries land at Benguela and travel inland, and climb upward for
about two hundred miles, till they reach the cool and salubrious climate of Bai-
lundu, five thousand feet above the sea. The East Central African Mission is in
and about Inhambane, on the eastern coast.
ACROSS AFRICA. -1579.
WE wish all the young people who are interested in the great work of
regenerating the world could read the volumes of Mr. Stanley, entitled
" Through the Dark Continent." By the kindness of the publishers, Messrs.
Harper and Brothers, we are able to give several illustrations taken from these
volumes which are so full of interest. It is only within a few years that anything
has been known about the interior of Africa. The old maps of that region are
quite worthless, but the one on the next page, although not so complete as we
could wish, is in the main correct. This journey of Mr. Stanley's is among the
most wonderful ever taken. He went directly across Africa from east to west,
occupying in his travels nearly three years, and exploring a region, a large part
Copyright, 1878, by Harper & Brothers.
MR STANLEY'S CAMP AT MPWAPWA.
of which had never before been visited by a white man. He says that his object
was to search out lands which might be suitable for commercial and missionary
enterprise, and already missionaries have followed in his track, and are now
telling of the Saviour to the tribes in the interior. Other missionaries are soon
to go, some from our land, as well as from England and Scotland.
4 Across Africa.
HOW THE JOURNEY WAS MADE.
The expedition started from Zanzibar November 12, 1875. ^ consisted
of Mr. Stanley, three white men from England, and a great number of
guides, porters, women, and children, amounting in all to 356 souls. This
large company was rendered necessary not only for defense in case of attack
but to carry what passes for money in that land. Silver and gold, and
bank bills, are of no value in the heart of Africa. What the people there
want is cloth and glass beads and brass wire, and a great many porters
were needed to carry enough to purchase supplies along the way. The
company, when on the march, stretched along the path for nearly half a
mile. You can trace on the map below the course taken. From Baga-
moyo, on the main-land opposite the island of Zanzibar, they went to
AFRICA,
Published by
Tk* Native African Mission*
Aid Association, 1881
Across Africa. 5
Mpwapwa, and then northwest to the Lake Victoria Nyanza, which is the
great source of the River Nile. Mr. Stanley sailed around the shores of
this lake, which, though it is three times as large as the State of Massachu-
setts, had been discovered by white men only seven years before. On the
northern shore of the Victoria Xyanza is Uganda, whose Emperor, Mtesa,
welcomed Stanley and entertained him for many weeks. Unlike most of
the natives of Central Africa, the people of Uganda wear considerable
6 Across Africa.
clothing, never appearing naked in the presence of the Emperor. But
alas ! they are deceitful, thievish, and quite regardless of human life.
Their Emperor keeps them under control only by fear.
MTESA, THE EMPEROR.
This Emperor was a remarkable man and a great admirer of white men, of
whom he had seen three or four before Mr. Stanley went to Uganda. He
had built him a new capitol recently, of which a picture is given on the
opposite page. The council-house, or audience-hall, represented below,
stands on the corner of the hill, up which a fine avenue has been cut
through the rich growth of plantains, and bananas, and fig trees. This
THE COUNCIL-HOUSE.
Copyright, DS7K, l)y Harper & Brother?,
council-house is built of poles and straw, and here Mtesa met his chiefs.
He was a cruel man and often sent a chief " to eat up," or destroy, some
one who had offended him. And yet he seemed greatly interested in what
Mr. Stanley told him about Jesus Christ. He asked to hear more about
this Saviour, and Mr. Stanley translated a large part of the gospel of Luke
into the language of Uganda. Mtesa was so much touched by the story
of the Lord who came to earth, that he professed to become a Christian.
But he afterwards showed, as a great many not living in Africa do, that
though he admired the Lord Jesus he was not disposed to follow him.
Yet Mr. Stanley was so much impressed with the possibility of bringing
this Emperor and his people to rect've the Christian religion that he
sent home an appeal to the philanthropists and pious people of England.
" Here, gentlemen, is your opportunity — embrace it ! The people on the
shores of the Nyanza call upon you. Obey your own generous instincts
and listen to them ; and I assure you that in one year you will have more
converts to Christianity than all other missionaries united can number."
The English Church Missionary Society answered this call at once, and
its missionaries are already in Uganda. It was hoped that Mtesa would
Across Africa. y
live many years, for under another Emperor the missionaries might have a
different reception from that given Mr. Stanley.
When the expedition was ready to move on from Uganda, Mtesa fur-
nished a large body of natives, numbering 2,100, to accompany Mr. Stan-
ley westward to Lake Muta Nzige. But the people at this lake were so
warlike that Stanley's escort refused to stand by him, and he was obliged
8
Across Africa.
to turn southward, passing through various tribes until he reached Ujiji,
on Lake Tanganyika. On his way he met many of the Watuta tribe, a fierce
and thievish race, who seem to have no permanent home anywhere. They
assault and rob whomever they think they can conquer. These people ap-
parently came from the
southern part of Africa,
and are able to under-
stand the Zulu language
as spoken by our mis-
sionaries in Natal. The
Watuta are for Africa
just what the wander-
ing Bedawin are in
Palestine and Arabia.
Since Stanley was at
Ujiji, the missionaries
of the London Mission-
ary Society have estab-
lished a station at that
place. They expect to
be able to reach a great
many people who live
on the borders of Lake
Tanganyika. This is
one of the regions that
the missionary Living-
stone explored, and it has been visited by several white men. Stanley,
after sailing around this lake in the boat which he brought all the way
from England, marched on westward till he reached the Lualaba River.
THE MYSTERY ABOUT WHITE PEOPLE.
Some of the tribes through which Stanley passed in this section of Af-
rica are cannibals, though they do not kill men for the purpose of eating
them. They could not understand why Stanley and his company should care
to pass that way. Kassanga, Chief of Ruanda, was reported to have said :
" How can the white men be good when they come for no trade, whose
feet one never sees, who always go covered from head to foot with clothes.
Do not tell me they are good and friendly. There is something very mys-
terious about them : perhaps wicked." In another place, Uhombo, the
people, naked and without shame, gathered about the white strangers, star-
ing at them as if they were creatures from another world. After long gaz-
ing they turned away and were heard to say, " Yes, these white creatures
are men ! " Why have they not as much right to question whether we are
men as we have to question whether they are ?
THE LIVINGSTONE RIVER.
But the most remarkable thing accomplished by Mr. Stanley in this ex-
pedition was his discovery that the Lualaba River, to which he gave the
Copyright, 1878, by Harper & Brothers.
ONE OF THE WATUTA.
Across Africa. 9
name of the Livingstone, in honor of the great missionary, was the same
as the Congo, emptying into the Atlantic Ocean. No white man had ever
gone further west than Nyangwe. From that place the river flows towards
the north, but no one knew where it went to. Some supposed that it
emptied into the Nile. Stanley determined to follow it through its course.
None but a brave man would have dared to attempt the task. All that
was known of the tribes along the way was that they were warlike and
cannibals. The river with its rapids and cataracts was, perhaps, more
treacherous than the men. Many of Stanley's company deserted him, but
with such of his followers as he could retain he pushed on to the unknown
regions. The picture below represents the start upon the Livingstone
River.
TOWARDS THE UNKNOWN.
We have not room to tell of the wonderful voyage which occupied seven
months. Two men were employed to cry out from the boats to all the
people along the shores, " Sen-nen-neh " (" Peace "), but there was no peace
granted. Skirmishes and battles were of constant occurrence. Many in
the expedition were killed in these fights, and many were drowned in the
river. But the work was finally accomplished, and Stanley and his party,
having lost by death the three white men and nearly one hundred of the
Africans who started with them from Zanzibar, reached the mouth of the
Livingstone or Congo River, whose course they had traced from the heart
of Africa. It is a marvelous land which has thus been made known to the
world. It is rich and fertile, and before long will be open to trade. Its
people are rude and cruel, but they can be reached by the gospel of Jesus
Christ. Says this intrepid explorer, whose journey we have so briefly
traced, " How long, I wonder, shall the people of these lands remain thus
ignorant of Him who created the gorgeous sunlit world they look upon
each day ? "
THE ZULUS.-1579.
A YEAR or two ago we could read about the Zulus only in books and mis-
sionary magazines, but now we may read about them in almost every daily-
paper. The war between this tribe of Africans and the English has called
attention from all parts of the world, and many are asking who these peo-
ple are who can resist the British forces so successfully.
There are three native races inhabiting South Africa : the Bushmen, the
Hottentots, and the Kaffirs. The Zulus belong to the Kaffir tribe, and
they are sometimes called Kaffir-Zulus. They occupy a region in the south-
east part of Africa, including the province of Natal and the territory north
of it. Natal is now an English
colony, having been made such
in 1843, and many English people
have gone there to trade and to
live. But before these colonists
went to Natal, missionaries from
America had begun to preach the
gospel to the degraded natives.
This was in 1835. The Zulus, as
they were first found, were de-
graded indeed. The men, to be
sure, had good forms and feat-
ures ; they were tall and quick in
their motions. The earliest mis-
sionaries described them as wear-
ing a few feathers upon the head,
It
beads upon the neck and arms,
a small piece of the skin of some
animal about the loins, and oth-
photograph of the Zulu warrior
from which the engraving here
given has been made was sent
us recently from Natal. This
warrior is supposed to be con-
nected with the royal family,
and in appearance is a good A ZULU WARRIOR.
specimen of the heathen Zulus who are now at war with the English.
They are a strong, vigorous race, and very brave.
The Zulus.
A ZULU KRAAL.
HOW THE HEATHEN ZULUS LIVE.
We give a picture on this page of the ordinary native dwelling, called a
" kraal." It looks like a large beehive, and is made of withes covered
with thatch. Kraals are usually some eight or ten feet in diameter, and in
the center are four or five feet high, so that no man can stand erect in
them. They have but one opening, about two feet high, which serves for
door as well as for win-
dows and chimney. If
a Zulu has many wives,
several of these kraals
are built together in
a circle, thus making
a pen for the cattle.
Women are always
bought for wives in
exchange for cattle,
fathers selling their
own daughters to the
man who will give him
the most cows for
them. The Zulus were
never cannibals, but
they care very little
for human life. It is
said that when a king dies his body is not allowed to touch the ground,
and before he is buried several of his principal men are killed and their
bodies are placed in the grave so that the king may rest upon them. Ceta-
wayo, the present king of the wild Zulus, when the English protested
against his slaying so many of his own people, sent back this message : " I
do kill, but do not consider I have done anything in the way of killing.
I have not yet begun. I have yet to kill. It is the custom of our nation,
and I shall not depart from it."
WHAT THE GOSPEL HAS DONE FOR THE ZULUS.
Some one told Mr. Grout, one of the first missionaries who went to
Africa, that he was going on a wild goose chase. After thirty years of
work there he could say : " If I did, I caught my goose." To be sure, it
was ten years after the missionaries reached Natal before the first convert
was received, but since then fifteen churches have been formed, and large
numbers of Zulus have become Christians. They are changed in every re-
spect, — new creatures all through, — with new hearts first, and then with
new clothes, and new houses, and new habits. In the picture above the
artist has put a frock on the man standing outside the kraal, but he never
wore such a frock until he became a Christian, and then he soon built a
house in place of the kraal. The picture opposite shows the chapel and
a corner of the school-house built by the Christian Zulus of Amanzimtote,
and is said to be a fair representation of the people as they may be seen
at any ordinary gathering during the week.
The Zulus.
A ZULU CHIEF AND PASTOR.
Our missionaries have sent home a photograph of the Rev. James Dube,
from which the engraving below has been made, showing a noble specimen
of the Christian Zulus. The story of this man is remarkable. He was born
in the interior, in a common kraal, where he lived as all Zulu children did,
naked and untaught. He was the son of a chief, but when he was quite a
boy his mother fled with him to-
wards the coast because a war had
broken out between the tribes in
the region where they lived. They
came to one of the missionary sta-
tions, built a kraal, and there James
cared for his mother. He soon be-
came a Christian, and when he had
gained an education he was made
a teacher. After a while the people
of his tribe came to get him away
from the mission, offering him the
place of chief, to which by birth he
was entitled. He had only a small
salary as teacher, and the chief-
tainship would have given him
everything which an ordinary Zulu
thinks worth having : cattle, wives,
and authority. But he answered
them : " I want you to take Christ
for your chief, and then I will glad-
ly be your servant and teach you
about him." He seems to have
acted on the command Jesus gave
his disciples when he said : " He
JAMES DUB£, A ZULU PASTOR. that is great among you, let him be
as the younger ; and he that is chief as he that doth serve." In 1870 Mr.
Dube was ordained as a pastor over the native church at Inanda, and one
of our missionaries, writing about him at that time, says : " While he has
renounced every rag and tatter of heathenism, he is still greatly respected
by his people. They know him to be a true man, a wise man, inside and
outside a nobleman." He was a little over six feet high, of splendid form
and feature, and though black as any negro, it was rare for a stranger to
meet him without asking : " Who is that fine-looking man ? " His preach-
ing was said to be remarkably serious, earnest, and eloquent, so that he
always deeply moved his hearers. But before he had time to show all that
a Zulu could be or could do, God called him away from earth. He died in
1877. Well did one write about him at his death under the title " Ripened
Fruit." There is more of such fruit to be gathered in Zululand. The
English are sending thousands of men to South Africa to fight the Zulus.
Can we not send a few more missionaries to save them ?
VISIT TO A ZULU KRAAL
BY REV. JOSIAH TYLER, NATAL.
ZULU architecture is decidedly of a hay-stack order. Approaching a kraal,
or village, you see nothing but a fence of bushes and poles, circular in shape,
within which stand half a dozen or more wicker-work huts covered with hay.
They are not all so fine as the kraal which is here represented. Creep into one
of the huts on your hands and knees, Zulu fashion, and take notes. That fence
you see on one side of the hut, about two feet high, is to separate the goats, or
calves, from the human occupants of the hut. Opposite are some large earthen
i6
Visit to a Zulu Kraal.
dishes for food, but no cup-board and no place for one. There is the fire-place,
a saucer-shaped excavation in the ground, made of ant-heap, a glutinous kind of
earth, to keep the coals from scattering. In those clay pots, with stones for
legs, their food is cooked, — meat, Indian corn, pumpkins, sweet potatoes, and
other vegetables.
Does the smoke annoy you ? Seat yourself at a distance, keeping your head
low, for that which does not escape by the door, the only chimney, settles in
the arch above. You will notice that the poles above are already black and
shining from the sooty accumulations of years. Are you thirsty ? The mother
of the house will hand you a calabash containing some amasi, or sour milk. Do
not reject it, for it is not skimmed, but rich with cream, adapted to the climate,
not a bad substitute for ice-cream. Would you prefer something more stimu-
lating ? A dish of home-made beer is
at hand, but better suited to native
taste than to yours or mine. If in-
clined to eat a regular meal, help
yourself with your hands to boiled
corn, and for desert, finish with squash,
or sweet potatoes. Are you sleepy ?
A little girl will sweep with a bunch of
grass a place on the floor, and lay
down a rush mat on which you may
recline. She will then hand you a
pillow, or six-legged stool, a foot long,
and six inches high, telling you to
place your neck, not your head, upon
it. The idea being too suggestive of
a guillotine to be pleasant, you de-
cline, but you will understand why
the Zulus prefer it to any other when
you look at the elaborate arrangement
ZULU HEAD-DRESS of their hair, on which some friend
has been employed a half a day or more, and which must not be disturbed. If
the barking of dogs and the incessant chatting of the natives forbid repose,
notice carefully the inhabitants of this singular abode.
ZULU MEN.
There is the head man, or owner of the kraal. Have you ever seen a stronger
looking man ? How tall, muscular, and well-built every way ! Pity, you say,
that he will wear those cows' skins and monkeys' tails about his body, but re-
member that this has been the dress of Zulu men from time immemorial.
Observe that gutta-percha-like ring on top of his head. How curiously the
hair has been fastened to it and risen with it. The man often makes a cushion
of the hair under the ring, inserting in it articles of general utility, such as'
tooth-picks, needles, and a snuff-spoon, which, by the way, is his only handker-
chief. How nicely polished he keeps that ring ! Yes, 't is his pride, his badge
of manhood. Touch that, and you will insult him grievously. Zulu men have
been known to die rather than part with the head ring. Chat a little with this
lord of Zulu creation : —
Visit to a Zulu Kraal. 17
" Saku bona nigani." [I see you friend!] This is the invariable salutation.
" Are you a happy man ? "
" Yes, but I should be more so if I had more cattle."
" What would you do with them ? "
" Exchange them for more wives."
" What, not enough already ? "
" No, I have only six. My father had ten."
" Not a good custom this, my friend, one which keeps the Zulus in degrada-
tion."
ZULUS AT HOME.
" Oh ! that is according to your fancy. We black people are of another race
altogether. Our tastes are very different ! We shall never abandon polygamy."
"What do you intend to do with that intelligent little daughter of yours,
yonder, who is looking at us so intently ? "
" Sell her when she is old enough for ten cows, with which I shall purchase
another wife."
" Give her to me, and I will teach her to sew, read, and write, and become a
useful woman."
" No, no ; you white people spoil our girls. In your hands they become lazy,
will not marry the husbands we select for them, know too much," etc.
1 8
Visit to a Zulu Kraal.
Seeing him fixed in his opinion, we leave him, not, however, without appeal-
ing to his conscience, of which, thank God, no being, however degraded, is
destitute.
ZULU SPIRIT DOCTORS.
The Kaffirs of South Africa believe that evil is brought upon them by wizards,
or bad spirits. If a man is sick or dies somebody is supposed to have be-
witched him, and an effort must be made by consulting the spirits to find the
wizard. The picture below is a good representation, as I can testify from per-
sonal observation, of the manner in which the Zulus consult the ancestral
spirits. In this case the chief agent is a female, for the Zulus allow women to
be their priests. You see near the door of the kraal the sick man supported by
DOCTOR" SEEKING A WIZARD.
two of his wives, anxiously awaiting the reply of the spirits, and the priestess
has worked herself into a frenzy. She has already marked one of the men as
an Umtakati, or wizard, and he will soon be tortured, perhaps murdered in cold
blood. The power of these " spirit doctors " is very great, and even converted
Zulus do not wholly lose their fear of this class of persons. Many years ago one
of these " doctors " visited a sick relative who was a member of a mission
church, and told the converts that they would all die if they remained with the
missionary. The result was that many went off to the heathen kraals ; yet
after a time some returned. But now the power of these heathen doctors is
much broken. Let us pray that it may soon cease altogether.
CRUELTY IN AFRICA.
IF it were for no other purpose than to put a stop to the cruelties which
abound among the heathen we ought to give them the gospel of Jesus Christ.
AFRICAN KING IN STATE ORESS.
Some very sad stories of cruelties perpetrated by African kings have recently
been given to the world. The distinguished African traveler, Dr. Emil Holub,
in his volumes just published, entitled Stzw Years in South Africa, gives an
account of Sepopo, King of the Marutse tribe, who live north of the river Zam-
20
Cruelty in Africa.
besi. Sepopo's town, Sesheke, had been burned, and a new Sesheke was to
be built. We will give in Dr. Holub's own words the story of a little boy
whose cruel murder was planned by Sepopo, with the notion that in this way
his new town would be made more fortunate.
" Sepopo brought it about that a resolution should be passed by his secret
tribunal to the effect that in order to save the new town from the fate of the
old, the son of one of the chiefs should be killed ; but that his toes and fingers
should first be cut off, and preserved as a charm in a war drum. In spite of
Cruelty in Africa. 21
the secrecy which was enjoined, the rumor of the resolution came to one of the
chiefs, who communicated it privately to many of his friends. This was about
the end of September, when Blockley was the only white man left in Sesheke.
Night after night groups of men were to be seen stealthily making their way-
past his quarters to the woods ; they were the servants of the chiefs, carrying
away the young boys whither they hoped to have them out of the tyrant's
reach, and some little time elapsed before either the king or his executioner was
aware of the steps that were being taken to frustrate the bloody order.
" The appointed day arrived. Mashoku's emissaries were sent to ascertain
from which of the chieftain's enclosures a victim might most readily be pro-
cured, but one by one they returned, and reported that not a child was to be
found. At last, however, one of the men brought word that he had seen a
solitary boy playing outside his father's fence. Apprised of this, the king im-
mediately sent directions to the father to go out at once and procure some grass
and reeds for a hut that he was building, and then charged Mashoku to lose no
time. As soon as he had satisfied himself that the man had left his home,
Mashoku sent his messenger to fetch the child to the royal courtyard, where,
although the place was full of people, a perfect silence prevailed. The king
was in a terribly bad temper, and no one dared to breathe a word. The execu-
tioner's assistant made his way to the abode of the chief, and was greeted by
the mistress of the house with a friendly ' rumela ; ' he then proceeded to
tell her that the kosana, her husband, was just setting out in his canoe, and
that he had sent him to say he wished his little son to go with him. The mother
acquiesced, and the boy was delighted to accompany the man, who, of course,
took him off to the royal courtyard, where a sign from Mashoku announced
their arrival to the moody king. Sepopo started to his feet, and accompanied
by his band made his way towards the river, the child being led behind him.
Bewildered as the poor little victim was, he was somewhat reassured by the
direction they were taking ; but all at once he was alarmed by the shrieks of a
chieftain's wife, whose house they were passing, and who, knowing the purpose
on which they were bent, cried out in horror.
" At the river the whole party, numbering nearly seventy, embarked and
crossed to the opposite side. The myrimbas were left behind, but the large
drums were taken over. Shortly after landing the king seated himself on a little
stool ; he made the executioner, a few of his own personal attendants, and the
members of his secret council, form an inner circle ; beyond them he placed
the drummers ; and outside these he ordered the rest of the company to group
themselves so as to conceal from the town the deed that was being perpetrated.
The poor boy by this time had almost fainted from fear ; but when, at a nod
from the king, the executioners seized him, he began to scream aloud with ter-
ror. The drummers were ordered to play with all their might, so that the
piteous shrieks should not be heard ; several assistants were then summoned to
hold the child, so that resistance was impossible, and the two doctors set them-
selves deliberately to work to amputate finger after finger and toe after toe.
"No drumming could drown the heart-rending cries of the sufferer. The
people of Sesheke could hear him, in the midst of his torture, calling out, ' Ra,
ra, kame, ra, ra ! ' (Father, O my father !) and ' umu umu bulaya,' (they are
killing me !) but though a large crowd was thus made aware of what was going
on, no one dared to raise a hand to rescue the miserable sufferer.
22 Cruelty in Africa.
" When the doctors had finished their cruel operation, the hapless boy was
strangled, and knocked on the head with a kiri. The whole party then returned
to their boats, which were pushed off into mid-stream, where, as if by accident,
they were joined into a circle ; but in reality with the design of concealing the
corpse as it was dropped into the water. Meanwhile the weeping mother had
made her way down to the bank, and regardless alike of the crocodiles and of
the displeasure of the tyrant, waded into the stream, and demanded her son,
her darling Mushemani. But to Sepopo a mother's grief was nothing; he
landed quite unconcerned, and proceeded with his myrmidons to enjoy his pots
of butshuala, while the doctors stored away the dismembered toes and fingers
in a war drum."
FAITHFUL AFRICANS.
THE picture below represents two friends of the great missionary and
explorer, David Livingstone. To be sure Chumah and Susi were Livingstone's
servants, but if
ever any mor-
tals deserve the
name of friends,
they do. Their
story should be
told every-
where, not alone
to their honor,
but to the honor
of the African
race to which
they belong.
Susi became at-
tached to Dr.
Livingstone
when serving as
a wood-cutter
in i 8 6 i, on
board the little
steamer " Pio-
neer," used for
exploring the
Shire' River.
Chumah, when
first seen, was a
lad belonging
to a party of
captive slaves
which was be-
ing driven by
the camp where
Livingstone
and Bishop CHUMAH AND susi.
Mackenzie were resting, their drivers not knowing that any white people
were near. Livingstone describes these drivers as marching very proudly,
24 Faithful Africans.
dressed in all the finery they could muster, as if they were doing some very-
noble thing. The slaves were fastened together by long sticks, having a
yoke at each end in which the neck of a poor slave was securely held. The
children were bound by chains to the men and women. So the long sad
Faithful Africans. 25
procession moved on, until the drivers caught sight of the white men, when they
darted like mad for the forest. Dr. Livingstone and his companion soon cut
the cords which bound the captives to their yokes, and set them free. The
poor slaves knew not what to make of such kindness They had never seen
anything like it. One little boy said, " The others tied us and starved us : you
cut the ropes and tell us to eat. What sort of people are you ? Where did you
come from ! " Chumah was one of these released slaves who were kindly treated
and placed under instruction at the mission station at Chibisa's. Afterwards
Chumah went to India with Dr. Livingstone, and was placed in a mission school
there. Two years later, in 1866, Susi and Chumah formed part of the company
of thirty-six persons with whom Livingstone set out from Zanzibar for the
interior of Africa, upon what proved to be his last journey. Many of this com-
pany proved faithless and worse than useless, but these two could always be
depended upon. Oftentimes Livingstone would have been utterly helpless
without them, but they looked up to him as master, and seemed to love him and
care for him as a father. No matter what the hardships of the long seven
years' journey were, they seemed as much interested in their master's plans as
they would have been had they been his own sons. They carried him on their
shoulders over rivers and morasses. When he grew weak so that he could not
walk, they saw that he was borne as gently as possible in a " kitanda," or palan-
quin, which they constructed. The picture on the opposite page shows the
" kitanda," from which Dr. Livingstone is being carried by his faithful friends
into the hut at Ilala, where he died, May i, 1873.
AFTER THEIR MASTER'S DEATH.
But Chumah and Susi were faithful to their master after his death. In the
midst of their deep grief they felt that his body ought to be embalmed and sent,
together with the records he had made of his discoveries, to his home in Eng-
land. They at once determined to pay this honor to him whom they loved so
much. It was a very difficult undertaking ; some said it was impossible ; it actu-
ally took them nine long months to reach the coast with their precious burden.
The first difficulty they foresaw would arise from the superstitious notion of the
native tribes, that to carry a dead body through their territory would bring dis-
aster. It was doubtful whether these tribes would permit them to pass. Hence
it was necessary to conceal the nature of their burden. The picture on the
next page shows the village built under the direction of Chumah and Susi, in
which their company lived while they were preparing the body for transportation.
On the left of the picture you will see a round hut open to the sky. It was
strongly built, so that no wild beast could enter. Here they embalmed the body
as best they could, exposing it to the sun for two whole weeks, keeping close
watch by night and day. Then wrapping it carefully in bark and cloth, and
making it look as much as possible like a bale of goods, they took up their long
and sad march to the coast. It was a hard and perilous journey. Many tried
to persuade them to give up their purpose. But nothing could turn them aside
from their determination to do what they might for their master, even though he
were dead, and with loving hands they brought his body over land and sea,
so that England might bury it with honor in Westminster Abbey. Are there
26
Faithful Africans.
many white men who would have been as faithful ? Is not the race to which
these noble men belong worth saving ? Shall we not do what we can to give
them all the gospel of Christ ? Chuma, when last heard from, was guiding an
exploring party on its way to Umzila's kingdom.
AFRICAN PRINCES IN ENGLAND.
MTESA, the Emperor of Uganda, a territory in the very centre of Africa, received
Christian missionaries less than nine years ago, and about six years ago he sent
three envoys to England, that they might see and report about the country from
which the missionaries came. They reached London in April, 1880, and their
presence awakened much interest. The Juvenile Instructor of the Church
UMOYAMUHLE. UMZILA'S KRAAL.
Missionary Society has a picture of the three princes, which is reproduced on
the next page. Their names are Namkaddi, Kataruba, and Sawaddu, and
they are fine-looking fellows. How the sights of England must have surprised
them ! They had never before seen a building of more than one story in height.
Of course they knew nothing of railroads or steamboats ; indeed they never
saw in their own country so much as a road on which a wagon could pass.
28 African Princes in England.
Two things in England are said to have chiefly excited their wonder : first, so
many churches with their spires pointing to heaven ; and next, the animals in
the London Zoological Gardens. Many of these animals, like the elephant and
ENVOYS FROM UGANDA.
the hippopotamus, these men often saw in their wild state, but to find them
caged and tamed and kept as a show was a boundless surprise. These envoys
have now returned to their home in Africa. They have had such a kindly
African Princes in England. 29
reception in England, having been welcomed by the Queen and by many
eminent men, that it is to be hoped they will go back with a story that will con-
vince the Emperor and people of Uganda that the missionaries who are labor-
ing among them came from a wonderful land, and on an errand of love.
What a contrast there is between Africa and a Christian country, like Eng-
land or the United States ! The picture below shows how women are treated
in Western Africa. They are only slaves, doing the hardest and roughest work.
Men buy them for wives, and he who has the greatest number is most honored.
WOMEN IN AFRICA.
A common price paid for a wife is three cows, a goat, and a little crockery
ware, the whole value not exceeding $20. If the husband dies, his wives belong
to his brother, or are transferred like any other property. Where women are so
treated of course there can be no home ; the children know nothing of kindly
care from either father or mother. If these envoys from Uganda should go
back and tell of what they had seen in the Christian homes of England, of
gentle fathers and mothers and of happy children, it would seem as if the men
and women of the " Dark Continent " would listen to the gospel as it is brought
them by the missionaries.
Men will not be made pure or happy till their hearts are changed, and nothing
can change their hearts except the gospel of the Lord Jesus. The African
savages who have seen the wonders of a civilized land cannot say or do any-
thing to help those to whom they return to be better than they now are, only as
they convince them that Christ is a mighty Saviour and the Bible a sure guide.
Let us hope that the visit of these envoys may lead them to take back this mes-
sage to Uganda.
MTESA, EMPEROR OF UGANDA.
THE noted monarch of Central Africa, whose capital was Rubaga, on Lake
Victoria Xyanza, died in 1884. Rumors of his death were circulated for some
time before it actually took place; his real condition being kept secret.
Some very interesting facts respecting this remarkable sovereign, and the method
of choosing his successor whenever he
dies, are given in two interesting volumes,
recently published hi London, entitled
^L'ganda and the Egyptian Soudan,"
by Messrs. Wilson and Felkin. mission-
aries of the English Church Missionary
Society at Rubaga. Mr. Felkin was
physician to Mtesa for many months, and
enjoyed many privileges at the dusky mon-
arch's court. This is what he says about
the peculiar laws regarding the succession
to the throne : —
"When a king dies, his successor is
chosen from among the deceased monarch's
children, by the three hereditary takungee
(or principal chiefs), with whom alone the
choke rests. A child is always elected,
and during his minority his mother, if
living, acts as queen regent, and, with
the assistance of these three nobles,
governs the country, the young king being
meanwhile trained up in the traditions
of his ancestors. Should, however, the
three nobles not agree in the choice of a
successor, they go to war about it, and the victor places his nominee on the throne.
The reason of this singular law is, no doubt, to prevent intrigues during the
king's lifetime. The brothers of the king elected are kept in confinement during
his minority, and when he comes of age all are burnt, with the exception of two
or three who are preserved to keep up the succession in case the young sovereign
32 Mtesa^ Emperor of Uganda.
should die childless. The children of the king have no rank on account of their
birth, and the princesses are not, as a rule, allowed to marry, only a few of
Mtesa's unmarried daughters having been given as wives to neighboring kings,
or to the great nobles of Uganda."
Some four years ago Mtesa told Mr. Felkin that he had seventy sons and eighty-
eight daughters, but that he did not know how many wives he possessed. His
people said he had seven thousand. Think what an enormous establishment
he must have at his court with his retinue of chiefs and servants, in addition to
his wives and children !
When Mr. Felkin first saw Mtesa, he lay on a rich carpet, supported by spotless
linen cushions. He describes him as a man not far from forty-five years of age,
tall, slender, and graceful, having a well-formed face, with large languid eyes,
usually dull,, but often lighted up with a good deal of fire. He has been a great
sufferer from bodily ills, and much of the fickleness for which he has been
noted has doubtless been the result of his poor health. But his sickness has
had one good effect, in making him somewhat more merciful. The remark was
often heard at Rubaga : " If Mtesa were well, you would soon see some execu-
tions." These African monarchs fear that they shall lose control over their
subjects unless they exhibit their power, in acts of cruelty. Mtesa keeps a small
army of executioners, and one of this band is always near his person. If ever
he dreams of any of the gods of his country, he imagines that they are angry
with him and must be appeased. He therefore immediately offers human
sacrifices, sometimes to the number of several hundred.
The people of Uganda, called Waganda, are superior to most African tribes.
They are peculiar in this, certainly, that they are always clothed, the penalty for
appearing in the public roads without proper apparel being death. Their country
is directly under the equator. Yet the temperature does not rise above ninety
degrees Fahrenheit, in the shade. Mr. Wilson estimates the population of
Uganda at about five millions.
The religion of the Waganda may be called devil-worship. They believe
in a Supreme God who made all things, but they do not worship him, because
they regard him as quite unconcerned about his creatures. But evil spirits, called
lubari, are supposed to dwell in particular places, and are to be feared and their
anger averted. Chief of these lubari is the spirit of their great lake, Victoria
Nyanza. This spirit, they believe, occasionally enters the body of some man
or woman, who then has great power to bless or curse. Not long ago a woman,
who claimed to be this lubari of the lake, frightened Mtesa out of his new faith.
He had openly rejected the old superstitions of his people, and called himself
a Christian. Then, under Arab influence, he professed to be a Mohammedan.
But when this woman came, claiming to be the lubari, he announced that the
foreign religions were all false, and that henceforth he should know no religion
but that of his ancestors. Happily, so f.ir at least as the opening for missionary
labor in Uganda is concerned, he not long ago changed his mind, and again
listened with interest to the teachings of the Christian missionaries, allowing his
people also to be taught. Many of the Waganda seem to be prepared to receive
the gospel, and a few have been really converted to Christ.
Aftesa, Emperor yf Uganda.
33
A recent number of the Church Missionary Intelligencer contains the journal
of Mr. Mackay, giving the story of a year of missionary life at Rubaga. Among
other matters referred to is the death and burial, in May, 1882, of Namasole,
the mother of Mtesa. The Emperor asked Mr. Mackay to make a copper coffin
for the queen and to assist in the funeral ceremonies. He gives the following
account of the affair : —
"The grave was a huge pit, some 20 feet by 15 at the mouth, and 30 deep.
It was dug in the centre of the late queen's chief house — a monstrous hut,
some 150 feet in diameter, as usual all roof with no walls, and a perfect forest
of poles inside, the centre ones being good enough for frigate masts.
"Nearly all the excavated gravel had been carried away, while the monster
pit was neatly lined all round with bark-cloth. Into this several thousand new
34 Mtesat Emperor of Uganda.
bark-cloths were thrown, and carefully spread on the bottom, filling up the hole
a long way. Then the segments of the huge box were lowered in with much
trouble. I descended, and nailed the corners together. After that I was sum-
moned to the ceremony of putting the corpse into the first coffin. Thousands
of women were yelling with all their might, and a few with tears in their eyes.
Only the ladies of the royal family were near the corpse, which by this time had
been reduced to a mummy by constantly squeezing out the fluids with rags of
bark-cloth. It was wrapped in a new mbugu, and laid on the ground. The
chiefs half filled the nicely padded coffin with bufta (bleached calico), then
several bunches of petty charms belonging to the queen were laid in ; after that
the corpse ; and then the coffin was filled up with more bufta. Kyimbugwe, Kunta,
and the other chiefs in charge carried the coffin to the court where the grave-
liouse was, when much more yelling took place. I screwed the lid down ; but
MISSION PREMISES, RUBAGA.
such was the attachment of some of the royal ladies to the deceased, that I had
to get them peremptorily ordered away, with their crying and tears and hugging
of the coffin, before I could get near to perform my duties as undertaker.
" Then came the copper coffin, into which the other was lowered by means
of a huge sheet. Thousands of yards of unbleached calico (shirtings) were then
filled in, round and over the copper coffin, until the big box was half full. The
remainder was filled up with bark-cloths, as also all the space round the outside
of the box. The lid was lowered, and I descended once more to nail it down.
Several thousand more of mbugus were then laid on till within three feet of the
surface, when earth was thrown in to the level of the floor.
" We returned at dusk, but the burying was not completed till nearly midnight.
Next morning, every man, woman, and child in the land had his head shaved,
and put off his mourning dress of tattered mbugus and belt of plantain-leaf."
The missionaries estimated the value of the cloth buried in the grave of
Namasole at not far from seventy-five thousand dollars. If such a lavish display
was made at the burial of a queen, what would be done on the death of the king
himself !
AN AFRICAN TEPCiA
A "MORNING STAR" IN AFRICA.-1883.
ALL the young stockholders in our missionary ship will be interested to hear
of another Morning Star, recently built, and now in actual service in the heart
of Africa. It is not a great affair in itself, a lifeboat, only thirty-two feet long
and eight feet wide ; but it is made of steel, and as the importance of boats
is not, any more than the importance of people, measured by their size, it is doing
a more valuable and blessed work in the world th:in many a larger craft. It
belongs to the London Missionary Society, and is used in missionary service on
Lake Tanganyika, a large and beautiful inland sea in Central Africa, the southern
portion of which is represented in a picture on the next page, taken from
" Livingstone's Last Journals."
The Chronicle of the London Society, December, 1883, contains an interesting
account of this little Morning Star (called in African Nyota ya Assabui), from
its hammering out in the English workshops to its launching in its home in the
beautiful lake, under the superintendence of Captain Hore, who tells the story.
This steel lifeboat v/as built in sections, and shipped from England to the
East coast of Africa, and then carried on men's shoulders eight hundred
miles inland to Ujiji, on Lake Tanganyika. This was an undertaking of great
difficulty ; but it was successfully accomplished through the skill and energy of
Captain Hore, for the huge pieces of steel might easily have been lost in some
African swamp or river. Captain Hore thus describes the way they crossed the
Malagarasi River, sixty miles from Ujiji, with its vast swampy shores :
"Right in front, and a little below, stretches a great level plain, appar-
ently uniformly covered with long bright green grass, and diversified only
by a few regular mounds, covered with the same grass — these are anthills.
North the vast plain seems to continue as far as eye can reach. Very beautiful
A "Morning Star'1'' in Africa.
A "Morning Star" in Africa. 37
it looks, but it is treacherous. It is a vast swamp, the mounds are but islands,
and in the midst is the great river." After wading through the tall grass, higher
than their heads, and sometimes in water to their waist, for more than half a
mile, they reached the proper river bank. Here boats were waiting, secured
with much delay and difficulty from the native chiefs, to carry them over, all the
odds and ends of cloth being used up for fare. The camp equipage and other
baggage were taken across first, and the precious sections of the Morning Star
left for the last. For these, two of the largest canoes, twenty-two feet long, built
of a single piece of bark, pinched together at the ends, were taken, and two stout
poles kid across them, tightly lashed on, upon which one boat section at a time
was placed, and so all were carried safely over.
On the twenty-third of February, one hundred and five days after leaving
Saadani, on the coast, the caravan arrived at Ujiji. Here they set to work at once
to put the vessel together and launch it upon the lake. This was successfully
accomplished on Monday, the twenty-first of May. The account of this we must
let Captain Hore give in his own graphic way : —
" As the boat neared completion, she was daily visited by people of many tribes.
She was the sight of the place ; people landing from boats after a voyage made
first to the white man's building shed ; and Wajiji from the hills, who seldom or
never visited the town, came down to see the wonderful iron canoe. As the steel
sides grew up, the natives tapped and felt in silent wonder; the Arabs and
\Vangwana confessed ' this indeed is work.' As the shell of the boat became
filled up with the various fittings, the excitement and wonder increased, and when
the bulwark and rail rose up, and the gold stars on her bows shone forth, and
inside and out gleamed with paint and varnish, she was pronounced to be the
most wonderful thing, at least in all the world they knew. ' Those Wangwana,'
said the natives, * whose work we used to wonder at and admire, where are they
beside such work as this? — tut, but they are nowhere.'
" Early on Monday morning we started from the house, with our men carrying
the masts, ropes, and all gear necessary for the launch. Blocks had already been
laid from the shed to the lake, a distance of one hundred feet. A stout and
long rope was passed around the boat and secured, the blocks were greased, and
we only waited the arrival of long-promised help. The men from the town,
chiefly Arabs' slaves and followers, arrived first. Then in the far distance we
saw a long line of natives approaching along the beach. Later on another group
arrived from Gungu, and so, at last, we mustered about two hundred and fifty or
three hundred men. A smooth, steady drag brought the boat to the water's edge,
sliding over the blocks as smoothly as could be. Here the mainmast was put
in, and our Mission flag, the dove with olive branch, hoisted. One more good pull
and our boat was afloat upon the waters of Tanganyika : while from a hundred
African throats, she was pronounced to be the Nyota ya Assubui, or Morning
Star. Numbers of the people rushed into the water, firing off their guns, and
dancing and shouting, until it was announced that the promised beef was to be
• listributed.
•' The Morning Star is now riding at anchor off the town. As I look upon her
1 recall to mind some events of that wonderful journey she achieved while still
2 8 A "Morning Star" in Africa.
her parts were separate. All those parts have in due course arrived; the work ol
erection has been completed ; and there she rides, the last, but not the least to
be remembered of our mission fleet — destined, we hope, to a considerable share
in the conveyance of the go'-d n^ws *o all the twelve tr.bes of Tanganyika."
THE NEW MISSION IN CENTRAL AFRICA.
THE KICST KFPORT, MADE IN 1 88 1.
He
COMPARATIVELY little is now known of the region about Bihe. Between the
years 1873 and 1875, Commander Cameron, of the British navy, accom-
plished the remarkable feat of crossing Africa from Zanzibar to Benguela.
passed through Bihe, and in
the volume descriptive of his
journey, entitled Across Africa,
he gives a glowing account of
the region to which our mis-
sionaries are going, with many
illustrations taken on the spot.
Through the kindness of
Messrs. Harper & Brothers, the
publishers of the volume, some
of these illustrations will ap-
pear among the stories we are
able to give from this part of
Central Africa.
Benguela, the port at which
our missionaries, Messrs. Bag-
ster, Sanders, and Miller land-
ed November 13, and from
which they hoped soon to start
for the interior, is the coast
town at which Commander
Cameron arrived after his long
and perilous journey across the continent. The Portuguese claim authority
over Benguela, and for a long distance inland, but practically they have little
power away from the coast. Of the custom house Mr. Bagster writes : —
"The process of clearing goods from the custom-house is one of extreme
slowness and detestable delays. If the officials can put off until tomorrow
what ought to be done to-day, they will certainly do so. There is so much of
ignorance and idiocy that yesterday, when clearing the case of guns, etc.,
although I tolcl them four or five times that there was danger because of the
CUSTOM-HOUSE AT BENGUELA.
40 The New Mission in Central Africa.
loaded cartridges in the box, and although I would not stay near, they per-
sisted in breaking into that case with a cold chisel and big hammer, fortu-
nately without damage."
Benguela is a place likely to be often mentioned in future letters from West
Central Africa. Mr. Sanders says of it : " There are in the town about two
hundred white men, and a few hundred blacks. There are scarcely any white
women in these West African cities. Generally each white household consists
of the members of the trading firm, with whom the clerks board and lodge,
besides many black servants. This state of society gives rise to much immo-
rality, drinking, and smoking. Fever seems to be the great bugbear here,
though at present it is as healthy as can be. We are in good health and spirits,
take all reasonable precautions against sickness, and do not propose to worry
about the fever beforehand."
It seems that besides its custom-house Benguela has a court-house and a
good hospital, and a church, but according to Commander Cameron the church
is never opened except for baptisms and burials. Mr. Sanders describes the
house which they have taken for one month while they are getting ready to
march into the interior. It evidently is not so fine as the house of the French
merchant which Cameron saw at Catumbella, a few miles from Benguela, a
picture of which may be seen on the opposite page, but it serves their purposes
well. Mr. Sanders says : " The house has three rooms and an entry. One
room is used for the storage of our heavy boxes ; the next is the dining-room ;
the third room has two windows without any glass, and here we sleep and write
and work. The floor is paved with stones, but if any sidewalk in Boston were
as rough the newspapers would cry out at once. Our household now consists,
besides ourselves, of two %Cabinda servants, two dogs, many rats, more mice,
The New Mission in Central Africa. 41
most of all fleas. The sea breeze commences to blow into our front windows
certainly by the middle of each forenoon, and it keeps the house as cool and
pleasant as can be desired, even at the hottest part of the day. The black
people here are most miserable in appearance. It is scarcely possible to see
fifty of them without finding many whose toes are either entirely or partly gone,
or their legs much swollen. This is due to neglect in extracting the 'jiggers,' a
kind of insect which burrows under the skin of the feet."
42 The New Mission in Central Africa.
ON TO BIHE.
From Benguela to Bihe is about two hundred and fifty miles. Bihe is not a
town but a district, the chief of which, at the time of Cameron's visit, was
Kagnombe, who lived in a town bearing his name. Cameron says it was the
largest town he saw in crossing Africa. This place Messrs. Bagster, Sanders,
and Miller were planning to reach by the last of January, and we hope soon to
hear of their successful journey. They were to go to Catumbella, to wait for
caravans coming from Bihe, in order to secure porters, like those represented
on a preceding page. You must remember that money does not pass among
these Africans. They know little of the value of gold and silver, and therefore
cloth, beads, and trinkets must be paid in exchange for whatever is bought of
the natives. The chiefs also must have presents, and the large supplies our
missionaries must needs take with them will call for quite a company of these
THE PEOPLE OF KISANJI.
porters. They expect also to use donkeys, though the way is very rough, and
in portions very steep. The land rises rapidly as the coast is left, and the
traveler has often to climb on his hands and knees along the rugged path.
One of Cameron's camps between Bihe and Benguela was 5,800 feet above the
sea level, and the adjoining hills were 800 feet higher.
Only two days out from Benguela Cameron met, in the district of Kisanji,
the group of people represented above. All along the way he saw fresh clogs
and forks such as are used in fastening slaves while they are being driven to
market. Graves and skeletons were visible on every hand, showing that the
slave trade was still active in that region. It is to bless and to save the people
of Africa who have suffered so much from the horrible traffic in slaves, and who
are now so ignorant and degraded, that our missionaries have gone to preach
the gospel among them. The work will be difficult, but our brethren are
courageous and hopeful. Will you not think about them and pray much for
them, and watch for their success ?
ST. PAUL D£ LOAN DA.
FROM BENGUELA TO BIHE.-1SS1.
OUR pioneer missionaries to West Central Africa have many novel experi-
ences on the inland journey from Benguela to Bihe'. The road is a mere track,
BIHEANS CONSTRUCTING A HUT.*
the width of a man's bare foot, and it is worn deep by long use, like a wheel-
rut. The natives walk at ease in it, but the deep sides proved painfully hard
to our friends who wore boots, and to the ox which Mr. Bagster rode. The
poor animal's feet were really made almost raw.
' The cuts giro in this article are from Major Serpa Pinto's Yahuble book on Hea, I Crated Africa, and for
their use w* are indebted to the pnb&hefs, Means. Lippincott & Co-, of Philadelphia.
44
From Benguela to Bi
Beautiful indeed upon the mountains of Bailundu are the feet of our brothers
bearing the good tidings to Africa, but as yet this is only figuratively speaking.
Mr. Sanders and Mr. Miller were generally obliged to ride in the hammock-
like tepoia, slung on the shoulders of the Bihe carriers, who also bear all their
luggage.
All the while the missionaries were slowly climbing from the coast to the high
lands for the first time, they had great opportunities of hearing the Bihe
language used by the carriers. It is called " Umbundu." Mr. Bagster wrote
that the natives are much given to using signs, and that this proved a help
to him. For instance, to-morrow is nena with a snap or two of the fingers in
front, and yesterday is the same word with the snap or two backwards, over
the shoulder.
While Mr. Bagster went back from Bailundu to the coast for some delayed
supplies, Mr. Sanders and Mr. Miller remained encamped in Bailundu studying
the language, with their guide, Barros, who speaks Portuguese, for a teacher.
They had a hut built behind their tent, to serve as dining-room, and another
hut at a little distance for a kitchen. These huts are constructed very quickly.
Several men cut the poles, and others
bring the long grass, and in an hour
the neat little house is done. In the
tent were the beds and a few boxes.
Hanging from the ridge-pole were the
lanterns, umbrellas, ropes, and guns.
In the dining-room were the little
camp folding-table, or stand, the
dishes, and the food. Tucked away
among the poles were a variety of
cloths, towels, etc. The Bailundu
King, Kwikwi, often sent them sweet
potatoes and corn meal, but he ex-
pected a good present in return. Mr.
Sanders says : " One of our luxuries
is about a gill of goat's milk, night
and morning. The little creatures
are not accustomed here to give milk
to any but their young. Hence our
goat is not very generous. The na-
One able-bodied man holds the head ; another,
standing astride and grasping the hinder legs, lifts the goat into position for the
third sitting behind to milk. The sight and the despairing cries of the goat
make a very ludicrous affair. It is equaled only by two pigs which had not
enough fat to fry their own meat. Tallow had to be added. I could not look
at the bony carcasses without laughing at the idea of their being pigs."
One clay in camp Mr. Sanders sang the chorus of " Home, home, sweet
sweet home," to Barros, and gave him the meaning in Portuguese. He said
these people had a similar song. Mr. Sanders took down the Umbundu version
and sent this literal translation. The first line refers to the wooden stockades
which bar the way to their villages.
A CARRIER OF BIHE.
tive style of milking is novel.
Front Benguela to Biht.
" At our village the entrance is crooked,
The family there are not crooked ;
From our village the foot goes forth,
The heart never departs thence."
These missionaries write of only two things as personal trials, though they
must have many such. First, they have been accustomed to speak of the
Saviour's love, and they went to Africa on purpose to tell those savage and
46
From Bcnguela to Inlic.
ignorant men the truth about the holy God, their loving Father, who has sent the
Lord Jesus to be their Saviour. But as yet their mouths are shut, and prob-
ably they will find, even when they know that strange language well, great diffi-
culty in expressing spiritual ideas in it. Their great comfort in this privation
is, as one of them says, that they " can pray, and God can use other means than
our words by which to answer."
We can already see one way in which he is answering. Their true and pure
lives witness for God, and have already arrested the attention and awakened
the wonder of the natives, who are at present eager to receive them, and under-
stand that they have come to teach, and not to trade.
SERPA PINTO'S ENCAMPMENT ON THE WAY TO BIHE.
The second trial of which the missionaries write is that, loving God's house
and the company of Christians as they do, they are now deprived of these
helps. " We do so long for ' the gates of Zion,' " says one of them. " To each
one it would be a great boon to meet with a congregation of God's people.
Three are a small assembly, and though missionaries we do not at all times
1 mount up with wings as eagles.' You doubtless know that missionaries lead
every-day lives like other folks. The knowledge that so many prayers are daily
offered for the mission strengthens us."
THE WEST CENTRAL AFRICAN MISSION IN 1582.
IT was after long delays that Bih£ was reached by the missionaries of
the American Board. This was the region Messrs. Bagster, Sanders, and
Miller set out for in 1880, leaving Benguela, on the sea-coast, in March, 1881.
The story of their detention in
Bailundu, two hundred miles from
the coast, and fifty miles from Bihe,
is, we hope, familiar to our readers.
King Kwikwi, of Bailundu, did not
want them to go on, and would not
furnish them with necessary carriers.
So they stayed at Bailundu and built
them houses for a station, watching
all the while for any opportunity to
visit Bih£, to see if a good opening
for a mission could not be found
there. In April, 1882, Mr. Sanders
was at last enabled to make the
journey, and wrote home at the
time an interesting account of the
place and people, which was pub-
lished in the Missionary Herald.
This region of Bih6 was visited in
1877 by a Portuguese traveler, De Serpa Pinto, and in his entertaining volumes,
entitled " How I Crossed Africa," he gives a
graphic story of what he saw there. Through
the kindness of Messrs. Lappincott & Co., of
Philadelphia, the publishers, we are able to give
several illustrations from that portion of Major
Pinto's work which relates to Bih£. These
pictures of a Bihean man and woman are
taken from real life, and Pinto saw many of
the women digging in the fields, as this one
is doing. The men have good forms, and are
large and strong and brave, and though sadly
depraved, thev are, in the opinion of this trav-
B\HE WOMAN.
A BIHE HEAD DRESS
48 The West Central African Mission in 1 882.
eler, fitted to take the lead of all other peoples in Africa, could they be taught
aright.
The villages of the Biheans are usually fortified, not as a protection from
wild animals, for these are few, but to resist the attacks of men. Below is a
plan of the village of Belmonte, which Mr. Sanders speaks of visiting. It was
the place where Silva Porto, an enterprising Bihean, once lived. The outside
line represents a strong wooden stockade, within which, at regular intervals, are
fine sycamore trees. The small squares represent the houses of the people.
Then comes another row of sycamores surrounding the large inner square, or
palisade. Within the latter are pomegranates and orange trees and roses, with
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PLAN OF THE VILLAGE OF BELMONTE
i. Entrance to the village. 2. Entrance to Silva Porto's House. 3. House. 4. Interior court-yard. 5. Kitchen
and store-room. 6. Servants' house. 7. Warehouse.
gardens, and a burying-place. Silva Porto's house (at No. 3 above) is shown
on the opposite page. This is a finer house than is commonly seen in Bihe,
most of them being little more than huts made of wood and covered with
thatch.
It was at this village of Belmonte that Serpa Pinto was sick for a long time,
and here, after his recovery, he laid his plans and made his preparations for
his long and perilous journey across Africa.
The Soba, or King of Bihe', is Chilemo (Major Pinto spells the name Quil-
lemo), and Mr. Sanders' letter shows that there is little to admire in this sov-
ereign. Under the king are seculos, or chief men, some of them having
T/ie West Central African Mission in 1882.
49
lortified villages of their own, who are to all intents kings over their own
small territories. These seculos are the persons with whom, for the present,
our missionaries carry on their dealings with the natives, for they act as
guides and business agents. As soon as a better acquaintance is formed with
the people and the kings, it is to be hoped the services of these seculos can be
dispensed with.
The West Central African Mission in 1882.
There is nothing which shows more clearly the character of the Biheans than
their treatment of women. They are practically slaves, doing the hard work.
They dig in the ground and raise the corn, which is one of the chief produc-
GANGUELLA BLACKSMITHS.
tions. Instead of grinding the corn the women pound it in a mortar in the
way represented below. Polygamy prevails here as in other parts of Africa,
and the men seem to put away their wives whenever they are pleased to
do so.
On the way from the coast to Bihd Major Pinto passed among the Gangu-
ellas, the near neighbors of the
Biheans, and much like them.
Above are shown some of these
Ganguellas at their forge, where,
notwithstanding their rude bellows
and anvil, they make very good
tools and weapons. Though these
people of Africa have received our
missionaries kindly, and offer to
let them stay and choose any spot
they please on which to build their
houses, it must not be supposed
that they care anything as yet
about having the gospel of Jesus
Christ preached to them. They
have no wish to be taught about
God. But as Jesus did not come
to earth because men wanted him,
but because men needed him, so
BIHE WOMEN POUNDING CORN. our missionaries have gone to Bai-
lundu and Bihe. Pray God to guide and keep them.
CHRISTMAS AT BAILUNDU, WEST CENTRAL AFRICA. -183.
BY REV. WESLEY M. STOVER.
CHRISTMAS has come and gone, and the young people who read the Herald
will be interested to know how we observed the glad day at this new missionary
station in Central Africa. They will also be pleased to see the picture of our mission
MISSION PREMISES AT BAILUNDU.
premises given above. The view here presented is from a point exactly opposite
that from which the one in the Herald for June, 1882, was taken. The building
on the right is Mr. Fay's house : that on the left, of which but a corner is seen,
was the doctor's office : the next beyond is Mr. Miller's house, with the proprietor
sitting under the thatched awning. The building behind the fence is now used
52 CJiristmas at Bailundu, West Central Africa.
as a schoolhouse. The large-leaved plants are bananas, which were planted by
us and have grown up within two years.
At our Christmas celebration we concluded to follow the scriptural rule and
make a feast for those who could not feast us in return. So we killed an ox,
dried the portion suitable for drying, and the rest of our half we devoted to the
boys. Filling the wash-boiler about half full of meat, we made a nice rich soup.
Christmas afternoon, we invited all the children to Mr. Walter's house and had
a service consisting of songs and prayer, together with a few remarks by Mr.
Sanders, explaining, as best he could, the meaning of the day, and our joy in it,
which we were accustomed to manifest by giving presents to each other. After
this, gifts were distributed to all, from Chikulu to the babies. Chikulu, our head
man, had been invited, and was an attentive listener to all that was said and to
the singing. He received a Zulu shirt and a blanket. Our house-servants
received each a suit made of storehouse goods ; the cattle-boys, each a shirt
TYPES OF WOMEN IN WESTERN AFRICA.
and two handkerchiefs, and others, a little cloth or a handkerchief; while the
infants were made glad each by a tin horn, which they all proceeded to test
at once, without even leaving the room, causing Chikulu to put his fingers into
his ears.
The boys arrayed themselves in their new finery and proceeded to our house,
where the feast was spread. There were three tables. At one of them sat
Chikulu and our seven lads in their striped suits. At the second were seated
eight more lads, who either were or had been in our employ. At the third stood
ten smaller boys and girls, who favored us with their presence for the day only ;
while the infant department, numbering about eighteen, were seated on our bed-
room floor. When all had taken their places, I said : "Now, let us thank Suku."
Instantly every head was reverently bowed, and not a movement or sound was
made during the saying of grace, of which they understood not a word.
Then began the work of the day. I remarked to Mrs. Stover : " I think
mother would have enjoyed baking a chicken for this occasion." But even my
Christmas at Bailundu, West Central Africa.
53
dear mother's famous baked chicken never met such a reception as did our plain
soup and cornbread, beef and beans. How you would have laughed and
enjoyed it, could you have looked in upon us, especially in the bedroom, and
seen the bright eyes, and heard the childish expressions of satisfaction which
greeted us as we passed back and forth, serving each to his heart's content,
such as : " This is splendid ! We like it I We have eaten lots ! We are tied ! "
this last being their way of saying that they were satiated.
In the evening Mr. Walter exhibited the magic - lantern, which was witnessed
by a houseful of people with great interest and pleasure. We were able to
AN AFRICAN CHIEFS WIFE TRAVELING.
explain some of the pictures, especially the scenes in the life of Christ. Chikulu
wanted also to see Suku's picture, — Suku being the name of God.
Thus ended this Christmas day in Africa, the results of which eternity alone
will reveal. We think good seed was sown, which fell, not by the wayside, nor
among thorns, nor on stony ground, but into soil mellowed by God's grace and
warmed by the sunshine of his love. And, by the blessing of the Holy Spirit,
we trust, it will in due time spring up and bear fruit, " some thirty-fold, some
sixty, some a hundred." Indeed, the day was not over before fruit appeared.
On the preceding day, it seems, Mrs. Walter's oldest boy, Kapila, had been
offended with her and would not speak to her. After the Christmas dinner, her
two boys were talking over, in her presence, the affairs of the day, and especially
54 -An African Trial.
what Mr. Sanders had said about Jesus Christ and our sins, when Kapila, turning
to Mrs. Walter, said, in a very penitent tone : " Yesterday I was angry."
I hope those of you who pray will pray very earnestly for these dear boys.
They rest upon our hearts, as if they were our own children, and they know
enough to become Christians every one of them ; those, I mean, who are among
us daily.
A few days ago Esuvi, Mrs. Sanders's lad, son of Chikulu, was playing on our
floor with our little Helen's rubber baby. All at once he said : " Mr. Stover,
isn't this an image? Doesn't the book of Suku say you must not make
images?" I explained that this was a mere plaything, and not an image to
which we pray as we do to Suku. But the incident shows the thoughtfulness of
these heathen lads. And we hope the young people in America, who read this
account of a Christmas day in Africa, will do what they can to bring to all the
children in the Dark Continent the blessings of the gospel of Christ.
AN AFRICAN TRIAL.
THE following incident, connected with Chikulu, the petty chieftain who figures
so prominently in the above account, is reported by Dr. Nichols, formerly of the
mission, and will be of interest as showing something of the character and
manners of the Africans.
It seems that, about a year ago. when Chikulu was absent from his home and
capital, one night the walls of his hut were broken down, and all his cloth, of
which he had a large quantity, was stolen, and only the empty box and the ruined
hut remained. Chikulu of course was frantic, and vowed that he would find and
punish the thief. So the trial by " casca," as the Portuguese call it, was held in
the bush near the village. This trial consists in compelling the suspected persons,
under the direction of a diviner, to drink a poisonous drug, which it is supposed
will more or less affect the guilty, while the innocent will escape unharmed.
Most of the village, missionaries and all, went out to see the process and the
result.
The poison was prepared with elaborate ceremony, and four men, representing
the four divisions of the village, were selected to drink it. Two of these preferred
to drink by proxy, each selecting a slave-boy to take his dose. And also, as the
custom is, the diviner himself had to take the draught. Greatly to the surprise
of all, this diviner, named Kasandola, was the only one at all affected by the
poison. But his prominence gave him the right to a new trial, which was
appointed for the next day.
In the evening Chikulu came quietly to Dr. Nichols and tried to induce him
to officiate as medicine-man at the new trial. Think of it, a Yankee missionary
doctor acting as diviner in the African superstitions ! The doctor of course
politely declined, explaining to the incredulous Chikulu that no medicines, his
or any other, had any power in the direction he desired.
The second trial was held in a wood some eight miles southeast of the village,
and resulted in the conviction of Kasandola, the diviner at the previous trial.
" It is satisfactory to know," says Dr. Nichols, " that he was convicted, not by
the medicine, but by sound evidence."
TWO NOTED ZULUS.- 1854.
BY REV. S. C. PIXLEV, INANDA, NATAL, SOUTH AFRICA.
HERE are pictures of two Zulu men, James Dub£ and Cetywayo, whose names
will not soon be forgotten. In some respects they much resembled each other ;
in other and more important characteristics they were widely separated.
Both were born in heathenism, of the
same race, about the same time, on the
shore of the " Dark Continent." Both
were of royal blood, descendants of
chiefs noted in war, with no written
history indeed, but whose names are
household words in Zululand. Both
by nature were well endowed, of large
stature, of commanding appearance,
fitted to control others, and bidding
fair to live many years.
But, while they were so much alike
in these respects, in other and more
important points, in their aims of life,
in character and work, they differed
widely. Dube died some six years ago,
beloved and respected by all who knew
him. And now comes a report that
Cetywayo has died, a previous rumor
to the same effect having proved false.
The contrast between the two men is
interesting and instructive.
James Dube, upon the death of his
father by violence, while yet a child,
fled with his mother from his early
home in Zululand to Natal, to escape
from the persecutions of the tryannical king of the Zulus. Providentially he
arrived there at the time when the pioneer missionary, Rev. Daniel Lindley,
commenced his labors at the Inanda station. The mother of James, Dalida
Dube, early became interested in the truth, and was one of the first converts
among the Zulu people. She still lives, showing, in her old age, the power of
the gospel to elevate and save heathen women.
Her son James was placed in the family of the good missionary, where he
REV. JAMES DUBE.
56 Two Noted Zulus.
enjoyed the instructions, and came under the influence, of the now sainted Mrs.
Lindley. He early gave evidence of having become a true Christian. He
improved his privileges so well, and made such good progress in gaining knowledge,
that he was soon employed in teaching the station school. In this useful work
he continued some years, spending his time during the week in teaching, and going
out on the Sabbath to teach and preach among the kraals away from the station.
Occasionally, when the missionary was obliged to be absent from the station
on the Sabbath, he was engaged to preach at home. In this work he was so
successful, and so accept-
able to the people, that,
when the missionary was
called to leave the station
altogether, Mr. Dub£ was
unanimously chosen to be
their pastor. Having been
ordained, he labored zeal-
ously for more than seven
years, not only for the good
of the station people, but
for the salvation of his
countrymen.
After a short but most
useful career, beloved and
honored by all, in the midst
of his usefulness, he was
suddenly called away to his
home above. Devotedly
attached to his work, wise
in winning souls to Christ,
he died lamented alike by
Christian and heathen, na-
tive and foreigner. Never
shall we forget the lamen-
CETYWAYO (in English dress) tations made at his funeral.
One after another, as they
approached the house after his death, falling to the earth on their faces, exclaimed,
in the bitterest tones : " Ubaba wami, ubaba wami, u file ! " (My father, my father,
is dead).
Upon his monument, erected by the united gifts of loving hearts, are inscribed
these words of the wise man: "Ukukunjulwa kolungileyo ko busiswa" (The
memory of the just is blessed). The affection of many a Christian, saved
by the labors of James Dub£, will not suffer his memory to perish.
Now comes the report that the second of these men is dead, not having died
as James Dub6 did, at home, surrounded by loving friends, but an exile, driven
from his kingdom, with none to care for him. Cetywayo, having secured his title
to the government by compassing the death of a more worthy brother, aspired,
even before the death of his father, to the exercise of supreme power, without
Two Noted Zulus.
57
5 8 T%vo Noted Zulus
a single effort to improve his own condition, or the condition of his people ; his
greatest ambition apparently having been to imitate and, if possible, to surpass,
in deeds of blood, his uncle Chaka, the Nero of South Africa. Cetywayo has
ended his brief reign of ten years, hated by his own people, who wished to free
themselves from his tryanny.
What a contrast his life and death afford to those of James Dub£ ! Cetywayo,
by birth as well as by position, had equal, and even greater, opportunities than the
humble pastor had, to benefit his people and to elevate the Zulus over whom
he was king. He willingly neglected these opportunities ; missionaries would
gladly have made known to him the news of salvation, but he wilfully refused
to hear them. Good men, like Sir Theophilus Shepstone and Sir Bartle Frere,
sent him, once and again, messages of peace and goodwill, advising him to make
his reign beneficial to his people, worthy of himself and of the age in which
he lived. He scorned their advice. He was repeatedly warned that the course
he was pursuing would, if persisted in, bring war, and result in ruin to himself
and to his people. He despised these warnings. Defeated in battle after his
warriors had given fearful evidence of their valor, and carried into captivity, it was
hoped, he would learn some lessons of wisdom by adversity. He was carried
to England that he might see what Christianity has done to make a nation truly
great, and learn how he might make himself a blessing to his people. He was
sent back, and reinstated as king in Zululand, that he might have one more
opportunity to do something worthy of his position. So far as is now known,
he has only used this opportunity to resume his former career of tyranny and
oppression. In his life like Nero, his death, like the hated old Roman's, will not
be mourned. One report says that he died of a broken heart.
While the memory of Pastor Dub6 shall be blessed and his name had in
lasting remembrance, the name of Cetywayo, like that of his uncle whom he
sought to imitate, shall be accursed.
The only opportunity the writer ever had of personally visiting this remarkable
man was in 1 88 1 , when Cetywayo, after his war with the English, was held as a captive
at Rondebosch. This place is near Cape Town, the port near the Cape of Good
Hope at which all the vessels carrying our missionaries to and from South Africa
always trade, and of which a picture is given on the preceding page. Learning
that we had just arrived at Cape Town from Natal, a country so near his own land,
Cetywayo was delighted to hear from us every item of news relating to the Zulu
people, and finding that we could communicate with him in his own language,
without an interpreter, he was quite pleased to talk with us. But when I
remarked that I hoped he was quite well and that results of the war would
ultimately prove beneficial to his own people, by introducing to them the arts
of civilization and the blessings of Christianity, he sighed and said : " A ngazi
lapa ngi nga hlala kahle kanjani? ngi botyiwe nje " (How can I be happy while
I am a prisoner? I do not see how my people can be benefited in that way).
How the gospel could help him or his people was a mystery to him. It would,
as he thought, make brave warriors "abafazi nje " (women only).
Shall we not all learn from his sad history the lesson Gocl is often teaching
us, that greatness of birth and of position is of little worth unless accompanied
by nobleness of character?
DR. ROBERT MOFFAT, OF AFRICA.
ROBERT MOFFAT, the eminent missionary to South Africa, the father-in-law of
David Livingstone, the African explorer, died in England, in 1883, at the advanced
age of eighty-eight years. He was born in Scotland, in 1795, and after leaving
school was apprenticed as a " Scotch gardener."
One evening, when his work for the day was over, he was slowly walking along
the street, when a placard announcing a missionary meeting caught his eye
ROBERT MOFFAT.
Two lines especially attracted his attention ; they were these : " The London
Missionary Society." and " Rev. William Roby, of Manchester." The stories
which he had heard in boyhood, from his mother's lips, of the adventures and
6o Dr. Robert Moffat, of Africa.
labors of the early Moravian missionaries came back to him. As he afterwards
said, the sight of the placard " had made him another man." The missionary
spirit was aroused. He speedily made his way to Manchester, found Mr. Roby,
and told his story. He met with every encouragement. Though but little over
twenty years of age, he was accepted by the Directors of the London Missionary
Society for service in Africa. Later in the same year, 1816, he sailed for
Cape Colony.
Unable at first to go into the interior, he spent his time in learning the Dutch
language, in order that he might preach to the Boers and their servants. It was
in this way he preached his first missionary sermon, after he was at last permitted
to leave the Colony. Stopping over night with a somewhat surly Boer, arrange-
ments were made for an evening service. A hundred Hottentots were in the
Boer's employ, but these did not at first appear. In the long barn, where the
service was to be held, only the family of the host could be seen — some seven
persons in all. "May none of your servants come in?" said the missionary.
" What !" snarled the man, "Hottentots ! are you come to preach to Hottentots?
Go, preach to baboons. Or, if you like, I '11 fetch my dogs, and you may preach
to them." Moffat had intended preaching on the " Neglect of so great salva-
tion," but the reply suggested a new text, which he immediately read : " Truth,
Lord ; yet the dogs eat of the crumbs which fall from their master's table."
Again and again the truth was driven home to the man's conscience, until at last
he cried out : " No more of that ! Wait, and I '11 bring you all the Hottentots
in the place." Soon the barn was crowded, and the sermon preached, to the
evident satisfaction of all.
After a long and wearisome journey over a trackless desert, harassed by wild
beasts, parched with thirst, and overwhelmed with fatigue, he reached his desti-
nation— the kraal of the dreaded Chief Africaner. Of a similar journey
Mofifat himself has said : " We had a tolerable supply of meat, chiefly the flesh
of zebras and giraffes ; the latter, when fat, was preferred, though nothing came
amiss to hungry travelers. The best parts were always eaten first ; and, when
pressed with hunger, recourse was had to the leaner portions, which had been
stowed away in the wagon. To make this meat palatable (for it much resembled
sole leather), it was necessary to put it under the hot ashes and then beat it
between two stones till the fibres were loosened ; even then it required very hard
•chewing, and many a time have I risen from a meal with my jawbone so sore,
I felt no inclination to speak."
He was received somewhat coldly by Africaner, but after a short interview the
women were ordered to build him a house. They stuck into the ground a
number of long, slender rods, like fishing-poles, half an inch apart ; tied the tops
together, and covered the whole with native mats. This was the young mission-
ary's house for six months. He says of it : " When the sun shone, it was
unbearably hot ; when the rain fell, I came in for a share of it ; when the wind
blew, I had frequently to decamp to escape the dust. Any hungry cur of a dog
that wished a night's lodgings could force itself through the frail wall and
deprive me of my meal for the coming day ; and, as the cattle had no fold, but
strolled about, I have been compelled to start up from a sound sleep to defend
Dr. Robert Moffat, of Aftica.
61
62 Dr. Robert Moffat, of Africa.
myself and my dwelling from being crushed to pieces by the rage of two bulls,
met to fight a nocturnal duel."
Africaner had been the terror of the Colony and the scourge of the sur-
rounding tribes. On the way, Moffat was repeatedly warned that he was going
to his destruction. But the Word of the Lord touched the heart of this African
desperado. He learned to read, and might be seen all day in some shady nook
eagerly perusing the New Testament. Often at night he would sit down with
the missionary, at the door of his house, talking till the dawn of the things of
God. The new view taken^of all created things impressed him deeply. Some-
times after these long conversations he would say : " I have heard enough ; I
feel as if my head were too small and would swell with these great subjects."
His character was completely changed, and his piety became as notable as had
been his career of outlawry.
Moffat was now appointed to take charge of another mission, that among the
Bechuanas, leaving Africaner and his brothers to carry on the work in Namaqua-
land. The Bechuanas were savage, warlike, treacherous, and indifferent to
instruction. The missionaries were subjected to mortification and insult. But in
time the sharing of mutual danger made the people less distrustful, and after the
removal of the station to Kuruman, prospects became much brighter. Here
Moffat remained in charge until 1870, with the exception of a visit to England
in 1840. From Kuruman he made numerous journeys to various heathen chief-
tains, by whom he was kindly received, with many of whom he came to be on
intimate terms.
One of these chiefs, Mosheu, hearing of Moffat, came to visit him, and
after staying two days left, but soon returned with a large retinue and cattle
enough to support him. On leaving again, Moffat promised to visit him at his
village. This the missionary soon did, reaching the village after a tiresome
journey. But there was no rest for him. As soon as he appeared, young and
old came flocking forth to welcome him. It was twelve o'clock that night before
the people were satisfied. At early dawn more than five hundred people were
clamoring for him to preach to them. Without waiting for breakfast, he did so.
At the close of service he went to a neighboring pool to wash himself, and on
returning for breakfast, found the people assembled again for another sermon.
Pleading hunger, one of the women hastened to her hut and brought to him a
wooden bowl of sour milk, saying : " There, drink much, and you will be able to
speak long." Hastily swallowing this draught, a new sermon was preached. In
the evening these scenes were repeated. One incident shows how the seed
thus planted brought forth fruit.
It happened that, one Sabbath morning, the people were assembled at their
early prayer-meeting, when a band of cattle-robbers appeared, saying : " Your
cattle! resist at your peril." "There are my cattle," said Mosheu. Then a
hymn was sung, and all the people knelt in prayer to God, who alone could
save. The ruffians, awed by the sight, withdrew without touching anything.
Fifteen years ago, after a life spent in such successful missionary labor, Moffat
returned to England, where he passed the remainder of his long life. Honored
and loved of all, from peasant to Queen, he has gone to his heavenly reward,
dying on the loth of August, 1883.
AN AFRICAN SLAVE BOY.
MOST of our readers have heard of the English Church missionaries who
have been laboring for several years in Central Africa, at Uganda, whose king,
Mtesa, lived on the shore of the great inland lake Victoria Nyanza. Two of these
missionaries, Messrs. Wilson and Felkin, have written a book called Uganda
and the Egyptian Soudan, which de^-''v^c ^-* ™nntrv in which they lived,
and the region they passed
through in reaching it. They
brought home to England on
their return a boy who was
once a slave, but who now is
in a Christian home in Eng-
land, where he is making
many friends for himself. He
is said to be quick and teach-
able, a great lover of music
and flowers, graceful and
kind in all his actions. From
what he was when a slave-
boy, we may learn what thou-
sands and thousands of Af-
rican boys are to-day. The
story of Capsune, as told by
the missionaries in this vol-
ume on Uganda, is so inter-
esting that we make room for
it here.
" When at Dara we were very
short of servants, and Slatin
Bey offered me one of his lib-
erated slave boys, named Cap-
sune. He was a nice, bright
little fellow, so I accepted him, A WATUSI SALUTATION.
and found that, although very young, — being only six years old, — he had gone
through some strange adventures. A sketch of his life before he became my servant,
taken from his own lips, may be of interest. The first years of his life were spent
happily and peacefully, his home being far away, many days' journey from Dara, in a
land of running waters and trees and flowers. He remembers his father and mother
and three grown-up brothers with great affection, and tears often come into his eyes
64 An African Slave Boy. [August,
as he talks of them and his old home. His father possessed cows and sheep, and cul-
tivated the ground ; and, besides the necessary food, he grew cotton, which he spun
and wove for the clothing of the family. The men of the village were armed with
lances and knives, but appear to have been of a peaceful disposition until molested by
the Arabs.
" Capsune's chief playmate was a little white goat, a present from his father ; he
helped to take care of the cattle, and made snares for birds, and tamed them, and had
no heavier sorrow than the loss of his favorite goat. More serious troubles were in
store for him, for the dongolowees came to the neighborhood, and he, among others.
was captured. At night he was confined in a hut, and made to lie down between
another boy and one of the Arabs. He was not chained, and when his captors were
fast asleep, he stealthily glided out of the hut. Just as he got outside a dog began to
bark, and awakened the Arab, who, perceiving his absence, started in pursuit. The
man was gaining on him, when he turned aside and hid in the tall grass, so that his
enemy passed without observing him. On and on he ran, until, frightened at the roar-
ing of the lions, he climbed a tree, and rested for a little time. He then continued his
flight, but in the darkness lost his way, and at last, completely worn out, took refuge
again in a tree, and slept until morning. Then, with the help of daylight, he found the
right path, and reached his home, to the great joy of his parents.
" Their happiness was not long unbroken. Another party of dongolowees appeared,
and Capsune was again taken prisoner, and this time his father and many of the men
of the village were killed while endeavoring to protect their wives. and children. The
following day Capsune was rescued by his brother, but he was recaptured. The don-
golowees were about to secure him, like all the other captives, by a rope round his
neck, when one of the men said, ' He is such a little fellow ; he will never run away,'
so he was left at liberty, and at night made one more attempt for freedom, but in vain.
He was taken from one place to another, and passed from one master to another, and,
young as he was, learnt the meaning of the kurbatch.
" On one occasion he had been ordered to gather bundles of grass, and to put them
in a certain place. After fulfilling his task he went away, and whilst he was absent the
grass was removed ; his master came and asked why he had not obeyed his order, and,
taking no notice of his assurance that the work had been done, ordered the child to be
whipped. His own words are, ' He not let me lie down, but man hold my hands, and
whip go all round me, very bad, — oh, very bad ! ' He was so angry and indignant at
this treatment that he tried once more to get free, and succeeded in making good his
escape, only to fall into the hands of another slave-dealer.
"After some time spent in Dara, he was taken to Tuaisha, and there sold to an Arab,
who, with other dongolowees and a caravan of slaves, started for Omchanga. On the
march, the slaves had only a very small quantity of dhurra and water allowed them,
and were frequently so parched with thirst, that when they came on any moist patches
of ground they sank down and tried to suck a little moisture out of the mud. The
water supplied was at last completely exhausted, and the slaves were placed in grass
huts, a short distance from the main road, while some of the dongolowees went in
search of water. When they returned successful, a little water was given to each of
the slaves ; and afterwards, their chains having been removed, some tried to forget
their misery in sleep. They were presently aroused by hearing that Kuruck (Gordon
Pasha) was coming, and all was in confusion. The dongolowees were in a state of
abject fear ; those who could escaped, while others tried to hide, but the soldiers
searched all the huts ai:d thickets, and several were discovered. The slaves were
taken under the shade of a large tree, food and water, by Kuruck's orders, being given
to them — ' Children so thirsty ; children very glad.' The captured dongolowees
meanwhile had their hands tied behind them, their clothes taken away, and after
receiving a whipping, were allowed to depart, and ran away 'quickly, oh, so quickly ;
An African Slav* J*oy.
stop for nothing, but shut eyes and run.' Kuruck then came from under the tree
where he had been sitting, and inspected the slaves, and Capsune gazed with astonish-
ment at the first European he had ever seen.
" The ' white man's eyes ' made the greatest impression on him, and be says, ' I
shake very much when I see eyes : eyes very blue, very bright ; I think eyes can see
through me : and when I see eyes, 1 frightened, and think I finished to-day.' How-
ever, he was not finished, for, after giving orders about the slaves, Kuruck called for
his camel and rode on to Tuaisha. The slaves were sent to Omchanga, where they
were detained for some time, and then were taken to Fascher. There they were dis-
66 An African Slave Boy.
posed of, but not against their will ; for Capsune says, 'two men asked me, " Will you
go with me," and I say, " I not like ; " then another man come, and I like, so I go with
him.' His master was very good to him, and bought him clothes, slippers, and tar-
boosh. He was given or sold to another Arab, who took him to Dara, and died there,
and after his death Capsune came into Slatin Bey's possession. He told me after-
wards that when his companions in Dara knew that he was going with a white man,
they frightened him by saying he would be eaten, and the same thing was told him in
AN AFRICAN PROSTRATING HIMSr(_F B^FO^E HIS PRINCE.
Khartoum. But my other servant boy, who had been with me longer, reassured him,
and he soon found that I had no fancy for roasted negro. I brought him with me to
England, and he is such a faithful servant that I have always had reason to thank
Slatin Bey for his gift.
" He very speedily attached himself to my family, and is now my sister's devoted
attendant. He is a great chatterbox, and the remarks he makes on the novel sights he
sees are most instructive as well as entertaining, for from them one can realize the
effect our civilization produces on the mind of an unsophisticated observer."
SAMUEL CROWTHER. SLAVE-BOY AND BISHOP.
MANY books have been written showing how from lowly circumstances men
have risen to positions of great honor and usefulness. Perhaps you have read
" From Poorhouse to Pulpit," or " From Cabin to White House." The story
we are about to tell might be called " From Slave-pen to Bishopric." It is a
wonderful story of high attainments by one of humblest birth.
Some seventy-five years ago, the great supply of slaves for the markets of the
world came from the west coast of Africa, and especially from the kingdoms
AN AFRICAN FAMILY.
bordering on the Gulf of Guinea. One of these kingdoms is Yoruba, and about
a hundred miles inland from what is now the port of Lagos, there lived, in 1821,
a family consisting of father and mother and three children, one of them a boy
of eleven years, named Adjai. One morning a cry was heard in this rude African
village : " The men-stealers are coming ! " In the fight which followed, the
father fell in defence of his home, and the children and mother were bound
together with cords about their necks, and were driven away from their home,
which was left a smoking ruin. The mother and baby were allotted to one of
the warriors. Adjai and his sister were assigned to a principal chief, but were
68
Samuel CrowtJier. Slave-boy and BisJiop.
soon bartered away for a horse. Inasmuch as the horse did not suit the chief,
Adjai was taken back, but was subsequently sent in chains to the slave market at
Ijaye to be sold. Within a few months he was sold four times, generally being
bartered for rum and tobacco. All this time he was in terrible anxiety lest he
should be sold to white men and carried off, as so many of the slaves were, to a
foreign land. He often purposed to strangle himself, and once actually
attempted to throw himself into the river. But God kept him in life, for he had
a great use to make of him.
BISHOP SAMUEL CRDWTHER
The fourth master of Adjai did sell him to the white men, who put him with
the others into the slave barracoons, or sheds, where he lay stifling for four weary
months. This was at what is now the flourishing town of Lagos. But one night
Adjai and his companions, to the number of 187, were carried on board a slave-
ship, and stowed away in the hold for the purpose of transportation to Cuba or
Brazil. Shortly after the slaveship went to sea she was captured by a British
man-of-war which was seeking to suppress the slave trade, and the slaves were
taken on board to be carried to Sierra Leone. But of course these poor
creatures did not understand the merciful purpose of their deliverers, and when
on board the rescuing ship they were filled with horror at seeing joints of pork
Samuel Crovuther. Slave-boy and Bishop. 69
and cannon-balls about the deck, for they had no other thought than that these
were the heads and flesh of murdered negroes, and that it would soon be their
turn to be thus cut up.
These freed children were placed at Sierra Leone, in a school under the care
of young men, and Adjai was so eager to learn that when the first day's school
was over he begged a hay-penny, and bought an alphabet card for himself. In
six months he could read the New Testament well A little girl with whom he
was associated in this school, named Asano, afterward became his wife.
After exhibiting marked intelligence and showing evidence of Christian char-
acter, Adjai was baptized, in 1825, by the name of Samuel Crowther. He was
then taken to England by one of the missionaries, but returned shortly after to
Sierra Leone, and became a student, and soon an assistant teacher, in what was
called the Fourah Bay College of the English Church Missionary Society. He
was invited to accompany the celebrated Niger expedition, undertaken by the
English government in 1841, the object of which was to explore that important
but then unknown river of Africa. The expedition, though it made valuable
discoveries, was disastrous in its results, for nearly one third of the hundred and
fifty persons connected with it died within two months. Mr. Crowther, however,
escaped, and in 1843, just twenty-one years after he was put on board the slave-
ship, he was ordained clergyman in connection with the mission of the Church
of England. His countrymen marveled as they heard one of their own race
preaching in his native Yoruba, and the whole church rang with the cry of " Ke
oh sheh ! " — "So let it be."
At this time many of the Yoruba-speaking tribes, after suffering greatly from
men-stea1;ng wars, had built a city about a hundred miles from Lagos, calling it
Abeokuta, and many of the slaves who had obtained their liberty in various parts
of Africa made their way back to this their native land. Mr. Crowther was
appointed to labor at this city, and went thither with four other Christian
Yorubas. In 1846, three weeks after he had reached the city, he met his
mother, after a separation of a quarter of a century. In his own journal he
makes the following record for August 21, on which day he met her : —
" Thou art the Helper of the fatherless. I have never felt the force of this
text more than I did this day, as I have to relate that my mother, from whom
I was torn away about five and twenty years ago, came with my brother in quest
of me. When she saw me she trembled. She could not believe her own eyes.
We grasped one another, looking at each other with silence and great astonish-
ment ; big tears rolled down her emaciated cheeks. A great number of people
soon came together. She trembled as she held me by the hand, and called me
by the familiar names by which I well remembered I used to be called by my
grandmother, who has since died in slavery. We could not say much, but sat
stifl, and cast now and then an affectionate look at one another — a look which
violence and oppression have long checked — an affection which had nearly
been extinguished by the long space of twenty-five years. My two sisters, who
were captured with us, are both with my mother, who takes care of them and
her grandchildren, in a small town not far from hence, called Abaka. Thus
unsought for, after all search for me had failed, God has brought us together
again, and turned our sorrow into joy."
JQ Samuel CrowtJicr. Slave-boy and Bishop.
It seems that his mother had long given up all hope of seeing her son, having
been in slavery herself more than once, though not taken from Africa. She
afterward became one of the first fruits of the mission, and was baptized by the
name of Hannah, the mother of Samuel.
In Mr. Crowther's journal of August 3, 1849, is this record : — •
" This mission is to-day three years old. What has God wrought during this
short interval of conflict between light and darkness ! We have five hundred
constant attendants on the means of grace, about eighty communicants, and
nearly two hundred candidates for baptism, A great number of heathen have
ceased worshiping their country gods; others have cast theirs away altogther
and are not far from enlisting under the banner of Christ."
We have not room to follow the subsequent life of Mr. Crowther in detail.
He prepared a grammar and dictionary of the Yoruba language, and was known
BUILDING A HOUSE IN AFRICA.
as a diligent and thorough scholar. He translated the Bible and school-books
into his native tongue, and gave himself unweariedly to efforts to elevate his
people. He led a second expedition up the Niger, which was a signal success,
making important additions to the geographical knowledge of the world. But
he was engaged chiefly in the missionary work, and in 1857 the Niger Mission
of the English Church Missionary Society was established. When the English
bishop died, no one could be found so fitted for the position as Mr. Crowther,
and he was consecrated bishop in 1864. The last report of this mission says
that " no other mission started so recently as 1857 can show equal visible results
in large congregations of professed Christian worshipers. " There are nearly four
thousand Christian adherents under the care of this bishop, and though the
people have suffered much from the heathenish superstitions of their neighbors,
they have stood steadfast for the faith. The wife of Bishop Crowther died only
four years ago, more than fifty years after their marriage, and the good bishop
himself is still laboring, an honored and useful man, in his missionary field on
the banks of the Niger.
THE BLIND ZULU BOYS STORY.
missionary lady at Umvori, Natal, South Africa,
recently issued by A. D. F. Randolph & Co., New
[Condensed, by permission, from a story written out by
and printed in a new edition of " The Seed and the Sheaves,'
York.]
Mv name is Tungwana. I was born in Natal, South Africa, and my home is
twenty miles from the great Tugela River. My father was chief of a tribe.
When I was a baby I lost the sight of one of my eyes. When I was about ten
years old I saw one day at the English government station a man working
in iron, and I went near to see how it was done. The sparks were flying and
that was the last thing I ever saw, the last ray of light. One of the sparks flew
into my eye,- and I became totally blind. It was like death ; often I cried with
the pain in my heart,
which was sometimes
harder to bear than
the dreadful pain in
my eyes.
At times, like wed-
dings and feasts,
when the people
would all go and I
could not, I felt as
if my heart would
break. My mother
would never go and
leave me, and many
bitter tears we shed
when alone together. I longed to die, and often felt as if I could kill myself.
Then I thought all would end ; I would just die as the beast dies. Sometimes
I ran hard, saying I did not care where I went or how I fell and hurt myself.
I would fall in the tall grass many a time, and lie there hoping I might never
get up again. But my mother would be sure to find me. I knew nothing of
God ; all was dark, dark to body and soul. I knew not that I had a soul.
I always liked to take a bath in the river every day, but I had never gone
alone. One morning I waked when the cocks began to crow, and thought I
should like to try if I could go alone and take my bath. The river was about
half a mile away. I got up and set out. The air was fresh and pure, and the
birds were waking up to sing their morning song. I did not know if it was yet
light ; it was all the same to me, night or day ; I could never see again. I went
safely to the river and had a nice bath. I came out and was able to find every-
thing just as I had left it ; my native dress on one side of the path and my sticks
McMORUL CHURCH AT UMVOTI, NATAL.
72 The Blind Zulu Boy s Story.
on the other (a Zulu will never go away from home without sticks ; every little
boy carries at least one or two).
I do not know when I had been so happy as that morning ; I was pleased
to have got on so nicely alone ; I wondered how it was that I had such nice
thoughts ; where they came from ; where everything came from ! As I quietly
walked home thinking on these things, it seemed as if I were not alone, that
some one was with me, was helping me, and that was the reason I had gone on
so well this morning. Yet I could hear no sound that told me any one was near.
I now believe these were my first thoughts of God. It was like a little trust.
I hardly know what it was like. From the children in the school I had h-ard
that there was a God. But the thought was very vague, and had taken no real
form in my mind.
About this time "Inkosaznna" (Miss H.) and Titise, a native woman, began
to have meetings at our kraal for the women. They were sometimes in my
mother's house. One day I was there at the meeting ; they spoke to me, but
I would not say much. I just sat, as I often did, with my blanket on my bowed
head. They have since told me that they then thought I was very stupid as well
as blind. They had no idea that I had listened to every word they had spoken
at the meeting, or that I had listened at all.
When Panda died in Zululand, and his son Cetewayo was made king, in that
year I began to understand truly that the Son of God had come into the world.
I had heard the name of Jesus, but I did not seem really to know who he was,
or why he came. One day " Inkosazana " came to the meeting, and she told
us about Jesus walking on the water ; how kindly he helped Peter when he was
sinking and unable to help himself; how he put him in the boat where he was
safe from harm. Then she said: " That is the same Jesus who loves us, who
is our friend. He took Peter out of his trouble, and put him in a safe place.
So he can take us out of our sins, can help us, can keep us safely, and at last take
us to his own beautiful home." Those words did not go out of my mind ; I
thought of them continually.
I could not get away from the thought that this same being, Jesus, was near
me, was my friend, and I longed to know more about him. I could scarcely
wait for the next meeting, and then only Titise came. I asked her to tell me
more about Jesus. She told me something that he did, but I longed to see
"Inkosazana," that she might tell me just as she had done before.
The next week she came. When I heard her step my heart bounded with
gladness. I then did not wish to keep my head in my blanket ! I told her how
very glad I was that she had come. She sat near me, and I asked her all I liked.
We talked much about the Son of God, and what he had suffered and done for
us. As I heard more and more of his love, a stillness came into my soul when
I thought of his being my friend. She told me of his opening the eyes of the
blind, and then she said : " It may not be in this world, but some day you will
again see. Jesus can make you see ; it will not be a dream ! In another world
much better than this, there will be his home, the home of God and the redeemed.
He loves you, is truly your friend. When it is best for you to go, if you will
trust in him and obey him, he will bring you safely there. Then you will no
longer be blind."
TJie Blind Zulu Boys Story. 75
Oh, I cannot tell you how sweet it was to me to hear all these glad tidings !
They were continually in my thoughts, and were to my heart like rain in a dry
and barren land. Yet I felt that I did not know how to speak to him, who was
so great, so pure, so holy ; yet I hoped that he would understand me. So that
74
The Blind Zulu Boys Story.
night, and when alone, I often put my head in my blanket, and whispered a few
words to him.
" Inkosazana " said that I could go to school, and the teacher would teach me
verses from the Bible. He wished me to learn the third chapter of John. So
I went to school, and while learning that chapter I saw very plainly that Jesus
Christ the Son of God was my Saviour. I asked him with all my heart to take
my sins away, to take me and keep me. I trust that I was then truly born again.
Since that day I have never known a time when I did not feel that God was
with me and heard my prayers. It is not difficult for me to remember chapters
and verses from the Bible, or Where they are written. I have learned a great
many, so that now when I preach I can get on without any one helping me by read-
ing the Testament or hymns. I sometimes think that it is better for me to know
the Testament and parts of the Bible in this way than to be able to read it. I
am glad when I
speak to others
of Jesus that I
can remember
his words to tell
them. I never
now feel lonely
and sad, as I
used to do ; I
have continual-
ly so much to
think of that
is pleasant. I
have even
grown happy
in the thought
of being blind.
If I had not
been blind, I might never have sought and found Jesus Christ. To have found
him is more to me than eyes or any earthly thing.
My one great desire and joy is to tell others of Jesus, and how they may find
and follow him. I have been in the Theological School at Adams for over two
years. I learn by listening, and hope in that way to be better fitted for the
Master's use.
I am twenty-nine years old. I have a wife and a little daughter. My wife
is being taught by one of the ladies at Adams. When we have finished here we
shall hope to return to Umvoti, and live near our old home, where I trust that
God will help me to be pastor over the people of my father's tribe, and to lead
many of them to love and follow our Lord Jesus Christ.
I want to thank you, more than words can express, for sending missionaries
to us. I love to pray for them and for you who send them. Will you not pray
much for the native pastors, that God will raise up many more to work for him,
and give us much of the Holy Spirit ? For the darkness here is great — very,
very great !
AN AFRICAN BAOBAB TREE.
RKEY.
THE EMPIRE OF THE SULTAN.
THE Turkish Empire has for several years past attracted a large share of
attention from the rulers of Europe and from the Christians of America.
These European rulers have been specially interested in Turkey, because it
has seemed probable that the government of the Sultan could not long con-
tinue, and if he should be overthrown, it was a very important matter who was
to rule at Constantinople. If England and France and Germany did not want
the rich territory of Turkey for themselves, they were anxious that no other
Great Power of Europe should gain it. And so these nations, with Russia and
Austria, are watching each other, and their diplomatists are discussing what is
called " The Eastern Question." That question is : What shall become of
MOSQUE OF ST. SOPHIA, CONSTANTINOPLE.
Turkey ? But it is as a missionary field that Christians in America have had
their eyes specially turned towards the East. Whoever may rule in place of
the Sultan, Christ ought to rule in the hearts of all the people. This whole
region was once Christian ground. The grand mosque of St. Sophia repre-
sented above, was once a Christian church. When the Mohammedans con-
^g The Empire of the Sultan.
quered Constantinople in 1453, A. D., they transformed this beautiful temple
into a mosque ; they sought to cut out of the stones every Christian symbol,
like the cross, and they added minarets, after their own style of architecture.
It is said that they only partially succeeded in destroying the Christian sym-
bols, for a few still remain to bear witness to the origin of the building. What
we are endeavoring to do is to regain such temples as this, not by any means by
the sword, as the Turks took it from the Christians, but by giving them a bet-
ter faith so that they shall renounce their false prophet and follow only Christ.
More than one third of all the money raised by the American Board is ex-
pended in the Turkish Empire. So far the Mohammedans, or Moslems, as
they are often called, have not been reached to any extent. The few who
have accepted the Christian faith have been bitterly persecuted ; some have
been killed. But the day when the followers of Mohammed shall be reached is,
we believe, not far distant, and we hope that Christian songs will some day be
again heard in the restored church of St. Sophia.
A MOSLEM HOUSEHOLD.
The people in Turkey are by no means all Turks. The Greeks, the Bulga-
rians, and the Armenians are nominally Christians. They have churches,
though the people do not understand what is said in them. They have the
Bible, but usually in an ancient version which they cannot read. It is among:
these' races, especially the Armenians, that our missionaries have had their
great success, numbering now ninety-four churches with over 6,500 members.
One of the ladies connected with the Eastern Turkey Mission has sent us the
following interesting account of family life in Turkey.
The Empire of the Sultan.
79
FAMILY LIFE IN TURKEY.
" Perhaps you know that neither in the Turkish nor Armenian language is
there any word for home. All they have is a house or dwelling-place. We see
in the picture opposite a Moslem dwelling. The floor at the right of the picture
is generally of earth, and those who are invited to step up to the part covered
with matting, or a rug, first drop their shoes below. The Arab by the door,
with his long, loose, brown robe and his head covered for his journey with the
many-colored silk handkerchief, does not presume to step up into the place of
honor, but shows his beads for sale near the door, where the servant also
stands, until bidden to bring a coal for the lighting of the pipes, or coffee for
the two turbaned Turks. The mother of the household stands meekly by.
Her mouth and nose should be completely covered by the cloth thrown over
her head. She may not sit in presence of her liege lord, much less would she
or her daughters think of occupying a place on the divan, or of asking a ques-
tion, or advancing an opinion, even about those amber beads which are so
beautiful to their feminine eyes. The father takes his little son to chat with
him on the divan, and if asked how many children he has, would reply, one."
A picture of Turkish houses, such as are seen by tens of thousands in vari-
ous parts of the Empire, is given below. Rev. Mr. Adams, of Central Turkey,
has given a very good description of one of this class of houses. He says : —
COUNTRY HOUSE IN TURKEY.
" It consists of two rooms, each occupying an entire story without any par-
titions, or divisions. The door, of rude planks, and the only one in the house,
measures about five and one half feet high and six feet wide, for the admission
of a loaded animal, and opens into the lower story, which is allotted to all the
domestic animals — as a donkey or two, as many cows, a few goats, with a lib-
eral intermixture of fowls — besides wood, farming tools, etc. Rude stone
So The Empire of the Sultan.
steps, in the back corner opposite the door, lead to the upper room. The floor
of this room is a single course of rough boards, with capacious cracks, so that
the heat from the animals below may help warm the occupants above, with
the further convenience of allowing the good man, with a stick, to 'hush up'
his obstreperous donkey, and, in general, to keep order below, without descend-
ing. With but two small windows in the whole house, the air, in a winter
morning, when every opening to the fresh air is closed, is such as only those
* to the manor born ' can endure.
" Externally the house aptly corresponds with the interior. The brush and
sticks of the roof projecting at all lengths, always remind us of the brim of our
boyhood's palm-leaf hat, in butterfly season, in New England ; the everlasting
manure heap near the door, decked with fowls, if not by a dog, ready to try his
teeth upon every visitor ; the absence of a bush, vine, or tree as a screen from
the fierce sun, all make a picture that outrages language when called a house.
Yet in such places thousands of children are born and grow up, with scarcely
a blooming, healthy countenance among them all."
On the opposite page is a house of quite another order, though it also is in
Turkey. This one is the house of a Greek in the city of Antioch, and repre-
sents well the open courts that are found in connection with the dwellings of
the wealthy. The same missionary lady quoted above writes also of
WOMAN IN TURKEY.
*' It is sad to think of the low place occupied by woman in Turkey, of the fact
that she is given in marriage to one whom she has never even seen, perhaps is
obliged to work like a slave, with no gentle ' If you please,' or, ' Thank you,' to
make the tasks lighter. She is bound by custom and expediency to cover her
face even while working in the fields under a summer sun, or when cooking by
the hot fire, and she is forced to live a life of silence, with no opportunities for
that growth and culture which come from mingling in society. Can we wonder
at the words spoken by a good Protestant mother who said with tears, as she
looked at her little, dark -eyed daughter : ' I never mourned at the birth of a
child before, but as I think of what this little girl must experience in this land,
with no liberty and so little respect, I am ready to wish that she had never been
born.'
" Yet the lot of these poor women is improving year by year. Look into
the beautiful school-rooms of the seminaries for girls, established by the mis-
sionaries in Marsovan, Manisa, Aintab, Cesarea, Hadjin, Harpoot, Mardin,
Erzroom, Bitlis, and Beirut, and tell me if the children of those educated there
can ever be satisfied with the low life of the women of the present day. Look
into the colleges at Beirut, Aintab, and Harpoot, and judge if those well-
dressed, gentlemanly young men will allow their wives to work in the fields,
gather up manure for the winter's fuel, or stand silently by while they eat or
smoke. In Protestant homes you may now very often see the mother and
daughters eating at the same table with the father and sons, a thing unheard of
in the 'good old days' before Protestant innovations. Recently, in one of the
large cities of Turkey, a prominent Protestant invited a Turkish pasha to din-
ner, and allowed his own wife to partake of the meal with them. Formerly
she would not have entered the presence of that Turk. In these days it is not
uncommon in fine weather to see a whole family out on the hills for a little
The Empire of the Sultan.
Si
82
TJie Empire of tJie Sultan.
recreation, the woman chatting as much as she wishes, and only growing silent
and dropping back from her position at her husband's side when you approach.
The more humble place behind him, and the sheet in which she is enveloped,
are little remnants of Orientalism which she cannot yet abandon.
" The real Oriental family often consists of from thirty to forty individuals,
embracing three or four generations. The men are farmers, their produce
being mainly wheat and cotton. One or two of the sons, perhaps, have
learned trades, but they have a common purse. The old father is the ruler of
the household, the eldest son being only a little less in authority. If one of
the grand-children is daring enough to wish to extend his village education to a
college one, the consent of all the mature heads under this great roof must be
obtained. An awkward business, for some stingy soul is sure to rise up and
say to the boy's father, ' Then you
will have a larger share than the
rest of us in providing books, cloth-
ing, and tuition for your boy.'
" In this one house we can see
every variety of work carried on.
The women help the men to dig
and plant and reap. The girls
pull the weeds, help take care of
the cattle, and gather the cotton.
In the long, stormy days of winter
the low, dark room is full of busy
workers. Old women and young
girls sit in the warmest corner by
the deep oven, on the ground, and
pull the cotton from the husks. One
or two young men pass it through
the " roller-gin " to make it clean
of seeds, older men whip it soft
and light, some of the older women roll it over a smooth stick to make it ready
for spinning, the younger women sit all day with covered faces at the wheel, the
occupation only interrupted by a stirring in the cradle at their elbow, or a trip
with the jug to the village fountain. Finally they take the thread, and on a
clumsy loom weave it into cloth for the clothing of the household, or into rough
bags for the produce of their fields.
"This primitive mode of life is being broken into by modern notions that
there is less quarreling and more prosperity where the sons separate and rear
families by themselves. The book-shelf is getting to be part of the household
furniture. Men and women are getting to be very much ashamed if they are
obliged to say ' No ' when you ask, ' Do you know how to read ? ' and news-
papers and international Sabbath-school Lesson books are creeping over the
land, and Armenians who formerly did not even dare to wear the red Turkish fez,
which was considered as belonging peculiarly to their masters, the Turks, now
discuss politics. The city women abandon the tunic and indulge in dresses, the
men adopt the European costume, houses are adding a second story, and the
rooms gleam with white-wash. The young men are restless over the slowness
of trade and the restraints of an unlimited monarchy, and look with longing
A TURKISH WOMAN WEAVING.
The Empire of the Sultan. 83
eyes to America. Best of all, from many a poor, unadorned home, longing
eyes are turned towards the Better Land.
" From out a village home not long ago went to that Better Land the good and
gentle mother, whose voice had often been heard in the prayer-meetings for
women ; soon the father, one of the pillars of the church, passed suddenly
away, his last words being of perfect trust in God, and now, their son, a gradu-
ate of one of our Protestant colleges in Turkey, supports the faltering steps of
his old grandmother, both of them ready to go at any moment to make one
family in heaven. In this manner is the leaven slowly ' leavening the whole
lump.' Surely no one need ask, 'Of what use this waste?' as the church
counts out her thousands for the foreign work. Surely no one need say to the
missionary, ' You are throwing your life away ' so long as multiplied tokens
like this are given that his ' labor is not in vain in the Lord.' "
HOW THE GOSPEL REACHED EGIN.-1883.
BY MISS C. E. BUSH, HARPOOT, EASTERN TURKEY.
THE city of Egin, four days' journey due north from Harpoot, is peculiar
among the cities of Turkey as to situation, the characteristics of its people, and
the style of life. Long years ago, the Armenians built a city on the eastern
slope of one of two lofty mountains, which, facing each other, stand guard over
the western branch of the Euphrates as it flows between them. The sterility
of the soil, the inaccessibility of the place, and its undesirability as a site, gave
them hope of being delivered from the envy and the enmity of their enemies,
while a wonderful spring of water, clear as crystal, cheered them with the pros-
pect of making even " the desert to rejoice and blossom as the rose," and gave
the name to the place Egin, that is, the " Eye" of the mountain.
The place grew also to be one of the strongholds of the Gregorian, or old
Armenian, faith, and now contains two large stone churches, having a bishop
and numerous priests. The people are hospitable, refined, and versed in all
the etiquette of Oriental life. The city affording but small facilities for earn-
ing a livelihood, its inhabitants have been forced to seek support in the surround-
ing villages, Constantinople, and even foreign lands, so that many are absent from
home for fifteen, twenty, or even thirty years. They often acquire wealth,
and a knowledge of the world, so that their homes are quite luxurious. The
better class of women dress in broadcloth and silk, and are bright and pretty.
They possess far greater influence than in most towns in this land. The
largest Gregorian school for boys has about one hundred and fifty pupils, and
one for girls is well attended ; but the training is deficient in almost every respect,
and many of the beautiful and ladylike women whom one meets do not even
know how to read ! The houses, which are neatness itself, are surrounded by
gardens of fruit-trees, and the clear water from that exhaustless spring flows even
through the streets in the summer time. The eastern mountain hides the sun
as long as it dares in the morning, and in the afternoon the western peak wards
off the heat. Here, as in cities so situated in Switzerland, that sad deformity,
the goitre, is found, as well as asthma, caused by climbing the steep streets.
About sixteen years ago, the Bible in the modern tongue first found a wel-
come in a few homes and hearts. Muggerdich, a poor man, was the first
Protestant. He was not known as such for a long time, as he had no com-
panions. Now, his family is considered the most truly Christian and carefully
trained in the place. Paris, one of his daughters, was in our school awhile,
How the Gospel Reached Egin. 85
and now Muggerdich is to send another daughter, a very lovely Christian girL
He has been quite a bookseller, of course without pay.
In 1870, Kapriel Agha and Harootune Agha became convinced of the truth,
and often met to read the Bible and pray together, but did not separate them-
MOUNTAIN PASS IN EASTERN TURKEY.
selves from the old church. Alexan Agha joined them after ( awhile and their
first thought was to employ a priest who should read the Bible, preach, and pray,
without the rites and ceremonies of the old church to which they had been
accustomed from childhood. They collected money for a school also, but
soon found that their plan would not work; they must come out as Protest-
86 How the Gospel Readied Egin.
ants and they were advised by Protestants in other places to send to Harpoot
for a preacher. The most suitable person was thought to be Mr. Mardiros
Iknadiosian, of this city, then in the Theological Seminary at Harpoot. The
request was sealed and sent, Nikoghos Agha, one of the wealthiest men in the
place, and now a prominent church member, putting his seal thereto and
saying, "I am with you," though he did not leave the old church till six
months later.
Three years now had passed since these brethren had become convinced of
the truth, but, though they had borne much reproach, they had not separated
wholly from the old Gregorian faith. One Sunday, it being a feast-day in the
church, when their absence would be most noticeable, Kapriel Agha and
Harootune Agha, each without knowing the decision of the other, determined
not to attend the services that day or go to the Gregorian Church any more.
The former came to the latter's house ; each made known his decision ; and
they spent the day in prayer, conversation, and reading the Bible. They did
not know any gospel hymns. People then commenced to call them " Protes,"
and a few who had joined them in searching the Scriptures and praying, now
could not bear the reproach and turned back.
A church was formed, or rather thirteen members were received as a branch
of the Arabkir Church. In 1873, this became a separate organization, with Mr.
Mardiros Iknadiosian as pastor. There was great earnestness in preaching the
truth to individuals, and in learning to read. Old ladies with white hair, and
spectacles on nose, pored over the primer, and learned with remarkable rapidity.
I think that they are the most striking examples of diligence in this direction, of
any women in our field.
Before the formation of the church, or about that time, there was bitter
persecution, friends refusing to speak to relatives who had become Protestant,
and even spitting upon them when meeting them in the street. One man was
set upon in his own home and beaten severely. For three days he was obliged
to hide in caves in the mountains. The most notable instance was the perse-
cution of Harootune Agha and his family at the time of the death of their child,
eight years of age. The Gregorians did not allow them to bury the body
anywhere, not even in their own garden. The Turks offered a place in their
burying-ground, but even this would not be permitted by the excited crowd who
hated Protestantism. All the time that the body was in the house two other
children were very ill. The mother, Gada Hatoon, said, in the anguish of her
soul : " What shall I do if they also die?" But she remembers to this day the
perfect peace and joy with which she went about the house at her work, and
says, " It was wonderful ! " They finally had to send the body to the village
of Shepik, at least eight and one half hours distant, for burial, and on the
road their enemies tried to bribe the muleteer to leave it half way, unburied,
but he refused to do so mean an act.
The pastor has now gone to a professorship in Aintab College, but has left
his mark on the congregation, and there are a number of young people fully
capable of leading a prayer meeting, and three or four who fill the pulpit
with great acceptance on the Sabbath. There are forty-five members in the
How tJie Gospel Reached Egin. 87
Protestant Church, six of whom have been lately received as the fruit of some
special interest among the women during the week of prayer. Between eighty
and one hundred persons form the average Sabbath attendance. The amount
given in 1882 by the people for pastor, schools, and benevolent objects, was
some 7,970 piastres, or $314, a large sum where money is worth so much more
than it is in America.
The school is taught by a graduate from Aintab. It is not large, containing
only thirty pupils, nor is the place suitable. The people will soon have to raise
money for a new chapel and schools. They have no girls' school at present,
for lack of a suitable teacher, which we hope soon to supply. I understand
88 Hoiv tJic Gospel Reached Egin.
that there are about forty Protestant families in the place, but the Bible is found
in many other houses, and many are convinced of the truth but are kept back
from receiving it, from regard for friends or their station in society. There are
many infidels among the young men belonging to the Gregorian Church. The
Protestant families are among the first and most influential in the place.
Many of the people were persuaded of the truth of the Bible by their little
children who attended our Protestant school. One dear girl was observed to
go regularly to a quiet corner in the house and pray most earnestly and tear-
A WATER WHEEL AND AQUEDUCT IN TURKE/.
fully for forgiveness and salvation. ';If this is necessary for my little daughter,
who scarcely knows what it is to sin, what is my duty?" reasoned the father, now
the most upright and influential of the Protestants. This same little Mary grew
to a lovely Christian womanhood, and was married to the only educated phy-
sician they have in the city, a devoted Christian, and graduate of Aintab Medical
School. A few brief months of happiness only were granted them, and then by
her patience and beautiful faith in all the trying sufferings of consumption, she
preached the gospel to one and all as they had never heard it before.
These Egin Christians have a sturdy piety. They "search the Scriptures,"
and are thoughtful and independent. Will you not pray that God will send
his Holy Spirit with convicting power to make the souls about them willing
to be saved?
SLAM.
IN the year 570 A. D., at the city of Mecca, in Arabia, Mohammed was born.
The religion which he founded is called Islam, and those who profess it are
called Moslems. Islam means "entire submission to God." This faith has
multitudes of followers, there being not less than six million Moslems in Europe,
while the number in the whole world is estimated at about one hundred and
seventy-five millions, so that not far from one eighth of the population of our
globe acknowledge the False Prophet. At the great Mohammedan missionary
MOSQUE OF SULTAN ACHMED. CONSTANTINOPLE.
university at Cairo in Egypt, there are at this day ten thousand students under
training,' ready to go to any part of the world to teach the doctrines of Islam.
Our missionaries meet these Moslem priests, not in Turkey alone, which is the
centre of their power, but also in Persia, India, and China, and in the heart of
90 Islam.
Africa. Very few who have professed this faith have ever been led to renounce
it for Christianity. This is partly owing, no doubt, to the fear of persecution,
for the Moslems hold that it is not only proper but a bounden duty to kill any
one who abjures his faith in their prophet.
On the opposite page is a picture of the Kaaba at Mecca, the most cele-
brated of all the mosques of Islam, it was an idolatrous temple, long before
Mohammed was born, the legend among the Arabs being that Adam and Eve
came to Mecca after they were driven out of the garden, and were there per-
mitted to construct a temple on the model of the one in Eden. In a corner of
one of the walls of the Kaaba is the famous " Black Stone," of which the tra-
dition is that the angel Gabriel brought it from Paradise. Though there is
nothing remarkable in the stone itself, it being a common piece of basalt, semi-
MOiQuE OF TH^ PlGEONS. CONSTANTINOPLE
circular in shape, about six inches high and eight broad, it is deemed most
sacred, and hundreds of thousands of pilgrims have crossed sea and land that
they might kiss it.
Mohammed often visited the Kaaba when he was a boy. When a young man
he used to travel with some of the caravans which went northward into Syria
for trade. During these journeys he doubtless saw and heard much of the
Christians and Jews. He must have learned of their sacred books. But alas !
he learned little of what pure Christianity was from what he saw. Sad cor-
ruptions had crept into the Christian Church, and Mary and the saints and
numberless images were worshipped in place of God. But in some way, whether
from the teachings of the Old Testament or not is not quite clear, Mohammed
was led to accept the grand truth which his idolatrous ancestors had not known,
and which the Christian Church, as he saw it, had lost sight of, that there was
but one God, and that it was sacrilege to worship images. So he entered the
Islam. 91
Kaaba and preached this truth. He announced himself as the prophet of God.
and sought to destroy all idols. This aroused the opposition of his fellow-towns-
men. After a time they planned to destroy him, but he escaped them. In the
year 622 took place the celebrated " Hejira," or Flight of Mohammed from
Mecca to Medina. From this flight of their prophet the whole Mohammedan
world computes its era, just as the Christian world dates its years from the
birth of our Lord.
It was during this flight that the life of the prophet is said to have been
saved once by a spider and once by pigeons. The spider spun his web, and the
brooding pigeons remained undisturbed, by the mouth of a cave where Moham-
med had hidden, and his pursuers thinking that no man could have been there,
passed on. It is in remembrance of this deliverance that to this day pigeons
are fed from the tower of one of the mosques of Constantinople.
Before he left Mecca Mohammed began to have what he called revelations
from heaven. He caused the account of his visions to be written out, and
92
Islam.
these records, with what he added afterward at Medina, constitute the Koran,
or sacred book of the Moslems. It consists of one hundred and fourteen chap-
ters, and every word Mohammed declared to be of divine command. The vol-
ume contains many excellent precepts, and the first portions of it, written
before the flight from Mecca, are much more gentle in tone than the later chap-
ters, which were composed after Mohammed had given way to his pride and
passions. If he wished to defend any act of his, however wicked, or when he
would excite his followers against his enemies, he had only to write another
chapter commending his course and cursing his opposers, and give it out as a
message directly from God. For instance, when he wished to marry more
wives than he had allowed to others, an addition to the Koran appeared, which
said, " O prophet, we have allowed thee wives This is a peculiar privilege
granted thee above the rest of believers."
STREET IN CONSTANTINOPLE.
After reaching Medina Mohammed and his followers undertook to advance
the faith by force rather than by argument. The wars which followed were
marked by scenes of fearful cruelty. On one occasion some eight hundred
Jews were led out in companies of five or six, and butchered in cold blood in
Mohammed's presence. He conquered Mecca in 630, and destroyed all the
idols in the Kaaba. Two years later he died at Medina, but his followers obeyed
his injunctions, and fought for the faith of Islam. Ten thousand Christian
churches are said to have been either destroyed or converted into Mohammedan
mosques. Jerusalem was captured in 636, and Alexandria in 640. Less than
one hundred years after Mohammed's death, Spain was subjugated, remaining
under Moslem power for over seven hundred years. In the East conquests
were made in Persia and beyond, while the Caliphs, or successors of Moham-
med, reigned at Bagdad. After some centuries the Turks appear on the scene,
coming as a warlike tribe from Northern Asia. They overthrew the Arabs, but
they accepted their religion, and became the most vigorous supporters of Islam.
Islam,
93
They conquered Constantinople, and for a time it seemed as if they were about
to conquer all Europe. It is not quite two hundred years since they were finally
beaten back at Vienna. The Sultan of the Turks claims to be the successor of
Mohammed, and to have authority over the whole Moslem world, even in India
and China. But the Persians and some others deny this, and say that their
caliph must be of the same Arab family as their prophet.
WHAT ISLAM TEACHES.
There is a single sentence which contains the creed of the Moslem : " There
is no God but God, and Mohammed is his prophet." This is repeated over
and over as the one great article of faith. Its belief in one God and its utter
rejection of all idols, have given Mohammedanism its great power. No images
or pictures are seen in its mosques.
Islam teaches that Moses and Jesus were prophets of God, but not of
such rank as was
Mohammed. No
one who has any
clear idea of what
Jesus and Moham-
med taught can for
a moment suppose
that they can both
be prophets of the
same God. Their
teachings are di-
rectly opposite. Je-
sus preached the
gospel of love to
all men, even to
enemies. Moham
med commanded
his followers to
pursue and to kill
all who would not
follow him. Some
of the utterances
of Mohammed,
however, seem to
authorize the
sparing of the
lives of Christians
and of Jews, inas-
much as they have
a "book religion;" that is, a religion founded on a revelation contained in a
book. But then he requires that even " the people of a book " shall be " fought
against and brought very low."
Islam is a religion of forms. There are certain ceremonies to be observed,
and in a very precise way. The rules regarding religious exercises are very
MOSLEMS BEFORE THE MOSQUE.
94
Islam.
exact. Prayer is to be offered five times each day, and if it is not offered
according to rule, it loses all power. Unless one has first bathed, and unless
the bathing was done after a prescribed form, the prayer is nought. According
to the law of Islam, if a man washes his left hand before his right, or his nose
before his teeth, he cannot pray acceptably. So, too, if the order of his pros-
trations is not exact, and if his face is not turned towards Mecca, his prayer is
vain. We remember seeing some Mohammedan pilgrims try to pray in the
midst of a storm on the Mediterranean Sea. The vessel was tossing about, and
the poor bewildered people knew not in which direction Mecca was. And so
they could not pray ! It would be of no use unless they could face their sacred
city. Such reverence do Mohammedans show to Mecca that they bury their
dead with their sightless eyes turned towards the birthplace of their prophet.
It is very impressive to a traveler in the East to hear the call for prayer from
the minarets of the mosques. The muezzin ascends to a balcony of the min-
aret, as represented in the picture opposite, and in a clear musical voice repeats
the creed, " There is no God but God, and Mohammed is his prophet," and
calls to prayer. The devout Moslem, wherever he may be, and whatever he
may be doing, instantly prostrates himself and goes through his forms with
apparent devotion. One seeing this can hardly fail to regard the Moslems as a
very religious people, but the favorable impression will soon vanish if he watches
these formalists, for he will find them cursing and cheating and lying without
any conscience whatever. Lying is
their special vice. They seem to have
almost lost the power to appreciate the
truth or to speak it.
MOSLEM WOMEN.
The religion of Mohammed makes
woman the slave of man. The home is
destroyed by permitting more than one
\\ ife in the family. A man is allowed
to put away his wife whenever he
pleases without giving any reason. He
may beat her as he would a beast, and
the right of the husband to do this is not
only defended but frequently exercised.
Women, though not absolutely excluded
from mosques, are seldom seen there.
Few of them can read, and they are
not expected to know anything. They
are never to be mentioned in conver-
sation, and are never to appear in public without a veil. They are required
to live in seclusion, and to allow no man to see their faces There has been
latterly some falling away from the old rigid requirement of a thick covering
for the face, and in Constantinople and some other places, Turkish women now
nppear with a comparatively thin veil. But they are still kept apart, distrusted
and degraded. In the street cars of Constantinople there is a partitioned place
for the women. They are not esteemed worthy to ride with men. Girls are not
A TURKISH LADY
Islam.
95
wanted in any family, and a Moslem, if asked how many children he has, never
thinks of counting his daughters, or even mentioning them. They are con-
sidered as not worth speaking of. How different from the place given to
women by the religion of Jesus Christ ! What an infinite blesssing it would be
to Moslem women if the gospel of our Lord
and Saviour could take the place of the teach-
ings of the Koran ! Light would come into
their homes, and they would no longer be the
slaves but the equals of men.
THE GOSPEL AMONG THE MOSLEMS.
When the American Board began its missions
in the East, the Moslems were chiefly had in
view. It was soon found, however,
that the idea the Turks and Arabs
had formed of the Christian religion
from the corrupt sects of so-called
Christians, like the Greeks and Ar-
menians dwelling among them, ut-
terly prevented their acceptance of
Christian teachings. They wanted
no such religion as that they saw
in these people who
bore the Christian
name. Before any impression, therefore, could be made on the Moslems, it wad
necessary to show them a purer Christian Church than they had hitherto known.
And so our missionaries began their labors among the Armenians and Greeks,
and by the side of these old churches from which faith and good morals had
9s Islam.
died out, new and pure churches have been built up. Already the Moslems
are seeing that they had not known what Christianity was, and that in its new
form as taught and exemplified by our missionaries, its fruits are excellent. But
the Mohammedans are very bigoted and fanatical, and they hold the rod of
persecution so fiercely over all their people that few would dare to leave their
old faith even if they wished to. The few who have embraced the Christian
religion have been driven into exile, if not put to death. There have been
some remarkable cases of firmness on the part of several. The Missionary
A MOSLEM CEMETERY.
Herald several years since contained the account of the arrest and imprisonment
at Marash, of Mustapha, who, when questioned, boldly told the governor of the
province, "I am a Christian." "Take him to prison," said the governor.
Within an hour the son of Mustapha was thrust into the same prison, and at
midnight officers entered, and after tying the hands of father and son, and also a
rope about the father's neck, dragged them off, compelling them to walk one
hundred and thirty miles, threatening and insulting them all the way, but ready
to free them the moment they would say they were not Christians. For some
years now the father has wandered homeless for Christ's sake, and has been
obliged to hide from his relentless persecutors. But he still held fast to his faith.
Only five years ago Ahmed Tewfik, a high Turkish official at Constantinople, was
condemed to death for assisting a missionary in translating the Bible and other
Christian books. He did not profess to be a Christian, but he had to do with
the Christians, and so he was condemned. He, however, escaped after a year's
imprisonment, and reached England. We trust a better day is soon to come
for the deluded followers of the False Prophet, when they will be able without
fear of man to confess their faith in the one God and in his Son Jesus Christ.
THE ARMENIANS.
WHAT is known in history as Armenia is a region somewhat larger than New
England and New York combined, and yet the scholars in our schools cannot
find so much as the name of Armenia in some of the best books of geography
which they study. The reason for this is that Armenia, though very important
historically, is no longer a nation by itself. At present it is only a part of
Turkey, and it has come so fully under the authority of the Turkish Sultan at
Constantinople that it is difficult to give any exact bounds which mark it off
from the rest of Turkey.
Armenia lies in the eastern part of Asia Minor, south and southeast of the
Black Sea. From Constantinople you must travel some six hundred miles
towards the sun-rising to reach its
western border, and then you must
go on four hundred and thirty miles
before you come to its eastern border.
It is a fine mountainous country, with
several large rivers, among them the
Euphrates and the sources of the
Tigris. Near the center of this re-
gion is the famous Mt. Ararat, where
the ark rested, and many suppose
that the Garden of Eden was some-
where within the boundaries of Arme-
nia. On this account the region is
sometimes called
race.
the cradle of our
THE HISTORY OF THE ARMENIANS.
The people themselves claim that
their race sprung from a great-grand-
son of Noah, named Haig, and hence
they call themselves Haiks. The race
is certainly a very ancient one, and
it was well known long before the
time of Christ. Some of the Arme-
nians say that the gospel was brought to their ancestors by the Apostle Thad-
deus only a few years after Christ died. But whether this is true or not, it is
certain that Christianity became the religion of the state in the beginning of
the fourth century. This was accomplished through the influence of Gregory,
ARMENIAN PRIEST.
98
The Armenians.
called the " Illuminator," who was a remarkable man, and is still held in highest
esteem by Armenians, as a saint and a teacher. The Bible was translated into
the Armenian language as early as A. D. 411, and the people still possess copies
of it in their churches, holding it in great reverence. But since that early day
the language has passed through such changes that the old Armenian is hot
understood by the people, and the Bible, though they have it in their hands, is
practically in an unknown tongue. Oftentimes the priests themselves do not
understand the words they use ; they only repeat the sounds which they have
heard. The Armenians were conquered by the Mohammedans in the year
837 A. D., and ever since have suffered, oftentimes in terrible ways, from the
oppression of their masters. The whole race is now estimated at about four
million souls, but they are widely scattered ; probably not over a quarter part
of the four millions live within the bounds of Armenia. The rest of them are
to be found in Russia, Persia, and
India, as well as in Constantinople
and other parts of Europe.
THE ARMENIAN FAITH.
Though the Armenians claim the
name of Christian, they know little or
nothing of the gospel as Jesus taught
it. In some respects they are like the
Roman Catholics, and one section of
them acknowledges the authority of
the Roman Church. But the ortho-
dox Armenians are followers of Greg-
ory, and so are often termed Grego-
rians, and the head of their church,
called the Catholicos, lives at Ech-
miadzin, not very far from Kars,,in
Russian Armenia. They reverence
the Bible, though, as may be judged
from the fact that they have it only in
their ancient language, which they do
not understand, they are but little in-
fluenced by its teachings. They be-
]jeve jn the worship of saints and of
pictures and of the cross. They confess to their priests and practice penance,
but they reject in theory the doctrine of purgatory, though many of the com-
mon people seem to believe in such a state. They celebrate the mass, and hold
that the bread used in the sacrament is literally changed into the body of Christ.
But forms of service do not make men holy, and the Armenian church has been
very corrupt. What good could be expected to come from a religion which
consists in worshiping in a church where the priest stands with his back to the
people, and mumbles over words which the audience cannot comprehend, and
of which, possibly, he himself does not know the meaning ? As a body they
are as ignorant of Christian truth as they would be if they had never heard the
name of Christ. It is sad to think of so many who have the Bible in their
hands, but who do not know the power of the gospel.
The Armenians.
99
ARMENIAN WOMEN, NEAR KARS.
The Armenians.
ARMENIAN ECCLESIASTICS.
There are said to be nine grades of ecclesiastics among the Armenians, but
we give pictures in this number of only three of them. The priest, on the first
page, has on his street dress, a loose robe made with flowing sleeves. He
wears a bell-shaped cap, and carries a string of beads in his hand. These
priests, unlike the Romanists, are not only allowed to marry, but are obliged to
marry. Every village has its priest, and in the cities they abound. They
never preach or teach, but merely keep up the formal services in the churches,
baptizing and marrying the people,
and burying the dead. The varfa-
beds. a name often met with in letters
from our missionaries, are like the
Romish monks, not living among the
people, as the priests do, but usually
gathered by themselves in monas-
teries. The bishop is represented in
the picture with his staff, or mace,
which is the symbol of his authority
over the priests. He ordains them
and rules them as he pleases. But
over him is the cafholicos, whose
chief business seems to be to ordain
the bishops and to prepare the
meiron or holy oil, which the inferior
clergy must buy of him. This oil is
supposed to have wonderful power.,
since in its preparation the reputed
arm of St. Gregory, who died some
1400 years ago, is plunged into the
vessel containing the ingredients,
i and when this is done, the whole
PATRIARCH AT CONSTANTINOPLE mass is said to begin at once to boil.
This oil is sold at a great price, and the revenue from this source supports the
catholicos. The patriarch, represented above, is an official residing at Con-
stantinople, through whom the Turkish authorities govern the Armenian
Church.
In 1831 the American Board began its missions among the Armenians. The
first church was formed in 1846, but already there are 7,000 church members.
The Armenian ecclesiastics at the outset were bitterly hostile to our mission-
aries, but latterly many of them have shown a better spirit. To say nothing of
the changes effected outside of the Armenian church, the reformation within is
very marked. Now the priests are compelled in many places to preach, for
since the Protestants came the people demand instruction. The Scriptures in
the modern language are read more and more, and Christian schools are rapidly
Tnultiplying. Great as have been the results already achieved, we confidently
look for yet greater things among the Armenians within a few years.
LETTER FROM EASTERN TURKEY.
DEAR YOUNG FRIEXDS: — I am sure
you will be happy to go with me while
I show you some interesting things in
a foreign land. We will suppose that
we have crossed the Atlantic, have gone
through Europe, have seen the sights
of Constantinople, have ascended the
beautiful Bosphorus, and are now on
the dark waters of the Black Sea on
our way to Trebizond. The shores
along which we sail are green and beau-
tiful. Bold promontories extend far
out into the sea ; deep and charming
gorges push back into the mountains ;
houses, surrounded by fields of corn or
olive orchards, dot the mountain side.
We stop at several cities by the way,
and after three days' sailing find our-
selves approaching Trebizond. It is a
very beautiful sight that presents itself
as we move past the town, and gaze at
the pretty white houses, the mosques,
with their tall minarets, the dark green
of the pleasant gardens, and the back-
ground of mountain and craggy rock.
Our steamer drops anchor about a
quarter of a mile from the shore, and
the picture on the next page gives a
part of the view that may be seen from
the deck. In the foreground is the pier
where we shall land ; beyond appear a
little of the bay, and the boats drawn
up on the beach, and then the houses
A GREEK LADY.
102
Letter from Eastern Turkey.
and the foliage of the city. There is a graveyard, too, for the tall sombre
cypresses you see are never planted except in Turkish cemeteries. To the
extreme left on the hill-side is a monastery of the Greek church, and if our pic-
ture were to go further to the left, it would show us a high precipitous rock, the
Letter from Eastern Turkey.
103
top of which is flat like a table. From this, it is supposed, the town derived its
name, which in the Greek language means " table."
A swarm of little boats conies out from the shore to take us off, but they are
not permitted to come near until our health papers have reached the land, and
been examined at the quarantine office, the building which partly appears at the
extreme right of our picture. If it is found that we have no contagious disease
on board ship, a small red flag is raised over the quarantine office, and the
boatmen rush on board the steamer, shouting, elbowing each other, and some-
times getting into sharp quarrels. We will wait until the noise quiets down,
then engage our boat, give our baggage to the boatman, and go down the stairs
at the side of the steamer to disembark. If the waves are high it will not be
easy to reach the boat while it is bounding like an egg-shell on the crests of the
waves. But with the help
of the brave and skillful
oarsmen this difficulty will
be overcome, and we shall
be quickly pulled to the
shore. Our baggage is ex-
amined at the custom-
house, and loaded on the
backs of porters, who are
here called " hamals," and
we start up the steep as-
cent to the city. Thou-
sands of boxes and bales
and barrels block our way,
and hundreds of horses
and camels and wagons
stand ready to be loaded
for the interior and for
distant Persia.
As we move along, half-
naked and importunate
beggars run after us or
cry out from the roadside
in the hope that gratitude for a prosperous voyage will incline us to give them
something. We see people in even- sort of costume. Some are dressed like
ourselves, only wearing the red Turkish cap, or "fez." Some of the Greeks
whom we meet wear hats, and their ladies have the latest Paris fashions, though
most of the women you see on the streets are covered from head to foot with a
checked white and blue cloth. Here are men, too, who display the costumes of
Persia, of Russia, and of all the different races and provinces of Turkey. Our
picture shows a fine Armenian gentleman, who still wears the dress of his-
fathers, an elegant turban on his head, a long gown with graceful flowing
sleeves, a rich and costly girdle, and the curious baggy trousers called " sbal-
wars." As we pass the better houses we catch through some open gates
glimpses of green shrubbery, of lovely flowers, and of the bright blossoms of
the orange and the pomegranate. And we can also see the women knitting or
AN ARMENIAN GENTLEMAN.
104
Letter from Eastern Turkey.
weaving or preparing their food. On the first page of this letter is a picture of
one of our Greek women in her in-
door dress. The little cap on her
head is covered with gold coins ; a
string of pieces of money hangs
from her neck, which no one, not
even her husband, can take from
her. Her girdle is woven of silver
threads, from which hangs an ele-
gant Persian shawl, and her neat
open skirt and her large drawers
are of costly and brilliant material.
She evidently belongs to a family of
wealth.
Here we have rough sketches of
two striking characters often seen
in Turkey. The first is a sav-
age-looking mountaineer called a
Zeibek, with his tall round-topped
cap, dangling with tassels, short
breeches and leggins, and his broad
girdle glistening with sword and pistols. And here is the " Tartar," or post-
man who takes charge of the mail between Trebizond and Erzroom. Once a
week, when the Turkish steam-
er arrives from Constantinople,
the mail-bags for Erzroom are
lashed to the pack-saddles of
as many horses as are needed,
the horses are hitched to each
other, and a man riding another
horse leads them. A soldier
generally goes as guard, and
the party of five or six horses
gallop off in order to deliver
the letters and papers to the
dear friends in Erzroom as soon
as possible. The horses are
changed every fifteen or twenty
miles, and the whole distance
of 171 miles is made in about
sixty hours. You see the Tar-
tar's head is so tied up that
neither the burning rays of the
sun by day, nor the chilling
frosts at night can harm him,
his feet set firmly in the large A TARTAR-
iron stirrups, and the cloak which hangs from his shoulders protects him fror.i
the beating storm as he rides, and is his bed and covering while he sleeps.
Letter from Eastern Tiirkey. 105
His life is a hard one, but he is accustomed to danger and hardship, and is
most happy when in the saddle and on the road.
It is among a people like these, my dear friends, that your missionary work is
done in Turkey. And if you were to go with me to any of our school-houses, you
would see the children studying their books as diligently as in any school in
America ; or if on Sunday we were to go to the chapel we would find a goodly con-
gregation reverently listening to gospel truth ; in the Sabbath-school we would
see the classes arranged with teachers, and all with question-book and Bible in
hand, searching God's Word diligently to learn the way of life. In more than
three hundred places scattered throughout Turkey, not less than twenty-five
thousand people come together every week to worship God. Will you not pray
and labor that the number of truth-seekers in Turkey may rapidly increase ?
Your missionary friend,
M. P. PARMELEE.
ERZROOM, EASTERN TURKEY.
THE FOLLOWERS OF THE FALSE PROPHET.
IT is said that not far from one hundred and eighty million human beings
are followers of Mohammed, the prophet of Islam. They are to be found
in many portions of the Eastern hemisphere besides those ruled by the
Turkish Sultan. In Arabia, Persia, and the kingdoms of Central Asia, the
principal religion is Mohammedanism, and millions who accept this faith
are found living by the side of Hindoos and Parsees in India. Wherever
the Arabs go they carry this religion, and hence in Africa along the Medi-
terranean Sea, on the East and West coasts, as well as far in the interior of
the continent, the followers of Is-
lam abound. The Koran is their
sacred book, which they greatly
reverence but do not obey. Are
they very different in this from
many who reverence the Bible
as a holy book, but do not fol-
low its commands ? Yet these
people seem very devout often-
times, especially in their prayers,
for wherever they may happen to
be at the hours of prayer, which
come several times a day, even if
it be in the open street, they will
immediately turn their faces to-
wards Mecca, their sacred city,
and begin their forms of prayer.
The Mohammedans are said to
be bitterly opposed to idolatry,
and it is true that they never al-
low any images or pictures to be
placed in their mosques or temples, but the following story recently for-
warded from Eastern Turkey by Dr. Barnum, of Harpoot, shows that they
are hardly a step removed from idolaters. This is his story : —
REVERENCE PAID TO A SHOE.
" Last Sunday, being in the village of Hoghi, I heard a noise in the street
like the passing of a triumphal procession. Inquiring the cause, I was told
that they were carrying a ' Sacred Handkerchief ' to the house of the Turk-
ish Agha, or chief man of the village. It seems that in the imperial treas-
MOH«MM_DAN MUFTI.
The Followers of the False Prophet.
10;
ury at Constantinople, there was a shoe which was said to have been
worn by Mohammed, the Prophet of Islam. Some six or eight years ago
the mate to it was said to have been found at Mosul or Bagdad, and as the
Turkish Government wished to possess this also, it was carried to Con-
stantinople with great pomp. It was escorted from place to place by both
^
MOSLEMS AT SUPPER.
citizens and soldiers. It remained a few days at Harpoot, and was visited
by great crowds. Almost everything that was suitable for turbans was ap-
propriated, a sum of money was paid for the privilege of touching the
turban cloth to the shoe, and it was then bound around the head. A large
number of handkerchiefs had been brought to the shoe at different places
and wrapped around it. This contact with the shoe gave to them, in the
minds of the people, a part of its own sacred character. One of these
handkerchiefs had become the property of the Agha of Hoghi. He had a
nice box prepared for it, and assigned it a special room in his house. As
he became intemperate, it was not considered proper for it to remain in his
house, and so it was taken to the mosque, which is the place of worship.
io8
The Followers of the False Prophet.
This man professes to have reformed recently. He had fitted up a room
nicely for the sacred handkerchief, and was permitted to have the care of
it again, so on Sunday he took the casket on his head, and bore it home
amidst the songs and shouts of the crowd."
MOHAMMEDAN PILGRIMAGES.
The one act which a Moslem thinks more meritorious than any other, is the
Hadji," or pilgrimage to Mecca. Mecca is their most sacred city, the birth-
A MOHAMMEDAN PILGRIM FROM AFRICA.
place of Mohammed. Thousands on thousands go there every year from
almost all parts of the world, from China, India, Africa, as well as from
Turkey and Arabia. They believe that if they walk seven times around
the Caaba, or great temple, at Mecca, repeating praises to God and in
honor of the prophet, and kissing the sacred stone, they shall receive par-
The Followers of the False Prophet.
109
don for all their sins, and so be sure of paradise. Hence they go in crowds,
and some of them, burdened with their sins, are quite willing to die if they
can only reach a shrine, the touch of which, as they suppose, will make
their salvation certain. And multitudes of these poor pilgrims do die at
Mecca, and a vast cemetery, of which only a little section is given in the
CEMETERY OF PILGRIMS AT MECCA.
accompanying picture, contains the graves of hundreds of thousands of
deluded men who have hoped to enter heaven as a reward for kissing a
stone. When will the millions of Islam leam of the true prophet of God ?
They acknowledge now that Jesus was a prophet, but think him inferior to
Mohammed. It is the belief of the missionaries that the religious as well
as the political power of Mohammedanism is waning, and though as yet
few of its adherents have been converted, a great and speedy turning on
their part may be looked for with hope. May they soon learn that the
name of Jesus is above every name.
ERZROOM AND ITS VILLAGES.
BY REV. M. P. PARMELEE, M.D., OF TREBIZOND.
MY DEAR YOUNG FRIENDS, — The city of Erzroom, in Turkey in Asia, is
situated near the headwaters of the river Euphrates, and is more than six
thousand feet above the level of the sea. I wish you could see the broad and
beautiful plain on which it is built as I first saw it in the summer of 1863. For
more than a week we had been wending our weary way on horseback across high
mountains, sleeping at night in bare and cheerless khans, and it was a great joy
to see from a mountain top, in the dim distance across the Erzroom plain, the
A VILLAGE NEAR THE ARAXES.
outlines of the city that was to be our home. Though seeming near, it was nearly
two days before we reached our journey's end. The hearty, almost triumphant,
reception then given us by our missionary and native friends caused us to forget
the weariness of the long journey, and made us feel at home at once.
And yet how new and strange it all seemed. The flat roofs of the houses, the
queer and varied costumes of the people, the unknown tongues around us, the
squeaking of the clumsy ox-carts, all testified that we had reached a remote cor-
ner of the earth. The cackling of the hens and the barking of the dogs were
almost the only familiar sounds that fell on our ears. And though so new to us,
everything appeared really very old. The old city walls were in ruins, many of the
Erzrooin and its Villages.
1 1 2 Erzroom and its Villages.
houses were in a tumble-down condition, and the graveyards formed a wide band
entirely encircling the city. And surely these mountains have a right to seem
old. for they are the mountains of Ararat, where the ark of Noah rested ; and
for four thousand years these fields have been tilled, and for nearly half that
period men have lived and died in this city. The city of the living contains only
about sixty thousand souls, but at least two and a half millions are buried in the
city of the dead.
But little by little these strange sights grew familiar, and we were able to speak
to the people of the love of Jesus. Then we began to make long tours among
the villages, such as are shown in two of the pictures here given. When stop-
ping over night in one of these places, we and our horses enter the same outer
door, and are led through a long dark passage into the stable. Though it were
freezing cold outside, in this underground stable the air is well heated by the
breath and bodies of scores of animals — cows, oxen, sheep, buffaloes, and
horses. Our horses are tied, and we are shown into the odah, which is only a
corner of the stable, raised a step or two above the level of the floor, and sur-
rounded by a low railing. On one side of the odah is a fireplace, in which dried
manure is burned. A small hole in the roof gives the only light of the place.
Here we are invited to sit down on felt carpets, our backs being supported by
cushions stuffed with straw. A tiny cup of black muddy coffee is served to us,
and in a little while a round low table is brought in and set before us. On this
are spread long thin loaves of bread which seem like sheets of coarse wrapping-
paper. Then a dish of fried eggs is placed in the centre of the table, and we
are invited to eat. After we have asked God's blessing on the food and our
hospitable entertainers, we begin by tearing off a bit of the bread, and folding it
into the shape of a spoon. With this (called the sop when Jesus was eating with
his disciples) we dip up some of the egg and eat it, spoon and all. After the
egg is finished, a dish of curdled milk, called madzoon, is brought, with perhaps
a plate of cheese, curiously made into strings. Though eating in this rude man-
ner, and in such an unsavory place, our horseback ride in the stimulating
winter air has given us such an appetite that we eat with a right good relish, and
are well satisfied.
At a suitable moment we open our Testaments and read and talk of the way of
salvation, occasionally singing a hymn. This usually calls a throng into the odah
and stable, who come to see and hear these things that are so new and strange
to them. After a pleasant but very wearisome evening spent in this way, and
ended with prayer, we begin to arrange for the night. We could not sleep on
these carpets, as the people do, for there are too many fleas, and perhaps other
living things, so we have a light folding bedstead, or a hammock which can be
suspended from the posts that support the roof. Sometimes we are obliged to
swing out over the animals of the stable, so that we are soothed to sleep by the
puffing and chewing sounds of our animal friends.
Under the influence of this preaching many villages have greatly changed dur-
ing this score of years. Many schools have been established, and the people are
reading and studying the Bible for themselves, and trusting in Christ for their
Erzroom and its Villages. I13
salvation. Many hundred viUages and cities still remain in their old darkness
and we want to carry the light of the gospel to them also. Will you not have
share in this good work ?
MARTYRED TURKS OF THYATIRA.
[The following narrative is translated from an old volume in French, containing some account of the Jesuit mis.
sions in Constantinople and the Levant during the seventeenth century. The translation, which had come into the
hands of Rev. Marcellus Bowen, formerly missionary at Smyrna, has been kindly furnished by him.]
A NOTORIOUS martyrdom of twenty- three Turks occurred in the town of
Thyatira, famous in old times, of which St. John made mention in the Reve-
lation. It was on this wise.
AN ORIENTAL ENCAMPMENT.
There was in that town a sheik, or doctor in the law of Mohammed, who was
in high repute among his people. He had been intrusted with the teaching of
one hundred and fifty young men from twenty-five to thirty years of age, in order
to prepare them to fill the offices of judges and cadis. He was a thorough
master of the Alcoran, and had read in it that the prophet did not condemn the
teachings of the New Testament, but, on the contrary, had spoken well of Jesus
Christ and of Moses. He had, therefore, curiosity to see what was written in
Martyred Turks of 1 hyatira. \ \ 5
the Holy Gospel, and by a special direction of Divine Providence met will;
a New Testament translated into Arabic.
He was not long in possession of that Divine Book without receiving light from
heaven and accepting the Christian truths. They had so powerful an influence
on his mind that he was constrained to condemn all that was contrary to the
teachings of the New Testament, and to act according to what was contained in it.
AK HISSAR, THE ANCIENT TKYATIRA.*
He could not, however, stop there, neither could he hide the light he hrd
received from heaven. He succeeded so far, by the assistance of the Holy Spirit,
that many of his young scholars were convinced that there was no salvation but
by Jesus Christ.
These young men kept this as a secret for a long time, but used often to meet
iOgether with their master to confer on the great subject of their salvation. As
Ak Hissar is an out-station of the Western Turkey Mission of the American Board, and is sit-
sixty miles northeast of Smyrna. Its present population is not far from 8,000, made up of Turks.
1 1 6 Martyred Tttrks of Thyatira.
it is, however, difficult to keep a burning fire in a dark place, without its being
discovered, these young men could not always effectually conceal the faith that
filled their hearts, in their intercourse with their companions, and even with their
relatives, who perceived such a notable change in their children, and tried to
ascertain the cause. The whole case soon came to the knowledge of the
judicial authorities, who are very strict on this subject, and who, in order to
quench this fire in its beginning, laid hands upon the sheik. They tried at first
to win the old man by gentle means, not wishing to ruin one enjoying so great
repute. They represented to him the great esteem in which they held him, and
promised to raise him to the highest dignities if he would consent to undeceive
those whom he had misled. He well knew, also, how important a religious mat-
ter of this kind was, and what vigorous punishment their faith ordered upon tho^'c
who were in fault.
Those in authority thought this would be enough to bring the old man back to
his duty, and oblige him to disown his convictions. But they were astonished
to hear him answer that he was no longer of an age to disavow his conscientious
convictions in a matter in which nothing less than his own salvation was at stake,
and that all he had taught concerning the truth of the faith in Jesus Christ was
too positive to allow him to disown his teaching.
The cadi, greatly surprised at this answer, and hoping to frighten him by the
prospect of torture, told him with much anger that he must choose one of the
two following courses : either to retract his teaching, or to undergo a most cruel
death. The venerable old man, prompted by a holy zeal to bear witness before
all men of his faith given from heaven, answered the cadi : " How ! do you think
that the stake, the gallows, or the flames frighten me, and that I am afraid to die
for the glory of God, and for the truth in Jesus Christ? Know, then, that I am
ready to die a thousand times, if possible, for the love of him who died once for
me, and that it will be a great honor to seal with my blood the truth I have
taught. I am not deceived in the doctrine I have accepted, and happy are they
who abandon Mohammed to live in Jesus Christ."
Hearing these words, the judges forbade him to speak, beating him at the
same time with sticks so severely that he could no longer utter a word. But,
though he could not speak, his countenance showed perfect calmness, and the
constancy and quietness with which he suffered astonished his judges. Being
afraid, however, that if they continued to torment him publicly the common peo-
ple, who had great respect for the old man, might revolt against such treatment,
they resolved, after much consultation, lest his example should engage others to
'.mitate him, to have him strangled in prison. This was done, and his immortal
soul went to receive the crown from Him whom he had so firmly confessed.
After this, the authorities tried to seize the disciples of the old man, and ascer-
tain how far they held and persevered in the faith of their master. Some of them
had fled from the town, or had concealed themselves. Others went in different
ilirections, and taught publicly the truths they had learned from their master.
Finally, twenty-two of these young men were seized, and the authorities decided
to force them to deny their faith in Jesus Christ, or, if they would not, to punish
them in such a way that none of them would afterwards be bold enough to speak
^f that doctrine or profess it longer. What decided the judges to pursue this
Martyred Turks of Tliyatira.
117
course was the great excitement caused by the cruel death of the old sheik. It
was talked over by all the common people and, for the most part, in the old
man's favor. The cadi summoned the young men, and told them they must
renounce the doctrine they had learned, or forfeit their lives ; that they should
entertain no hope of being treated as the old sheik had been, but must undergo the
most atrocious tortures. Oh, how powerful is the grace of God ! On hearing
A TURKISH MERCHANT WITH HIS CAMEL.
of tortures the young men showed more readiness to submit to them than the
judge to inflict them. The cadi, after trying a long time to persuade them to
retract, seeing that they were all as decided to maintain their faith in Christ as
the old sheik had been, handed them over to the executioners. Some were
pierced with arrows ; some were impaled ; some were burnt alive ; others were
thrown upon a cruel and horrid implement of torture called garich, composed of
numerous iron crampoons upon which the tortured person is thrown from a high
place, and there remains suspended, pining away for a long time before dying.
Thus ended their glorious career, triumphing over death and their tyrants.
VILLAGE LIFE IN BULGARIA.
BY REV. I. H. HOUSE, SAMOKOV.
THE Bulgarians are largely an agricultural people. The country people do
not live in farm-houses scattered about upon the farms, but are gathered together
for mutual protection in towns and villages. The villagers are a sturdy race,
finely developed physically, many of them being not only strong and muscular,
but also tall and well proportioned. They are rather slow of intellect, and,
from want of educational
privileges, ignorant and su-
perstitious. They have, to
a remarkable degree, how-
ever, been awakened to a
sense of the value of edu-
cation, and have a strong
desire to provide educa-
tional privileges for their
children. They are char-
acterized by a strong love
of political independence
and self-government, and
exhibit this characteristic
in the management of vil-
lage affairs. In this respect
the Bulgarians seem to me
to bear a strong resem-
blance to the Anglo-Saxon
race. These people are by
no means found only in the
province of Bulgaria. They
are scattered all through
European Turkey and Eastern Roumelia, living side by side with the Turks.
Between the two races, however, there is much enmity, the difference in their
religion making the breach very wide. The Bulgarians are nominally Chris-
tians, and are connected with the Greek Church, but their priests even are
sadly ignorant, knowing very little of the meaning of the prayers they read in
their public services.
- BULGARIAN
I2O Village Life in Bulgaria.
The picture on the next page, for which we are indebted to the Illustrated
Missionary News, represents a number of Bulgarian villagers. Two of them,
as you see, have scythes. You will notice that the snaths of the scythes are
straight, and have only one handle. They will appear very awkward to an
American farmer, but they are not as awkward as they seem ; and if one learns
the knack of handling them, as I can testify from experience, he can use them
with considerable ease. All their agricultural implements are very simple and
rude. Their plow is very like that used in Palestine in Bible times. It has but
one handle, which the plowman holds with one hand, while he carries the ox-
goad in the other. It is little more than a crooked stick, hewn so that the
smaller bent end will serve as a handle, while the* larger end, with a rude facing
of iron, shaped something like an arrow-head, forms the plowshare. When this
has been firmly fastened to a long pole so as to form an acute angle with it, you
have the plow. They usually plow with oxen or buffaloes, which are joined
together with long yokes which keep them very far apart.
The harrow is oftentimes still more rude. I have seen them made of great
bundles of brush-wood tied together. The hoes are clumsy and heavy, re-
sembling somewhat the plantation hoes of the South, but are sometimes very
much heavier. Bulgaria has many very fertile plains, and an American farmer
would be much surprised at the good crops raised with such rude implements.
A villager's house is a very simple affair. It usually consists of one story,
and is built of basket work, or a wooden frame, filled up with rough upright
sticks or scantling. Over these upright pieces laths are nailed crosswise, and
the walls are plastered on both sides with two coats of mud made from a
clayey earth mixed with fine cut straw. If the villager is able he will whiten
these walls, inside and out, with lime or white earth. The floors are also usu-
ally made of mud, which, when it is dry and hard, is quite smooth, and not
as objectionable as many would suppose. The roof is covered with tiles, re
sembling somewhat our drainage tiles, only they are less curved. If the man is
poor, he may use thatching for a roof.
Each house usually consists of two or three rooms. The main room is the
kitchen where the fire-place is, and the cooking is done. And oftentimes the
same room serves also for the sleeping apartment. They do not sleep upon
bedsteads, but spread their mats and rugs upon the earthen floor. The whole
family, including any guests who may be with them, often sleep in the one
room. In the morning the bed-clothing is neatly folded, and put in closets at
the side of the room, or, in unfinished houses, piled up in a corner.
The table from which the family eats is two or three feet in diameter and six
or eight inches high. They sit upon the floor as they gather around it, and all
eat from one central dish, with wooden spoons. Bread is placed before each
person, and eaten without butter, along with the cooked food which serves as a
relish. They sometimes have two or three courses, especially if they have
guests. Their food is quite commonly cooked in earthen ware, which is made
into various convenient shapes, and is very cheap in Bulgaria. Some of the
decorated drinking jugs in this ware are quite curious, and would doubtless be
sought after in this country as curious and antique pottery.
One of the villagers in the picture is playing upon the bagpipe, which with
the Bulgarians, as with the Scotch Highlanders, is the favorite musical instrument.
Village Life in Bulgaria. 121
The music of the bagpipe forms the accompaniment for the village dance in the
open air, or •' choro " (pronounced horo), as they call it
Li
In some of the villages where the ancient customs still prevail, hospitality is
considered a great virtue. I have been the recipient of the most open-handed
122 Village Life in Bulgaria.
hospitality from Bulgarian villagers. In one village, in which I was particularly
impressed with the kindness of those with whom we dined, I was told that
some used to court the favor of serving every stranger who passed through their
village with at least a portion of bread.
The village women are especially industrious, spinning and weaving clothing
for themselves and all their households, and assisting their husbands in the
field work. The dress of the village women is oftentimes very picturesque, and
the women of each village have their distinguishing costume.
The Bulgarian people are not without courage in war, although they have
been a subject race for something like five hundred years. Some of their
TURKISH OUTPOST ON THE DANUBE
national songs, of which there are a great many, celebrate the prowess of their
early heroes. In the late war between Turkey and Russia, the Bulgarian legion
particularly distinguished itself in the defense of the celebrated Shipka Pass.
The most desperate conflict raged around this Shipka Pass, which, after it had
fallen into the hands of the Russians, was assailed with the greatest fury by the
Turkish forces under Suleiman Pasha, after the terrible destruction of Eski
Zaghra. The pass was defended in the most gallant manner by the Bulgarian
legion, and, although almost entirely surrounded by the Turks at one time, they
held out until reinforcements could arrive. Water had to be carried to the
brave defenders of the pass, over a field which was swept by the enemy's rifles.
Bulgarian lads, it is said, were engaged in the hazardous enterprise of carrying
water to the soldiers. A story is told of one of them, that when his water-jug
was shivered by a rifle-ball, instead of rejoicing at his narrow escape, he wept
at the spilling of the water which was so much needed by the brave soldiers.
It is among this interesting people, characterized by so many good qualities,
that we are laboring to introduce the pure gospel. The success of the preach-
ing of the word has been most conspicuous among the sturdy villagers whose
life I have been describing to you.
EASTER IN BULGARIA.
BY REV. WILLIAM H. BELDEN.
SAMOKOV, BULGARIA, EUROPE, March 23, 1881.
IT is midnight ; but the busy street in front of my house suggests to me, as I
watch by a sick child, to write to the beloved home-land of the occupations of
my neighbors. Regiment after regiment of soldiers are beating the air with their
tramp ; now a lighted carriage jolts along over the rude pavement, bearing some
dignitary, Bulgarian or Russian, and again I hear the shrill cry, amid a throng
heard, not seen, in the dark, walled street, of a little infant strapped to its moth-
er's back, all hastening — whither, at this dead hour of the midnight ? The watch-
man's call, repeated from gate to gate, has already warned my neighbors, and now
a confused jangling from a distant campanile is telling me. It is religion that is
summoning the people from their beds, and the alacrity with which they are obey-
ing is a measure of their piety. For here, a week later than in your calendar,
BULGARIAN CATHEDRAL, SAMOKOV.
this day ushers in the " Great Day " (Vaylig Den) which you call Easter. Will
you walk out with me and learn something of their religion?
You see in the foreground of the sketch (part of a bird's-eye view) the
priests' house and the outer gate of the cathedral court. In Turkish times the
Bulgarians were hardly allowed their sanctuaries, and gladly humbled this one
so that its roof should scarcely peep above the street-wall. But inside the rude
edifice there are beautiful walnut carvings, and parts of the eikons (sacred pic-
tures) are overlaid with pure silver. Listen to that clangor from the bell-tower
at the other end of the court ! A bar of steel suffices for a bell, as through all
the Bulgarias, save where poverty or oppression has substituted a clattering plank.
124
Easter in Bulgaria.
Within the church, dark, damp, and chilling us to the bone, are huddled on
the stone floor an indiscriminate throng of men, women, and children, gathered
from before nightfall, and still increasing. In the centre of the nave stands a
rude, low scaffolding, upon which is painted, almost imaged, after the common
fashion of the Greek Church, a portrayal of the crucifixion. It is an act of merit,
inuring towards the salvation of the soul, to honor this thing. See yonder
woman crawling on hands and knees under it, dragging along the moist stones
a child not yet old enough to walk ! Here is an old woman, who has shivered,
fireless, through al-
most seventy winters.
She has lain on this
cold, damp pave-
ment underneath that
object of reverence,
already for hours to-
gether, this bitter
night.
"O, Gospozhis-
ta ! " now earnestly
pleads a nun with one
of our party : "do
kiss the picture!
You do not need to
cross yourself if you
do not want to, but
O, it will be a great
blessing upon you if
you will but kiss the
eikon ! "
Another nun is
more polemic. "Why
do you Protestants
not reverence the
Saviour as we do?
You have sweet mu-
AN EIKON (FROM ONE IN USE).
sic in your church [they have found the worth of our new organ already], but
you cannot be saved, for you do not do any such works of merit as these."
The season of devotion continues through the whole night. Some of our
company went last night to the ceremonies intended to celebrate the night after
the crucifixion, and they began at ten p. M., and were not through at four A. M.
It is difficult to describe the ceremonies ; the Scripture-readings, hurriedly dis-
patched, are in the old Slavic tongue, which is to the Bulgarians what Latin is to
us — a mother tongue, but unintelligible. There is a great deal of incensing, and
there are certain processions of the bishop and the popes,* with various emblems
* A priest is a '* pope " here. I bought some winter groceries of a " pope" at the instance of an esteemed neigh-
bor, who added, as an inducement: " He is a very good pope, too! " Would that all were so!
Eastfr in Bulgaria.
suited to the stage, of the passion of our Lord, accompanied, on the part of the
people, with almost constant crossings, buying and lighting of tapers, and kiss-
ing of the eikons. The dramatic representation does not seem as intelligible as
those of the Roman Church, and there is certainly less of Christ in it.
This religion does not educate the moral sense of its followers. The practical
effects of it in every-day
Me remind one continually
of Paul's expressive term,
twice repeated to the
churches of his care,
"eye-sen-ice." It has a
noble, manly race — these
Bulgarians — to teach, but
it cannot do them justice.
\Yhat vitality can there be
in a conscience which
learns only such a notion
of prayer as this : " I will
give you a piastre, pope,
and you shall say one pray-
er for me and my family" ?
It does not go hand in
hand with the Bible, but
the Bible recedes behind
its forms. I wanted to
see the old Slavic Bible
recently, and requested a
copy, through a friend, of
the Bishop of Samokov;
but none could be found
after careful search, in the
whole city !
By the grace of God,
your missionaries shall
plant over again here the blessed seed of the tree of life ; not in the dead soil of
a mysterious ritual, but in living hearts ; preaching, not dramatizing, the doctrine
of Christ ; teaching, not an outward conformity, but a new birth, and a conse-
crated life. Then, when on Easter morning, and for thirty following days, the
" Orthodox " Christian shall utter the beautiful greeting of the Slavic peoples :
" Christus vuskrusny! " " Christ is risen ! " the Protestant Christian shall repeat,
with a new significance, from his rejoicing heart, the familiar reply : '• Vuskrusny
naecstcena /" " He is risen, indeed 1 "
BULGARIAN " POPES," SAMOKOV.
INDIA.
NDIA.
IXDIA was the first land to which the American Board sent missionaries,
over seventy years ago. They found the Hindu people worshiping
many idols, and in many foolish and cruel ways. We have all heard of
Buddha and Brahma, Juggernaut and Vishnu, and of the worship of the
sacred river Ganges, and we know something about the old Hindu customs
of burning widows and drowning little children. Great changes have come
about- in recent years. The English government has done much to
civilize the people, but no outside changes could make them good men and
women. Various Christian missions have been established, and they have
brought many souls to the knowledge and love of the true God. Our own
Board of Missions has now two missions in India, the Maratha and
Madura Missions,
and another on the
island of Ceylon.
The Marathi Mis-
sion is in Western
India, and has 23
churches with 1,458
members. 15 na-
tive pastors, and
many other help-
ers. There are
90 schools connect-
ed with it. In the
Madura Mission, in
Southern India,
there are 35 church-
es and 199 Chris-
tian congregations
containing about
11,000 individuals.
And in Ceylon there are now 1,130 church- members, 4 boarding-schools, and
120 common-schools, with over 9,000 pupils. These figures do not tell
the whole glad story, of course ; for many happy spirits are praising God
before the heavenly throne, who have gone up, through all these years,
from the plains of India.
And we may hope, also, that since the beginnings have been made, and
MtMh&MMM
A HINDU TEMPLE.
130
hidia.
there are now so many native Christians, the progress will be much more
rapid in the years to
come. In 1878 a
great revival began in
Southern India, and
has hardly ceased
yet. Already thou-
sands have been ad-
ded to the various
missionary church-
es. But there is still
a great work to be
done to lead the
Hindus to forsake
the three hundred
and thirty-three mil-
lion gods in whom
they now believe.
Pray that they may
learn of, and be led
to serve, the only
living and true God.
A SCHOOL-HOUSE IN INDIA.
THE PARSERS OF .INDIA.
There are people of many different religions in India. The Hindus are
the original race, whose forefathers had always lived in the land. The
Mohammedans of India descended from the Arabs, and the Parsees from
the ancient Persians. Parsee is the Greek name for Persian. The Per-
sians were conquered by Mohammedan Arabs in the seventh century, and
those who would not become Mohammedans fled to India. In 1851 there
were 110,000 Parsees in the city of Bombay alone. There are six Parsee
temples in India, two of them in Bombay, where their sacred fire is never
allowed to go out day or night, year after year.
The Parsees have many noted merchants, whose wealth is princely. The
picture on the opposite page represents a group in which those wearing
turbans are Mohammedans ; while in the background are some Parsees.
Zoroaster, who was the founder of the Parsees' religion, two thousand
years ago, taught them to pay honors to the sun as an emblem of God's
power. So they fell into the sin of worshiping the sun as their god, and
now they worship fire and water too ; and the moon and stars.
PARSEE SUPERSTITIONS.
A Parsee thinks it is a great misfortune to put out fire, and is often afraid
even to snuff a candle, lest it should go out. If his house is on fire, he
may not help to quench the flames, and sometimes will not let others do
;..-/. Each Parsee family keeps up a perpetual sacred fire in the house.
India. 131
Sunrise and sunset are the principal hours of worship, and it pains a Chris-
tian, as he takes an evening walk outside a city in India, to see the Par-
MERCHANTS OF BOMBAY.
sees adoring the sun, as it sets in the western sky. Some of them have,
however, been converted, by the efforts of missionaries, to the worship of
the living God. How much better it is to worship him who made the sun
than it is to bow down to the sun itself !
132
India.
CHILDREN IN INDIA.
We can see fun and mischief and good-nature in these bright eyes, as
plainly as in those of our own dear children of America. One of the first
scholars in a Scotch Mission School, which was begun in Bombay in 1835,
was a Parsee boy of twelve. His name was Dhanjibhai Nauroji. He was
bright and diligent, and gained many prizes. He began to learn, too, that
he was a sinner, and how he might be saved by Jesus Christ. Dhanjibhai
became a true Christian. This made a terrible disturbance among his own
people. His mother threatened to dash her brains out at his feet. But
by the grace of God he stood firm, and was baptized on May i, 1839.
P/>RSEE CHILDREN.
After his education was finished, in 1846, he was ordained to preach the
gospel among his heathen kindred. And ever after, for over thirty years, he
continued a faithful laborer for Christ in India. In January, 1879, he wrote
to Scotland that the Parsees, who have kept away from the Mission School
ever since his baptism, are now returning to it in large numbers. He adds :
" A more interesting set of youths there is not."
INDIA AND ITS WILD TRIBES,
ON a map of the world India covers as much space as does all Europe, if we
except Russia and Turkey. Cape Comorin is five hundred miles farther from
the northernmost point of India than the mouth of the Rio Grande is from Lake
Superior. Our last census surprises us by making the population of the United
States over fifty millions, but India has nearly five times as many people as we
can boast. This vast region is now under British rule, a settlement having
been made there by English traders in 1625. Little by little the English,
though living so far away, gained power in various provinces, until in 1858 the
sovereignty of the British Crown over India was acknowledged. Recently the
Queen of England has added to her titles that of Empress of India.
It was not until long after the English power had begun to be felt in the
East that any efforts were made to
Christianize the natives. The Hin-
dus were devotedly attached to their
own religions, and repelled all at-
tempts to teach them the gospel.
The British authorities, too, opposed
all missionary schemes, as it was
thought that any endeavor to meddle
with religious ideas would irritate the
natives against their rulers. More-
over, the Hindus were fearfully cor-
rupt, and even Henry Martyn was so
impressed with the difficulty of bring-
ing one of this race to a better life
that after many labors among them
he said that if ever he saw a Hindu
converted to Christ it would be like
seeing a dead man rise from his
grave. Had Henry Martyn lived
seventy years later, he could have
, f f. , i j , HOOK-SWINGING IN INDIA.
seen not far from five hundred thou-
sand such converts. The changes that have been wrought in India since the
first missionaries went there, are wonderful. Hook-swinging is unknown now.
The idea that the gods are pleased by such cruel sufferings has not been alto-
gether outrooted from the Hindu mind, but such exhibitions are no longer tol-
erated. Just fifty years ago a society was formed in Calcutta, composed of the
most influential gentlemen of the region, and what do you suppose was its
134
India and its Wild Tribes.
object ? Nothing else than to defend the Hindu practice of burning alive
widows on the funeral piles of their deceased husbands ! And this society
established a paper to advocate the continuance of this horrible custom. But
the society and its paper have died. No widows are now burned. The sick
and the aged and little children are no longer pushed into the Ganges that they
may die in its sacred waters. Aside from the large number of Hindus who
have embraced Christi-
anity, there are multitudes
who have felt in some de-
gree its power.
Among the most inter-
esting people living in In-
dia, and perhaps one of
the most hopeful classes
to labor for, are the hill
and jungle tribes, such as
the Santhals, the Gonds,
and the Khonds. These
are the aborigines of In-
dia, corresponding to our
Indian tribes in the West,
and to the Ainos of Japan.
They are rude people, hav-
ing different languages,
but none of them written.
These tribes probably were
compelled to take refuge
in the hills during some of
the early invasions of In-
dia, and there they re-
main, finding it safer to
contend with the number-
less wild beasts infesting
these regions than with
their fellow-men on the
plains. The picture on
the opposite page shows
how some villages of the
hill tribes are built.
Dwellings on the ground
are not safe from the at-
tacks of elephants and
tigers, and hence many
houses are constructed in
the trees, out of the way
of wild beasts. These
houses are said to be quite comfortable, though it is doubtful if any of us
would like to live in one of them.
A PARSEE OF BOMBAY.
India and its Wild Tribes.
135
136 India and its Wild Tribes.
There are about two hundred of these wild tribes, all quite distinct from the
ordinary Hindus. They are very ignorant and superstitious, and have been sup-
posed to be very savage, but missionary efforts among them have been quite suc-
cessful, and when under the influence of the gospel they seem a simple-hearted
and kindly people. They have no caste, like the Hindus.
An English Church missionary who had labored among one of these tribes,
Writes of a time when the cholera broke out among the people. Many of them
died in cheerful hope in Christ. One young man, dying just as the sun
A HINDU WOMAN
rose, said as his last words, " I shall soon be where there is no night." A
heathen blacksmith, seized by the dreaded disease, first tried to bribe the idol
goddess, and the next moment cursed her for sending the cholera. His Chris-
tian neighbor, suffering in the same way, prayed, " O Christ, wash me ; forgive
my hard heart and receive my soul : I am thine." Is it not a blessed privilege
to be permitted to give the gospel to those who would otherwise die in dark-
ness ?
FIRST BRAHMAN CONVERTS AT AHMEDNAGAR, INDIA.
BY REV. RAMKRJ5HXAFUXT V. MODAK.
[Mr.
HARI RAMCHAXDRA KHBTI and his brother, Xarayan Ramchandra Khisti, after
having long tried to observe the Christian religion secretly, at last firmly resolved,
in 1839, to receive public baptism. They were the first Brahmans to become
Christians in the Ahmednagar Mission. Previous to their conversion they had
been employed as teachers in the mission schools. The younger brother, Hori-
punt, first left his home and came to the mission compound to stay, in order
MISSION BUNGALOW AT AHMEDNAGAR
that he might be baptized. Then his relatives gathered a great crowd of thou-
sands of Brahmans, Kunabis, Weavers, and other high-caste men, in the mission
compound, that they might carry him off by force, before he should defile him-
self by receiving baptism. Haripunt was then, for safety, brought into the mis-
sionary's bungalow, and the doors were fastened. A message was also sent to
the police to come and disperse the mob. but as the crowd had now increased to
two or three thousand people, they would not listen to the police.
138 Fitst Brahman Converts at Ahmednagar.
The European magistrate, having examined the case, declared, " that Haripunt,
being of age, was at liberty to change his religion. It was not true, as his friends
tried to prove, that he, being immature, had been deceived, or that any one was
detaining him by force. He was of full age and mature understanding, and was
becoming a Christian of his own free will. Therefore the Government was un-
able to deliver him into the possession of his friends." After giving this decision,
he commanded the people to go to their homes. But the people would not con-
sent, and began to show a violent spirit which the police could not restrain. At
last the magistrate sent for a company of soldiers, and when they were seen
entering the compound gate, the rioters were alarmed and ran away. There was
still some time before Haripunt's baptism, and during this time his mother pre-
pared his food and sent it to him to the bungalow, (that he might not be defiled
by eating Christian food,) and his relatives and friends often came to him,
and by argument and persuasion they made great efforts to turn him back to the
Hindu religion.
In the meantime Haripunt's elder brother Narayan, who was himself about to
become a Christian, went off secretly to Satara, to bring Haripunt's wife from her
mother's house, before her mother should hear anything of the disturbance at
Ahmednagar. Taking a cross-road he brought her to Ahmednagar, and at once
secretly delivered her to her husband in the mission bungalow. When Haripunt's
friends heard of this they made a second petition to the magistrate, in the name of
Haripunt's mother, saying, " These padres have now got Haripunt's wife also, and
are confining her in the bungalow, and are going to use force to make her break
her caste. Bring her therefore from the house to your office and investigate the
matter." On the other hand, Haripunt had informed the magistrate that if she
was carried to the court-room there was danger that a mob would come upon
them in the street and carry her away, and he therefore requested that the
investigation might be in the mission compound. The magistrate, remembering
the previous disturbance, consented, and came to the mission compound, bring-
ing the complainants with him.
Up to this time Haripunt's wife, Radhabai, who was of full age, had been in-
structed to say to the magistrate that she desired to remain with her husband and
did not wish to go to her mother-in-law. After her arrival a separate place had
been given her to live in that she might observe her own customs in accordance
with her own wishes. She cooked for herself and husband, but kept her hus-
band's food apart from her own. She thus lived with her husband in the observ-
ance of the rites of her own religious faith, and she was convinced that no one
would forcibly make her break her caste, unless she, of her own accord, should
become a Christian. Still, even under these circumstances, Radhabai would not
consent to say to the magistrate that she wished to live with her husband, but
she declared that she wished to go to her mother-in-law. The Christians were
all praying most earnestly to God that He would incline her mind to give a
proper answer to the magistrate, but to the last she declared that she would go to
her mother-in-law and her caste-people.
The magistrate asked her in the presence of the complainants, whether she
would leave her husband and go to her Hindu mother-in-law? Then Radhabai
First Bralunan Converts at Ahmcdnagar.
139
replied, "I do not wish to leave my husband and go away." Hearing this the
magistrate said, " You have liberty to remain with your husband according to
your wish. Abide in peace." He then ordered the complainants to go to their
homes, and not to come to the mission compound to make any more trouble.
The mother-in-law of Radhabai immediately fell into a passion and said to her,
CHRISTIAN NATIVES IN INDIA.
"Why did you give such an unreasonable answer?'' Radhabai replied, "I
intended to say that I wished to go to my mother-in-law and live, but how the
contrary answer came out of my mouth I do not know. I am sorry for it. What
shall I do ? " Then the mother-in-law and friends went running to the magistrate
140
First BraJiman Converts at AJimednagar,
and said, " Saheb, Radhabai is even now sorry for the answer she gave you ; come
back again and ask her once more." The magistrate replied, "The matter is
decided. There is no reason for making any change in the decision." Then,
disappointed and hopeless, the whole company of complainants went to their
homes. In a few days Radhabai began to feel that it was far better that she
had remained
with her husband.
She began to
learn to read,
and as the result
of instruction she
was very soon
convinced that
the Christian re-
ligion was divine,
and that there
was no salvation
without faith in
Christ. She ..
therefore herself ^
received baptism r
and united with •
the church in :
1841.
Shortly a f t e r
Radhabai had
decided to live
with her husband,
Haripunt's elder ,
brother Narayon, ]8
according to his "
previous plan,
•was openly bap-
tized and received
into the church.
At that time no
one made any disturbance whatever. But he lost his own wife and children.
There was no one of his relatives of like mind to bring them to him. After-
wards Haripunt became a preacher, and for eight years was the honored and
useful pastor of the First Church in Ahmednagar, but has now gone to dwell
with his Lord and Saviour. His wife Radhabai is still living, and for many years
has been doing Bible woman's work in Bombay.
RAJAH OF INDIA.
IDOLATRY IN INDIA.
INDIA is said by good authorities to have a population of at least two
hundred and fifty millions, the larger portion of whom accept Brahminism
as their religion. According to this religious system there are several
A CHILD BEFORE GANESHA.
principal gods, and under them no less than three hundred and thirty-three
million inferior deities. Images of these gods are found everywhere, and
as if there were not enough of these to worship, the Hindus bow down be-
fore monkeys, and serpents, and stones. In the picture above there is rep-
142
Idolatry in India.
resented a little child taking his first lesson in idolatry. His mother has
brought him to an image of Ganesha, and holds up his hands towards the
hideous idol while the lad draws back in terror. Is it strange that he
is frightened ? Some of the converts from heathenism have told of the
agony of fear they had
in their childhood when
first brought into the
presence of a monster
idol. They were never
told of a God who was
gentle and loving. He
was only hateful and
ugly, like his image,
and the only reason
for worshipping was to
escape his wrath. In
the picture here given
of Ganesha, he is rep-
resented with a better
form than commonly.
He is said to be the
son of Siva, one of the
principal gods, and to
be master of all evil
and mischievous imps.
As these imps are sup-
posed to do all the
harm they can, who-
ever wishes success in
his plans must invoke
the aid of Ganesha. If
one is to take a jour-
ney, or make a trade,
he must pray to Gan-
esha or he will be hin-
dered. One of our
missionaries says that
carpenters, when they have finished a day's work, will take a handful of
mud and shape it rudely into an image of this god, setting it on guard over
night lest some imp destroy the work. Ganesha is always represented as
a bloated dwarf, with four arms and an elephant's head and trunk. The
story about him, which is believed by the Hindus, is that when a child he
angered one of the principal gods who cut off his head, but the murderer
being sorry for what he had done, sought to replace the lost head by giv-
ing Ganesha the first one he met with. This happened to be an elephant's,
and he placed it upon the shoulders of the boy. Better than the wor
ship of such hateful beings is the homage a Hindu sometimes pays to nat-
ural objects. These objects, at least, are sinless. The picture here given
HINDU WORSHIPING THE SUN AND HIS TOOLS.
Idolatry in India.
143
of a Hindu worshipping the sun and his own working tools was drawn from
a real incident. A missionary, at Madras, once met a road-mender kneel-
ing at sunrise before his pick and crowbar. When told that this worship
was folly the man replied, " Without these tools I could not do my work,
and without the sun I could not see to do it. Since, therefore, I get my
bread by them, it is only right that I should worship them." But many of
the Hindus are learning of the true God, and a better service than that of
idols. The verses on the next page tell a pleasant story of a lad who does
not now bow in terror before Ganesha, but looks in love to Jesus Christ.
144 The Four Rupees.
THE FOUR RUPEES.
GIFT has come to us over seas,
A gift of beautiful bright rupees ;
And who do you think has sent us these ?
Was it one of the rajahs, rich and grand,
Who live in that wonderful, far-off land —
The land of simoon, and sun, and sand ?
Or was it some Brahmin, who has thrown
Forever away his gods of stone,
And worships the Christian's God alone ?
Or was it the Viceroy, who controls
The destiny of those million souls
From Khyber to where the Hooghly rolls ?
Nay, none of them all ; nay, none of these
Has sent us this royalty of rupees,
From that strange sun-land over seas.
Who was it then ? Listen, and I will tell :
For surely 'tis something to ponder well,
Till the truth of it makes our bosoms swell.
'Twas an eight-year old, brown-faced Hindu lad
Made gift of the four rupees he had,
To help us at home : for he was sad,
Because he had heard his teacher's fear,
That the Work of the Children, over here,
Might wane with the waning of the year.
And therefore he brought his four rupees,
And eagerly whispered, " Sahib, please
Send this for the work beyond the seas ! "
Sweet, innocent faith, that did not doubt
That his four rupees would help us out
Of the troubles that compass our Work about !
Ah, think of it, Christian children ! Can
You let this heathen of Hindustan
Do more than you for his fellow man ?
Christ save this orphan, who of his store
Gave all to aid us ; and may his four
Rupees increase to a thousand more !
MARGARET J. PRESTON, in Children's Work for Children.
HINDU WASHINGS FOR SIN.
THE heathen know well that sin needs to be washed away, but as to how this
can be done they have very strange ideas. Some will walk through fire, as if
that would burn away all impurities ; some will cover their bodies with filth, as
if that would cleanse the soul ; others still fancy that the water of certain
streams has power to remove
all taint of sin. The Hindus
believe that there is wonderful
cleansing power in the water of
the Ganges, so that whoever
can bathe in that river is freed
from guilt. From all parts of
India pilgrims go to the Ganges,
and they believe that whoever
dies in that stream is sure of
future bliss. But India is a
vast country, and comparative-
ly few of the poor people who
live in the southern portion can
travel the thousand miles or
more to reach the Ganges.
Hence they have their own
sacred streams and fountains
which, though not regarded as
so sacred as the Ganges, are
yet supposed to have power to
cleanse from sin.
Several years ago, in a village near Madura, a Brahman named Sokappen, read
in one of the sacred Hindu books that near the temple of his village there was
a spring far under ground, and that if one would dig deep enough water would
flow through that spring from the Ganges, though the river itself was more
than eleven hundred miles away. The Brahman thought that would be a glori-
ous work to do, so to open in that region a fountain that could purify from sin
all who would come to it. Was he not right ? Certainly, if his belief as to the
virtue of that water was correct, no better deed could be done than to give to
the people the boon of a fountain able to cleanse from sin. And so this Brah-
rr an worked for years, spending all his own money and begging from others,
until he had finished a great tank and walled it with hewn stone, with stone
steps leading down to the sacred water. It was only after he had finished the
A FAKIR OF INDIA.
Hindu Washings for Sin.
Hindu Washings for Sin. 147
tank at such great cost that Sokappen learned that his fountain did not cleanse
from sin, but that there was another that could. He heard of Christ and of
the forgiveness he offered, and since then he has often preached that only the
blood of Christ can take away sin. Why should not every one who knows of
the fountain that can surely cleanse the sinner be as eager to tell of it as So-
kappen was to dig for that spring of so-called sacred water ?
Though many people of India have now heard the gospel, there are yet
millions who have faith in their sacred bathing places. Those who live too
far from the Ganges find some other river, if thev can. On the next page
is a picture of Mowli, where two rivers, the Yenna and the Krishna, meet, and
where multitudes bathe. The dead also are taken there, some to be buried, as
was the ** saint " whom Mr. Bruce describes, and others to be burned, that their
ashes may be mingled with the sacred waters. Opposite is a picture of a
famous artificial tank in the district of Tinnevelly. South India. It is some-
times called the " Sea of Sacred Milk."' Granite steps lead down to the waters"
edge, and in the early morning hundreds of men and women gather to bathe
and to worship the sun. The water is stagnant and dirty, though it is es-
teemed as specially holy. Here the people wash not only themselves but also
their clothes. Even the Brahmans, who regard the touch of a person of low
caste as pollution, bathe in the same tank, though they have a special section
set apart for their use, which you may see on the right of the picture. The
cost of building these bathing places is immense, yet the people build them in
many parts of India because they think that, at any cost, provision should be
made for the removal of sin. They know of no better wav than bv bathing in
these filthy places. Ought they not to be told of the fountain Christ has
opened for sin and all uncleanness?
A HINDU "SAINT."
Mr. Bruce, our missionary at Satara, a city only three miles from MowlL.
writes of an event which occurred in January, iS8o,and which has caused great
excitement. This is his story : —
"Three or four years ago when we went into Satara, we used to see, sitting
in the verandah of his house, an old man covered with rags, and surrounded
with rags. Sometimes we used to see him in the street, with rags innumerable
upon his person. In America we should have called him a crazy man ; but
ideas differ in different lands. Here he was a 'saint? in whom one of the
gods dwelt. When his saintship came to be known by the people, he was
honored and worshiped even-where. Men who ought to have known better
would, on seeing him approach, leave their work, and run and prostrate them-
selves at his feet. His rags were removed, and he was clothed with a robe of
purple. No expense was spared to supply all his wants, and he was attended
by two servants, furnished by the Prince of Ound. Well ! This rag-man,
crazy-man, saint, died. He had said previously, ' Wherever I die, there let my
tomb be built.' He died in the city, and there the people wished to bury him
and erect a tomb which should ever after be an object of worship. But the
municipal officers interfered and ordered the body to be removed from the city.
148
Hindu Was hings for Sin.
The Prince of Ound was summoned from his capital twenty-five miles away,
and he came as quickly as his horses could bring him. He owns a large place
here, and he offered a corner of his compound for the burial place. But the
officers of the law were inflexible. The Prince telegraphed to the Governor in
Bombay, but permission was refused. So the body of the rag-man-saint was
carried in great honor to Mowli to be buried. And now a new temple will,
doubtless, be added to the large number already existing at Mowli, and one
more god will be added to the 330,000,000 in India."
HARRIET NEWELL.
ALL young American Christians in the early part of this century knew the rarae
of Harriet XewelL A feeling of tender admiration and awe gathered about the
memory of the girl who went out of a happy New England home into the almost
unknown darkness of heathendom and laid down her life for the Lord Jesus
when only nineteen years old. She was born at Haverhill, Massachusetts, in 1 793,
sailed for India among our first missionaries in 1812, and died at the Isle of
France the same year. A story soon told and yet a story without an end ! That
clear young voice rings on in the ears of this generation and its echoes will not
•Our echoes roll from soul to soul.
And grow forever and forever."
150 Harriet Newell.
The Christians of Harriet Newell's day were roused by her example to give, to
pray, and some of them to live and die, for the missionary work. Mothers
named their little daughters for her, in the hope that they would walk in her
steps, and, this very year, at least one " Harriet Newell " tells of the love of
Christ on missionary ground.
It was in the year 1806 that Harriet Atwood (for this was her maiden
name) began to think of living for Christ's service. She was then a gay girl of
thirteen and a pupil at Bradford Academy, Massachusetts. After a three months'
struggle with the love of the world and of self she gave her soul to the Saviour
of sinners. She said : " My gay associates were renounced and the friends of
Jesus became my dear friends. I have enjoyed greater happiness than tongue
can describe. I have indeed been joyful in the house of prayer. Oh, the real
bliss I have enjoyed ! Such love to God, such a desire to glorify him, I never
possessed before."
She did not immediately enter the church and begin Christian work. As
a consequence, she lost her joy and drifted back into worldliness. It was not till
1809 that she was again aroused. Confessing that she had had no real happiness
in the pursuit of worldly pleasure, she gave herself at the age of sixteen finally
and publicly to the Lord, being received to the church in Haverhill. Two years
after she was asked to go to India as the wife of Rev. Samuel Newell. It was
a far more difficult question than it would be now. No American had ever gone
on a mission to the heathen. The idea was considered absurd by most. Little
was then known about the Hindus, except their degrading and cruel superstitions.
The climate was unfavorable. No one could say that life would be safe. The
voyage was long and letters must be infrequent. Harriet was a loving daughter,
and she wrote at this time : " Never before did my dear mamma and brothers
and sisters appear so dear to me. But God commands me. How can I ever
pray for the promotion of the gospel among the heathen if I am unwilling to
offer my little aid when such an opportunity is given ? Willingly will I let go my
eager grasp of the things of time and sense and flee to Jesus. Have I anything
but an unfaithful and depraved heart to discourage me in this great undertaking ?
Here the Almighty God, the Maker of all worlds, the infinite Disposer of all
events, has pledged his word for the safety of his believing children. The cause
is good ; the foundation is sure. Oh, could I be the instrument of bringing one
degraded female to Jesus, how should I be repaid for every tear and every
pain ! "
Look at the pure face of this young Christian and then at the kind of people
to whom she went. Should not mere philanthropy, to say nothing of religion,
move a true heart to go to their rescue? Harriet Atwood was married to Mr.
Newell, and they set sail from Salem, February 19, 1813, amid the prayers and
blessings of multitudes. At that time she wrote to her mother : " I am tranquil and
haopy. The undertaking appears more noble than ever. Do not indulge one
anxious thought relative to me. If you love your Harriet, mamma, commend
her to God and the word of his grace, and then leave her." In the following
June she wrote : " Rejoice with us, my dear, dear mother, in the goodness of our
covenant God. After seeing nothing but sky and water for 114 days, we this
Harriet Newell. 151
morning heard the joyful exclamation of ' Land ! land ! ' " The day before reach-
ing Calcutta, she added : " I wish my own dear mother could be a partaker of
our pleasures. . . . This is the most delightful trial I ever had." " Whenever
you think of me, think I am happy and contented ; that I do not regret coming
here. I think I see you surrounded by your dear family, taking comfort in their
society, and blessing God for one child to consecrate to the work of a mission."
The missionaries received a joyful welcome from Dr. Carey and the other
English Baptists already at work in Calcutta. But their entrance was violently
opposed by the British East India Company, which governed the country. The
captain with whom they had come from America was even refused a clear-
152
Harriet Newell.
ance from the port of Calcutta unless the missionaries would engage to leave
India with him. They remained six weeks, receiving every kindness in the
hospitable home of Dr. Carey, enjoying the climate and the beautiful scenery, and
continuing in perfect health. Mrs. Newell wrote : " Much as I long for the
society of my dear absent mother and dear brothers and sisters, I am not willing
to return to them. Yes, I am positively unwilling to go to America unless I am
confident that God has no work for me to do here. My heart gladdens at the
thought of commencing, with my ever dear companion, the missionary work."
Finding that the East India Company would allow them to go to the Isle of
France, it was decided that the Newells should begin a mission there. They
TRAVELER'S BUNGALOW, INDIA.
heard that the English governor would favor it, and that there were " 18,000
inhabitants ignorant of Jesus."
August 4, Mr. and Mrs. Newell sailed from Calcutta, and, after a long, stormy,
and dangerous voyage, reached the Isle of France, early in November. The
fatigue and exposure had, however, broken Mrs. Newell's health and she died of
quick consumption three weeks after landing. She met her end with joy, talking
through the whole of her sickness with great delight of death and the glory
that was to follow. The doctor told her these were gloomy thoughts and
she had better get rid of them. "On the contrary," said she, "they are
cheering and joyful beyond what I can express." "Death is glorious, truly
welcome. I have never regretted leaving my native land. . . . God has called
me away . . . but I have had it in my heart to do what I can for the heathen."
Thus was her victory *von. " Comfort our dear mother," wrote her beloved
husband to a brother in America. "Tell that dear woman that Harriet's bones
have taken possession of the promised land, and rest in glorious hope of the final
and universal triumph of Jesus over the gods of this world."
THE CHOLERA MOTHER.
BY REV. R. A. HOME, AHMEDXAGAR, INDIA.
THE common people in Western India think that cholera is a punishment
sent on men by an evil goddess. As they suppose that it would offend her to
call her a bad name, she is called " Murree Ai," that is, Cholera Mother. They
also think that giving and taking medicine for the disease only excites the mother
still more, and that the only proper way to get rid of the pestilence is to honor
the mother, and so to induce her to go elsewhere. In all the villages there are
one or two small temples ded-
icated to the Cholera Mother,
in which there are a few shape-
less stones painted red. These
temples are built near the ex-
treme limits of the town, so
that the goddess may stay far
from the houses of the peo-
ple. At the time of an epi-
demic these are repaired.
In most towns there are a
few men and women of the
lowest castes who are devotees
of this goddess, and when
cholera is prevalent they get
much attention and much
profit. Even intelligent men
come and ask these ignorant
devotees, '* What is the moth-
er's pleasure ? How long does
she intend to favor the town
with her presence, and what can we do for her? " Then the devotee pretends to
go into a kind of trance, and, after a shaking fit, replies that the mother says that
she intends to remain for so many days and would like such and such attentions.
These attentions the people gladly show. Green is thought to be the favorite
color of the Cholera Mother. So a new green cloth is given to the devotee, also
offerings of money and other articles. Lemons are cut over the head of the
devotee and thrown in all directions in order to scatter the disease ; also, rice and
curds. Goats, eggs, sweetmeats, dates, etc., are offered at the temple, all of
154 The Cholera Mother.
which the devotee gets. Sometimes the whole town is required to go out
of the town and spend a day near the mother's temple. The devotee paints
his or her teeth black, and the face red, in order to look as hideous as possible,
and then Brahmans, shopkeepers, who have closed their shops, and all the
Hindus, follow this ignorant low-caste person out of the town.
A small cart is made, the axle of which is about a foot and a half long and the
pole about three feet long, and on the axle are fastened two small wooden figures
of the mother, about nine inches high. Bracelets are put on their arms, green
cloths and paint on their bodies ; rice is sprinkled on the cloths, and then
this cart is put on the head of the devotee, and, accompanied with music, the
town escorts it to the temple. This is meant as a polite intimation to the
mother that, having received so much honor, she should stay in her temple and
not return to the town. The picture below is that of a cart which was lately
taken to the mother, and which I afterward secured. The picture also shows
THE CART OF THE CHOLERA MOTHER.
a small spinning-wheel, which is often offered to the mother, who, like the Fates
of the Greeks and Romans, spins men's destinies.
One strange idea in connection with this Cholera Mother is that the people
think she is glad to get a ride in a cart when she can. Hence, in small towns,
during a cholera epidemic, the town gates are sometimes shut so as to prevent
carts from coming in, lest the mother should jump on to the cart and come
in with it. All the chief deities of the Hindus have their special vehicles, usually
some kind of animal. A mouse is the carrier of Ganpati, and an eagle of Vishnu.
When the time specified for the visit of the mother has expired, or when no
other way of getting rid of her seems feasible, the people put such a cart, as has
been described above, upon the head of a devotee of the mother, carry it with
music and honor to the limits of the town and place it just across the boundary
line in the next town. When the people of that town hear of this arrival of the
mother within their limits, they come with music, take up the cart and its images,
carry them to the proper temple, give offerings as narrated above, and then carry
it to the limits and put it int> the next town. So the cart is passed from place
Tlu ClioUra Mother.
155
to place. While thus escorting the goddess, the people often call out, " Victory
to the mother ! "
In one town, not long ago, the very day that the people had made large
offerings to the mother and had gone out to spend the day at her temple,
following her devotee, this devotee was taken with cholera and died the same
SCULPTURED GUARDS BEFORE A HINDU TEMPLE.
night. Such things confound the people. In another town, after killing lots of
goats, when it was found that the disease was not arrested, it was said that the
mother was surfeited and that she forbade the killing of any more goats in the
town. In order to show his disbelief in such superstition, a prominent Mussul-
man asked other Mussulmans and some Christians to take shares in a goat, and
I56
Tlie CJiolcra MotJicr.
he had it killed for food. But the same day a valuable buffalo of this Mussulman
died, and this enabled the Hindus to say that the mother had punished him for
showing disrespect to her.
But, in the main, when all the efforts of the Hindus have failed, the people fall
back on fate as accounting for everything. In some places, seeing how the
Christians have been preserved and restored by the use of proper remedies, and
seeing their greater sense of security, even Hindus have been led to join the
Christians in prayer to God, and sometimes they have been glad to take such
medicines as the Christians gave. Gradually such superstitions are growing
weaker in the cities and largest towns, and some day they will all cease.
TURNING FROM MOHAMMED TO CHRIST.
THE youth of Christendom may
be helped to appreciate the blessings
of their birth-right by looking at the
case of one who attained the knowl-
edge— to which they are born —
through long and painful struggles.
He who is now the Rev. Imad-
ud-din, D.D., a clergyman of the Church of England, at Amritsar, Northern India,
was descended from an ancient Mohammedan famliy of religious chiefs. He
was brought up as a student, and finally became a learned and eminent fakir, of
saint. He seems always to have had an earnest spirit, for he says in his autobiog-
raphy, from which this account is taken : " My only object in learning was to find
my Lord. Without troubling myself with any other concerns, I read steadily
night and day for eight or ten years ; and, as I read under the conviction that all
knowledge was a means of acquainting myself with the Lord, I believed that,
whatever time was spent in its pursuit, was really given to the worship of God."
158 Turning from Mohammed to Christ.
But when he had mastered the Koran and the Mohammedan laws and legends,
Imad-ud-din was still unsatisfied in heart and uneasy in conscience. ''His
teachers," as he says, then " tied him by the leg with a rope of deceit, in order to
make him sit down and rest contented." They told him he had only touched
the outside of truth. If he wished to attain the knowledge of God, he must go
to the fakirs and stay with them for many years, for they possessed the secret of
religion, which had been handed down by succession from heart to heart among
the fakirs, from the time of Mohammed. This secret religion, explains Imad-
ud-din, had its origin in the fears and anxieties of unsatisfied Mohammedans.
They have collected through the ages all kinds of mystical ideas, in the hope of
gaining comfort to their minds. " If they would only have read the Bible," he
says, " they would have found out the true knowledge of God ; but Mohammed
forbade this from the very first, so that, if this holy book is ever seen in the
hands of any Mohammedan, they call him accursed." Imad now plunged into
the depths of '* this subtle science of religion." He spoke little, ate little, lived
apart from men, afflicted his body, and kept awake at nights. He went through
special penances, sat on the graves of holy men to receive some revelation from
the tombs, gazed on the faces of the elders in the assemblies to receive grace
from them, and even went to the insane and dreamy fanatics in the hope of thus
obtaining union with God. He " performed his prayers " five times a day ; also a
prayer in the night, in the very early morning, and at dawn, and was always repeat-
ing the Mohammedan confession of faith. But nothing became manifest to him
after all, except that it was all deceit. While in this state, Imad preached in
the royal mosque at Agra for three years. "All the time," he says, "the follow-
ing verse from the Koran was piercing my heart like a thorn : ' Every mortal
necessarily must once go to hell ; it is obligatory on God to send all men once
to hell ; and afterward he may pardon whom he will.' " His only comfort was in
more constant acts of worship. He retired to his private chamber, and prayed
with many tears for the pardon of his sins. He often spent half the night in
silence at a tomb ; and finally, he utterly renounced the world and went out into
the jungles. Step by step he traveled 2,500 miles "in search only of God."
At one time he sat down by a flowing stream to perform the ceremonies
enjoined by a mystical book, which he took comfort in clasping to his heart
whenever his mind was perplexed. He was to wash in the stream, sit in a
particular manner on one knee for twelve days, and repeat aloud the prayer
called Jugopar thirty times every day. He must eat nothing but unsalted barley
bread, made with his own hands, and must fast entirely during the day. He
must remain barefooted, and must not touch any man, nor — except at an
appointed time — speak to any one. Thus he might meet with God. During
those twelve days, Imad-ud-din wrote the name of God on paper 125,000 times,
cut out each word separately with scissors, wrapped it in a little ball of flour and
fed the fishes of the river with them, in the way the book prescribed. Half of
each night he kept awake, and wrote the name of God mentally on his heart and
saw him with the eye of thought. All this toil left him weak and wan ; he
"could not even hold himself up against the wind" ; yet, still his soul found no
rest ; and he says : " I felt daily in my mind a growing abhorrence of the law
Turning from Moliammed to Christ.
159
of Monainmed. When I arrived at my home, the readings of the Koran
and my religious performances had become altogether distasteful to me."
MUSSULMANS OF BOMBAY.
During the next ten years, the bad character of the Mohammedan teachers
and " holy " men, their deceit and ignorance, combined to convince Imad-ud-din
i6o
Turning from Mohammed to Christ.
that there was no true religion at all. He concluded that it was better for him
to live at ease, act honestly, and be satisfied with believing in the unity of God.
He still believed in a certain way that Mohammedanism was true, though he no
longer felt bound by its laws. " But," he writes. " at times when I thought of
my death and of the judgment-day of the Lord, I found myself standing
alone, powerless, helpless, and needy, in the midst of fear and danger. So great
agitation used to come over my soul that my face remained always pale ; and in
my restlessness I often went to my chamber and wept bitterly."
But the hour of deliverance came at last, when the Lord opened the eyes of
this blind seeker, and showed to him his marvelous light. Imad-ud-din heard of
the conversion to Christianity of a
learned Mohammedan. It greatly
angered him, and he thought it his
duty to dispute with the convert
by letter. In order to provide
himself with arguments, he pro-
cured a Bible ; but he had hardly
reached the seventh chapter of
Matthew, when he became greatly
agitated. The strong, pure, heal-
ing truth of Christ began to force
itself upon his belief. At last he
fully accepted it; and the Lord
gave him peace and comfort and
joy. He says: "The agitation
and restlessness of which I have
spoken has entirely left me. Even
my health is improved, for my
mind is never perplexed now.
By reading the Word of God, I
have found great enjoyment in life.
The fear of death and of the grave,
that before was a disease, has been
much alleviated. I rejoice greatly
in my Lord, and my soul is always
making progress in his grace."
COMING FROM THE MOSQUE. ^ ^ ^ ^g ^ Imad.ud.din
was received to the communion of the English Church at Amritsar. He was
soon ordained as a clergyman, and still preaches to his countrymen there a
free salvation from sin and death through Jesus Christ alone.
OUR MADURA JUBILEE.- FEBRUARY, 1854.
BY REV. WILLIAM S. ROWLAND, MAXDAPASALAI, SOUTH INDIA.
FIFTY years ago three or four missionaries came over from Jaffna, Ceylon, and
commenced mission work in Madura city. Last week we celebrated the event
at Madura, in a three days' jubilee.
CHURCH AT PASUMALAI (THREE MILES FROM MADURA CITY).
Tuesday morning, February 26, at seven o'clock, as the church bell rang, we
heard the noise of drums and trumpets and cornets. Soon a procession formed.
The Christians from Madura West Gate and Pasumalai came first, and then
from Madura East, and then from all the other stations, with one banner for
1 62 Our Madura Jubilee.
each station with its name, while some stations had six, eight, or even ten banners.
A cannon commenced firing, and before noon had counted the fifty years with its
loud reports. The procession moved from the mission compound to the large
pavilion erected on the ground belonging to the Woman's Board. The platform
was soon covered with missionaries, and the building crowded with eager
Christians. More than fifteen hundred were seated, while fully five hundred
more were standing outside.
Mr. Chandler, senior, was the chairman for the day. After the opening
exercises a sermon was preached by the native pastor of the Pasumalai church,
who is also a teacher in the Theological Seminary. The great audience sat
perfectly still, as indeed through all the exercises of the three days. I have
never in this country seen so quiet an audience ; even the children did not cry.
The exercises continued till half-past ten o'clock. At two o'clock, P.M., all
assembled again to listen to a series of interesting papers.
At half-past four o'clock the people from each station went promptly to their
allotted places, to prepare for the grand procession. It was a serious undertaking
to march through the streets of this great heathen city, especially in view of the
recent riots in other districts. Permission had been obtained of the chief of
police, though, being somewhat fearful of the result, he had ordered the police
to attend us and keep watch along the way indicated. Two missionaries on
horseback directed the movements of the procession.
At five o'clock exactly the Madura division started ; then came Dindigul, with
its banners ; then Tirumangalam ; then Tirupuvanam, with its big basedrum and
smaller drums and trumpets ; then Pasumalai ; then Periakulam, with its four
banners ; then Mandapasalai, with eleven banners and a band ; then followed
Battalagundu, Melur, Palani, and, when Mana Madura fell in, the head of the
procession was far down towards the " Elephant Statue." More than fifteen
hundred were in line. The Madura city band, not very great or grand when
compared with English bands, but grand for Madura, led the way. Two trumpeters
went in front, and every few rods lifted up their " ram's horns " of brass, five feet
long, shaped like an S, and blew a deafening blast. One of the missionaries on
horseback (Mr. Chandler) passed on rapidly ahead to see that all was right.
The other one rode directly in front of the line, controlled its movements, and
directed its way through the streets. At the Elephant Statue the missionaries in
their carriages and bandies stood waiting to see us. Then, passing through cross
streets, they met the procession at two other places. At the " Line " church we
halted and cheered. Then, at the West Gate church we were showered with
flower petals by the handful and sprinkled with rosewater. From the West Gate
to the pavilion the missionaries on horseback rode side by side and led the way.
It was a stirring sight, that long procession of fifteen hundred Christians, with
banners waving and bands of music and singing, passing through the streets of
that great heathen city and under the shadow of temples built before our fore-
fathers ever dreamed of Plymouth Rock. The police had nothing to do but
to enjoy it. Not a soul thought of molesting us. Hundreds rushed to their
verandas and doors and stared at us in open-mouthed wonder. Madura never
before knew or believed that there were so many Christians in the district.
Our Madura Jubilee.
163
Passing under triumphal arches erected in the street, we returned to the pavilion
just at dusk. It took us two hours to go the three miles. Without dispersing,
the people sat down and listened until after nine to the concert of praise by the
boys and girls from our boarding-schools. For variety we had an overture from
the Dindigul band, a duet with the flute and organ, another with cornet and
organ, and some Maratha singing by missionaries from Bombay.
Wednesday, with Mr. Noyes as chairman, was devoted to the consideration of
education and giving. In the afternoon the contributions from the different
stations began to come in. Many of the helpers had given one month's salary.
After these contributions were announced, station by station, individual offerings
were made. One catechist, who had been twenty-eight years in mission employ-
ment, promised to serve hereafter without salary. A missionary held up a silver
bracelet, worth perhaps twenty-five cents, which a heathen man had put on his
arm, vowing that, if his idol would cure him, he would take it off in a certain
temple, involving a long and expensive pilgrimage. He had just become
a Christian, and, in proof of his sincerity, allowed the missionary to unclasp the
bracelet and take it. It was at once bid for and brought £7.50.
164
Our Madura Jubilee.
The prayer-meeting in the morning had been for children and youth, and
upon the subject of consecration. Several stirring speeches had been made,
and in response to one nearly the whole audience rose in pledge of more earnest
work and devotion in the Master's cause. This meeting showed its effect in the
gifts in the afternoon. Many had brought cows, calves, fowls, grain, etc., all of
which were sold at auction at the close of the meeting. The members of one
small congregation, too poor to own any land, and living on the bounty of the
rich farmers, gave nearly a bushel of rice, which they had received from their
heathen masters as their hire in the harvest. Two brass pots were tied to posts
in the building to receive offerings of money. When I broke the seal and
counted the money, I found three dollars and
seventy-five cents, and four well-worn silver
finger-rings. Some poor women, shrinking
from the publicity of going to the platform
and having their names announced, had quietly
put the rings into the pots. The sum total of
all the gifts was over $2,000, and we have good
reason to hope that it will be made up to $2,500
before the close of the year.
Wednesday evening Dr. Chester exhibited
his sciopticon pictures in the pavilion to the
Christians, while Mr. Tracy, with the help of
others, showed his in the street at the West Gate, and made it a preaching
service to the heathen, several hundred listening quietly for two hours.
Thursday morning, for an hour and a half, we had a most stirring English
meeting, all the natives who could understand English being present. Dr.
Chester presided, and several interesting speeches were made. Mr. Rowland,
junior, of Jaffna, greeted us as the daughter of the Jaffna mission, and remarked
that if it were not for the little splash of water between us we should all belong
to the Jaffna mission. Letters were read from former missionaries now in
America, some of whom had been in the mission at its very beginning. In the
afternoon perhaps more than a thousand sat down and partook of the sacramental
emblems. It was a blessed sight — that large company of redeemed heathen
sitting clothed and in their right minds, their faces beaming with intelligence
and love, and all together remembering Christ at his table.
In the evening there was an exhibition of fireworks, thus finishing a three
days' meeting never to be forgotten by those who participated in it.
KIRTTANS OF INDIA.
Ix the Marathi language this word Kirttan is used to denote what we would
call a sacred concert, or a praise meeting. Rev. Mr. Wells, who was our
missionary located at Panchgani, in Western India, sent an account of a
series of these Kirttans held at Wai in 1880, a city of about eleven thousand
inhabitants, many of whom are
Brahmans. These Brahmans are
the men of highest rank, who scorn
the people of the lower castes, and
hence it is very difficult to reach
them with the teachings of the gos-
pel. Wai is situated on the Krishna
River, about one hundred miles
southeast of Bombay, and twenty
miles west of the city of Satara, one
of our missionary stations, a picture
of which is given on a following
page. Mr. Wells, of Panchgani, and
Mr. Bruce, of Satara, met at Wai,
in September, 1880, to spend a few
days in Christian work in that city.
Mr. Bruce brought with him a com-
pany of trained singers and players,
for the purpose of holding a series
of Kirttans. We will let Mr. Wells
te'l the story of their experiences.
'• The partel, or head-man of the
village, kindly gave us the use of
the government city office. The
building is open on two sides.
Last night the first Kirttan was held. Rev. Mr. Kassambhai. the leader, took
his position near the front, with a small table before him.
" Before telling of the singing, let me sav a few words about Mr. Kassam-
bhai. Standing there with his strongly marked Mussulman features, with his
long beard and long, flowing white robes, I could but admire him, and was
rejoiced that we had a man of his stamp who was not only willing, but who
MISSIONARY TOURING.
1 66
Kirttans of India.
gladly stood up to speak and to sing to his countrymen of Christ as his and
their Saviour. Although this man understands Marathi, Hindostani, and Eng-
lish, and can speak fluently in each of these languages, still he is one of the most
unassuming persons I have seen. Besides the leader there were three other
singers. One had a drum, one an instrument much like a guitar, and one had
two small cymbals. The man who plays on the drum is perfectly blind ; he is
a very good singer, and it is quite interesting to see how he makes the drum
ring with his fingers. If any instrument is ever out of tune this blind man
must tune it."
A HEATHEN PROCESSION.
" Just after the commencement of the singing, a large procession of heathen
passed by carrying a small palkie, in which was a small image of Ganpatti.
This was a festival day to the god Ganpatti, and so all honor was being given
to him. Among the first in the procession were some twenty or thirty men,
each one holding in his hand a stick
about three feet long, to which were
attached a number of small cym-
bals which rattled and rang out as
they moved. They kept these sticks
constantly moving about in all di-
rections, above their heads, down
by the right side, by the left side,
down by the feet, and in many other
ways, but all the time they kept
their motions in perfect unison. It
was wonderful to me how they could
do this. After these performers fol-
lowed a number of persons making
a great noise on large cymbals and
drums. Does it not seem strange
they should think that these gym-
nastics and all this noise should be
pleasing to the god ? The enthusi-
asm and devotion manifested were
GANPATTI, THE GOD OF WISDOM. worthy of a better cause. One thing
which they did seemed to us specially foolish, and only worthy of being laughed
at. They fancied for some reason that on that night they must not on any ac-
count see the moon. The moon was then two days old, and in the west towards
which they were marching. Some carefully held before their faces a piece of
their clothing, looking only downward or away from the moon. Some even
carried umbrellas."
Ganpatti, in whose honor this procession which Mr. Wells describes was
conducted, is the Hindu god of wisdom, and is especially worshiped by scholars
and literary men. He is always represented, as in the accompanying cut, with
an elephant's head. The account given of the way he came to have such a
head shows what a debased notion the Hindus entertain of their gods. The
story is that Ganpatti was the son of Shiva, the Destroyer, one of the three
principal Hindu divinities. Shiva was one day so angry with his little boy that
Kirttans of India.
167
he cut off his head. The father seemed to care nothing for this, but the child's
mother grieved so much that Shiva promised to replace his head. When they
came to look for it, however, it could not be found. What should be done ?
The boy must have a head, and Shiva declared he would furnish him with one.
The head of the first creature he met should be given to him. It happened to
be an elephant, and Shiva cut off his head with his sword and placed it upon
1 68 Kirttans of India.
the boy's shoulders, where it grew. Ganpatti is a very popular god in India, and
his image may be found everywhere, sitting with legs coiled under him, with
any number of hands, and always with the elephant's trunk. And this is the
god especially of the scholars and wise men of India ! How truly does the
Bible say that " the wisdom of this world knew not God. "
THE SINGING AND PREACHING.
This procession in honor of Ganpatti, with its noise and commotion, inter-
rupted the Kirttan, but after it has passed by, the people settled down again,
and the service proceeded. Mr. Wells thus describes the exercises : —
" The subject of the Kirttan that evening was, ' There is but one God and
•one Saviour.' The service is conducted as follows : the company would sing for
two or three minutes, and then the leader would explain the hymn and illustrate
its meaning. Kassambhai has an admirable way of explaining what is sung ;
he clinches what is said by apt quotations from the Hindu shastras, or sacred
books. Against these quotations the Hindus dare not say a word. I will give
-one of Kassambhai's illustrations. He said : ' Long ago a bitter gourd was
.given to one who was about to visit the sacred streams of India, with the
instruction to wash it in all the holy waters he came to. He returned after
making a long pilgrimage. The owner took the gourd, and, on cutting it,
found it to be still as bitter as ever. Although it had been carefully washed in
holy water it still remained a bitter gourd. So the heart remained sinful and
wicked, though the body was bathed in the sacred rivers of India.'
"The subject of the second Kirttan was 'The Prodigal Son.' The chief
•constable of the region said he thought there were 1,000 persons present, the
most of whom stood out of doors and listened. The natives like their own
native tunes, and seem never to tire of listening to them. In these Kirttans
the tune is constantly changed, so there is no monotony. It was quite touching
when they sang, ' Come back, come back, prodigal son, come back to your
father's home.' At other times the people were in laughter at what was sung —
this was the case when they sang the names of a great number of the Hindu
gods ; also, when they sang of how many foolish ways people spend their
money, as upon tobacco, native liquor, etc.
" Last evening the subject of the Kiritan was, ' Prayer.' You may know
that it was interesting when I tell you that many stood in the rain for a whole
hour to listen. This morning we all — seven native Christian men, Mr. B., and
myself — went into the city to preach. We had a large audience. If any in
the audience commenced talking and tried to get up a discussion, the native
Christians would start up a song, after which we could go on with the preaching
in quiet. During the week we distributed many tracts all over the city, so that
in Wai the people have heard more of Christianity than ever before, and we
hope good will come from it."
CHINA.
HE^ite*- :- • 4dbre
y.-f^W i^wVjtegaa^*- -\
^fc, • ^ /^^
'^\, Yung-iuhO,/ «.»»?**'
VuHKIEJST
CHINA.
IF all the people of all the world can be imagined as standing abreast, in
a single line, so that they should just touch one another, that line would be
about 500,000 miles long, long enough to reach around the earth twenty
times. And if vou could pass in front of that line and look on each face,
at least one man in even- four you would see, would be a Chinaman.
MERCANTILE WAREHOUSE. PEKING.
There are eighteen provinces in China proper, each one being about as
large as Great Britain, and yet it is very doubtful whether many of the boys
and girls who have finished their geographies, know so much as the name
of any one of these provinces. We Americans talk much of our vast
country, yet China with its dependencies has 300,000 more square miles
than are found in all our States and Territories, including Alaska. On each
square mile in the United States there dwell, on an average, ten or eleven
persons, while China has at least two hundred and fifty inhabitants for
every one of her square miles.
1 74 China.
There are from three to four hundred millions of souls in the empire,
and though we think a good beginning has been made towards giving them
the gospel of Jesus, and many thousands have already learned to love him,
there has not yet been sent from all Christian lands so much as one min-
ister for each million of people. What should we think if there were only
forty ministers of Christ in all the United States of America ? If Chris-
tians knew more about China and thought more about it, they would surely
make more effort to give to its millions the gospel.
THE CENTRAL FLOWERY KINGDOM.
The Chinese have many names for the land they inhabit. It is from
their name Tsi'n or Chin, that our word China comes. This is very like the
name Sinim, by which it is supposed China is referred to in the Bible
(Is. xlix. 12). They call it also "The Middle Kingdom," sometimes "The
Central Flowery Kingdom," because they suppose it stands in the centre
of the earth.
On the opposite page is a picture of the Great Wall built upon the
northern boundaries of the empire two hundred years before our Saviour
came to earth. It was designed as a defense against the warlike Tartars,
but is now quite useless. It runs from the sea along the northern border
of the empire for 1,300 miles (some authorities say 1,500), passing through
the valleys and over lofty mountain ranges. The wall varies from fifteen to
thirty feet in height, and is about as thick as it is high, while at intervals
there are large square towers, some of them being fifty feet high. It is said
that six horsemen could ride abreast on the top of the wall. What energy
and patience the Chinese must have had to build this enormous structure,
which has lasted now for over two thousand years !
WORSHIP OF ANCESTORS.
There are said to be three national religions in China. One originated
with Confucius, a sage who lived about six hundred years before Christ.
All the Chinese reverence him, and yet a large portion of them follow
another religion than the one he taught. Some are Taoists, and some
Buddhists. But while these three forms of religion are professed, the
people care little about any one of them. Once or twice a year each
Chinaman bows and worships heaven and earth, but every day of the year
and in every house in the land, worship is offered to departed ancestors.
The universal religion of China is the worship of ancestors. Each family
keeps what are called ancestral tablets. These are boards, usually about
twelve inches long by three wide, on which are written the name, rank,
titles, birth and death days of each deceased member of the household.
Every day, morning and evening, incense is burned and worship offered
before these tablets.
One of the saddest things about the religions of China is that none of
them seem to have it for their object to make men better. A priest once
said to a missionary: "Your religion does not give what the people want.
When they worship they wish to know whether they can grow rich and
recover from disease. In the case of believing in Jesus, there are no ben-
Chitia.
1/6
China.
efits of this kind." The people have no idea of a religion whose aim is to
free from sin and make men pure.
Though the Chinese are good scholars and have many books, they are as
superstitious as the lowest savages. They believe in ghosts and evil
spirits, and one of their singular notions is that these evil spirits go in
straight lines, and hence they make their streets crooked so as to confuse
and keep off the bad spirits. They also believe in an oracle by which they
CONSULTING THE ORACLE.
can foretell their fate. The picture above represents a person consulting
this oracle before a priest. While incense is burning and crackers are fired
off, to keep the god awake and attentive, the inquirer shakes a cup in which
are placed strips of wood with some written words upon them, and from
the strips that fall upon the ground he learns his fate.
Another singular notion of the Chinese is that they can convey to any
spirit, whether human or divine, whatever they may please, by simply burn-
ing the article, or an image of it, in the flames. Hence as they think that
a friend, after his spirit leaves the body, will need just what he needed here,
they burn paper images of these objects, and so fancy that they reach the
departed soul. A missionary describes a paper house which he once saw
built for a person who had died. " It was about ten feet high and twelve
deep. It contained a sleeping room, library, reception room, hall, and
China.
---
treasury. It was furnished with paper chairs and tables. Boxes of paper
money were carried in. There was a sedan-chair, with bearers, and also a
boat and boatman, for the use of the deceased in the unseen world. A
table spread with food was placed in front of the house." This whole
paper establishment was suddenly set fire to, and in the midst of a fusillade
of crackers it quickly vanished in the flames. What a pitiable notion this is
as to what human souls will need in the future !
This idea that whatever is burned in the sacred flame is thus conveyed
to unseen spirits, is applied to prayers. The Chinaman always writes his
prayers and then burns them. So he fancies they go up to the god or
spirit he would address. The practice of writing prayers explains the
picture above. The priests behind the bar are filling up blank prayers,
1 78
Cliina.
according to the wishes of their customers who come with their various
wants. People come to buy prayers for themselves and for others, and
having nad them filled out, they go away to burn them.
; BURNING PRAYERS.
Among other singular customs of the Chinese are those connected with
the death and burial of people. When any man is supposed to be dying
he is taken into the hall of his house and washed and dressed in his best
clothes. Of course such treatment often hastens death. When he is fairly
dead a priest is called who exhorts the spirit to leave the body. Coins of
gold or silver are put in the dead man's mouth. With these, it is supposed,
he can pay his way in the other world. The coffin is usually all ready,
since most Chinese make this provision for themselves long before they die.
It is said that children often present their fathers and mothers with a coffin
as a suitable birth-day gift when they have completed their sixty-first year.
After the body has been closely sealed in the coffin, it is kept in the house
China.
179
for fifty days of mourning. During each of these days, the family go into
the street, and kneeling in front of the house they wail bitterly. All the
relatives send offerings of food and money to be placed before the coffin
for the use of the spirit which remains in
the body. They imagine that each person
has three souls, and on the twenty-first day
of mourning they raise huge paper birds on
long poles, and these birds are supposed
to carry away one of the souls to heaven.
HOW THEY BURY THE DEAD.
The Chinese are like some foolish people in America in imagining that
good or bad luck is connected with certain days and places.
But the
T 80 China.
Chinese carry it so far that they seek a lucky spot for a grave, and a lucky
day and hour for the funeral. This often takes a long while, and a burial
has been known to be delayed many months till a really lucky time could
be pitched upon. When the day comes the people gather at the beating of
gongs, and the priest calls upon the remaining spirit to accompany the
coffin to the tomb. The procession is then formed, of which we have an
engraving on the preceding page, taken from a native picture. The cere-
monies are almost endless, quite too many to describe here. Usually a
band of musicians, or gong-beaters, goes first, then men with banners on
which are inscribed the names and titles of the deceased and his ancestors.
In the sedan-chair which follows is placed the man's portrait. Then fol-
low more gong-beaters, and near them a person who scatters on the ground
paper money, representing gold and silver coins. This mock-money is sup-
posed to be for the hungry ghosts who are wandering through the air, and
will annoy the departed soul unless they receive toll. Then comes the
coffin, and after that the relatives all clad in white, the mourning color in
China.
On the arrival of the procession at the burial-place, a person who is sup-
posed to be able to drive away evil spirits strikes each corner of the grave
with a spear, and the priest calls upon the soul of the dead man to remain
with his body in the tomb.
CRUELTIES TO CHILDREN.
Is not all this a sad story of superstition ? And the Chinese in some di-
rections are as cruel as they are superstitious. If they are kind to their
parents, they are inhuman to their children. The girls suffer most. Their
feet are tightly bound to keep them small, in a way to give them constant
pain. The wail of the poor feet-bound girls is heard far and wide in China.
And in some provinces parents kill their daughters and nothing is thought
of it. It is said that in the great city of Foochow, more than half of the
families have destroyed one or more of their daughters.
What can save such a people but the gospel of Jesus ? It is pleasant to
close this sad story of wickedness and superstition by telling how the light
is beginning to shine in the midst of the darkness. Forty years ago no
Protestant missionary was permitted to live within the bounds of China.
Now twenty-six missionary societies are maintaining laborers, and over 300
churches have been organized, having probably over 20,000 persons con-
nected with them, while there are many thousands more who have left their
idol-worship, and are hearing the gospel of Jesus. It is said that as many as
600 native Chinamen are now employed as preachers or Christian teachers.
Will not some of the young people who have read the story of China ask God
to fit them to go to that land with the blessed Word of Life ?
THE CELESTIAL EMPIRE.
So the Chinese call their land, believing that it is the centre of the world
and the especial favorite of heaven. It is, indeed, in many respects a beautiful
land. The picture here given is said to be a fair representation of the country.
Here we have the mountain and the plain, the canal and the bridges. In the
foreground we see a man bowing obsequiously before a mandarin, or high offi-
cial, over whose head a servant holds an umbrella. Canals are so common in
some parts of China that bridges are seen in every direction, and they are
A SCENE IN CHINA.
said to be all of one style of construction, varying only in size and height.
There is a singular reason given why many of them are very low. The Chinese
believe, more than in anything else, in the power of unseen spirits, and in what
they call fung-shwui, or luck. Some places are supposed to be lucky, and
some unlucky. This good luck of a locality, as they imagine, can be disturbed
182
The Celestial Empire.
by some change in the buildings or in the land. Mr. Nevius, who was a mis-
sionary in China for many years, says that the theory about fung-shwtti, or
luck, has a great effect upon the height of the canal bridges, inasmuch as those
who live near the bridges sometimes demand that they be built very low
because their luck will fail them should any marked change be made in the
face of the country. He also tells us that a house is considered very unlucky
when the corners of another house point towards it, or it is surrounded by
higher buildings. When a new house is built lanterns are hung on the frame,
night after night, while gongs are beaten, to attract the luck. But this process,
which is supposed to
help the new house,
injures the neigh-
bors' luck, drawing
it away from their
dwellings, and so
they feel obliged to
try to keep their luck
by lifting their lan-
terns higher, and by a
louder drumming up-
on gongs. When the
English Church mis-
s i o n a r i e s, at Foo-
chow, had some
trouble last year in
the Chinese courts,
one of the complaints
made against them
by the natives was
that they had de-
stroyed the luck of
the city by building
their houses with
high pitched roofs.
This was the way in
which the Chinese
accounted for the re-
cent floods which
have come upon the city. The Chinese are often said to be well educated.
This is true of only a small part of the people, and even those who spend years
in the schools give most of their time to commit to memory long passages from
their classics. Even the best educated know little about the world. On a
Chinese map of the world, one that was recently bought there, the eighteen
provinces of the Empire are put down, but all other countries are marked
simply by spots. The world is represented as resting on a buffalo, and earth-
quakes are supposed to be caused by the motion of the beast as he shifts his
burden.
A CHINESE OFFICIAL.
The Celestial Empire. 183
THE MANDARINS.
This is the name given by foreigners to government officers in China. The
Emperor is at the head, and among the numerous titles by which he is ad-
dressed are these : the August Lofty One ; the Celestial Sovereign ; the Son
of Heaven. Underneath the Emperor are nine ranks of officials who are
chosen from among those who have passed successful examinations. These
various classes of officers are known by the color of the buttons they wear,
some of the buttons being of ruby and coral and sapphire. Officers of the
third rank wear also a one-eyed peacock feather. The picture opposite repre-
sents a mandarin in full dress. As a class they are intelligent and shrewd,
but they are often very corrupt and extortionate, using their power for selfish
ends. Some of them, however, have accepted the gospel and become true
Christians. The officials have been much impressed by the benevolent work
accomplished by the missionaries, especially in connection with hospitals and
dispensaries for the relief of the suffering. May God move the hearts of all
these rulers so that the millions of China may be led to accept the gospel.
A GRATEFUL CHINAMAN.
Among the recent patients at the Hospital which our missionary, Dr. Osgood,
had established at Foochow, was a military officer, who had been an opium
smoker. He was severely sick when he came to the Christian Asylum, but
after a while he was cured. He was so grateful that when about to leave he
set up a tablet in the hospital, with an inscription, of which we here give an
exact copy, only very much smaller than the original. Here is the translation
of it, the title being the four words in largest type : —
" The Chinlse and Foreign (are as) Own
Brothers.
"The Honorable Osgood from the
West, esteemed an excellent physician,
of skill in the land, crossed an ocean to
China ; of mind clear and expansive, with
a manifest spirit of brotherly regard to-
ward the people. I dwell affectionately
on his name. When residing in the asy-
lum and submitting to medical treatment,
the approach of his hand expelled dis-
ease as when (the genius) Hwa-to was in
A MEMORIAL TABLET. the world. This truly was a fortune be-
stowed by Heaven ! I therefore inscribe four words ' Chung Wai T'ung Pao '
not only as a memorial of gratitude, but also of love.
"Great Pure Dynasty, Kwangsii 5th year ist moon, on a felicitous day, Chiu
Taik Seng of C'hu-nang respectfully erects this tablet."
This is not the only tablet of the kind in the Foochow Hospital, for many
men are being cured there in soul as well as body, and they are very grateful.
They go away to tell their neighbors how they have been healed, and what they
have heard of a God who loves men, and of a Saviour who came to die for the
people of all lands.
1 84
The Celestial Empire.
BUDDHIST HERMITS.
One of the sad sights in China and Japan is the number of people who think
to lay up treasure in heaven by repeating the name of Buddha, their god.
Many of the Buddhist priests retire to caves or huts, where they shut themselves
up in solitary confinement. The place is sometimes sealed by numerous strips of
paper, on which is writ-
ten the day when the
hermit entered upon his
lonely life. Only a lit-
tle hole is left in the
cell through which food
is passed. Here the
hermit stays for years,
keeping a taper lighted
before his shrine, and
repeating prayers until
he becomes dull and
stupid. The merit be-
for his god, which he
is supposed to gain by
this self-denying pro-
cess, it is thought may
be made over to an-
other person, and so
rich men who do not
wish to endure the long
confinement hire some
one to do it for them.
In the cut here given,
the people are passing
food to a hermit. It is
for us who know that
God is not pleased with
this vain service to tell
men who crave pardon
and peace of the bless-
ed Saviour who has made the one and only offering necessary for sin.
THE CENTRAL FLOWERY KINGDOM.
THIS is another name for the land which in the preceding paper was called
" The Celestial Empire." The Chinese are so proud of their country that they
choose for it such high-sounding names as these. While we smile at some
ideas they have about their nation, as if it were the center of all the earth, we
cannot deny that in many respects no nation can be compared with it. In pO|>-
ulation it far outnumbers any other kingdom of earth, having probably within
its area not far from one quarter of the human race. No nation can trace back
its history so far, for while the early history of China contains much that is
only fable, there are what seem to be genuine records of the nation before the
time when Moses led the children of Israel out of Egypt. Is it not strange
that among an ancient
people like the Chi-
nese, who certainly
have had time enough
to make inventions,
and who are notably
skillful in copying any
invention they see,
there should be no
carriages that one can
travel in with com-
fort ? Wherever it is
possible to do so the
natives gravel in boats
on rivers or canals,
but where they must go by land, sedan chairs, carried by men, or wheelbarrows
are used. In some parts of the Empire a much larger wheelbarrow than the
one here represented is employed, having a donkey hitched in front, and long
handles behind, by which the man keeps the balance and steers the vehicle,
while directly over the wheel a mast is raised, and whenever there is a favora-
ble wind a sail is stretched. So these queer carriages go sailing over the
plains, propelled by a donkey in front, a sail in the middle, and a man in the
rear. In the picture of the " Beggar's Bridge," on the next page, you will see
some Chinese carts which are used about Peking as hacks are used here. But
they are without springs, and an Englishman says of them that " for discomfort
they surpass every other conveyance of the kind to be found in any part of the
world where he has been." These are the carriages in which our missionaries
do most of their touring.
TRAVELING BY WHEELBARROW.
'ii|ijiii!|i";i'.-.>v. "
- "^:
The Central Flowery Kingdom.
187
The engraving opposite represents one of the busiest parts of Peking,
giving only specimens of the people who daily assemble here. Aside from the
carts which fill the roadway, vendors of all sorts of wares move up and down,
crying their goods, while workmen, such as cobblers and tinkers, and even black-
smiths, bring their movable shops and
carry on their trades in the streets.
Even the barbers ply their calling in the
midst of the crowds. Here also the beg-
gars congregate and there are so many
of this class that they have given name
to the bridge.
A little more than twenty years ago the
American Board began work in Peking,
the capital of the Empire. This is one
of the largest cities of the world, and a
score of missionaries would find ample
room for labor within its walls. It is a
promising field.
Though perhaps the Chinese are not
CHINESE SCHOOLBOYS. as quick as some other people to re-
ceive the truth, many of them, when they do become Christians, seem to be
specially faithful in making known the gospel. Just now our missionaries
in Northern China are laboring in special hope,
believing that before long great progress will be
seen in that land which a few years ago was re-
garded as almost beyond hope.
A SELFISH RELIGION.
The Chinese are not without a religion ; in-
deed, like the Athenians whom Paul saw, they
are very religious. They worship all sorts of
gods, and even all their ancestors. Lut their
only object in this seems to be to get some
present good for themselves. They never ask
their gods to make them pure and holy, but
merely to give them rain or keep them from
bad luck. One missionary writes that fre-
quently, after he has preached to an attentive
audience, he has been asked whether the Lord
Jesus would give them rain and good crops if
they believed in and worshipped him. When
they were told that Jesus would give them what-
ever he saw was best for them, but that possibly he might not send them rain,
the listeners turned away and did not care to hear more. They could see no
use in serving a God who would not promise to give them all earthly good. The
cut here given shows how the Chinese pray for rain, by burning joss-sticks every-
where. If the rain is long delayed they burn more joss-sticks, and seek by
OF JOSS-STICKS.
i88
The Central Flowery Kingdom.
gongs and fire-crackers to wake up the sleeping rain-god. Once, in time of
great drought, a long procession, headed by a mandarin, went to a temple and
addressed the idol thus : " We have had no rain for eight months. We are
not mocking you : the earth is parched and burnt up : but how can you know
it, seated in your cool niche in the temple." After this the people tied a rope
about the neck of the idol and dragged him around the dry fields that he might
see the need of rain, and be stirred up to do his duty ! What a sad idea these
people had both of their god and of what they most needed ! The religion of
Christ teaches us not to seek earthly things first, and that we are not to worship
God only when we can get something from him for ourselves. We are to serve
him because, by his grace, we can do something for him. The gospel seeks to
make men unselfish, and it is this gospel which China needs in place of its self-
ish religions.
GIRLS IN CHINA.
OUR young people may like to hear about the real condition of girls in
China to-day. Perhaps they suppose that the old heathenish customs, such as
binding the feet of girls, and of mutilating or selling them, have passed away
in the light of these latter days. But China still sits in great darkness.
A few years ago there lived near Swatow a girl of thirteen named A Na.
Her father and two married sisters were Christians, while her mother remained
a heathen. One sister was at the English Presbyterian Mission School "at
Swatow. She was taken sick there, and A Na was sent for to take care of her.
So A Na came, and went about her duties with a pleasant, cheerful face, though
the missionaries soon found that she had great trials. Her mother was de-
termined to bind her feet, as nearly all the women in the village where she lives
have the little misshapen feet produced by binding them tightly in early life. It
is a torturing process, and the missionaries and Chinese converts set their faces
against it as unchristian. Poor A Na declared that she would not submit to it,
and that she wished to follow her father and do as a Christian should. How-
ever, her mother consulted a fortune-teller, and he fixed upon the twenty-seventh
day of the i2th moon as a lucky day to begin the binding. At that time she
sent for A Na, who refused to go. The mother then came herself, but when A
Na saw her, she threw herself into the matron's arms, and clung to her till she
was pulled away by main force. Her mother dragged her down stairs, scolding
and raving as only a heathen woman can. So the poor child was carried off?
weeping bitterly as she went. Her last words to her sister were, " My heart is
fixed. I will be a Christian, and will not have my feet bound."
Girls in CJiina.
The Peking Gazette of March i5th, in the year of grace, 1881, states that the
Governor-General of Sze-chuen asks imperial honors for a girl of eighteen who
starved herself to death, after the burial of her betrothed. He also asks hon-
ors for other females who have " displayed their filial piety by mutilating them-
selves.'' The honors were granted.
Miss Safford, of Foochow, writing for Woman's Work in China, says that
parents do now sell their daughters and husbands their wives. When a man
sells his wife the sale paper is stamped by the woman herself. The palm of her
hand is smeared with ink,
and makes on the paper
a full, clear mark that could
not be obtained without her
consent. A paper thus at-
tested proves that the wom-
an was not stolen from her
husband.
This cut, borrowed from
that very interesting vol-
ume, Women of the Orient,
shows what a misshapen
thing a bound foot is.
Think of a little girl five or
six years of age having her
feet so bandaged that the
instep shall be broken and
the toes pressed under the
sole ! It takes six or eight
years to finish the work, and
after that these maimed
girls must hobble about
A BOUND FOOT. WITH SUPPER. aU their days Qn thdr djs_
torted and weakened limbs. But silly as the custom is, no one wishes to be
out of fashion.
CAN CHINESE GIRLS READ, AND WHAT DO THEY READ ?
Chinese books for women are mostly stories of ancient discreet heroines, or
" Rules of Propriety." In these books industry and reverence for parents are
commended, but so is suicide. Devotion to a husband's memory is enjoined,
and widows are entreated to disfigure themselves by cutting off their ears and
noses, rather than marry a second time.
As to the number who read, Miss Safford says that she kept for some months
a careful written record of all the women who could read, within a given num-
ber. Out of eight hundred there were only eight who could read at all. Of
the eight only two could read well, and of the two the best reader did not un-
derstand the meaning of the classics, though she knew the characters very well.
Of course Chinese girls differ in capacity as other girls do, but their standard
of education has left them as a whole in a low and dull mental condition. In
Girls in China.
191
one of the Methodist mission schools the girls said that Moses created the
world, Adam was the true God, and Pilate was an apostle. On the other hand
Miss Porter, who reports this, found in a tour through villages south of Pekin,
A FLOWER CIRL FROM NORTH CHINA
a girl who had read the catechism and the whole New Testament. She had
asked help of any one who could tell her the characters, and studied her les-
sons by night, after the family had retired and the house was quiet. She had
read the New Testament till she had become familiar with it, and above all had
192
Girls in China.
learned to love it and to treasure special portions. " She came to my room
alone one night, and read passage after passage, giving with each selection some
reason why she enjoyed it. Her eyes rilled while reading of the crucifixion, and
she soon stopped, saying she could not read that without crying. Such prog-
ress on the part of the few," says Miss Porter, " strengthened hope for all and
enlarged our vision of the whole work among women."
WHAT IS THE DAILY LIFE OF GIRLS IN CHINA ?
Girls of the better classes are not expected to go beyond the doorway after
they are ten years old. One lady is held up as a model because she never
even went near a window to look out. This custom is now observed to some
extent in Foochow. The little daughters of wealthy families who used to visit
Miss Safford, come no longer, nor do they play around their front doors. She
inquired for them and was told, " They are too old to go out now, it is not
proper." " I was not allowed to go to the front door during my husband's life-
time," said a mandarin's widow.
The amusements of the wealthier women consist chiefly of smoking, gos-
siping, card-playing, and fancy work, while some few use musical instruments.
They make occasional visits to female relatives. Perhaps an afternoon jaunt is
allowed once in a great while to some pleasure garden. Of course, they can-
not walk thither with their deformed and weakened feet ; they must ride in the
palanquin, which has the merit of screening them from sight. Shall we not
come to the rescue of these poor souls without God and without hope ?
CHINESE PALANQUIN AND BEARERS.
THE IDOL OF FLESH.
BY MISS ADA HAVEN, OF PEKING, 'CHINA.
Nor such an idol as is to be found enshrined in many homes in America — an
idol guarded by adoring papa and mamma. The father and mother of this
idol have lain under their little cone-shaped mounds in the wheat fields for a
century and a half; they are now
gone and forgotten, but their little
daughter, the " Idol of Flesh,"
is still remembered and wor-
shiped : not as we worship our
heart-idols, with kisses morning
and evening, and little thoughtful
acts of service all the way be-
tween. No one ever kisses the
little flesh-idol. Another strange
thing is, she has no flesh at all,
only bones and a gilded mask.
I will tell you what I know about
her and how I made her acquaint-
ance.
We had been resting over Sun-
day on our trip to the Great Wall
of China, my friend from Swatow
and I. We had been watching
the sun set over the hills, and
seeing the purple shadows creep
over the plain ; and when Peking
in the distance, and the watch-
towers and temples near at hand,
began to melt into the twilight,
we called to our attendant to
bring in our benches and wraps. He took the great bundle in his arms ; but be-
fore reaching our room, he put it down, and pointing to the main door of the
temple asked, "Have you been in there?" No, we had not. The temple at
\vhich we were stopping seemed so small and insignificant, that we had not
thought it worth while to trouble the idols of the place by a visit. But now
following the man, we entered.
CHINESE IDOL WORSHIPERS.
194 The Idol of Flesh.
A star of light on the table showed where an incense-stick had just been
kindled, in honor of the god behind the table. We could just trace the outline
of the great idol, a glimmering, uncertain mass, only partly revealed in the gath-
ering twilight. By this time the old priest had joined us. He led to the
next shrine at the right. "Here," he said, "is the Idol of Flesh." "It isn't
made of clay, it 's a real person," added another, under his breath. One's first
impulse was to start back on hearing this. It seemed so dreadful for a human
being to be sitting there alone in the gloom, with the great idols looming up
all about. " How long has he been sitting there?" I asked, with bated breath.
"Over two hundred years," was the answer. One might think in that space
of time a person would become used to the horrors of the place, so we would
waste no pity, but march boldly up and investigate the idol of flesh.
It was a sight to puzzle one's eyes. I thought I could discern through
the darkness the outline of a broad mummied face, with bits of tinsel-paper
fringes pasted over it. We could just discern the gleam of the gold by the
twilight from the open door. By the light of a candle the blackened face
turned out to be a highly ornamented gold cap. The head was bent forward
so that the face was hidden. We stooped to see the face, and the candle-light
showed, not a blackened, wizened face, nor a skeleton, but the small rounded
features of a child, shining with gold. We called the old priest and plied him
with questions.
"Now tell us why you call this a flesh-idol. It has a gilded face just like
any other idol."
" We call it a flesh-idol because it is a real person." And then he went on to
tell the story. Over two hundred years ago a little girl came here with her
father. While he prayed she watched the little Buddha sitting cross-legged in
his shrine. By and by she disturbed her father's devotions by saying, "I want
to sit up there where he is, and be a god, too." Her father, of course, said
"No," whereat, just like some children in America, she fell on the floor and
began to cry and scream. She made such a disturbance that the priest came
running in to see what was the matter. When he heard what the child wished,
he said she ought to have her way. So removing the idol to a neighboring
shrine, she was placed on the table. She seated herself in the proper position,
with legs crossed and folded hands, and there remained, neither eating nor
drinking. When the flesh all fell away, they made her this mask of gold to cover
her empty eye-sockets and bony cheeks lest people should be afraid of her.
And now many wonderful cures are wrought by her, as we can see by the number
of little shoes all about the shrine, and the silk dresses they bring for her.
She wears them all, one over another.
Every year, in the fourth month, on the anniversary of her coming here, all
her family come and prostrate themselves before her shrine, and burn incense to
her ; for her family are still living in the adjoining village.
" But why is her head bent down so that we have to stoop to see her face? "
" She is bent with the weight of years."
" But I thought she was only seven years old ! "
" She was seven when she first came, but she has been here two hundred years."
The Idol of Flesh.
195
We put the question in other forms, but he was persistent in using the
present tense in speaking of her, as was the little maid who would have her
way, and say "we are seven."
I have told you the story as I heard it, not as I believe it. I think it much
196
The Idol of Flesh.
more probable that if the child cried, it was because she did not want to be put
there, not because she wished it. And I think it more likely still that she was
put there after death. But it is useless asking any questions. The lips of the
old priest are accustomed to lying ; and it is vain to expect an answer from the
mute golden lips of the little flesh-idol. So it must remain a mystery.
CHINESE WHEELBARROW CARRIAGE.
While thinking over in our minds what was the probable truth of the matter,
•we went to see the occupants of the other shrines. There was quite a crowd of
idols for one small room, and it appeared like an overstocked toy-shop. How
that little girl would have liked it if she could have had them all to play with !
Returning to take a last look at her, she was motionless as ever.
So going out and shutting the door, we left her in the darkness, but for the
tiny spark of an incense-stick, and in the solitude, but for the neighborhood of
her strange companions.
CHINESE CHILDREN.
BY MRS. EMMA D. SMITH, OF PANG-CHUAXG, SHANTUNG, NORTH CHINA.
Do you ever wonder what a Chinese day-school is like ? Supposing we skip
over to the west end of this village, and take a peep at the boys' school. The
village lends us its schoolhouse, and we missionaries furnish a good Christian
teacher, and they study Christian books for part of the time.
THE AN-TING GATE, PEKING.
As we go up the front steps, what is all this fearful racket? Do you feel a
little delicate about going in lest you should intrude on a quarrel of some sort?
O, but you need n't ! The little boys in our school are not tearing each
others' hair, nor scratching each others' eyes out, nor knocking each other down j
I9# Chinese Children.
not a bit of it ! They are just doing what every good little scholar in China is
expected to do; that is, every mother's son of them is studying his lesson over
out loud. By out loud I mean in a perfect roar.
As they do this nearly all day long, a good many of them quite ruin their
voices. When you hear them trying to sing together it reminds you of that
other little frog-class which sings every evening out on the village moat, the last
thing before popping in for the night. You think little scholars who have to
work like that must be sorry when they hear the nine-o'clock bell and glad when
it creeps around to four in the afternoon? But there you 've made another big
mistake. O, lively American chicks, who wriggle and squirm in Sunday-
school and day-school, and hate being caged up anywhere as badly as the wild
birds do, what would you say if you had to go to school with the first streak of
daylight, and if school kept till dark ! If the Chinese scholars ease up life
somewhat by not studying hard all the time, who can blame them?
But if you think our little long-queued friends don't know much, we will
set them to reciting, and I suspect you '11 be amazed to hear even the wee ones
reel off chapter after chapter and book after book. One Peking scholar recited
the whole of the New Testament at a single examination ! The Chinese have
fine memories, and are always cultivating them and proud of them. But the
scholars are often brought up mt to care a fig what it all means, so their little
brains are only well-stored lumber-rooms.
It is very hard work to get "Why?" and "How?" into a Chinese school.
The boys don't know why a thing is so, or haw it is so, and they don't care and,
what is worse, the native teacher don't want them to care. Why should he?
His life is hard enough, at best, and the " How? " and " Why?" laddies are a
deal more trouble to live with, and take care of, as every American mamma will
bt.ar cheerful and ready testimony. It has occurred to the writer that to secure
the ideal boy it would only be necessary to take a little Interrogation Point (of
course, you know I mean an American boy), and then a little Chinese boy, just
as big and just as old, and roll them all up in a ball, when presto ! out would come
the loveliest little fellow that ever wore a cap, asking just questions enough and
never one too many !
At the other end of the village where we live are the little girl scholars —
bless their dear little pinched-up, aching toes and their long shining braids and
bright eyes ! You could iove them without half trying. A little maiden, not a
thousand miles from here, had them all at her birthday party a while ago. They
played "• Drop the handkerchief," just as you do, only they use their belts and
call it " Drop the girdle." They also played " Blind man's buff," after your
fashion, finding it rather hard to catch their little American hostess, with her free
dancing feet. Then we all sat down on the floor and played a game of jack-
stones. Think of their knowing that too. Isn't it droll? Their game is a
little different from yours. They call it " Bah Bah." Fancy the clever little
witches putting " Sally over the log," "Sally over the fence," " beans in the pot,"
''horses in the stable," "riding the elephant," " setting the table," and coming
out triumphant on the " double fives," having beaten us soundly.
And the children's names ! Fancy calling children " Little Dog," " Little
Basket," " Little Fatty," " Little Black One," " Little Idiot," " Little Slave Girl" !
Chinese Children.
199
200
Chinese Children.
You know about the old lady who exhausted herself to think of a name for a
little boy she had on her hands, and who finally gave it up and "just called him
Jim Polk and let him run." The father and mother of one little boy here just
called him " Doughnut," and let him run. He wanted very much to come to
school, but it would n't be Chinese for him to tease his papa and
mamma (just hear what a sigh your mamma gave when she read that sentence ! } ,
so he sent a grown-up friend to plead his cause with his parents, and he was allowed
to come. Dear little fellow ! Though the bright eyes of the other boys can't
see it, a dark, threatening cloud hangs over his head, and we look at him with
CHINESE CANAL. AND BRIDGE.
a wistful yearning, for our missionary doctor says he has a fatal disease and will
have only a short time for earthly teaching. Dear children with sweet Christian
mammas, will you pray for poor little Doughnut? Though his grandmother i;
a Christian, his mamma doesn't love Jesus at all, and how can she comfort his
little heart, going down into the deep valley ! Pray that the dear Shepherd
may lead him along so gently that, before he shall have found out that the road
is hard and steep, he will find himself inside the heavenly fold in the
Shepherd's own blessed arms. One thing more. Ask God to take all these
bonny boys and girls of ours and make them, by and by, into teachers, preach-
ers, and Bible-women, who shall do noble work for Him.
STORIES FROM CHINA.
A GREAT DEAL has been said about the honor paid to parents among the Chi-
nese. Reverence for one's ancestors is regarded as the chief virtue, and every
eSort is made to teach the children this duty. In every home there is set upon
the wall a tablet on which are written the names of the ancestors of the family
for four or five generations back, and before this tablet prayers are said and
offerings are made by the children, as well as by other members of the house-
hold. Thus early taught to honor those who have gone before them, the young
grow up with the thought that their first duty is to their parents.
Even the government seeks in every way to encourage the practice of this
GROUP OF CHINESE CHILDREN.
virtue. Any special instances of filial piety are reported to the Emperor, and
often petitions are forwarded to him asking him to make public mention of such
cases as are known to the petitioners, for the encouragement of others in the
practice of this virtue.
A missionary in China wrote quite recently that the official newspaper of the
Empire, The Peking Gazette, told the following story as if it were true. Per-
haps the officials reasoned that to commend so excellent a virtue as filial piety,
202
Stories from China.
it was right to tell a falsehood. The story was that a certain young woman in
Se Ts'wan, loved her father so much that when he was sick she made a broth
from her own liver, and gave it him for his cure. And this official paper, after
saying that the operation was not painful, gravely added that the filial devotion
of the young woman was rewarded by the rapid healing of the wound, and that
the Emperor had deigned to make public mention of this illustrious exhibition
of filial piety. Reports of similar cases of devotion to parents often appear in
this government newspaper.
An English missionary, Rev. A. E. Moule, has prepared a little volume of
Chinese Stories, which he says he has taken from a book that is very popular
in China. The Chinese book contains one hundred and two stories, with a
picture designed to illustrate each tale. Every one of these stories is written
to commend the practice of either
filial or fraternal duties. But it will
be seen from those we here give,
that they quite overdo the matter,
just as it is overdone in the story
given above. People are not to be
made good by telling them impos-
sible stories of somebody's good-
ness.
Here are five or six of these
stones from Mr. Moule's book, with
an exact copy of some of the illus-
trations which accompany them in
the Chinese book, from which Mr.
Moule took them.
PLAYING HE WAS A CHILD.
In the Chow Dynasty (about
three thousand years ago) there was
a man named Laou Lai-tsze. When
he was seventy years of age he used
to put oh bright and many colored
clothes ; and then he would play
about like a child. Sometimes he
would carry water into the hall, and
pretend to stumble, and fall flat on
the ground. Then he would cry and
run up to his parents' side to please the old people, and all to make them forget,
for a time at least, their own great age.
WEEPING OVER HIS MOTHER'S WEAKNESS.
There was once a man named Han. When he was a boy he misbehaved
himself very often, and his mother used to beat him with a bamboo rod. One
day he cried after the beating, and his mother was greatly surprised, and
said : —
" I have beaten you many a time, and you have never cried before ; why do
you cry to-day ? "
PLAYING BEFORE HIS PARENTS.
Stories from China.
203
" Oh, mother," he replied, " you used to hurt me when you flogged me : but
now I weep because you are not strong enough to hurt me."
" It makes one weep," says the Chinese moralist, "even to read the story."
DUTIFUL LEE.
A man named L^e was very dutiful to his mother. She was naturally a very
nervous woman, and always dreadfully frightened in a thunder-storm.
When she died, Lee buried his mother in a wood ; and whenever the wind
arose and a tempest threatened, he
ran to the tomb, knelt down, and,
with tears, cried out, —
" Lee is near you ; don't be afraid,
mother."
WOO-MAXG.
There was a boy once named Woo-
mang. or "Brave and Talkative.''
When only eight years old he was
very dutiful to his parents.
They were very poor, and could
not afford even mosquito-curtains
for their bed in the summer, so their
little boy used to get into his parents'
bed early in the evening, and let the
mosquitoes do their worst at biting
him for an hour or two ; and then,
when they were surfeited with his
blood, and fatigued with their ven-
omous exertions, he got out, and
called to
pecce.
his parents to sleep
MOTHER BEFORE FRIEND.
About eighteen hundred years ago
there was a man named Mao, who
entertained a friend, one Koh, and DUTIFUL LEE AT HIS MOTHER-S TOMB.
kept him to spend the night. Early on the following morning Mao killed a fowl
for breakfast, and Mr. Koh flattered himself that it was for him. But no ! it
was for Mao's old mother ; and Mao and Koh sat down to nothing but greens
and rice. When Koh saw this, he rose up from the table, bowed low to Mao,
and said, —
" Well done, illustrious man ! "
There is plenty of cordiality amongst friends in this world, but too much
neglect of parents. This example of old Mao's teaches us the right order of
duties.
"YOUNG LAUDABLE."
There was once a little boy named Loh Tsih, or " Laudable Highland."
When he was six years old, in the city of Kew-Kiang he met a gentleman
named Ze, who gave him two oranges, Young " Laudable " popped them
into his bosom and then, remembering himself, he turned round and bowed
204
Stories from Chit
his thanks. But as he bowed the oranges rolled out on to the ground. Ze ex-
claimed : —
" Here 's a pretty young visitor, to hide his oranges and carry them off with-
out eating them ! What does this mean ? "
" Laudable " knelt down before the great gentleman and said : —
" My mother is particularly fond of oranges, and I wish to keep them for
her."
Ze was greatly astonished, and let him go.
Now are not these odd stories ? The others are much like them, and all have
the same moral. It certainly is a good moral, and perhaps the Chinese boys
and girls are made more thought-
ful about their parents because
of these multiplied stories of
good children. But children
can be good and honor their
parents most truly without doing
the strange and often wicked
things which the Chinese com-
mend.
With almost no exceptions
these stories are about dutiful
boys. This shows how little is
thought of girls in China. The
birth of a boy in that land is an
occasion of great rejoicing ; but
when a girl is born, the best
thing that friends say is, " Well !
girls are of some use ! "
I am sure that if in America
one were to tell a hundred
stories of children who had
been specially dutiful to their
parents, a great many of them
would be about girls. It is not
that the Chinese think that boys
need more instruction on this
point than do girls, but simply
because in their view boys are
the only children of importance. Though in the cities and villages there are
plenty of schools for boys, there is not in all China a school for girls, except
those established by the Christian missionaries. To be sure girls are sometimes
taught to read, but they never go to school with their brothers. While the mis-
sionaries need not say much to the Chinese about the duty of honoring parents,
they do need to say much to parents about caring for their children, and es-
pecially for their girls. There are pitiful stories told of the way in which Chi-
nese parents, who claim so much honor from their children, often abuse, and
sell, and even slay their daughters.
A CHINESE SCHOOL-IVOOM.
MORE CHINESE STORIES.
BY REV. HENRY P. PERKINS, TIENTSIN, CHINA.
I WONDER whether any of the boys and girls in America would like to know
about some of the stories the Chinese boys and girls read in their story-books ;
that is, if they can read at all. Most of them, however, cannot read ; so they
have to remember the stories from hearing other people tell them. But they
hear them told so often that they come to remember a great many, and I sup-
pose the children about here could tell you not only those given below, but a
great many more like them, and quite as good. The stories which I am going
ENTERTAINING HIS AGED PARENTS.
to give you are all of the same general character as those given in the preced-
ing article, as you will notice ; that is, they are about children who were very
devoted to their parents. They not merely obeyed them, but, as you will see,
thought of various ways to please them. I dare not say that any of these stories
are true, and I feel certain that at least two of them are not ; but not many of
the Chinese children would think so, you may be sure, and you must judge for
yourselves. The illustrations are copied directly from the Chinese book.
206
Chinese Stories.
The first picture is about a man who really lived long ago in China, but
whether he really did what he is represented as doing in the picture, I cannot
say. This man lived at the time David did, and you surely know when that was.
He was a philosopher, too, and founded the Taoist sect. The man who is roll-
ing on the floor, in the picture, is the man I am telling about. What has
happened to him ! Is he being stung to death by bees ? Nothing of the kind.
Do you not see how pleased the other two are at what he is doing ? These are
his parents, now very old ; for Mr. Tao on the floor is himself seventy years old.
And he is doing all this just to please his father and mother, who are so old that
nothing else will please them. So he talks like a baby, puts on clothes of " five
colors and all spotted and figured," gets his playthings and tumbles about on the
floor, as though he were only seventy days old, instead of seventy years. Could
anybody be more filial ? You would say not ; but I think you will change your
mind when you know about the boy in the next picture.
CATCHING FISHES THROUGH THE ICE.
While he was still very young, this boy's mother died, and his next mother,
his step-mother, disliked him, — a sadly frequent experience of Chinese boys, —
and she would often make up stories about him and accuse him before his father,
so that his father also came to hate him. But one day, all at once, this step-
mother fell very sick, and could eat nothing but a certain kind of fish, and the
more she thought about it the more she wanted that fish. But it was winter, and
the pond was frozen over ; but what did this boy do but go to the pond, take off
his clothes, and lie down on the ice, and soon the ice was thawed clear through,
when the carp, just the kind his mother wanted, came " twos and twos jumping
up." Then he takes them, returns home, and gives them to the undeserving
step-mother, " all the village people wondering that his piety prevailed so much."
Chinese Stories.
207
Had he taken a hatchet and chopped a hole through the ice, as you say you
would have done, the fish never would have come near. It was the boy's
devotion that led the fishes to devote themselves, showing the great influence of
a good example.
In the third picture a boy is pulling up bamboo shoots. Nothing very remark-
able about that until you know how they came to grow. For it is not the season
at all for them, but this boy made them grow by weeping many days over them
— a very improbable thing, it seems to me ; but the story says : " His tears so
moved heaven and earth, that the earth at last cracked open and up canfe the
shoots, which he pulls up and carries home to his mother, who has been sick now
many a day, and who had long been wanting to taste just this thing. She began
to get well as soon as she ate of them."
BAMBOO SHOOTS WATERED BY TEARS.
The picture on the next page is about a man more devoted, you will see, than
any of the others. He lived two thousand years ago, and his name is given, as are
the names of all the others. His family was very poor. He had a child three years
old, and an old mother who lived with them, and even- day she stinted herself
that the others might have food. One day Mr. Chin said to his wife : " We are
very poor. We cannot support this mother and ourselves. Had n't we better
bury the child? For we may have another child sometime, but cannot have
another mother." The wife dared not say no, and they had scooped out three
feet of earth when they came upon a peck of yellow gold with this inscription
upon it : " Heaven gives yellow gold to the filial son."
There are, in the book from which I have taken these stories, many others all
about this same virtue. A great deal is said about brotherly kindness, and there
is a Chinese proverb that " to go on a pilgrimage, to offer incense in a distant
208
Chinese Proverbs.
temple, is not so good as showing kindness at home." But comparatively little
is made of the duties of parents to children, but much of the duties of children
to parents. Perhaps there is nothing that the Chinese children are taught to
esteem more highly than this filial piety. And so, when we preach to them,
it is well to tell them often about our Heavenly Father, and that he wants
us to try to please and honor him ; to tell them that, while they say so much
about " forgetting the foundation," meaning filial affection, they are all the time
forgetting the great foundation, that is, their obligation to the real cause of their
life. ^lay the time soon come when they shall really believe in and daily serve
the God who gives them their life.
THE POT OF GOLD.
CHINESE PROVERBS.
[From Rev. A. E. Moule's volume of " Chinese Stories."]
1. If you build your house by hard dealing, the gain won't last long.
2. Think of your own faults the first part of the night (when you are awake),
and of the faults of others the latter part of the night (when you are asleep).
3. If you wish your children's good, always let them be three parts out of
ten hungry and cold.
4. Clear and plain is the road to heaven, but the multitude are unwilling to
keep it.
5. The recompense for the good and for the bad is like the shadow following
the form.
6. You may offer clay loaves to Buddha (if only you first bribe the priest).
7. High heaven is not high ; man's heart is ever higher.
PUNISHMENTS IN CHINA.
ALMOST everything about China is interesting to us in this Western world, for
it is quite another world from ours. The " Celestials," as they call themselves, are
in most of their habits and customs directly the opposite of Europeans and
Americans, and their doings and sayings seem to us very amusing. But they are
a sober, staid people, clinging to their customs and beliefs very closely. Yet,
though hard to move, they are slowly yielding to influences from the outside world.
It was a long while be-
fore they would consent
to the introduction of
any of the modern im-
provements, such as the
telegraph, steamboats,
and railroads, but al-
ready the telegraph lines
are open between the
principal cities, while the
whistle of steamboats is
heard all along the
shores of the empire.
It will not be a great
many years, apparently,
before the railroads will
connect the interior
provinces with the open
ports.
Recent events show
that there are two parties
among the Chinese :
those who favor, and those who oppose, the coming of foreigners. It is not
strange, in view of what some foreign nations have done and are now doing in
China, that there is a deep dislike of them on the part of such as do not distinguish
between those who come for gain and those who seek to do them good. Little
by little, however, this distinction is seen, and we may hope that in time this
anti- foreign party will disappear. Our missionaries are doing much to diminish
its size.
China has among its rulers many very able men, like Prince Kung, for a long
period the virtual sovereign of the empire, and Li Hung Chang, viceroy and
PRINCE KUNG.
210
Punishments in Cliina.
governor of the province of Chihli, who has proved himself a true statesman,
a promoter of the welfare of his people, and a friend to foreigners who come in
a friendly spirit.
One of the best books about China is Dr. S. Wells Williams's work, entitled
" The Middle Kingdom." It is full of all manner of interesting and instructive
matter respecting the country and the people. One of the chapters is on the
administration of the laws, and, as the publishers of the volumes have kindly
given us the use of two of their cuts which represented the punishment of
culprits, we will quote what Dr. Williams says of them.
The cut on the opposite page represents a court of justice, of which it is
said : —
" When in court the officer sits behind a desk upon which are placed writing
materials ; his secretaries, clerks, and interpreters being in waiting, and the lictors
with their instruments of punishment
and torture standing around. Persons
who are brought before him kneel in
front of the tribunal. His official seal,
and cups containing tallies, which are
thrown down to indicate the number of
blows to be given the culprits, stand
upon the table, and behind his seat a
ki-lin, or unicorn, is depicted on the
wall. There are inscriptions hanging
around the room, one of which exhorts
him to be merciful. There is little
pomp or show, either in the office or
attendants, compared with our notions
of what is usual in such matters among
Asiatics. The former is a dirty, un-
swept, tawdry room, and the latter are
beggarly and impertinent. Of course
there is no such thing as a jury, or a
chief justice, stating the case to asso-
ciate judges to learn their opinion ; nor is anything like an oath required of the
witnesses."
One way in which evidence is sought is by torture, a method once employed
even in England. No wonder that people dread to come before the courts when
they may be whipped even to death, and no wonder when thus treated many
confess crimes of which they are not guilty. In the picture of the court, opposite,
you will see on the right hand the son of the criminal kneeling before the
judge, asking that he may be permitted to bear his father's punishment. Whether
such cases are very common we do not know, but they are often told about.
One of the stories which Chinese boys and girls read very frequently is of the
sou of a man who had been condemned to death for treason. This boy, only
fifteen years of age, went before the emperor and entreated to be allowed to die
in his father's stead. The emperor was so much pleased with the lad's filial
THE CANGUE.
Punishments in China. 2 1 1
piety that he not only set his father free but proposed to give the boy a title which
meant " Perfectly dutiful." And what do you think the story says the boy did ? He
did not go home with his father, glad that both were free, but he exclaimed : " It
A CHINESE COURT.
is right and just for a son to die when his father is disgraced ; but what disgrace
can be compared with the idea of gaining honor at a father's expense? I respect-
fully decline your majesty's proposed distinction." But remember that this
io a story.
212 Punishments in China.
The cangue, or wooden frame, which is seen in the picture placed around the
neck of a prisoner, is often put upon debtors who cannot pay what they owe.
It is said to carry no disgrace with it, and that it causes little pain. But if one
were compelled to sit in the streets of America in such a position as is here
represented we are afraid that boys would laugh at him. Of this cangue Dr.
Williams says : —
" Public exposure in the kia, or cangue, is considered rather as a kind of
censure or reprimand than a punishment, and carries no disgrace with it, nor
comparatively much bodily suffering if the person be fed and screened from the
sun. The frame weighs between twenty and thirty pounds, and is so made as to
rest upon the shoulders without chafing the neck, but so broad as to prevent the
person feeding himself. The name, residence, and offence of the delinquent
are written upon it for the information of every passer-by, and a policeman is
stationed over him to prevent escape."
Another punishment, which is shown in the cut on this page, Dr. Williams
describes as follows : —
WHIPPING A PRISONER THROUGH THE STREETS.
" Whipping a man through the streets as a public example to others is
frequently practised upon persons detected in robbery, assault, or some other
minor offences. The man is manacled, and one policeman goes before him
carrying a tablet, on which are written his name, crime, and punishment, accom-
panied by another holding a gong. In some cases little sticks bearing flags are
thrust through his ears, and the lictor appointed to oversee the fulfilment of the
sentence follows the executioner, who strikes the criminal with his whip or rattan
as the rap on the gong denotes that the appointed number is not yet complete."
We cannot hope that when the Christian religion is known throughout China
that there will be no criminals to be punished, for, alas ! there are evildoers in
Christian lands. But we may hope that justice will be more strictly administered,
and that there will be more mercy shown to those who have offended.
THE SUPERSTITIONS OF THE CHINESE.
THE Chinese are classed among civilized nations, and certainly they are very
far above the degraded inhabitants of many portions of Africa or of the islands
A CHINESE CLOTHES MZNDER.
of the Pacific. They are called an educated people, though it is a question
how much this education amounts to beyond the ability to repeat the words of
their classical writers. But they have cities, and temples, and works of art, and
214
The Supcrstitijns of the Chintse.
books, and their government is by law, and they cannot be denied the name of
a civilized people. Yet for all this they are superstitious and blind as to social
and religious duties. Girls like this clothes mender in the picture go about the
streets in many provinces of China, with work-basket and stool, ready to do
any menrling that may be offered them. They have to hobble over the road,
for their feet have been bound until they are all out of shape. This poor girl,
when she was eight or ten years old, had to have her toes tied under her feet,
and the bandages tightly drawn, so that for months she suffered tortures, simply
to make her feet small. " Three-inch golden lilies," the Chinese call these
misshapen little feet, thinking it a disgrace to let them grow naturally. Is it
not strange that the people insist upon a practice which is so utterly useless,
The Superstitions of the Chinese. 215
and which gives such torture to the girls ? They suffer sadly for a year or two
while their feet are being cramped, being unable to so much as touch them to
the floor, and after this they can never walk without pain. Yet the mission-
aries have found it very difficult to break up the custom, even among those who
have become Christians. Many parents take their daughters away from the
Christian schools when it is made a condition of their staying that they unbind
their feet.
The Chinese are not naturally cruel, and yet they do not seem to care much
for their daughters, at least while they are young. It cannot be denied that in
some provinces parents think little or nothing of putting their female children
to death. Mothers will freely tell of their having destroyed one or more
daughters while they were infants. A missionary writes of a woman who not
long since expressed her surprise at seeing him so sad when his little daughter
died : " Just as if she had been a boy," she said. A story- is told of a vessel
which some years ago was coming down the river to Amoy. A missionary who
was on board nbticed floating on the water a jar of a peculiar shape, from
which a cry came. The boatmen proposed to push on without regard to what
might be in the jar. But the missionary insisted on saving, if possible, the
girl who, he suspected, had been thrown away by her parents. He succeeded
in getting the jar, and found in it a poor baby girl, not so exhausted but that
she could be restored. She lived and grew up among Christian people, and is
now the wife of a native Christian preacher. The girls in Christian lands
ought certainly to pray for their sisters in China.
Though the Chinese are an ingenious people, they are very clumsy in many
of their methods of living and working. The picture on the opposite page
shows how people have to travel in some of the provinces. This one-wheeled
wheelbarrow is drawn by a donkey and pushed and guided by a man, who
has no easy task to keep his load from upsetting. When the wind is fair
a sail is raised, and the traveler sails along at the rate of. perhaps, two miles
an hour. The Chinese do not welcome inventions for saving labor. It was
proposed not long since to build a railroad to transport the coal to Tientsin,
which is now brought on camels with much labor and at great cost. The
government was asked to allow the construction of the railway. But the
officials in their answer gave three reasons why the railroad could not be built :
First, because of engineering difficulties ; second, because the people would
object ; and third, because Fung-shui would be disturbed. Now this Fung-
shui means about what we mean by "good luck." The Chinese suppose that
good or bad luck belong to certain places, certain days, or to the particular
height at which an object is placed above the ground, or to the angle at which
it stands. A place that at one time has Fung-shui, or " good luck," may lose it
if a new road or bridge should be built, or some change be made in the land-
scape. Hence the Chinese are very loth to have any great alterations made in
their surroundings. And so this official document from the learned officers
at Peking said concerning the objections made to building the needed railroad,
that the first and second, the engineering difficulties and the opposition of the
people, might, perhaps, be surmounted, but that the third objection, that from
Fung-shui was insuperable. So their doctrine of " good luck " keeps the loco-
motive out of North China.
For fifty years now the missionaries of the American Board have been labor-
216
The Superstitions of the Chinese.
ing for China. At first the effort was to get permission to stay there ; then for
long years they must labor to master the difficult language, and to translate the
Bible and Christian books into Chinese. But the whole empire is now open,
and if Christians were ready to do so, they might settle in any of the provinces,
several of which have a population nearly as large as that of the whole United
States.
The American Board has now twenty-six ordained missionaries and twenty-two
churches included in its four missions within the Empire. One of the stations in
the North China Mission is Tientsin, the port of Peking, represented above.
Do not forget the hundreds of millions of Chinese who as yet have never heard
that God has sent his Son to be the Saviour of the world.
CALLING THE GODS TO PRAYER
WE are told that it is one of the notions of the Chinese, and indeed of almost
all the heathen, that their gods, since they care little for men, will not listen to
any prayers or worship unless some great noise is made to keep their attention.
The Bible tells us that when the priests of Baal on Mount Carmel called on their
god to let fire come down upon his altar, Elijah mocked them and said : " Cry
aloud, for he is a god : either he is talking, or he is pursuing, or he is on a
journey, or peradventure he sleepeth and must be awakened " (i Kings xviii. 27).
This was just what those priests supposed might be true, and so the Chinese
DRUM AND GONGS OF A CHINESE TEMPLE.
think of their gods as, perhaps, absent or sleepy, and they must do something to
call them and keep them awake while their prayers are offered. For this pur-
pose they sometimes use bells, not as we do to call the people together, but to
call the god. In Northern China they use drums, like the one represented above.
Gongs are also used, and sometimes fire-crackers. The noises of our Fourth of
July are such as the Chinese think they must keep up while worshiping, lest their
god should fall asleep. Pray for these millions of people, that they may soon
learn of him who is ready, anywhere and at any hour, to hear the slightest
whisper of prayer.
CHINA AND THE GREAT NATIONS.
THE diagram given below presents to the eye, as nearly as possible, the main
facts concerning the population of five great nations compared with the population
of China, on the assumption that China has four hundred millions. Each of the
small squares represents four millions of souls. One hundred of these squares,
therefore, or the whole number embraced in the diagram, may stand for China.
Uh
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On this surface the United States takes, approximately, eleven squares ; France,
ten; Germany, eleven; Great Britain, eight; and Russia, twenty-one. The
aggregate population of these five nations equals only sixty-one one-hundredths
of the number of souls in the Chinese Empire. And for China's four hundred
million souls there are not much more than three hundred missionaries.
JAPAN.
THE EMPIRE OF THE MIKADO.
bf writing for young people about Japan, as we propose to do in this section,
it is fitting that the first picture and the first words should be of the object
which is first seen as one approaches Japan, namely, Fuji-yama, or, as it is
not inappropriately called, "The Matchless Mountain." This mountain is
FUJI-YAMA. THE MATCHLESS MOUNTAIN.
more than twice as high as Mt. Washington, and rising out of the fertile plain
its snowy summit glistens for ten months in the year, in striking contrast with
the verdure below. The Japanese think that nothing can be more majestic
than their mountain, and in almost all their pictures it finds a place, either in
the foreground or the background. It is to them not only matchless in beaut}-,
but also very sacred. The legend told is that the mountain rose from the plain
in one night, and was ascended first by a holy man, who was the founder of the
Shinto religion, the oldest religion of Japan. There are only two months of
224
The Empire of the Mikado.
the year during which Fuji is sufficiently free from snow to allow the ascent to
be made, but during those months crowds of pilgrims climb the steep cone, a
KIOTO, THE SACRED CITY.
task which is performed with the utmost difficulty. These pilgrims are gen-
erally dressed in white, and most of them are rough, coarse men. They say that
their object in climbing the mountain is to secure the aid of a spirit dwelling
The Empire of the Mikado. 225
there, who can make them holy. On reaching the summit, near which ie the
crater of a volcano no longer active, these pilgrims worship before some stone
idols, and then return below to live just as wickedly as they did before their
pilgrimage. There is nothing in the religions of Japan to make men holy. The
visiting of sacred places and the solemn bowing in beautiful temples or on
"The Matchless Mountain" before gods of wood or stone, cannot cleanse
human hearts, or make these hearts love what is pure.
Japan has a " Sacred City," Kioto, a view of which is given on the opposite
page. This city is twenty-seven miles from the Inland Sea, as the beautiful
bay between the mainland and the islands of Shikoku and Kiushiu is called, and
was formerly the capital of the empire. Here the Mikado resided, and here
are beautiful temples of the two chief religions of Japan, Buddhism and Shin-
toism. The Mikado, or Emperor of Japan, belongs to the oldest ruling family
in the world. Long before Christ came to earth his ancestors were on the
throne. The old belief regarding the Mikados was that they were not ordinary
mortals, but descended from heaven. Among the titles given them were, " Son
of Heaven," "Heaven-King," "The Forbidden Interior," and when they died
they were supposed to take their places among the gods. So sacred were they
that it was not permitted to speak the name of the living Mikado aloud, or to
write it out in full. In order to foster this notion of unearthly power and
majesty, no one was allowed to look upon the person of the Mikado. He lived
in absolute seclusion, and even when high officials came near him he was con-
cealed in immense folds of flowing drapery. His palace grounds at Kioto
were shut in by a wall so high that only the tops of the trees were to be seen
from without. Thus in every way the Mikado was separated from the people,
and an air of mystery thrown around him which kept the people in awe of his
power. It is only recently that all this has passed away. Kioto, though still
regarded as a sacred city, is no longer the capital. The Mikado has removed
to the old city of Yedo, changing its name to Tokio, meaning " the Eastern
Capital," and there he allows himself to be seen by the people, much as other
sovereigns do.
In the picture of Kioto there is seen in the foreground a portion of a fine
Buddhist temple, from whose court you look across the beautiful valley in which
the city is built. The numerous temples of the citv, with their extensive
grounds filled with noble trees, make it exceedingly attractive, and the wor-
shipers of idols gather here in large numbers. Until within a few years the city
was wholly given to idolatry. No Protestant missionary had ever stepped foot
there, except for a single day, until 1872, when Messrs. Gulick and Greene ob-
tained passes to visit the place. The American Board has now more missionaries
in Kioto than in any other city of the Empire, and in Japan's "Sacred City"
there are churches in which there are no idols. Here is the Training School,
from which, in 1879, fifteen native young men were graduated, a picture of whom
is given on the next page. Most of them are now preaching Christ to their
countrymen in different parts cf the Empire. In 1884 there were 180 pupils in
this school, a large number of them preparing for the ministry.
It is only recently that the people of Japan have learned anything of the
manners and customs of other nations, and their own ways of living are as yet
6 3,
^ a
i
The Empire of the Mikado.
227
little affected by what they have seen of the outside world. As the fronts of
their houses are open to the street, the occupations of the family often afford
much amusement to the American or European traveler. Sometimes he will
see the housewife grinding rice. She sits on the floor, Japanese fashion, ties
back her sleeves, covers her head with a blue cloth, and attends to her work,
quite unmindful of the passers-by. In passing a barber's shop one will often
see a woman having her hair dressed. This is a very long process, for the
A BARBER'S SHOP.
Japanese give special attention to the appearance of their hair. In order not
to tumble it after it is dressed, the people sleep on a pillow which is often
nothing but a block of wood, and placed not under the head, but under the
neck, so that nothing shall touch the carefully arranged top-knots. In the cut,
the woman, while under the hands of the barber, is taking the opportunity
to smoke. Here is the green-grocer, who carries vegetables and fruit in baskets
hanging from a pole which he suspends over his shoulder. He uses his staff
for the double purpose of an aid in walking and a support for his pole while
228 The Empire of the Mikado.
stopping at a door to trade. Sometimes these market men will spend half an
hour haggling over the paltry sum of one rin, equal to one tenth of a cent.
When the bargain is finished they will move on, half running, shouting their
wares as they go.
A JAPANESE GROCER.
On the next page is a picture of a Japanese family at dinner. They sit, as
you see, on the floor, while the dishes containing the food are placed in the
centre of the group. The food consists largely of rice and fish, with vegetables.
The furniture of the rooms is very simple, amounting ordinarily to little more
than some mats and a few trays and dishes. As for beds, we should say they had
none. They place mats under them on the floor, and a coverlid over them, and
if they have besides a padded block for a pillow they ask for nothing more.
The houses consist of little else than outside walls, of one story, the partitions
between the rooms being made of paper screens, easily moved, so that the
inside of the house can be arranged at any moment in whatever shape the
family may desire. In the day time the whole space can be thrown into a
parlor, and in the night into sleeping rooms.
These interesting people, who live in ways that are so strange to us, impress
many travelers as being very happy, but Mrs. Gary, of Okayama, who has sent
us some of these sketches of Japanese life, says the women of America know
Empire cf the Mikado.
230
The Empire of the Mikado.
little of the sad and toilsome lives of their sisters in that land. The women
work in the fields, guiding the plow with their babies on their backs, or stand-
ing at their tasks on the rice plantations ankle-deep in the mud. Worse than
all, there are as yet comparatively few Christian homes where these women can
find the gentleness and purity which the gospel inspires. But many such
homes, we believe, will be found in Japan within a few years.
More than three hundred years ago the Jesuits went from Spain and Por-
tugal to Japan, and prosecuted a mission, making, so far as mere baptism could
make them, many converts. The forms of worship used by the Buddhists are
not markedly different from the ceremonials of Romanism, and these Jesuit
priests easily made over the idols of
Buddha into images of Christ. The
Japanese Goddess of Mercy they called
the Virgin Mary. Processions of priests
clad in gorgeous vestments and carrying
gilt crosses marched through the land,
in some places commanding the people
to become Christians, or else be ban-
ished from their homes and country "
They even killed many of the pagan
priests. For a time they seemed to
carry all before them, and after a few
years numbered more than half a mil-
lion " converts," such as they were.
The prejudices of the people were
finally aroused by being told by these
Jesuits that the pope was their rightful
ruler. The Japanese resented the idea
that a foreigner should rule over them, and after a long series of bitter perse-
cutions they exterminated the Christians. Over the pit in which hundreds of
the slain were buried the following inscription was placed : As long as the sun
shall warm the earth, let no Christian be so bold as to come to Japan ; and let all
know that the King of Spain himself, or the Christian's god, or the great God of
all, if he violate this command, shall pay for it with his head. By the Christian's
god they probably meant the pope, and the pope certainly they have kept from
their land. But the great God of all they have not and cannot shut out.
One of the greatest obstacles our missionaries have met in Japan has been
the prevalent notion that Christianity means Romanism. Now, however, this
notion is rapidly passing away, and the people believe that the new religion is
not designed to bring them under a foreign yoke. If they do not welcome the
gospel, they at least listen to it. The natives themselves are becoming able
and earnest preachers of the truth, and are going to different parts of the em-
pire to tell the glad news of a Saviour of whom they have heard. On the
" Sunrise Kingdom " a better sun than any heretofore seen there is rising, and
wonderful changes are taking place. Let every one who loves the Kingdom
of God look for and pray for the coming of that Kingdom in Japan.
CARRYING THE BABY.
OLD JAPAN.
No country has awakened such interest in recent years as has Japan.
There is in that Empire a wonderful people with a wonderful history, and
the world has but just begun to know about them. Recent books speak
about an old and a new Japan. The new Japan began fifteen years ago ;
the old Japan is centuries older than our nation. It is not meant that there
are two countries of that name, as when we speak of New England and
Old England, but the change in that Empire has been so great that it seems
like another nation.
Upon the following pages will be given some illustrations of the old
Japan. Two principal forms of religion have prevailed — Shintoism and
Buddhism. The latter is a very sad faith, teaching that the souls of men
Great Buddha. Bronze Idol, 50 feet high.
have lived in a previous state of existence, and that they must pass on from
one state to another, suffering in them all until, possibly, they may arrive
at what is called Nirvana, which is a sleep, with no consciousness of exist-
ence. Because they think that these changes from one form of existence
to another will be full of misery, their great desire is speedily to reach Nir-
vana, or unconsciousness. And so it is said that to repeat to a Japanese
those sweet words : " The gift of God is eternal life," or " He that believ-
232
Japan.
eth in me, though he were dead, yet shall he live," is to say what is very
painful to him. He has such sad ideas of the future that he does not wish
for eternal life.
The picture on the preceding page represents an immense image of Bud-
dha, in this sleep called Nirvana. This idol is at Kamakura, not far from
Yedo, asid is said to be a work of high art. You will see how immense it
is by the comparative size of the grown men who are standing at its base.
A small altar stands before the idol, for the burning of incense, and over
its head are rows of snail-shells. There is a door on its back through
which any one can pass into the hollow body, where little gilt images are
ranged on shelves. In 1611, a few years before the Pilgrims landed at
Plymouth, an English naval captain visited this idol and wrote his name
inside of it. In 1871, a Christian gentleman from America sat on one of
the thumbs of the idol and sang the doxology. It will not be long, if
Christians are faithful, before the people who now worship a sleeping god
will learn of Him who neither slumbers nor sleeps.
Temple of Hachiman, God of War.
Kamakura was anciently the military capital of the empire. At this
place there is a famous shrine of Hachiman, built eight hundred years
ago. Hachiman was a noted warrior, and after his death was deified. In
many parts of Japan there are temples dedicated to him, but this temple
at Kamakura, represented above, is the finest of all. It has a rich museum
of armor and weapons, and contains also two monstrous idols, carved in
wood and covered with vermilion. Offerings are brought the idols, of a
singular sort, being nothing else than immense straw shoes for their 'feet.
Thousands of these shoes are hung about the temple. Is it not strange and
sad that people who know how to build such fine structures should know
nothing about the true God ?
Japan.
233
A Japanese Matsuri.
Matsuri, or religious festivals, are observed all over the country. The
chief feature of them b the procession, which is often four or five miles
long. The people dress in their gayest clothing, many of them grotesque-
ly, and with trumpets and banners they bring out immense images of idols,
and bear them through the streets. These images represent not their
god, but their devil, and the procession is not in his honor but to rejoice
over his defeat and capture. They have caught the demon and show his
hideous head in triumph. The scene is thoroughly pagan, and is often
marked by wildest mirth and drunkenness. Alas for the poor revellers !
Instead of their capturing the evil onCj they are themselves caught by him.
May they soon learn that they can triumph over him. not by dragging his
image, but by resisting him in the strength of a Divine Saviour.
The people are singularly divided into classes throughout Japan. The
Mikado, or Emperor, was formerly supposed to be divine, and was wor-
shiped, but never seen. In the new Japan he has become an emperor like
those in other nations. The picture of Buddha and the engraving upon
the next page are to be found in an interesting volume for young people,
published by the American Tract Society, entitled " Life and Adventure in
Japan." The author, Mr. Clark, has given the following description of the
several classes : —
" In ancient times society was divided into four classes. The first con-
stituted the literary and military class, called the Samurai. The second,
234 Japan.
strange as it may seem, was the agricultural class, or common farmer. The
third was the laboring class, or carpenter and artisan. The fourth was the
trading or money-making class, the merchant. These were the chief classes
that existed from 1604 until 1868. The Samurai stood at the head of the
social scale. He was the gentleman — the soldier in war and the scholar
in peace. He could wield either the sword or the pen. Of the two, he
rather preferred the sword. He might walk the streets without a hat, but
never without wearing his two swords.
" In the picture representing the classes of society in Japan, the Samurai
is seen standing on the left, with his long and short swords thrust in his
belt. In the middle of the picture, sitting upon the ground, is the car-
penter, who carries a square rule. The man with a book is a street story-
Represent
Society.
teller ; and the girl on the right, with a sickle, is a farmer's daughter who
cuts grass, and carries it in the basket on her back. The girl sitting on the
left, with a musical instrument, is playing on the samisen, or three-stringed
banjo, which is more popular than any other kind of music. The strings
are struck with a piece of ivory. The man with a brick-shaped hat on the
right of the group is a Ku-Ge, or court noble. The central and highest
figure is dressed in the style which once prevailed at the court of the
Tycoon. But these ridiculous fashions are now nearly abolished. The two
ladies on either side of the highest figure are members of the Mikado's
court. Two dots upon their foreheads denote their high rank. All the
other ladies have their hair dressed in the style of the middle classes of
society. The men have their heads shaved at the top, in the old-fashioned
way. The Samurai have the family crests upon their clothing."
In the new Japan these class distinctions are breaking down ; and the
people of all classes are receiving the gospel.
THE SUNRISE KINGDOM.
So the Japanese call their land. It is indeed a lovely land, made pic-
turesque by wooded hills, and glorious views of sea and sky, and crowned
by the sacred mountain Fuji, the pride of all
dwellers upon the many islands composing the
Empire. The summers are warm and rainy, but
the climate in general is so pleasant that the
people can live out doors most of the time.
The winter is so mild that in Tokio the trees
are always green and flowers are in bloom.
You will find on another page a picture of a
street in Tokio, and Fuji may be dimly seen in
the distance.
In the year 1549, Francis Xavier and other
Roman Catholic missionaries went to Japan.
They had some success in making converts,
but when they told the people that the Pope
^-^^^ claimed the right to rule over all the world,
SAMURAI. they were expelled, and all their followers put
to death. Because the Japanese greatly
feared that Christianity would bring them
under the dominion of a foreign power,
edicts were made against this religion,
some of which may still be seen posted on
boards by the side of the streets. Until
1854 the country was closed against all for-
eigners. In that year, Commodore Pern-
made a treaty between Japan and the
United States and now several ports are
open to commerce, and in many cities mis-
sionaries from this and other lands are giv-
ing the people a truer idea of what Chris-
tianity is, not as imposing a foreign ruler,
but as of telling of Jesus, the Saviour from
sin.
Among the many pleasant books about
this newly opened land is a recent one by
a missionary lady, Mrs. J. D. Carrothers,
236
The Sunrise Kingdom.
entitled, " The Sunrise Kingdom." By the kindness of the Presbyterian
Board of Publication, which publishes the volume, we are permitted to
use the pictures on this and the preceding page, and also the one of the
" Mother and Baby." The Samurai, represented in the first cut, form the
military and the learned class, being the retainers of the Damios, or high
chiefs, who served the Mikado. Since the revolution in 1862, which broke
up the old feudal system, these Samurai are no longer wholly supported
by the chiefs, but they still wear two swords, the emblem of their rank, and
they walk the streets with an air of superiority. Mrs. Carrothers says that
she taught little boys of the Samurai class, whose eyes just came above the
The Sunrise Kingdom.
238
Tlie Sunrise Kingdom.
table, as they stood around it to read, and even they wore two swords.
The swords are so put on, under their flowing Japanese dress, that they
appear to pass through the body of the wearer. The dress of the priests
is much the same except for their shaven heads.
The picture of the pilgrims represents the poor people who go to Fuji
and other mountain summits to worship the same helpless idols that others
worship in temples.
Fuji, being 13,000
feet high, and always
having snow upon its
top, is accessible only
in July and August.
During these months
the pilgrims from the
the lowest class as-
cend Fuji, with vile
songs and jests, be-
cause, as they say,
"they wish to be
holy," but they come
JAPANESE MOTHER AND CHILD
The people of
" The Sunrise King-
dom " seem courte-
ous and happy, but
under their polite-
ness are hidden
dreadful sins and bit-
ter troubles. They
have no word for
" home," they only
speak of their house.
Yet parents are kind,
and women and girls
are better treated
than in most heathen
lands. A woman is,
however, the servant
of her husband, and
if he dies, her son,
her own, becomes her
once the baby-boy who laid his cheek against
master.
Letters from the missionaries who are telling the good news of a Saviour
bring most interesting accounts from Japan. Christians are full of hope for
that Empire. Only sixteen years ago the mission of our Board began there,
and now we have twenty-eight churches. Idolatry is giving way, but there is
danger that the people in giving up their old gods will think there is no God.
Let us pray much for our dear missionaries in Japan.
CHURCH AT IMABARI, JAPAN.
SCENES IN JAPAN.
REV. W. W. CURTIS, one of the missionaries at Osaka, Japan, has written a
letter, descriptive of scenes in that land, which we are sure will interest all
young people. In reading what he says about the way the Japanese break the
Sabbath, it should be remembered that it is only a few years since they knew
anything about the Sabbath. The day is noticed by the people generally, not
because they wish to pay any regard to the command of the Christian's God,
but solely because they have learned that it is best to rest from labor one day
in seven. Yet, as will be seen, they do not rest. Mr. Curtis says : —
" How different the Sabbath here from that at home ! Here it is a holiday to
government officers, but with the townspeople it is different in no respect from
other days. Not infrequently, as I return from our Sabbath evening meeting,
I find the street almost impassable from the crowds that throng it, for it is
turned into an open air bazaar. People have come from other parts of the
city and spread out their wares on either side of the street, which is brilliantly
illuminated with torches, candles, and smoking kerosene lamps.
" Occasionally I find a section of the city, or a street, illuminated with the
Japanese lanterns, two or three feet in length. It is in honor of some god, or
some temple. Once a year the whole city is thus illuminated in honor of the
birthday of the Emperor, the Son of Heaven, as he was formerly supposed to be.
Or it may be that from our home in the Foreign Concession, on Sunday nights,
after we have gone to rest, we hear the noise of gongs and drums, and flutes
Scenes in Japan.
241
and bells, and we look out upon a procession of boats on the river, all deco-
rated gaily, and lighted up. Painted girls, acting as priestesses, are making
the music, while priests and people are saki-drinking and merry-making."
A GALA PROCESSION.
Mr. Curtis gives an account of one of the many processions of which the
Japanese are so fond. Whenever they would make merry, they seem at once
to fall into line and march somewhere. The picture opposite is of a procession
somewhat similar to that here described, and is a good illustration of a Jap-
anese religious festival. Mr. Curtis writes : —
"The other day a
.procession passed
our door, which you,
perhaps, would like
to hear of. We heard
a din, a Babel of
voices, growing loud-
er and louder, and
on going to the door
saw a crowd ap-
proaching, composed
largely of boys be-
tween five and ten
years of age, though
some men were
among them. The
first fifty or more
were dressed in uni-
form colors, a suit of
red and white in
squares of about an
inch and a half, the
red being the domi-
nant color, looking,
indeed, like circus
clowns, judging from
the bills that, in
America, used to be
stuck up in every possible place. (They didn't let me go to circus wften a boy, and
I can't say from actual observation how clowns are dressed.) Each person had
a cloth tied around his head, with apparently a paper stuck in it, and a paper
fan in his hand. They were dancing along, striking their hands, or perhaps
each other, with the fan, and singing and chatting. The men especially were
cutting up queer antics. Some of the boys had bells hung to their girdles.
Then came a lot of older persons, dressed in blue and white garments. Per-
haps there were a hundred and fifty in all. Last of all came a triumphal car, a
miniature temple, or shrine, with a man in it. They were having a jolly time
altogether.
JAPANESE SCRIBE.
242 Scenes in Japan.
11 And what was it all about ? I don't know exactly, only it was some sort of
a Shintoo religious festival connected with a new temple now being built in the
heart of the city. It was a religious performance of the children, and I -should
think is about as near as the heathen come to a Sunday-school picnic."
A CHANGED SON AND CHANGED FATHER.
Among the persons who united with Osaka church last summer was a re-
nowned Japanese physician. This is the story Mr. Curtis tells of the way in
which he and his household became Christians : —
" This physician had two boys, the oldest being a troublesome fellow ; decid-
edly a bad boy. When about thirteen years old he ran away from home. The
father turned to the Christians, with whom he had become somewhat intimate,
for advice. They said : ' Send the boy to the Christian school in Kioto. If he
learns of "this way" his heart may become changed, and he become a good
boy.' So his father sent the boy there, and sure enough, he became another
boy — gentle and good, and his father was sure that a religion that could work
such a change is worth having. He attended church more regularly himself,
had Christians come and hold meetings in his house, and teach him, his wife,
his children, his servants, and now they all believe."
How clearly does this story show the value of these mission schools to which
the young people in our Sabbath-schools are asked to contribute. They not
only save the children, but they attract and save the parents also.
JAPANESE CARRIAGES.
A few years ago there was not in all Japan such a thing as a wheeled car-
riage. Perhaps one reason was that there were few animals to draw wagons,
had there been any. Some dozen years ago an Englishman in Japan fastened
A JAPANESE JINRIKISHA.
an arm-chair on a pair of wheels, and employed a coolie to draw him about.
The Japanese caught the idea at once, and constructed carts with two wheels,
like the one here represented, calling them jinrikishas. These carriages are
now found in all the principal cities of Japan, and furnish a very ready and
comfortable mode of traveling.
REJECTED IDOLS.
BY RE\\ J. H. DE FOREST, OSAKA, JAPAN.
WHILE I was in the seminary at Yale, the subject of missions was frequently
brought forward in our conversations. " Well," said one of my classmates, " if
you go, remember I want the first bushel of idols you persuade the heathen to
give up."
Six years have gone by since landing in Japan, and as day after day I
have seen the people worship pretty much even-thing, — the sun, moon, huge
bronze and stone idols, men both living and dead, wee little idols, waterfalls,
bits of paper, pictures of horses, monkeys,
foxes, etc., — I have often had a desire to
gather a few bushels, and send them where
they would be a standing proof of the fact
that the people of Japan are turning from
idols to the living and true God. So, hap-
pening one night to be in Kioto just as our
school was closing for summer vacation, I
gladly attended their social gathering in the
gymnasium, and with others made a little
speech, telling the Christians of my desire
to collect some of their discarded gods, and
give them a taste of a sea-voyage to America,
and the benefit of foreign travel. I cautioned
them against bringing me any strapping big
fellows, whose freight would cost me a
month's salary, but expressed a perfect will-
ingness to receive proper-sized gods in a
moderate quantity, together with any ma-
chinery for worship that might go with them.
The next day one of the Kioto Christians
sent me about a peck of jolly idols that had
been in his family for many generations.
Here they are : first, Ycbisu, with a large fish
under his arm. This particular fish is a
universal sign of rejoicing, and no merry-
making is complete without it. How many hundreds of these fish they gave
General Grant to eat while he was here ! He must have been filled with
joy from morning till night for three months, if fish could do it. Next to
244
Rejected Idols.
Yebisu comes Daikoku, sitting on two bags of rice, and smiling as he throws his
gifts to those who worship him. By the side of Daikoku is another god. The
artist has drawn its exact size. This is Kato, one of the generals who con-
quered Corea about three hundred years ago.
One with poor eyes, wanting to worship this
Kato, would have to look sharp to find him.
The man who had spent many scores of dol-
lars in fixing up this peck of gods, has already
opened a large house for a permanent church-
building, and besides that is building the first
church in this city to rent it cheaply to the
Christians, he, too, paying a generous share.
His business was renting stage-clothing -
to the theaters, but as he found it un- J||^
worthy of a Christian, as well as impos- £==
sible to keep Sunday, he has sold out, Kato, the
and is an applicant for baptism. General.
Then here is Bishamon. Last winter one of
my preaching places was in a dark alley, not
six feet wide, where the houses are thick and meanly built. I asked the tenant
if he used to worship idols. Laughing, he went to the closet, and taking down
this cheap little god-house, said, ' I threw it up there a few
months ago ; we don't use it any more. We paid fifty sen
for this Bishamon, and his lantern is now at the door to
guide people here to study Christianity." A few days
later he brought me the god and lantern, saying that now
he had a new lantern with "The True Way Taught Here,"
on it. This man is now a Bible-seller, and — to show
what he is doing — yesterday
he sold about seventy-five por-
tions of Scripture from the
new Bible-cart that Dr. Gulick
has had made expressly for
Osaka.
Not long ago a wealthy
man sent me about a barrel
full of idols, shrines, sacred
books, charms, and praying
machinery. Among them is
the beautiful god-house, rep-
resented on the next page,
THE LANTERN • i -j vu u j • ui THE POOR MAN'S BISHAMON.
inlaid with gold, and richly
lacquered. This same Mr. Bishamon resides within, and his horrid messenger
— the centipede — is painted on the doors, as it is on the lantern. By the way,
there are seven gods of good luck in Japan, all exceedingly popular. In teach-
ing the tenth commandment, I say, " Man is naturally covetous, and the Jap-
anese are no exception. The wide worship of Bishamon, Yebisu, Daikoku, and
the rest of your gods of luck, shows, beyond any need of argument, that the
Rejected Idols.
245
hearts of the Japanese are covetous, and that they need the gospel of giving
as an antidote."
Six years ago, up on the lake beyond Kioto, there lived a gambler, whose
wicked tricks had brought many a man to ruin. His crimes at last so enraged
the people that he was banished from the town. Coming back after a season,
he heard that the Jesus-religion had found an entrance, and wishing to get a
new joke to amuse his drinking friends with, he went to church. He found
THE RICH MAN'S BISHAMON.
more than he bargained for, namely, that he was a sinner, and that he needed
the new way. Repenting, he became one of the most devoted Christians in
Hikone. But his reckless, ruinous life had fastened on him a fatal disease, and
when I went there last spring, he was weak, and dying of consumption. Among
his interesting remarks was this : " Since my sickness has increased, the priest
of the temple where I used to worship
kindly sent me this charm, saying that
if I 'd come back and worship as be-
fore, this charm would cure me. But
I don't agree with him, and I present
THE GAMBLER'S CHARM. it to you." The old gambler is buried,
and this little goiden-cased charm is one of the many proofs of a life that had
become new in Jesus Christ.
Seven years ago the acting pastor and myself were invited to a doctor's house
to preach. The doctor had one wife too many to allow of his being a Christian,
and so we were not invited any more. But recently he came to ask for baptism,
saying that his wives were reduced to one, his daughter was in the girls' school,
and his idols were boxed up to be thrown away, sold, or burned. I offered to
receive them, and he readily promised to send them around. The next morning
a coolie came, bringing about a bushel and a half of unwashed gods, ancestral
tablets, and incense brazier. You notice this happy old clay god, who always
smiles impartially on both missionary and heathen. Wife and I smiled just
246
Rejected Idols.
about as much as this Hotel, as we saw him come into our front door. One
of the gods that was brought, Kuwanon, has hands enough to play all the
A LOAD OF IDOLS FOR THE MISSIONARY.
known stringed instruments at once, and then have enough left to gain an
ample living.
But I cannot write up all my idols. These, with many others, I shall send to
Yale. For I cannot forget, though the pleasant yet perplexing work crowds
ceaselessly upon time and strength, I cannot forget the joy-
ous days at Yale, and the life in the seminary where my
first thoughts of foreign missions sprang up. I hope that
these idols may be given a place in the Peabody Museum,
and that there they may speak so perpetually of the lust
and lies, the folly and moral degradation of the millions
who yet have had no kind voice teaching them of purity
and truth and liberty from sin, that many a student may
be touched with God's call, and, commissioned by Christ,
go forth to help fulfill his last command.
KUWANON.
Say to the heathen from thy throne,
" I am Jehovah, God alone,"
Thy voice their idols shall confound,
And cast their altars to the ground.
YEMA.
BY REV. J. H. DE FOREST, OSAKA, JAPAX.
MUCH has been written about the temples of Japan — their idols great and
small ; their sweet-toned bells ; their jolly priests, and their ways of worship.
But even the best books tell us very little about the Yema, or sacred pictures,
that hang in the temple galleries. I have spent hours again and again in
studying these paintings, and in learning the meanings of them from the chatty
worshipers. And since they have given me so much pleasure, as well as
,«
A TEMPERANCE PLEDGE.
insight into the Japanese character, I gladly turn showman for a few moments,
and exhibit some pictures that were copied for me by Mr. Yonedzu, a Christian,
whose sketches have appeared in other pages of this volume.
The first one is a sa£t-cup on a little tray. Right over the cup is a Japanese
padlock, locked tight, and the key thrown away. The two large Chinese
characters over the cup mean, Respectfully offered. You see these characters
on all the temple pictures. At the left of the cup are two more characters
248
Ycma.
meaning, Sworn off from sake. Here then was a poor fellow whose love of
strong drink was conquering him. He had tried and tried to be moderate,
or to be a total abstainer ; but he found himself weak, unable to break the
habit. He knew, as every drunkard everywhere knows, that he must have
help, or miserably perish. So he went to the temple of his god and publicly
offered this temperance pledge. This is his prayer for Divine help.
Now foreigners who visit Japan, of course visit the temples. They see
such pictures as this but they cannot interpret them. Then some of them write
home that drunkenness is unseen, almost unknown, in Japan ! Well, look
at this picture again, and notice the spots all over it. You have heard that
the Japanese have paper prayers that they chew and throw at their gods.
Not only their gods, but these votive pictures also are often covered with
these spit-ball prayers. Among the pilgrims to this temple are those who
seeing this locked sake-cup have said, "Ah, this is just what I need." And
THE GAMBLERS REFORMATION.
so dozens of them have thrown their soft, moist prayers into it, and asked
for like strength from above. A friend whom I took to the temple expressly
to see this picture was so taken with the story that, though its original value
is not over ten or fifteen cents, he tried to buy it of the priests with the generous
offer of $25. But it hangs there yet.
The picture above is of a man on his knees, breaking to pieces some dice. He
is a gambler. He has been drawn gradually into the fascinating game, until
at last, reckless in his plays, he has lost everything. He comes to himself and
sees that he must give up at once this cursed habit, and, to make it sure,
he offers this picture of himself to his god. In the original picture his wife
and child stand behind him, adding their prayers to his that the god will hear
his vow
Ytma.
249
Sometimes in these votive pictures of reformation there is a sty reservation
written on one side, Good for Jkx years. And I have been told that while
the memory of former suffering is keen, and the superstitious fear remains,
the vow will be kept. But as the old desire grows stronger with continual
A SAILOR'S THANK-OFFERING.
temptations, the reformed man will sometimes say, •' I Ye kept my vow a year :
four years are left. That will make eight years of days, and leave me the
nights for drinking and gambling."
We come next to two pictures of thanksgiving. A sailor has had a pros-
perous voyage. The Rising Sun has daily greeted him, and favoring breezes
have filled his sails. He thinks it a duty and privilege to acknowledge the favor
of his god with this pic-
ture of his junk. There
are thousands of these
hung in the temples of
Japan.
We reserve this wife
for the last of this grate-
ful group. Both she
and her husband have
suffered terribly from
toothache. The softest
food made them jump
with pain. But, thanks
to their gods, they have --= ==£"=; =
250
Yema.
not only recovered, but are so strong in their mouths that they can hold between
the teeth, without a pang, a four-pronged anchor of a Japanese junk. Why the
husband has painted only his wife with this trial in her mouth we cannot tell.
Last of all conies a picture of a dream. This hard-working farmer lies sleeping
under his heavy comfortable, with his head on his wooden pillow. In his dream
he sees these frisky foxes jumping joyfully across his bed and through the air —
their tails out straight and their mouths splitting with fox-laughter. When
the farmer wakes up he too will laugh, for the fox is the messenger of the
THE FARMER'S DREAM.
god of rice, and to see a messenger of any of the gods is a sign of good luck.
There are cart-loads of such pictures in these temples — dreamers with
monstrous snakes crawling around them, dreamers with poisonous centipedes
in their bosoms! Then instead of waking thankful that it wasn't true, as we
should, they awake glad to have been honored with a dream of the messengers
of the gods. Here are some more of those spit-ball prayers, which I never see
without thinking that if it had been the style to worship that way when I was
a boy, and the district school-teacher had been the god, I should have — well,
never mind. And I think, too, that these dreamers of beasts and reptiles are
waking up out of this nonsense of ages. They are already beginning to laugh
at themselves. And when they once use the reason God has given them, their
repentance, their gratitude, and their desires will find a truer and nobler
expression than by
THE DEFORMED GIRL -A STORY FROM JflPflN.
[INTRODUCTORY NOTE. — It is well known that Japanese women, as soon as they become wives, shave their eye-
brows and blacken their teeth. The customs of Europe and America have begun to tell against this foolish practice,
and the reform is especially noticeable in our Christian assemblies. But Mr. Fukuzawa has set the women to
laughing at themselves in a little tract that is having wide influence. This gentleman, having been in America
with the Embassy, was wonderfully taken with what he saw and learned, and on his return to Japan he opened
a private school at Tokio. His brilliant writings, and the unusual popu'arity of his school, have gained him
a name among the millions of Japan. Since he has so large an audience here, he is worthy of an introduction to
the friends of Japan in America. Those who read the following ridiculous story, if the translation comes any-
where near the original, will hardly fail to remember Mr. Fukuzawa. — J. H. DEFOREST, Osaka, Japan.]
IN a wealthy home a baby was born with a face and form that no one could
find any fault with. She was perfect, only she had no eyebrows. While she was
a mere infant this did not attract any especial attention, but in the course of
eight or nine months her front teeth began to come, one or two at a time, and
they came black. In a year or so more her upper and lower teeth all appeared,
and every one of them black as if dyed with ink. The neighbors, while not
thinking much about it, occasionally remarked upon the fact. " Very likely
decayed teeth," they thought, and went no deeper into the subject.
But the parents all the while were sadly perplexed over the fact that, though
the world is full of deformed people, they never yet had heard of such a thing
as an eyebrowless- child, nor could they imagine what sins the child had com-
mitted in a former state of existence that could account for the color of the
teeth. So, unknown to others, the parents grieved in their hearts, yet hoped that
whatever became of the eyebrows, the second teeth would come white like
those of ordinary folks. But when the child became seven or eight years old,
lo ! contrary to the parents' hopes, all the second teeth came even blacker
than ink — as black as lacquer itself.
Time, like an arrow, went swiftly by, and the spring of her fourteenth year
found the maiden gentle in all her manners and bubbling over with loving ways.
But the lack of eyebrows and the black teeth made the parents almost despair.
At last the neighbors could no longer overlook these things. They began to
point their fingers and talk about the girl. . The mouths of these ignorant
creatures took up the eyebrow matter and gabbled over it in this wise : " There
can be no doubt about it ; the blood of the lepers is in her veins. It 's too bad.
She '11 soon lose both her precious complexion and her pretty face." " Well, say
what you like about leprosy having ruined her eyebrows, the color of her teeth,
too, is very suspicious. What horrible sin could the parents have committed in
a former existence that made them give birth to such a strange piece of deform-
ity? Her ancestors for generations have been selling charcoal at a high price,
and eating rice out of their big profits. Black charcoal and white rice ! This
252
The Deformed Girl.
girl is their reward for all their frauds, is n't she ? " " Well, if it is n't as you
say, here 's another way of accounting for it : They Ve always loaned lots of
money, but whenever a debtor failed to meet the time, these people never once
JAPANESE GIRLS.
were known to have enough pity to look kindly and show their white teeth ; and
it's that mean trait in the family that has made them have a black-toothed
girl."
Thus this wealthy home was the sport of these chatterboxes. They had one
more idea, too, that was suggested by somebody who had learned a little of
The Deformed Girl.
253
Western science : " The Creator made eyebrows and white teeth to beautify the
face. But that is n't all. Eyebrows are nature's tools to ward off excessive sun-
light In case one had no eyebrows, the sun's rays coming directly from above
would be the origin of countless eye-diseases. So everywhere in tropical
countries where the rays of the sun are intense, people's eyebrows are bushy,
while in cold climates they are scant. Now, since the Creator had such profound
254 The Deformed Girl.
designs in making eyebrows, to be without a trace of hair over the eyes must
show that the family are made up of such sinners as even heaven can't bear to
behold."
These things came to the parents' ears and added yet more to their grief.
They could no longer compare their child to pearls and flowers. Here she was,
simply an only daughter, of marriageable age, and yet nobody wanted her. They
besought the doctors, they prayed the gods, to make the girl's teeth white, and
to cause her eyebrows to grow. If it only could be done, to grudge their whole
fortune would be folly, and they would not shrink from giving even their lives.
They exhausted every possible device, but all in vain.
Months and years went by and, strange to tell, the talk about the girl gradu-
ally died out. And when she was twenty years old there was not a single person
who cared to bring up the old nonsensical charges. It was as though everybody
had entirely forgotten the misfortune. Then the parents, with deep joy, looked
around and found a suitable son-in-law, gave him the house and the girl, and
retired from business. When once the disfigured daughter became a wife, there
was no fault to find with the black teeth and eyebrowless face. It was just
the thing. So these long years of anxiety ended, leaving no trace of sorrow.
Well, we may say that the girl's misfortune has resulted in her good fortune.
If such a girl had been born in America or Europe she never could have been
married. How fortunate that she was born in Japan, where there are thousands
of just such disfigured women. She has now become a wife just like the rest of
wives. She used to be an unfortunate, but now that she has become a wife,
those only who knew her early days will call her deformed, while those who don't
know her will never suspect that she differs in the least from the other wives who
shave their eyebrows and blacken their teeth. And really the only difference is
that the others use razors and teeth-dye, and thus wasting time and money, at
last succeed in making their pretty faces ugly, while this girl being born so —
virtually made to order in this way — does n't have to use a razor or buy any teeth-
dye. Really it is wonderful how women everywhere try to beautify themselves by
disfiguring their hair and by extravagant dress. They even borrow clothes to
make the greater show, and yet, without the least reluctance, part with their
heaven-bestowed adoraings, and act as though they really meant to see how ugly
they can make themselves. Is not this a most thoughtless thing to do, since the
whole body — skin, hair, and all — is heaven's gift ?
THE LAND OF THE RISING SUN.
OXE of the most interesting books we have seen for many a day is Miss
Bird's " Unbeaten Tracks in Japan," in which she describes her travels up and
down the Empire of the Mikado. We have given quite a large proportion of
these pages to that land, but as the publishers of Miss Bird's volumes, G. P.
Putnam's Sons, of New York, have kindly granted the use of several of the
M^
[^
ILLAGE ON THE TOKAIOO, NEAR MT. FUJI.
illustrations, we gladly refer again to that wonderfully interesting nation, and to
some things this writer tells us about it. Most travelers tell us much of scenes
on the Tokaido, the great highway between Tokio and Kioto, and of Fuji, the
" Matchless Mountain," and of the cities and open ports, but Miss Bird takes us
into out-of-the-way places, and describes people and customs that few foreigners
have ever seen.
256
The Land of the Rising Sun.
THE AINOS OF YEZO.
Of the four principal islands comprising Japan, Yezo is the most northern.
While more than half as large as New England, Yezo has but 123,000 inhabi-
tants. It is a rough, wild region, with a cold winter, and in the mountains and
forests of the interior wild animals, especially deer and bears, abound. The
chief city of the island is Hakodate, and northeast of this port, toward the
interior, is Satsuporo, where the Japanese government has established a college
on the model of the Agricultural College of Massachusetts. Many of the
students in this college, under the instruction of the American teachers, have
become Christians, and it is hoped have learned how to work wisely, not only
in the soil, but also in the Lord's vineyard.
Living close by the Japanese population of Yezo, yet quite distinct from
them, is a singular race of people called the Ainos. It is commonly supposed
that they were the original inhabitants of Japan, and that they were conquered
and driven into their present northern home by the stronger race which now
peoples the land, just as the Indians of North America have retreated into the
western wilds before the white man. Comparatively little has been known of
these Ainos, but Miss Bird spent many days among them, living in the house of
a village chief, and talking with them freely of all their affairs. That she could
do this, having but
a single Japanese
attendant, and re-
ceive nothing but
courtesy and kind-
ness from young
and old, shows that
they are not savage
in disposition, how-
ever rude their
mode of life may
be.
A common name
given this people is
the " Hairy Ainos,"
since the first point
that strikes a
stranger is the abundance of their flowing locks. Miss Bird thus describes
them : " The men are about the middle height, broad-chested, broad-shouldered,
thick-set, very strongly built, the arms and legs short, thick, and muscular, the
hands and feet large. The bodies, and especially the limbs, of many are covered
with short bristly hair. I have seen two boys whose backs are covered with fur
as fine and soft as that of a cat. The heads and faces are very striking. The
foreheads are very high, broad, and prominent The eyes are large, tol-
erably deeply set, and very beautiful, the color a rich liquid brown, the expres-
sion singularly soft, and the eyelashes long, silky, and abundant. The skin has
an Italian olive tint. The teeth are small, regular, and very white."
These, then, are quite magnificent savages, and when it is added that their
AINO HOUSES.
TJif Land of the Rising Sun, 257
voices are peculiarly soft and musical, and their smile sweet and gentle as that
of a woman, we wonder how it is possible for them to be so degraded and
stupid. They know nothing of their history, their tradition being that they
descended from a dog. The Japanese call them dogs. They live by fishing
and hunting, and seem like grown up children, having little care about the past
or future, and but little more care for the present than some animals have.
Their language is very simple, but not written ; they are clad, but only in skins
and garments made from bark, and they seem to have almost no ideas about
God, or of spiritual things. Their idols, of which there are several in each
house, are very rude, consisting simply of small sticks of wood, the upper ends
of which are cut into shavings, so that they look not unlike small and coarse
258 The Land of the Rising Sun.
wooden brooms. Before these gods the people often wave their hands and
pour out offerings of sake, their favorite drink ; but they have no temples in
which they meet for worship. Aside from these sticks of whittled wood, the
Ainos pay some sort of homage, which may, perhaps, be called worship, to the
sun and moon and sea, and also to the bear, an animal which abounds in Yezo,
and which is hunted continually. Each year a cub is captured, and fed until
autumn, when a great religious festival is held, and the bear is let loose, and
after a long fight, in which all the people engage, is killed and eaten amid great
uproar and drunkenness.
The people who worship in this rude way we might be sure would have little
thought about the future. They seem to have some faint notion that the soul
passes into another form after death, but they have a great dread of death and
INTERIOR OF AN AINO HOUSE
of places of burial. They will not follow their game if it happens to fall near
a grave. When asked about their ideas of the future, one of them said, " How
can we know ? No one ever came back to tell us." Ought not Christians to
let these people know of One who has come from heaven to tell us about the
life beyond ?
AINOS AT HOME.
The picture above represents an Aino family in their home. Each house has
one room, with walls of reed and roof of thatch. There is a slight platform in
one part of the house, covered with a mat, on which the family sleep. They sit
on the floor, the fire being in a hole at the center, while the smoke finds its way
through an opening in the roof. Their food is cooked in the single iron pot in
which all sorts of edibles, roots, vegetables, fish, flesh, including slugs and sea-
weed, are stewed together. The people are very polite in their manners, and
The Land of the Rising Sun*
259
often salute each other in a formal but graceful way, by extending their hands
and waving them inwards, and then stroking their heavy beards. It is said
that even little children just able to walk never enter or leave a house with-
out a formal salutation to every person in it, the mother alone coccepted. This
latter fact shows sufficiently how little care is had for the women. They work
all the time and attend to all the drudgery. How quickly would the gospel,
should the Ainos receive it, lift these poor women out of the degradation in
which they live !
With all their politeness and hospitality these people are terribly addicted to
strong drink. They consume immense quantities of sake, an intoxicating beer
of which they drink all they can get. The habit of drinking, though indulged in,
is ordinarily believed, even by those who indulge it, to be opposed to religion,
but among the Ainos it is part of religion. They have no idea that they could
perform any worship without first "drinking to the gods," and their highest
notion of happiness is to have enough sake to make them all drunk. How far
from truth and from God do men go who have not the light of the gospel !
A BUDDHIST SERVICE.
There are two principal forms of religion prevailing in Japan, Shintoism
and Buddhism. The former is peculiar to Japan, but the latter has millions of
followers in China, Bur-
mah, and India. There
are said to be 68,000 Bud-
dhist temples and shrines
in Japan, and in many of
them very imposing ser-
vices are maintained. The
description given by Miss
Bird of one such service
she attended at Hakodate
reminds one of the cere-
monials of the Koman
Catholic church. This is
her account of it : —
"Very low and sweet,
though heard all over the
city, is the sound of the
great bronze bell which
summons the hearers, and
exactly at three o'clock
the priests fold back the
heavily-gilded doors of the
chancel and light the can-
dles and lamps which shed
a ' dim religious light ' through the gorgeous interior, revealing the high altar,
covered with an altar-cloth of green brocade, and sides hung with white brocade
embroidered with gold. On the low altar incense ascends between vases of
white flowers, and a dreamy sensuousness pervades the whole building."
BUDDHIST PRIESTS.
260
The Land of the Rising Sun.
Twelve priests elaborately dressed in silk, of white and of various colors, then
kneel with their backs to the people. " Before each is a low lacquer desk for
the service books and the sweet-toned bells which accompany service. Two
more priests kneel at the side of the altar. A bell sounds, fourteen shaven
heads all bowed three times to the earth ; more lamps are lighted ; a bell
sounds again, and then litanies are chanted monotonously, with bells tinkling,
and the people responding, at intervals in a tongue to them unknown, Namu
Amida Butsu. After an hour the priests glide away in procession, and one of
those who has been kneeling at the altar mounts a square pulpit just within
the rail which separates them from the people, sits down, not in Japanese
fashion, but cross-legged, after the manner of the founder of his faith, and
preaches for an hour with much energy." In a sermon which our traveler
heard at Niigata from one of the priests, he described the Buddhist hells, and
how impure souls pass into the bodies of one hateful beast after another, per-
THE ROKKAKUDO — A TEMPLE AT KIOTO.
haps spending thousands of years in these various transmigrations. This is
the Buddhist belief respecting the future, but it seems to have very little power
to keep men from impure lives. To die and lose all consciousness is their
greatest wish. Their idea of a Saviour is of one who can save them from liv-
ing, not one who can give them eternal life, as Christ promises to do. They
have no conception of a happy, heavenly home, such as the Bible says Jesus
has gone to prepare.
There is in all the world nothing that gives light about the future except
the Bible. It is delightful to think that within the last few years thousands on
thousands of copies of this blessed book have been scattered throughout Japan.
Translations have now been made into Japanese, and the people eagerly buy
them. If they will but read what they buy, the old sad notion about the future
The Land of the Rising Sun,
261
will give place to purer and brighter hopes. And they will learn to pray, not in
a blind, but reasonable way. The picture below represents a method of pray-
ing, in vogue in some parts of Japan, for the soul of a
mother who dies when her first child is born. This
mothers soul, according to Buddhist belief, must re-
main in a fearful place of punishment, the Lake of
Blood, until she is rescued by prayer. So the friends
fasten a piece of cloth, at its four corners, on bamboo
poles, over a pool of water, placing a dipper near by
with which passers can pour water upon the cloth.
This pouring of water is a prayer, and its benefits are
supposed to be applied to the soul of the young
mother whose name is on a tablet close by. And
not until the cloth is worn or decays away so that it
will no longer hold any water, can the soul be delivered
from the tortures it must endure, not on account of
any sin, but solely because of misfortune. To peo-
ple among whom such false notions of justice and of
prayer prevail we are seeking to :arry the blessed gos-
pel of him who came into the world to save the lost.
Buddhism and Shintoism do not help men while they
live, or comfort them when they die. The religion of
Jesus Christ, however, can do, and is doing in Japan, STRAW RAIN CLOAK.
what the old faiths have failed to do. It is winning many converts, and it is
remarkable how most of
these converts, some quite
young people being of the
number, are moved to tell
of the new religion they
have received.
Sixteen years since the first
missionary of the American
Board went to Japan. Now
we have 28 churches there,
and a year ago there were
i, 800 church members.
Missionary letters from
Japan have told us how the
young men from the Kioto
school went out ' joyfully
during their summer vaca-
tions to tell of Christ from
house to house, often having
from ten to eighty hearers,
and also how some of the
Christian boys from Osaka
THE FLOWING INVOCATION. soid a great many Bibles to
those who had never seen one. Has not the good seed grown quickly in Japan ?
BELFRY OF BUDDHIST TEMPLE, OSAKA.
MICRONESIA
AND-
"THE MORNING STAR."
THE mission to Micronesia has had indispensable assistance in its work from
the children's ship, the Morning Star. Some recent reports to her owners are
given in the following pages. But four different vessels have borne this name,
and a brief account of each may be desirable.
MORNING STAR No. i was built in 1856, with funds provided by the Sabbath-
schools. She sailed from Boston on December i of that year for Honolulu,
reaching that port in April, 1857. After ten years' service she needed such ex-
tensive repairs that she was sold at the Sandwich Islands. Her name was
changed to Harriet Newell, and she went to sea and was never heard from.
MORNING STAR No. 2 sailed from Boston in September, 1866. This ship
was wrecked off the island of Kusaie, Micronesia, in October, 1869, where the
force of a strong current drifted her ashore during a calm. No lives were lost,
and no blame attached to the officers. Her insurance furnished a large part
of the cost of her successor.
MORNING STAR No. 3 set sail from Boston on February 27, 1871, and continued
to supply the wants and cheer the hearts of the brave missionaries on those
far-off islands for thirteen years, until she also was wrecked upon Kusaie,
February 22, 1884. The perils and delays peculiar to that region amid calms
and currents and in entering lagoons had long made the missionaries desire
a steamer. When it was heard in the home-land that a second vessel had
suffered a wreck which could have been avoided by steam-power, the duty of
providing it seemed clear.
MORNING STAR No. 4 was therefore built as a barkentine of four hundred
and thirty tons burden, with auxiliary steam attachment. She is plain but
strong and beautiful, and thoroughly fitted for her peculiar work. She sailed
from Boston on November 5, 1884, and reached Honolulu on March 15, 1885.
Already, as we trust, she has gladdened the waiting isles of Micronesia, and
there may she long be spared to hasten the coming dawn of the Sun of
Righteousness.
MICRONESIA.
MANY of the young people who are specially had in view in this col-
lection of missionary papers will remember how, in 1870, when they were
little children, they
were interested in the
building of the Morn-
ing Star. There are
many who cannot
now call themselves
young, who had part
in building the first
Morning Star. That
was in 1856. There
have been four ves-
sels bearing this
name, all serving in
the same good work
of carrying mission-
aries, and supplies
for them, to the isl-
ands of the Pacific
Ocean, five thousand miles southwest from San Francisco. The first Mom-
ing Star grew old in the service and was sold, and another one was built
in 1866. This one was wrecked on the island of Kusaie, in 1869, and the
third Star was built in Boston, in 1870. She too was wrecked upon Kusaie,
February 22, 1884. The fourth vessel of this beloved name sailed from
Boston, November 5, 1884. And now about the regions and the people
to which she has gone.
Micronesia means the " Little Islands." The people who inhabit them
were wild and dark, both in mind and body. Some were copper-colored,
some olive. Their eyes were black, their hair black and straight, and their
almost naked bodies were tattooed. They were all liars and thieves, and
were cruel to old people and to women. They believed in spirits, and set
up stones in honor of them, to which they brought offerings.
HOW THE ISLANDS LOOK.
Most of them were built by the coral insect, and are low and barren,
lying flat upon the sea, and having a great lagoon, or lake, in the center.
On the island of Apaiang the soil is so poor that, even in that tropical cli-
mate, there are only twenty-five kinds of growing things, including every
268
Micronesia.
shrub and weed. Neither horses, cows, nor sheep can live there long. So
there is no fresh beef or mutton, and one of the first missionaries nearly
starved on Apaiang. There was food, but it was not of a kind to nour-
ish him. The Morning Star arrived just as he was sinking away. He
was carried on board, and fed with the milk of a cow until able to bear
solid food : and so his life was saved.
On those green rings of coral islands there are no hills, or streams ; few
land-birds and few flowers. You would see no villages. At a mission-sta-
tion you might find a church, a house for the missionaries, a house for
strangers, a store, and five or six small native houses, and the natives call
that " city great ! "
The other islands, such as Kusaie and Ponape, are volcanic and have
mountains two or three thousand feet high. They are covered with forests,
and are alive with birds of bright plumage and sweet song. There are the
bread-fruit, banana, cocoanut, lemon, orange, and other tropical growths,
with a great variety of timber trees. But even here there are no cultivated
fields or pleasant towns. The people build their little reed houses under
the trees, and pull up a few reeds around them, in order to plant bananas
and yams, the vines of which they train upon the trees.
WHAT THE MISSION HAS DONE FOR THE ISLANDS.
In 1878, at the end of twenty-six years, there were six American and thir-
teen Sandwich Island missionaries in Micronesia. They had reduced four
of the languages to writing — for the islands have different dialects — and
had translated the New Testament and many books and Christian songs.
There were thirty-four churches and about fifteen hundred church-members.
Many hundred of the natives can read well, and on some islands all the
Micronesia.
269
population is in school. The churches have themselves begun the work of
foreign missions, and have sent ten teachers from their own number to hea-
then islands.
THE PONAPE BOARD OF MISSIONS.
At their Monthly Concerts in 1874 they contributed nearly one thousand
dollars for supporting their missionaries. Most noted among these teachers
are Opataia and his wife, Princess Opatinia. Opataia is a simple, sincere,
honest Christian,
and his noble wife
has long been an
efficient teacher.
She was born to
good King Heze-
kiah while he was a
bloody chieftain, and
was one of the earlier
ones, with him, to
embrace Christiani-
ty. The missionaries
have sent to America
photographs of Opa-
tinia and the teach-
ers, of which the en-
gravings on this and
the next page are
copies. In the pic-
ture of the group of
native missionaries,
Opataia (Obadiah),
the husband of the
princess, sits in the
center. On the right
stands David, on
the left is Moses of
Mokil, and at his feet sits Moses of Ponape. At the farewell meeting in
1873, when Opataia and his wife sailed for the Mortlock Islands, to teach
others the blessed gospel they had believed, their words moved many to
tears. Opataia said nothing could turn him back. Opatinia said she freely
and gladly gave up all her chieftainship and her comforts that she might
make known the love of Jesus to the heathen. " On their passage down,"
said Mr. Sturges, " when we landed on those dark shores, and when we
came away, all along, their faces were full of sunshine and their hearts of
hope. I shall never forget the saintly smile of that Princess Opatinia and
her noble husband, as they stood in that mass of almost nude savages on
the beach and waved their final farewells to us as we moved off in the boat
to return to the ship. The hope — may I add a holy ambition — of my
life was realized : my life was spared to see some of my adopted children
landed as teachers on foreign shores."
Princess Opatinia.
270
Micronesia.
In sending away these teachers the island churches have sent their best,
and that makes the best of those who remain. Their letters are read at the
Monthly Concerts, to the most interested and attentive audiences. The
letters breathe not one whisper of discontent that they have gone, but are
full of joy and gratitude that the longing of their hearts is realized and they
are now on heathen shores.
FRUIT OF THEIR LABORS.
In less than five years, these Ponape Christians had established seven
churches with 338 communicants on the Mortlock Islands, and one church
with 272 members on Pingelap. The rude, wild people support their teach-
ers ; build them houses, bring them food and do their work, that they may
be free to teach. Even in time of famine, when the people were starv-
ing, the teachers were not left to suffer. There are now about 4,000
members of native churches in Micronesia, and .the Morning Star is said
to be as dear to them all as it is to the missionaries. Has not the stock in
that good vessel paid well ?
CHRISTIAN AND HEATHEN IN MICRONESIA.
BY REV. EDWARD T. DOANE, OF PONAPE.
IN the picture below, we have a representation of heathenism and Christianity,
as seen side by side on this island of Ponape. Here are the heathen man and
chief, and the Christian woman and chieftess, with their child, " a blossom,"
between them.
The man will of course be recognized sitting on the right, his native skirt on,
trinkets about the neck, belt around the waist, and that marked ornament of
every heathen chief, a black, dirty, half-burnt pipe hanging from the lobe of his
A NANAKIN OF PONAPE, WITH WIFE AND CHILD. /
right ear. Having no pockets in his cocoanut-leaf trowsers, he inserts the stem
of his pipe in his ear and so carries it, making the lobe render some service, if it
is less ornamental. I may say that the lobe of the ears of all this native popu-
lation is punctured, or slit up, and presses open ready for almost any use and
for any kind of ornament. But the man ! A simon-pure heathen he was, when
living, and a terrible drunkard. For many years he was a hard drinker and was
almost ahvays drunk. How often have I seen him carried by our house at Kiti,
too drunk to call, but not too drunk to keep up such howling as often made
272
CJiristian and Heathen in Micronesia.
our hearts faint, and our cheeks white, lest he should do some terrible, bloody
deed ! He hated the missionary and his work, and once, when half drunk, took
a torch and fired the church, burning it to the ground. When one of his wives
fled from him, he demanded her of the Christian chief with whom she had taken
refuge. She was brought to his house, tied to a stake outside, while he was
within reviling her, until finally, wholly drunk, he seized his knife and took her
life. He was determined that his little son, who sits beside him, should be a
drinker ; but, as the boy refused, he was caught and the liquor poured down his
throat. This is the way heathenism works itself out in its votaries.
But the woman ! — a dear Christian woman. The daughter of an English-
man, living once in Ponape, but dead now, she grew up pretty as a wild tropic
flower ; was wooed and married to the nanakin, or chief, preceding the one in
MISSION PREMISES ON PONAPE.
the picture ; and when he died, his successor took her as his wife. But she clings
to the Christian life she had begun, and is true to it, although this second
husband's sad life is a great distress to her. How neatly she is dressed !
Heathen women don't dress so usually in Ponape. What a mild, pleasant face !
Heathenism in these islands seams and scars the faces of the females, often
making the young maiden wear the look of an old hag. This woman is not
sitting in the weeds of widowhood exactly, but that loving, tender heart often
sat there. A widow now, she follows Christ closely, and will till he calls her
home, we think.
But the blossom ! — the little fellow would smile to be called that now. He
has grown to be a young man, with a charming wife, daughter of good Narcissus,
and has three babes born to him. " But ho\v does he blossom out?" you ask.
Into a fine, Christian young man, true as steel, a good worker for Christ. Though
a chief of considerable prominence, he and his wife stand ready to-day to labor
Christian and Heathen in Micronesia.
273
274 Cliristian and Heathen in Micronesia.
upon any heathen shore to which we will send them. A sweet blossom is he not,
my young lad reading this story? Will your life blossom out, in like manner,
into all that is good and beautiful, full of love to Jesus? Are you ready, like
this our Henry (for thus is he named), to take up your work on any heathen
shore ?
Our boy is represented in the engraving in pure heathen dress, as he was when
under the direction of his stepfather. He has a skirt made of cocoanut leaves,
trowsers, a belt, a wampum, beautifully wrought, necklaces, and a head-wreath,
showing off well on his light olive-colored skin. But he has discarded these
long since, dressing now as a good Christian should dress, with clean and well-
made clothes. Boys, girls ! let us pray for the dear Christian mother. She
needs our prayers, for she has trials. A sister, once more beautiful than she,
and two brothers, are all living heathen lives. Let us pray for the boy, now such
a noble young man, that he may avoid all the snares and pitfalls that heathenism
lays for him, and be ever true to his noble temperance principles and to Christ.
This heathen stepfather has gone beyond the reach of our prayers ; but we can
pray for many other fathers, now living in Ponape. Only a few miles to the
east of me lives a nanakin, of the same rank with this man, and, like him, a
drunkard and murderer. How often my soul cries out to the Lord for him !
Will you not join me in that prayer?
THE MARSHALL ISLANDS OF MICRONESIA.
BV REV. J. F. WHITNEY.
THE thirty islands of the Marshall group lie between 4° and 14° north latv
tude, and are divided into two ranges, the Ratak and the Ralik. The " Morn
ing Star," during her yearly voyages, visits islands on both these ranges, and the
young people may like to
learn more about the dwell-
ers there. Artists have not
visited these regions as yet,
and our illustrations must
be taken from some rough
sketches contained in a
pamphlet by a German
consul at Jaluij, published
at Leipsic in 1880.
Kabua is the highest
chief of the Ralik range.
He is represented in native'
costume. The face and the
upper portion of the body
are tattooed. This practice
of tattooing is a cruel part
of heathen worship.
Through the influence of
the gospel the practice has
been almost discontinued
on some of the islands.
But the marks once made
are permanent ; nothing can
wash them out. Are they
not just like the deep stains
which sin makes on the
character ; stains so deep
that only Almighty grace KABUA, CH<EF OF RALIK.
can remove them ?
The skirt which Kabua wears is made of bark and is very heavy. It is made
to set out, both before and behind, by a huge bustle. A bark mat, like the one
here seen as an apron, is worn by the women as well as by the chiefs.
276
The Marshall Islands in Micronesia.
The spear in Kabua's hand is made of cocoanut-wood. These spears are
much used in fishing as well as in war. Boys throw them in their play while
very young, and they are early skillful enough to spear little fishes. Did you
ever see a school of fish ? Sometimes a hundred or more large fish, called
skip-jacks, come into a Micronesian lagoon and are driven into shallow water.
Then a peculiar shout is made, and each man and boy who hears catches a
spear and runs to the sport. What an exciting time they have of it, with their
spears flying hither and thither at the
hapless fish ! In the early days of our
work at Ebon we found it impossible to
keep our school quiet when a school of
fish appeared. The boys would hear
the shout and instantly dart out-of-
doors, almost before we knew it. It
was quite an advance when our pupils
had learned to ask permission if they
wished to leave school.
Our next picture shows in outline an
ordinary native in full costume. His
only mark of civilization is the gun.
Among these islands firearms begin to
take the place of spears in war. These
new weapons do not increase blood-
shed, as might be supposed, inasmuch
as parties armed with guns seem afraid
to go near each other.
The natives have their ears pierced
when very young • and then by press-
ing, first a small stick, afterward larger
and larger sticks, through the opening,
they continually stretch the ring of
flesh. This stretching process is kept
up until the ring of flesh reaches an
enormous size, much greater than the
natural size of the whole ear. I have
put my arm, coat sleeve and all, through
the ear of an old man.
The men wear their hair in a knot at
the top of the head. They wind it two
NATIVE MAN. or three times around their fingers, and
then pull the end through the coil.
Ebon was formerly the principal island of the Ralik, or Western, range, and
it was there that the missionary work was begun. It has still the largest church
of any island of the group, and from this church five ordained ministers have
come, two of whom are entirely supported by the people. But as Ebon has no
harbor for vessels of large size, Jaluij was chosen by the German traders as
their central station. The buildings shown in the picture on the next page
belong to one of the trading stations. All the coral islands are much like this
The Marshall Islands in Micronesia.
Pi i jiti'i.
2/8
TJie Marshall Islands in Micronesia.
one, low and having a dense forest of cocoa-nut trees, with a sprinkling here
and there of pandanus and other trees. You see no bread-fruit trees in this
picture, as they were all blown down by a hurricane which swept over Jaluij a
few years ago.
The natives are skillful navigators, and show much ingenuity in building their
canoes. The body of the canoe is hewn out of the bread-fruit tree, and the
parts are tied together with cocoa-nut cord. Stem and stern are just alike, and
in tacking the sail is moved from one end of the canoe to the other. The out-
rigger, which is designed to steady the craft, must always be kept to the wind,
or the sail would go over into the water. The mast simply rests in a socket,
and is not secured at the foot, being held by the stays made fast to the out-
MARSHALL ISLAND CANOES UNDER SAIL.
rigger and to the ends of the canoe. The masts and spars are usually made
from drift-wood, for large trees and mill-logs, drifting probably thousands of
miles, from the northwest, are washed on the shores of these coral islands.
With these canoes, each from thirty to sixty feet long, the natives sail from
island to island, with neither compass nor chart, guided only by the wind, the
stars, and the wave lines. Should they be overtaken by a storm and lose their
bearings they can only guess which way the land is. Sometimes they drift
away, and, if not lost, are for days and weeks without food. But more impor-
tant for them than even chart and compass to guide their canoes is the chart of
God's Word to guide their lives. They greatly need this. You who read these
words can help in giving it to them. Perhaps some of you may yet go to these
isles which are waiting for God's law.
MORE NOTES CONCERNING THE MflRSHfiLL I3LINDS.
ANY islands of Micronesia would not be habitable by
men were it not for certain wonderful trees which
God has made to flourish even on the sandy reefs of
the Pacific. Chief among these trees are the cocoa-
nut, the pandanus, and, on the more fertile islands,
the bread-fruit. In a picture of Ebon, or of one of
the better class of coral islands, the bread-fruit tree
would be seen towering over all others. Though
this tree is a great blessing to the people, it is not
so valuable as the cocoanut, which is the staff of life. The cocoa-
palm often grows to the height of sixty feet or over. From
different portions the natives obtain timber for building and for
making spears, thatch, door-mats, torches, fuel, medicine, and
oil. Something like milk is made from the grated meat of the
nut, and this milk is used in various ways in preparing food. A
cloth for straining the milk is found in the tree, ready woven by
nature, while the sap from the bud is a sweet and nourishing
drink. This same sap when boiled fresh makes a good syrup, but
if allowed to ferment a little, it gives yeast for making bread.
When fermented still more it becomes intoxicating, and is the beer or "toddy"
which the natives drink. The water of the young cocoa-nut makes a cool and
refreshing drink. From the fiber of the husk are manufactured cords, ropes,
scrubbing-brushes, and door-mats. The shells are used as bottles for water, oil,
and sap, as well as dishes of various kinds. The meat of the nut when young
is a very palatable article of food. When ripe, this meat is dried and sold. It
is almost the only thing the natives have to sell or trade with for cloth, or
knives, or needful tools.
So valuable is the cocoa-nut tree to the islanders of Micronesia. While it
flourishes in the East Indies and West Indies, and in all tropical lands, it is
found in its greatest luxuriance on the shores of the sea. Its wide distribution,
and the fact that it is found on the smallest coral islets of the Pacific, is ac-
counted for by the peculiar shape of the fruit, which enables it to float on the
water, so that, falling from the trees into the sea, it is carried by the curren:s
far and near, and when thrown by the waves upon any land, it becomes the seed
of a forest.
t-OCOA-NUT
TREES.
280
More Notes concerning the Marshall Islands.
The pictures on this page and the next show the pandanus tree and its fruit.
It is an awkward-looking tree, but very useful. The fruit is as large as a good-
sized pumpkin, and is made up of separate pieces or drupes, each about as
large as a man's fist, and all growing on the pith or core at the centre, like the
seeds of a blackberry. In the picture of the fruit some of the drupes are re-
moved so as to show the pith. This fruit is of a rich golden color, and is juicy,
sweet, and nourishing. The outside of these drupes is hard, but the end near-
est the pith is soft.
The natives chew
up this soft end to
get the juicy pulp,
and so the sailors
have given them the
name of " chew-
ups." They also
call them shaving-
brushes, for after
being washed by
rain and dried by
sun, they make
very handy little
brushes.
The fruit of the
pandanus when
cooked makes a
very good substi-
tute for pumpkin.
The natives dry it,
and keep it for their
long voyages, or for
times of scarcity.
The leaves of this
tree axe used in
making mats, sails,
thatch, hats, etc.
The trunk when
f u 1 1 y grown is
hollow and makes
very strong and
hard timber.
How wisely has
God provided for
the needs of his
THE PANDANUS TREE. creatures in all
parts of the earth !
Whatever may be said of the native character of the islanders of Micronesia,
it is a fact that they have learned much that is bad from those who have come
More Notes concerning the MarsJiall Islands.
281
among them from civilized lands. We cannot here tell of all the evils which
white men have added to those of heathenism. Intemperance now prevails
among many of the chiefs and the people. This vice was unknown throughout
the Marshall Islands until the year 1875. It is sad to think that this destroy-
ing evil has been introduced from Christian lands.
A while ago the chiefs and people at the island of Ebon enacted a temper-
ance law, and when last heard from the law was still in force. Kabua, a
FRUIT OF THE PANDANUS.
chief of Ralik, whose picture you may remember having seen on another page, has
forbidden foreigners to sell liquor or to give it to natives. The American and
English consuls at Samoa have issued proclamations calling upon citizens of
their countries to respect this command of
Kabua, but at last accounts German beer
was producing intoxication at Jaluij. What
will not bad men do for the sake of money?
On this island of Jaluij there is a little per-
secuted tempted band of Christians, sheep
without a shepherd, with no missionary and
no teacher. Do not forget to pray for them
that they may not be wholly lost and given
over to the evil one.
In the days of their heathenism neither
the men nor women wore any clothing on the
upper part of the body. See how the shoul-
ders and arms of the women were sometimes
tattooed. This tattooing was often very
elaborate, and it seemed to do something
toward covering the nakedness of this por-
tion of the body. How the poor creatures must have suffered in being cut
so much as was necessary to drive the coloring matter under the skin ! But
they have learned better now, and on some of the islands there is much im-
provement in dress.
TATTOO WORK.
282
More Notes concerning the Marshall Islands.
The native dress consists of two mats, each about a yard square, fastened
around the waist with a cord. These mats are a marvel of skill, and show
great industry. They are braided by hand (not woven) from the leaves of the
pandanus, and are soft and durable. The edge is embroidered with bark, dyed
brown, black, or yellow. With these colors the natives work an endless variety
of patterns, the work being equally perfect on both sides.
The picture given below shows a woman clad in the native mats, to which is
added a calico sack. This sack is one of the outward results of the preaching
of the gospel, and it is a sign of the change wrought in the heart. The new
truth received has led to the better covering of the body, and to a better life in
many ways. These outward signs of Christian work are very marked on the
islands where the gospel has been received. The houses are larger and better
made ; the grounds around the houses are more tidily kept ; the natives are more
cleanly, and are clad in such clothing as they are able to procure. Like the
demoniac whom the Saviour cured, they are clothed and in their right mind,
while they sit and listen to the Word of God.
On the trunk of the cocoa-nut tree against which this woman rests her handr
you may see the scars where successive branches have grown and fallen off.
The tree grows no larger round as it increases in age, but only taller ; each new
branch and cluster of fruit adding to its height. You may see also on this tree
a curious-looking parasitic fern.
In Micronesia many kinds of ferns
and other plants grow in this way
on the trunks of trees.
Now may this brief story of
what can be seen among the far-
off islands of the Pacific lead
those who read these words to
think more of the people who
dwell there. They are a simple
people, kindly disposed, and ready
to be taught. God has provided
food for their bodies in the won-
derful trees we have described.
The food for their souls he has
also provided, but he has intrusted
it with us to carry to them. Shall
we not be ready so to carry it?
Your missionary vessel, the Morn-
ing Sfar, goes through these island
groups every year, generally add-
ing on each voyage some new
A NATIVE CHRISTIAN WOMAN. island to the number of those that
have received the gospel. She has just sailed again on her errand of love and
mercy. How many hearts will be made glad by her coming ! Be sure you
follow her with your prayers.
MICRONESIANS PICKED UP AT SEA. -1882.
A STORY of remarkable interest, relating to certain Micronesian Islanders re-
cently cast awav at sea. comes to us by way of Japan. The facts are contained
in a letter from Captain Slocum, of the American ship Northern Light, which
reached Yokohama on the mh of January, 1883. The letter is printed in the
Japan Gazette, of January 16, and tells the story so fully that we need add little
to it except to speak of the Island of Apemama from which these waifs came.
A MICRONESIAN ISLANDER.
Apemama belongs to the Gilbert group, one of the three groups of islands in
Micronesia where the American Board has missions. It is a low coral island on
which ten years ago there was not a ray of Christian light. The people were
degraded savages, naked and cruel Nine years ago a native Christian teacher,
placed on Apemama, reported that the people to the number of one hundred came
to school ; but the king, jealous lest any one should know more than himself, took
an effective way of keeping at the head of the class, namely, by cutting off the
284 Micronesians Picked up at Sea.
heads of those who proved to be better scholars than himself. The work went
on, nevertheless, until 1880, when, on the isth of August, a church of seventy-one
members was formed. The next year the king put away thirty-three of his thirty-
four wives, and there were said to be over two hundred inquirers on the island.
Last July there were three hundred persons who had expressed their desire to
unite with the church. This was the last news received from Apemama prior
to the coming of this story of the waifs picked up by the Northern Light. We
know nothing of this captain who writes this letter, save what the letter itself
shows of his kindness and generosity. The testimony he gives of the Christian
character of those whose lives he was so fortunate as to save is specially gratify-
ing. Here is his letter : —
"It seems that, about the end of October, 1882, twelve natives of Apemama
Island (Gilbert group) left for an adjacent island of the same group. Overtaken
by a storm and driven to leeward of their archipelago, they continued to be
drifted about from north to south and east to west, at the scant mercy of a chang-
ing monsoon, till Sunday, the loth of December, when the Northern Light picked
up the surviving five, about six hundred miles from their island home. Seven of
their number had in this time perished, the first to succumb being a woman.
The supply of food the unfortunate waifs were possessed of was limited to a small
quantity of dry pulverized banana; and their stock of water could not have
exceeded more than six gallons, as their utensils would not have held more. A
few bottles of cocoanut oil completed their stock of provisions.
" Speaking of these people as natives of a South Sea island, I think, would not
convey to the bulk of the Christian world a proper conception of the class of
people, a few of whom we had been fortunate enough to rescue from inconceiv-
able horrors. A. more devout band of Christians, I never met. When first
hauled out of their cheerless cockleshell, more dead than alive, and placed safely
on board our comfortable ship, a man who appeared to be a leader gave thanks
to the Almighty with becoming reverence. They then fell on the deck in token
of submission to their friends from the white man's world, of which they knew so
little. Brandy and other stimulants were administered ; warm tea seemed to
agree very well with one or two, who refused brandy on the plea that they were
Christians. They all smoked, however, and for the first time in my life, I thought
that possibly there might be some virtue in tobacco. . . .
" Whaggie, the youngest of the three young men, now addressed me in very
good English: 'Captain, where ship bound?' I informed him that we were
bound for Japan. ' Ship no stop at Apemama ? ' To this query I replied it was
possible we might touch at his island if winds prevailed from the west; and if we
had easterly winds we should touch at Ponipete (Ponape) ; in any event they
should be cared for as well as circumstances would permit. ' Captain,' said
Whaggie, ' I thank you.'
" The change in their fortune began to tell on these waifs of the sea, three of
whom were young men whose physique and manly form could not be matched
by any three men among our crew. The fourth was an elderly man, the husband
of the surviving woman, and a brighter eye than twinkles in his old head it would
be hard to find. It was he who refused brandy, repeating his only word of Eng-
lish, 'Me missionary,' pointing at himself and then upwards, and we readily com-
Micronesiatts Picked up at Sea.
285
prehended his meaning. The poor old fellow seemed quite reconciled in the
belief that his time was about up, when we were removing him into regular quar-
ters along with the rest. Whaggie looked at him and shook his head saying,
'Tabu ! ' We laughed them out of this idea, and told them that among ' howrie '
missionaries there was no - tabu.' The old man did not at first place much fakk
286 Micronesians Picked up at Sea.
in what I said, but later on we became great friends. I never visited their quar-
ters but he asked me by signs and gestures to sit down, invariably, too, alongside
of his wife. What man could ask for greater mark of confidence ? Many a worse
looking woman, too, might be found ; indeed her graceful figure, notwithstanding
her middle age, might be envied by many a ' howrie ' belle.
" About a week on board, and prospects looked like landing our proteges on
their own island. We reached within forty-five miles, and I fully expected to
make the land early next morning. On learning this the islanders set to rejoicing.
I came on deck, as is my custom, in the middle watch, and found three young
men, arm in arm, walking the decks, singing psalms. Our disappointment next
day was great when we found, by observations, that we had struck the equatorial
current, and had been set far to the westward. With a light easterly wind it was
not practicable to pursue the course longer. The disappointment to them must
have been very great ; I feel conscience-smitten for having held out such high
expectations, but it really looked like a sure thing to me at the time.
" Thence we shaped a course for Ebon Island which also lay in our track. We
made it at night, — a dark, boisterous night, — and no time to be hovering about
coral reefs in a heavy ship ; so from this we took our departure for Baring's
Island. Our island friends were in doubt if they would be kindly received by the
inhabitants of this island ; they were in doubt of its being inhabited by others
than cannibals ; and as night and stormy weather were again upon us, communi-
cation with the shore was cut off. I did not feel justified in simply giving them
provisions and sending them off in their boat to an almost unknown island and
perhaps extremely unkind people. They were evidently alarmed at the idea of
being thus turned off, and I considered I had no more right to turn them adrift
than I would have with people of any other nation, so thrown on our hospitality.
f< Northeast trades now fairly opened out on us, and my mind was soon made
up. Calling our visitors to me I acquainted them with what I thought best for
all concerned. ' Taiban ' (Japan) was the word, and I assure you their faces
at once brightened up and a load was taken off my mind.
" Next morning, as our ship fairly danced along toward Japan, Whaggie asked
if I thought they should ever again see Apemama. I looked at their situation
now in a new light, and determined that they shall see Apemama and friends
agaiu if my interest can bring this about. I made light of their fears and told
them as best I could, that one of our many war-ships cruising the ocean would
very likely carry them back, boat and all. Whaggie intimated that the King of
Apemama, would be pleased enough to ' pay money, to give plenty cobrej etc.
Perhaps he would knight one into the bargain, who knows? My opportunity
was probably lost by being met with foul currents ; otherwise I might now be
known as Sir P. G. or Lord Bukiroro instead of plain Pil Garlic ; or, better still
perhaps, as ' Governor of an Island.'
" We arrived safely in Yokohama, on the i5th of January, with our strange
passengers on board. What shall we do with them?"
We are glad to add to this interesting letter the fact, reported by Dr. Loomis
of Yokohama, that residents in Japan were so much pleased with the account of
these waifs, that they at once raised $500 to send them home. We have since
heard of their arrival at San Francisco.
THE RESCl
THE FOURTH MORNING STAR.
THE "MOR1NG STJR'S" REPORT TO HER STOCKHOLDERS IN 1X79.
THE " Morning Star," after a trip of eight months in Micronesia, arrived
at Honolulu, February 26. She brings her own story of herself and her
trip, written in Micronesia in December, 1878. The stockholders will wel-
come such a direct report. Accompanying the report, we give two pictures,
one of a lagoon coral island, such as the "Star" has frequently seen on
her trip, and one of the cocoa-nut palm, which grows luxuriantly on some
of the Micronesian Islands, like Kusaie.
r
CORAL ISLAND WITH LAGOON.
"New MICRONESIA, Dectmbtrf*, 1878.
"To my numerous, respected, and happy owners, the ' Morning Star' sends
greeting, — health, peace, and joy to you all : —
" I am on my eighth trip in * Old Micronesia ' and my sixth in the
' New.' I am now doing my very best to get back to Ponape, having done
up all my work at the Mortlocks. I came down flying, making the distance
of 280 miles from Ponape to Lukanor, in less than four days. I am going
back 'wallowing,' for this is the only way of getting along, according to my
experience for the last two weeks. I am doing the very best I can, and am
glad no one on board complains at my slow progress. The only approach
to complaint from any one is the rather natural remark, which rather mor-
tifies me, ' Now is the time for a steamer.' ' Oh for the power of steam ! '
iVell, I am sorry, and would gladly do better j I am thinking of the dear
290 The Morning Stars Report to her Stockholders.
ones waiting for my return, on Ponape and Ebon. I am much wanting to
get up to Pingelap and Mokil, to give those good people in the East a chance
to welcome me and their misssionary, as they have done in the West ; but
what 's the use ? The captain says he never had such experience before, —
head winds and baffling ; ' north ' and ' south.' Mr. Sturges wonders if ' the
winds and I are on a dodging frolic,' and suggests to the captain that he
' tack ship ' without saying anything. The Captain says, ' that 's just what I
have been doing, but the winds are too
fast for me.' And so we have it 'up
and down,' ' up and down.' All on
board agree that it is from the Lord, so
there is no complaining. Only I 'm a lit-
tle sorry to hear there is any thought of
' laying me up ' to give place to a young
steamer ; I think they '11 rue the day
I when they do it. I trust you will do all
you can for me, and never agree to a
compromise : I have served you well,
and am good for many a trip yet. Be-
sides, it would be so hard not to come
back to see these sunny isles, and the
dear missionaries and their people. I
was the first to bring teachers to these
lovely Mortlocks. They have always
been glad to see me, and never more so
than just now. Oh, how I do love to
see them gathered on their white beach
to sing me their pretty songs of wel-
come. I can't help wishing I were a
big phonograph ; how the Honolulu
people would stare and throw up their
1 ats to hear me repeat the sounds that
have come to me from the shores of
tl ese sunny Mortlocks ! I am so happy
(co that I got along to new islands and
landed Ponape teachers there. I hope
i ext year to bring from Ponape more
new teachers, for I heard the mission-
ary promise the people on Namolik to
bring them teachers, and he has also
requests for teachers on dark Ruk. I
hope to go there next year, and should
have gone on this trip had there been
anything to take.
" I am very happy to bring down sup-
plies and letters and papers to these
dear good missionaries, — they all seem so happy in their work, and so
blessed, and it is pleasant to take them around to see their children and
A PALM TREE.
The Morning Star's Report to her Stockholders. 291
grandchildren, — who are already counted by the hundreds in some of the
islands. I am always happy to bring down missionaries, but am rather
sad to take them away ; I did so want to bring back dear Mr. and Mrs.
Snow, and my favorites, the Doanes. How they are repeating themselves in
the songs everywhere sung in New Micronesia ! Dear good veterans, how
I miss them ! And now I must take back another of them. Mrs. Sturges
is much needing me to help her get away into a cooler clime. And poor
Mr. Sturges ! he will soon be the only one of the original band in Micro-
nesia ; how he does hang on ! Wonder if he plans to never give up ? I
love my younger friends, and shall try to keep on coming to them as long as
I can. If any more want to come, I can assure them a hearty welcome and
a glorious work. These isles wait for the Law of the Lord ; and I can
wish no one any higher good or sweeter happiness than a share in bringing
to them the Gospel of Life. I shall be happy to continue in your employ,
and serve you to the best of my abilities. Thanks for past favors.
" Your sincere servant,
" THE MORNING STAR.'"'
REPORT OF THE "MORNING STAR."-18SO.
HE Morning Star arrived at Honolulu from her
seventh trip to Micronesia on February 15. She
has sent home each year a report to her stockholders.
Very few vessels have as many stockholders as she
has, and all will want to hear of the results of her
voyage. The letters from the missionaries are very
full, and too long to print here, but some one usually
writes a letter in the name of the vessel telling the
stockholders about the voyage. Here is what the Star says
for herself : —
" To the happy owners of the Morning Star, — Peace, health, and
hope to you, young and old. I am now on my return from the seventh and best
LAGOON ISLAND IN MICRONESIA.
trip I have made to your chosen island kingdom, Micronesia. I have the best
of news to tell you. I have been all the way down through the Gilbert Isl-
ands, then up through the Marshall group, and am now on my way home from
the Mortlocks, where I had just splendid times among those Ponape teachers.
Report of the "Morning Star.'
293
I also took one of their choice couples on to dark Hogolu, where I have been
long wanting to go. During this long voyage I have sailed over more than
eight thousand miles of sea and had my anchor down in fifty-two places, — nor
should I fail to tell you of the good sen-ice my little other self, my boat, has
done, in saving me many a step, amounting in all to more than eight hundred
miles. Do you wonder the missionaries, and all to whom I go, and all whom I
serve, praise me, and call me good, and say I am just the best thing that ever
was, and hope I will never leave them ? And yet, who would believe it ? I still
hear on board whispers of a coming steamer to take my place ! I take as little
notice as I can of these hints, for I love to come to all these groups of islands,
— all seem so glad to see me. I always keep my handsomest bows for the
crowds of children that gather along the coral strands, waving their feathery
palm boughs, singing just the sweetest welcomes ever sung. I was very happy
when I saw teachers come on board at Ponape, to make good the promises
Mr. Sturges made of teachers for the new islands we visited last year. And
then how glad I was to visit those teachers I took to Losap and Xoma one year
ago, and to find them doing so well, — a church and parsonage at each place,
APAIANG. GILBERT ISLANDS.
and materials ready for the living church. I landed a new couple on Namoluk ;
took up the veteran Moses from Noma, and the Ruk chief who had come over
in search of teachers, and then went on with them to the front. I must con-
fess to some twinges of fear, as I pointed my bow into the unfrequented lagoon
of the Hogolu Islands, and threaded my way down through the reefs and flats
towards one of the many high islands, where such bloody deeds have been done
in the past. And then how suspicious it looked that no natives came off to
meet me ! Only now and then a few were seen dodging through the bushes ;
and a canoe or two dodging in and out of the little creeks, only to see and be
seen for a moment. At length, weary of trying to get somebody off, I lowered
my boat, the captain, missionaries, and a few sailors got in, which was no sooner
294
Report of the "Morning Star."
done than the little squad of natives on the beach darted back into the bushes,
with my boat in pursuit, and as I saw it shoot into a cove out of sight, espe-
cially when a great shout arose, I thought perhaps I had got my friends into a
tight place. It was an hour or two of solemn suspense ; and never was I more
glad to see my boat than when it shot out of the creek with all safe. Such a
crowd of wild natives shouting and fairly carrying it ! Then I knew that the
shouts were a joyous welcome to the teachers who had come. And thus is ac-
complished what I have been so long wanting to see — teachers of the Lord
of peace and life accepted and made welcome on the islands of dark Hogolu !
There went up that night from my cabin, and from all on board, louder songs of
praise than for a long time. So you will not wonder that I am very happy, and
in the best of spirits making my way back to Ponape, where I hope to rest a
few days, then to push on to Mokil and Pingelap, and so on to Honolulu.
" I am, your Vessel, THE MORNING STAR."
FROM THE "MORNING STAR."- 1551,
WE are favored again wfth a report from the " Morning Star." For nine
months she has been sailing through Micronesia, touching at many islands in
the Gilbert, Marshall, Caroline, and Mortlock groups. When she left Honolulu
in June of last year, crowds of people came to the shore to see her off, while
the steamers blew their whistles, the flags on the shipping were dipped, and the
band of a Russian man-of-war gave forth stirring music. The old pilot said
that no such crowd would come to see the king off as came to see the " Morn-
ing Star " and her passengers start forth on the Lord's work. All the way
through Micronesia the vessel has been bringing joy to thousands of hearts.
Captain Bray, who has so faithfully commanded the vessel on its recent voyages,
sends this report for the young people.
" Corning .Star '* $'rnDrtf) greeting to fjcr Otoncrg*
RRIVING at Honolulu from my eighth voyage through Micro-
nesia in your service, I am glad to hear that you have read
with pleasure my former reports, and I can now send you
I \ a brief story of another year of prosperous work. But
s^_, ^> first about myself. You will remember that in my report
H^ printed in the Missionary HcraLl last year, I spoke of
y^[ (1^^-- whispers I had heard from those on board about a steamer
to take my place. There are more than whispers now, and
I myself am persuaded that I can no longer do the work
which your vessel ought to do in Micronesia. This is the
feeling of all the missionaries, and while they speak very
affectionately of me, they have been drawing up a petition on my cabin table
for a larger vessel, and one that shall have steam power to be used when there
are calms or cross currents.
" On this last voyage I did the best I could under the circumstances, but just
think of it ! In one instance, in going from one island to another, a distance
of 200 miles, I had, on account of head winds and currents, to sail 1,236
miles. It took me seventeen days to do this, whereas a steamer would have
gone in one day. I spent seventy-five days in doing the work among the Gil-
bert Islands, beating about until I had sailed 2,868 miles. If I had had steam
296
From the " Morning Star.'
power I could have done the work in twenty-nine days, and that by sailing only
607 miles. My poor sailors have often had to pull in a boat for hours under a
broiling sun, to reach some island to which I could not sail because there was
no wind. Five hundred miles of boating have thus been done on this one voy-
age. This is very hard and slow work.
" This has been the busiest year of my life, and such crowds of passengers
I never had on my decks before. I have had so many, that at times many of
them have been obliged to remain on deck through sun and storm without any
protection, because my cabins are quite too small to accommodate them, while
my cook and steward have been greatly troubled to get cooking enough done
on my small stove to satisfy so many hungry mouths.
" I have witnessed some glorious sights, especially in the turning of many of
the natives to the Lord. The teachers we left at Namoluk last year among a
heathen people, met me upon the beach, a school of old and young people sing-
ing away with all their might. The people had listened to their teachers, and
many of them had accepted Christ. There stood a new church and a nice new
house which these natives had built for their teacher. Best of all, there were
thirty-six natives ready to be formed into a church.
" I told you about taking on my previous voyage the faithful Moses from
Noma to the wonderful lagoon of Ruk, where we left him in the midst of, prob-
ably, ten thousand heathen
natives. I could but pity
this faithful man and his
wife as I sailed away, and
left them in a corner of a
large canoe house, as the
most comfortable place
they could find to live in.
How glad they were to see
me again. God had taken
care of them. As my boat
landed upon the beach,
how different was the
scene from the one I left
only a year ago ! A large
number of children clap-
' ping their hands and sing-
ing " Morning Star," stood
ready with a welcome to
the missionaries, who land-
ed upon a rude wharf
which had been built of
A YOUNG MAN OF THE MARSHALL ISLANDS. \O£S an(J together they
walked up a nice path to a pleasantly situated house built for their teacher
under the shade of bread-fruit, cocoa-nut, and orange trees. A short distance
from this house was a large new church.
" This good man's life had been in peril. Soon after I left him, a disease
prevailed among the islands of the lagoon, and large numbers of people were
From the " Morni»g Star"
297
293
From the " VTorning Star"
sick and died. They said at once that the missionary brought the disease, and
they came in large numbers to kill him. He quietly asked them to listen to
him, and then inquired of them whether they had never before had anything of
the kind. They remembered that a long time ago they did have just such a
pestilence. He asked, ' Who brought it then ? ' After a few moments' thought
they replied, ' It came itself.' ' Then,' said he, ' did n't this come of itself ? '
They were ready to admit that it did, and instead of carrying out their design
of killing him they soon began to listen to the words of everlasting life coming
from the missionary's lips. From that time there came a call for more teach-
ers and for the words of life, from all the natives in the lagoon. I left two
more teachers this year upon other islands, and expect upon my return to see
as great a change upon these islands as I saw at Moses' station this year.
" I always enjoy the company of the native school boys when I get them on
board, either going from or returning to school upon Kusaie and the other train-
ing school islands. They make my decks ring with their laughter and shouts,
and they help the sailors haul on the ropes in such a hearty manner that when I
tack ship it brings my yards around in good order. Perhaps you will be SUP-
NATIVE COUNCIL HOUSE OR MANEABA, GILbtKf
prised to hear that a little Gilbert Island boy, born on board, has been named
" Morning Star Te Kaure," in honor of me. I trust that in the future you may
hear that this lad has become a great and good man in his country.
" I should be glad before taking leave of my many owners, to give you, not
only a story of my work, but also a treat from all the oranges, bananas, pine-
apples, bread-fruit, cocoa-nuts, etc., that I see and often have given to me by
the grateful natives of Micronesia.
" I am your vessel,
" THE MORNING STAR."
FROM THE "MORNING STAR"-1552.
THE Morning Star had returned from her eleventh annual trip to Micronesia,
reaching Honolulu February 2, nearly two months earlier than she was expected.
The letter from the Star to her owners was briefer than usual, and refers to an
accident whijh hid happened to the vessel rather than to the work done among
the people. The letter says : —
" I am returning home in ballast, and to all appearances as gallant as ever,
but deep down below the
water-line there is a silent
leak, which all the efforts of
my crew have not been able
to stop. After three weeks
of severe labor at the island
of Kusaie, I am obliged to
return to Honolulu for re-
pairs. What I dislike most
of all to acknowledge is that
I am returning with the work
on some of the islands un-
done. To be growing old,
and to become aware that
one is not equal to the serv-
ice required, and so to be
willing to be set aside that a
younger one may fill the place,
is hard. But we should be
ready to be anything or to
do anything for the sake of
, ., , WELCOME OF THE MORNING STAR
the more rapid extension of
the kingdom of Christ. How well I can sympathize with many faithful pastors
who have grown old in service, and who have come to realize that others must
take their place.
" I would give all praise to God for many deliverances, not only on the pres-
ent voyage, but also on each previous one. On the 2ist of September last we
sighted Kusaie, and were on just the spot where the Morning Star No. 2 was
wrecked in 1869. The weather was calm, and the current strong, and it seemed
as if nothing could prevent my going ashore. As the current drifted me silently
nearer and nearer the breakers, I gave up all hope of saving my life, and the
ladies were sent away from me in boats. But just before striking on the reef
5OO From tlie "Morning Star."
my anchor took hold and held me just clear of instant destruction. But then
there was only one quarter from which the wind could blow so as to save me,
and we had never known it to blow from that quarter near this island. How-
ever, the Lord sent this very wind a few moments after our anchor caught. It
lasted only long enough to take us clear of the land, and then died out again.
Was not that a wonderful deliverance ?
" Four years ago, as I remember, there were ten trading vessels sailing about
among the Micronesian Islands, besides myself, and within this short space of
time every one of those vessels has been wrecked and lost, except your Morn-
ing Star. My captain would take no credit to himself for superior seaman-
ship, knowing that some of those other vessels were commanded by far better
seamen than he. To sail a vessel through the calms, currents, and lagoons of
Micronesia is as difficult as any navigation in the world. No, to God belongs
all the praise. My captain has a strong argument to use with the traders on
these islands as he reminds them of the protection God has granted those
who sail in simple dependence on his care.
" Notwithstanding the fact that I go home without doing the work in the
Marshall Islands, I have on this trip sailed 12,362 miles ; have had 319 pas-
sengers ; have entered 15 lagoons ; and have anchored 46 times. The full
results of the voyage can never be known till the great day ' when the books
shall be opened.' Your faithful Ship,
" The Morning Star."
On the opposite page is a picture of a coral island, thousands of which are
found in the Pacific and Indian Oceans. They are seldom so regular in form
as the one here represented, most of them having the ring of trees broken by
bare reefs, where no vegetation is to be seen. The water within the ring of land
is called a lagoon, and there are sometimes several passages from the lagoon
into the open sea. But these channels are usually narrow, and you can well
imagine how difficult it is for the Morning Star to pass in and out in safety. It
is certainly remarkable that she had sailed so long and so safely. Let us thank
God for his good care. Among the letters brought by the Star on this trip was
one from Mr. Doane, giving some account of one of the native helpers who
went from Ponape to the island of Ruk, and commenced mission work there
two years ago. From this account, and from what Mr. Sturges has written, we
have the following interesting story : —
THE STORY OF MOSES OF RUK.
Many years since a large, strong, and active young man left one of the islands
of the Gilbert group, and went on board a vessel to go, he knew not whither.
After sailing some days he reached Ponape, of the Caroline group, where he
met many natives from the island where he was born. Liking the people of
Ponape he decided to make that island his future home. But his first thought
was of his parents, and he wished them to come and live with him. He there-
fore returned to his native island, and easily persuaded his parents to go with
him to Ponape.
While on the voyage a baby boy was born to the mother. When they reached
Ponape matters did not move on as smoothly as they had hoped. The people
From the "Monrin? Star.'
301
of that island were then in darkness : the missionaries had just brought the
light of the gospel, but comparatively few had accepted it. There was a great
deal of drunkenness, with its usual results, feuds, brawls, and fighting. The
people were hateful and hated one another, and they seemed to have a special
hatred toward this young man who had brought his parents to live among them.
They made a plan to kill him, and he was enticed away from home and mur-
dered. Then they determined to put the parents out of the way, and so they
302
From i,\e "Morning Star."
stirred up a quarrel, and during the fighting the baby-boy was dropped on the
ground. The father and mother were slain, but a woman of rank rushed in
and picked up the baby, taking it to her home, and protecting him for a while.
Among the natives of these islands there was in those days a custom, which
had the force of law, that the child of a murdered man should, if possible, slay
GILBERT ISLAND WARRIORS.
the murderer. Hence the men who killed the baby's father were anxious to put
the child out of the way, lest whep he grew up he should avenge the death of
his parents. So he was hidden for a while, to save his life. Afterwards he
came under the care of the missionary, Mr. Sturges, by whom he was taught to
read. As he grew up he heard the Bible read, and was led to see his need of a
Saviour, and to give himself to Christ.
During this time he was greatly impressed with the Bible-story of Moses, and
it seemed to him that his own case was much like that of the Hebrew leader
whose life was sought when he was a child. And so when he was baptized he
took the name of Moses, and he often spoke of his wish to be like Moses, and
lead out his people from their captivity in sin and heathenism. He early ex-
pressed his wish to go to the heathen islanders and tell them of Jesus.
And so Moses commenced his studies at the Training School on Ponape,
where the natives are fitted to become teachers and preachers. In 1876 he
went with his wife, Zipporah, to Etal, one of the islands of the Satoan lagoon,
in the Mortlock Group. Here he remained two years, gathering eighty-six
members into a church. He then took a new station on Noma, an island where
all were heathen, and organized, after one year's labor, a church of fifty-
seven members. The next year, 1879, no one could be found so suitable as
Moses to begin missionary work on Ruk, and he willingly consented to go to
that dark island. And there he is now, leading the people out of their bond-
age to sin and superstition. And he has been greatly blessed in that new mis-
sion field. How wonderfully God has led this Gilbert Island boy, whose father
was like those men pictured above, making him a chosen leader to many peo-
ple. Was he not well named Moses ?
THE CAPTAIN OF THE "MORNING STAR" TO HER OWNERS IN
HE story of the Morning Star, and of her sailing
among the islands of the Pacific, seemed to me, when
I was a boy, and owned a ten-cent interest in her. as
a pretty, imaginary tale. And now, when as her com-
mander I look back and consider my thoughts of her,
I can understand the thoughts of others. I wish I
could bring her and her work before you as a living
reality.
-. Endeavor to picture in your mind the vast Pacific Ocean, and here
• and there in it an island rising out of the wide expanse of water,
appearing only a speck,' yet crowded with human beings. Can you
conceive the ignorance of creatures thus situated ? They have not begun even
to comprehend that there is any other land or that there are other people than
their own. They know no other object in living than to gratify each one himself.
The results of such a life are darkness, degradation, war, and misery.
If, then, their conception of this world extends no farther than around their
little island and lagoon, what would ever lead them to thoughts of a future world
and life? They could never know anything about it, and would continue in the
future, as they have in the past, to live and die and be lost. Very few persons
ever seem thoughtfully to consider the wretchedness of these poor creatures. If
any do consider it their tender sympathies will be touched.
There is no way of reaching these people without a vessel especially provided
for this purpose. That was the reason for building the Morning Star. Her
white sails are seen upon the horizon. She approaches an island. Possibly the
natives have seen ships in the distance before, but those on board had been
afraid to venture near. This ship draws nearer and nearer, and the natives flee
to the woods. As they become a little bolder, they peep through the trees.
We beckon them to come on board, but the strange white men inspire them with
awe. We beckon again ; and a few braves enter a canoe, and cautiously leave
the shore, and come a short distance toward the ship ; then they beckon us to
come to them. Thinking it only fair to meet them half way, we lower a boat
and go slowly towards them.
We have brought along a Christian native from another island, who speaks
their language, and this native shouts out to them the astonishing intelligence of
304
To the Owners of the Morning Star.
other countries and peoples, and a God, and a heaven, and informs them that
we will leave a teacher with them, to tell them all about these things, if they
will promise to care for and protect him.
Then the missionary family take their life in their hands, go on shore with their
goods, and the Morning Star sails away, leaving them to begin their work of
learning the language and teaching the natives of God and a future life. Can
you imagine the astonishment of those heathen as they listen to all the won-
ders of this world, and of the world to come, for the first time?
And now follow in thought the missionary family through their long year on
that lonely island — a whole year without sight or sound of the world outside.
At last the time draws near when the Morning Star may be expected. Eagerly
the missionaries scan the horizon from day to day, and often in fancy see
something in the distance, but it is only fancy. " No Morning Star yet ! "
But the day comes when a speck is seen afar. There is no mistake now ; it
is really a sail ! Then the fortunate one who has been first to see it cries out'
"Sail, ho ! Sail, ho !" and
the shout is taken up by
others, and passed on in
wild excitement, until there
is no part of the island
where the sound is not ring-
ing through the cocoanut
palms.
The Star draws nearer.
e- The spy-glass of the mis-
sionaries is pointed toward
her with eager gaze. Her
flag is run up in the breeze,
and hats, handkerchiefs, and
branches are vigorously
waved in return. We who
are in the ship are now
near enough to see the
missionaries on the beach, and we strain our eyes to count. " One ! two ! three !
Yes, thank God ; they are all there ! " Neither sickness nor death have kept any
of that dear number from standing ready to welcome us. But how slowly the
vessel seems to move ! The missionaries cannot wait. Their boat is launched
and is soon alongside, and their joyous faces are looking up into ours. We
assist them on board, and once more they are with sympathizing Christian
friends. Their hearts are too full for utterance, but with happy tears, embraces,
and hearty hand-grips they show forth their unbounded joy.
These moments are the most satisfactory of my life. The delight of the
missionaries at the annual visit of their ship repays me a thousand-fold for
any privations I have endured in a sea life, to qualify myself to command
the vessel, and be the instrument in God's hands of carrying them such
wonderful cheer and blessing. And you must multiply this joy by twenty-five,
for we now never visit less than twenty-five islands each year. Even this gives
NEARING A LAGOON.
To tlu Owners of the Morning Star.
305
306 To tlic Owners of tlic Morning Star.
no idea of the glorious work your little Gospel ship is doing, or of the salva-
tion she is bringing to the poor islanders.
It ought to be a source of gratitude that the Gospel has spread so rapidly
in Micronesia, and been so wonderfully successful that the Morning Star is
now too small for the needed work. We are cramped for room for the mis-
sionary passengers, their houses, provisions, mail, etc., and for the transportation
of pupils to the training-schools on Ponape and Kusaie. We must charter
another vessel to assist, or lay the little Morning Star aside, and ask the chil-
dren to come forward and build us a larger ship — (or steamer?). How cheer-
NOINAWA, ON PONAPE.
fully every one of you would assist us, if you could know the importance of
our vessel to carry on the work. The work is not done without great cost. For,
after a voyage of ten months or more of active service, without time to keep her
even in necessary repair, she must return to Honolulu and go into the hands of
carpenters, riggers, sailmakers, and stcvjd^res, to prepare her for another trip.
Besides, the officers and crew must bj paid, and provisions laid in for the long
voyage. All which, together with the numberless expenses attending the sailing
of a vessel like this, amounts in a year to about ten thousand dollars. But
just compare the cost with the salvation of only one soul, and which will appear
of most importance when at last we stand before our Father in heaven ? The
soul will then show as priceless and the money as ^^scless.
If I had untold riches and could purchase the greatest happiness of life, I
would purchase the joy of the moments when the missionary ship reaches the
islands of Micronesia. You cannot share this joy, but, if you have ever helped
the Morning Star on her course, the time will come when you will thank God
that He permitted you this high privilege !
From her present commander,
ISAIAH BRAY.
THE "MORNING STAR" IN 1SS4.
BY REV. F. E. RAND, OF POXAPE.
r No. Ill was wrecked on the island of Kusaie, February 22, 1884. (See the next article.) The
last work done by the Star prior to her wreck was to make her annual voyage westward from Ponape, to visit the
islands in the Mortlock group and the archipelago of Ruk. She took with her from Ponape, as the visiting
missionaries, Messrs. Sturges and Rand. Mr. Rand's brief report is here given, and we are sure that the account
of the wonderful progress of the work will interest all the young people.]
THE eleventh voyage of the Morning Star, the messenger of peace to the Mort-
locks, has been wonderfully blessed. On January 19, 1883, at 3 P.M., we left
Ponape for the west ; visited all the ten islands and the fifteen stations in the
Mortlocks and Ruk, and cast anchor again at Ponape February 13, making just
twenty-four days. The Lord has not only blessed us with quick dispatch, but
has strengthened our hearts by permitting us to again behold his work prosper-
ing in the hands of his servants, our Ponape brethren. We rejoice that the work
is still going on, though the workers are becoming fewer and the prospect for
filling up the ranks from Ponape or the Mortlocks is not very flattering, just at
present.
After two days' sail, on Monday, January 2 1 , we entered, at sunset, the Lukanor
lagoon, anchoring after dark. As we were entering the lagoon seven or eight
canoe-loads of natives met us, eagerly seeking to find out who we were. Soon
the glad shout went up : " Morning Star ! " Every one took it up. Laughing
and shouting "Morning Star!" they returned to their homes to spread the
news. Shortly after anchoring, many natives came aboard, and the first question
they asked was : " Where is our teacher David ? " The second question was :
" Where is Captain Bray ? " Waiting till Wednesday morning for Opataia and
Opatinia, we spent three busy and pleasant days in visiting three of the four
churches under their care, Lukanor, Ta, and Satoan, and also Oniop, one of
Caleb's out-stations. On Saturday we were off for Mor, another of Caleb's out-
stations, spending the Sabbath there. Monday we passed at Etal, where Caleb
lives. Tuesday we were at Kutu, one of Opataia's churches ; the most pros-
perous one in his field. Just at sunset we left the lagoon and were off for
Namoluk. The report from Opataia's field is encouraging; no falling away
during the year, with additions to each of the four churches. On Wednesday
we reached Namoluk, where there has been little advance since the close of the
year in which the gospel was first preached to the natives. Thursday we spent
at Losap, finding more outward signs of progress than at any place yet visited.
The neat appearance of the parsonage and church, and everything around it, the
bright faces and clean clothes of the numerous children who greeted us, assured
us that Solomon and Susan had not been idle. Solomon ordained, also, one
308
The "Morni;:j Star" in 1884.
deacon. On Friday we were at Nama, where one of Solomon's deacons has
had charge.
We reached Uman, one of the islands of Ruk, on Saturday. Very pleasant
meetings were held on Saturday and Sunday. Moses, who has now been here
four years, has seen fruit a hundred-fold from the seed he has sown. Some of
the visible fruits are the large church, the neat and large parsonage, the long stone
wharf, the little village of neat houses which has taken the place of the usual low
thatch huts with dirt floors ; the large Sabbath congregations, and the daily meet-
ings well attended ; the large school, with 1 75 or more pupils ; a church of
seventy or more members, and a large Sabbath-school. These are some of the
most manifest of the fruits ot the gospel of Jesus as taught and exemplified by
Moses and Jepora. But the grandest proof that the gospel of Christ is the power
of God for good is found in the fact that, while many resist the light and do not
follow some of their associates into Christ's fold, they yet so far feel their influ-
ence that fifteen hundred natives on this island of Uman are at peace among
themselves, and, though strongly tempted to war with the neighboring islands,
they firmly refuse. This little flame of light that has been burning steadily for
four years, scattering its rays of peace over Uman, has reached other islands of
Ruk, having a gracious influence over them, and from all these islands they
are calling for the light, saying : " Send us teachers, that we may learn the good
way and give up fighting." This is the first thing which the gospel does tor them,
teaching them to love one another.
A good illustration of this is shown by what the gospel has done for the people
of Fefan, another island of Ruk, during the past year. In December, 1882, the
Star left one of our Ponape teachers on Fefan, at the village of the chief who
had killed a white man a few months before. The chiefs of this island were at
war among themselves and with the other islands. This white man, Hartman,
The "Morning Star" in 1884.
309
and his sons took sides with the chiefs where they lived. Hartman severely
wounded a man, and his son killed one belonging to the chief of the village
where our teacher is now located. The chief watched his opportunity, and killed
Hartman in revenge. In this village, where the head man was a murderer, all his
people being eager to follow him to war, our Manasah and wife were stationed,
they not knowing a word of the language. Our present visit is just thirteen
months after the date of their landing. During these months a great battle has
been fought and a great victory won. The weapons of warfare were not carnal,
but spiritual. The sword of the Spirit won the victory. What a wonderful
change has taken place ! The neat church, the best in the Ruk lagoon, and the
3io
The " Morning Star" in 1884.
parsonage, are signs of good ; but the change in the people, both in appearance
and action, shows what the Lord has done for them through his servant Manasah.
After dinner the natives filled the church, and we had a very pleasant meeting.
Twelve presented themselves for baptism, among them the chief (the murderer) .
We did not form a church, thinking it best, for several reasons, that they remain
on probation a year.
A MICRONESIAN ISLAND.
At Utet, where Emilios died, our hearts were both saddened and rejoiced. Sad
because we had no teacher for them ; but our sadness was turned into joy when
we saw how anxious they were for the light, and how well they had improved the
little opportunity they have had of knowing the way of life. I was surprised and
pleased to hear their prompt, correct answers to many questions about Jesus and
heaven. With a promise to send them a teacher as quickly as possible, we bade
them farewell, and were off for Ponape.
THE LUST WORDS OF "MORNING STAR" NO. III.
WHEN the Morning Star No. Ill was wrecked on Kusaie in February, 1884,
Mr. and Mrs. Rand and their daughter, whose mission home is on Ponape, were
on board, and were safely landed with the captain and crew. By the vessel that
took the place of the Star for the work of last year in Micronesia, which arrived
in Honolulu last Christmas day, letters came from the missionaries, one of
which will be found on another page. Mr. Rand also sends a letter from the
wreck. The news it gives came to us long ago, when Captain Garland returned,
but it will be pleasant to read this " Imaginary Letter," forwarded by Mr. Rand,
even at this late day : —
THE MISSIONARY SHIP -JOHN WESLEY." WRECKED
FHE SOUTH SEAS
KUSATE, March 21, 1884.
DEAR OWNERS, — If you could see me lying helpless on my back, on this
desolate reef, with the beautiful surf blowing over me, you would mourn, I am
sure. These terrible breakers give me no rest, day or night. They will be the
death of me. I cannot hold out much longer. Many of my bones are already
312 The Last Words of Morning Star No. HI.
broken, for I have lain here a month. A great many people come to see me
and I get a great deal of sympathy ; still it is hard to lie here when there is so
much work to be done. And then you will have a long time to wait before
hearing about what I have done this year. I want to make a confession : I was
beginning to get proud ! After finishing the work at Mortlock and Ruk, and
coming back to Ponape in three and a half weeks, I thought : " If some of the
people who condemn me as a slow-poke could only see how I flew from Ponape
to Mortlock and Ruk, and back again, they would change their minds and not
be so anxious to get rid of me and have a steamer. '
But now, my dear young friends, I too am in favor of steam. If I had had
a few teakettlefuls, I should not be lying here useless. Be sure to have steam
in the vessel you build to take my place. I want to give you a little more
advice. Don't permit the old folks to bear the running expenses of your ship.
It will only take a few pennies a year from each of you.
I wish you could see how sorrowful the Kusaieans are when they come on
"board. The king and many of the people look as if they were going to cry, and
say, in their broken English : " Me, too, much sorry Morning Star broke ; no
come back to us any more ! '
When the Mortlock people hear that I am gone, they will be very sorrowful.
They loved me very much and were always delighted to see me coming.
Trusting that this, the last labor of love which I shall be able to do for you,
will be successful, I send on to Ponape my long boat with the mail, and with
the missionary who is detained here.
Hoping you will soon send out a steamer Morning Star, I am,
Your MORNING STAR NUMBER THREE.
This venturesome trip of the long boat was most successful, as we all know.
It was provisioned for two months ; for no one could say beforehand how long it
might be driven about or lie becalmed. But the 300 miles between Kusaie and
Ponape were made in less than three days. Mr. Rand sends a letter from the
long boat also.
PONAPE, June 23, 1884.
GREETING ! DEAR MASTERS, — When you read the foregoing letter, you will
all exclaim : " What ! is that our dear Star talking to us again? We thought she
was gone ! " Yes, your beloved Star has set, and there is nothing left except
her bones, which are doing good service at Kusaie and elsewhere. But I, her
old long boat, which served her so well, am still alive and strong, ready for any
good work.
When your Star went on to the reef and was not able to finish her work, every
one felt sad, thinking that the Ponape missionaries on board would have to stay
away from their work five or six months, and that the children and other friends
in America would have to wait long months before hearing of the loss of their
vessel. But Captain Garland, who knew me well, said : " While the long boat
holds together we won't wait for a ship to come and get the mail ; we will rig
up the boat and take the mail on to Ponape. If there is no vessel there, we will
take it on to Bonin Islands. The news must be sent home with dispatch, so
that the children can build another Star ! "
The Last Words of Morning Star No. III.
3 H The Last Words of Morning Star No. III.
So he decked me over, and with him, the missionary, and three others on board,
I came to Ponape. It was rather rough for them, but I did not tarry on the way,
and landed them on Ponape, sixty-seven hours after leaving Kusaie. The
Captain has gone to China ; and you will soon hear of your loss. I am still at
Ponape, doing what I can. If I had a little engine to bear me about, I should
A MAORI CHIEF, FIFTY YEARS AGO.
still be able to do a great deal of good, going not far from twenty-five miles
every Saturday, with one of the missionaries and some of the young preachers
of the islands, to spend the Sabbath at some one of the five or six out-stations,
where there are a few Christians, but no church in successful operation.
Hoping to be the first to greet your new Morning Star, I am, fraternall)"
yours, THE LONG BOAT
VOYAGE OF THE "MORNING STflR" NO. IV TO HONOLULU.
BY CAPTAIN ISAIAH BRAY.
To the Oii'ners of the Morning Star: —
jHE Star sailed from Boston on November 5, 1884, a
bright, sunny day, with a fair wind, a goodly company
of friends accompanying us to return on the tug.
Before these friends left us they gathered at the
gangway and sang : " Waft, waft, ye winds," etc.,
and we had a parting prayer, When we were left
alone our decks seemed deserted, for there were
but fifteen of us left. These were : the captain,
1 first mate, second mate and engineer (one man), chief engineer,
cook, steward, and six seamen, the captain's wife and daughter, and
Arthur Logan, who was returning to his parents at Ruk. But our
hands were at the plow and we were starting about our Father's business and we
must not look back. But for all that, many a glance was directed to the towboat
as we rapidly separated in opposite directions and we saw the boat and friends
fast going out of sight.
Could those friends have seen the vessel twelve hours later, how thankful they
would have been that they were on shore. A strong northwest gale was chasing
us with a fury that seemed eager to overwhelm us. Large waves rolled on board
threatening to founder us, but the noble vessel would shake them off and again
leap ahead under the close-reefed topsail, the only little sail she could cam-,
and, as the wind screamed through the rigging, it seemed as if even that
would blow from the bolt -rope. All that night we watched and worked in the
waves, doing our best to keep the Star from foundering. We were glad to see
the daylight, when a scene of wild grandeur was presented to our view. Land
was no longer in sight, and no other sail could be seen, nothing but the vast
ocean, and that lashed into a fury around our little vessel that seemed only a toy
upon it
For three days the gale continued, and when it abated we had left Boston five
hundred and forty miles astern. We then directed our course to the northeast
trade-winds region. But we found very light and variable winds, and we did not
reach the equator for thirty-three days after leaving Boston. We could not tell
whether we had a fast-sailing vessel cr not. One thing, however, we were
delighted to learn concerning the sailing qualities of the Aforning Star, that in
light winds she could sail faster and easier than any vessel any of us had ever
sailed in. That was one of the most important points we could have gained for
3 1 6 Voyage of the Morning Star to Honolulu,
Micronesia, as there is little else than these light winds there. Down through
the region of the southeast trade-winds we had the same light, variable winds.
We saw the Brazil coast in the distance as we passed Cape St. Roque. The
next land seen was the coast of Patagonia, near Cape Blanco, in latitude 46° S.
Then we sailed down the coast only a few miles from the land, and kept it in
sight till we entered Magellan Straits. It is a barren, desolate-looking country,
apparently without people or vegetation.
The voyage became more interesting from the time of sighting the Patagonia
coast, January i2th until the i6th, when we reached the entrance of the
Magellan Straits. We did not wish to enter at night and came to anchor. The
A PATAGONIAN.
nights were short, however, and the days long in that region. It was not dark
till between nine and ten o'clock in the evening, and light again at two o'clock
in the morning.
As soon as it was light on the xyth all hands were called, for the
Morning Star was then to be transformed from a barkentine to a steamer, and we
were to have the first advantage of steam power in our missionary packet. As
a sailing-vessel we had been steering with the wheel at the after-end, but now we
changed the gear to the wheel in the pilot-house forward. The sails were all
furled in a snug manner, top-gallant and royal-yards sent on deck, the fires
started, anchor hove up, and we steamed into the Straits against a head wind.
On the shore, at the entrance, sat a large flock of penguins, and over our heads
soared a noble great albatross, and here and there a seal would show his head
Voyage of the Morning- Star to Hottolzilu. 3 1 7
above the water. It was a perfect day in all respects. Upon each side of the
Straits large volumes of smoke rose high in the air from hundreds of fires, the
object of which we could not imagine, but from the appearance it seemed that
Terra del Fuego had well been called " the land of fire." Just before dark we
entered the " First Narrows," steaming five knots an hour, and having a fair tide
of seven knots more. We were soon rushed through these narrows into Philip
Bay, sixty-five miles from the entrance of the Straits, where we came to anchor
a short distance from the Terra del Fuego side.
The next day was Sunday, and we lay at our anchorage and had a day of rest
indeed. Monday morning, January 19, with fair tide, wind, and steam, we
rushed, rather than sailed, across Philip Bay, through the Second Narrows, and
at 3 P.M. reached Sandy Point, the only foreign settlement in the Straits belonging
to Chili.
To the eye of even a sailor there is but one indication that the Morning Star
is any thing but a sailing-vessel, and that is the pilot-house forward. Having hard
coal, not a particle of smoke appeared to escape through the long iron mast.
As we passed around Sandy Point and came in sight of the steamers and the
town we took in the lower topsail, the last sail we had set, and steamed to the
anchorage without even the noise of a whistle, a wonder to all observers, as
there was still no smoke to be seen. The harbor-master soon came on board
and his first words were : " Captain, what are you, anyway ? — the Phantom
Ship?"
Remaining two days at Sandy Point, from which place we sent letters home
by way of Valparaiso, we brought fresh water on board, obtained fresh beef,
mutton, and vegetables, and started on our way again. All that night we steamed
through a fog and rain, only occasionally getting a view of the land on one side
or the other. The next day, January 22, it blew another gale, and all that day
we were in about the same position, sometimes gaining a few ship lengths, and
again losing it. Passing from Sandy Point to the western entrance of the Straits
we look upon high mountains covered with grass and trees ; great valleys, with
waterfalls and cascades; beautiful sheltered harbors; upon other ranges of
mountains high in the clouds and covered with snow and ice. Beautiful glaciers
of immense length wind down the valleys to the water, where they break and
float away. I could not help thinking what a splendid coast it would be for
some of our owners if they could slide down those long, blue, icy glaciers.
Just before dark, January 23, we passed Cape Pillar, the western point of land
on the Terra del Fuego side, and the Morning Star steamed gracefully into the
Pacific Ocean, where we hope she will spend a useful life, shedding her bright
rays over the darkness of this ocean. By eleven o'clock we were a good distance
from the land, and, having a strong breeze, set sail, let the fires go down, put the
steersman at the wheel on deck and again became a sailing-vessel.
We entered the Straits from the Atlantic Saturday morning, January 1 7, and
left them to enter the Pacific the following Friday evening, January 23. We had
steamed seventy-five hours of that time, and anchored only twice. We were
both surprised and delighted to find ourselves through that difficult part of the
voyage, in less than half the time we had expected. We soon entered the
delightful southeast trade-winds region, where we were not disappointed in finding
Voyage of the Morning Star to Honolulu.
moderate, steady trade-winds, that took us to the equator in the Pacific in thirty-
five days from the Straits ; and in fifteen days more we steamed safely into Hono-
lulu, after a passage of 130 days. Here we anchored about noon on Sunday,
March 15. As we came into the harbor a great many friends drove down upon
the wharf, as they were on their way home from church, to get the first look at
the new missionary vessel, and quite a number came on board to greet us. Thus
ended the first voyage of the new Star, and as she now goes forth upon her
future work we are assured that thousands of prayers from her owners will follow
her still.
PAPAL LIANDS.
AN EVANGELIST IN SPAIN.
BY REV. WILLIAM H. GULJCK.
WERE you to take the coach at Bilbao and ride in a southwesterly direction for
six hours, you would cross the boundary of old Castile, and entering the province
of Burgos you would find yourself in a valley of fifty-two villages, called the
Valle de Mena. In this valley the Bilbao pastor and a colporter had often during
their visits scattered the good seed, and though the Romanists were most bigoted
and intolerant, many listened gladly and believed. About five years ago a
THE CITY OF BURGOS.
prominent and wealthy man in the valley, on whose aid much reliance was
placed, died very suddenly, and the work was seriously checked. In two years
a tried Christian helper at Bilbao undertook to resume the work. At first the
people were cautious and reserved, but Don Manuel by tact and gentleness won
the confidence of those he met.
By the time of his third visit, in March, his errand was well known throughout
322 An Evangelist in Spain.
the valley. Each time that he had returned to Bilbao the priests had declared
that he had gone for good, so that when he came back the third time it was to
their intense disgust. It was a cold day, and when he left the coach he went
into the kitchen to warm himself, as is the custom in the country inns. The
villag priest, coming over to see who were the passengers and little thinking
whom he was to meet, went to the kitchen — to find himself face to face with
the Protestant evangelist ! He could not conceal his disgust, but had the good
sense not to express it in words. The next day, Sunday, he harangued his flock
from the pulpit : " My dear children, the Protestants are among us again ; again
they are among us. They surround us as a hostile army surrounds a beleaguered
city. My dear children, do not go near them ; they are excommunicated, and
they will deceive you with their heresies."
Not heeding the alarm of the priest, who had only announced to them the
arrival of the Protestant, his " dear children " came in large numbers to the inn
that afternoon, thinking Don Manuel was to preach. Though no public meeting
could be held he spent all the afternoon in talking with the now considerably
interested villagers. That evening the wife of the innkeeper, who was absent at
the time, and her sister and several neighbors, who had not wished to talk with
him too publicly, sought a private interview, in which they said : " We really do
not know what to believe — the priests say that you do not believe in God, or in
Christ, or in the mystery of the incarnation, and that you are not baptized and
that you preach immoralities — and we do not know what to believe ; nor can
we believe all that they say about you." Whereupon he explained to them from
the Bible our belief. And when they exclaimed, " But this being so good, why
do the priests prohibit it? " he still further showed why they dared not put even
their own Scriptures into the hands of the people, as by them they would be
condemned in many of their practices.
On the following evening, when the innkeeper had returned from Bilbao, he
and his family were engaged in the study of the Scriptures until midnight.
During this visit of five or six days, besides conversations with scores of indi-
viduals in many different villages, the evangelist distributed several hundreds of
tracts and copies of the religious periodicals printed in Madrid.
On a later visit he was one day in his room in the inn, singing to himself some
of our hymns, when a gentleman of the valley being in the room below happened
to hear him, and asked the landlady's sister who it was that was singing. She
said, "The Protestant pastor who is stopping with us."
"I like what I can hear," he said; "I am going up-stairs to see if I can
understand it better." So he went up-stairs and placed himself in an adjoining
room to listen. While still he was up-stairs the priest of the village came in,
and he too asked : —
" Who is singing up-stairs ? "
"The Protestant pastor," was the answer.
" No doubt," said the priest, " he is singing what they always sing — those
heretical things full of poison."
" No, sir," replied the woman, "they are beautiful verses that speak of God
and Jesus Christ, and of faith and charity, and of other very good things. It
An Evangelist in Spain.
323
was only the other day that, when the servant was arranging his room, she called
me to see the beautiful things there were in his books, and I read the very
hymns that he is now singing. And he has a book called the Bible in which
are things such as you preach on Holy Week. Do you wish to see them ? If
you do, come here to-morrow morning after nine o'clock, for he goes away at
that hour and does not return until evening ; but promise that you will not tear
up any of the books and make the gentleman angry with us ! "
"Ah ! yes, I see," replied the priest, "you, too, are becoming as much of a
heretic as your bro-
ther-in-law. I de-
clare ! each day the
Jews in this inn in-
crease in number."
"Oh! senor cura,
what evil thoughts !
Just see here, Don
Federico is up-stairs
this very minute list-
ening to the Protest-
ant. Why won't you^
go up, too ? "
" O, go along, Jew-
ess; you are making
fun of me. That per-
son singing up-stairs
can't be the Protest-
ant, because we know
that he is a married
man, and that voice
is not the voice of a
married man, but of
a bachelor."
" But — and mar-
ried persons — can-
not they have good
voices ? "
" Now, really," he
insisted, " is that the
Protestant ? "
" Yes, surely." SPANISH PEASANTS.
" Well, then, I will
go and stand under his window and see if I can hear what he sings ; but I know
well enough it is nothing good." And he went into the garden and took his
stand near the window, and there he remained until the singing ceased ; and
then he went straight home instead of coming into the house to bid them
" Good-night." All this, and much more, was recounted to our young friend by
the people of the inn.
324
An Evangelist in Spain.
After great effort and long waiting, Don Manuel succeeded in securing a house
in one of the less central villages, and now, with his wife and two young children
and mother-in-law, has pitched his tent in a wilderness indeed, in many respects.
He has established a good reputation, for when I asked the innkeeper, on one
Saturday evening as I reached the place, if the work was done on the room
which was to he used as a chapel, he answered : " I think it is, and if it is not,
you had better believe that Don Manuel will do no work on it on Sunday."
When Don Manuel went to the mayor's office to give notice according to law
of the meeting he was to hold, he dreaded to meet the mayor's secretary, who
had been bitterly hostile to the Protestants. But somehow this secretary did not
seem inclined to prolong the struggle. He asked Don Manuel to sit down, and
in the course of conversation said to him : —
" You must have a large salary to pay you for the insults you have to bear, and
the abuse you so frequently receive, for leaving the religion of your fathers."
PALACE OF LA GRANJA, NEAR SEGOVIA, SPAIN.
" By no means," replied Don Manuel, " I have only enough to live on, and I
certainly could not endure the life you describe if it were not for my faith in
God, whose will I feel I am doing, and for the love I have for my countrymen
and my desire to bring the gospel to the people of this valley."
"O, faith and love!" exclaimed the secretary bitterly. "Who has faith?
Who has love ? I have yet to see the man, priest or layman, who has a particle of it.
The priest pretends he has it because it is his trade ; and the rest of us pretend
that we have faith, but faith in what, I should like to have some one tell me."
It is among these bigoted Romanists, many of whom are hopeless infidels, that
our good evangelist and his wife are now laboring. Do not forget them when
you speak to Him who can hear and help.
THE BIBLE STAND IN THE FAIR OF SANTANDER.
KV REV. WILLIAM H. GIUCK.
THIS is the most important provincial fair, and is attended by people
from all parts of the north of Spain. Eight years ago I applied for per-
mission to erect a Bible stand in this fair, to the commission that grants
the licenses and assigns the places. The commission sent me to the
mayor, the mayor turned me over to the governor, and the governor sent
me back to the commission, — and so on in a continuous round for three
weeks, when the commission blandly told me that the time was up, and
that there was no more room on the fair grounds !
Two years after, at the last moment, the colporter proposed that we re-
peat the application, but, this time, to place only a table on the grounds.
I assented, as it could do no harm
to make the request, but I did not
have the slightest hope of its be-
ing granted. He made the re-
quest of the mayor, who at once
replied that no one would be per-
mitted this year to place any open
tables in the fair, and that license
would be granted only for the
erection of stalls or of little
houses. "What do you wish to
sell?" he asked. The colporter
showed him a copy of the Bible.
"This book, in different forms
and bindings." The mayor looked
it over for a moment : " Well, as
I have told you, I do not allow
you nor anybody else to place ta-
bles on the grounds, but you may
put up a house [fas/fa] if you
like." " But there is not time for
that" "That is your lookout.
It is not my fault if you have A SPANISH PRIEST.
come too late with your application, — but a house you may put up if you
will." The mayor had no idea that in the few hours remaining, and those
mostly of night time, we would think of attempting to put up a house, —
hence his great liberality. The colporter hastened to me, and in a mo-
ment we decided to accept the offer. Back the colporter went to the gov-
326
The Bible Stand in the Fair of Santander.
ernment house. The printed permission was filled in, the locality assigned,
and we went our way rejoicing in the providence that had so unexpectedly
favored us.
THE WORK BEGUN.
It was now two o'clock in the afternoon of the day before the fair. We
hired two intelligent carpenters, bought boards and materials, and, to the
amazement of those who had already completed their stands, and of the
numerous frequenters of the beautiful grounds, began work at four o'clock
in the afternoon. Our Catholic carpenters caught the enthusiasm of the
rest, and set themselves to the work as though their honor was at stake in
finishing it within the allotted time. The happy company worked all night,
and at ten o'clock next morning the little house was complete ! The car-
penters, out-doing themselves, had not only made a safe and commodious
stand for the books, but finishing the open front of about fifteen feet in
columns and arches, and with sundry adornments, had produced a really
beautiful and striking effect. By a singular providence the location was
the most conspicuous one in all the fair, — in the very front of the great
half-circle around which centered the most brilliant illumination, and in
which, on all occasions, the people gathered in largest numbers.
THE FINISHED STAND.
When at noon of the appointed day the commission passed up the ala-
meda to inspect the grounds and stalls, and to open the fair, what was
their astonishment to find on our allotment the elegant kiosk that had
sprung from the ground during the night ! After looking at it a little while
with ill-concealed disgust, they turned away muttering to themselves, — but
not without hearing some good-natured exclamations and laughter from the
The Bible Stand in the Fair of Santander. 327
amused by-standers. It was too late now for them to undo their blunder.
Our beautiful stand, brilliant with light at night, the inside walls adorned
with Biblical pictures, and the counter and shelves covered with the vol-
umes of varied size and form in which the Scriptures are offered to the
Spanish people, attracted the attention of thousands.
WHAT THE STAND ACCOMPLISHED.
Many interesting scenes occurred during the following five or six days of
the fair, — conversations with curious callers ; interviews with priests, of
whom there were those polite and those furious ; talks with buyers ; excite-
ment when a rough fellow of the baser sort bought a Bible (with half a dol-
lar given to him by a priest, who lingered at a distance down the alameda,
watching him), and deliberately tore out the leaves and burned it in front
of the stand ; and visits from the authorities, who, in spite of the closest
watch all the week, found no cause to molest us nor pretext for closing our
doors. The colporters and their volunteer aids from our church did not
leave the stand, day nor night, for five days, during which time the wide
front, with its display of Bibles, was not once closed. The sales were
small in themselves, but contrasted very favorably with the sales on like
occasions, generally, in Madrid and elsewhere.
The boast of our enemies had been loud and bold, that our work was on
the point of being stopped, and our chapel closed, by the government, and
that in only a little while more Santander would be rid of us and of our
teachings. In the midst of these threats and boasts, lo and behold ! a
Bible stand in the great fair of Santander. It has been of great benefit to
the evangelical work in this city and province.
ZARAGOZA.-THE CITY AND THE MISSION.
BY REV. THOMAS L. GULICK.
IN 1 880, when I was located in Zaragoza, it was the last station of the youngest
mission of the American Board. At present there is no American missionary
there, and the evangelical work in the place is in charge of a native pastor.
The city was named for Csesar Augustus. You see how the change came ;
BRIDGE AT ZARAGOZA.
first Caesar Augustus, then Caesarea Augusta, then C-sara Agusta, and so
Saragossa, as the English write it, or Zara-goza. The city has about 90,000
inhabitants, and is situated about 176 miles northeast of Madrid, the capital of
Spain. Let us take a stroll over the quaint old town.
Here is the massive old stone bridge over the Ebro, the largest river in
Spain, as yellow and as swift as the Tiber. Only four of the seven arches of
the bridge are represented in the picture. It was built in 1437 A. D., fifty-five
Zaragoza — The City and the Mission.
329
years before Columbus sailed from Southern Spain in search of a new world.
That spire you see at the farther end of the bridge is part of La Seo, one of
the two ancient cathedrals of which Zaragoza boasts. La Seo has stately
gothic pillars within, and as the cathedral is dark and lofty, it looks like a dim
and solemn forest of majestic trees.
In four minutes walk from La Seo, on the banks of the Ebro, we come to
" La Catedral del Pilar," so called because it has in it an ugly little image of the
virgin Mary standing on a jasper pillar, and holding a child in her arms ; which
virgin, child, and pillar, the Catholics say, were brought from heaven by angels,
THE CATHEDRAL OF THE PILLAR. ZARAGOZA.
the virgin herself coming with them to the Apostle James, who happened to be
sleeping on this very spot. Of course she told St. James he must build a
church there, and afterwards this great cathedral with eleven domes and two
towers, said to be the largest in Spain, was built on the same spot. The
domes are covered with green, yellow, white, and blue glazed tiles which glitter
in the sunlight with Oriental splendor.
The image, surrounded by ever-burning lights, and enclosed in a magnificent
shrine, is the greatest object of superstitious veneration in all Spain. Hun-
dreds of girls in Spain are named " Pilar," from the " heaven-descended " image
and pillar. Thousands of pilgrims come every year from all parts of the
country, give their offerings of silver and gold, and kiss the small portion of
the jasper pillar which is left exposed for the purpose. The jewelry and fancy
shops of the city are full of wood, copper, brass, silver, and gold imitations of
virgin and pillar. She is another Diana, and " Great is Diana of the Zarago-
zians," at least in the opinion of the silver smiths. The oil of the lamp kept
330
Zaragoza — The City and the Mission.
burning day and night by the shrine of the virgin, is said to be miraculous.
Cardinal Retz says that he saw here, in 1649, a man who had lost his leg which
grew again on being rubbed with this oil. There is a picture of this miracle in
the cathedral, with an inscription giving all the circumstances. The i2th of
October is the anniversary of the descent of the virgin, and on this day 50,000
pilgrims have been known to flock into Zaragoza. '• God alone," says Pope In-
nocent III., "can count
the miracles which are
then performed here ! "
There is a fine organ in
this cathedral, and some
beautiful carving in wood
and stone. It makes one
sad to see so much art
used to adorn so many
falsehoods. We thank
God that many thousands
of the people now do not
believe a word of them.
Perhaps more than half
confess that Protestant-
ism is better than Ro-
manism, though most of
them do not yet have the
courage to break away
from the church of their
fathers, and openly join
with us.
A few steps from the
cathedral is the ancient
leaning tower of Zarago-
za, which, like the tower
of Pisa, leans far out
from the perpendicular.
From its summit there is
a fine view of the many-
towered city, the olive and
vine-clad plains around, the canal lined with poplars and willows, the winding
Ebro and the snow-crowned Pyrenees to the north.
CHURCHES AND THE CHAPEL.
Zaragoza has a street called St. Paul's, and on it stands a church of the same
name. The church is not so imposing as St. Paul's of London, but it is much
older. Its floor is about ten feet below the level of the street, the street having
gradually filled up during the centuries that have passed since the church
was built. On the great carved doors there are representations of Paul being
let down in a basket from the wall of Damascus, and of his falling from his
horse when he heard the voice from heaven. Yet few of the children who go
to that church know anything about the history of the Apostle Paul !
LEANING TOWER.
Zaragosa — Tlie City and t/u Mission. 33 1
A few steps from here, on the same street, are the Protestant chapel and
schools, in which I am sure the children have learned more about Christ and
his apostles in three years than the children who have gone to St. Paul's have
learned in three centuries. The other day the priests brought out of St. Paul's
church a large image of ** St. Anthony," who is represented with pigs running
down his legs. Forming a procession they marched with the image, carried en
the shoulders of four men, to our chapel. Then halting and turning the back
of Saint Anthony to the chapel in disdain, they set him down, while one of the
priests kneeled on the sidewalk before the door and pronounced an exorcism
to frighten the people away from us and to drive out the evil spirits.
THE RUINS OF SANTA ENGRAClA.
Here is a picture of what the French cannon in the siege of 1808 have left of
the church of Santa Engracia. This church was begun in the reign of Ferdi-
nand and Isabella, and finished by Charles V. in 1507, one year after the death
of Columbus. Above ground only the facade and side walls are now left stand-
ing. Over the great door are two arched rows of exquisite cherubs' heads and
wings, of pure marble, and as perfect as the day they came from the sculptor's
hands. They look the very picture of immortality smiling upon the ruins
around them.
The city is surrounded by a wall, and one of the gates, the Portillo, was de-
fended during the war with Napoleon, in 1808, by the "Maid of Zaragoza,"
of whom you have so often read in your geographies. The old cannon-battered
stone gate has been torn down within a year.
AMERICA AXD SPAIN.
The old castle of Zaragoza was built by Moorish kings, and it was afterwards
the palace of the kings of Aragon. Here the good Queen Elizabeth of Hun-
332
Zaragosa — The City and the Mission.
gary was born in 1271. Ferdinand the Catholic afterwards gave it to the
Inquisition, and its dungeons have held many a doomed victim of that terrible
institution. One of its chambers has a gothic inscription bearing the mem-
orable date 1492. The first gold brought from America was used by Ferdinand
in gilding this room.
Again, after centuries, America is sending gold to Spain, and you may be
assured that the gold you are now giving to send the pure gospel to Spain, will
do more good than all that was plundered and brought back by Cortes, Pizarro,
and her other warriors. The gospel gold will give her sons a celestial city, and
build them nobler palaces than all the " wealth of Ormus and of Ind."
A SPANISH GYPSY.
Notwithstanding all the opposition on the part of the priests and the bigoted
and superstitious portions of the people, many are leaving the Romish church
and are coming to our services. There are several gypsies, like the one repre-
sented above, who attend quite regularly. A family of gypsies lives close by
our chapel. One of this class, who has been present at our meetings, owns sev-
eral city houses worth thousands of dollars. From the castle of which I have
just spoken, three black-eyed, rosy-cheeked Senoritas, daughters of an officer,
come to our school. A soldier comes every morning to bring them to school,
and in the evening to take them home to the castle. They are comparatively
rich, and always come well dressed. The older one shows much interest in
her Bible, and we hope she is a true Christian. But her father, because he is
Zaragoza — The City and the Mission. 333
a " liberal," and sends his children to our school, has had his salary greatly re-
duced, and he has been sent off to the farthest extremity of Spain. It costs
something to follow Christ in Spain, even if one is an officer and lives in a
castle.
Do you see that bright, smiling little girl, about seven years old, just coming
out of our school, carrying a big book under her arm ? Her name is Angelita,
"Little Angel." Her father has five children, and he earns only thirty-five
cents a day, five cents each for his family of seven. But she was so anxious
to buy a Bible that for six months she carefully saved, and took to her teacher,
every half cent and quarter cent which she could gain, or which was given her
by father or friends, denying herself all the little playthings she would like to
have had, till at last she was able to buy that greatly-coveted Reference Bible
which she now carries so joyously under her arm. If you will question her, I
think you will find that she knows by heart twice as many texts as some
more favored Sunday-school scholars in America of twice her years. She is a
tiny thing ; straight as an arrow, clean as a pin, and as lively as a bird. Let us
follow her and her two brothers, who also come to our school, up into the gar-
ret where they live. Here is their good and loving mother working hard to
keep her children clothed and fed. We see the signs of extreme poverty on
every side ; but these beds, and poor little rooms are as clean as many a rich
man's parlor. This poor mother, so gentle and lady-like in her manners, has a
Catholic sister who is very well off, but because she is a Protestant her sister
will not give her a cent or even speak to her. Four of her beautiful and ten-
derly-loved children have died, chiefly for want of enough nourishing food.
The uncomplaining, cheerful way in which she bears her great trials is a lesson
to us all.
ROMISH PERSECUTIONS.
While there is still a very bitter spirit shown by the Romanists towards all
who are inclined towards Protestantism, such persecutions as have been wit-
nessed in Spain in former years are not now permitted. The famous German
painter Kaulbach has painted a remarkable picture representing Pedro Arbue's,
the terrible inquisitor, on the steps of La Seo, condemning a girl of noble
family to the stake, while the assistant monks gather up the gold they have
stolen from the family. This Pedro Arbue's was a rival of Torquemada in
blood-thirstiness. At last the people could endure him no longer. Though he
used to go surrounded by a strong guard of soldiers, the infuriated populace
rushed upon him and killed him in this cathedral, September 15, 1495.
Though the spirit of Arbue's is still to be found in Zaragoza, no one can now
be condemned to death for refusing to obey the priests. Some of our Spanish
helpers have been imprisoned for a brief time, and all the people, young or old,
who came to our chapel or schools, are subject to insult and reproach of every
kind. Yet we have many who gladly endure abuse and poverty for Christ's
sake. Will you not all pray for Spain, and especially for the children in your
schools in Santander and Zaragoza ?
Here is a picture showing a beautiful specimen of the old Roman aqueduct
such as still exist at Terragona, Pamplona, Segovia, and many other parts of
Spain. In this aqueduct of Segovia I drank from the stream of limpid water
334 Zaragoza — The City and the Mission.
still running along its summit, ninety-four feet above the valley, as it has now
done for sixteen hundred years. This aqueduct was probably built by Ves-
pasian, though the Segovians call it the work of the devil. Here we have
ANCIENT AQUEDUCT AT SEGOVIA.
combined grace and strength, solidity and softness, beauty and utility, the old
giving life to the new. May the gospel streams flow as steadily during the
coming centuries for the thirsty millions of Spain.
OLD-TIME PROTESTANTS OF PRAGUE.
BY REV. H. A. SCHAUFFLER, BRUNN, AUSTRIA.
PRAGUE, the " hundred-towered " capital of Bohemia, with its many fine pal-
aces and bridges and churches adorned with high towers and curious turrets
and spires, is one of the most picturesque cities in Europe. What strange
stories many of those old stones could tell us. For instance, on the Charles-
Bridge, which you see on the left of the picture on page 337, is a stone
with a metal cross set in it, which tells you that a priest named John Nepomuk
was once thrown
into the river
there by com-
mand of King
Wenzel, because
he would not
tell what the
Queen had con-
fessed to him.
His body was
said to swim on
the water, while
five blue stars
surrounded his
head. The peo-
ple believed this
"fish-story,"
and now they go
in crowds from
all Bohemia to
that spot, and to
the cathedral on
the hill over-
looking it, where
is the costly silver coffin said to contain Nepomuk's body. Poor deluded peo-
ple ! to believe such lying wonders instead of God's Word ; to put their trust in
dead men rather than in a living Saviour ! It was not always so. Bohemia was
once a Protestant country. Listen to the story of another stone !
Here is a picture of the Rathhaus, or city-hall. Behind it, out of our sight,
is a plain-looking house, one of whose stones bears an inscription which tells
us that John Huss once lived there. He was one of the greatest and best men
THE RATHHAUS.
336 Old-Time Protestants of Prague.
that ever lived. In his time the Roman Catholic church had become fearfully
corrupt ; the Pope ruled over kings and emperors, and, in order to enrich him-
self, he corrupted whole nations by setting a premium on sin and sending out
priests to sell indulgences, or the pardon of sins, for money. What Christ said
to the Pharisees was true of the Pope and his clergy ; they made the Word of
God of none effect by their traditions. John Huss loved and studied God's
Word. He eagerly read the writings of the great English reformer, Wyclif,
who gave us the English Bible. His compassion was stirred by the state of
ignorance, sin, and spiritual slavery to which Rome had reduced his countrymen.
With fiery zeal he exposed the errors and corruptions of Rome, and denounced
the sale of indulgences ; with holy eloquence he proclaimed God's Word as the
only authority in questions of religion, and preached salvation through faith in
Christ.
Multitudes thronged to hear Huss. Many accepted his teachings. Rome
became alarmed, and the Pope summoned him to appear before a council of
the whole Catholic Church in Constance in Switzerland. King Sigismund
guaranteed his safe journey to Constance and back again. But once in the
power of his enemies he was cast into a dismal dungeon, dragged before the
Council, which would not allow him to defend himself, condemned to death for
heresy, burned at the stake, and his ashes thrown into the Rhine. Rome thought
she had conquered. But " the blood of the martyrs is the seed of the church."
The teachings of Huss became more popular than ever in Bohemia and Mo-
ravia. Desperate wars were waged by Catholic powers against the Hussites,
whose one-eyed leader, Zizka, never lost a battle. Rome's influence over the
Bohemians waned. A noble Christian Church, that of the Bohemian and
Moravian Brethren, pure in doctrine, strict in discipline, and vigorous in life,
sprang into being. The greater part of Bohemia and Moravia received the
Word of God, and renounced allegiance to the Pope. Scarcely one fifth of the
population remained Roman Catholic.
When the Emperor Ferdinand II., a docile pupil of the Jesuits, came to the
throne, he determined to uproot Protestantism. He declared that he would
rather rule over a wilderness than over heretics, as he called those who were
not papists. The Protestants had risen in defense of religious liberty against
his predecessor, Matthias, who had persecuted them in violation of his solemn
pledge. Ferdinand continued the conflict. The excitement in Bohemia was
tremendous. It was a desperate struggle for life. The Bohemians had no
longer any Zizka to lead them to victory. They chose an incompetent king,
and in 1620 they suffered near Prague an overwhelming defeat at the Battle of
the White Hill, which became the grave of Protestantism in those lands.
Through Bohemia and Moravia resounded the dreadful cry, " All is lost ! "
Look at that Rathhaus again. It seems as though its very stones must
have cried out .:t the scenes of horror they witnessed on the 2ist of June, 1621.
A large scaffold was erected in front of the Rathhaus. On it sat the judges ;
a strong body of soldiery guarded it, while all around surged a dense multitude
of horror-stricken spectators. One by one the bravest, noblest, and most pious
sons of Bohemia were led out to execution. In vain had Jesuits and monks
offered them life and riches and honors if they would renounce their faith.
They could die, but they could not deny Christ. To these tormentors one aged
Old-Time Protestants of Prague.
337
333
Old-Time Protestants of Prague.
nobleman, Wenzel, of Budova, answered : " I know whom I have believed. I
know that a crown of righteousness is laid up for me." " Hm ! " replied the
Jesuit, '• Paul speaks thus of himself and not of others." " Thou liest ! " cried
the nobleman, "for it is also written, ' And not to me only, but unto all them
also that love his appearing.' " When he stepped on to the scaffold, he passed
his hand over his head and long beard, and said : '• Now my gray head, see
what honor is put on thee, to be adorned with a martyr's crown." Once more
he prayed for the church, his country, and his enemies, and commending his
soul to Christ, sealed his testimony with his blood.
Otto, of Loss, a nobleman of keen intellect and high resolve, said, when his
••m— ^-SJm^«^-^-iuiN i iiiiMLiMujLii _uii MIL ...JBU. turn came> " Already the
Lord Jesus comes with his
angels to meet my soul, and
conduct it to the heavenly
marriage-feast, where I
shall drink with him out of
a new cup,1 the cup of joy,
through all eternity. Oh ! I
know it, this death will not
sever me from him." Ab-
sorbed in prayer, he mount-
ed the scaffold, then lifted
his eyes, pointed upward
with outstretched hand,
and exclaimed, " I see
heaven o >en ! " Before the
block he fell on his face
and prayed, then kneeling
cried out, " Into thy hands,
O Lord, my God, I com-
mend my spirit. Have
mercy on me through Jesus
The sword flashed, and one
Thus fell twenty-
JOHN HUSS.
Christ, and receive me that I may see thy glory
more noble soul was added to the great army of martyrs
seven heroes of faith, — the flower of the nation.
This was but the beginning of horrors. Prince Liechtenstein's dragoons
swept through the land with fire and sword, and compelled those who did not
flee into exile to turn Romanists. All Protestant pastors were banished, shot,
or burned. The most awful atrocities were committed. To make sure that the
" heresy " would not revive, Bibles and Protestant books were searched out and
destroyed. It was made a crime to be a Protestant. Over 30,000 Protestant
families fled to other lands.
Ferdinand's wish was fulfilled. He ruled over a desert, a land desolated in
the name of religion, and emptied of two thirds of its once prosperous and
happv pop i''ition.
And now, if you would like it, we will take a look at missionary work in
Bohemia and Moravia.
1 The cup was the cherished emblem of the Bohemian ProtestanU.
MISSIONARY WORK IN BOHEMIA.
BY REV. H. \. SCHAUFFLER.
You have now been told something of the old-time Protestants of Prague. In
that same city, in the year 1618, began the famous Thirty Years' War, which was
so fatal to Protestantism. The first blow in that war was struck in the Hradschin
Palace, on the height opposite Prague, represented in the picture. Two of the
high officials of the Emperor were thrown out of the window of a chamber of
that palace by men whose religious liberties had been violated. (See the picture
on page 340.) Bloody persecution of al! Protestants followed, and twelve vic-
THE HRADSCHIN PALACE.
tims' heads were exposed for ten years in an iron cage on the Charles-Bridge
Tower. (See page 342.
By these awful persecutions Rome thought she had destroyed Protestantism
root and branch, but some rootlets remained out of sight. So strongly did the
hidden truth work in the hearts of some in Northern Moravia, in the first part
of last century, that, to find liberty of conscience, they fled into Prussian Silesia,
where the pious Count Zinzendorf gladly gave them leave to settle on his
estates. There they founded Herrnhut. This was the beginning of that
religious body called in Germany " Herrnhuters," and in this country " Moravi-
340
Missionary Work in Bohemia.
ans," remarkable for the extraordinary zeal with which they have carried on
foreign missions. They are now helping to carry the gospel to Bohemia, where
they have two mission stations. In Moravia there are as yet none of these
Moravians. Your missionaries are very glad to cooperate with them, as with
the pious Austrian pastors. The Herrnhuters once lent us an evangelist, a
plain working man, whom we placed in Tabor (south of Prague), which means
" camp," and was once the center of the one-eyed Zizka's military operations.
Eight years ago I saw nothing Protestant in that wholly Catholic city but the
great Zizka's coat of mail. One evening last year I met there over twenty
adults to whom I spoke the Word. Ten of them had joined the mission church.
CHAMBER IN THE HRADSCHIN PALACE FROM WHICH THE NOBLEMEN WERE THROWN.
The gospel has gained a footing again in that former stronghold of the Hus-
sites.
PARTIAL LIBERTY GRANTED.
One hundred and three years ago this year, the Emperor Joseph the Second
allowed Protestants again to exist in Austria. Many shook off Rome's chains,
and seventy Protestant congregations sprang into being. This was the dawn of
a better day. For, though in consequence of influences which we have not
space here to consider, the great majority of Austrian Protestants are content
with dead orthodoxy or cold unbelief, and show either indifference or opposition
to spiritual life and missionary work, there are a few pious pastors who long
Missionary Work in Bohemia. 34!
for, and are laboring for, the spiritual regeneration of their churches. Then
the influence of Protestantism, such as it is, has tended to increase religious
liberty. And yet of this there is little enough in Austria. We found no Prot-
estant churches legally recognized but the Lutheran and Swiss Reformed, and
that all other Protestants were registered as " confessionless," and denied the
very name of " Christian." We had no right to hold public Divine service.
The law forbids the distribution of tracts and Bibles. In 1879 the Governor of
Bohemia forbade our brethren holding any religious meeting whatever, and
ordered the exclusion from their family devotions of every one not a member of
the household. In two villages near Prague policemen with fixed bayonets
sorely molested inoffensive farmers, and even threatened violence, only because
they read the Bible and prayed together. But God caused the very wrath of
man to praise him. Moved by the tale of such wrongs inflicted by officials
boasting the name of "Christian," the Evangelical Alliance six years ago
appealed to the Emperor of Austria, who promised and gave redress and a
limited liberty to hold public and private religious meetings.
Soon after a church was formed, with Prague as its center, which last year num-
bered 1 1 6 members, and is constantly growing. It is a living and active church,
and is doing a noble work. I cannot do better than to introduce to you one of
its members, and let him tell how he was won and what he is doing for others.
A COLPORTER'S STORY.
" My former life," he says, "was a life without God. My parents led me as
they had been led themselves, that is, without the Bible. My mother was often
angry when I did not repeat the rosary prayers fast enough. I went to Vienna
to learn a trade, where, in consequence of a shameless question put to me in
the confessional, I lost the last vestige of religious feeling, and went off without
receiving absolution. Now I condemned everything, good or bad. After serv-
ing as soldier in the war of 1866, I became fireman on the railroad. Having a
good income, I belonged to those who say ' Let us eat and drink for to-morrow
we die.' Card-playing was my especial delight.
"The Lord called me in a terrible way. I scalded both hands so that the
flesh fell off. A pious man with whom I lived told me that whom the Lord
wishes to make his child he chastens, but I laughed at him and told him, ' I am
no Beran ' (/. e., lamb, an old nickname for Protestants) ; " there is no God, let
me alone with your religion.' Thereupon something happened to me again. I
fell while smoking and stuck the stem of my pipe deep into my throat, which
brought on a severe sickness. The doctors doubted whether I should recover,
but God wished, not my death, but my life. I was already married and had
two children. When I recovered health, I again went my sinful ways as before,
left my wife and children alone at home, though I had a good wife, and went to
the tavern and stayed there all night. I was then dismissed from the railroad,
and was appointed to levy taxes.
" At this time the Lord called me in a special way. I heard of Mr. Novotny
(the mission's evangelist in Prague), as preaching the Word of God well. I
said ' that is a newfangled Jesuit.' Still I went to hear him, and for the first
time I was hit by the Word I heard. It seemed as though some one had stirred
up Mr. Novotny against me, but I went again, and that in the morning. The
342
Missionary Work in Bohemia.
door was closed. I heard that they were praying. I thought, ' then they don't
pray only in meeting before other people, but also when no one hears them.'
I saw that it came from his heart, and that he himself believed what he said.
Anxious to be present at such a prayer, I went the next morning, and attended
TOWER OF CHARLES' BRIDGE, PRAGUE.
family devotions. Then my business became difficult for me. I could not be
severe and coarse. I was dismissed with a good character. When I told the
tax official something about the Lord Jesus, he remarked, ' You have become a
fool,' and really some of the people whose property I had seized came to see
whether it was not so. Some of them are now brethren in the Lord. I had
no prospects. Mr. Novotny advised me to mend shoes. I succeeded so far as
to support my family, for the Lord blessed me. Then Mr. N. proposed to me
Missionary Work in DoJieinia.
343
to become a colporter. He promised me little wages, 15 florins ($6.32) a
month, and a little percentage on my sales. This money was given by the
brethren in Prague who had recently come to a saving knowledge of Christ, and
were ready to support one of their number who would scatter the Word of God.
"At the very start I was arrested because I had sold a Bible (colporters may
only take the names of purchasers to whom the books must be sent by mail),
was imprisoned, and had to pay 5 florins ($2.12) fine. When I complained of
this among my brethren, they said they envied me my suffering for the Lord
Jesus. After some months, when we were assembled at Mr. Novotny's, came a
WAYSIDE CHAPEL IN BOHEMIA.
police inspector and policeman, and our names were all taken down. This
drove many away, but also confirmed many. Then I moved to , and now
there visit me sometimes as many as thirty people, but sixteen come regularly,
with whom I study God's Word. Among them are some who were drunkards,
fallen girls, and also a thief, once eighteen months in prison. Him I fished for
as he was catching fishes. I was afraid of him, but the Word of God took hold
of him. This man now loves the Lord Jesus. His sister, too, loves the Lord
now. With joy I can also say that my mother, who had previously opposed me,
confessed the Lord Jesus before her death. It is a peculiar pleasure to me that
I have a believing wife, who was before an opposer."
In this simple quiet way, one soul after another is being won for the truth.
It is a small beginning ; a mere mustard-seed ; but it has in it divine life and
power. It will yet grow to fill the land.- Will you not pray that it may grow
speedily ?
BIBLE SCENES IN A LAND WITHOUT THE BIBLE.
BY REV. J. D. EATON. CHIHUAHUA, NORTHERN MEXICO.
ONE need not brave the dangers and discomforts of a sea voyage, and of tent-
life amongst the Arabs, in order to visit a land where many things are done
almost as they were done in the time of Christ. In this Mexican city of
Chihuahua, and in the surrounding fields, are many novel sights which seem to
belong to Egypt and Palestine.
FOUNTAIN AT CHIHUAHUA.
The Missouri Pacific Railroad Company kindly furnishes us with some pictures
of our city. The one above represents the principal fountain to which, all day
long, come the poor people with pitchers and jars to carry the precious water to
their homes, and to the better houses of those who can afford to pay for having
it brought. (Rev. xxi, 6.) The women, and even little girls, after filling their
earthern jars, will deftly lift the heavy burden to the waist, then to the shoulder,
and often to the head, and walk away under it, with wonderful steadiness and
grace. (Gen. xxiv, 46.) The water for the mission house, distant a block and
a half, is carried in a small barrel slung on a pole between two men, who keep
step in a kind of slow trot, and receive three cents apiece for each trip.
Bible Scenes in a Land wittwut the Bible.
While there are grand houses for the wealthy classes, provided with fine
carpets, furniture, and pianos, the homes of the poor generally consist of but one
room, in which is done the cooking, eating, sleeping, and work of an entire
family. The floor is the beaten earth ; the walls are built of mud bricks, mixed
with straw and dried in the sun (Ex. v, 7), and the roof is flat, made also of
mud supported on rafters. Window there is none, the light and air having to
pass through the open door.
There is no stove, and some-
times no table, chair, nor bed-
stead. The people squat on
the ground, or use low stools.
The bed may consist of an
oxhide or a piece of matting,
OLD CHURCH OF SAN FRANCISCO
AT CHIHUAHUA.
lying upon which the Mexican wraps himself in the blanket which has been
worn during the day in place of coat or shawl. In the fireplace is cooked the
simple meal, consisting of a thick soup of vegetables and meat, and perhaps
some tortillas, or griddle -cakes. These are made of boiled and hulled Indian
corn, which is ground by women, between two stones (Isa. xlvii, i, 2), mixed
with water and fried without seasoning. The pale-looking cake is torn in pieces
with the fingers, and a piece bent into the shape of a rude spoon is used to dip
up some of the pottage (John xiii, 26), both spoon and contents being passed
into the mouth. Firewood is too precious to be used for heating a room, and
the cooking for the day is often done with two small sticks, costing about a cent
apiece, (i Kings xvii, 12.)
In the country sometimes we find little round ovens, like a hemisphere, built
346
Bible Scenes in a Land without the Bible.
outside the hut. For heating them, nothing comes amiss : grass, weeds, brush,
dried dung. (Matt, vi, 30; Ezek. iv, 12, 15.) There are no fences to divide
the great farms, or haciendas, but landmarks are built of stone or brick, often
placed on high points of land, and whitewashed so as to be seen from a distance.
(Prov. xxii, 28.)
The mixed flocks of sheep and goats are watched all day by shepherds, who
bring them home at night to the fold. Other folds there are for the cattle,
which during the day have also been herded in " green pastures," and some-
times led long distances to the " still waters." In this " dry and thirsty land "
a stream of water or a " pool in the desert " is a great treasure. Not only the
"garden of herbs," but fields of grain, before being planted, are covered with
a curious network of furrows so that afterward they may be watered evenly
and thoroughly in sections. Openings are made or closed often with the
naked foot (Deut. xi, 10), and so the
" rivers of water are turned whitherso-
ever he will." (Prov. xxi, i.)
In and around the city " the fount-
ains are dispersed abroad and rivers of
water in the streets." (Prov. v, 16.)
The price of a garden includes pay for
a stream of water for so many hours
each week. Down one side of a shaded
street this morning runs a little brook
watering a row of trees. In the after-
noon it merrily rushes along the row
of shade-trees on the other side.
Sfci To-night it will be found in still
another street or making glad an
orchard or garden. (Psa.xlvi,4.)
The harvested grain is carried
to the threshing-floor of stone or
beaten earth, in a circular en-
closure. Into this are driven a
number of unmuzzled cattle or
horses (Deut. xxv, 4), to "tread out the corn." For winnowing, a breezy
day is chosen, and a long-handled wooden fan is used, like a huge snow-shovel.
With this the contents of the floor are tossed up, and " the wind drivetli
away" the chaff, leaving the wheat to be gathered into the storehouse. (Ruth
iii, 2.) When Ruth (iii, 15) held her veil to receive the six measures of barley,
she did as does her sister here with the reboso which is wrapped about her head
and shoulders. So does a man often carry home the corn or beans he has
bought, in the blanket, or scrape, which was worn over his shoulders. This is
often put in " pledge " for money, and there is left him but little " raiment " to
sleep in. (Deut. xxiv, 13.)
The great burden-bearer is the ass. He carries leathern bags full of water,
jars of milk, bricks, stones, and earth, wood from the mountains, ore from the
mines, straw, grass, corn-stalks, coops of fowls, crates of fruit and vegetables,
SADDLED BURRO.
Bible Scenes in a Land without the Bible.
347
children, and even a whole family ! For I have seen father, mother, and two
children, besides many odds and ends, loaded on one patient ass plodding cheer-
fully along at his even and rapid pace. Sometimes there will be met in the way
a woman mounted on an ass, her face partly veiled, while a baby lies folded
snugly in her arms, and her husband, carrying a staff in his hands, walks at her
side. It is a living picture of the Holy Family going into Egypt. Very likely
the baby's name may be Jesus, for that sacred name is given to many of the
boys here, and even to the girls ; and there are many Marys and Josephs.
But these people who show in their country and habits so many pictures of
the Bible lands from which some of their ancestors came, by way of Spain, have
most of them never seen a Bible, and of course know but little about the
Saviour whose story it contains. In their churches they have horrible bloody
images of the Crucified ; but the image of the Virgin Mary is given the place of
honor above the altar,
and to her and to the
saints they pray more
than to God.
In this whole State of
Chihuahua there are but
four or five copies of the
Roman Catholic Bible
for sale, at a price rang-
ing from sixteen to
thirty-five dollars. It is
very wonderful to this
people that they can
buy of the missionary a
copy of the Psalms or a
Gospel for five cents,
a Testament for fifteen,
and a whole Bible for
thirty -five cents. Not
half of the men and women know how to read, but the children are learning,
and many of the old and young together are finding great joy in studying and
committing to memory the words of the Book.
The central plaza, or square, of the city is named for " La Constitucion,"
which gives to all the right of reading the Bible and worshiping God in the
way that seems best, no matter how much the priests may oppose. The two
main streets which bound this plaza are called "Progreso" and "Libertad."
The mayor sends us a policeman every Sunday night, and on other evenings
when we have meetings, to keep order, to protect us from those who sneer and
mock, and who might throw stones if they were not watched. And so the
government helps the gospel light to shine, knowing that a free Bible will make
" liberty " and " progress " in Mexico more sure.
MEXICAN ADOBE HOUSE.
OTHER UAN
ANB ISLANDS.
HENRY OBOOKIAH,
THE people of the Sandwich Islands are now known as a Christian
nation sending their own missionaries to the heathen of Micronesia. But
sixty years ago they were themselves savages and idol-worshippers, who
had received nothing from civilized lands but the sins of wicked sailors,
whose ships touched their shores.
Their idols were hideous and ridicu-
lous, as you may see by this engrav-
ing of one of the specimens which
are kept as curiosities at the Mis-
sionary House in Boston. Christian
people knew little about the island-
ers till there landed in New York, in
1809, a Sandwich Island boy named
Obookiah. This boy's parents and
brother had been killed before his
eyes, in one of the native wars, and
he was left sad and lonely. When
an American captain asked him if
he would like to come to this coun-
try on board his vessel, he gladly
said yes. Our young people have,
perhaps, hardly heard the name of
Obookiah, which was a household
word to their grand-parents. They
ought to know, and we will tell them,
the short story of his life, for it was one of the first things in our mission-
ary history.
Obookiah was about seventeen years old when he came here, an un-
taught boy, clumsy, dull, and heavy-looking. But the captain took him to
his New Haven home, and soon after he was found weeping on the steps
of one of the buildings of Yale College. " Why are you crying ? " asked a
kind gentleman. " Because there is no one to teach me," answered Oboo-
kiah. He was immediately taken into a Christian family, and eagerly
began to study. After a few months Mr. Samuel J. Mills, who was then
full of missionary zeal, invited him to his father's house at Torringford,
HAWAIIAN WAR-GOO, KAILI.
352
Henry Obookiali.
Conn. There Obookiah went, and there he was taught to work as well as
study. He made surprising improvement, and soon wrote to a New Haven
friend : " You know I came one morning to your room in college, and you
tell me read. You say what c-a-p spell ? then I say c-a-p pig. I spell
four syllables now, and I say ' what is the chief end of man.' "
In 1811 Obookiah went to Andover, Mass., and there, as he said, " My
wicked heart begin to see a little about the divine things, but the more I
see to it, the more it appear to be impenetrability" Yet when a friend
prayed with him
one day, and
said before they
rose from their
knees, "You
may pray too,"
Obookiah ut-
tered these
words : " Great
and eternal God,
make heaven,
make earth,
make every-
thing— h ave
mercy on me,
make me under-
stand the Bible,
make me good.
Great God have
mercy on
Thomas, make
him good, make
Thomas and me
go back to Ha-
waii, tell folks in
Hawaii no more
pray to stone
god. Make some good man go with me to Hawaii, tell folks in Hawaii
about heaven, about hell. God make all people good everywhere," and he
closed with : "Our Father which art in heaven." Still he afterwards said
that, at this time, he wanted to get religion into his head more than into his
heart. " Sometimes when good people talked with me on this subject, I
was but just hate to hear it."
In 1812 Obookiah spent several months at Hollis, N. H., and he wrote :
" I thought now with myself that I have a change of heart. It was so if I
mistake not. For the Lord Jesus did appear as the chiefest among ten
thousand and altogether lovely, and his mercy appeared to be welcome to
a sinner as I." He returned to Torringford, and there a friend asked :
" How does your own heart appear to you ? " " Oh, black, very black," he
KEKAULUOHI, A HAWAIIAN RULER IN
Heiiry Obookiah. 353
replied. " But you hope you have a new heart ; how did it appear before
it was changed ? " " Mud" he said ; " all mud." He now grew rapidly
in wisdom and in grace. " I seeked," he said, " for the Lord Jesus a long
time, and found him not. But still I do think that I have found him on
my knees. Everything grows very clear to my own view. Oh, what happy
hours that I had in the night-season ! I thought before that religion was
a hard thing to get it ; making many excuses for fray-hour, and kept put-
ting it off. But this kind of feeling led me far beyond all happiness. I
cannot help think about heaven. I go in a meadow, work at the hay my
hands, but my thought no there. In heaven all time, then I very happy."
He began to talk of returning to Hawaii to preach the gospel to his poor
countrymen. " Suppose your countrymen should kill you ? " said some one.
" If that be the will of God, I am ready, I am ready," answered Obookiah.
After this he went on studying in various places. His industry was re-
markable. With the help of a friend he tried to reduce his own language,
which had never been written, and was a mere chaos of sounds, to writing,
and " made a kind of spelling-book, dictionary, and grammar." He kept a
diary, and wrote a history of his past life. They show a bright mind and a
loving heart, and are full of penitence for sin and joy in Christ. In 1815
he was received to the church in Torringford. He asked beforehand that
he might speak a few words to the people at the time of his admission.
Mr. Mills, the pastor, readily said yes, but forgot it when the time came.
At night, Obookiah, who was now called Henry, came to Mr. Mills with a
broken heart, and said : " You no let me speak, sir ; I sorry." Mr. Mills
was much affected, and asked : " What did you wish to say, Henry ? " " I
want to ask the people, what they all waiting for, they live in gospel land,
hear all about salvation ; God ready ; Christ ready ; all ready, — why they
don't come and follow Christ."
A FOREIGN MISSIONARY SCHOOL.
In 1816 a school was started in Cornwall, Conn., for the education of
heathen youth who had come to this country. It was thought from Oboo-
kiah's case that they might be there trained to become helpers in the
Foreign Missionary work. The experiment was tried under the care of
the American Board. Some of the pupils were Chinese, some Greeks ;
there were many Indians and several Sandwich Islanders. Obookiah went
with a friend on a tour through Massachusetts to collect funds for the
maintenance of the school. He was now about twenty-three years old.
All the old dull look had gone from his bright, intelligent face. He was
nearly six feet in height, and his manners were animated and graceful.
He was a living answer to the great objection made in those days to For-
eign Missions. Here, before the eyes of even-body, was an ignorant hea-
then transformed into a wise, loving, and faithful Christian. It seemed as
if he were to be the best of missionaries to his race. But he was to help
them only through others, whose interest he aroused in their needs. In
February of 1819 he was taken sick of a fever, and after several weeks of
suffering, he died. The lady who had charge of him said it was one of
354
Henry ObookiaJi.
the best and happiest times of her life. Obookiah was patient, and even
joyful. After a suffering night, the lady said : " You are glad of the morn-
ing after a dark, distressing night." " Oh," he replied, " some light in the
night, some light of God." Once his eyes seemed fixed as if on a delight-
ful object, and when questioned about it, he said : "Oh, I can't tell you all -}
it is Jesus Christ." As he grew worse, it was hard to give up the hope of
preaching Jesus in Hawaii. " But God will do right," he said, bursting
into a flood of tears. " It is no matter where we die. Let God do as he
pleases." At the last he bade his friends farewell, and with a heavenly
m
SEMINARY AT WAIALUA, SANDWICH ISLANDS, 1866.
smile, such as those who watched him had never seen before, he fell asleep
in Jesus.
The Cornwall school was kept up only till 1826. It proved wiser to train
teachers from among the heathen in their own lands. But the life of Oboo-
kiah and of the school were not in vain. They were the immediate occasion
of the wonderful mission to the Sandwich Islands which was begun in
1820, and was closed in 1863, because it had become a Christian land.
The pictures of Kekauluohi and of the Waialua school indicate the mar-
velous change wrought among the once barbarous people.
A HEROINE OF HAWAII.
How many of the young people of to-day have ever heard of Kapiolani,
ef Hawaii? Probably not many; yet she ought not to be forgotten, for she was
a true heroine.
One of the superstitions of the Sandwich Islanders was, that certain places and
things were tabu, or sacred, and the penalty for touching the tabued article was
death. Certain kinds of fish and swine's flesh were tabu for women, but not for
men. There was a tabu upon the eating together of a man and his wife, or of a
mother with her son. This superstition was, in large measure, overthrown just
before the missionaries reached Hawaii in 1820. The people had supposed that
if men did not kill whoever violated the tabu, the gods would certainly do so.
But when they saw the
sailors from foreign coun-
tries paying no regard to
the prohibition, and eat-
ing the forbidden articles
without harm, they sud-
denly lost faith in the
power of their gods, and
all at once they overthrew
their idols and gave up
their system of tabu.
But while these false
gods were removed, and
their prohibitions were dis-
regarded, there remained
for some years a great fear of one goddess, Pele, who was supposed to inhabit
the volcano of Kllauea ; and no one ventured to violate the tabu upon her do-
minions. It is not strange that the natives had a great terror in connection
with Kilauea, for all travelers to-day unite in saying that no earthly scene can
be more awe-inspiring than is the near view of this volcano. Some years before
the missionaries reached Hawaii, an army was marching across the island by a
path which led near the base of Kilauea, and during the night-time a terrible
eruption took place. While the hot lava rolled down the mountain-side, the
red and blue flames shot up into the air, and the ground shook so violently
that it was impossible to stand. Over a part of the army a shower of sand
and cinders fell, so that when their comrades came upon them, they found them,
some lying down and some sitting upright, clasping each other, but all dead !
NATIVE GRASS HOUSE, HAWAII.
356
A Heroine' of Hawaii.
It was this mountain which Pele was supposed to inhabit, reveling in the flames
and hurling them forth against all who offended her or dared to trample on her
domain. The natives paid her the greatest reverence, throwing into the crater
of the volcano vast numbers of hogs, both cooked and alive, as offerings to the
dread goddess.
Kapiolani was the daughter of a chieftain, and the wife of Naihe, who for a
time was governor of Hawaii. When the missionaries first knew her she had two
husbands, and she was said to be intemperate. But she was soon impressed by
the truth, and built a church at her home, which was near the spot where Captain
Cook was murdered, so that the people need not worship in the way represented
in the picture below. In the year 1825, only five years after the missionaries
NATIVE CONGREGATION IN 1823.
landed, and before the people had in any great numbers been brought under the
power of the gospel, Kapiolani determined to show them how vain was their
superstition about Pele. A missionary had just gone to Hilo, one hundred miles
across the island, and the rough and dangerous path lay directly by Kilauea.
Kapiolani resolved to walk over the mountain and to break the tabu of the
goddess. Her husband sought to dissuade her, and men and women along the
way implored her not to anger Pele and risk her own life. She answered them :
" If I am destroyed, you may all believe in Pele." A woman who claimed to be
a prophetess of the goddess came to meet Kapiolani, and warned her against
approaching the mountain without an offering to Pele. But instead of manifest-
ing any fear, Kapiolani opened her Testament and read to her of the true God,
and Jesus Christ, as the Saviour of men.
A Heroine of Hawaii.
357
When they reached the crater of the volcano, there were about eighty persons
ip the company. This crater, said by some to be half a mile in breadth, is filled
wi'.h molten lava, sending up its sulphurous smoke, and occasionally shooting a
mass of flame thirty or forty feet into the air. From the picture above, which
358
A Heroine of Hawaii.
represents the crater of Mauna Loa, a volcano near by Kilauea, you can get
some idea of the terrific scene ; only you must remember that what looks like
foam is fire, and that this surging mass, as it rolls from side to side, roars like a
tempest, accompanied with explosions like the discharge of numerous cannon.
Down to the brink of this crater Kapiolani went, eating some of the berries which
were sacred to Pele, and threw stones into the vortex. This latter act had been
regarded as peculiarly offen-
sive to the goddess. Stand-
ing very calmly in the midst
of scenes naturally so appall-
ing, Kapiolani said, in the
hearing of her people : —
"Jehovah is my God. He
kindled these fires. I fear not
Pele. Should I perish by her
anger, then you may fear her
power ; but if Jehovah save
me when breaking her tabus,
then must you fear and serve
Jehovah. The gods of Ha-
waii are vain. Great is the
goodness of Jehovah in
sending missionaries to turn
us from these vanities to
the living God " Then she
called for a Christian hymn
to be sung. What a grand
organ they had to accom-
pany them ! After a prayer
was offered, she went on her
way to Hilo. The power of
Pele was broken. The mass of the people learned from this brave act that
the tabus of the goddess were vain.
Was not Kapiolani a genuine heroine? She lived ever after a brave and yet
humble Christian life, dying in 1841, honored of all the people. In speaking of
the happiness of the Hawaiians in receiving the gospel, she once said, with her
hands clasped and tears in her eyes : " Our happiness is the joy of a captive just
freed from prison." How many prisoners in all parts of the earth are yet
waiting for the gospel which shall make them free !
A Christian gentleman, who visited the Sandwich Islands in 1829, speaks of
Kapiolani as winning respect and sincere friendship. " She is so intelligent, so
amiable, so lady-like in her whole character, that no one can become acquainted
with her without feelings of more than ordinary interest and respect." And yet
this was not ten years after the time when she was a naked and drunken heathen
woman. Is not the gospel the power of God in changing human hearts and livefc ?
HAWAIIAN WOMAN, 1876.
GLAD DAYS AT WAIMEA.
OST of the readers of the Missionary Herald know
something about the great changes that have taken
place in the Sandwich Islands within sixty years.
Rev. Lorenzo Lvons, who has now been a mis-
sionary for above fifty years at Waimea, in the
northern portion of the island of Hawaii, has sent
a letter describing some of the bright days in his
experience. Mr. Lyons has been not only the
— Sunday-school man but also the sweet singer
among the Hawaiian churches. \Ve wish we had room for all
his letter. Here is part of it : —
"I reached Waimea, where I now am, on July 16, 1832. On
my first Sabbath here there was a congregation of some twelve
hundred natives, and a Sabbath -school of some seven hundred
pupils. These, with not a dozen exceptions, were clothed in the
native kapa, and seated on the floor of earth covered with mats.
The meeting-house was a large grass building with open doors,
a rough pulpit, and one window behind the pulpit.
"On July 16, 1857, when I was fifty years old, came my first
jubilee. The old grass meeting-house and its two successors had disappeared,
and in their stead stood a meeting house that would compare well with country
churches in the United States. In it the people assembled with representatives
from the fifteen out-districts, all clothed in European style. No sign of a native
kapa dress appeared. It was dedication day. The exercises customary on such
occasions were performed. It was a good and joyful day in Waimea.
"On May 16, 1872, after a residence of forty years in Waimea, the people
made a love feast for their missionary and pastor, a thing which he did not
desire, but was obliged to yield to. In the midst of my historical address I
was requested to stop, while a beautiful gilt Hawaiian Bible and hymn-book were
presented me. After meeting the whole assembly joined in a festival. That day
will long be remembered at Waimea."
Glad Days at Waimea.
A SUNDAY-SCHOOL FESTIVAL.
" On the first day of January, 1880, an interesting sight appeared in our
meeting house. The Sabbath-schools of North Hawaii were assembled at
Waimea for a review of the International Sabbath-school lessons studied in
these schools for the past seven years. These lessons had all been prepared
in the native language by me, and printed in the Hawaiian newspapers, and
studied more or less in all the Hawaiian Sabbath-schools. I had previously
recommended a seven year review celebration, not only in Waimea, but in other
central places throughout the islands. My recommendation was favorably re-
ceived, and such a review celebration resolved on for the first day of the year.
It was a great work to prepare a suitable and a comprehensive review lesson
on the whole Bible. When the day came the review passed off well in Waimea.
We had had Sabbath-school celebrations before in our meeting house, but none
like this.
" In the midst of the review exercises a committee, sent from Honolulu, pre-
sented to me the contributions of the Hawaiian Sabbath-schools as a testi-
monial of their love and regard in view of my services in preparing their lesson-
papers and hymns. The names of the schools, some forty-five of them, and the
THE "MORNING STAR" APPROACHING HONOLULU.
contributions of each, were engraved in gilt letters, and placed in a gilt frame,
covered with glass. The largest contribution was $295, the smallest $1.75.
Total contribution some twelve hundred dollars.
"Twelve hundred dollars ! I never before owned at one time such an amount
of money. I wish the American Board and all the American people, young
and old, to see that Hawaiians, who are often said to have no gratitude, nor
word for gratitude in their language, have still something akin to gratitude, and
are capable of appreciating in some degree services done for their good."
THAKOMBAU, A KING OF FIJI.
THERE are few spots in all the earth where such sudden and marvelous
changes have been wrought by the preaching of the gospel as have been wit-
nessed among the Fiji Islands within the last forty years. These islands are
THAKOMBAU. KING OF BAU.1
over two hundred in number, though some of them are very small. The
scenery in various portions of the group is described as being of wonderful
beauty, but the people were notoriously brutal and vile. They were cannibals
1 This and two other cuts in this article are taken from Fisuier's Tke Human Rate, by kind permission of the
publishers, D. Appleton & Co.
363
Thakombau, a King of Fiji.
of the worst sort, and every kind of iniquity flourished on every island. What
we may be able to tell in a few pages of the life of one man, Thakombau, King
of the island of Bau, will well illustrate what the Fijians were before the gospel
reached them, and what they have become since they lotued, as they say, that is,
received the Christian icligion.
Thakombau was widely known, and Miss Gordon Gumming, in her entertaining
book of travel, At Home in Fiji, describes him as a very fine old man, stately
and chief-like in his bearing, and with clear, penetrating eyes. She heard him
on New Year's morning, in 1876, offer the first prayer in a great assembly of
natives gathered for worship, and she speaks of his prayers as striking and very
touching. But what of his youth ?
HIS CRUELTIES.
He was born in 1817, and was the son of Tanoa, the savage and blood-
thirsty ruler of Bau. In his childhood he was called Seru, and when six years
old was taken on one of the warlike expeditions which in those days were of
frequent occurrence. The party to which he belonged was victorious, and after
fifty men had been killed a lad about two years older than
himself was captured and held down before Seru, while he
beat him to death with a club. This was the young chief's
first victim, and the lesson in cruelty which he so early learned
was not forgotten. We are loth to repeat some of the stories
of his cruelties, and yet how else can it be known what has
been accomplished in him and among his people through the
gospel of Jesus Christ ?
Among the terrible facts narrated by Mr. Waterhouse, an
English missionary, who, after years of unavailing effort, was
at last permitted to reside at Bau, are the following. While
the old king, Tanoa, was living he encouraged his son to put
to de?fh all who might be suspected as enemies. Thakom-
bau was not slow in following out the suggestion. On one
occasion, a rebel having been captured, the young chief had
the tongue of the offender cut out, which he devoured raw,
and while the sufferer was begging for speedy death Thakom-
bau was laughing in high glee. On another occasion, when
two men were taken alive in a battle at Viwa, Thakombau's
brother tried to prevent their being killed, and offered him a
canoe if he would spare their lives. Thakombau replied,
" Keep your canoe ; I want to eat men." He made the
doomed men dig a hole in the earth for an oven, and cut the
fire-wood. He then had their arms and legs cut off, which
were cooked and eaten in the presence of the men who were yet living. After
this, even, he tortured them in ways which are too horrible to describe.
TANOA'S WIVES.
Among the customs prevailing throughout Fiji was one which required that
at the death of a chief several of his wives should be strangled, under the
notion that his spirit would want company in the unseen world. The mis-
CANNIB-L FORK.
Thakombau, a King of Fiji.
363
sionarits exerted all their influence to put a stop to cannibalism and wife-
murder. They would often go into the presence of a savage chief, and beg for
the bodies of the dead that they might decently bury them. They were par-
ticularly anxious that when the old chief Tanoa should die none of his wives
should be put to death, hoping thus to break up the horrible custom. Thakom-
bau at that time was not ignorant of his duty, and he was persistently urged
both by the missionaries and captains of English and American vessels to take
a stand against the custom. He promised nothing, yet it was hoped that he
A FIJIAN CANNIBAL TEMPLE WITH VICTIMS.
would yield to remonstrances and entreaties. But when Tanoa, his father, died
in 1854, the missionaries were temporarily absent, and as they hastened back on
receiving the tidings of his death, they saw six biers at the door of the house
where the dead man lay. On entering, they found two of the wives already
dead, and Thakombau assisting in the process of strangling others. When the
missionaries cried out, " Refrain, Sir ! That is plenty. Two are dead," the
chief replied, " They are not many — only five ! But for you missionaries
many more would have been strangled." In spite of all remonstrances the
364
Thakombau, a King of Fiji.
other three were killed, and the pride of Thakombau was gratified at having
maintained a Fiji custom against all opposition.
THE MISSIONARIES RECEIVED.
When Christianity began to win many converts on several of these islands
Thakombau was greatly irritated. The missionaries, on occasionally landing at
Bau, would plead with him very faithfully, but he would rebuff them, saying
" I hate your Christianity." " When you have grown dalo on yon bare rock
then I will become a Christian, and not before." Once, in a scoffing tone, he
exclaimed, " Wonderful is your new religion, is it not ? But will it prevail ?
Will it prevent our having men to eat? Not it." It seemed for many years as
if this chief, whose royal name was now Vuni-valu, or Root-of-War, would suc-
ceed in keeping the Christian faith out of his dominions. He slew and ate his
enemies without number. The ovens of Bau, used only for cooking human
bodies, were said to be
seldom cool. Of such
atrocious deeds Tha-
kombau made little ac-
count, saying on one
occasion, " White men
make good eating : they
are like ripe bananas."
There would certainly
seem to be but little
hope of reaching a heart
so hard as his. But
the missionaries were
not at all discouraged.
Though not welcomed
by Thakombau, he yet,
in 1853, allowed them
to live in Bau, and be-
gin their labors among
his people. The savage
king heard much about
the religion of love and
peace. Other chiefs,
and especially the Chris-
tian King George, of
Tonga, urged him to renounce the false gods and accept the religion of Jesus.
A series of misfortunes extending through a long period had humbled in some
degree the pride of his heart, and he suddenly declared that the Christian re-
ligion should take the place of idolatry in his kingdom. On Sunday, the 3oth
of April, 1854, he caused the two great wooden drums of Fiji, which had never
before sounded any call except to war or a cannibal feast, to be beaten as a
summons to a great service in which heathenism was renounced, and Christi-
anity embraced. Bales of cloth were brought out and distributed, for the out-
ward sign of a change from heathenism was the putting on of some clothes.
A FIJIAN.
Thakomttau, a King of
365
The Christians were called " dresses," to distinguish them from the pagans, who
wore only the least strip of cloth. Hundreds of the people at once embraced
the Christian faith and commenced family prayer. Thakombau, though favoring
the new faith, did not become a Christian in heart until some time after this,
but he yielded more and more to the power of the gospel and the cruel practices
in which he had indulged were totally forsaken.
A NEW MAN WITH A NEW NAME.
In 1857, three years after the missionaries were received, Thakombau having
put away his many wives, was publicly baptized, taking the name of Ebenezer
He stood up in the presence of " widows whose husbands he had slain ; sisters
whose relatives had been strangled by bis orders, relatives whose friends be had
SCHOOL-HOUSE AND CHAPEL AT MBUA. FUI.
eaten," and made most humble confession, saying, with broken voice and with
tears, " I have been a bad man, I disturbed the country. The missionaries came
and invited me to embrace Christianity, but I said to them, ' I will continue to
fight.' God has singularly preserved my life. I desire to acknowledge him as
the only and true God. I have scourged the world." This was twenty-eight
years ago. Thakombau still continued to honor the Christian name. He and
his people had become loving and gentle. They have altogether ceased to be
cruel. One's life is as safe in Fiji as it would be in any part of the world,
and the kindly people care most thoughtfully for all who come among them.
The missionaries who have labored there with such marvelous success have
been English Wesleyans, and they have churches, with crowded congregations,
on every island, and there is scarcely a house in which may not be heard daily
morning and evening prayer in the family. There are 1,400 schools and 900
native preachers in Fiji. Old Thakombau, the once treacherous and bloodthirsty
cannibal, died in 1884, a faithful, gentle, intelligent, and devout Christian, who
was greatly respected and loved by all who saw him. The lion had become the
lamb. Is not the gospel which has wrought this change the very power of God ?
TOIL AND TRIUMPH IN MADAGASCAR.
THE Island of Madagascar, lying two hundred and fifty miles east of the coast
of Africa, is about one thousand miles long, and from two to three hundred miles
broad. Its area is larger than that of the New England and Middle States, with
Virginia, or about twice that of Great Britain and Ireland. Little was known of
this vast island until the early part of the present century, when the English sent
a friendly embassy to King Radama, a wise and able ruler, who welcomed the
foreigners.
The first missionaries landed in Madagascar in 1818, but they retired, and the
mission was not begun till 182^0. The first comers found a singular people,
busy and shrewd, but ignorant and superstitious. They are called the Malagasy.
They had no written language, and, of course, no books. Most of the people
were filthy and half-naked, and their morals were shocking. They worshiped
idols, and were subject to cruel superstitions, among which was one that certain
days were unlucky, and that children born on these days must be put to death,
or evil will -come to their parents. In one of the tribes all the children born on
Tuesdays were destroyed. Multitudes of lives were also destroyed by the tan-
gena ordeal, a trial by poison which was supposed to test the guilt or innocence
of one accused of crime or of witchcraft. The trial was conducted in the fol-
lowing way : The suspected person was made to swallow three square pieces of
a fowl's skin, and after a time a portion of two nuts of the tangena tree, an
active poison, was administered. If, in the vomiting which followed, the pieces
of skin were thrown up uninjured, the person was pronounced innocent of the
charge. But even then the poison was often fatal in its effect, so that the victim
died, whether the ordeal pronounced him innocent or guilty.
King Radama, who welcomed the missionaries in 1820, allowed them to open
schools, and the next year he sent his nephew and ten other young men to Eng-
land to be educated. At the time of his death, in 1828, there were four thousand
pupils in the schools, but neither Radama, nor any of his people, had accepted the
Christian faith. He sought only the education which the missionaries could give.
His Queen, Ra-na-va-lo-na, after murdering all who stood in her way, seized the
throne and commenced her long reign, marked by bloody persecution of those
who had anything to do with the Christians.
At her coronation, in June, 1829, Ranavalona took two of the national idols in
her hands, saying, " I received you from my ancestors. I put my trust in you,
therefore support me." At first she permitted the missionaries to teach and
preach, seeing the advantages of the education they imparted ; and in 1831, thir-
Toil and Triumph in Madagascar.
367
teen years after the first missionaries had landed, the first converts were baptized,
and what has well been called the " Martyr Church " of Madagascar was formed.
But the permission was soon withdrawn and the most violent persecution began.
All who refused to worship the national idols were declared criminals. Many
suspected persons were compelled to submit to the tangena ordeal The Queen
summoned an assembly at the capital, at which it is said one hundred thousand
people were present, and death was declared to be the penalty to be visited upon
368 Toil and Triumph in Madagascar.
all who should not within one week renounce the Christian faith. It appeared
that twenty-four hundred of the Queen's own officers were more or less impli-
cated, and she so far relaxed her decree that four hundred of them were reduced
to the ranks, and two thousand were simply fined.
Under this persecution many of the people fell away from the faith, but thou-
sands of them remained steadfast. They would meet secretly in each other's
houses, or they would go twenty or more miles for a midnight meeting in somt-
secluded valley or on a rocky mountain side. Here they would read from God's
Word, and sing their hymns of praise. Strangely did their numbers increase
during this "Time of Darkness." Ranavalona reigned for thirty-two years, and
ten thousand Christians were punished, either by death, or exile from home, or by
a heavy fine ; and yet at the end of her reign, there were many more Christians
in Madagascar than there were at the beginning. The oppressed disciples had
not the support of the English missionaries, for they were obliged to leave the
country in 1836. The first martyr, a young woman named Rasalama, fell by the
executioner's spear, August 14, 1837. In the years which followed, hundreds met
a cruel death in one form or another, because they would not deny Christ. Some
were thrown head-foremost into pits and were drowned in boiling water, others were
cut in pieces, or were burned. Some were stoned. There was a high precipice at
Antananirivo, the capital, near the Queen's palace, to the top of which some of
the victims were taken, their arms and feet tied, and they were hurled upon the
rocks below to meet instant death. There were yet other shocking forms of
death employed to terrify the people, and keep them from accepting the new
religion. But in vain. The blood of the martyrs has always been the seed of
the church, and the wonderful patience and courage of those who were called
to face death, led many to embrace the Christian faith. When Rasalama was
put to death, a by-stander exclaimed : " If I might die so tranquil and happy, 1
would willingly die for the Saviour, too."
The persecution was specially fierce in the year 1849, when the Queen sent a
message to the Christians asking why, since she had killed some and put others
in fetters, and made them slaves, they had not given up praying. The Chris-
tians answered that reverence for God and his law made it necessary for them to
pray. The Queen was furious ; men and women were arrested ; four persons
of noble rank were condemned to be burned alive, while fourteen others were
sentenced to be thrown from the precipice. Hundreds of less prominent
offenders were fined, or publicly flogged. As the nobles were led to the stake
they sang hymns of trust, and when the flames wrapped their bodies, those near
them could hear their prayers and praises. Just then the rain began to fall, put-
ting out the fires, so that they had to be rekindled, and while this was done an
immense triple rainbow formed, and one end of the arch seemed to the spec-
tators to rest on the very spot where the martyrs stood. Then the other pris-
oners were taken to be hurled from the rock in the presence of the vast crowd.
But the end of this cruel Queen came at last. At her death, in 1861, her son.
who had secretly favored the Christians, was made king, and on the day of his
coronation he proclaimed religious liberty to all his subjects. He reigned but
two years, but under his Queen, who filled the throne for five years, there was full
toleration for the Christians.
Toil and Triumph in Madagascar.
369
Seventeen years ago, in 1868, another Queen of Madagascar was crowned as
Ranavalona II. Very different in character was she from her predecessor of the
same name. At her coronation no idols or idolatrous services were seen. She
caused a table to be placed by her side, on which lay a Bible and the laws of
Madagascar, while the canopy over her had the four mottoes : " Glory to God" ;
" Peace on earth " ; Goodwill to man " ; God be with us." Shortly afterward the
Queen and her husband, the Prime Minister, were baptized by a native pastor ;
and after that time the royal pair gave every evidence that they were sincere
and humble disciples of Jesus Christ. The simplicity and fervor of their char-
acters were quite remarkable. Everything that could be done by them to help
forward Christian work in the kingdom \vas done. They encouraged the people
370
Toil and TrinmpJi in Madagascar.
to build memorial churches, and several noble edifices now mark the spots
where the martyrs fell. So eager were the people to have a share in these
memorials to the faithful witnesses for Christ, that officers of high rank, with
their wives, were sometimes seen laying the brick or bringing the mortar.
The national idols, which the people superstitiously feared to touch, were de-
stroyed by the Queen's order, and Madagascar to-day, in its government and in
RAVONANAHITRANIARIVO, CHIEF OF THE MALAGASY ENVOYS.
the purpose of its p ople, is a Christian kingdom, with over four thousand native
preachers, and nearly a quarter of a million souls under Christian instruction.
This brief story of one of the most remarkable changes ever wrought in a
nation in a brief time by Christian missions will, we hope, lead many to read
the full account as found in Mr. Ellis' most interesting books on Madagascar.
Many will be glad to see the above excellent likeness of the chief of the Mal-
agasy Embassy, which recently visited Europe and the United States.
A MISSIONARY AMONG CANNIBALS.
THE group of islands in Western Polynesia called The New Hebrides, about
thirty in number, were inhabited less than forty years ago by naked and savage
cannibals. In 1848 Rev. John Geddie, who had been a minister in Nova Scotia,
but whose heart had long been on fire with desire to preach the gospel to the
heathen, went to Aneiteum, the most southerly of the islands, to commence a
mission. The life of Dr. Geddie, entitled Missionary Life Among the Cannibals,
prepared by Dr. George Patterson, has just been issued, and is so full of inter-
est that we wish all could read it. The author has kindly granted the use of
some of the illustrations in these pages.
The picture on the next page shows the natives of Aneiteum in their heathen
state, as Dr. Geddie found them in 1848. They were naked, commonly painting
the face either black or red. They were selfish, treacherous, and lying. They
were great thieves, and would teach their children to steal. They were corrupt
in every way. The most fearful cruelty would cause no remark among them.
Revenge for any wrong was considered a duty. Cannibalism was common, and
on one island it was said there were no children because the chief had eaten
them all up. Women were slaves, and did all the hard work. Of course there
were no homes, and children grew up without paying any honor to parents.
When Dr. Geddie arrived at Aneiteum, every woman on the island wore
around her neck a stout cord, by which, with a moderate pull, she could
be strangled to death ; for whenever a man -died, one or more of his wives
was strangled. The notion seemed to be that his spirit would need some
company. Time after time, in the early years of his labors, did Dr. Geddie
try to stop this horrid practice. In some cases he succeeded, and at other
times he was obliged to stand and look on while the sons of a man who had
just breathed his last would strangle their own mother. One of the strangest
things about this strangling was that the wives themselves generally insisted
upon being put to death. One case is recorded, happening after some of
the people had become Christians, of a woman who savagely bit a man who
was trying to save her from strangulation, demanding that they put her to
death.
It was in November, 1848, that Mr. and Mrs. Geddie landed on Aneiteum, and
the people were not at all glad to see them. The evil conduct of many traders
who had come to the island had led the natives to dread foreigners. They
had yet to learn how different was the errand on which the missionaries came.
Mr. Geddie used to say that the first person on the island who ever asked
him to conduct a service was a little boy who one day said, as he put his
37-
A Missionary among- Cannibals.
hand to his forehead and covered his eyes, " Come, let us do so." So the lad
gathered other boys, and the service was held. This boy afterwards became a
teacher.
Left alone with his wife upon an island fifteen hundred miles from the nearest
NATIVES IN THEIR HEATHEN STATE.
missionary station, Mr. Geddie's position for two or three years was not only a
very trying one, but full of peril. The natives often threatened to kill him.
But little by little he won their confidence. The second year some of them
began to pray, and sometimes forty or fifty would be present at the Sabbath
service. At the end of the fourth year he had not only learned the language
himself but reduced it to writing, and hundreds of the natives had been taught
A Missionary among Cannibals.
373
to read, and hundreds more were in school. Nearly half the population of the
island, numbering about four thousand souls, attended Christian services.
The years that followed were marked by great growth. The people ceased to
fight each other. Instead of being thieves, everything was safe, without lock or
key. Large stone churches were built, and were filled with devout and happy
worshiper*.
The missionary work was carried on not alone on Aneiteum. The other
islands of the group were visited, and within twelve years from the time Mr.
Geddie landed, twenty native teachers had been sent from Aneiteum to Tana,
Erromanga, Vate, and other of the New Hebrides islands. The missionary
vessel, the Dayspring, was sent out to aid in the work in the group, and the
picture here given is of the native crew on board the Dayspring. What a con-
trast they form to the people as they were before the gospel reached them !
374
A Missionary among Cannibals.
In the pretty church at Anelcauhat, on Aneiteum, represented below, is a
tablet erected by the grateful natives to their missionary, John Geddie. On
this tablet it is written, in their language, " When he landed in 1848 there were
no Christians here, and when he left in 1872 there were no heathen.'" Was a more
honorable epitaph ever written ?
When Dr. Geddie died Aneiteum was the only Christian island in the New
Hebrides group. Now, however, one third of the islands have been occupied.
On Aniwa the whole population attend church and school. No sooner does an
island become Christian than it sends out some of its people to plant stations
among the heathen. Five years ago the church at Erromanga, the island
where John Williams was murdered, had sent out twenty-five of its members as
Christian teachers. So the gospel wins its way even among cannibals.
THE PITCAIRN ISLANDERS.
A TRUE STORY OF THE SOUTH SEAS.
IT was in 1789 that a party of the officers and crew of the British ship
Bounty mutinied near the Friendly Islands and turned the captain and loyal
sailors adrift in an open boat This boat and all on board made a safe voyage of
three thousand miles, and landed at Timor in the East Indian Archipelago. The
mutineers made for Tahiti. Nine of them took Tahitian wives, and with nine other
BOUNTY BAY
Tahitians sailed the Bounty to Pitcaim's Island. This island had been discovered
by a son of the Major Pitcairn who was killed in our war of the Revolution.
It was known to be uninhabited, and thus would afford a safe hiding-place. Far
off it looks like a desolate rock, rising steep from the sea, and a picture
representing it thus may be found, with many interesting descriptions, in the
Mission Day-Spring for July, 1885. But on nearer approach its volcanic peaks
and clifls appear covered with trees, and lying just outside the tropics it abounds
in tropical fruits ; while it will also bear the vegetables of the temperate zone.
Its rocky coast and tremendous breakers make landing difficult, and the only
safe harbor is Bounty Bay.
376 The Pitcairn Islanders,
Here the mutineers landed, and broke up their ship to avoid discovery.
Safe from punishment, free from restraint, they may have expected to be
happy in that lovely isle. But sin brings misery everywhere, and only two of
the men died a natural death. They fought and killed each other till, in ten
years after their landing, only one remained alive ! This was John Adarris, a
sailor who had never been to school. He found himself with the Tahitian
women and twenty fatherless children dependent on him alone for guidance.
He had seen the awful consequences of sin, and now felt the responsibility of
these souls. Only one book had been saved from the ship : the Bible and
English Prayer-book bound together. Adams began to pray and to study the
Bible, and was soon able to read easily ; then he taught the children reading and
writing, with the law of God and the blessed Gospel of Christ. The children all
loved him and called him father, and learned readily what he could teach them.
Peace now began her reign upon the island. Adams had morning and evening
prayers and held Sunday services, aided by the English liturgy. At first he
always lived in fear of discovery ; but no British ship touched at the island for
twenty-five years after the landing of the mutineers. At last, in 1814, two men-
of-war appeared there. Their officers were surprised to see a canoe put off, and
two fine, handsome young men soon hailed them in excellent English and said :
"Won't you heave us a rope?" Springing on deck, they gave their names as
Thursday Christian and George Young, and avowed themselves the sons of the
lost mutineers of the Bounty. The English captains were astonished at this extra-
ordinary discovery of men so long forgotten, but were still more surprised and
excited when they took the young men below and placed some food before them-
Both rose, and one of them folded his hands in prayer, saying in pleasant and
suitable tones, "For what we are going to receive, the Lord make us truly
thankful."
This wonderful island colony was found to contain forty-six persons, mostly
grown-up young people, with a few infants. The young men and women were
tall, handsome, athletic, and graceful, and tjieir faces beamed with kindness and
good humor. Adams assured the visitors that they were truly honest and
religious, industrious and affectionate. They were decently dressed in cloth made
from the bark of trees. Their houses were built around an open lawn, and
were furnished with tables, beds, chests, and seats. Their tools had been made
out of the iron of the Bounty. After a delightful stay, the ships, sailed, leaving
a few gifts of kettles, tools, etc., and it was nearly twelve years before the
Pitcairners were again visited by an English ship. Captain Beechey, of the
Blossom, landed among them in 1825. He found that an American whaler had
been there before him, and that one of her men named John Buffett " had been
so infatuated with the behavior of the people that, being himself of a devout turn
of mind, he had resolved to devote his life to them." He had proved an able and
willing schoolmaster, and had become the oracle of the community.
Captain Beechey was warmly welcomed and spent some days on shore with a
party of his men. Every day they dined with one or other of the families, and
were treated to baked pig, yams, taro, and sweet potatoes. These were cooked
in heated stone ovens made in holes in the ground. Their beds were mattresses
The Pitcairn Islanders.
377
made of palm-leaves, covered with sheets of cloth beaten out of the bark of the
paper-mulberry-tree. An evening hymn was sung by the whole family, and at
dawn the guests were waked by the morning hymn and the family prayer. Grace
was always said at meals, and if any one came in late the others all paused while
he also repeated it, and they responded "Amen." On Sundays the church
service was well conducted, Adams reading the prayers and Buffett the sermon.
What will our restless young folks say to the fact that the sermon was repeated
three times, lest it should be forgotten, or any part should escape attention ! Hymns
were sung and no one seemed wearied. No work was done on Sunday, nor any
boat allowed to quit the shore. Captain Beechey wrote : " We remained with
them many days, and their unreserved manners gave us the fullest opportunity of
THE HOUSE OF JOHN ADAMS.
becoming acquainted with them. They live in perfect harmony and contentment,
are virtuous and cheerful, and are hospitable beyond the limits of prudence."
Four years after this visit, in 1829, John Adams died. Another leader had,
however, been raised up for the happy islanders in 1828. Mr. George Nobbs, an
Irish lieutenant in the Chilian service under Lord Cochrane, was returning to
England in a ship which had just touched at Pitcairn. The captain said so much
of the goodness and happiness of its people that Mr. Nobbs resolved to go there.
He did so, and became pastor, teacher, and surgeon for the community, which
now numbered sixty-eight persons. He married a granddaughter of Lieutenant
Christian, the chief mutineer, and for fifty-six years, until his death, the news of
which has just reached England, he continued to be the beloved leader of the
flock. He lived to the age of eighty-five.
In 1852 Admiral Moresby, with the Portland man-of-war, paid the islanders
a visit, and attended their church service on Sunday. The report sent home to
England says: "The most solemn attention was paid by all. They sang two
hymns in most magnificent style ; and really, I have never heard any church-
378
The Pitcairn Islanders.
singing in any part of the world that could equal it, except at cathedrals. . . .
It is impossible to describe the charm that the society of the islanders throws
around them. They are guileless beyond description. They depend for supplies
on whaling-ships, and the sailors behave in the roost exemplary manner among
them. One rough seaman, to whom I spoke in praise of such conduct, said :
"Sir, I expect if one of our fellows was to misbehave himself here, we should
not leave him alive." No intoxicating liquors are allowed on the island, except
a little for sickness.
In 1856 the population had increased to 194, and it was thought the island was
too small for them. It is, in fact, only two and a quarter miles long and a mile
CnURCi-. AND bCMOOLHOUSE.
broad, and a portion is too rocky for cultivation. The English government
therefore transferred the people to Norfolk Island. Six families of forty persons
who became homesick for Pitcairn have returned thither, and have now increased
to 103, while the Norfolk Islanders number 476. Mr. Nobbs remained with the
latter. They continue the same kind, contented, God-fearing race. Many gifts
find their way from England to Pitcairn, and Queen Victoria herself has sent
them a church organ, of which they speak with great pride and delight. One
of a ship's company which touched there last year asked the islanders, as they
were about to leave the vessel, if they wanted any Bibles or other books.
They said they had plenty of Bibles, but eagerly and anxiously asked for a
concordance, or for books explaining the Bible. After getting into their boat
they said : "We will sing you a hymn, captain, before we go " ; and they sang
"The Lifeboat" and "Pull for the Shore" in beautiful harmony.
May we not learn many lessons from these Christian Children of the Sea?
A PICTURE THAT MADE A MISSIONARY.
THERE has seldom been given a better illustration of the influence of pictures
than is afforded by a story which accompanies the engraving on this page. Rev.
Mr. Richardson, who has been for a long time a faithful missionary in Madagas-
car, on his return to England a few years since, made a public address in which
he spoke of the beginning of his purpose to be a missionary.
When he was a boy, only seven years of age, he saw a picture in the Juvenile,
Missionary Magazine, repre-
senting the martyrdom of
Christians in Madagascar by
throwing them from a high
rock to the plain below. The
picture, with its story, im-
pressed the lad so much that
he said to his teacher, " Oh !
teacher, if ever I am a man
I will go and be a missionary
there." Seventeen years after
this, when he had finished his
studies and was ready for ser-
vice, he said, " Of course I go
to Madagascar, because that
story made me a missionary."
A late number of the Juvenile
Missionary Magazine has re-
produced the picture, and we
have here a copy of it. It
shows how, in the days of
persecution in Madagascar,
the Christians were suspended
by a rope over a precipice,
and after hanging there for
a while, the rope was cut let-
ting the victims fall to meet MARTYRS IN MADAGASCAR.
instant death. Many Christians perished in this way, and others were speared
or poisoned. Some of the brightest stories of faithfulness, even unto death, are
to be found in the history of the converts in Madagascar. The government of
this great island, which has an area somewhat greater than that of England.
Scotland, and Ireland combined, was determined to crush out the new religion,
and the Queen gave repeated orders that every person found praying or reading
380 A Picture that Made a Missionary.
the Bible should be put to death. Notwithstanding all this the number of con-
verts increased, and the Queen's only son, named Rakotondrama, then but
seventeen years of age, sided with the Christians. The Prime Minister said to
the Queen : " Madam, your son is a Christian ; he prays with the Christians, and
encourages them in this new doctrine. We are lost if your Majesty do not stop
the prince in this strange way." But the Queen would not destroy her son.
Afterwards the Prime Minister addressed the prince : " Young man, your head
must fall, for you show that you also are a Christian." " Yes," he replied,
41 1 am a Christian ; and if you will, you may put me to death, for / must pray."
Although the Prime Minister relented at the time, the persecutions went on until
God touched the heart of Queen Ranavalona, the predecessor of the present
sovereign, and made her a Christian. The story of her conversion is most
interesting. It seems that there was, in the palace, a Bible which had received
no honor of any kind. But when Rasoherina died, and Ranavalona, the new
Queen, remained in seclusion according to the custom, she took up this
neglected Bible and read it a great deal. Soon after she sent for the three
eldest officers and told them that she was convinced that there must be a God
who made the heavens and the earth, and she was going to pray to him. Soon
a Christian service was commenced in the royal apartments, and from this sprang
what is now the Palace Church, which has a large and fine stone edifice. This
Queen lived and died in the Christian faith, and her successor, Ranavalona III,
who was crowned in 1883, is a firm believer, and favors in every way the work
of the missionaries. There is no longer any outward hindrance in Madagascar
to those who would follow Christ, and already there are more than a quarter of
a million of people who assemble Sabbath by Sabbath in Christian churches.
This picture is interesting as showing how the gospel triumphs over darkness
and cruelty. On the very spot here represented, the scene of such bitter hatred
to Christians and Christian truth, now stands a church. At a meeting in
that church the present Prime Minister, an earnest Christian, is reported as
saying, —
" Standing upon this spot years and years ago there were gathered together
some officers of the kingdom. My father was there, and a little girl was
brought before him. My father looked at that little girl, and said : ' Take the
child away ; she is a fool.' The little girl raised herself, and said : ' No, sir, I
am no fool ; but I love the Lord Jesus Christ. Throw me over.' My father
the second time said : ' Take the child away ; she is a fool.' She said : ' No,
sir, I am no fool ; but I love the Lord Jesus Christ. Throw me over.' "
She was accordingly hurled over the rock. It might seem as if that little
girl's life availed nothing. She died young, but the witness she gave for Christ
was not in vain. If she did nothing more, we can see that the pictured story
of that persecution made a missionary, one of the few noble men who are now
under God's blessing making Madagascar a Christian land. She may have
accomplished more by her early death than she could have done by a long
life.
THE INDIANS OF NORTH AMERICA. -1880.
THERE are in the United States about two hundred and fifty thousand
Indians, not including an unknown, but prob-
ably not very large, number in Alaska. More
than half of these Indians dress as white
people do, and are in some good degree civil-
ized. The other half are dressed in a motley
way, in skins of animals or blankets ; they
paint and wear feathers and long hair, and
are called " wild " Indians. It used to be
thought that when this country was discov-
ered there were millions of red men upon
the continent, but it is now believed that
there were not many more then than there
are to day. But little by little they have
been driven back from the seaboard, to-
wards the interior, and there are now com-
paratively few tribes on this side of the
Mississippi River. That the Indians have
suffered great wrongs at the hands of white
men all admit. Territories have been given
them to live in, and no sooner were they es-
tablished in their homes than their fine lands
were coveted by those who lived near them,
and they have been removed against their
will to some other less desirable location.
Pushed back into the wilderness they have
been allowed to stay only till the explorer
and emigrant caught up with them, and then,
either by threats or the bayonet, they have
been obliged to move on. The story of the
broken promises made to the Indians is a
very sad one. We must allow that if as a
race they are skilled in treachery, they have
had a good school in which to learn the art. AN INDIAN GIRL-
But while the Indians have greatly suffered at the hands of white men, they
382
The Indians of North America.
have not resisted the efforts of good people to civilize and Christianize them.
There are now over 350 schools established among them, and more than forty
thousand of them have learned to read. Various societies have begun missions
among them, and some of the tribes are so far advanced that they maintain
schools and churches with but little help from others. The Cherokees and
Choctaws, now occupying the territory west of Arkansas, once lived in Georgia
and Mississippi, and the American Board had missions among them as long
ago as 1816. They were driven from their homes by fraud and force in 1838,
and though a quarter part of them died on the way to their new territory, they
have since prospered and have become so far Christian tribes that the Board
has ceased its work among them.
THE WILD INDIANS.
The picture above gives a fair representation of the way in which many
The Indians of North America.
383
Indian tribes live. It is a hard life. Of course they are exposed to all kinds
of peril from storm and cold, and as they cultivate very little land, and depend
chiefly for food upon hunting and fishing, they often suffer greatly from hunger.
When game is plentiful they feast like gluttons ; at other times they almost
starve. And yet it requires a long course of training to induce them to give up
this wild form of life and settle down in permanent homes. They prefer to roam.
The Indians are not without a
religion of their own, though each
tribe has its peculiar traditions.
They are full of superstitions,
and yet believe in one Great
Spirit. One tribe, the Shastikas,
have the legend concerning the
creation that the creator was an
Old Mole, who heaved the world
into existence by burrowing un-
derneath somewhere. They also
believe that the sun and moon
had each at first nine brothers.
The sun's brothers were hot like
himself, but the moon's were
freezing cold. Then the prairie
wolf slew them all, and so men
were saved from being burned up
by the suns, and from being froz-
en by the moons. They think that
when it rains some sick Indian in
heaven is weeping, and that the
flood was caused by the tears of
angels weeping over the death
of a good Indian.
The traditions that prevail
among the tribes differ greatly,
but all the wild Indians seem
to have great faith in their " medicine men." These doctors profess to cure
by magic arts, and though they often administer roots and herbs to their
patients their chief reliance is upon their " charms." When they come to a
sick man they are usually dressed in a fantastic way, sometimes in the skin
of a bear, with a mask, having about their necks strings upon which are hung
the skins of bats and snakes, the horns and hoofs and tails of all sorts of ani-
mals. Then they dance around their patient, rattling their charms, jumping
and growling like bears. They think in this way to drive off the evil spirit.
THE DAKOTAS.
It has often been doubted whether such wild people as we have described,
with such strange and degraded superstitions, could ever be tamed and Chris-
tianized. But no one can doubt on this point who will take a little pains to
learn what has already been done. Missions have had as great success among
THE MEDICINE MAN.
384 The Indians of North America.
Indians as among any class of pagans, and had it not been for the bad faith
with which the tribes have been treated by white men they might perhaps have
all been civilized by this time. The American Board has had a mission among
the Sioux and other Indians, who live in Dakota Territory, west of Minnesota.
This important mission was transferred in 1883 to the care of the American
Missionary Association. Fort Berthold, the most distant post, is about 450 miles
PIERRE S LODGE, FORT BERTHOLD.
northwest from the city of St. Paul, and the missionary of that place, Rev.
Charles L. Hall, has sent us a letter and some pictures illustrating the condition,
past and present, of the Indians at that station. Here is Mr. Hall's letter : —
" Such houses as the one above, mixed in with others more after the fashion
of frontier men's log-houses, make up the Indian village at Fort Berthold,
Dakota Territory, 47^° N"., on the Missouri River. Here three tribes have lived
together amicably for fifteen years, two of them for forty years. -They are the
remants of three, perhaps four, large tribes that have lived here ever since Lewis
and Clarke explored the Upper Missouri in the beginning of the century. Before
the American Board began work here, three years ago, this country was supposed
to be in the Great American Desert. Instead of that we find ourselves in the
midst of the great wheat-producing northwest ; or rather north-inferior ; for we
are just in the center of North America. The wheat fields approach us con-
tinually from the East, while fresh buffalo-steaks yet come to our table from the
West. Corn, potatoes, roots, tomatoes, and vegetables come from the garden
beside us, and haunches of venison from all around : while buffalo, and otter,
and bear, and lynx, and mountain sheep skins, and furs, furnish mats for the
feet, and spreads for the bed in the cold winter gales.
" But the Northern Pacific Railroad, just south of us, is running through to
the Yellow-Stone, and settlers are coming thick and fast, and the game will soon
be gone. The Berthold Indians are finding themselves face to face with white
people, and their old ways of living are becoming impossible. Will they bear
The Indians of North America. 385
up before the coming crowd, and mingle with it, or will they be pushed back to
die off in the narrowing wilderness ? This is the problem we are here to solve.
It is being solved for many of the Dakota, or Sioux, living east of us. They are
taking up government land as white settlers do, and mingling with Americans,
and learning their language. The gospel has done this there and it will do it
here.
" The people here are ' very religious' The old man whose picture is given
below is the sacred-man of the Mandans. I became acquainted with him, as he
was sitting nearly naked one
summer Sunday outside of
a lodge, when we came into
the Indian village to hold
a meeting. The G r o s
Ventres chief, a big fat
man, said : ' It's very hot.
You sacred - men, among
you all, ought to make it
rain, and cool us off.' The
old sacred-man, Black
Tongue, took hold of his
shell ear-rings and said :
' It will rain when I shake
these.' He is a conserva-
tive old man, who clings to
the old customs, and cos-
tumes. He laments that
not one of the young men
will learn the sacred tra-
ditions and become a 'sa-
cred-man ' in his place. The only one who could do so easily has had enough
Christian education to keep him from going in the old paths ; he believes the
Bible. Still, the old man comes often to listen to the gospel, and insists that it
is just like his Mandan stories about the flood, and about the Saviour, the 'Life-
giver,' who went away and said he would come back again, and then they would
be well off, and rejoice. We say : ' Amen ; ' ' whom you ignorantly worship, him
declare we unto you." '
THE REE INDIANS.
Mr. Hall writes also of the Rees, in whom he is much interested : " They are
the largest tribe here. In the Indian sign language, in use by the different tribes
of the West when they wish to communicate with each other, the Rees are sig-
nified by the same motions with the thumbs and forefingers that are made in
shelling corn. They are the corn-shellers. The dwarf Ree corn is their pe-
culiar possession, which their tradition says was given to them by God, who led
them to the Missouri River, and instructed them how to plant it. The Rees, ac-
cording to their own account, do not cut and gash themselves, or go about
wailing when a friend dies, as the Gros Ventres do, but go and listen to the
sacred-man who preaches to them about heaven, and so they are comforted.
386 The Indians of Notth America.
" Our great hope is in the youth and children. Many of the young men want
to become white men. One went so far last fall as to come to me with the request,
* Father, they say you are skillful, they told me to come to you. The agent
has given me a pair of shoes ; but they have no squeak in them, as white peo-
ples' shoes have ; perhaps you put a squeak in them ? ' The boys and girls are
like all others in the world, except that they have not been tamed so much as
white children. Their parents let them run wild, and they are superstitious
about, and fearful of, the school-house and the sacred-writing people, and we
have to watch for our game. They like to write on their slates for a while, and
then they are off shooting arrows ; spinning whip-tops made of ash or elm boughs ;
sliding down hill on barrel staves ; or playing marbles ; or making mud images
of buffalo, or deer, or mountain sheep, or ponies, at which some are quite
INDIAN BABY BASKET.
skillful. The old women confine their art to the useful, and continue to make
their old-fashioned pottery, roughly molded by hand, and baked first on one
side and then on the other by turning before the open wood fire in the pit in the
center of the lodge. Another useful art in which the old women are skillful is
that of boat-building. A buffalo or a bull's hide is stretched on a frame made
of willow sticks, and makes a round tub like boat, one of which may be seen
represented in the picture of Pierre's Lodge. The Indians are skillful to make
these boats go with one paddle where they wish ; but a white man might do
about as well in a wash-tub.
" We have only one little mission house. We have for the present a room for
our school in the government school-house, but we must build a school-house,
and have two lady teachers for it soon, to teach cooking and sewing and house-
cleaning, and all household arts, as well as reading and writing and arithmetic
on week-days ; and on Sundays and at all times to tell the gospel truths that
are the first needs of this people. Help us"
INDIAN SCHOOLS.
In these Christian settlements, such as the one Mr. Hall describes, the
Indians have begun to take each his allotment of land, and to cultivate it as
thrifty farmers do. Instead of depending upon the chase, they now use the
plow and hoe, and the women no longer are slaves cutting the fire-wood and
The Indians of North America.
387
doing all the hard work. The young men and women are attending school,
and many of them are bright scholars. Some young men are in the Institution
at Hampton, Virginia, and still more are in other institutions located among the
tribes. The Dakota missionaries are greatly interested in the Normal Training
School, at Santee Agency, Nebraska. Fifteen years ago was the first framed
school building erected. Soon afterward the " Dakota Home " was built as a
girls' school, and eight years ago a "Young
Men's Hall " was added. These buildings
cost about $12,000, and they are occupied
by about one hundred pupils, with their
six teachers. The catalogue of the schools
gives both the English and Indian names
of the scholars, with the meaning of the
Indian names. Among them we find these :
Wicanhpitowin, Blue Star ; Mazanasnas-
nawin. Jingling foot bells ; Sabekewadhe,
Blackens the ground with the slain. The
last, especially, seems a sad name for a
girl, but it shows the warlike nature of her
parents. Here are some of the names of
the young men ; Wakanhdikokipapi, Fear-
ful thunder ; Nasu, Brains ; Asaeyapi, Sent
with a shout ; Koyakedan, Little clothes.
These scholars have come from five dif-
ferent tribes and are to be the teachers
and the preachers to the Indians in the
future. Rev. Alfred L. Riggs, who is at
the head of the schools, says that the pu-
pils form an encouraging class to work for.
He tells about one boy, Hugh, who caught
three hundrtd muskrats, and so bought
his school clothes, another boy walking
one hundred and thirty miles to reach
Santee Agency, so eager was he to
learn. INDIAN BABY CARRIAGE.
GIVE THE INDIANS THE GOSPEL.
What has been accomplished among the Dakotas has cost long and faithful
labor. The two brothers Pond, and Drs. Williamson and Riggs, with their
children and other successors, have toiled often amid great discouragements.
But they have translated the Bible into the language of the Dakotas, and those
who live see, instead of painted savages clad in blankets, quiet and orderly
citizens and hundreds of devoted church members. Aside from other helps
to a civilized and Christian life, the Dakotas have a newspaper, the lapi
Oaye, or The Word Carrier, six pages of which are printed in their native lan-
guage, and two in English. The last number tells of a little Cherokee girl who
came to live with a Christian lady. When the Indian girl was sick and near to
death, she said to her mistress : " How long have you known these things, that
388
The Indians of North America.
Jesus loves us, and that he died for us ? " Her mistress answered " Oh, a great
many years — always." The child turned to her with tears, and said reproach-
fully, " And you never told us ! My mother and my grandmother died without
knowing Jesus. Why did you not come before and tell this great thing to us, so
that they too could have known the way of life ? " Can any of us give a good
reason why we ha\e not clone more to tell the heathen of Him who alone can
save them ? It will not be of much use for the people of America to think of
how they have neglected and abused the Indians, unless, in sorrow for the past,
they now give themselves to efforts to aid them. There are thousands of red
men who are still pagans, and the least we can do for them is to send them the
Christian teacher and preacher. So let us heed the last words of Mr. Hall's
letter from Fort Berthold. " HELP us."
389
MISSION SCHOOLS.
IN all heathen nations education, where there is any, is confined to the few.
Especially is it denied to women. In many lands it was supposed that women
could not learn ; in others it was thought it would spoil them if they knew any-
thing. Dr. Jessup tells us of a Syrian Moslem whom he asked to send his
girls to school, but who sneeringly answered : " Educate a girl! You might
as well attempt to educate acatf If that Moslem is alive now he may see,
any day, hundreds of Mohammedan girls at school in his city of Beirut And
wherever the gospel goes there the children of both sexes are brought into
schools. Here is a picture of Hindu girls, just such a gathering as may be
seen in scores of Christian schools in India.
WHAT MISSION SCHOOLS DO.
They teach, of course, the various branches of learning, but they teach the
Bible and religious truth very much more than is done in our schools. The
scholars are told at first that the Christian teachers came to them to lead them
to Christ and to make them intelligent and useful Christians. This is what the
schools are for, not to make learned men and women, but rather Christian
wives and mothers, Christian teachers and preachers. And this they are doing
grandly. A Turkish pasha, when addressing a girls' school, told the scholars
that when they went back to their homes in the villages they must make the
people say, not, " a girl has come," but rather, " a school has come." These
girls, taught in mission schools, are becoming teachers wherever they go. One
of the missionaries in Turkey writes of a scholar from the Constantinople
Home, who left the Home, and nothing was heard about her for a long time.
One day there came word from a village among the mountains, which the mis-
390
Mission Schools.
sionaries had known little or nothing about, that there were quite a number of
Protestants there. And when they went to inquire about the village they found
that this company of believers grew out of a school, and that the school was
started and taught by this Christian girl from the Constantinople Home, who
was lost sight of, and who had conducted it without aid from, or the knowledge
of, any one. So everywhere those who are taught become teachers. Thirty-
eight Girls' Boarding Schools are under the care of the American Board, and
in them seventeen hundred young women are preparing for usefulness, either
in Christian homes or as teachers. When the Girls' School at Erzroom, rep-
resented below, was first opened several years ago, it was thought a shame
MISSION SCHOOL AT ERZROOM.
for large girls to go to school. But a great change has already taken place,,
and all through Eastern Turkey, as well as in other parts of the world, the
people are asking for schools. Nearly twenty-seven thousand persons, young
and old, are under instruction in Africa, Turkey, India, China, Japan, and
Micronesia, in connection with the missions of the American Board.
TRAINING SEMINARIES.
What is most needed to bring the heathen to Christ, next to God's Holy
Spirit, is native preachers of the Gospel. The first care of our missionaries is
Mission Schools.
39'
to secure and instruct young men of promise. This is done in station classes
and training schools ; then must follow colleges and theological seminaries.
More than fifty institutions of this kind are maintained by the Board, with over
two thousand pupils. Not all these pupils, but a large portion of them, will
become preachers to their countrymen.
WORK FOR ALL.
SEVENTY years ago there were very few Sunday-schools in the world, but had
there been as many as there are now, and had they desired to do something
towards teaching the gospel of Jesus to the children of Turkey, or India, or
China, or Africa, they could not have done so. The way was not open to carry to
these nations any Christian message. But there has been a marvelous change
within seventy years. Now any Sabbath-school, or mission-circle, or any indi-
vidual, wishing to do some Christian work in almost any part of the world, has
the opportunity. For instance, if any Sunday-school would like to maintain a
Christian school teacher in Turkey, it has only to send its money to the Treas-
urer of the American Board in Boston, and select from the list of not less than
a hundred schools whichever it may please. The cost of each school is from $15
to $48. Some schools may prefer to support a native preacher, or a theological
student in India or Ceylon or China. This can be done at a cost of from $40
to $100. Others may like a $20 share in meeting the running expenses of the
" Morning Star," as she sails for her blessed Christian work among the islands
of Micronesia. So you may work in just what part of the world you will,
either by supporting a native preacher, or Bible reader, or a teacher of a Chris-
tian school, or a scholar, or in keeping your ship moving on her errand of
mercy. Will not each Sunday-school not now engaged in some special mis-
sionary work, select some country and some form of work to which it will
give its missionary offerings, and for which it will specially pray, and from which
it may hear occasionally in these pages ?
"WHAT THE PENNIES DO."
CHILDREN, did you ever see a house moved ? What makes it go ? Some of
you say, horses, the rope, the men. Yes ; all these are needed ; but a horse
has n't feet or wheels, and if you fastened a horse with a rope to a house with-
out wheels, do you think it would stir ? Ah ! it is rollers that are wanted, is it ?
And have you noticed how often these rollers need changing ? They roll
round and round and round till they roll out behind, and the men have to
keep putting fresh ones under in front. That is just like the missionary so-
ciety : prayer, God's Spirit, missionaries, secretaries, and a treasurer, are all
necessary, but the great society rolls on pennies. You children drop them into
the box, and the officers of the missionary society get hold of them, and they
put them under the society's work ; then there is a mighty pull, and the work
rolls along. And the pennies roll round and round till they roll out again, and
into somebody's pocket. So unless you keep putting pennies under in front,
down comes the house, and it will not stir at all. But I saw the other day a
wooden house rolling up the street, and it did not have any one tending the
rollers. It had huge wooden wheels under it. And they rolled round and
round and round, and did not roll away, because they were fastened in their
place. I think that is like the endowment some of you have helped to raise for
Armenia College, and for some other good purposes. But few such endowments
are to be found, therefore be sure you send your pennies to be wheels under the
great mission cause, with a prayer that they roll into the right place and help
move the cause along right grandly. — Rev. C. T. Collins.
The Literature of Home Missions
Great 'Books for the Libraries
of Christian Men and Women
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Leavening the Nation. By Dr. J. B. Clark 1.25
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Marcus Whitman and the Early Days of Oregon,
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Up from Slavery. By Booker T. Washington . . . . 1.50
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Address
THE HOME MISSIONARY
287 Fourth Avenue • New York City
Miss Belle M. Brain, whose books on
"Missionary Fires" and "Missionary Pro-
grammes," are known to many of our read-
~ers, contributes a suggestive artichTtcTthe
March number of "The Missionary Review
of the World," on "The Foreign Mission-
ary Library; How to get it and how to use
it. Miss Brain writes interestingly on how
to secure a library, the kinds of books to
buy, and how to use the library. The ar-
ticle closes with a suggestive list of fifty
volumes on "Methods of Work," "Histories
of Missions," "Biography," "Foreign Lands
and People, ' "Narratives of Missionary
Work," and "Missionary Fiction." A copy
of this issue of "The Missionary Review"
will prove a valuable acquisition to every
Chairman of Young People's Missionary
committee. It is published by the Funk &
Wagnalls Co., New York, at 25 cents a copy
I
University of California Library
Los Angeles
This book is DUE on the last date stamped below.
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EC'D
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