The practical life work of Henry Drummond

^^^^ PRACTICAL
LI FE VORpK sf
HENRY DRUMMOND

H^ITH INmODUCTION 6y

HAMILTON W. MABIL

Ty

practical ilife im

Henrp Urummonti

By /

CUTHBERT LENNOX

With an Introduction by
HAMILTON W. MABIE

NEW YORK
JAMES POTT & COMPANY

1901

Copyright igoi.
By James Pott & Company

TO

MY WIFE

WITH ACKNOWLEDGMENT OF MUCH HELP
IN THE PREPARATION OF MATERIAL AND
REVISION OF PROOFS, THIS LITTLE BOOK
IS, WITHOUT PERMISSION, AFFECTIONATELY
DEDICATED

PREFACE

rriHE present biographical sketch seeks to recall, and
-■- to record in a somewhat permanent form, the story
of Professor Drummond's work for and with University
students, as well as to bring together, in simple narrative,
the outstanding facts of his life. The writer had the
fortune to be called upon to take considerable part in
the Students' Movement in Edinburgh University in its
earliest stages, and in that connection he made the
acquaintance of Professor Drummond. In his case, as
in that of hundreds of others, friendship and inter-
course with Drummond became a source of inspiration
and gave birth to a deep regard.

For readers who did not know Drummond, and
especially for those of them who take an interest in
aggressive Christian work, this little book may have
some distinctive value, in so far as it affords clues for
tracing the evolution of an evangelist of great gifts,
and records his methods. From his early years onwards,
evangelism was the master-passion of Drummond's re-
ligious life, and we can form some estimate of the
vitality of that passion when we follow his exceptional
career, and note the ease with which he was able to

viii PREFACE

adapt himself to widely differing environments, without
loss of enthusiasm or of usefulness. His methods of
work necessarily shared in the process of development
or adaptation. Few can hope to speak as he did,
or love as he did ; but everyone who succeeds him in
the particular fields of evangelistic effort to which he
devoted himself may profit by his experience, unique
as it undoubtedly was.

To an impatient public, three years ago, Professor
George Adam Smith gave Drummond's Letters and
Journals, along with a chronological account of his
life-work, and his volume will retain a permanent value
for the friends of Professor Drummond, in so far at
least as it contributes that autobiographic matter which
is always of prime interest to those who have been a
man's intimates. In the preparation of the present
sketch, a less exhaustive method has been adopted ;
but the subject-matter has equal claims to originality.
The information which it seeks to convey is not, in any
sense, derived from Dr. Smith's book. Many of the facts
here mentioned, and some of the quotations, necessarily
appear in both volumes, but the writer has gathered
all his information at first hand, where his personal
knowledge was deficient. Not the least valuable
contributions to his work have been obtained from re-
collections, letters, and other biographical matter kindly
placed at his disposal by a number of private individuals
who had the privilege of intimate friendship with Pro-
fessor Drummond. To these friends, and to others who
have afforded various facilities for research, and have
rendered courteous assistance, heartiest acknowledgments

PREFACE ix

are due and tendered. It is in accordance with the
wish of the persons concerned that their names are not
here mentioned, and the writer is restricted to offering
his thanks to them in this impersonal fashion.

It remains to be confessed that, in the quest for
biographical data, considerable limitations have been
discovered, even in regard to Professor Drummond's
evangelistic work, which has, for the present purpose,
a preponderating interest. As Dr. John Watson has
said, " the biography of Drummond cannot be a chronicle ;
it must be a suggestion." In consequence of the con-
fidential nature of much of his intercourse with men,
by letter or by word of mouth, and his horror of the
attentions of the reporter and the interviewer, most of
the common sources of information have been sealed
up. Then, too, certain of the chapters in the following
pages, and notably those dealing with his work in
America and in Australasia, are not so solidly built
upon detailed fact as could have been wished. In
large measure, this may perhaps be attributed to the
meagre facilities afforded in this country for consulting
files of transatlantic and antipodean periodical literature.
But as books, " like invisible scouts, permeate the whole
habitable globe," it is not beyond possibility that this
little volume may by and by come into the hands of
those whose personal knowledge could largely supple-
ment our somewhat halting account of Professor Drum-
mond's sayings and doings in other lands than his own,
and time may yet yield a fuller story of these phases of
his work.

A Bibliography of the literary work of Professor

X PREFACE

Drummond, and of the literary expressions which his
work stimulated in others, would form, in itself, no
mean monument of his fame. "While the writer cannot
claim to have exhausted research in this direction, the
notes which will be found in the Appendix constitute
a fairly comprehensive record ; and, as they supply
information that has not been collected and tabulated
anywhere else, they may add to the value of this
volume.

CUTHBERT LENNOX.

Edinburgh, Ajpril 1901.

TABLE OF CO:^^TENTS

PAGE

Preface «,.,...> vii

CHAPTER I.

Birth — Parentage — Boyhood.

William Drummond, his grandfather — Peter Drummond, his
uncle — Henry Drummond, senior, his father — His birth at
Stirling — Childhood — Boyish sports — Schooldays — First
religious experience — Early scientifie bent — Choice of an
occupation. ...... .1

CHAPTER II.

Student Life.

Edinburgh University — "The PhUomathic" — The influence of
books — His first literary work — His humorous instincts —
Mesmeric powers — New College, Edinburgh — His fellow-
students — Dr. John "Watson's reminiscences — Scientific studies
at the University — Semester atTiibingen — " The Theological "
— His essay on " Spiritual Diagnosis " . ... 8

CHAPTER III.

The Moody Campaign.

"Visit of Messrs. Moody and Sankey — Drummond throws himself
into the work — Deputations — He interrupts his College course
to assist the evangelists — Sunderland — Newcastle and Hartle-
pool— Belfast and Dublin — Manchester and SheflSeld — Liver-
pool— London — His mature opinion of the campaign , . 24

xii CONTENTS

CHAPTER 17.

The Moody Campaign— (confowwe^f).

PAGE

Liverpool Convention — His answers as question-drawer — "How to
conduct a Young Men's Meeting" — Evangelism becomes his
master-passion — His admiration for Moody — His individual
message .,,..,. 29

CHAPTER V.

At the Pabtin'5 of the Wats.

Heart - searching as to his vocation — His return to College —
Meetings in the Gaiety Theatre — Gaiety Club — Assistant at
the Barclay Church — The most miserable time in his life —
Appointment to lectureship on Natural Science — Malta . 43

CHAPTER VI.

His Chair.

The Free Church and Natural Science — Duties of the lectureship
— Its limitations — Erection of chair of Natural Science —
Drummond elected Professor — His ordination — "The
Stupidity Exam." — Class excursions — With his students in
Arran — Declines Principalship of M 'Gill University . . 49

CHAPTER VII.

Evangelism in Glasgow.

Occupation of spare time — Will not preach — Unwillingness to
take part in social functions and public meetings — Possilpark
Mission Church — His success in its conduct — His intimacy
with Dr. Marcus Dods — Other evangelistic work — His interest
in the " Pleasant Sunday Afternoon " movement . , 66

CHAPTER VIII.

Moody's Second Campaign.

Return of Messrs. Moody and Sankey — Drummond joins them
in Glasgow — Spends the summer in co-operating with them
in Scotland, England, and Wales , , . ,62

CONTENTS xiii

CHAPTER IX.

''Natural Law in the Spirittjal World."

PAOB

Clerical World papers — "Nature abhors a Vacuum" — The idea
strikes him — Its reception by the Glasgow Theological Club
— The Orphanage pamphlet — The MS. twice declined —
Publication — Contents of volume as published — The
Spectator review — Editions published — The flood of criticism
— Drummond's ultimate views ..... 66

CHAPTER X.

In Central Africa.

News of success of his book reaches him in Central Africa —
His mission — The African Lakes Company — Zanzibar — Scene
of Mrs. Livingstone's death — Explores Lake Shirwa — The
Scottish Livingstonia Mission — The Tanganyika forest — On
African fever — Moolu — His journey homewards — Addresses
on Africa — Tropical Africa . , , , .77

CHAPTER XL

Among the Upper Ten Thousand.

His fame — Invitation to conduct "West End meetings — First
series : his programme — Article in the World — Second series
of meetings — Friendship with Lord and Lady Aberdeen —
Honours offered to him — Results of the "West End meetings , 85

CHAPTER XII.

The Edinburgh Students' Revival.

The inception of the movement — Visit of Messrs. Studd and Smith —
Professor Drummond called on to continue the work — His re-
ception— His personality — Methods of work — The personal
encounter — His message i • . , . 95

CHAPTER XIII.

The Edinburgh Work : Irs Development.

"Drummond's Meetings" — Deputation work — The Students'

Holiday Mission — The work continued — Appreciation . 109

xiv CONTENTS

CHAPTER XIV.

Visits to America.

PAGB

Trip to the Rocky Mountains in 1879— Visit to Messrs. Moody and
Sankey — Drummond's comments on their revised methods —
Revisits America in 1887 — At Northfield — At Chautauquan
Summer Gatherings — Dissatisfaction at Northfield — Visit to
the principal Universities — His third visit, in 1893 — At
Harvard and Amherst — Chautauqua again — Students' Con-
ference at Northfield — The Evangelical Alliance Congress at
Chicago. ,...•.• 116

CHAPTER XV.

In Australia and the Far East.

Drummond invited to visit the Australian Colleges — Sets out in
1890 — Arrival in Melbourne — Death of Mr. Ewing — Melbourne
and Sydney— China and Japan — His observations on the
problem of Foreign Missions , . . . .127

CHAPTER XVI.

South Sea Problems.

Drummond visits the New Hebrides — On the Kanaka traffic —
South Sea missionaries — Among the cannibals — Scientific
exploration ...•#• 137

CHAPTER XVII.

His Booklets.

Publication of addresses wrung from Drummond— His literary
method — The Greatest Thing in the World — Pax
Vdbiscum — The Programme of Christianity — The City
without a Church — The Changed Life — World-wide recep-
tion of the booklets . . . • . .145

CHAPTER XVIII.

Misunderstood.

Repeated attacks upon Drummond's teaching— The relations of
science and religion— His attitude towards criticism — The diffi-
culty at Northfield— Mr. Moody's opinion — Interviewers and

CONTENTS XV

PAGB

reporters — Attacks on his students' meetings — Irresponsible
criticism of address on missions — A charge of heresy — Mis-
understood ....... 152

CHAPTER XIX.

"The Ascent of Man."

The Lowell Institute Lectures — Enthusiastic reception — Publica-
tion of The Ascent of Man — Sketch of its principal contents
— Criticism — Discussed by the General Assembly of the Free
Church ........ 165

CHAPTER XX.

Scientific Work.

Drummond's contributions to scientific literature — His early efforts
— His vocation — Natural Laiv in the Spiritual World —
African research — Appreciation by Professor Macalister . 175

CHAPTER XXI.

With Boys and Girls.

Drummond's capacity for fun — Parodic examination papers — The
Onward and Upward Association — Interim editorship of Wee
Willie Winkie — Meetings for schoolboys — Interest in a boys'
club .....,,. 180

CHAPTER XXII.

For the Boys' Brigade.

His keen interest in the Boys' Brigade — Baxter s Second Innings
— The letters to "Baxter," and his reply — "First": an
addr«8s to Brigade Boys . . , , , 187

CHAPTER XXin.

For the Boys' Brigade — {continuecC).

Drummond's advocacy of the Brigade as a field of work — Address
at Harvard University — Speech at International Christian
Conference at Chicago — An opportunity for young men —
Brigade statistics ...... 203

xvi CONTENTS

CHAPTER XXIV.
His Recreations.

PAGE

Sport, out of doors — In-doors — On hobbies — His acquaintance

with general literature ..... 218

CHAPTER XXV.

The Arrest of Life.

Professional duties and evangelistic work checked by illness — His
patience in suiTering — Death — Funeral — Appreciation by
Professor Marcus Dods ...... 222

Appendix — Notes for a Bibliography .... 229
Index . * . . .... 241

ILLUSTRATIONS

Henry Drummond (1893) Frontispiece

From a Wash Drawing by Scott Rankin.

At Dollis Hill, 1888 facing p. 92

Photo by Lombardi.

Henry Drummond *' 218

Photo by Lafayette.

xvu

INTRODUCTION

Religious enthusiasm has inspired many of the finest
personalities in history, but the passion for personal
teaching of religion by direct contact with men, through
the medium of personal appeal, has rarely taken pos-
session of a man so fastidious in taste and habit as
Henry Drummond. The evangelist, as a rule, has been
a man of force and fire rather than of taste, culture,
and personal distinction. The brilliant young Scotch
student, who was so deeply impressed by the broad
humanity and the spiritual fervor of Mr. Moody during
the first memorable visit of the American evangelist to
Scotland in 1874, was a scholar with a strong bent
toward science, and a captivating quality as a teacher.
He had the qualities which have given his country an
influence in the world out of all proportion to its popu-
lation and its size : that deep-giving integrity which is
bred into the bone, clearness and vigor of intellect, the
vitality of a temperate and active race, and an instinct
for action and service which made him one of the heroic
workers of his time. He was born to be a University
man, and the stamp of the University was on bis entire

XX INTRODUCTION

expression ; in a pursuit -wliicli perhaps more than any
other turns light into heat and tempts men to exaggera-
tion of statement and excess of emotionalism he never
lost his poise, his sense of proportion, his love of good
form. Unlike many religious propagandists he sug-
gested in his own person the beauty of holiness. He
brought to the work of persuading men to become the
followers of Christ not only transparent integrity, but
the force of a manhood which was untouched by
pietism, of a speech which was free from all suggestion
of professional religiousness, and a personality of sin-
gular attractiveness.

The air of distinction was about him from the begin-
ning in his person, his bearing, his dress, his public
speech and his written style. Whatever he did was
done with ease and grace ; and his utterance was always
harmonious. There was a touch of the artist on his
work ; he never neglected the service of beauty so often
and so painfully forgotten or ignored by many men of
religious spirit and occupation. He was a teacher of
religion and of science, but he was pre-eminently a gen-
tleman in the most exacting sense of the word; one
who bore himself with constant and delicate perception
of the fact that " no man lives unto himself," but that
every man is set in a social order to which he owes
not only the inspiration of his personal conviction but
that grace of good manners which makes it easier for
men to be and do their best. Drummond never strove
to hammer truth into men ; he knew a better because a

INTRODUCTION xxi

firmer method ; lie captivated and converted them by a
presentation of truth which was not only persuasive to
the mind, but which was made marvellously attractive
by the atmosphere which enveloped and conveyed it.

The fibre of his nature was vigorous ; it was the
virility of his manhood which, combined with his free-
dom from religious professionalism and the fascination
of his personality, made him pre-eminently a preacher
to young men. He knew men and boys thoroughly and
was at home with them ; there is a noticeable absence
of references to women in the biographical sketches
which have appeared. His supreme interest was in
young men, and he became pre-eminently a teacher of
youth. Like all men of contagious enthusiasm and
captivating vitality, he had high spirits and a great
appetite for fun. The boy was immortal in him ; that
abiding presence of the spirit of youth which is the
witness of the creative mood. To the end of his life
humor and gayety were matched in him with charming
urbanity and unfailing courtesy.

He was a fine example of natural goodness ; a beau-
tiful type of normal religious unfolding. He was with-
out cant, exaggeration, undue emphasis on one side of
life to the exclusion of other sides, aifectation of speech
or self-consciousness. In a very beautiful way, in an
age when much confusion of standards prevailed, he il-
lustrated the free harmonious power of the man who
grows in virtue, purity, and faith as he grows in intel-
lectual vitality and in breadth of intellectual interests.

xxii INTRODUCTION

His work has wonderful justness of insight and feeling.
It matters little to how much revision some of his con-
clusions may be subjected; his real power was in his
personality, and that will remain a stimulating and in-
spiriting memory. The emphasis of this sketch rests
on Drummond's work with students, and in the en-
deavor to describe this phase of his activity the writer
has thrown into clear relief one of the most winning
personalities of our time.

Hamilton W. Mabie.

THE

PRACTICAL LIFE WORK

OF

HENRY DRUMMOND

CHAPTER I.

Birth — Parentage — Boyhood.

"AS in every phenomenon," says Carlyle, " the
-4-A- Beginning remains always the most notable
moment; so, with regard to any great man, we rest
not till, for our scientific profit or not, the whole circum-
stances of his first appearance in this Planet, and what
manner of Public Entry he made, are with utmost
completeness rendered manifest." We may or we may
not accept the seer's somewhat ineffectual qualification
of his statement, when he says that, " in a psychological
point of view, it is perhaps questionable whether from
birth and genealogy, how closely scrutinised soever,
much insight is to be gained." But it will probably
satisfy the primary law of biography just quoted, if
we glance, at the outset of this sketch, upon the two
generations which preceded him who is its subject, as
well as upon the record of his earliest years.

Of William Drummond, his grandfather, little more

need be said than that, as a nurseryman at Coney Park,

Bridge of Allan, in the closing years of the eighteenth

century, he laid the foundations of the business now

I

2 HENRY DRUMMOND

known throughout the civilised world as " William
Drummond & Sons, Seedsmen, Stirling and Dublin."
He had the large family of eleven sons and four
daughters, whom he soberly endeavoured to bring up
" in the nurture and admonition of the Lord," as the
Presbyterian baptismal ritual has it. The spiritual
needs of his neighbours would also appear to have
caused him some concern, for he was once put on his
trial before the magistrates of Stirling upon the
charge of having established a Sunday school for the
youths of a neighbouring village, thereby interfering
with the prerogatives of the Church. Of his eleven
sons, mention may be made of two — Peter and
Henry.

Peter Drummond was for years a junior partner in
his father's business, but, twenty years before his death
— that is, in or about 185 7 — his activities were diverted
into another channel. Distressed by the prevalence
of Sunday desecration, committed by excursionists to
Cambuskenneth Abbey, and finding his verbal and
personal appeals of little avail, he printed and distri-
buted copies of a short tract which he had written
upon the subject. The effect of this pamphlet was so
marked that Mr. Drummond persevered in his campaign,
and had ultimately the satisfaction of securing the dis-
continuance of race meetings held in Stirling, and of
Sunday sailings of excursion boats to Cambuskenneth.
Along these lines he was led to the establishment of
the Stirling Tract Enterprise — nowadays commonly
known as Drummond's Tract Depot — which has, since
its foundation, published hundreds of millions of copies
of tracts and evangelical periodicals.

Henry Drummond, senior, after a short experience
in a West of Scotland merchant's establishment, also
joined his father's firm, and ultimately succeeded to the

BIRTH— PARENTAGE— BOYHOOD 3

management of the Stirling branch of the business.
Although he was known as " not the speaking
Drummond " — to differentiate him from his brother
Peter, who was active in open-air and other evangel-
istic effort — and did not court publicity, he too was
a zealous worker He was a patron of nearly every
religious and philanthropic agency in the town. Among
the young, particularly, he was a great favourite. He
married Miss Jane Blackwood of Kilmarnock, and, of
their family of four sons and two daughters, the subject
of the following sketch was second child and second son.
Mr. Drummond was of a fine personal appearance and
carriage ; he had a silver-toned voice ; and he frequently
exhibited a " pawky " humour. He was wont to speak
of himself as the " first gentleman in the County,"
alluding to the not-too-conspicuous fact that his was
the first house passed by anyone crossing the town
boundary at that point. On one occasion, when his
name appeared upon the programme of a social gathering
at which the proceedings were so protracted that his
turn had not arrived at half-past ten o'clock at night,
in making excuse for leaving without delivering his
speech, he said to the chairman, " I shall be back in
time — to-morrow night." Yet another instance of his
pawkiness may be found in the story that, in sending
his subscription to a local football club, he sealed his
half-sovereign to the back of a Scripture card, and
told the secretary that he hoped that the Club
would derive as much benefit from the card as from
the coin.

Henry Drummond, junior, was born at Glen Elm
Lodge, Stirling, on 17th August 1851. As a small child
he was remarkable for a sunny disposition and a sweet
temper. When questioned in later life as to whether
he had had any premonition in his early boyhood of the

4 HENRY DRUMMOND

course which his after life was to take, he said, " A
real boy never thinks of such things. It is his business
to be a boy. I was a real boy." Writing, too, of the
early days of Professor Marcus Dods, he said, " They
were spent just as boys should spend them — with much
exercise of manliness and muscle, and not too excessive
anxiety over Ovid and Euclid."

A bright, cheerful boy, Henry was a general favourite,
and in the cricket-field, anghug excursions to the neigh-
bouring Pow, and similar ploys, he secured scope for the
development of his healthy nature. Imagination, too,
seems to have found a fertile field in his young brain,
for we are told that he was fond of playing at back-
woods, and camps, and caves, in the less frequented and
more remote part of the King's Park, which lies to the
south of Stirling Castle. Years after, speaking as an
" old boy " at the annual exhibition of Stirling High
School, he told the boys that he retained a vivid recol-
lection of Ballantyne's books — especially of The Young
Fur Traders — and confessed to a " sneaking fancy still
for tomahawks and scalps." It is interesting to note in
passing that imagination found a similar outlet in the
boyhood of Eobert Louis Stevenson, of whom we are
told that games of pirates, played in the open among
the sand wreaths to the v/est of North Berwick, were
a constant source of amusement. The grey, historic
castle, perched upon its mighty Eock, and the undulating
champaign lying for miles around it, all reminiscent of
some of Scotland's bloodiest battles and several of her
gayest monarchs, constituted an environment which must
also have had its silent influence upon young Drummond.
Looking back in 1890, at the opening of the New
Christian Institute at Stirling, he spoke of himself as a
son of the Eock, and said, " A young man has only to
live in Glasgow for a few winters to covet even a single

BIRTH— PARENTAGE— BOYHOOD 5

week of such a scene of beauty and picturesqueness and
quietness as the City of the Kock."

Young Drummond's schooldays were spent in part
at the High School, Stirling, and in part at Morrison's
Academy, Crieff. He early manifested that desultori-
ness and independence in study which in him, as in
many others, were precursors of a life-work in an
unconventional channel. It was his fortune to be a
schoolmate of John Watson — now so widely known by
his pseudonym " Ian Maclaren " — and of " Geordie
Hoo," or, at least, of the original of that pathetic pen-
portrait in The Bonnie Brier Bush. James Stalker,
too, crossed his path in these schooldays, and laid the
foundation of a friendship which was only to terminate
with Drummond's life.

About the tender age of nine Drummond had his
first religious experience. After a meeting for children,
held in his uncle Peter's drawing-room, he remained for
personal conversation. The chronicler of this incident
describes him as a little curly - haired boy, and says,
" He was weeping to think that he had never loved that
dear Saviour who took the punishment that he deserved.
We prayed together, and he gave his heart to Jesus."
Years after, he told the students of Amherst College in
America " that it was at that meeting in his uncle's
home that he began to love the Saviour, and became a
happy Christian."

We get a very interesting glimpse of him at the age
of twelve or fourteen, in the account of a meeting held
in Stirling by the Kev. James Eobertson of Edinburgh,
the famous preacher to the young. The crowd in the
Erskine Church was so great that children were sitting,
not only on the pulpit stairs, but even in the pulpit
itself. When Eobertson gave out the passage of Scripture
to be read, he turned to Henry Drummond, who had

6 HENRY DRUMMOND

secured a seat in the pulpit, and putting his hand on
his head, said, " Now, my lad, you'll read the chapter."
Henry at once complied, reading in a clear and distinct
tone of voice.

Another fact that points to a definite religious experi-
ence is that, about the age of twelve, he made a con-
scientious study of Bonar's God's Way of Peace. Speaking
of tliis during his last illness, he expressed the fear that
the book had hurt him, and told of cases in which a
book of similar good purpose had only hindered the
access of a soul to the Saviour. In one of Moody's
after-meetings in London he had said to a girl, " You
must give up reading James's Anxious Inquirer" She
wondered how he had guessed she was reading it.
But, said he, " a fortnight of the Testament put
her right." Another inquirer had said to him, too,
" It's not so simple as that in James's Anxious
Inquirer."

Drummond left school at the close of the summer
term in 1866, and upon the eve of his fifteenth birth-
day. He was beginning to discover a taste for scientific
information. " I suppose," he afterwards said, " my
scientific bent was apparent in a desire to investigate
things, to examine the objects about me — the rocks
of the hills and the flowers of the field. My first
scientific loves were geology and botany. It seemed
to come naturally to me to knock about with a
hammer."

Then came the problem of a choice of occupation.
He already believed that he had received a " call " to
the direct service of God. He did not know how it was
to be answered, but felt that it could not be carried out
in the sphere of his father's business ; although he
entered that for a time, and could have found in it the
work of a prosperous life. Curiously enough, he did

BIRTH— PARENTAGE— BOYHOOD 7

not feel called to the ministry, and it was only to
please his father that he proceeded in October 1866
to the University of Edinburgh, and four years later
to the Theological College of the Free Church of
Scotland.

CHAPTER 11.

Student Life.

THE course of studies required of candidates for the
office of ministry in the Free Church of Scotland
was spread over a period of eight years. Four of these were
spent in taking the usual curriculum in the Faculty of
Arts at a Scottish University — Latin, Greek, Mathematics,
Logic, Moral Philosophy, Natural Philosophy, and English
Literature. The remaining four were occupied at one of
the Theological Halls of the Church, in study of such
special subjects as Hebrew, Apologetics, Natural Science,
Evangelistic Theology, Old and New Testament Exegesis,
Systematic Theology, and Church History.

Henry Drummond went to Edinburgh University. In
these days Sellar was Professor of Latin, or " Humanity,"
as it is called in Scotland ; Blackie still discoursed upon
Greek, and on anything else that came into his head ;
Chrystal inspired a profound respect for the intellectu-
alities of Mathematics ; Campbell Eraser was in the
chair of Logic ; Tait, in that of Natural Science, carried
the palm as the finest lecturer in the University ; Calder-
wood enunciated the elements of Moral Philosophy with
metallic conscientiousness ; and rugged Masson tugged
at the gas-bracket, and spilt his enthusiasm for English
and Scots literature upon such as had ears to hear and
a heart to understand. But, in tracing the moulding
forces of those University days, we have to seek else-

8

STUDENT LIFE 9

where than in the records of class work and degree
examinations. Young Drummond's discursive genius
rebelled against the traditional and the commonplace :
and yet he was not idle. The atmosphere of a Scottish
University is always tonic to the intellectual mind,
and dormant tastes are bound to be stimulated and
developed.

Of Drummond's doings during his first term at the
University (1866-67) we find little record. Probably
he was enjoying, after his own fashion, Professor Masson's
class of English Literature, which his natural bias had
led him to attend in that year, although the class was
one usually taken out in the last year of the Arts
curriculum. It may be, too, that the lad of fifteen re-
quired a year in which to become assured of his autonomy
as a full-blown University " man."

But in his second session, on 22nd November 1867,
he was elected to the membership of " The Philomathic,"
an undergraduate, literary, and debating society, which
met and still meets, weekly, during the winter session, in
the Hall of the Associated Societies of the University.
Here Drummond found, as many before and many since
have found, at once an intellectual stimulus and an
opportunity for the expression of newly-awakened interest
in man and in letters. Throughout his connection with
the Society Drummond appears to have rarely missed
attendance at its meetings.

On 10th January 1868, within two months of his
election, he read an essay on "Novels and Novel-Eeading,"
of which it is minuted that it was " highly commended,
and favourably criticised by those that spoke." It has
been said that Drummond disliked classics. This may
be true, but it is curious that twice he led for the
affirmative in debates upon the question of their utility ;
and it may be noted in passing that, in taking Senior

lo HENRY DRUMMOND

Humanity in his first year, he had given evidence of
some aptitude. Certain it is that, on 15th March 1868,
and again on 18th December in the same year, upon
the problem " Ought Classics to be generally studied ? "
he led for the affirmative, and on both occasions secured
a substantial majority in support.

In his second year of membership Drummond was
promoted to the committee, and his fertile genius for
organisation found occasion for proposing frequent
motions, with the object of improvement in the conduct
of the Society's business. Some of these alterations
were effected, others were not. One of them, instituting
a short interval between the reading of an essay, or the
opening speeches of a debate, and the subsequent dis-
cussion, is observed to this day with great acceptance.
On 12th March 1869, Drummond led for the affirmative,
unsuccessfully, upon the question, " Ought the British
Soldiery to be employed in Agriculture or Similar
Pursuits in Times of Peace ? " and on 2nd April 1869 it
was declared that he was entitled to honorary member-
ship, to which he was duly elected.

In the third and last year of his active interest in the
Philomathic Society, Drummond was appointed to the
office of Vice-President. In January 1870 he led for
the affirmative in the debate " Was the Deluge Partial ? "
and on the 1st of April in that year he delivered his
valedictory address.

Early in his University days, books began to assert a
new authority over young Drummond ; to call for a
broader outlook upon life, and to awaken his imagination
to an appreciation of the sublime and the beautiful. Years
after, in an autobiographical moment, when addressing
the members of Melbourne University Union, he spoke
of his early friendship with books, and fortunately a
record of his words has been preserved : —

STUDENT LIFE ii

" I wish to talk to the duffers, because, while I was
at College, I was a duffer myself, and I therefore
sympathise with the duffers.

" In a certain library I know of in Scotland, the
books are divided into two great classes, which are in
cases on opposite sides of the room. Surmounting the
shelves in which one class is ranged there is a stuffed
owl, while upon the other there is a bird known in
Scotland as the ' dipper.' These birds are symbolical of
the two kinds of books. It is about the second class,
the ' dipper ' books, the books that may be dipped into,
that I am going to speak.

" The ' owl ' class is uninviting in appearance, and
requires the reader to burn the ' midnight oil.' The
main value of these books is not what one gets out of
them, but the mental discipline which is got from them ;
and no man will ever come to much unless he occasion-
ally goes laboriously and conscientiously through the
* owl ' books. In general literature, an example of the
'owl' books would be Gibbon's Decline and Fall; in
poetry, The Eing and the Booh Each of these leaves
behind a sense of power and grasp possessed by the
writer. And so with all these great books. In
philosophy, one might class Butler's Analogy amongst
them ; in theology, such a book as Dorner on The Person
of Christ, or Miiller on The Doctrine of Sin. They all
leave upon the reader an impression of the size and
power of the human mind. I do not think it is
necessary to know many of these, but every duffer
ought to read one or two of them during his College
course. A man is partly made by his friends, partly by
his College books ; and many a man is entirely shut up
to the first ; many a man to the second. . . .

" I think every student should form a library of his
own. It does not matter how small. Puring my

12 HENRY DRUMMOND

College course I gathered such a library. It occupied
the mantelshelf, yet I owe more to these books than to
all the professors. I would especially urge this upon
medical students. Medical men are probably the most
illiberal class in the world. They know all about bones,
but not one in a hundred knows about the literature of
his time.

" I remember the very first book which I ever bought,
which I shall call No. 1. It was a volume of Euskin —
only a book of selections — which cost four shillings and
sixpence. When I look back upon it now, I can name
with perfect clearness what I got out of that book.
Euskin taught me to see. Men are born blind, as blind
as bats or kittens, and many men go through their whole
career without ever opening their eyes. I should have
done so too, if I had not encountered Euskin. It only
requires the idea to be put into a man's mind. . . .

"Euskin will help a man to the use of his eyes.
Anybody can be put up to this in a few minutes. Go
out into the country on Saturday, and stop at the first
ploughed field. At first you will see nothing but an
ugly ploughed mass. When you look again, it is a rich
amber colour, with probably two feet of coloured air
moving over it. The ploughed field is really a glowing
mass of beautiful colour. When I was a little boy, I
wondered why God made the world so dingy. I saw in
Euskin that the colours as they are in Nature are most
perfectly beautiful, and that by no possibility can they
be changed to advantage.

" Then look at the boulders, with their forests of lichen
and mosses. Try to think what like naked rock is.
There are a few places on the earth's surface where the
earth's bones stick out, and there is nothing more
appalling in the world. Euskin calls mosses and
lichens ' God's first mercy to the world.' Do not look

STUDENT LIFE 13

at the general effect, but look at the individual. Look
how exquisitely coloured they are ; look at the imitation
of crystallisation ; look at the finish upon their most
minute parts ; and look at the stability of these things.
They are delicate as a little cigar-ash ; the sun shines
and scorches them ; the wind blows and moves them ;
the frost bites and chills them ; the rain falls on them,
but never washes them away.

" I should have gone through the world and never
seen them at all had Euskin never taught me to look.
He taught me to look at the trees when the leaves were
ofif, and to see as much in them as when the leaves were
on. One of the advantages this gives a man is the
possession of a great many adjectives, and it is a man's
adjectives, to a large extent, that bear witness to his
intellectual power. A lot of men go to hear a sermon
or a lecture. Some say, ' It was very nice,' but the
thoughtful man will say, * It was a discerning sermon,'
or 'a well-thought-out sermon,' or 'a weak sermon.'
Now, there is nothing that will supply a man with
adjectives so much as Nature. What should we know
of the word ' awful,' if it were not for thunder ? Euskin
says, 'No one knows what tenderness is until he has
seen a sunrise.' The best idea that one can get of
tenderness is the delicate light of an autumn sunrise.
Let me simply say that if anyone has not discovered
the world in which he lives, he ought to get some book
that will help him to do this.

" The second book I bought was Emerson, and I used
always to take credit to myself that I had discovered
Emerson. My fellow-students would not read him.
They always read Carlyle. I could not read Carlyle
then. If I did read Carlyle, I felt I had been whipped ;
while, after I read Emerson, I felt that I had been
stroked down.

14 HENRY DRUMMOND

" I think a man should read the hooks that help him.
It does not matter what reputation they have got. I
think a man should discard the books that bore him.
I think what Emerson does for you is to teach you to
see vnth the mind. Emerson never proves anything ; he
never works out logic. He just looks at truth, and sees
what he sees, and you see that what he sees is right.
Emerson was one of the purest and most unworldly men
that ever lived. He lived the ripe scholar all the time.
He never came down and mingled with the crowd, and
took off his gown. There is a scholarly purity and
unworldliness about his work. He teaches, for instance,
the great truth that a man ought to rely upon himself ;
that God has given him a certain number of talents, and
that is his equipment to go through life on. He has to
stand on his own instincts, and to be perfectly content
to be what God has made him to be, and not anxious
to be anybody else; and this makes a man perfectly
satisfied to be even a ' duffer.'

" The next set of books on my library shelf were one
or two novels of George Eliot's, which were much in
vogue during my College course. I owe a great deal to
George Eliot. She ojycned my eyes to the meaning of life.
There is no better reading in the world than a good
novel. In reading a good novel, you are living with
good and interesting people, who do you good. I was
kept going a whole winter because I fell in love with
one of George Eliot's young ladies. Well, I should say
to a student that second or third on his list of books
should be a few really first-rate novels. George Eliot
had a great message to the world, and she deliberately
chose the novel form as the form in which she could
best teach the world.

" I used to like Besant and Eice in those days ; since
then, of course, I have tried to read more carefully.

STUDENT LIFE 15

" I suppose the greatest novelist at the present time
is George Meredith. I suppose George Meredith belongs
to the same class of novelists as Victor Hugo, where you
get George Meredith and more besides. Les MiseraUes
is, perhaps, the greatest of novels.

" Next to my novels, I had one or two books of
humour. My favourite, then and now, is Mark Twain.
I do not know a book in our language which can touch
the American humour in its dash and piquancy. . . .
I think the very best book of humour that has ever been
given to the world is Mark Twain's Selections of American
Humour. That book contains the ' Blue Jay.' I wish
I had it here to read to you. . . .

" I must conclude by referring to one or two books
which satisfied another part of my nature. I suppose I
am not out of court in referring to these books which
satisfied the higher part of my being. I think a man
should be developed in his whole manhood. Well, I
picked up a book from a bookstall, and after reading a
page of it, carried it home — a volume of Dr. Channing's.
Channing taught me to believe in a God. I had always
been brought up to know that there was a God. But I
did not like the idea. I had much rather there had
been no God. But when I read Channing's book, I saw
the character of the Deity put in such a way that I
was glad there was a God.

" To the next book on my list I owed the impression
that God was a man. Of course He was more than a
man, but He was a man. I got that from one of F. W.
Ptobertson's books of sermons. It was a new revelation
to me when I knew that Christ had been a man. I
went to Eobertson of Brighton's ' Life,' and I knew what
freedom meant. Eobertson was one of the noblest and
truest spirits that ever lived. He did not care what he
said, so long as he spoke the truth ; and my first glimpse

i6 HENRY DRUMMOND

of liberty in the intellectual life I got from reading
Eobertson of Brighton.

" I will just say that I remember that one day, when
my College course was just finished, I looked over the
names of the authors in my library, and I was thunder-
struck to discover that almost every one of them was a
heretic. / had not sought the hooks out ; they had found
me. 1 do not think a man need be afraid of what are
called dangerous books. I have learned far more from
authors who did not altogether hold the opinions I held
than from those who coincided with me. I do not say
that one does not owe very much to one's fellow-
believers ; but for the real nutriment of my College life
I must express my obligations to such men, and that has
taught me toleration. I would not ask you to read any
of these books. I was only a second-rate student, and I
did not presume to tackle first-rate books."

Before he left the University, Drummond first smelled
printer's ink over two articles which he contributed to
the Stirling Observer. The papers, which were indicative
of the recrudescence of his taste for the study of Nature,
were respectively devoted to a sketch of Alva Glen (its
history, geology, and natural history), and a topographical
description of Gilmore's Linn, Stirlingshire.

The bright, joyous nature of the lad fascinated his
fellow-students and found him many friends. With
them he indulged in many pranks and even practical
jokes, and one of them alleges that, were the door-bells
of the West End of Edinburgh able to speak, they might
tell some queer tales.

" No power," says his fellow-student Dr. John Watson,
"could drag him past a Punch-and-Judy show — the
ancient, perennial, ever-delightful theatre of the people —
in which, each time of attendance, he detected new

STUDENT LIFE 17

points of interest. He would, in early days, if you
please, gaze steadfastly into a window, in the High
Street of Edinburgh, till a little crowd of men, women,
children, and workmen, loafers, soldiers, had collected,
and join with much zest in the excited speculations
regarding the man — unanimously and suddenly imagined
to have been carried in helpless — how he met with his
accident, where he was hurt, and whether he would
recover, listening eagerly to the explanation of the
gathering given by some officious person to the police-
man, and joining heartily in the reproaches levelled at
some unknown deceiver." Another fellow - student
testifies that the tall stripling, with his finely - cut
features and athletic figure, was persond grata in the
social life of his College friends. " His breezy sunniness,
the kindliness of his fun and humour, the sparkle of
his quiet remarks, and his never-failing courtesy and
evenness of temper, made him a favourite in every
company."

Drummond possessed undoubted mesmeric powers.
It is credibly affirmed that they enabled him to exact
blind obedience from those over whom he obtained
influence ; and although in later years, for conscientious
reasons, he discontinued their use, they contributed to
the entertainment of himself and his friends in his
student-days. One or two instances may be quoted.
On one occasion he hypnotised a boy, and gave him a
poker for a gun. " Now," said Drummond, " I'm a
pheasant ; shoot me." The lad took aim, and Drummond
fell, to keep up the illusion. But the hypnotiser made
a narrow escape ; perceiving his " bird " move, the
magnetised sportsman raised the poker to hit it on
the head, and would undoubtedly have done so, had
Drummond not de-hypnotised his subject in a hurry.
He obtained considerable mesmeric influence over a

i8 HENRY DRUMMOND

fellow-studeut, whom we shall call Smith. One day he
came upon Smith refreshing himself at the drinking-
fountain in the University quadrangle, and exclaimed,
" I say. Smith, you are quite tipsy." Smith went off
reeling, as if he had actually been intoxicated. Drum-
mond was once asked if he might not use his mesmeric
influence to help people to overcome evil habits. He
did not give a direct answer, but told his interlocutor
an anecdote. In the course of his visit at a house
in Ireland, a member of the family was blamed for
constantly omitting to shut the gates through which he
passed in driving his sister to school every morning.
Drummond laid an injunction upon the lad, and
enforced it by mesmerism. The result was that the
culprit never after failed to shut the gates, and indeed
developed such a craze for shutting gates at all times
and places that his parents had to ask Drummond to
loose him from the spell. A letter from him had the
required effect.

Having completed his University curriculum in Arts
in the session 1869—70, Drummond, along with John
Watson, was examined by the Presbytery of Stirling, on
Tuesday, 4th October 1870, as to his fitness for
proceeding to the Theological Hall. This ordeal duly
passed, he entered the New College, Edinburgh.

Among the students of his year were his former
schoolfellow, John Watson, now Dr. John Watson of
Liverpool, and James Stalker, now Dr. James Stalker of
St. Matthew's Free Church, Glasgow. From the notices
of Drummond contributed to the contemporary press
after his death by those early intimates of his, and from
other sources, there is little difficulty in discovering that
his student career at the New College was quite as
unconventional as it had been at the University.

Both friends above mentioned agree in saying that

STUDENT LIFE 19

Drummond was not in any way conspicuously attentive
to class work or class examinations. Another fellow-
student tells how, " in Professor Duff's class of Evan-
gelistic Theology, he used to occupy himself with some
modern novel, while the old man was pouring out his
soul over the heathen."

" Of what importance was it," says Dr. John Watson,
" that he came in this year and went out that year at
the Theological College ? While I write I see him
standing in that sombre quadrangle, laden with Hodge's
Systematic Theology, in three volumes, exclusive of the
Index (which had been bestowed upon each of us by
some philanthropic layman), and rippling with gaiety
at the situation — a bit of joyful light in the greyness.
Very likely he traded his Hodge — a book which kept the
rest of us in the paths of peace — for a library edition of
Wendell Holmes, or a complete set of Bushnell. These
were the days when Eobert Louis Stevenson used to
drop in to the class of English Literature at the
L^niversity on a wet afternoon, and, although a more
regular student, Drummond, in his detachment and his
genius, was our Stevenson of Theology."

But while his fellow-students were working at their
Theology, Drummond was pursuing a concurrent course
of studies at the University, this time in obedience to
his scientific bent. When the chair of Geology was
founded in 1871, he was the first enrolled student of
its first Professor. Here he succeeded in carrying off
the medal, and received the honour of offer of the
assistantship to Professor Geikie — now Sir Archibald
Geikie of the Eoyal Geological Survey. He also studied
Botany under Professor Balfour, and in the class of
Natural History was second only to Professor Wyville
Thomson's medallist. There is little wonder therefore
that, as Dr. Stalker tells us, while he did not distinguish

20 HENRY DRUMMOND

himself at other classes in the New College, he drove
home with a cabful of prizes from the class of Natural
Science. Several of the University Science classes had
been taken upon the advice of Professor Geikie, with a
view to Drummoud's qualifying for the degree of Doctor
in Science ; but, as we shall see, an interruption shortly
occurred which practically frustrated this scheme.

We must not allow ourselves to suppose, however,
that Drummond did not take an intelligent, if super-
ficial, interest in the theological studies proper to his
preparation for the ministry of the Church. His visit
to Tubingen and his membership of the New College
Theological Society are proofs to the contrary.

In conformity with the practice of many of the best
students in Scottish Theology, Drummond joined a party
of New College men in spending a summer semeste?" at
a German University. That of Tiibingen was chosen
by Drummond and two friends. The Kev. D. M. Eoss,
now of Westbourne Free Church, Glasgow, was one of
the party, and he has told us that his fellow-student's
interest in theological and speculative questions was of
the most conventional kind ; but, looking back in later
life upon this episode, Drummond seems to have taken
a serious view of these Continental studies. " I studied,"
he said, " at a German University. Naturally enough,
everyone now is influenced by German thought of the
best kind. We can't escape it, and we would not wish
to, if it is surrounded by proper safeguards — the safe-
guards of time and further work and research. . . . We
are gratefully looking for light from any quarter." We
know for certain that on the return of this German
reading party, he joined several Divinity and lay students
in an agreement to read Dorner in the original, at a
weekly gathering in the rooms of one or other of them.

As Mr. Koss also tells us, Drummond was a universal

STUDENT LIFE 21

favourite with the German Burschen. " He threw himself
with his whole heart into the social life of the Burschen,
and was eagerly sought after by the German students
for Kndpes (their weekly reunions), for evening walks
to the picturesque Wirthschaften (restaurants) in the sur-
rounding villages, and for holiday excursions to Lichten-
stein, Hohenzollern, and the Schwartzwald. There were
some dozen Scottish students in Tubingen that summer,
and we all scored in the kindness accorded to us by the
warm-hearted Teutons from our association with Hcrr
Drummond. Not that Drummond impressed the German
Thcologs with his intellectual power : he had a greater
reputation as a consummate chess-player than as an
expert in the New Testament criticism, for which Strauss,
Baur, and Zeller had made Tubingen famous. It was his
radiant personality that had attracted the Germans, his
perennial interestingness, the fascination of his manner,
the charm of his character."

For many years the students of the New College
have been able to air their most daring speculations
and discuss their difficulties, with perfect freedom and
without fear of professors or presbyteries, in " The
Theological," a debating society, membership of which is
open to all the students in the College. Here Drum-
mond found the counterpart to that played in his Arts
curriculum by the " Philomathic." But, although he
was usually present on Friday nights, the other members
had, for a while, some difficulty in predicting whether he
would ultimately become " gentleman, litterateur, lecturer,
preacher, or traveller." No one thought of comparing
him with Stalker, or Elmslie, or Patrick.

It was at the Theological Society, however, one
evening in November 1873, after his return from
Tiibingen, that Drummond gave " the first unmistakable
sample of his quality," in an essay entitled " Spiritual

22 HENRY DRUMMOND

Diagnosis : an Argument for placing the Study of the
Soul upon a Scientific Basis." " In a single hour," says Dr.
Stalker, " this performance inspired his contemporaries
with an entirely new conception of his possibilities ; and
it touched so high a mark that I was never afterwards
surprised at anything which he achieved." The essay
sets out with the proposition that "the study of the
soul in health and disease ought to be as much an
object of scientific study and training as the health and
diseases of the body." Postulating that onen, not masses,
have done all that is great in history, in science, and in
religion, Drummond pleads that Christian workers should
be taught how to fascinate the unit by their glance, by
their conversational oratory, by their mysterious sym-
pathy. " To draw souls one by one, to buttonhole
them and steal from them the secret of their lives, to
talk them clean out of themselves, to read them off
like a page of print, to pervade them with your spiritual
essence and make them transparent, this is the spiritual
science which is so difficult to acquire and so hard to
practise." " If," he continues, " the mind is large enough
and varied enough to make a philosophy of mind possible,
is the soul such a trifling part of man that it is not
worth while seeking to frame a science of it ? — a science
of it which men can learn, and which can be a guide
and help in practice to all who feel an interest in the
highest things of life ? " He enlarges upon the com-
plexity of soul-analysis. " It requires intense dis-
crimination and knowledge of human nature — much
and deep study of human life and character. The man
with whom you speak being made up of two ideals —
his own and yours, and one real — God's, it is one of
the hardest possible tasks to abandon your ideal of him
and get to know the real — God's. Then having known
it so far as possible to man, there remains the greatest

STUDENT LIFE 23

difficiilty of all — to introdnce him to himself." The scope
of the paper is sufficiently indicated in the foregoing
short quotations, but it may be mentioned that it has
been reprinted in a posthumous volume of Drummond's
papers. It is well worthy of perusal. After discussion
of practical points, and an incisive criticism of eminent
religious workers, he concludes : " One thing I can
assure you of. If any man develops this faculty of
reading others, of reading them in order to profit by
them, he will never be without practice. Men do not
say much about these things, but the amount of spiritual
longing in the world at the present moment is absolutely
incredible."

Within a month of that " present moment," Messrs.
Moody and Sankey paid their first visit to Edinburgh,
and Drummond and his fellow-students were enabled, in
the work of the great revival which followed, to put this
" scientific treatment " to the test.

CHAPTER III,

The Moody Campaign.

IT is outwith the province of this sketch to attempt
any adequate account of the great revival of
1873—74. The present chapter, and that which
immediately follows, will be devoted, as exclusively as
possible, to a narrative of Drummond's actual share
in the campaign. Suffice it to say that the two
American evangelists, whose names are now familiar
wherever the gospel is preached in the Anglo-Saxon
tongue, after landing in Liverpool in June 1873, found
that the friends who had suggested their visit had died;
conducted a series of meetings in York with compara-
tively small success, and another series in Sunderland,
with little more ; passed to Newcastle, where first the
ice seemed to be broken, their singleness of purpose
appreciated, and their methods of work approved ; and
came thence to Edinburgh in November.

Drummond, with Stalker and several others, was
among those who arranged for Moody's first meeting
for young men in Edinburgh ; and from that day he
threw himself, heart and soul, into the work, convinced
that the Spirit of God was distinctly working through
the efforts of the evangelists. In the "inquiry-room"
he had abundance of opportunity for that individual
treatment of persons awakened to an anxiety as to
their spiritual condition, which he had so strongly

THE MOODY CAMPAIGN 25

desiderated in his essay on " Spiritual Diagnosis." It
is upon record that he was even to be seen in Princes
Street, at the Eegister House corner, the busiest centre
in the traffic of the city, distributing tracts and similar
literature. " There was nothing," Mr. Moody has said,
" that he would not undertake to do to help spread the
evangelistic work among his friends in the University."
The fame of the Edinburgh meetings soon got abroad,
and, as the evangelists could not yet leave the city,
" the students went all over the country holding
meetings, especially for young men, and the fire of
revival burst out wherever they went." " I was a
great deal with Drummond at that time," says Dr.
Stalker, " and I have no hesitation in saying that in
some respects he was, from the first, the best speaker
I ever heard. There was not a particle of what is
usually denominated oratory; for this he was far too
much in earnest. It was quiet, simple, without art ;
yet it was the perfection of art; for there was in it
an indescribable charm, which never failed to hold the
audience spellbound, from the first words to the last."

Writing in 1894 of the great evangelist, Drummond
said : " No man is more willing to stand aside and let
others speak. His search for men to whom the people
will listen, for men who, whatever the meagreness of
their message, can yet hold an audience, has been life-
long, and whenever he finds such men he instantly
seeks to employ them." Mr. Moody was quick to
discern Drummond's gifts, and induced him to suspend
his College course and give his undivided attention to
co-operation with the evangelists in their tour through-
out Great Britain. This arranged, Drummond was
despatched with another student, named Stewart, to
Sunderland. Hitherto the deputations from Edinburgh
had contented themselves with a single meeting in each

26 HENRY DRUMMOND

place, but in Sunderland a further development took
place. " The deputies," he has told us himself, " were
armed with a solitary address apiece, but, consider-
ing the distance they had come, the local committee
arranged for two nights instead of one, and the young
evangelists had to make the best of the situation by
cutting their one address in two. So much interest
was awakened in their report, that they were next urged
to extend their visit for a third night, and this led to
a fourth, and a fifth, and so on for about a fortnight.
By this time churches were opened and crowded nightly
in different parts of the town ; and the surprised youths
— for they were almost boys — found themselves in the
heart of a deep and growing revival movement. How
their slender resources lasted out the fortnight remains
their secret, but the mere extension of the work de-
manded fresh recruits, and one or two of their former
colleagues were telegraphed for to come to their help
without delay."

From Sunderland, Drummond moved on, un-
accompanied now, to Newcastle and Hartlepool. In
October he crossed to Ireland with Messrs. Moody
and Sankey, and took part in a movement which was
characterised by the Times as " the most remarkable
ever witnessed in Ireland." First in Belfast, and then
in Dublin, he was principally occupied in conducting
the meetings for young men ; and he found so much
acceptance that, in Dublin, and time and again through-
out the campaign, he was left behind by the evangelists
to carry on the work until fresh fields demanded his
labours. From Dublin he came over to Manchester,
and at once took charge of the meetings for young
men. " At first," wrote the Manchester correspondent
of the Daily News, " the Oxford Hall was found more
than large enough for all who cared to assemble, and

THE MOODY CAMPAIGN 27

when the Free Trade Hall was adventured upon there
were a good many empty benches. But day by day
the excitement rose, and if there were any hall in the
city that would hold 15,000 people it would certainly
be filled at every one of the meetings." But on 7th
January Drummond had to move on to Sheffield, where
he continued until the 28th of the month, "the last
meeting for young men being the best of all." Then
he followed his leaders to Liverpool. In this city,
perhaps more than in any other, Drummond's work
seems to have borne abundant fruit.

A contemporary account of the work in Liverpool,
written in the beginning of March 1875, may be
quoted : " The nightly gatherings in the Circus, from
nine to ten, have been well sustained during the past
week, and have been fraught with interest. Mr.
Henry Drummond invariably presides, and conducts
the proceedings with much tact and discretion. He
throws aside all formalism, and endeavours to give the
meeting as much of a family and social aspect as
possible, in order to remove the natural diffidence that
most young men feel in making any public statement
about their conversion, which may be very recent, or
spiritual experience, which may not have been very
deep or well defined. While the meetings are free to
all who may feel disposed to speak, any attempt to
raise controversy on disputed points of doctrine is
rigorously repressed. Such a thing, however, seldom
occurs." Later, Drummond reported that " for the
last few evenings there had been a nightly average of
one hundred young men seeking Christ." From another
account, we learn of a nightly average attendance of 1400
at the Circus. Mention is made of his "gentleness . . .
only surpassed by the earnestness with which he carries
out and controls this most successful service of grace."

28 HENRY DRUMMOND

On 4th April Drummond had again to remove to a
new field of operations, this time London itself, where
Messrs. Moody and Sankey had already been grappling
with a tremendous amount of work. On his last Sunday
in Liverpool, Drummond had three farewell meetings —
with the general public (when, it may be noted, he
spoke from the verse, " Seek ye first the kingdom of
God ") ; with Christian working-men in their everyday
clothes; and with his favourite gathering of lads and
boys.

Both in the north of London and in the East End
Drummond had a free hand in the conduct of the
young men's meetings. At the great Convention at the
close of the campaign, however, Drummond characterised
the work at Liverpool as perhaps the most successful,
and made particular reference to the special gatherings
of working-men and of boys. " The young men of Great
Britain," he continued, " have not been utilised as they
might be. We talk of the mineral, intellectual, and
scientific wealth of England, but these are nothing in
point of usefulness to the world compared with her
wealth of young men, if they were once stirred up to
the knowledge that they could win souls to Christ."

Twenty years later, Drummond wrote of Mr. Moody's
great campaign: "It was the writer's privilege, as a humble
camp-follower, to follow the fortunes of the campaign
personally, from town to town and from city to city,
throughout the three kingdoms, for over a year. And
time has only deepened the impression, not only of the
magnitude of the results immediately secured, but equally
of the permanence of the after effects upon every field
of social, philanthropic, and religious activity."

CHAPTER IV.

The Moody Campaign — {continued).

EOE Drummond, the campaign closed with the London
meetings, and when they were over he turned his
steps homeward. On his way, however, he visited
Liverpool, in order to preside over and take part in a
Young Men's Convention, held on 20th May. One
feature of the programme was the interrogation of a
"question-drawer." Drummond filled the post of question-
drawer, and, as his replies to many of the queries
submitted are of value in indicating the stage of
development at which his ideas about the work of
evangelism had arrived at this time, no apology is
necessary for making extensive quotations from them.
The greater number of the inquiries had reference
to methods of work. The following selection is
representative : —

" What are the fundamental requirements for a chair-
man ? — First of all, I should ^d^y personal piety ; secondly,
geniality and good temper ; then, intense sympathy with
everybody. There are hundreds of other things, but
these are the most essential.

"How are we to prevent chairmen from becoming
bores ? — I think it is impossible.

" Is it a good thing for converts to give their experi-
ence in a meeting ? — That is a vital question. In some

29

30 HENRY DRUMMOND

circumstances, I should say not. But it very much
depends upon the motive. A young man comes in here
who has newly given his heart to God. Away in yonder
gallery he sees half a dozen young men, once his
companions in sin. They do not know he has changed
sides. He knows they have not. Shall he not rise
and say to them, ' Young men, you know who I am,
and what I have been. I want to tell you that God
has been good to me. He has led me to Christ. I
mean to try and follow Him. He is a good Master.
May God help you to turn this very night, for Jesus
Christ's sake ' ? Would not this have more real effect
upon them than all the sermons they ever heard in their
lives ? I know it has had upon thousands. Of course
it may be carried too far, but so may everything. If
the convert speaks well, I should not encourage him
to speak a second time ; at least not ordinarily, or for
some time to come. But if he just barely escapes
breaking down, and feels thoroughly ashamed of himself
when he sits down, I do not think it would spoil him
to speak occasionally.

" How can we get young men who are bashful and
reserved to take part in these meetings ? — In some cases
it should not be done at all ; God does not want all
the world to be public men. In other cases, these men
become the best workers. I think the man who has
just to be dragged out of his shell becomes generally of
most use. Then, he does it only for Christ. But one
should not ask a bashful man right off to take a leading
part in the meeting. Let him begin in a small way.
Give him a chapter to read, or the requests for
prayer ; then get him to lead in prayer, and so draw
him out.

" Should young converts preach in the open air, or
some experienced Christian ? — I should think, one of

THE MOODY CAMPAIGN 31

each. Let one say how it is to he done, and the other
how it has heen.

" What are the right sort of men to preach in the
open air ? — The best men we have. I think street
preaching is spoiled because we think 'Anybody will
do to preach in the streets.'

" Should respectable young men be expected to go
into the streets to invite other young men to attend
these meetings ? — Every Christian should be respect-
able.

" How can you get sleepy and lazy Christian young men
to work ? — I was in the room of a Y.M.C.A. lately, and
asked one of the members what he was doing in the way
of evangelistic work. He said, ' Nothing.' I asked the
reason. ' Why,' he said, ' I've never got a call.' I
took him by the arm and led him to the window ; a
young man was staggering past under the influence of
drink. ' There,' I said, ' there's your call ; go and rescue
your brother from his drunkard's grave.' He left the
room. I do not know what the result was to the
drunkard, but I know that the young man became the
most earnest worker the Association had. Let us try
to let others feel the burden of perishing souls ; so that
if a lazy Christian has no stimulus within him, he may
have it without him at every turn of the street.

" How are we to keep up the interest of these meetings
in summer ? — There will no doubt be a great deal of
competition, and I would not interfere with much of it.
Let cricket go on, for instance, but try to get the young
men who play cricket with you one night to come here
with you the next.

" Should we have religious addresses at young men's
meetings ? — Yes, most decidedly ; but the difficulty is to
get men to give them without preaching or becoming
stale.

32 HENRY DRUMMOND

" Should women be admitted to young men's meetings .
— Obviously not. A young men's meeting is a young
men's meeting. Let women have meetings of their
own if they like ; only, if they call them women's
meetings, don't let them let men in.

" Should young men's meetings be varied, or what
kind of meetings should they be ? — Meetings for different
classes are a splendid thing if the interest begins to
droop — one night given up to clerks, another to carters,
and another to telegraph boys ; another to policemen,
another to cabmen, another to sailors, and so on,

" How would you deal with sceptics and infidels ?
Is it well to enter into a discussion with them ? — I
think not. Certainly never in an inquiry-room. Few
who come there are genuine ; but one comes across a
case of really honest doubting sometimes, worth following
up, and entitled to it.

" Should loafers be allowed to attend these meetings,
when their manifest object is begging ? — I am sorry to
say there is such a thing as the ' professional inquiry
man ' who gets his living out of it. These men have
been ' anxious inquirers ' all their lives, and the young
men's meetings are a splendid reaping-grouud for them.
I am afraid it is the truest kindness to discourage them
absolutely. They have been traced on some occasions
from the doors of these meetings straight into public-
houses. Some of them are very perplexing. I used
to think it was almost worth while being taken in
ninety-nine times for the sake of the hundredth, who
might turn out well. But even the hundredth often
turns out to be a more accomplished hypocrite than
the others, and one really does not know what to do.

" What are the main external hindrances to young
men's meetings ?— The main hindrances are criticising
Christians and cold Christians."

THE MOODY CAMPAIGN 33

From Drummond's dicta upon points of individual
conduct and religion, the following may be quoted : —

" How should a Christian young man dress ? — That is a
great puzzler to begin with. I should say he ought to
dress so that there should be nothing remarkable about
it — so that, after you had said good-bye to him, you
could not tell what he had on at all.

" Should Christian young men attend theatres, and
sanction theatre-going on the part of others ? — I cannot
say anything about that for others ; I can only speak
for myself. I think if a young man can look in
his Heavenly Father's face at night and say, ' To
me to live is Christ,' the question will never trouble
him.

" Should Christian young men become teetotallers ? — •
I don't know. That is a question every man must settle
for himself. ' Let every man be fully persuaded in his
own mind.'

" Should Christian young men smoke in the streets ? — •
That is one of the questions for each man to settle for
himself. I know a young man who has spoken in this
hall, who was a great smoker. He was brought to
Christ a short time ago, and on returning home at night
from the young men's meeting he used invariably to
smoke a cigar. One night, after a very spiritual meeting,
on the way home he overtook a young man, and felt a
burning desire to speak to him about his soul. But then
he had a cigar in his mouth. Somehow or other, it
seemed to stand in the way. He could not well define
how. ' Speaking to a man about his soul, with his cigar
in his mouth,' he repeated to himself. There was an
anomaly somewhere. Eeason it out he could not ; but,
somehow, it did not seem consistent. He must either
lose his cigar or his opportunity. He chose the former
3

34 HENRY DRUMMOND

alternative, and he never smoked coming home from the
meeting again.

" What do you think keeps young men from becoming
Christians ? — Some special sin which they prefer to
Christ — I think some one, definite sin. In every life, I
believe, there is some one particular sin, outstanding
only to oneself, different in different cases, but always
one with which the secret history is woven through and
through. This is that which the unconverted man
will not give up for Christ."

About this time Drummond wrote a paper entitled
" How to Conduct a Young Men's Meeting," and for those
whose interest in the present sketch is impersonal, and
is rather in the evolution of an evangelist than in
Drummond as an individual, it may be desirable to
rescue this pronouncement from the columns of the
contemporary newspaper in which it appeared, and from
the oblivion which, sooner or later, overtakes all con-
tributions to the periodical press : —

" Thinldng over it. — First of all pray about it. See
if God wants you to get it up. If God does, be sure
that you are really willing to do your part. Kemember
that Satan would give a good deal to have you let the
thing alone, and be prepared to deal honestly with the
excuses which he will put into your mind against it.
Take up the questions of personal inconvenience, sacrifice
of your time, possibility of losing certain friendships,
and many others which will at once suggest themselves,
and ask yourself candidly, ' Ought I to let these things
stand in the way ? ' Settle them at once for what they
are worth, and give God the benefit of any bias.

" Then, after counting the cost, if you really mean to
go on, let every fear about consequences, every doubt

THE MOODY CAMPAIGN 35

about the success of it, every suspicion of failure, vanish.
You have all the powers of heaven at your back, and
you must succeed. Make up your mind to this at once,
and go forward in the fulness of trust in God. Do not
be frightened at your own inexperience, nor think how
exceptionally ' hard to move ' your town is. It is God
who is to do the work, and not you ; so you may safely
leave all anxiety in His hands. Above all, do not be
afraid of making mistakes. Everybody makes mistakes ;
and the greatest mistake you could make would be not
to begin at all.

" Preliminary Stc]3s. — Look out three or four other
young men whom you think you might get to join you
in it. In every district there are three or four young
men who usually take the lead in such things ; do not
go to them. If they are worth anything their hands
will be already full ; but that is not- the reason. Young
men would take it from them as a matter of course, but
it would not have the same effect. Get them to pray
for you, and to counsel you, but let the new workers
come to the front.

" Remember it is quite as important to develop new
workers as new converts. Therefore pick out three or
four new men, young men whom young men would like
— Christians of course. They may not be workers, very
possibly because they never got the chance. The Church
has a wealth of such young men, men whom it is at
once her loss and her sin that she has never set to work.
Call on one or two personally ; tell out all that has been
passing through your own mind, how you have grown
ashamed at never having done anything for Christ, how
you have begun to yearn for the souls of the young men
around you, how God has laid it upon your heart to
make a humble effort to reach them. Do not get their
answer upon the spot, but after a brief prayer that God

35 HENRY DRUMMOND

will lead them to comply or refuse according as it will
be for His glory, say you will call back again in a
day or two. Spend the interval yourself in ceaseless
prayer.

" The First Meeting. — The first meeting will naturally
be a workers' meeting. Let it be anywhere — in your
own bedroom, for instance. If half a dozen come, it is
well. If three come, thank God. God can work with
three. It is not His way to work with crowds ; it never
has been. Individual men are His instruments — units.
The New Testament itself is but a brief biography, and
the pages of the Old are marked with the lives of men,
not with the graves of nations. Therefore, be encouraged
with your handful. ' Where tivo or three are gathered
together in My name, there am I.' Let this meeting
be continued every second night, say, for a week. Let
it be a week of consecration and prayer. Let the
workers get filled with the Spirit. Let them determine
to take one month clean out of their lives and give it
away to God. If they do, they will not need to be
asked about the second month — -it will be God's too.

" Meantime let a hall be engaged, a small cheerful
place, unsectarian if possible, a place which would be
popular with young men. A music hall or an empty
theatre may often be had in summer ; as a last alter-
native, the schoolroom of a church ; or even, at a push,
a tent could be hired for a few pounds. Then let a few
unpretentious tickets be printed. Let them be of the
very best quality, containing a courteous invitation to
the meeting. Any cant will kill the meeting at the very
outset. Let the invitations be delivered personally to
every young man in the neighbourhood, and accompanied
by a respectful verbal request that it would be a favour
if they would make an effort to come. It might even
be whispered about that Mr. So-and-So (who had not

THE MOODY CAMPAIGN 37

been identified with ' this kind of thing ' before) was
expected to preside, and you, Mr. Blank (who had
certainly never previously been known to come out as
a Christian) would probably speak, so that curiosity and
surprise being awakened, an audience would be almost a
certainty.

" The Arrangement of the Meeting. — Large platforms
should, if possible, be avoided. A little table, a few
yards from the centre of the room, with the chairs
ranged round in semicircles, makes probably the best
arrangement. This is, at all events, unostentatious, takes
away the appearance of speechifying, or delivering set
addresses, and gives that homely, informal character to
the meeting which should be specially aimed at. Any-
thing which will reduce the character of the speaking
from speechifying to plain, honest talking, even in form,
is of more value in a distinctively young men's meeting
than one who does not know young men might imagine.
A harmonium and a few leading voices to form a small
choir are, of course, a great acquisition. It is need-
less to add that all who have an official charge of
the meeting, such as handing about hymn - books,
and showing the audience to their seats, should be
gentlemen.

" The Programme. — The meeting should only last an
hour. From nine to ten at night is undoubtedly the
best time. Theoretically, this late hour is ridiculous ;
but the stern law of experience has peremptorily proved
it to be right. All the recent good work amongst young
men throughout the country has gone on from nine to
ten at night. There are hundreds of objections to it —
objections of great weight. They are all granted. It
would be of immense advantage if an earlier hour would
suit ; that is all we can say. The reasons for the
popularity of the late hour seem to be these : many do

38 HENRY DRUMMOND

not leave business till very late; some have evening
classes, over at nine ; some have Church work, home
duties, and other engagements, which do not set them
free earlier.

" Then no one grudges dropping into the meeting
when the day is practically done; but an earlier one
breaks up the whole evening, and this is a serious
matter when the meeting may run on for weeks or
months, as it ought to do, if there is any life in it at
all. The less formidable the meeting can be made to
those who are invited, who are not Christians (who
naturally look on it as a kind of nuisance at anyrate),
the better; any young men are not going to lose a quiet
row, or a smoke, or their innings at cricket, for a
religious meeting.

" Then the meeting should be held every night. It
should run right through everything — wet nights, fine
nights, long nights, short nights. Do not say, 'Well,
we'll have it tliree nights a week to begin with — best to
begin with a trial.' No, it isn't ! If you have faith
enough for three nights a week, you may as well have
faith for seven. You see, a young man comes on
Monday night, and if you have no meeting for him on
Tuesday, he goes to the theatre. The men who would
do that are the very men you want to get hold of.
Therefore let your meeting be an institution. If it
should only be a small one, or a temporary one, never
mind. Let it be an institution while it lasts.

" The Chairman. — A great deal depends upon the
chairman. To young men, he should be a sample
Christian. He should be youthful, genial, sympathetic,
natural, ready. Gentle withal, he should know how to
be firm without being severe, and to respect the feelings
of his audience more than the feelings of an individual.
There are men who attract men. Therefore, if you have

THE MOODY CAMPAIGN 3c

half a dozen men whose hearts are in the right place
choose him above all who is the most liheable, who lives
in that mysterious atmosphere of natural magnetism
the influence of which is as difficult to define as to
resist.

" The chairman should be to the meeting very much
what the chef de hdton is to an orchestra — to keep time
and tune. His stock in trade consists of a Bible, a
hymn-book, a watch with a seconds-hand, a cheery smile,
and an eye 'without any mud at the bottom of it,' as
Emerson would say. His duties are at once very simple
and very difficult. The difficulty is in being simple ;
it is so hard to be unobtrusive. Then it requires great
tact to gain influence over a meeting by familiarity,
without losing it in dignity ; and great delicacy of
■handling to let the sympathetic elements in the audience
enjoy the sense of freedom, and the discordant ones at
the same time the fulness of restraint. He fills the
post best of whom, when the meeting is over, a stranger
would say, ' What an easy time of it the chairman had !
Just to sit in the chair and do nothing. Why, anybody
could do that ! ' A touch so light as that is the per-
fection of all generalship. But, after all, it is only God
who can subdue a meeting.

" The Bill of Fare. — The speaking, of course, must be
done by young men. If, as a deputation from some
other town where there has been work, a stranger can
be got to help (not to monopolise) it might give the
work a better start ; but the experiment has been tried
with local men only, and succeeded to perfection. After
an opening hymn, the chairman might call on some
young man to read the requests and lead in prayer —
a novice if possible, for his own sake, if not for the
meeting's ; it would draw him out. Then another hymn,
and a few verses of the Bible read by another, followed,

40 HENRY DRUMMOND

perhaps, by a few remarks. After another hymn, two
very short addresses, of ten minutes, concluded with
prayer, the benediction, and an earnest appeal from
the chairman to the undecided to stay to the after-
meeting.

" The addresses may be anything but preaching —
young men will not stand being preached at 'by one
another. Individual testimonies to personal change of
heart have been found most useful of all.

" Every Christian has his own wonderful little history
to tell ; and when it bubbles right out of the heart,
with the sole desire to glorify God, and bring sinners
to the Cross, no one ever thinks of the blundering and
the faltering. And if an occasional tear has to be
brushed away from the speaker's eye, at the memory
of the forgiven but not forgotten past, there is an
eloquence in strong men's tears which no voice can
ever express. After the first night or two, the meeting
will generate its own speakers. Men's tongues will be
loosed. Those who never dreamed of speaking will find
they cannot keep silent. Then, instead of having two
addresses, the chairman might occupy the first twenty
minutes himself, then throw the meeting open, and hear
from half a dozen, two or three minutes each. By and
by, a teaching-meeting, for Bible study, for which the
aid of more experienced Christians might be called in,
should be started three times a week, an hour before
the general meeting, for those who have been impressed,

" Conclusion. — Now for the conclusion, i.e., your con-
clusion. Do you think you will try it ? "

The Moody campaign left its mark on Drummond for
life. It gained him the lifelong friendship of Dwight
Lyman Moody. In it he served his apprenticeship in
evangelistic missionary method under a past master in

THE MOODY CAMPAIGN 41

the art. In his actual work he was enabled to outline
the evangelical truths that became the groundwork of
the teaching by which he sought thenceforward to re-
concile young men to the environment of a Christian
life. And from 1874 onwards, as the Eev. D. M. Eoss
has said, evangelism was the master - passion of his
life.

There is a note of puzzled wonderment about Dr.
John Watson's statement that " perhaps the most
remarkable single fact in Drummond's life was his
unbounded admiration for the American Evangelist."
But Dr. Watson talks as an outsider. For those who
had the privilege of working with ]\Ioody, and especially
for those who came under his spell, and can look to
him as, humanly speaking, their spiritual saviour,
there is no cause for wonder. To more than Henry
Drummond, Moody was " the biggest human " ever
met.

His replies as question - drawer, above quoted, fur-
nish some index to the point of development at
which his teaching had arrived in 1874, and we have
Mr. Eoss's testimony that " even in those early years
Drummond had his own message to deliver, and his
own way of delivering it. He had no quarrel with
the traditional evangelism, but there were many points
in traditional evangelism on which he simply laid no
emphasis. He found the heart of Christianity in a
personal friendship with Christ, and it was his ambition
as an evangelist to introduce men to Christ. Friend-
ship with Christ was the secret of a pure manhood
and a beneficent life — the true strength for overcoming
temptation, and the true inspiration for manliness and
goodness. It was a simple message ; but, delivered
with the thousand subtle influences radiating forth
from his strong and rich personality, it evoked a

42 HENRY DRUMMOND

wonderful response in the crowded meeting and in
the quiet talk in the streets or in young men's
lodgings. There was little dogmatic teaching in his
message ; it was not to a theological creed, but to Christ,
that he burned to get men introduced."

CHAPTER V

At the Pakting of the Ways.

AS he confessed to a friend, years after, Drummond
never felt any call to the ministry, and he never
had any intention of becoming a minister. In the
measure of success which had rested upon his work
in the great campaign, he thought he saw that his
mission was to be that of an evangelist. He had
always been interested in evangelistic work and
meetings, and recognised that divine work was done
in them ; but he could never bring himself to think
of sitting down minister-fashion to write two sermons
a week.

One Sunday forenoon, however, sitting on the steps
at Bonskeid, he had a talk with Mrs. George Barbour, a
woman of intense, if somewhat individualistic, religious
zeal and piety ; and that talk gave him something
of a lead. Mrs. Barbour had been one of the earliest
to welcome Messrs. Moody and Sankey to Edinburgh,
and had acted as volunteer reporter to the religious
press in furnishing details of the work of grace in
the Scottish metropolis. It was not, therefore, from
any lack of sympathy with aggressive Christian work
that Mrs. Barbour now demonstrated to Drummond
that " the evangelistic career was apt to be a failure."
There might be " a few years of enthusiasm and bless-
ing," perhaps, and " then carelessness, no study, no

43

44 HENRY DRUMMOND

spiritual growth, and too often a sad collapse." That
faithful advice sent him back to his fourth session at
the New College, to complete his theological curriculum,
in the winter of 1875-76.

In the Theological Hall he had never felt " in it "
among the Divinity students, although he had many
good friends among them ; and he must have felt
more than ever " out of it " when he found his old class-
mates gone, and himself thrown into the society of those
who had been his juniors when he left. He took his
place quietly, and, although his fellow-students were
somewhat shy of him at first, dreading that he would
take an early opportunity of " speaking to them about
their souls," these soon found that that was not his way.

His evangelistic zeal, however, was not in any sense
dormant. That winter he rented the Gaiety Theatre on
Sunday evenings, and induced a number of his fellow-
students and friends to carry on meetings for students
and young men in this unconventional auditorium, which
derived an additional recommendation from its proximity
to the University. There is little record of the objective
results of this mission. When Drummond himself spoke,
and that was seldom, comparatively, there were large
gatherings and crowded inquiry - meetings. The other
workers had not the same experience to draw upon, nor,
perhaps, had they the same gifts, and several of them
have since expressed their wonder at the patience with
which their untutored and blundering attempts at
evangelistic preaching were received by their audiences.

But, in binding together the workers in this forlorn
hope, the Gaiety meetings were a distinct success. The
Gaiety Club or brotherhood was formed by these men — -
among whom were James Stalker, John F. Ewing, John
Watson, D. M. Eoss, Frank Gordon, and Eobert Barbour
— and this is perhaps the best point at which to refer

AT THE PARTING OF THE WAYS 45

to it. The members of the Club, limited to ten, have
since its inception met yearly for a week at some remote
country inn, for the cultivation of fraternal intercourse ;
and these reunions of old College friends, drawn from
different academic years, but linked together by religious
affinities and the memories of student-days, have been
fraught with much spiritual and intellectual stimulus
for the individual members. " In this little circle of old
College friends," says Mr. Eoss, " Henry Drummond had
a unique place. . His mere presence was a perpetual
benediction. His courtesy and thoughtfulness for others
were unfailing ; his playful humour was like glints of
sunshine ; and in the years when his name had become
a household word in English-speaking countries, his
forgetfulness of self was a rebuke to every vain and
selfishly ambitious temper, Drummond was a good
talker ; but what was more striking than his talk was
his capacity for listening. There was a genuine modesty
in him which made it easy for him to assume the atti-
tude of a learner, even towards those whose knowledge
gave them less right to speak than himself. He stooped
to learn where another would have exalted himself to
teach. Often it would happen that a theological dis-
cussion would go on for an hour or two, in which
Drummond took no part. He would lie back in an
easy -chair listening in perfect silence. Then, at the
end, he would ask a quiet question, or make an epi-
grammatic remark, which was more luminous than all
our talk. Drummond was fond of a quiet tete-a-tete
carried on to the early morning hours. With that
modesty which never failed him, he assumed that his
friend had much to teach him, and sat at his feet as a
learner. It was himself, probably, with his questions,
suggestions, and caveats, who was kindling the light, but
he put it down to the other's credit. There was a kind

46 HENRY DRUMMOND

of witchery in his personality which drew the intellectual
as well as moral best out of a man."

Eeturniug to the narrative of Drummond's College
life, we may adduce the testimony of another of his
fellow-students — now Professor Hugh M. Scott, D.D., of
Chicago. " Drummond's mind loved to work in the way
of analogy ; his fancy must ever light his understand-
ing. . . . While walking out together, he said, ' Scott,
what do you think of sin ? ' Now, I agreed with the
Shorter Catechism that ' sin is any want of conformity
unto or transgression of the law of God,' though I did
not answer just that way. But Drummond was astride
an analogy, such as he rode later in Natural Law in the
Spiritual World, and said he had an idea that sin was
largely negative, and referred to such terms as mquity,
the Greek word for sin, which means to miss, to fail ;
evil as vanity, a lie, darkness, a way that perishes,
destruction, etc. Here we find, in his student-days,"
says Dr. Scott, " a view which runs through all his later
thinking," — a view which, curiously enough, was held by
that other remarkable man, James Hinton.

After completing his College curriculum, Drummond
accepted the appointment of assistant to the Eev. J. H.
Wilson of Barclay free Church, Edinburgh, and acted in
this capacity during the winter of 1876—77. His duties
comprised occasional pulpit supply, visitation of the sick,
and supervision of the young men's meetings in connec-
tion with the congregation. He had the disadvantage of
succeeding two brilliant friends of his, John Watson and
James Stalker ; and altogether this was a chapter in his
life which he never cared to have referred to. In the
memory of some who are still members of the congrega-
tion, the most outstanding fact of his ministry was a
course of six sermons upon the " Will of God." Several
of these Barclay sermons have been published in a post-

AT THE PARTING OF THE WAYS 47

humous volume {The Ideal Life ; and other Unpublished
Addresses), where those who are interested in tracing the
development of his theological views will find material
to work upon. In this connection it may be mentioned
that notes of Drummond's addresses to the students
in 1885 were identified, by a cultured member of the
Barclay Church, as being strongly reminiscent of certain
sermons preached during his assistantship in 1876-77.

Quitting the Barclay Church in April 1877, Drummond
entered upon " the most miserable time in his life — not
seeing what definite work he could do to earn his bread,
and yet get time to preach the Kingdom." He spent
the month of July in Norway with his friend Eobert
Barbour ; and in August he took up mission work in
the mining village of Polmont for a few weeks.

Although he had completed attendance at all the
theological classes, he had not qualified for the formal
licence to preach, which is the seal of theological fitness
required of every candidate for the Presbyterian ministry.
Calling at the Free Church College, one day, to inquire
as to what subjects were prescribed for the examination
for licence — although he did not want to be licensed —
he found some numbers of Nature which had been
accumulating for him. He saw no use for his Natures,
now that his College career was at an end, and gave
them to an engine-driver as he went down the Mound,
telling him that he might find them interesting. But
science was to open the door of hope for him after all.
Two or three days later, the death was announced of
Mr. Keddie, Lecturer on Natural Science in the Free
Church College in Glasgow. Here he saw a chance;
and he wrote to Principal Douglas inquiring whether
there was any use in his applying for the lectureship.
Principal Douglas encouraged him to do so. He got a
very commendatory testimonial from Professor Geikie,

48 HENRY DRUMMOND

as well as some others, and with the help of these he
was successful in obtaining an appointment for one year.
This was made permanent by the General Assembly
of 1879.

As will be seen from the following chapter, the duties
of the lectureship left Drummond with a large margin
of time at his own disposal, just as he had desired. In
the summer of 1878 he undertook the duties of chaplain
at the Free Church's preaching station at Malta, and
made his first acquaintance with the sunny Mediter-
ranean. In the following summer he crossed to America
with Professor Geikie ; but it will be more convenient
to refer to that and similar expeditions in later chapters.

CHAPTER VI.
His Chair.

THE principle involved in the inclusion of a course
of Science in the theological curriculum of the
Free Church of Scotland was accepted by the General
Assembly so long ago as 1845, upon the motion of
Principal Cunningham, and with the strong support of
Dr. Chalmers, Sir David Brewster, and Hugh Miller;
and the lectureship upon Natural Science, the duties
of which were assumed by Drummond at the beginning
of the session 1877-78, was designed to lay the fields
of science under contribution, in aid of the accurate
study of the Bible and of Christian apologetics. By
familiarising the minds of theological students with
the terminology and fundamental laws of scientific
thought, it had the further advantage of qualifying
them, to a greater or less extent, for intelligent study
of the literature of science.

In the short session of five months, and with four
hours weekly for lecturing, Drummond was supposed to
teach the first year's students the elements of zoology,
botany, and geology, as well as to introduce his class
to the large field of inquiry opened up by the vexed
question of the inter-relation of science and religion.

Clearly, too much was asked both of Lecturer and
students. Dr. John Watson goes the length of character-
ising the programme set before them as " a standing
4

50 HENRY DRUMMOND

absurdity," and others have written of it in much the
same strain. We beheve it is the Eev. A. C. Mackenzie
of Dundee who has said that the regulations were pre-
posterous. " The course was too wide, the time too
limited, and the students too numerous. Everybody
was compelled to attend, or else they would pass
neither Presbytery nor Examination Board. Some of
his pupils had taken the full range of his course in the
University, others had scarcely heard that there were
such subjects in existence." " After his first lecture,"
the above writer continues, " I went round to his room
and tabled my University certificates. He elevated his
eyebrows over them in a way that he had, just percept-
ibly shrugged his shoulders, said nothing, but looked
' formal attendance,' and formal attendance it was."

Another of his students — the Eev. Hugh Black, we
have reason to believe — while acknowledging the
anomaly of the Natural Science class, has written
appreciatively of the teaching which Drummond was
able to give in spite of his limitations, if such a term
may be used. " Drummond did a world of good by
teaching them some of the general principles which
underlie all science, and by making them feel that
truth is indivisible, whether it be of science or of
religion. The lectureship was founded rather with the
idea of taking the sting out of science, and, if need be,
of fighting it in the name of religion. The situation is
changed, and he helped to change it. He taught his
students at least not to fear science, and if they could
not get a complete reconciliation, meanwhile, they must
work with broad, flexible hypotheses, which would keep
their minds from narrowing and hardening. If science
is to become religious, religion must become scientific.
Drummond never would give up the effort after a
reconciliation. . . . Once a week at College he used to

HIS CHAIR SI

give his class special lectures, beginning with the evolu-
tion of the world, and coming down to the evolution of
life. These were intensely interesting, and had a
certain apologetic purpose, and were more useful than
the mere teaching of the rudiments of science."

In 1883, Mr. James Stevenson of Largs offered the
sum of £6000 to the Free Church, upon condition of
their increasing the salary of the Lecturer on Natural
Science in the Glasgow Theological College, and raising
the appointment to the status of a professorial chair.
At the General Assembly in May 1884, this offer,
with the conditions attached, was accepted, upon the
motion of Principal Rainy, seconded by the Eev. James
Stalker, who said he considered that a very good defini-
tion of the work of the chair was to be found in the
labour of the man who then held the lectureship. The
motion was carried by two hundred and sixty votes to
ninety-three.

A few days later, on 31st May, upon the motion of
the Eev. Dr. Melville, seconded by the Eev. Dr. J. Hood
Wilson, Henry Drummond was appointed the first pro-
fessor of Natural Science in the Glasgow College. In
speaking to his motion, Dr. Melville said that Mr.
Drummond was no mere scientist. If that were all, he
was not the man they wanted. He was first of all a
religious man, and an enthusiast in religious work,
and then a student of science who had by travel,
and otherwise, had the opportunity of acquainting
himself practically with many varieties of scientific
phenomena.

Upon authority granted by the General Assembly to
the Presbytery of Stirling, Drummond had been, in
1878, licensed to preach. He had also received the
ordination of an elder. In view of the rule of the
Church requiring professors, as well as ministers, to be

53 HENRY DRUMMOND

ordained, Drummond's acceptance of the chair brought
with it the necessity for ordination, much as he dis-
liked the idea of being in orders. The ceremony took
place on 4th November 1884, in the College Free
Church, Glasgow, when ordination was conferred by
the local Presbytery, by the laying on of hands, after
the young Professor had made satisfactory reply to
the interrogatories put to him in conformity with the
law of the Church. The following account by an
eye-witness, who had been one of his students, is of
interest : —

" Drummond was the last man whom you could place
by the woman's canon of dress. And yet his dress was
a marvel of adaptation to the part he happened to
be playing. On his ordination day, when most men
assumed a garb almost clerical, he was dressed like a
country squire, thus proclaiming to fathers and brethren
and to all the world that he was not going to allow
ordination to play havoc with his chosen career. Three
ex-pupils of us sat side by side at that ordination. As
the moment approached when he must publicly sign the
Confession of Faith we watched him keenly. What
will he do with it ? we wondered. It would not have
surprised us if he had blandly turned to the Presbytery
and said, * Eeally, gentlemen, I cannot sign this. Can
you not grant me a dispensation ? ' Nothing of the
kind. He took the pen with a graceful ease, and as he
did so one of his pupils remarked, * Ah, he's going to
rush it, like the rest of us.' And he did. Ordination,
however, sat lightly upon him. It made no perceptible
change in his dress, demeanour, or activity. Ordination
was for him not a call to a new line of life, but a
necessary corollary of the professorship, and he sub-
mitted to it only as ' an ordinance of men.' "

HIS CHAIR 53

Ordination is the sanction for use of the style of
" The Keverend " in address, but Drummond persistently
called the attention of correspondents to the fact that
he was not "Eeverend." Dr. Watson tells us that he
was wont to declare, in fun, that he had no recollection
of being ordained, and that he would never dare to
baptize a child. The real reason was, doubtless, the
strategic one of seeking to disarm suspicion of the
professionalism which is, for better or for worse,
associated with the cloth, and of thus enabling him to
get alongside of men whom he thought he could help in
matters concerning their spiritual welfare.

If Professor Drummond's intercourse with his
students was not calculated to liberate the man of
science in them, it was by no means without an
educative influence. Of two class examinations which
he held in the year — the first, at the beginning of
the session, was designed " not to prove knowledge,
but to prove ignorance of the most elementary things
that everybody ought to know." This he called the
" Stupidity Exam." In the paper set, such questions as
the following would commonly appear : — Of what colour
or colours are the stars ? — Why is grass green ? —
Why is the sea salt ? — Why is the heaven blue ? —
Define a volcano. — What is a leaf ?

But it was doubtless in the class excursions that
Drummond got nearest to his students. " It was not
till one day, when," says the Eev. Mackintosh Mackay,
" he took us all on a geological excursion to a limestone
quarry some twenty miles from Glasgow, that we got to
know him. What fossils we discovered that day I
have quite forgotten : I only know we discovered a
very live, brilliant specimen of nineteenth-century man ;
we discovered Drummond. He was unlike all other
professors we had known. These had hitherto been to

54 HENRY DRUMMOND

us awful personages, and our interviews with them were
few and fearful. Drummond disclosed himself to us as
a young man like ourselves. ... I remember towards
the end of the day we students had got hold of some
empty trucks lying on a side piece of rail which led into
the quarry. There was a pretty steep incline, and we
thought it would be fine fun to have a run on these
trucks. But would the Professor like it ? We looked
silently to him. To our surprise, the Professor, with a
solemn twinkle in his eye, said he would come in too !
As we were deliciously dashing down the incline, the
Professor began to philosophise. What was it that
made this so glorious, while we had been somnolently
riding in a railway train going at a far greater speed ?
One of the students suggested, ' Because we are doing
what is against the law.' ' No,' said Drummond, ' I
think it is rather the sense of motion. In a train you
are shut up, while here the wind is all about you, and
you feel you are going. In that, I think, the stage
coach beats the locomotive.'"

Drummond made a practice of asking his class to
spend a week with him in Arran, at the close of the
session, for field work in the subjects of class study,
entertaining them at his personal expense. The days
were devoted to excursions to Goatfell, Glen Sannox,
and other points in that geologically rich locality. The
evenings were spent in talk of all kinds, when the class
discovered in their Professor one of the most interesting
conversationalists conceivable. The Professor enjoyed
these outings quite as much as did his class, as his
letters about them prove.

In the pleasant and not unprofitable work of his
chair Drummond spent the whole of his professional
life — influencing successive cycles of would-be entrants
to the ministry of the Evangel which he loved. Dr.

HIS CHAIR 55

George Adam Smith tells of an offer of the Principal-
ship of McGill University, Montreal, received by
Drummond in the winter of 1893—94, and declined after
careful consideration. He never had another appoint-
ment : it was as Professor Drummond that he was
known to the end of his life. In his last session he
stuck at his post in Glasgow during weeks of fearful
pain, until it became quite evident that he had become
physically unfit for lecturing, and until one day, in Feb-
ruary 1895, he went home for ever, to use Charles
Lamb's pathetic phrase.

CHAPTER VIL

Evangelism in Glasgow.

DEUMMOND'S professional work necessitated his
residence in Glasgow for five months in the year ;
but, as he was actually engaged in lecturing for only
four hours in the week, he had a large margin of spare
time. Many calls were made upon him, especially in
later years, but he exercised a royal independence in
accepting and refusing the miscellaneous invitations and
requests of which he was the recipient.

For one thing, preach he would not. An ex-student
has put on record an interesting incident in this con-
nection, and the passage will bear quotation : —

" When as an ex-pupil you made the usual claim upon
him to preach on, what was to you, a great occasion, he
refused you as if you were proposing to confer a great
favour upon him, and you could not choose but love him
for the way he did it. Once I went to confer this
favour upon him. In his private room at College he
received me so kindly that I scarce could muster courage
to ask him. When at last I did, he said how much he
wished. ' But the fact is,' he added, ' I can't preach.
One has to choose one's line, you know, and my line
is evangelism. If I took your service I should be
bombarded with similar things and couldn't resist them.
He was, however, a shrewd observer and man of the

56

EVANGELISM IN GLASGOW 57

world withal. ' Have you tried So-and-So ? ' (naming a
widely popular divine known also to be susceptible to
flattery). ' No,' I said, ' I have no personal knowledge of
him.' ' That doesn't matter. I suppose you know how to
get him.' And then he branched off to his serious vein.
' It's a lesson to us all. I suppose in youth this thing
was a mere foible. But, you see, the man has lived
and the thing has grown over him like a fungus, and
has become glaring : we can all see it. So you must
say, if you can say it with any conscience, that numbers
of your people are very anxious to hear him, you must
promise to make what structural alterations on your
pulpit he wishes, to advertise it in all the papers, and to
send a cab for and with him, and if he is not engaged
you'll get him.'

" I took my cue and left Drummond for the great
man's house. On the way my gorge rose at the whole
proceeding. I faltered and turned back, to find Drum-
mond just finishing his lecture. ' Look here, Drummond,'
I said, ' I can't do it. It's quite true that my people
want to hear him, but the rest of it is too sickening.
You really must help me. That was a fine sermon of
yours about the fungus. Why not preach that ? ' In
the end he came to terms with me. There was to be no
advertising, and it was to be announced to my own people
only, and as an ' address.' * Mind that,' he said, ' or you'll
ruin me.' When I came into the church I was struck
with the number of men present. They probably thought
they were to hear about fungi. They did hear an address
which has gone the world over — ' The greatest thing in
the world.' "

Nor was Drummond any more easily secured for big
social functions or mass meetings. As Mr. Eoss has
said, he loved to lived in the shade. " He had a power

58 HENRY DRUMMOND

of brilliant talk, a perfection of social manner, and a wide
knowledge of men and cities, that, had he cared, would
have made him the man at the dinner-table ; but his
modesty forbade him to seek to shine. . . . He was in
demand as a speaker or chairman at public meetings, to
draw an audience ; but, unless he had some special
message he wished to deliver, he declined such requests,
and would go off, instead, to some little meeting in an
obscure hall, to encourage a down-hearted worker. But
if he avoided the public platform, where he felt no special
call to speak, he loved to be in touch with the life of the
people. Often he would slink away of a Saturday after-
noon to some football field in the East End, where he
could find himself (to use one of his own picturesque
phrases) ' the only man with a collar in the whole crowd.'
He cared as little for great ecclesiastical as for great
social functions, but his friends could count upon him
turning up at odd functions in the underground life of
the people."

He had entered the membership of the Eenfield Free
Church — then ministered to by the Eev. Dr. Marcus
Dods — and had been ordained an elder. Upon his
return from Malta, in the summer of 1878, he appealed
to Dr. Dods for a sphere in which he might carry on the
work of evangelism. " I want a quiet mission some-
where," he said, " entry immediate, and self-contained, if
possible. Do you know of such a place ? " Dr. Dods
introduced him to a mission-station in the working-class
suburb of Possilpark, in the north of Glasgow, and
appointed him missionary in charge. This became the
principal field of his activity. From the month of
September 1878 onwards, he lived and worked among
the people of this district, conducting religious services
for adults and for children, classes, prayer-meetings, and
all the usual agencies of a home-mission organisation,

EVANGELISM IN GLASGOW 59

including the visitation of the sick and poor. He
had hardly settled to the work when the period of
commercial disaster which followed upon the failure
of the City of Glasgow Bank brought numbers of the
inhabitants of the Possilpark district into dire and
distressing poverty. He was able to be of much use in
administering relief to many, and in this way he secured
an entrance to homes that might have otherwise remained
shut to him. Mr, Eoss narrates an incident illustrative
of the hold which Drummond got upon the hearts of the
people. A woman whose husband was dying came to
Drummond late on a Saturday evening, and asked him to
come to the house : "My husband is deein', sir; he's no' able
to speak to you, and he's no' able to hear you, but I would
like him to hae a breath o' you aboot him afore he dees."

Drummond held that "the crime of evangelism is
laziness ; and the failure of the average mission church
to reach intelligent working-men arises from the indolent
reiteration of threadbare formulae by teachers, often
competent enough, who have not first learned to respect
their hearers." He gave the people of his best, and the
work at Possilpark prospered well. In 1881 it was
reported to the General Assembly of the Free Church
that, in a district of which the population was about
5000, there had been erected a church building capable
of seating 800 persons, and that there were 177
members and 125 adherents in attendance upon divine
worship. On 31st May the Assembly sanctioned the
erection of this congregation into a regular charge ; and,
after an ordained minister had been settled in the
pastorate, Drummond was free to look around for other
spheres for evangelism.

If Drummond did much for Possilpark, it also was a
factor in the development of its missionary. Later on,
reference will require to be made to the influence which

6o HENRY DRUMMOND

it had upon his religious thought ; but we may refer
here to the benefit which he derived from the intimate
friendship with Dr. Dods into which it drew him.
Speaking in April 1889, upon the occasion of Dr. Dods's
semi-jubilee, Professor Drummond said : " Whatever the
discovery was worth, Dr. Dods discovered me. I came
to Glasgow a waif and a stray, living alone in rooms,
knowing not a man in the place. I did not know Dr.
Dods. One day he asked me to dinner, the first time I
had been asked to dinner in Glasgow. I need not say I
went. From that time I can claim him not only as a friend
and elder brother, but as the greatest influence in many
directions that has ever come across my life, and that, if
I have done anything in my poor way to help anybody
else, it has been largely owing to what he has done, and
mainly by his own grand character, to help me." Allow-
ing for innocent hyperbolism, which the occasion justified,
here is undoubted acknowledgment of benefit surely
received,

Drummond never again settled into any piece of work
in Glasgow so all - absorbing as Possilpark had been.
This was, perhaps, a good thing. Neither did his
enthusiasm slacken, nor was his time less devoted to the
great cause ; but he was more at liberty to give his skill
in aid of numerous organisations which sought the same
grand objective. He always had a talent for dis-
covering weak spots, and for guiding and stimulating
the enthusiasm and work of other men. It would
probably be impossible to ascertain with exactness
anything like the sum-total of his work in Glasgow of
this nature.

We shall show in a later chapter how he gave him-
self unsparingly to the furtherance of the Boys' Brigade,
an institution indigenous to Glasgow. There is a slum
mission at the Broomielaw of Glasgow which was re-

EVANGELISM IN GLASGOW 6i

suscitated by his influence, this time exerted upon the
students of his College class, whom he asked to go down
to the district and to make a conscience of visiting the
people in particular closes. The mission was benefited,
and the students " learned the lesson of the importance
of trying to understand the economic conditions of the
time, instead of taking refuge in denunciation." We
know, further, that when the men in the employment of
a particular Glasgow firm of printers came out on strike,
upon a quarrel as to breach of trade rules, Drummond
was appointed sole arbiter, and adjusted the matter to
the satisfaction of all parties.

In Glasgow, too, the illness which proved to be his
first and his last, came upon him just when he was
about to throw himself into the cultivation in that city
of a seedling of the modern evangelistic organisation
called the " Pleasant Sunday Afternoon " movement.
He had been for a number of years a director of the
Canal Boatmen's Friendly Society of Scotland ; and, in
conjunction with Bailie Bilsland, had made represent-
ations to his fellow - directors in favour of the greater
utilisation of their commodious institute at Port-Dundas
(the terminus of the Forth and Clyde Union Canal) by
adoption of the P.S.A. scheme. At the annual meeting
of the Society in January 1895, he had secured approval
of proposals for an experimental adventure. He had
framed a circular for distribution in the district, —
addressed to the men of Port-Dundas who did not go
to church, and were " anxious to have something interest-
ing to do on Sunday afternoons." He had seen " The
Port-Dundas P.S.A. Society " fairly inaugurated, and had
accepted the office of President, when sickness laid its
hand upon him, and his evangelism in Glasgow was
brought abruptly to an end.

CHAPTER VIII.

Moody's Second Campaign.

IN response to a widely - signed, representative, and
influential appeal, Messrs. Moody and Sankey
entered upon a second campaign in Great Britain in the
autumn of the year 1881. Landing in this country in
the month of October in that year, they were con-
tinuously engaged, until the month of June 1884, in
revisiting the centres in which their first campaign had
been the occasion for a revival of religious life and
enthusiasm — with one short break, extending from
April until October 1883, in which Mr. Moody took
time for a hurried visit to America.

The evangelists began work in Newcastle-upon-Tyne,
then spent six weeks in Edinburgh, and, after that, five
months in Glasgow.

In consequence of his professional duties, it was not
until Messrs. Moody and Sankey reached Glasgow that
Drummond was able to take any part in the campaign ;
but, when they did arrive, he threw himself heart and
soul into the work. " In this city," says Mr. Moody's
biographer, " Professor Henry Drummond again assisted
Mr. Moody in his work, and the friendship begun during
the earlier visit became more deeply rooted. Saturday,
which Mr. Moody observed as his day of rest, was
usually spent with his family, and Drummond was
often a welcome addition to the small circle. Mr.

62

MOODY'S SECOND CAMPAIGN 63

Moody would turn continually to him in these days for
advice and fellowship, and their attachment deepened
into the warmest love." Drummond gave special
attention to his own district of Possilpark at this time,
and had the gratification of seeing Moody reap the field
which he had cultivated so long and so assiduously.

When the work in Glasgow came to a close,
Drummond's College vacation had commenced ; and,
upon Moody's invitation, he spent the best part of it
in company with the evangelists, or in following in their
wake. His itinerary is not uninteresting, especially in
the glimpses which it affords of the stage of develop-
ment which he had reached, in his quest of the New
Evangelism.

In August he accompanied Moody to Aberdeen, and
there he remained with Mr. and Mrs. Stebbins, the
American singing evangelists, to follow up the work,
and continue the meetings. Mr. Shireffs, the able and
earnest secretary of the Aberdeen Y.M.C.A., reported of
the meetings at the time : " The work has been kept
up with much interest and profit by Professor Henry
Drummond, of Glasgow. The Divine leading in this
matter has been most evident to us all. The quiet,
clear, direct, spiritual teaching seemed to come in so
opportunely, and to lead to decision, and to impart
strength and firmness in very many instances. The last
meeting was crowded."

From Aberdeen, Drummond went to Dundee, and
thence to Dumfries. Note has been preserved of several
of his addresses at the last - mentioned place. " Mr.
Drummond spoke impressively on * The Three Crosses.'
On Calvary we had the cross of Salvation, the cross of
Acceptance, and the cross of Eejection." At another
meeting he spoke on the words " Seek ye first the
Kingdom of God." At a crowded meeting in the Free

64 HENRY DRUMMOND

Church, his subject was " Temptation," which he treated
" in a very original and distinctive manner." We also
learn of addresses on " The Programme of Christianity,"
as given in Isa. Ixi. 1-3 ; and " a marvellous address
on ' Love,' from 1 Cor. xiii." At the conclusion of the
Dumfries meetings it was reported that "Mr. Drummond's
visit at this time has been largely blessed, one of the
most precious results being in the spirit of quickening
received by God's people."

We next hear of his being at Cardiff, in Wales, taking
" overflow " meetings, and special services for children
and for young men, every day. At Newport, he again
addressed the young men. " They as young men," he
is reported to have said, " had special difficulties about
religion, and Mr. Moody and Mr. Sankey had wanted
them to compare notes. . . . One reason why young
men were kept back from religion was that they did not
believe in some professing Christians whom they knew.
That want of faith might often be justified ; but the life
of any Christian person or professor was not the standard.
Jesus Christ alone was the standard. Another reason
was that they did not want to begin the thing, unless
they could carry it through, and they feared they would
fail in this. St. Paul met that difficulty when he said,
' I am persuaded that neither death, nor life, nor angels,
nor principalities, nor powers, nor things present, nor
things to come, nor height, nor depth, nor any other
creature, shall be able to separate us from the love of
God, which is in Christ Jesus our Lord.' The great
stumbling-block, after all, was sin. ' Being saved,' for
such, meant, to a large extent, giving up that sin. He
begged them to be true to their Bible and their mothers'
God."

In Plymouth he conducted special night services for
children, and then the commencement of his College

MOODY'S SECOND CAMPAIGN 65

session in Glasgow put a period to his accompanying his
friends any farther. As soon as the next vacation set
in he started for the African travels to which we shall
refer in an early chapter. These detained him abroad
until the end of April 1884. Arriving in this country
at that date, he was in time for the closing weeks of
the eight-months' mission in London with which the
evangelists terminated their campaign, and into this he
threw himself with all his old enthusiasm for evangelism,
standing by his friends to the very last.

CHAPTER IX.

"Natural Law in the Spiritual "World."

SOME people stumble upon fame in the most un-
looked-for manner, and of no man could this be
said more truly than of Drummond. We owe it almost
to an accident that he was drawn into the literary
expression of his epoch-making ideas concerning the
inter-relation of Physical Science and Christianity ; as
he, in turn, almost owed to that expression the " crystal-
lisation " of his distinctive theories upon the subject.
Prior to the year 1881, he had never done any literary
work, if we except the boyish essays for the Stirling
Observer, already mentioned. He has told us himself
that he never would have dreamed of writing a book,
but that upon the second application of " the unknown
editor of an unknown London periodical " he had
unearthed and forwarded to him the MSS. of several
of his addresses to his Possilpark congregation. These
the Eev. Joseph Exell, editor of the Clerical World, had
the discrimination to accept and print.

Five papers, in all, under the general heading of
" Natural Law in the Spiritual World," were published
in the journal named, in a column entitled " The Home
Pulpit." The first, "Degeneration — 'If we Neglect,'"
appeared on 28 th September 1881 ; the second,
"Biogenesis," on 30th November 1881; the third,
"Nature abhors a Vacuum," on 23rd February 1882;

66

"NATURAL LAW IN SPIRITUAL WORLD" 67

the fourth, " Parasitism," on 24th May 1882; and the
last, a continuation of "Parasitism," on 28th June
1882. To give continuity to the series, Drummond
furnished the editor with the phrase " Natural Law in
the Spiritual World " without much thought as to what
the title actually meant. As we shall see, the under-
lying " principle " asserted itself in Drummond's mind
when he brought the papers together.

When he came to arrange the papers for publication
in book form, the third — " Nature abhors a Vacuum " —
was thrown out, manifestly because it would not, even
to appearance, bear the strain of the principle which
Drummond believed he had discovered. The paper is, how-
ever, an interesting one, and some representative passages
from it may be given here, as it has never been reprinted,
so far as we have been able to ascertain. It bears, as an
appropriate sub-heading, the Scripture text — " Be not
drunk with wine, . . . but be filled with the Spirit."

"... The spiritual forces, the pressure of the rival
atmospheres of good and evil upon the human soul, may
indeed be likened to natural forces; but the organic
world is not to be discussed in terms of the inorganic.
We do not expect Physics, that is to say, to yield us
the same analogies of law between the natural and the
spiritual as biology. One day men may be able to see a
scientific meaning in the attractive principle of love, or
mean more than metaphor when they talk of the gravita-
tion of sin, but Physics for the present reigns prominently
only in the inorganic. It reigns as truly, though incon-
spicuously, in the organic. But in the spiritual it
remains invisible — whether its action be as real or not
no man can tell.

" We claim the title, nevertheless, to press the analogy
of the general principle. And the proposition to bo

68 HENRY DRUMMOND

illustrated is this : — Just as by the constitution of
Nature there is no possibility of emptiness anywhere
in earth, or sea, or air, so by the constitution of human
nature there is no possibility of emptiness in the soul
of man. The spiritual nature abhors a vacuum. A
thousand influences, some beneficent, some malign,
surround every human life. Within each life there
is capacity for a certain amount of these influences,
and with that certain amount each life by its constitu-
tion must be filled. There may be expansion or con-
traction in the capacity for evil or for good ; there
may be dislodgment, good replacing evil or evil good ;
but vacuum there cannot be. Nature abhors it. And
the practical effect is plain. If a man will not let
good into his life, evil will and must possess it. If
he would eject evil from his life, he can only do so
by letting good into it. . . . If the soul does not
choose its own content, Nature will. In her abhorrence
of vacuum she will thrust elements into it by force,
and she will choose just such elements as may be at
hand, whether they may be good or bad. Her concern
is simply to keep the soul filled — the individual's concern
is to keep the soul rightly filled. Nature secures her
part of the process — the irresponsible part — with such
infallible certainty that we are deceived by the very
perfection of the law. The noiselessness of its working
hides from us its vast importance. We come to leave
the quality to Nature as well as the quantity. We
let circumstances take their course. We permit the
interests of life to absorb us in turn, all and sundry
as they come up. We allow temptation to come and
go at pleasure, and one day the soul wakes up to
find itself possessed with all manner of evil. Its
great chambers have, quite insensibly, become distended
with foul and deadly gases. It exhales sin rather than

"NATURAL LAW IN SPIRITUAL WORLD" 69

righteousness. . . . Most men forget that what they
allow to enter the soul is of as grave importance as
what emerges from it. So long as good is the outcome
from a man's life, he is deceived into the belief that
all within is good. His responsibility he imagines is
for the efflux, not for the influx. And it is often not
until the stream of life runs out, foul and turgid, that
he remembers what flecks of scum dropped into the
cistern days or years ago. There is no such thing as
an unrelated sin in any life. The great fall which
suddenly stains the reputation of a public name, and
which the world's charity glosses over as merely a
sudden slip, is never the first of a series but the
last. It is the last of a long line of private sins
which did not seem sins, perhaps because they did
not see the light. But sin begins in the vacuum
chambers of the soul. The wrong valves are allowed
to open when the soul grows empty, and the heart is
slowly flooded with vileness and pollution."

At first sight it appears somewhat strange that the
Clerical World papers, which afterwards formed several
of the most striking chapters of a book that took the
religious world by storm, should actually have appeared
in print, years before, without provoking the slightest
comment. But this may be attributed, in great measure,
to the vehicle of their publication. The Clerical World,
" A Paper for the Pulpit and the Pew," first published —
by Messrs. Hodder & Stoughton — on 28th September
1881, seems to have had a poor circulation and an incon-
spicuous career. In September 1882 it became the Clerical
World and Family Churchman,and a month later it dropped
the original title altogether, and became the Family Church-
man. In April 1883 it changed its publishers, and con-
tinued in existence until quite a recent date.

70 HENRY DRUMMOND

The revision of the Natural Law papers for the press
would seem to have first suggested to Drummond that
there was more in his title for the group than he had
thought. "As it is when arranging his specimens for
the museum," he afterwards wrote, " the naturalist
really awakens to their affinities, and sees the laws which
group them, so, in arranging my little collection of
manuscripts, I saw for the first time, with any clearness,
the mysterious thread which bound them." He enter-
tained, with considerable confidence, the suggestion
which had come into his mind, when he recognised
the spontaneous manner in which it had emerged.
" So varied is Nature, and so many-sided is Truth,
that when anyone starts with a theory, be it the most
stupendous castle-in-the-air, and proceeds to support it
by making a collection of supposed practical applica-
tions, he will find innumerable things to favour his
hypothesis."

To put his new-found theory to the test, Drummond
wrote out a rough sketch of the paper which after-
wards formed the Introduction to Natural Law, and,
in January 1882, submitted it to a meeting of the
Glasgow Theological Club, a society of select and
limited membership, which met periodically for dis-
cussion of theological and cognate subjects. He read
his paper with trepidation. But for one dissentient
voice, its condemnation was unanimous. One candid
friend — possibly the late Dr. A. B. Bruce, someone
has suggested — said that it reminded him of a pamphlet
he had once picked up, entitled, " Forty reasons for the
identification of the English people with the Lost Ten
Tribes."

The next group of circumstances offering promise of
development in the situation, was initiated by a request
from Mr. Newman, a member of the Society of Friends,

«« NATURAL LAW IN SPIRITUAL WORLD" 71

for permission to print the first of the Clerical World
papers, at the printing press of an Orphanage at
Leominster. Permission was accorded, and presently
letters dropped in from unknown correspondents in-
forming Drummond of light and leading received from
a perusal of the Orphanage reprint. This unsolicited
testimony decided him to attempt the publication of
the complete series in book form, and he forwarded
the Introduction and several of the Clerical World
papers to a London publisher. In three weeks the
MS. was returned, " declined with thanks." " A slight
change was made, a second application to another well-
known London house attempted ; and again the docu-
ment was returned with the same mystic legend — the
gentlest yet most inexorable of death-warrants — en-
dorsed upon its back." " To be served a second time
with the Black Seal of Literature was too much for
me," continues Drummond, "and the doomed sheets
were returned to their pigeon-holes, and once more
forgotten." The Orphanage pamphlet had led our
author into a blind-alley. To cut a long story short,
Drummond, having failed to find a publisher, was
found by one, in the person of Mr. M. H. Hodder.
The papers were overhauled and partly rewritten, and
Natural Law in the Spiritual World, as a concrete whole,
was fairly launched in the book-world.

It may now be taken for granted that there are
few members of the thoughtful Christian public who
have not made the acquaintance of Professor
Drummond's book, and any mention of its contents
need, in this place, only be of the slightest character.
Suffice it to say that the volume contains eleven papers,
of differing interest, and with little co-relation — all,
originally, addresses delivered by Drummond to his
audiences of working men at Possilpark, in no studied

72 HENRY DRUMMOND

sequence. They deal with different aspects of the
philosophy of spiritual life, spiritual disease, and
spiritual death ; they are rich in epigram, and in
illuminative illustration from the fields of biological
research ; and they are written in a style of literary
English which is almost uniformly of a high quality.
The Introduction, as we have seen, and the Preface,
were not written for consumption at Possilpark. They
deal almost exclusively with Drummond's reasons for
suggesting that Natural Law and Spiritual Law are
one and the same — that the laws which govern the
lower forms of life are identical with the laws that
govern the spiritual life of the human species. Beyond
demonstrating the facility with which the terminology
of biological science had lent itself to the preacher
of the Christian evangel, the Possilpark papers are not
involved in the argument of Drummond's introductory
thesis.

The book appeared in July 1883, and it got a
splendid send-off in a long and appreciative review in
the Spectator of 4th August. Of this article Drummond
afterwards wrote that there was " criticism enough in
it certainly to make one serious, but [criticism] written
with that marvellous generosity and indulgence to an
unknown author for which the Spectator stands supreme
in journalism. . . . Why any critic should have risked
his own reputation by speaking with such emphasis of
the work of a new and unpractised hand, remains to
me among the mysteries of literary unselfishness."
While the Spectator did not, by any means, accept
Drummond's thesis in its entirety, it characterised the
volume as " one of the most impressive and suggestive
books we have read for a long time. Indeed, with the
exception of Dr. Mozley's University Sermons, we can
recall no book of our time which showed such power of

*' NATURAL LAW IN SPIRITUAL WORLD" 73

restating the moral and practical truths of religion, so
as to make them take fresh hold of the mind, and
vividly impress the imagination." It hailed Drummond
as " a new and powerful teacher, impressive both from
the scientific calmness and accuracy of his view of law,
and from the deep religious earnestness with which he
traces the workings of law in the moral and spiritual
sphere."

It is stated above, upon the authority of Drummond
himself, that Natural Law appeared in July 1883, but
a writer in the Academy, who would seem to have had
access to the publisher's books, indicates that a first
impression of one thousand copies was printed and
issued in the month of April ; a second edition, of one
thousand, not being called for until July. Be this as it
may, the Spectator review really introduced the book to
the public, and after its appearance the sales went up
by leaps and bounds. At the beginning of September
another thousand copies were printed ; in October, two
thousand; in November, two thousand; and so on.
The original edition had been sold at seven shillings and
sixpence; but in March 1887 a cheaper edition was
issued at three shillings and sixpence; after 51,000
copies had been sold at the first-mentioned figure. At
the time of Professor Drummond's death it was in its
Thirty-second Edition, completing 119,000 copies, and
it had been translated into French, German, Dutch,
and Norwegian. " The American and foreign editions
are beyond count." This was indeed strange fortune
for a volume concerning which the author wrote to its
publisher, before its publication, to the effect that he
was encouraged to think the enterprise might not be a
source of loss, both because he believed his extensive
acquaintance might be taken as a guarantee for the sale
of a thousand copies, and because he had even been

74 HENRY DRUMMOND

offered the sum of £40 for the exclusive copyright of
the Clerical World articles !

It remains for us to refer briefly to the phenomenal
flood of criticism of which Natural Law was the occasion
and the object. It is not within the province of a
biographer to canvass the opinions and beliefs of the
subject of his memoir, but he is not precluded from
indicating the extent and influence of the criticism to
which these may have been subjected ; indeed he may
reasonably be expected to afford this information.
Among the bibliographical notes appended to this
volume there will be found a list of no fewer than
twenty-one books and pamphlets in the English language
which were published in criticism of the teaching con-
tained in Natural Law, and it is quite possible that
there may be others that have not been traced. A
number of these appeared in a list which Professor
Drummond drew up in 1887, and, where the present
writer has not been able to lay his hands upon these
books themselves, he has contented himself with im-
porting the limited bibliographical information furnished
in that list.

As might be supposed, these books and pamphlets,
and the innumerable reviews and criticisms which have
appeared in the periodical press, vary much in tone and
tune. Of course, the critics who considered that the
gravity of the situation demanded a wide circulation of
their corrective comments have almost exclusive posses-
sion of the list of books and pamphlets ; but, as Dr.
Stalker has wittily said, — "The public found out the
book for itself, by an instinct it now and then reveals ;
and the critics, arriving late, have had to criticise their
own constituents, as well as the author."

The majority of the pamphleteers take an obscurantist
view of the situation, or disparage the author's capacity

"NATURAL LAW IN SPIRITUAL WORLD" 75

for his task. " Mr. Drummond has written throughout
in simple and even genial ignorance of the great subject,"
says one. " Nothing is more to be resisted than an
attempt to bridge over the gulf which separates, and
will separate for ever and ever. Evangelical from
Philosophical Christianity," says another. " This is
monstrous," says a third. Mr. E. A. Watson calls
attention to difficulties, chasms, pitfalls — " temporarily
bridged over, or skilfully avoided." Another suggests
that the book has had an immense circulation " because
it professes to do what multitudes are anxious to see
done — to reconcile science and religion." A pamphlet
which has been attributed to the Eev. Professor Denney
concludes that Natural Law in the Spiritual World is
"a book that no lover of men will call religious, and
no student of theology scientific." " A stone projffered
in place of bread," says another.

Drummond seemed to take all this very coolly. Of
a number of these criticisms he wrote : — " The chief
feeling in my mind, in reading these replies and the
many other reviews which have appeared, has been one
of surprise, together with a deep sense of the unworthi-
ness of the book itself for eriticism so careful, competent,
and respectful. It was never written for criticism, but
for a practical purpose, and if the attentions of reviewers,
whether friendly or hostile, have helped it to fulfil its
real functions, or, by qualifying them, helped it to fulfil
them better, I can only be grateful." He steadily
declined to publish a reply to his critics ; but it is
understood that the " Defence " written by the Eev. Dr.
Stalker, and published in the Expositor, appeared with
Drummond's approval.

It has been stated that Professor Drummond came
to doubt the validity of the argument in his book, and
was not much interested in its further circulation.

76 HENRY DRUMMOND

Perhaps the most authentic information we can get
upon the subject may be obtained from the report of
an interview in 1892, when he said: — ^"It would be
immoral and unscientific to endeavour to bind science
to religion. I may have put a pressure upon certain
analogies which they could not sustain. I would write
the book differently now, if I were to do it again. I
should make less rigid application of physical laws, and
I should endeavour to be more ethical; and this I have
stated in a new translation of the book in Germany.
But it is still clear to me that the same laws govern all
worlds. ... I have never been able to see that law
can be analogous. Phenomena are, but it is a misuse
of words to say that law can be so ; it is philosophically
incorrect. , . , It is either the same or a different law "

CHAPTER X.

In Centeal Afkica.

CUEIOUSLY enough, circumstances had so arranged
themselves that news of the gratifying reception
accorded to Natural Law, both by the critics and the
British public, did not reach Drummond until months
had elapsed since the date of publication. Immediately
after seeing the sheets of his book through the press,
he had left the country upon an expedition to Central
Africa. He had penetrated to the ISTyassa-Tanganyika
plateau, a thousand miles from the nearest post-office,
and had seen neither letter nor newspaper for five
months, when, as he has told us, one night (in the
third week of November), an hour after midnight, his
c^imp was suddenly roused by the apparition of three
black messengers — despatched from the north end of
Lake Nyassa by a friendly white — with the hollow
skin of a tiger-cat containing a small packet of letters
and papers. Lighting the lamp in his tent, he read
the letters, and then turned over the newspapers.
Among them was a copy of the Spectator, containing the
review of his book. As he once told the present writer,
Drummond did not realise to the full the sensation which
Natural Law had caused until his return home, in the
following year, when his father, who had preserved the
different reviews and articles as they appeared, pro-
duced his collection with great glee and parental pride.

78 HENRY DRUMMOND

His mission to Africa was " purely scientific." He had
accepted a commission from the African Lakes Company
to make a botanical and geological survey of the Nyassa-
Tanganyika plateau, and, having obtained leave of
absence from the College authorities, he had started
from London on 21st June 1883.

Parenthetically it may be explained that the African
Lakes Company — founded in 1878 — has for its object
the opening up and development of the regions of East
Central Africa, from the Zambesi to Tanganyika. It
seeks " to make employments for the native peoples,
to trade with them honestly, to keep out rum, and,
so far as possible, gunpowder and firearms, and to co-
operate with, and strengthen the hands of the mission-
aries." It has established a number of trading stations,
manned by a staff of Europeans, and many native agents.
It has steamers on the Shir^ and Lake Nyassa. It has
developed the industry of coffee-planting in the interior,
and is introducing other sources of commercial pros-
perity. " It has acted, to some extent, as a check upon
the slave-trade ; it has prevented inter - tribal strife,
and helped to protect the missionaries in time of war."
The African Lakes Company, in short, was, for a good
many years, " the sole administering-hand in this part
of Africa."

In due course Drummond reached Zanzibar, to find in
this " cesspool of wickedness " — " Oriental in its appear-
ance, Mohammedan in its religion, Arabian in its morals "
— a fit capital for the Dark Continent. From Zanzibar
he travelled by steamer to Quilimane, and reached the
more navigable waters of the Zambesi by a canoe voyage
of a week upon the Qua-Qua — " one long picnic." Steam-
ing up the Zambesi, he had an opportunity of visiting the
solitary spot where Dr. Livingstone was bereft of his
wife. " Late in the afternoon we reached the spot —

IN CENTRAL AFRICA 79

a low, ruined hut, a hundred yards from the river's bank,
with a broad verandah shading its crumbling walls. A
grass-green path straggled to the doorway, and the
fresh print of a hippopotamus told how neglected the
spot is now. Pushing the door open, we found ourselves
in a long dark room, its mud floor broken into fragments,
and remains of native fires betraying its latest occupants.
Turning to the right, we entered a smaller chamber, bare
and stained, with two glassless windows facing the river.
The evening sun, setting over the far-off Morumballa
mountains, filled the room with its soft glow, and took
our thoughts back to that Sunday evening, twenty years
ago, when, in this same bedroom, at the same hour,
Livingstone knelt over his dying wife, and witnessed
the great sunset of his life."

Farther up the river, the tributary Shir^ was entered ;
and, after some days' steaming and a tramp of nearly
forty miles, the Blantyre Mission of the Church of
Scotland was reached. While at Blantyre, Drummond
made a short divagation with the object of exploring
Lake Shirwa, where he had the chance opportunity of
seeing a slave caravan, and some of its horrors, and had
the distinction of being to many of the natives the first
white man they had ever seen.

Pushing on, he traversed, by steamer, the upper
reaches of the Shire; coasted up the western shores
of Lake Nyassa for about one hundred and fifty miles ;
and arrived next at Bandawe, the headquarters of the
Scottish Livingstonia Mission, carried on by an able
staff of missionaries under the superintendence of Dr.
Laws. Evidently he had not yet attained to that easy
familiarity with the nude which may be inferred from
his later message to his friend, Dr. John Watson, to the
effect that, at the time of writing, he had "nothing
on but a helmet and three mosquitoes." At Bandawe

8o HENRY DRUMMOND

Sunday services he was a little surprised to find the
swarthy worshippers " dressed mostly in bows and
arrows." But he afterwards cherished no more sacred
memory of his life than that of a communion service
in the little Bandawe chapel where the sacramental cup
was handed to him by the bare black arm of a native
communicant — " a communicant whose life, tested after-
wards in many an hour of trial with me on the ■ Tan-
ganyika plateau, gave him perhaps a better right to be
there than any of us."

At Bandawe, with the assistance of his mission
friends, he succeeded in enlisting the services of
twenty-eight natives for the personnel of his caravan ;
and on 29 th September, at Karongas, at the head of
Lake Nyassa, after covering the intervening distance of
two hundred miles by steamer, he plunged into the
Tanganyika forest. There he spent the following
months in the execution of his commission, moving
from camp to camp, collecting specimens, — geological,
botanical, and entomological, — as weU as making
personal acquamtance with all the romance and hard-
ship of the explorer's life, including, of course, African
fever.

Of an attack of African fever, he has given us the
following graphic account : — " It is preceded for weeks,
or even for a month or two, by unaccountable irritability,
depression, and weariness. On the march with his men
[the traveller] has scarcely started when he sighs for
the noonday rest. Putting it down to mere laziness,
he goads himself on by draughts from the water-bottle,
and totters forward a mile or two more. Next he
finds himself skulking into the forest on the pretext of
looking at a specimen, and, when his porters are out of
sight, throws himself under a tree in utter hmpness and
despair. Eoused by mere shame, he staggers along the

IN CENTRAL AFRICA 8i

trail, and as he neara the midday camp puts on a
spurt to conceal his defeat, which finishes him for the
rest of the day. This is a good place for specimens he
tells the men — the tent may be pitched for the night.
This goes on day after day till the crash comes —
first cold and pain, and every degree of heat, then
delirium, then the life-and-death struggle. He rises, if
he does rise, a shadow ; and slowly accumulates strength
for the next attack, which he knows too well will not
disappoint him."

No member of his caravan could speak English, but
master and men had sufficient acquaintance with one of
the Nyassa dialects to enable them to communicate with
one another. This intercourse helped Drummond to
arrive at an intelligent appreciation of the possible
capabilities of the African native. Two of his personal
servants, Moolu and Jingo, claimed his special interest.
The following passage gives his estimate of Moolu.

" Held the usual service in the evening — a piece of
very primitive Christianity. Moolu, who had learned
much from Dr. Laws, undertook the sermon, and
discoursed with great eloquence on the Tower of Babel.
The preceding Sunday he had waxed equally warm over
the Eich Man and Lazarus ; and his description of the
Eich Man in terms of native ideas of wealth — ' plenty
of calico and plenty of beads ' — was a thing to
remember. ' Mission blacks,' in Natal and at the Cape,
are a byword among the unsympathetic ; but I never saw
Moolu do an inconsistent thing. He could neither read
nor write ; he knew only some dozen words of English ;
until seven years ago he had never seen a white man ;
but I could trust him with everything I had. He was
not ' pious ' ; he was neither bright nor clever ; he was
a commonplace black ; but he did his duty and never
6

82 HENRY DRUMMOND

told a lie. The first night of our camp, after all had
gone to rest, I remember being roused by a low talking.
I looked out of my tent ; a flood of moonlight lit up the
forest ; and there, kneeling upon the ground, was a little
group of natives, and Moolu in the centre conducting
evening prayers. Every night afterwards this service
was repeated, no matter how long the march was nor
how tired the men. I make no comment. But this
I will say — Moolu's life gave him the right to do it.
Mission reports are often said to be valueless ; they are
less so than anti-mission reports. I believe in Missions,
for one thing, because I believe in Moolu."

By the end of November, Drummond had completed
his survey, and had quitted the Tanganyika forest.
Between attacks of fever, he retraced his steps to Bandawe,
Blantyre, and Quilimane in turn, reaching the last-named
place in time to join a steamer for the Cape on 8 th
February 1884. On the 7th he wrote to one of his
friends at Nyassa : — " My days in this ' funny ' country
are all but done. . . . My steamer comes in to-morrow
— the DunJceld, a large, splendid vessel, I hear. I
return bed, and by Jingo (not swearing). Jingo is
much struck with everything here, but wants to go

back, as he says, to Mr. 's ' Donna.' Jingo is a great

swell now, in trousers, etc., and will have charge of the
mailboat up the Qua-Qua. I gave him a temperance
lecture on entering Quilimane, and he has promised
faithfully never, never to touch anything stronger than
pombe. He says cuchasso gives him frightful pains,
and is very bad." A postscript to the same letter
contains the announcement : — " Deceased. On the
Qua-Qua, on the 4th inst., of rupture of the spout,
Mrs. 's teapot. Deeply regretted."

Before granting Drummond a passport to leave the

IN CENTRAL AFRICA 83

country, the Portuguese authorities at Quilimane wanted
him to take out a " billet of residence," but, as this
would have amounted to an admission that Nyassa was
Portuguese territory, he refused point-blank. "As I
have plenty time," he wrote, " I was quite prepared to
go to prison rather than submit, but they wisely let the
matter drop."

He returned to Britain by the Cape of Good Hope,
spending some weeks in Cape Colony, en route, and
ultimately reaching home in the beginning of April.
As we have already seen, he at once threw himself into
the work of the closing weeks of Mr. Moody's campaign.
He also spoke at the Mildmay May meetings, and at
the General Assembly of the Free Church of Scotland.
On both of these occasions African missions were his
theme. At the Free Church Assembly he said that
" what had impressed him most in Central Africa
was that the apathy at home, in regard to missions,
arose from a want of imagination — from a want of
the sense that the thing was real. . . . They had, in
fact, in regard to missions, very much what they had
in regard to Faith. They had a dead faith about
missions in heathen lands, and a living faith. What
he had been taught by these months of wandering
among the heathen in Africa was the living belief that
the Africans were real men, that the missionary was
a real man, and that there was a real work to be
done." In both addresses he referred to the African
Lakes Company, the Livingstonia Mission, and the
Blantyre Mission, as three hands stretched out from
Britain for the salvation of Central Africa. At the
Free Church Assembly he concluded by pointing out the
cruelty of sending out a single man to a place the lone-
liness of which was unutterable, and by expressing his
opinion that, if there were only one ordained missionary

84 HENRY DRUMMOND

at a station, he should be assisted by unordained men,
who might be elders or deacons, as the work, for the
most part, was like teaching infant classes.

Other addresses, to audiences of churchmen and scien-
tists and laymen, were afterwards dehvered on different
occasions ; and these, with one or two additional papers,
were collected and published in 1886, in the volume
entitled Tropical Africa. Delightfully written, with a
statesmanlike grasp of the situation, its earlier chapters
are well calculated to stimulate that imagination which
he desiderated in his Assembly addresses, and to provoke
an intelligent interest in what is surely one of the most
needy as well as attractive fields for Christian altruism
in the Dark Continent.

CHAPTER XL

Among the Uppee Ten Thousand.

IN strict chronological order, the next great scheme
which occupied Drummond's attention, and afforded
scope for the exercise of his peculiar gifts, was the work
among University students, in Edinburgh and elsewhere ;
but we may hold over our account of that until a follow-
ing chapter, and refer first to an important enterprise,
which may be said to have arisen directly out of the
publication of Natural Law.

From occupying the obscure position of professor in
a denominational college in Scotland, he had come to be
the most conspicuous individual in the religious world
of the day. Thousands who had read his book, and
recognised in it that freshness and power to which the
Spectator had called attention, were anxious to see some-
thing of the author himself ; and this was especially the
case with the better-class people from whose ranks the
clientele of the Spectator is principally drawn. Idle
curiosity, which ever keeps the leisured classes on tiptoe
to hear or see some new thing, was doubtless responsible
for a good deal of this interest in the new teacher ; but
in the minds of many there was truly awakened a fresh
interest in the spiritual world and in their personal con-
cern with it ; while a great many, for whom the older
methods of religious thought and life had never seemed
other than satisfying, were delighted to observe the

85

86 HENRY DRUMMOND

revived interest in spiritual things manifested by their
neighbours and townsmen, and were sincerely anxious
to see the sparks of curiosity fanned into a flame of
Christian enthusiasm and life.

Thus it came about that, in the winter of 1884—85,
overtures were made to Drummond with a view to his
conducting a series of meetings in the West End of
London, under such auspices as might most easily secure
the attendance of members of the class which is com-
monly denominated the Upper Ten Thousand, In its
promotion, correspondence was carried on principally by
the Earl and Countess of Aberdeen. After some per-
suasion, and the adjustment of a programme of method,
Drummond gave his consent, and the following adver-
tisement appeared in the Society columns of the Morning
Post, on 25th April 1885 : —

" Pkofessor Henry Drummond (Author oi Natural Law in
the Sjnritual World), will, by request, give addresses at
Grosvenor House, by kind permission of the Duke and
Duchess of Westminster, on Sundays April 26 (to-
morrow), May 3, and 10. Admission can be had by
ticket, which can be obtained on application to Mr.
R. Thompson, 37 Grosvenor Square."

The meetings were held in the ballroom of Grosvenor
House, and, on the three days advertised, the room, which
could hold over five hundred, was completely filled, and
that with the class of people for which the meetings
were designed. The presence of such prominent men
as the Duke of Westminster, Lord Selborne, the Marquis
of Hartington, Lord Sherbrooke, Mr. W. E. Forster,
MP., and Mr. Childers, M.P., was noted at the time.
If those who came expected a lecture upon a scientific
topic, they must have been greatly surprised when
Drummond, selecting a simple evangelistic address,
talked to them, on the three respective occasions, upon

AMONG THE UPPER TEN THOUSAND 87

the subjects of Christianity looked at from the stand-
point of Evolution, and of Natural Selection in reference
to Christianity. Beyond the address, there was no
Bervice, with the exception of a short closing prayer,
the words of which have been preserved : —

" Lord Jesus, we have been talking to one another
about Thee, and now we talk to Thee, face to face.
Thou art not far from any one of us. Thou art nearer
than we are to one another, and Thou art saying to us,
* Come unto Me, and I will give you rest.' So we come,
just as we are. We pray Thee to remember us in Thy
mercy and love. Take not Thy Spirit away from us,
but enable us, more and more, to enter into fellow-
ship with Thyself. Bless all here who love the Lord
Jesus in sincerity. Help those who love Thee not, and
who miss Thee every day they live, here and now to
begin their attachment and devotion, to Thy person and
service, for Thy name's sake. Amen."

The impression produced by the meetings upon the
average member of the class in society that they
were expected to influence may be guessed at, if we
read between the lines of a piquant article, entitled
" Wanted a Eeligion," which appeared in the columns of
the World, on 27th May 1885. From this "human
document " we take the liberty to extract a number of
paragraphs, for preservation.

"Never was there a time when those who live in,
and, as some may erroneously fancy, solely for, the
world, were less worldly, or relapsed more frequently
into Berious thought. The extraordinary rush which
there was the other day for the new edition of the
Bible, and the immediate exhaustion of a stock of two
or three million copies, may have served to remind us
that, after all, religion fills a larger place in the exist-

88 HENRY DRUMMOND

ence of the Englishman than any other object of human
interest. . . . The last decade and a half of the nine-
teenth century may find it a little difficult to know
what to believe ; but it is willing to believe almost
anything, and it is perpetually on the search for some
teacher who will show it a new form of faith, who will
reset old forms in an attractive framework, or who will
embellish them with original illustrations.

" If this were not so, it is impossible that the young
Scottish Professor who has recently been staying in
London should have achieved the brilliant success of
which he has reason to be proud. Nothing exactly of
the same kind has been done before. Society has flocked
to Albemarle Street to listen to his discourses which
have been a dexterous melange, tolerably lucid, or abso-
lutely unintelligible, as the case may be, of half a dozen
'ologies.

"... The exceedingly clever and canny author of
Natural Law in the Spiritual World, who has an eye
to dramatic effect far more acute than is possessed by
most professional dramatists or actors, and who combines
with the facile pen of the practised publicist a scientific
vocabulary of infinite resource, stands forth in con-
spicuous relief, both for what he has done and for what
he is, from the sensational notoriety-hunters of the
epoch. He has eclipsed Mr. Laurence Oliphant, who
was himself more or less in the same line of business,
completely ; and as for Mr. Moncure Conway, that
gentleman was, to use an expressive Americanism, never
in the same street with him. . . .

"Professor Drummond . . . has struck out a com-
pletely new line of his own, in which there is nothing
that is not dignified, nothing that is not telling. To be
able to collect, even under a ducal roof, on four (sic)
successive Sunday afternoons, four or five hundred people,

AMONG THE UPPER TEN THOUSAND 89

many of them of the highest distinction, social and
intellectual, is a triumph of ingenious ingenuity. Mr.
Drummond has invented a gospel which, if not entirely
new, has just enough novelty about it to pique and
interest the fashionable public, and which can be per-
fectly well reconciled with the somewhat effete, but
always to be respected, evangel of the New Testament.
He applies the principle of evolution, the law of the
survival of the fittest, to spiritual existence. He does
not consign to perdition all who fail to lead a highly
spiritual life here. He only reminds them that they
are not qualifying themselves for the life to come. For
the effect he has produced, everything depends upon his
management of his material. Sometimes his religion
and his science have fused their currents and travelled
in a common stream. Sometimes they have run in
parallel channels. Sometimes their relations have been
of a different kind, and the lecturer has employed
religion as the gilding of the pill of science, or science
as the rationahsing witness to religion. But whatever
the method adopted, the result produced has been the
same ; and the audience has departed profoundly im-
pressed by the words of wisdom and solemnity issuing
from the lips of a graceful young man with a good
manner, a not ill-favoured face, a broad Scotch accent,
clad in a remarkably well-fitting frock-coat, and reciting,
after his prelection, the Lord's Prayer in a tone of devout
humility remarkable for the professors of the period.
Mr. Drummond has, in fact, produced upon his hearers
the impression that the teachings of science are, upon
the whole, in favour of revealed religion. For that they
take, not only him, but religion, science, and themselves,
the better. They have always believed that there was
a great deal of truth in the Bible ; and now that Mr.
Drummond, with his talk about amoeba, polycistinae,

90 HENRY DRUMMOND

and parasitism, has demonstrated this to be the case,
they feel themselves delicately complimented, and they
would be ungrateful if they were not amiably disposed
towards the Professor.

" Nothing could be easier, and nothing could be more
contemptible, than to disparage or satirise the serious
struggle which society is now making to obtain from
some one of its many spiritual teachers a new revelation,
or, if not that, to have its feet directed into the ways of
a new religion. Nothing, again, could be easier than to
take a more or less humorous view of Mr. Drummond's
dissertations at Grosvenor House. Naturally the pro-
fessional religionists are a little jealous at his success.
The Church papers hint that he is an amateur and a
quack. But then that is only professional jealousy.
There seems to be no reason why evangelists like Mr.
Drummond should not co-operate with the salaried
interpreters of another evangel, now some nineteen
centuries old. Or it may be said that Mr. Drummond
would scarcely take a leading part in a performance
which certainly seems to have a good deal that is
artificial about it, if he had any store of the sincerity
and earnestness which ought to be the attributes of the
religious teacher. Upon this it is enough to observe
that audiences, as fastidious, as discriminating, and as
highly educated as any in the world, have been won
over by his utterances. That he will produce a moral
or social revolution is no more to be anticipated than
that he will change the future history of the human
race. But that he will be instrumental in effecting an
appreciable degree of improvement in our social tone is
far from impossible. He may, indeed, almost claim to
have done this already. He has caused society to talk,
not only about himself, but about the subjects which he
expounds. After all, Darwinism, as applied to the

AMONG THE UPPER TEN THOUSAND 91

spiritual world, is quite as edifying a theme for dinner
conversation as second-hand scandal or twentieth-hand
politics. Perhaps the interest he has created in the
topics that throng the borderland between physics and
faith may not be permanent. But what is permanent
in these times ? And it is quite enough to know that
his words do, for the time, provide matter for reflection.
Granting, even, that religion, or the new blend between
science and religion, is taken up by society as a species
of diversion, and occupies the same moral level as
philanthropy, charity organisation, domiciliary visits paid
to the poor at the East End, music, old china, or lawn
tennis, that is no reason why it should be discouraged.
It is better for society to be occupied in this manner
than in many others which might be mentioned. And,
indeed, to those who look a little beneath the surface,
there is something not only instructive, but pathetic, in
the avidity with which English society, supposed to be
irreligious, but, in reality the most religious in the world,
snatches at the spiritual mixture prepared for it by Mr.
Drummond. What — such is the question that presents
itself to many minds — might not be hoped for, if some
new and authentic revelation were to be delivered to
society by a greater even than Mr. Drummond ? "

If, however, the World spoke for the average man,
there were many in whom Drummond's addresses were
the means of touching chords of feeling not often
reached ; and, much as he may have valued the oppor-
tunity afforded him by the meetings at Grosvenor House,
the very numerous instances in which he was appealed
to for further teaching, and guidance, by persons who
had been present at these gatherings, must have been
prized by him as an evidence that he had received more
than the call of man to undertake the work.

92 HENRY DRUMMOND

After a lapse of three years, a second group of West
End meetings was held in Grosvenor House on 3rd, 10th,
and 17th June 1888, this time in response to an appeal
signed, among others, by Lord Aberdeen, Mr. Arthur
James Balfour, Mr. G. N. Curzon, M.P. (now Lord
Curzon, Viceroy and Governor-General of India), the
Eev. J. E. C. Welldon, Headmaster of Harrow School
(now Bishop of Calcutta), and Captain John Sinclair, M.P.

In this series of meetings, the attendance was limited
to the male sex, ostensibly on account of the limited size
of the rooms at Grosvenor House. The interest was
quite as great as it had been on the former occasion.
" The great square room . . . was densely crowded by
an interested and representative gathering — politicians,
clergymen, authors, artists, critics, soldiers, and barristers ;
with a large sprinkling of smart young men whose
appearance would scarcely have suggested a vivid interest
in serious concerns." The addresses dealt, in turn, with
the cosmopolitan test of Christianity, the programme of
Christianity in relation to human society, and the pro-
gramme of Christianity in relation to the individual.

The meetings again produced a harvest of corre-
spondence and personal intercourse with men who sought
spiritual help. But, only the Great Day will reveal the
amount of lasting work Drummond was enabled to do by
this means.

There were many indirect fruits of these West End
meetings, however. Notably, there was the warm
personal friendship with Lord and Lady Aberdeen,
maintained with mutual advantage until the day of
Drummond's death. In 1885 Lord Aberdeen was Lord
High Commissioner to the General Assembly of the
Church of Scotland in Edinburgh, and Drummond was
his guest at Holyrood Palace on the occasion. In
February 1886, when Mr. Gladstone returned to power,

rhoto. l.iuiihu.h. I.ond,

AT DOLLIS HILL, 1888,

AMONG THE UPPER TEN THOUSAND 93

Lord Aberdeen was installed at Dublin Castle as Viceroy
of Ireland, and offered Drummond an appointment on
his staff. This he declined, but he was several times
Lord Aberdeen's guest at Dublin, and there made the
acquaintance of Mr. John Morley and Mr. W. E. Forster.
At Lord and Lady Aberdeen's private residence of Dollis
Hill, upon the outskirts of London, Drummond had the
privilege, also, of meeting with Mr. Gladstone, who
formed a high opinion of him, and used his influence
in endeavouring to induce him to accept one or other of
several invitations to contest a seat in Parliament which
he had received. Drummond could not see his way to
do this, but he threw himself into the ensuing election
campaign in the interest of Mr. Gladstone's party. He
was also offered, and refused, the Secretaryship of the
Shipping Commission.

But when an opportunity for definite religious work
was put in his way he had always great difficulty in
declining his help. After his first series of West End
meetings, he devoted a large amount of time and energy
to the formation and early efforts of an Associated
Workers' League, which was designed to draw the women
of the West End into organised work for the social and
religious betterment of their sisters in the East End.
Under the auspices of the League, " slumming " became
almost fashionable; and, although many dropped off
when the wave of fashion had passed, quite a number of
the members of the League received an initiation into
practical Christian work in which they have continued
ever since. After the meetings in 1888, the "Eighty-
eight Club," a society for the young women of the West
End, seeking to unite its members in definite Christian
and social effort, had a career and sphere of usefulness,
somewhat similar to that enjoyed by the earlier Associated
Workers' League.

94 HENRY DRUMMOND

Details might be given of a number of other oppor-
tunities which the West End meetings afforded to
Drummond ; but, perhaps, what has just been recorded
is sufficient to demonstrate that he had a unique oppor-
tunity for evangelism among the members of a " difficult "
class, and availed himself of it to the fulL

CHAPTER XII.

The Edinburgh Students' Revival.

THE man whose appearance is the sign for a great
movement, the evangelist who conducts a revival,
is in common parlance accredited with its initiation ; ,
but when time is taken to look below the surface, and
to probe into the beginnings of things, it is always
found that the field of operations has been ripening
under influences controlled by God alone.

Eecognising this, we find it difficult to say where
exactly the revival among the students of Edinburgh
University, which cropped out in the winter session of
1884-85, actually had its rise. We know, however, that
in the executive of the Medical Students' Christian
Association in that year there were several men, drawn
from different parts of the Empire, — India, Australia,
England, and Scotland, — who combined personal piety
with a concern for the welfare of others. We know,
too, that a group of Scotsmen, similarly inspired, were
prominent members of the Arts Students* Christian
Prayer-Meeting Association at the time. A centripetal
spiritual force had brought these men to Edinburgh
simultaneously. The session began with an appearance
of more than common interest in Christian life and
work, and when Mr. James E. Mathieson wrote inquir-
ing whether the men of Edinburgh University would
give a hearing to Stanley Smith — late stroke of the

95

96 HENRY DRUMMOND

Cambridge Eight in the Inter-University boat-race — and
C. T. Studd — late Captain of the Cambridge Eleven, an
international cricketer, whose name was widely known
in athletic circles — before they left the country for
mission work in China, not only were those societies
prepared to extend a hearty welcome to these 'Varsity
men, but there were competent and enthusiastic indi-
viduals in their membership ready to form themselves
into a committee, and make all the necessary preparations
for a successful meeting.

Messrs. Studd and Smith came to Edinburgh, and on
9 th December addressed a large and enthusiastic gather-
ing of University men at a meeting in the Free Assembly
Hall, presided over by Professor Charteris. The manly
appearance and eloquent address of Stanley Smith, and
the difficult speech and manifest earnestness of C. T.
Studd — who gave his testimony as to the call he had
received to an " out-and-out " consecration of his life to
the service of Christ — combined to disabuse the most
critical ; suspicion of " cant " gave place to manifest
interest and cordiality ; and by not a few men the aim
of Christian teaching was seen in its true light for the
first time. Studd and Smith, as they were at once
familiarly called, were not left in any doubt as to the
impression they had been enabled to make, for they
were pressed to promise a return visit. This came off
a few weeks later, after the Christmas recess. On
Sunday, the 28th of January, the Synod Hall, the
largest in Edinburgh, was crowded out by an audience
consisting exclusively of students. Professor Grainger
Stewart occupied the chair, and quite a number of mem-
bers of the Senatus, and of others of the University's
teaching staff, accompanied him to the platform. On
the following evening an almost more impressive meeting
was held in the Free Assembly Hall. Seated for almost

THE EDINBURGH STUDENTS' REVIVAL 97

two thousand persons, this auditorium was completely
filled with another gathering of students, week-night
though it might be, this time under the chairmanship of
the most popular teacher in the Arts Faculty, Professor
Butcher. In the addresses delivered by the two mis-
sioners there was nothing that differentiated one of
these appearances from another ; but no one who was
privileged to join in the work could doubt that the effect
produced was cumulative. Numbers of the men con-
fessed to a new-born faith and new resolve ; and many
more gave tokens of an inward struggle in which evil
and good strove for the mastery. But the Edinburgh
meetings were only an " aside " in the programme which
had been prepared for Studd and Smith. They were on
the eve of setting out for the Far East ; their passages
had already been booked, and their newly-made friends
had to bid them a reluctant farewell.

It was manifest to the committee that things could
not be allowed to lapse at this point, and every man
asked his neighbour, " Whom shall we invite to follow
up the work ? " In a few days this was answered when
it was announced that "Professor Drummond of Glasgow"
would address the students in the Oddfellows' Hall on
the following Sunday.

To most of the undergraduates Drummond was what
they would call "a dark horse." Some of them had
heard him deliver a lecture on " The Contribution of
Science to Christianity " at the meeting of the Medical
Students' Christian Association with which the session's
work had opened ; a few more recognised the name of
the author of Natural Law in the Spiritual World ; the
rest knew nothing.

But, on that first Sunday after the departure of Studd
and Smith, a steady flow of " men " presented their
matriculation cards to the jealous doorkeepers at the
7

98 HENRY DRUMMOND

Oddfellows' Hall, and the total assemblage of eight or
nine hundred students that evening was a witness to
the keen interest that had been awakened. Without
anticipating too much, it may only be said here that
they did not get what they expected. Drummond's
appearance and manner and method were of a type
which they had not been accustomed to associate with
the idea of evangelistic meetings. In every respect his
appeal was the antithesis of the conventional ; but it
told. Men who had some experience of the Christian
life felt that they had never before so fully realised the
dignity of their calling to " seek first the Kingdom of
God " ; others who had had no past Christian experience
discovered that they had been " canting " in their refusal
to appreciate the claims of Jesus Christ, and they re-
mained at the close of the meeting to have a talk with
the teacher whose manliness seemed only the more
manly for his obedience to the counsel of God.

While it was clear to everyone else that the work
was bound to go on, Drummond, with persistent diffi-
dence, would only promise to return on the following
Sunday ; and, when that again brought a more crowded
house and a greater intensity of interest among the men,
he agreed to address the meeting a week later. And so
on, in this way, for the remainder of the winter session,
and for the whole of the following summer and other
succeeding sessions, with occasional short intervals, he
was led from week to week in the conduct of the enter-
prise with which his name to-day is perhaps most closely
associated.

When we have reverently acknowledged the gracious
operation of the Spirit of God, which, like the wind,
bloweth where it listeth, moving the hearts of men in
divers manners and in widely different environments,
we may be permitted to discuss the sources of the

THE EDINBURGH STUDENTS' REVIVAL 99

attractive power that, humanly speaking, accounted for
the phenomenal and sustained success which followed
Drummond's labours among the students of Edinburgh
University. We are inclined to point to his unique
personality, his unconventional methods of work, and
his message.

His was a personality indeed — no man was ever
mistaken for Drummond, nor was he ever mistaken for
any other. On the street, his well-set-up form, his
erect carriage, his "princely swing" as someone has
called it, his faultless attire, differentiated him from
every other member of the passing crowd. In private
conversation, his rich, low-toned voice, with its delicate
" burr," his earnest and yet bright-spirited manner, his
fine open face, his sparkling blue eyes, all combined to
charm, to disarm suspicious fear, and to elicit the
frankest confidence, even in regard to the innermost
communings of the soul. Undoubtedly, as Dr. John
Watson has said, " the distinctive and commanding
feature of his face was his eye. No photograph could
do it justice, and very often photographs have done it
injustice, by giving the idea of staringness. His eye
was not bold or fierce; it was tender and merciful.
But it had a power and hold which were little else
than irresistible and almost supernatural. When you
talked with Drummond, he did not look at you and
out of the window alternately, as is the usual manner ;
he never moved his eyes, and gradually their pene-
trating gaze seemed to reach and encompass your soul.
It was as Plato imagined it would be in the judgment :
one soul was in contact with another — nothing between.
No man could be double, or base, or mean, or impure
before that eye."

On the platform, Drummond's personality became
even more distinct. We can still picture him, one of

loo HENRY DRUMMOND

God Almighty's gentlemen (to borrow Mr. Hare's
phrase), as, attired in a well-cut frock-coat, closely
buttoned, and wearing a particular shape of collar, and
a quiet-coloured necktie, he stood, almost invariably, on
the left of the chairman's table, resting his right hand
upon it, and holding his left arm akimbo. With a voice
that reached the farthest seat in the auditorium, and
would not have penetrated six feet beyond it, in tones
of sweet reasonableness, and in a manner that did not
seem to cause him the least effort, he began, continued,
and ended his address. Not once, but many times,
that address lasted for fifty minutes, and those who
listened could not have told that half that space of time
had elapsed. As all who have read any of his writings
will immediately recognise, his vocabulary was a rich
one. He had read widely in helles lettres, as well as
in science and theology ; he had travelled much ; and,
enriched by fitting figures of speech, or apt illustration,
these addresses of his seemed naturally to clothe them-
selves in the most adequate form of expression possible.
When he lectured upon any subject, and much more
when he spoke under the influence of the master-passion
of his life, his manner commanded the admiration of the
most critical audiences.

Although Drummond was a comparatively unknown
man in Edinburgh University circles when he first
appeared on the platform at the Students' Meetings, and
although it was with the greatest diffidence, and after
several appeals, that he consented to take part, — " I
cannot address students in cold blood," he first wrote, —
we believe that everyone will now agree that all his
previous experience had qualified him in no ordinary
manner for the delicate task proposed to him. When
he stipulated that the meetings should be strictly con-
fined to students only, he was making use of his dis-

THE EDINBURGH STUDENTS' REVIVAL loi

covery in 1873—74 that evangelistic work was often
most effectively carried on when restricted to individual
classes in the community ; and, if he made frequent
adaptations from the methods of his great master,
D. L. Moody, he as often adopted lines of teaching and
of organisation which were designed, with more or less
success, to avoid the encroachment of what he might
have called certain forms of parasitism that find too con-
genial an atmosphere in " evangelistic work." Through-
out, he displayed a jealous anxiety for the elimination
of anything that might needlessly hurt the 'Varsity
man's amour propre, and he even endeavoured to make
his programmes as different as possible from " the kind
of thing " commonly associated with gospel effort.

The meetings were announced weekly on Thursdays,
Fridays, and Saturdays, by means of severely plain
placards, displayed by sandwichmen in the immediate
neighbourhood of the University and Medical Schools.
On Sunday, matriculation cards had to be exhibited
at the entrance to the Hall, in proof of studentship.
Eeporters were rigorously excluded. Hymn-books were
discarded, and specially printed hymn-sheets, stamped
with the crest of the University, were used instead.
The meeting each Sunday was opened in the singing
of a hymn, a short prayer followed, and then without
further preliminaries Drummond proceeded to unfold
his address. There was always a text, but you had to
discover it for yourself ; often he was half-way through
before the man who knew his Bible could make out the
particular text that had been selected as a keynote —
for others the text came as a climax, near the end.
During the singing of another hymn the unimpressed
were afforded opportunity to withdraw, a short appeal
of five minutes' duration, or less, was then made to
those who had remained, and the meeting was closed

I02 HENRY DRUMMOND

with a few words of pertinent prayer. Committee-men
were now at liberty to speak to friends, Christian or
non-Christian, and Drummond gave himself to personal
conversation with one and another of those who would
elsewhere have been called " anxious inquirers." Twenty
minutes or half an hour later, all had gone, and the
hall-keeper switched off the light. But Drummond's
work was not concluded ; as likely as not he was pacing
the streets, or the pathways of the adjacent public park,
for one, two, or even three hours at the dead of night,
wrestling for and with some poor lorn soul labouring
under intellectual difficulties or the burden of a horrid
past.

Effective as Drummond's addresses doubtless were,
they only served as sweepnets to bring " likely fish "
within his reach. The personal encounter with the
individual, the unravelling of the skein of a man's life,
the attack in detail upon the obstacles between allegi-
ance to Christ and a bad record and a sin-entangled or
a doubt-distracted present — it was in these that he
found his opportunity and did most enduring work
for his Master. In effort of this sort he would spare
himself no trouble. He would journey from Glasgow
on a week-day for the special purpose of seeing some
particular man ; and, in fact, his Saturday afternoons
were frequently devoted to visiting men, or giving them
audience at some appointed rendezvous. It was no
uncommon thing to meet him up three flights of stairs
in the student quarters of the town, in quest of men
at their own lodgings. The following incident, narrated
by a correspondent, is a concrete instance : — •

** I remember one night calling upon A , who was,

as you know, a medical student and a great friend of
mine. His rooms were on the fourth storey of W

THE EDINBURGH STUDENTS' REVIVAL 103

Terrace, and it was a climb, which winded even the
youngest, to reach his den, ' I say/ was his first
greeting, * who do you think was here to - day ?
Drummond sat in that very seat you are in now.'
* I did not know that you knew him,' I said. * Well,
I don't, you know ; although I have been at a few of
his meetings. But this afternoon, as I was coming
upstairs, I met him coming down, and he asked me if
I knew where a chap lived whom he named. I said
I did not, and then he looked hard at me, and said, " I

say, I think I know you. You are A , are you not ? " '

(My friend had actually been persuaded to remain to
an after-meeting, but had not yet made the great
decision.) * On my admitting that I was the man,' he
continued, ' Professor Drummond said, " Do you dig

here ? May I come up ? " M , you will hardly

believe it, but he turned back and climbed all these
stairs again. Upon my word, I felt my rooms awfully
small and shabby when he came in ; but he walked
forward to the window at once and said, " What a
magnificent view ! it is worth climbing so far to see
a sight like this." Then he came and sat down in
that chair, and looked straight at me. He asked me
what I meant to do when I was through : whether I
meant to specialise, I told him I thought of going
in for general work, and then he said, " Man, go to
China : it's a splendid field for young fellows. If I
were a medical, I'd go to China," ' ' Did he say any-
thing about religion ? ' I asked. ' No, not a word,'
said my friend ; ' but, I say, he's a splendid fellow.
Do you know, I watched him go down the terrace, and
I thought what a magnificent-looking chap he was.
Think if he had been an officer in a cavalry regiment !
I say, I don't feel as if I could forget that Drummond
eat in my rooms ! ' It is perhaps significant that two

I04 HENRY DRUMMOND

years later, when A was occupying the position of

medical assistant in a country practice, he wrote a
letter to me which showed that he had then begun
the Christian life. Up till his meeting with Drummond
he had been known in the University as a pronounced
and even violent materialist."

In giving himself to this personal work, Drummond
was only obeying instincts of his spiritual nature. Few
men are as well qualified as he was, both by experience
and God-given endowment, for engaging in it. His was
a personality which attracted and almost compelled a
spirit of confession in those with whom he conversed.
The compulsion was one of love and of mercy, but it
was compulsion of a sort, all the same. Here was a
strong and pure heart, upon whose sympathy the sinner
might count, be his past never so black ; here was a
friend who would never betray a confidence, nor take
mean or censorious advantage of the most damning self-
revelation ; here was a man whose faith was firm, because
Jesus Christ was his most intimate and dearest Friend.

It was a noticeable feature of Drummond's addresses
that he seldom referred to the experiences of those with
whom he had conversed on religious questions of a
personal nature. In this he was unlike Moody, whose
teaching took on a human note from its abundant
reference to difficulties or doubts or distractions which
had been characteristic features in the cases of in-
dividuals who had sought his help at one time or
another ; although of course he gave no clue to the
identity of the persons of whom he was speaking. We
are almost inclined to imagine that the problems and
the spiritual diseases which were brought to Drummond
had less to do with doubt and ignorance and a worldly
spirit, than with black, blasting, sinful deeds or habits

THE EDINBURGH STUDENTS' REVIVAL 105

of life. " Such tales of woe I've heard in Moody's
inquir^^-room that I've felt I must go and change my
very clothes after the contact," he once said. But, if
he did not speak of them, these experiences with
troubled souls, gained in Moody's two campaigns, and
in his own mission in the West End of London, as well
as among the students, were all at his command, and
doubtless added to his exceptional qualifications for this
difficult and yet most fruitful work.

The remaining factor in Drummond's success with the
Edinburgh students was undoubtedly his message. Not
that his " Gospel," as it was unsympathetically termed
by some outsiders, contained any novel theological
propositions or philosophical speculations. It was a
simple instrument of a few strings, any one of which
might be found in the teaching of the most orthodox
preacher. His addresses were keyed up to such texts
as " Seek ye first the Kingdom of God and His righteous
ness " ; " Come unto Me all ye that labour and are
heavy laden " ; the beautiful prophetic description of
the mission of the Messiah in the sixty-first chapter
of Isaiah ; Paul's definition of love, in his First Epistle
to the Corinthian Church ; " This is Life Eternal, that
they might know Thee the only true God, and Jesus
Christ, whom Thou hast sent " ; or " Temptation." As
we have already seen, he had been in the habit of
speaking from a number of these for years before the
Edinburgh movement arose, and they served his purpose
80 well that in the course of the nine years in which
he ministered to successive cycles of students he never
greatly added to their number. More than once he
pled that a fresh voice should be enlisted : " I have
opened all my tins," he would humorously add. But
the difference lay in the emphasis. Making his appeal
to the heroic side of a young man's character, he " did

io6 HENRY DRUMMOND

without" some features of the orthodox statement of
the Christian faith, commonly stressed by gospel
preachers. He endeavoured to reveal Christ to his young
hearers from a fresh and unconventional standpoint,
seeking at once their interest and their intelligent
concern, and in this he was eminently successful.

The simple restatement of cardinal Christian truths,
embodied in his addresses, was coloured throughout by
a nervous anxiety to avoid suspicion of "cant." This
affected his theological nomenclature, his illustrations,
and even his vocabulary. " In talking to a man you
want to win," he once counselled a gathering of workers
at Northfield, " talk to him in his own language. If you
want to get hold of an agnostic, try to translate what
you have to say into simple words — words that will not
be in every case the words in which you got it. It is
not cant. Eeligion has its technical terms just as
science, but it can be overdone ; and, besides, it is an
exceedingly valuable discipline for one's self. Take a
text and say, ' What does that mean in nineteenth-century
English ? ' and in doing that you will learn the lesson
that it is the spirit of truth that does one good, and not
the form of words. The form does not matter, if it does
you good and draws you nearer to God. Do not be
suspicious of it, if it is God's truth, in whatever form it
may be." Dr. Stalker has said that Drummond " went
as far as conscience would allow, in order to meet the
doubter and the man of the world on their own ground."
In the main, this conciliatory attitude was more exactly
one of spirit and phraseology, rather than of definite
concession ; an attempt to disarm prejudice, rather than
a confession of weakness in the traditional faith.

Then, again, science, within certain limitations, and
a Christian faith were in a manner reconciled in his
person. A loyal disciple of Jesus Christ, he was yet

THE EDINBURGH STUDENTS' REVIVAL 107

keenly interested in science and modern scientific
theories. He claimed that there had been an ex-
pansion of the intellectual area of Christianity; and,
in his lecture on " The Contribution of Science to
Christianity," maintained that all the achievements of
science were destined to do service to his Master.
" Sooner or later, the conquest comes ; sooner or later,
whether it be art or music, history or philosophy, Chris-
tianity utilises the best that the world finds, and gives
it a niche in the temple of God." Science certainly
supplied him with many an apt illustration ; such aa
that, for instance, in which he emphasised the proposition
that Christ could do away with sin. It is all a question
of gravitation and environment, he said. A water-bottle
could be blown about like a feather in Uranus : at the
Equator in Neptune, a man might jump ten feet off the
ground.

When we said that Drummond's message did not
contain any novel theological propositions, we should
perhaps have excepted his contention that the Spirit of
God was nowadays " convincing men of righteousness,"
rather than of sin. He never succeeded in satisfying
his theological friends of the soundness of this view;
but there is no doubt that it had a considerable influence
upon his own teaching. He was always more ready to
encourage his spiritual patients to reckon with the
present and the future rather than with the past.

In his scientific studies, the department of biology
would appear to have most fascinated him, and we
cannot complete this examination of the evangelistic
teaching of his maturer years without recognising its
influence upon that. As someone has well said, "He
did not warn his hearers against the danger of losing
their soul, but with terrific intensity he warned them
against the danger of losing their life. Salvation was a

io8 HENRY DRUMMOND

biological problem to him, an offer of the higher life in
Christ Jesus to which men were capable of rising. He
kept encouraging them, taunting them almost, to enter
into their inheritance. He made them feel that they
were losing their chance, and would stand as spiritual
examples of arrested development." In short, his
commonest phrase was "your life."

CHAPTEE XIII.

The Edinburgh Work: Its Development.

HAVING sketched, in the preceding chapter, the
beginnings of the revival in Edinburgh University,
and the equipment which Professor Drummoud brought
to the work, we may speak now of what was actually
accomplished.

While organised effort for the spiritual welfare of the
students eventually became an institution rather than a
volcanic upheaval, there is no doubt that the religious
awakening in the winter and summer sessions, 1884-85,
partook largely of the latter character. The University
was moved as it had not been for years. " Drummond's
Meetings " were recognised as the centre of a Christian
crusade for the spiritual betterment of the thousands of
undergraduates attending its classes. In the meetings
themselves, it required no great discernment to discover
that, every week, there were men present who had
hitherto given no heed to matters of religion ; and,
upon occasions when Drummond called for a demonstra-
tion, many of these openly ranged themselves among
the professed disciples of Jesus Christ. At the time,
Drummond himself wrote to a friend confessing to " a
profound conviction that this University movement is a
distinct work of God ; such a work as I, after considerable
experience of evangelistic work, have never seen before."

As soon as the genuineness of the movement was an

109

no HENRY DRUMMOND

assured fact, Drummond, guided no doubt by the re-
collection of his own student experiences in the first
Moody campaign, suggested the despatch of "deputations"
to sister Universities. In turn, Aberdeen, St. Andrews,
and Glasgow Universities gave hearty 'welcome to little
bands sent out from Edinburgh to spread the good news.
Each such deputation was led by a Professor or Uni-
versity teacher, and comprised Christian students who
had thrown themselves into the movement as workers,
as well as several of those who had confessed themselves
the first-fruits of the revival. The Professor would
preside, the story of the rise and progress of the move-
ment in Edinburgh would be told by one of the workers
two or three of the converts would tell in simple fashion
of the great change they had experienced, and a short
evangelistic address from another student would bring
the meeting to a close.

In all the Universities thus visited, not once but
several times, there were " signs following." Nowhere,
however, did a religious conflagration break out in any-
thing like the manner it had done in Edinburgh. Of
Glasgow great things were hoped ; but there, more than
anywhere else, after a first great meeting, the fire never
kindled. It was the old story of the prophet and " his
own country " ; the Glasgow students did not take
Drummond seriously. One who was at the time a
student in his own class in the Free Church College
afterwards wrote of this lack of appreciation as follows :
" The manysidedness of the man was not lost upon
any of us. "We used to say that Drummond could ride
three horses round a circus without ever losing his
graceful balance. The Glasgow horse — a useful sort of
animal in his way — was not a patch upon the high-
stepping Edinburgh one, and this again was tame in
comparison with the social steed, rather heard of than

THE EDINBURGH WORK m

seen by ub. We could not quite rid ourselves of the
feeling that Edinburgh was getting the best of him.
That influence of his in Edinburgh was always a
mystery to us. None of the addresses now so famous
were delivered to us. Drummond knew, as few men do,
where to find the right environment. Perhaps he thought
the addresses too kid-glovey for Glasgow. His fame in
Glasgow was in truth an echo from Edinburgh." Be
the reason what it might, numerous attempts to foster
a religious awakening among the Glasgow students
shared the fate of all galvanic effort.

In the end of October and beginning of November
1885 Drummond visited Oxford University and delivered
addresses to crowded meetings of undergraduates. From
contemporary press reports, however, it would seem that
on these occasions he avoided the " straight " evangelistic
note, and spoke rather as the author of Natural Law
in the Spiritual World. A year later, under the
auspices of Professor Christlieb, he conducted several
evangelistic meetings for the students of Bonn University.
No very definite record of the reception he got, or the
effect he was enabled to produce, has been preserved.

But if the sister Universities were not ripe unto
harvest, other fields were. In the spring vacation, and
again in the long vacation in summer, a large band of
students, many of them direct fruits of the movement,
gave themselves to the work of a " Students' Holiday
Mission." In deputations of threes, fours, or fives, they
visited many of the more important centres of population
in Scotland, and even penetrated into England and
Ireland, and to London itself, seeking to carry the
gospel message to their fellow young men, and to
communicate their newly-found enthusiasm for Christ
to others of their own social position, and suffering
their own peculiar temptations.

112 HENRY DRUMMOND

It was a little difficult, at first, to bring local workers
to see why they should lay aside recognised methods
and prerogatives, and permit the students to carry out
their own plan of campaign, but there is no doubt that
most was done, in the way of reaching the difficult class
aimed at, when this plan was rigidly observed.

Of course Drummond was the prime mover in all.
The " Suggestions " which were issued to correspondents
in different centres who might invite deputations, bear
the imprint of his hand. As they provoke an interest-
ing comparison with his paper on the conduct of young
men's meetings, written in the days of Mr. Moody's
mission, and reprinted in an earlier chapter of the
present sketch, and also indicate characteristic features
of the organisation of this unique effort among young
men, we may quote here some of the principal paragraphs
of these " Suggestions to Local Committees " : —

" The Students feel that their immediate mission is to
Young Men, and that, therefore, the Meetings should,
if possible, be arranged in the first instance for Men
Only. This is not to be departed from unless in very
exceptional circumstances.

" It might strengthen the unique character of this
movement, and win more attention from the class whom
it is desired to reach, if existing Local Committees —
Y.M.C.A's, Evangelistic Associations, and others — while
co-operating to the utmost, should nominally remain in
the background, at least during the commencement of
the work. A small Executive might, however, be formed
from these bodies.

" For many reasons, it is considered desirable that
the names of the Students acting as Deputies should not
be made public in any way. They come simply as
' Students of Edinburgh University,' their desire being

THE EDINBURGH WORK 113

to meet their fellow young men as Witnesses rather
than as Advocates. They will be accompanied by at
least one experienced student, who will lead the
deputation.

" The Deputies should in all cases be boarded with
earnest Christian friends of the work. Many of them
will be young converts, and very much in their future
may depend on the impressions they receive during the
time spent with these friends.

" The Chairman of the Meeting should, where possible,
be a layman ; but, as a rule, the entire conduct of the
Meeting ought perhaps to be left in the hands of the
senior Student in charge.

" The Meetings should, if possible, begin on a Sunday
evening, and might be continued till the following
Friday, although it might not be advisable to intimate
more than two or three Meetings at first."

Throughout the Students' Holiday Mission, Drummond
declined, almost absolutely, to accompany any of the
deputations. He was anxious that it should be seen
and recognised that the work was carried on and
carried out by the students, of their own accord. But
this resolve did not prevent his taking the deepest
interest in the work ; and, at great sacrifice of time and
trouble, he gave the Deputation Committees and their
Secretaries the benefit of his experience in their dealing
with the freaks of various applicants for visits of
deputations, and in the choice of suitable men for the
particular places to be visited. Indeed, he kept a very
close eye upon the personnel of his band of workers, and
was always ready with a reason for sending So-and-So
to one place, and for keeping him out of a deputation
to another place.

If an account of the Edinburgh Students' Holiday
8

114 HENRY DRUMMOND

Mission is ever fully written, it will furnish a story of
no little interest. But we are here only concerned
with Druminond's share in its inception and conduct,
and sufficient indication has already been given of the
debt which, from first to last, it owed to him.

In session, Sunday and week-end deputations provided
an outlet for the energy of many of Drummond's young
workers, and much permanent good resulted from their
unconventional efforts. Somewhat after the manner of
Drummond himself, by their unaffected frankness and in
their honest breadth of human sympathy, they secured
the ear of the young men of a class that is not commonly
found at evangelistic meetings, and in personal encounter
had many times the joy of witnessing a decision for Christ.

In nine succeeding sessions Drummond was unofficial
preacher to the students of Edinburgh University, and
led the Christian men in aggressive effort on similar
lines to those laid down in the first, in the manner which
we have sought to indicate. Undoubtedly 1884—85 was
the year of the great " wave " of revival, and in no other
year did this tide of work among the students, or of
their work in the country, rise to anything like the
high-water mark that it reached in that year. But
steady, solid work was accomplished none the less, and
Drummond only reluctantly abandoned it when the
illness which was to prove fatal had laid a firm grasp
upon him.

We have heard the value of Drummond's evangelistic
work belittled in some quarters where conventional
methods have seemed so abundantly fruitful that an
effort to evangelise on unconventional lines has appeared
to be ill-advised, if not impious. Drummond's teaching
reached at least three classes of hearers : those who
had previously made confession of Jesus Christ as their
Saviour; those who had received sound instruction in

THE EDINBURGH WORK 115

the fundamental truths of Christianity, but had not felt
called upon to declare their faith in and allegiance to
their Saviour ; and, lastly, those whose upbringing in
religious matters had been such as to create in them
a prejudice against orthodox Christianity, a prejudice
rather than a clearly defined and intelligent agnosticism.
Upon the first class, generally, Drummond's message had
a tonic effect ; more than ever before, these men realised
that it was an honour and a dignity to serve Christ in
youth and manhood, and that the most could be made of
life in " out-and-out " service for Him. For similar
reasons, those of the second class hastened to declare a
faith and a homage which had only required the stimulus
of desire to bring it into being. Men of the third
class, we fear, imagined that they were adopting a new
and less exacting form of Christianity when they
accepted Drummond's advice, and rose to their feet in
witness of their willingness and intention to " go in for
Christ." Somewhat like the soil which only covered
" stony ground," their religious consciousness furnished
no room for the growth of root, and in course of time
the Christian zeal of a good many of them " withered
away." We are convinced, however, that the percentage
of failures which followed upon Drummond's efforts
was no greater than that which attends the labours of
the best evangelists of the most orthodox type; and
when we remember the difficult class to which the men
belonged, we wonder exceedingly at the splendid and
unique work that he was enabled to do in this great
field.

CHAPTER XIV.

Visits to America.

IN all, Driimmond paid three visits to North America ;
in 1879, in 1887, and lastly in 1893. Although
these visits occurred at considerable intervals, it will be
sufficient, for our purpose, to group them together in
this chapter.

In 1879 he accepted the invitation of his late
teacher in Edinburgh University, Professor Geikie
(afterwards Sir Archibald Geikie, Director - General of
Her Majesty's Geological Survey), to accompany him in
a short trip to Western North America for the pur-
pose of studying the volcanic phenomena which exist in
and around the region of the Yellowstone Park in the
Eocky Mountains. Leaving Scotland on the last day in
July, the scientists made all speed to their destination,
where they spent the better part of two months in
gipsy fashion, camping out for several days at a time,
seeing all that was to be seen, and enjoying the sport
which the abundance of wild game afforded. It is un-
necessary here to refer at greater length to the adventure
and research of this unique excursion, as Drummond's
Journal has been given to the public, and may be perused
by those who have peculiar interest in such matters.
But, on the eve of his return to Scotland, he found time
to pay a hurried visit to his old friends, Messrs. Moody
and Sankey, then conducting mission work at Cleveland,

ii6

VISITS TO AMERICA 117

Ohio ; and his record of this last item in his programme
is particularly valuable, in its witness to his loyal friend-
ship for these evangelists, and to his unabated devotion
to the great Evangel. We make no apology for quoting
from it, at some length.

" Longfellow the poet, Wendell Holmes, author of the
inimitable Autocrat, or Mr. Moody and Mr. Sankey ?
This was the question which faced me some weeks ago
as I sat, time-table in hand, in an hotel in Massachusetts,
making up my programme for a last week in America.
I had been wandering among the solitudes of the Eocky
Mountains, and over the prairies of the great West for
the last two months, and now but one short week was
left before my steamer sailed for home. No visit to the
States is complete without a pilgrimage to Boston ; and
I had made my way, after 10,000 miles of travel, to the
'hub of the universe,' the great centre of the literary
life of America. It was the city of Lowell, and
Longfellow, and Bryant, and Emerson, and Channing,
and Agassiz, and Holmes. An invitation to meet the
Laureate and Holmes at dinner lay before me.
Longfellow I had learned to love from my youth up ;
Holmes, ever since the mystery of the three Johns and
the three Toms caught my schoolboy fancy, years ago,
had been to me a mouth and wisdom. And naturally
the attraction of these men was a powerful inducement
to me to spend my last days in quiet worship at shrines
so revered and beloved. But some 800 miles
off, away by Lake Erie, were two men who were
more to me than philosopher or poet, and it only
required a moment's thought to convince me that, for me
at least, a visit to America would be much more than
incomplete without a visit to Mr. Moody and Mr.
Sankey. It was hard, I must say, to give up Longfellow,

ii8 HENRY DRUMMOND

but I am one of those who think that the world is not
dying for poets so much as for preachers. Eight hundred
miles in a country where travelling is a fine art are
easily disposed of. I set off at once. . . .

" Neither of the men seemed the least changed.
Since the revival days in the Old Country both had
gone through prodigious labour, . . . and I was almost
prepared to see the traces somehow marked upon their
frames. . . . Yes, there they were before me — the same
men, not changed by a hair's-breadth — the same men :
Mr. Sankey, down to the faultless set of his black neck-
tie ; Mr. Moody, to the chronic crush of his collar. . . .

" I can scarcely say I have much to record that
would be in itself news. For my own part I am glad
of this. When the record of one revival is like another,
I am satisfied. We do not want anything new in
revivals. We want always the old factors — the living
Spirit of God, the living Word of God, the old Gospel.
We want crowds coming to hear — crowds made up of
the old elements ; perishing men and women finding
their way to prayer-meeting, Bible-reading, and inquiry
room. These were all to be seen in Cleveland. It was
the same as in England and Scotland, I was especially
pleased to find that it was the same as regards quietness.
I had expected to find revival work in America more
exciting ; but although a deep work was beginning,
everything was calm. There was movement but no
agitation ; there was power in the meetings but no
frenzy. And the secret of that probably lay here, that
in the speaker himself there was earnestness but no
bigotry, and enthusiasm but no superstition. . . .

" With reference to the plan of operations, one or
two things struck me. Although the general methods
of the evangelists remain unchanged, there are minor
differences in detail. These refer specially to place

VISITS TO AMERICA 119

and time. As regards the former, I could not but be
struck with the small size of the hall in which the
Cleveland meetings were held. In itself it was an
immense building; but, after the great Bingley Hall
in Birmingham, the Exhibition Palace in Dublin, and
the Agricultural, Bow, and Camberwell Halls in London,
the contrast to the squat wooden building — with its
four thousand chairs — could not pass unnoticed. I
was always under the impression that large halls were
a mistake. Churches of moderate size have been known
to yield equally great results, as tested by the inquiry
room, with large halls ; and this has happened so
frequently that Mr. Moody will probably never repeat
the experiment of having tabernacles erected specially
for his services. He is at present drawn more towards
the line of working among the Churches— spending a
long time in one place, and holding services in the
various churches in succession. The first prolonged
experiment which determined him in this direction was
made at Baltimore last winter. No less than eight
months were given to this one city, and the result was
a solid and permanent work, which has told powerfully
on the whole community and entire district. . . ."

Here we have the practical missioner, busying himself
with questions of method that do not give the man in
the street a moment's concern. And when we remember
that Drummond had been, only a few days before,
devoting himself to scientific exploration, and enjoying
the free open life of the Wild West, and that he had
made opportunity to visit Cleveland at the sacrifice of
intercourse with Longfellow and Wendell Holmes (whom
he was well qualified to appreciate at their highest
value), we are forced to recognise again the distinguish-
ing marks of the " born evangelist."

I20 HENRY DRUMMOND

In the interval between 1879 and 1887, when
Drummond again visited America, much had happened.
The publication of Natural Law in the Spiritual World
had familiarised his name to many thousands of people
throughout the United States and Canada. He had
been in Central Africa, and had since published his
travel volume. Messrs. Moody and Sankey had been
in Great Britain, and had received what assistance it
was in his power to give them. The great work in
Edinburgh, so closely associated with his name, had
now been going on long enough to have become widely
known in American University circles. This time he
came and was welcomed as a scientist who had declared
his confidence in the Christian faith, and as an evan-
gelical teacher who had won his spurs in fields where
many had been defeated. This time, too, he crossed
the Atlantic upon the invitation of Mr. Moody.

" I was staying with a party of friends in a country
house during my visit to England in 1884," Mr. Moody
has written. " On Sunday evening, as we sat around the
fire, they asked me to read and expound some portion of
Scripture. Being tired after the services of the day, I
told them to ask Henry Drummond, who was one of
the party. After some urging, he drew a small Testa-
ment from his hip pocket, opened it at the thirteenth
chapter of 1 Corinthians, and began to speak on the
subject of Love. It seemed to me that I had never
heard anything so beautiful, and I determined not to
rest until I brought Henry Drummond to Northfield to
deliver that address." Mr. Moody here referred to his
seminaries for Christian workers, at Northfield ; but in
1886 he had been led into work for the University
students of America, and had organised a Summer Con-
ference at Northfield to which undergraduates from
some eighty of these have yearly flocked since 1887.

VISITS TO AMERICA I2T

Drummond arrived in time to take part in the first
of these "Students' Conferences," in July 1887, con-
tributing an account of the work in Edinburgh Univer-
sity, and delivering his address on " The Greatest Thing
in the World," as well as others which had already
proved so useful. After a week's effort at Northfield,
and a short time spent with Lord and Lady Aberdeen at
Niagara, he passed on to take part in two Chautauquan
Summer Gatherings. Suiting himself to his new
audience, he discoursed on scientific subjects, lecturing
upon " Mount Etna," and on his African scientific
observations, and again he succeeded in adjusting him-
self to his environment. An American who was present
at Chautauqua wrote at the time : — " Drummond seems
to have won all hearts. In a world-wide celebrity his
modesty was phenomenal. His is unmarred. Africa
was his most engaging theme. The unfortunate im-
pression prevails that many English lights have been
envious of American gold, Drummond plainly was
indifi'erent to this. It is said that when offered one
hundred dollars at Clifton Springs for his services, he
would take only enough of it to pay his expenses to the
next station."

In Drummond's opinion, this lecturing system was
much more effective in America than it was in Great
Britain. He believed that, for one man he could help
by lecturing in Great Britain, he could help a dozen
or a score in America. If the Americans appreciated
his teaching, there were many elements in their social
and business life that appealed to him, and gained hia
enthusiastic admiration. He felt as if he were taking
" a bath of life " on each of the occasions on which he
visited America ; and more than once he said that " a
nation in its youth was a stirring spectacle."

After his Chautauquan lectures, he returned to North-

122 HENRY DRUMMOND

field, in time for the annual Conference of Christian
Workers, which has been a famous rendezvous for the
English - speaking world's evangelists, lay and clerical,
since its inception by Mr. Moody. The Conference
extended from 2nd until 12th August. Again he
captivated his audiences, and his addresses " formed a
prominent feature." " The easy, cultivated, and de-
liberate style of the professional lecturer was of itself
an attraction ; and the logical methods of his statements
made it easy to follow his line of thought." On the
eighth day of the Conference, Drummond's address —
on the subject of Sanctification — suggested themes for
following speakers, and Dr. Pierson confessed that it
had " lifted them about as high as they had been at
any time during their meetings." At this point the
contemporary journalistic light goes out. Drummond
had over-estimated the elasticity of the imagination of
his hearers. Moody was besieged by applications for
the suppression of this arch heretic ; and, for the time,
his usefulness at Northfield was in eclipse.

But he had come to America on a Students' Holiday
Mission of his own, and from Northfield he set forth to
make a tour of the principal American Universities,
visiting in turn Amherst, Princeton, Yale, Harvard, and
Wellesley Colleges, and winding up with the New York
medical students. In this effort he was joined by
several of his Edinburgh workers. Writing home at
the time, he alleged that, at Yale, the graveyard was
the only uninhabited spot he could find. He told of a
great impression left at Philadelphia, of large and in-
creasing audiences, and of the laying of foundations for
permanent work. One who had had unique opportunities
for seeing the American colleges and student life wrote
of this university tour of Drummond's : — " No man who
has visited America in recent years has brought to my

VISITS TO AMERICA 123

life such a blessing and inspiration. No man ever
helped me to so fully value the work among college
men which I had chosen years before. I remember
Dr. M'Cosh's glowing account of his visit to Princeton."

The prime occasion of Drummond's third and last
visit to America was the delivery of his lectures on
" The Ascent of Man." It will be more pertinent to
refer to that in a later chapter, but here we may glance
at various other engagements which helped to fill up a
busy programme between the beginning of March and
the later days of October 1893.

After completing his " Ascent of Man " lectures in
Boston — and availing himself of the opportunity for
an hour's conversation with Dr. Wendell Holmes —
Drummond went to Harvard College and delivered a
series of addresses to crowded gatherings of the under-
graduates. Thence he passed to Amherst College —
which had previously shown its appreciation of his work
by conferring the honorary degree of LL.D. upon him —
and there received a similarly cordial greeting. In May
and June he was in Chicago and its neighbourhood,
sightseeing and lecturing.

In July he joined the Summer Gathering at Chau-
tauqua. There he redelivered his " Ascent of Man "
lectures, and otherwise contributed to the programme.
" Besides a daily lecture on some phase of the evolution
of man, Professor Drummond has on several days made
an address at the Eound Table of the Chautauqua
Scientific and Literary Cu-cle. These spontaneous talks
had all the charm of easy and pleasant conversations.
His quiet disappearance after the lectures, at times not
accomplished until a fusilade of questions has been
hurled, has been amusing," According to the con-
temporary authority from whom we have just quoted,

124 HENRY DRUMMOND

Drummond would appear to have had some opportunity
for definite religious teaching at Chautauqua, as mention
is made of his vesper address on " The Angelus," of
which a little Danish nursemaid told that it was the
first English sermon she had been able to understand,
and she had understood every word.

After Chautauqua, Northfield claimed his help. There
he joined in the " Students' Conference," for the second
time, delivering addresses on such topics as " Life on the
Top Floor," " The Kingdom of God and Your Part in It,"
and " The Three Elements of a Complete Life." But
there were many at Northfield who had taken fright,
and although he retained the absolute confidence and
warmest personal regard of Mr. Moody, Drummond was
glad to leave a comparatively unsympathetic environ-
ment at the close of the Conference. Crossing into
Canada, he spent the months of August and September
on holiday proper : making a trip to Newfoundland on
a torpedo-boat, and passing the latter month with the
Governor - General of Canada and Lady Aberdeen at
their of&cial residence in Quebec.

In October he returned to Chicago in time for the
opening of the second session of the University, and for
the meetings of the Evangelical Alliance of the United
States, which, in that year (8th to 14th October) took the
form of an International Christian Conference in con-
nection with " The World's Congress Auxiliary of the
World's Columbian Exposition." The general subject of
Conference was " Christianity practically applied," and
Drummond made several contributions to its delibera-
tions. In an address on " Christianity and the Evolu-
tion of Society" — really a section of his published
address on " The Programme of Christianity " — he
claimed that while Christ did not give men religion, He
gave them new and large and practical direction for the

VISITS TO AMERICA 125

religious aspirations bursting forth then and always from
the whole world's heart : that Christ came here to make
a better world ; it was an unfinished world ; it was not
wise, it was not happy, it was not pure, it was not good,
it was not even sanitary ; humanity was little more than
raw material. Christ's immediate work was to enlist
men in a great enterprise for the evolution of the world,
rally them into a great kingdom or society for the carry-
ing out of His plans. The name by which this society
was known was The Kingdom of God. To grow up in
complacent belief that God had no business in this great
world of human beings except to attend to a few religious
people was the negation of all religion. Let them study
the social progress of humanity, the spread of righteous-
ness, the gradual amelioration of life, the freeing of
slaves, the elevation of women, the purification of re-
ligion, and let them ask what these could be if not the
coming of the Kingdom of God on earth. If the Church
did not rise to its opportunity, it would be left behind.
The object of evangelical Christianity, he said upon
another occasion, was to leaven society in every direc-
tion— moral, social, and even political : the social side of
Christianity was Christ's side of Christianity. In con-
ference upon " Athletics as a means of reaching Young
Men," he expressed the firm conviction that there was
no moral educator for young men, and especially for
young boys, better than athletics. " We are very apt,"
he said, " to imagine that Christian character can be
built up by reading good books and by going to church.
It cannot. One gets the stimulus there ; but the
practice is found in the experiences of life, and it is in
the experiences of the playground that a whole host of
great and strong virtues are introduced into a young
man's character. . . . We are only beginning to under-
stand that most spiritual things are introduced into the

126 HENRY DRUMMOND

soul by material instruments." At another diet of the
Conference, Drummond spoke in high praise of the Boys'
Brigade as a valuable social factor in work among the
young. We shall see in a later chapter that he had
taken up this cause with great interest and zeal. On
every possible occasion in the course of his 1893 visit
to America he was ready to speak in its favour. Of
the Chicago Conference it only remains to say that in
Drummond's opinion it secured the very best audiences.
The hall was packed every day while the meetings
lasted.

As soon as the Conference terminated, he set out for
home, and arrived in Glasgow in November, in time
to resume the duties of his chair, at the commencemenii
of the session.

CHAPTER XV.

In Austkalia and the Fak East.

IT is the peculiar feature of the Medical School in
Edinburgh University that it attracts students from
all parts of the world to its classes. There is always a
goodly gathering of Colonials in each year, and Australia
is never unrepresented. One or two of the young
Australians were among the workers at the outset of the
Students' Movement ; and when these, with others who
had been drawn into it as time went on, returned to their
homes in the Antipodes, they carried with them the news
of " Drummond's meetings," and, it is likely, some of the
Christian enthusiasm in which the work was carried
on. Before long a call came to Drummond to visit the
Australian Colleges. There was some idea of his ac-
complishing this in 1888, the year after his first visit
to the American Universities, but it was not until 1890
that he was able to devote the necessary time to the
work.

In that year, however, he planned a trip round the
world, with the principal object of responding to the
invitation of the Australian Colleges, but including visits
to China and Japan, and completion of the circuit of the
globe by return across the Pacific Ocean, Canada, and the
North Atlantic.

Setting out in the middle of March, he arrived in

Melbourne in the latter p^rt of April, and at once

127

128 HENRY DRUMMOND

plunged into the plans and beginnings of a campaign in
Melbourne University. The initial steps had already
been taken by a committee of the students, working in
concert with a former fellow-student at New College, the
Kev. John F. Ewing, his companion on deputation work
to Sunderland in the days of Mr. Moody's first visit,
afterwards a minister in Dundee and in Glasgow, and,
at the time of which we write, minister of Toorak
Presbyterian Church, Melbourne.

Mr. Ewing had been one of the original members of
the Gaiety Club, to which reference has been made in
an earlier chapter, and it gave peculiar gratification to
Drumrnond to rejoin him in work on the other side of
the world, and even to live under the same roof. But
this joy was short-lived. He had been scarcely a week
in Melbourne, when Mr. Ewing took ill, and, after a few
days' suffering, died. Drumrnond felt the blow keenly,
but was filled with " a sense of the inscrutable ways
of God " when he realised that it had been given to
him, a mere passing visitor in Australia, to stand beside
his friend, and take his hand as he passed away. He
fulfilled the duties of chief mourner at the funeral, and
addressed Mr. Ewing's bereaved flock upon the following
Sunday.

There are some passages in his tribute to the memory
of his dead friend, delivered on the occasion just referred
to, that may be quoted here, — not so much for their
bearing on the lifework of Mr. Ewing, as for their
unfolding of Drummond's views on the problem raised
by the abrupt termination of a useful career ; a problem
which his own friends were called upon to face, in his
own case, only seven years later.

" There are two ways in which a workman regards his
work — as his own or his master's. If it is his own, then

IN AUSTRALIA AND THE FAR EAST 129

to leave it in his prime is a catastrophe, if not a cruel
and unfathomable wrong. But if it is his Master's, one
looks not backward, but before, putting by the well-worn
tools without a sigh, and expecting elsewhere better work
to do. So he ' suspected it was in the will of God.' We
must try to think so too. Work is given men not only,
nor so much perhaps, because the world needs it. Men
make work, but work makes men. An office is not a
place for making money, it is a place for making men.
A workshop is not a place for making machinery, for
fitting engines and turning cylinders ; it is a place for
making souls ; for fitting in the virtues to one's life ; for
turning out honest, modest, whole-natured men. So it
is with the work of the State or of the Church. This is
why it never hurries — because it is as much for the
worker as for the work. No arrow ever goes clear to
its mark in God's providence ; no river runs straight to
the sea, no great reform works directly to its issue ; no
cause is won at once, but deviously. . . . For providence
cares less for winning causes than that men, whether
losing or winning, should be great and true ; cares
nothing that reforms should drag their course from year
to year bewilderingly, but that men and nations, in
carrying them out, should find there, education, discipline,
unselfishness, and growth in grace. These lessons learned,
the workers may be retired — not because the cause is
won, but because it is not won ; because He has other
servants, some at lesser tasks, some half employed or
unemployed, whom He must needs call into the field.
For one man to do too much for the world is in one
sense the whole world's loss. So, it may be, God with-
draws His workers even when their hands are fullest
and their souls most ripe : to fill the vacancies with
still growing men, and enrich with many for the loss of
one. I do not propose this, even as an explanation of
9

I30 HENRY DRUMMOND

the inexplicable phenomenon, which startles the Church
from time to time, as one and another of its noblest
leaders are cut down in the flower of their strength.
But when our thoughts are heavy with questions of
the mysterious ways of God, it keeps reason from
reeling from its throne to see even a glimpse of any
light.

" But one diverges into these things mainly because it
is easier to say them than to approach any nearer to the
man himself. When I think of Mr. Ewing's work and
influence here, my soul fills with enthusiasm and gratitude
for my friend. Surely few men have ever made a mark
so great and so indelible in three years and a half. . . .
Three and a half years ; well, it was the same as Christ's.
Perhaps, even in this, it is enough for the servant that he
be as his Master. . . .

" The one thing about his personality that I will
record is this (but you must all have noticed it), that his
faults — and they were so petty as to be scarcely more
than amusing — were all on the very surface. You could
not have known him three minutes without finding out
them all ; but you might know him three years without
finding out any more. . . .

" Three weeks ago to-day, when he stood here and
gave us the last Sunday morning's message of his life,
you remember he preached on the ' Atonement.' He
dwelt upon one or two sides of that stupendous theme,
and promised to lay before us a further aspect on a
future day. I am not sure that that promise is unful-
filled. Perhaps what he meant to tell us was that the
principle of the Atonement was a law of Nature. That
in the flower living to die for the fruit, the fruit to die
for the seed, the seed for the future plant, in the butter-
fly living to die for its young, and the young to die for
the bird, and the bird for the beast of prey — in these,

IN AUSTRALIA AND THE FAR EAST 131

up and down the whole of God's creation, the one
law of life, the supreme condition of progress, the sole
hope of the future is Christ's law of the sacrijfice of
self. If that were his meaning, his sermon has
been surely preached. The corn of wheat, of which
he spoke to us that day, has fallen into the ground
and died."

Before his return to Scotland, Drummond edited a
posthumous volume of Mr. Ewing's sermons, con-
tributing an introductory memoir. One passage in
it, we think, reveals the characteristics of that
type of minister which he considered nearest to his
ideal : —

[At College] " Mr. Ewing represented that newer type
of ' divinity student ' which has happily become more
common in recent years — a type in which without any
loss to professional training, or any cooling of the con-
secrated spirit, the candidate for the noblest of all
callings finds himself first of all called to be the noblest
of all men : who regards the Church as a centre from
which all movements are to radiate, which can ameliorate
and elevate the world ; as the most practical factor, in
fact, in that wider Kingdom of God, whose end is the
progress of humanity in peace and righteousness. Upper-
most, therefore, with him was the study of all the
movements of men, and the phases of human life and
character. His interests, though not untheological, were
rather in the direction of applied Christianity."

Of the work among students in Melbourne, Drummond
wrote at the time : " The meetings have not been in
vain. Holidays are on for the next ten days, and I
start for Adelaide, 550 miles off, to fill up the time

132 HENRY DRUMMOND

at the University there. Then I return here, and go at
it every night." Later, he passed on to Sydney, or
" How-do-you-like-our-Harbour ? " as he humorously
dubbed it, receiving there an equally cordial welcome
from students and teachers. With his meetings in
Sydney his effort among the Australian students was
brought to a close. He had the satisfaction of seeing
what promised to become permanent organisations for
the religious welfare of the undergraduates successfully
inaugurated in both Melbourne and Sydney. He had
much personal work in dealing with the cases of
individuals, and even after he had returned to Scotland
he continued to receive letters from young Australians
who sought his counsel and help in matters of spiritual
concern.

From Sydney he made an unpremeditated voyage to
the New Hebrides and back, and also a trip to Queens-
land. Of these divagations we shall speak in a succeeding
chapter. Eeturning to Sydney for the last time, he
sailed for the Malay Archipelago and Java, and thence
made his way to Hong-Kong and Shanghai. He nearly
encountered a typhoon in his passage from Saigon to
Hong-Kong. " Talking of barometers," he wrote pictur-
esquely, " ours went down to its stocking-soles on Monday,
and muttered ' Typhoon.' Three telegrams from Manilla
and Hong-Kong had already warned us at Saigon that
the monster was loose somewhere. The sea raged, but
there was no wind ; weary birds flew on board ; it
looked bad. The engines were stopped, and we wallowed
all day in suspense. At midnight the glass crept up
a line, and we steamed ahead. In a few hours we found
its trail on the sea, but it had passed on to the North.
For thirty-six hours we have been crossing its path in
much discomfort; but one is glad to escape with
this."

IN AUSTRALIA AND THE FAR EAST 133

Drummond would not appear to have seen, or attempted
to see, much m China ; but in Japan he was fascinated,
and experienced one of the strongest impulses he had
ever felt. So enthusiastic was the welcome he received
from the educated natives, he seriously entertained the
idea of devoting his whole life to the evangelisation of
Japan. There, too, the native taste for art greatly-
impressed him, and in after days, in enforcing the need
for beauty in common life, he was wont to make an
object-lesson of Japan, where the meanest household
utensils, he had noticed, were fashioned with an eye
for art.

On his return to Scotland he delivered in Glasgow
and in Edinburgh an address on " The Problem of Foreign
Missions," and in this he arranged and formulated the
results of his observations during his tour. This
address has been published since his death {The New
Evangelism, pp. 121—149), and is well worthy of the
study of those who take special interest in the subject
of missions. A few characteristic extracts may be
noted here : —

" Nothing ought to be kept more persistently before
the mind of those who are open to serve the world as
missionaries than the great complexity of the missionary
problem ; and nothing more strikes one who goes round
the world than the amazing variety of work required
and the almost radical differences among the various
mission fields. . . .

" To every land [the missionary] must take, not the
general list of agricultural implements furnished by his
College, but one or two of special make which possibly
his College has never heard of. Above all, when he
reaches his field, his duty is to find out what God has
grown there already, for there is no field in the world

134 HENRY DRUMMOND

where the Great Husbandman has not sown something.
Instead of uprooting his Maker's work, and clearing the
field of all the plants that found no place in his small
European herbarium, he will rather water the growths
already there, and continue the work at the point where
the Spirit of God is already moving. . . .

" I. Australia. The missionary problem, or the mission
churches problem, in these colonies is to deal with a
civilised people undergoing abnormally rapid development.
Australia is a case of prodigiously active growth in a
few directions, under most favourable natural conditions
for nation-making. . . . The orderly progress here is
complicated mainly by one thing, — a continuous accretion
of outside elements, — due to immigration — which creates
difficulties in assimilation. The chief problem of
Christianity is to keep pace with the continuous growth ;
the immediate peril is that it may be wholly ignored
in the pressure of competing growths.

" II. The South Sea, Islands, of which the New
Hebrides are a type, lie exactly at the opposite end of
the scale. Growth, so far from being active, has not
even begun. Here are no nations, scarcely even tribes.
The first step in evolution, aggregation, has not yet
taken place. . . .

" III. China. Midwa}^ between the South Sea Islands
and the Australian Colonies, this nation, as everyone
knows, is an instance of arrested development. On the
fair way to become a higher vertebrate, it has stopped
short at the crustacean. There are two complications : the
amazing strength of the ekoskeleton — the external shell
of custom and tradition, so hardened by the deposits
of centuries as to make the evolutionist's demand for
mobility, i.e. for capacity to change, almost non-existent.
Secondly, which directly concerns Christianity, there is
a very powerful religion already in possession. These

IN AUSTRALIA AND THE FAR EAST 135

two complications make the missionary problem in China
one of the most delicate in the world.

" IV. If the South Sea Islands are the opposite of
Australia, China, in turn, finds its almost perfect contrast
in Japan. One with it in stagnation and isolation from
external influences during three thousand years, almost
within the last hour Japan has broken what Mr.
Bagehot calls its ' cake of custom,' and so sudden and
mature has already been its development that it is, at
this moment, demanding from the Powers of Europe
political recognition as one of the civilised nations of
the world. This is an entirely different case from any
of the preceding. It is the insect emerging from the
chrysalis. From the Christian standpoint, the case is
unique in history. . . .

" Leaving the present machinery to the good work it
is doing among the poor, I would join with the best of
the missionaries in arguing for a few Eabbis to be sent
to China, or to be picked from our fine scholars already
there, who would quietly reconnoitre the whole situation,
and shape the teaching of the country along well-
considered lines — men, especially, who would lay
themselves out, through education, lectures, preach-
ing, and literature, to reach the intellect of the
Empire. . . .

" The Church's problem in that colossal continent
[Australia] — you are aware it is as big as Europe — is
to establish the new civilisation in truth and righteousness.
, . . Two kinds of ministers are required to be directly
or indirectly the leaders of this work.

"(1) Men of the highest culture and ability as
ministers for the large towns ; men who are preachers
and students. There is no more influential sphere in
the world than that open to a cultured preacher in one
of the capital cities of Australia. . . .

136 HENRY DRUMMOND

" (2) The second kind of man that is wanted, and he
is wanted not by the dozen, but by the score, is the
bush minister. This man must be a man ; he must be
ready, and adaptable ; he may be as unprofessional as
he pleases, but he must be a Christian gentleman."

CHAPTEE XVI.

South Sea Problems.

" nriHE New Hebrides are a group of small islands, a
J- few about the size of Arran, a very few others
two or three times as large, the whole of no geographical
importance. They are peopled by beings of the lowest
type to the number of probably not more than 50,000 ;
so that they are of no political importance. This does
not refer to the islands but the people. The islands
themselves are of so great political importance at the
present moment that the allegiance of Australia to
England would tremble in the balance if there were
any suspicion that the Home Government would hand
them over to France." These words are taken from
Drummond's address on " The Problem of Foreifi^n
Missions," delivered in 1890, on his return to Scotland.
He never made any secret of the fact that his principal
object in visiting the Islands in June and July 1890 was
the investigation of their political value, undertaken at
the urgent request of Australian statesmen who wished
to have the benefit of his opinion in making represent-
ations to the Home Government, It is now known that
Britain and France have since agreed to recognise the
political independence of the Islands.

A secondary object of his visit to the Islands, and,
subsequently, to Queensland, was to make inquiry into
what is known as the Kanaka traffic, a system whereby

138 HENRY DRUMMOND

natives of the South Sea Islands are deported to
Queensland to act as labourers on the tropical sugar
plantations there, under conditions which were at the
time objected to by some people, upon the ground that
they were conceived with too little regard for the rights
of the individual native. Drummond's valuable opinion
on this subject is clearly set forth in an " interview "
with a representative of the Pall Mall Gazette, published
in that journal on 18th May 1892. From this we
make the following exhaustive quotations : —

" ' The full meaning of this question,' said Professor
Drummond, ' is probably not fully realised in England,
except by those who have had the opportunity of study-
ing it in Queensland. Below the surface of it there lies
a story with a world of interest. It has its deep pathos
and it has also its bright side. But the question of
continuing the labour traffic with Polynesia is an
anthropological rather than an economic question. Try
to realise the situation. Here you have hundreds of
islands inhabited mainly by cannibals. They are utterly
uncivilised, and indeed, for the most part, in the condition
in which Captain Cook first found them. Except for a
handful of heroic missionaries, a white man hardly ever
steps ashore among them. There they are, doing no
work, sitting all day long under their palm trees, and
living the life of savages and cannibals, except in the
few cases where the patient labours of the missionary
have had some civilising and softening influence. They
know nothing of the outside world. No vessel, possibly,
has ever touched their shores, and the only white man's
face they have ever seen is that of their missionary.
Then, one day, a vessel arrives, and a boat is lowered
filled with armed men and steers for the island. These
armed men are the traders who have come to engage

SOUTH SEA PROBLEMS 139

labour. It also lands a Government agent, whose duty
it is to see that matters are arranged humanely and on
fair terms. This boat is followed by another carrying a
further bodyguard, armed to the teeth, and covering the
first boat with their rifles at a short distance. The
Kanaka is easily persuaded to engage to accompany the
trader for a term of years, when a few sticks of tobacco,
a gun, or some other toy is put into his hands as a
present. When, a few days later on, the vessel leaves
the island, it carries the flower of the population away
with it. There are, happily, a good many islands on
which the unwearied work of the missionaries has borne
fruit, where the natives are docile and industrious ; but
there are many others on which this is not the case.
For an unarmed man to land would be certain death.'

" * Have they a common language ? ' — ' No ; the
dialects are innumerable on these island groups, and
it is, indeed, not infrequently the case that several
almost distinct languages are spoken on the same
island. Each dialect differs widely from the rest, and
each is only understood by a handful of natives. On
the island of Eromanga, which I visited the year before
last, the first missionary who came was murdered by the
natives ten minutes after he went ashore. The second
also was murdered, and several after him. But the
work was not, therefore, given up, for the missionaries
will not be kept back, and now the missionary whom I
found there has been at his post for thirty years. There
is a church on the island, and the Kanakas live peacefully
together. Can you wonder at the missionaries protesting
when some day they wake up to find that the pick of
their young men have left their island and gone to the
sugar plantations in Queensland ? '

" ' Then, Professor Drummond, do I understand that
you sympathise with the outcry against the importation

I40 HENRY DRUMMOND

of the Kanakas into Queensland ? ' — ' Not exactly. . . .
At the same time, it is a question on which there is so
much to be said on both sides that I should not like to
speak too definitely. What I have told you is a matter
of information, not of opinion. On the whole, this is
not a problem peculiar to the Pacific. Wherever the
white man comes into contact with the black, wherever
the product of civilisation has to deal with the child of
nature, the same class of difficulties arises. To keep
these happy children to their own coral islands and cut
them off from the contamination of civilisation may be
a pardonable ideal to the missionary. But it is a
question whether such a state of things is possible, or
possible long. Sooner or later the breath of the outer
world must reach them. In too many cases it has
reached them already. They must brace themselves
for the contact. The drafting of successive bands of
natives to a civilised country for a term of years and
then shipping them back again to their own island — as
the labour-employer is bound to do — might become an
important factor in the progress of these races. Every-
thing would depend on the treatment they received and
the moral atmosphere which surrounded them. The
Queensland Government has certainly left no stone
unturned to secure that: so far as legal enactment can
protect an inferior race, the Kanakas are safe on
Australian soil from any possible tyranny, violence, or
even physical discomfort. If it could also secure that
the planter would do his duty, and feel an adequate
responsibility with regard to his employees, there would
be no righteous opposition to the labour traffic. The
question, therefore, reduces itself to the universal moral
problem. Given the ideal employer, the man who will
protect his people from moral contamination, who will
Beek their good and interest as well as his own, and

SOUTH SEA PROBLEMS 141

return them to their country wiser and better men, and
with some rational equivalent for the labour they have
given — then this traffic can do nothing but good. Nor
is it idle to hope that one day this ideal may be partially
realised. I admit there is small appearance of it at
this moment in Queensland. But there is a beginning.
It is a simple fact that — with many facts and, I fear,
deplorable facts, on the other side — in several cases the
Kanakas have been improved by their residence in
Australia.

" ' When the relations between employer and employed
are perfect at home, it will be time to use the moral
argument as final against the Kanaka exodus to Queens-
land. The world must go on. The labour markets must
adjust themselves. If it is inevitable that this human
stream from the Pacific should continue to discharge
itself upon Australian soil, one very practical thing
remains for those who have raised their voices against
it — to turn every energy to secure henceforth the
righteous fulfilment of the conditions under which the
Kanaka is engaged, and especially to ameliorate his lot,
and give to it that educational and moral value which
humanity and Christianity demand. More than ever it
must be made certain that the Government agent on
board the labour schooner will resist the temptation to
play into the hands of the employers, and make it
certain that in each individual case the terms of the
contract are fully understood by the natives whose
services are enlisted. The plantations themselves must
be protected from the illicit drink-seller ; and educational
and missionary work among the colonies of workers
ought to be everywhere introduced. If this were done,
and done effectually, the return of the Kanaka to his
island home would mean something vital in social and
moral influence for his race. At present, though the

142 HENRY DRUMMOND

Kanakas are thoroughly well treated by their masters —
on the mere ground of economy this is necessary,
Kanaka labour being far too costly to be trifled with —
it is questionable whether they gain anything by their
absence, either morally or materially. Their hard-
earned wages they cannot take back with them in coin,
since money is almost unknown in Polynesia. What
they do take back is usually a lot of rubbish, purchased in
Brisbane at fancy prices, to be distributed among their
brother- savages as presents. This, it must be confessed,
is a poor show for three or four years' work among the
cane-brakes.

" ' On thinking over this whole question it is impossible
not to compare the action of the Queensland Government,
where the Kanakas are concerned, with their treatment
of their own natives. The comparison is all in favour of
the Kanakas. The Queensland natives are treated as
veritable outcasts. They are not employed ; they are
driven away from the towns and settlements, and their
lives in certain districts are freely taken on the smallest
provocation, and no questions asked. Let the Queens-
land Government see to these outcasts ; it is there
where the grievance lies, far more than in the import-
ation of the Kanakas.' "

Without the co-operation of the missionaries on the
New Hebrides, even had he willed otherwise, Drummond
could not well have obtained the information he sought.
It will be remembered that these Islands were the scenes
of the labours and martyrdom of Williams, and that
they include the sphere within which Dr. J. G. Paton
has experienced the thrilling adventures narrated in his
autobiography. Supported by the Presbyterian Churches
of Canada, Victoria, New South Wales, South Australia,
Tasmania, New Zealand and Otago, as well as by the

SOUTH SEA PROBLEMS 143

Free Church of Scotland, a little band of twenty-five
men and women have consecrated their lives to the
evangelisation of the natives of this group of islands, and
are almost the only civilised inhabitants to be found
within their limits. These missionaries extended a hearty
welcome to Drummond, and afforded him every facility
in their power.

Under their auspices, he came into touch with the
natives. " On Mr. Paton's Tanna, and saw all his
painted cannibals," he wrote home. " But for the
missionary with me, I should now be — inside them."
We get this story more fully in his address on missions,
" Sailing along Tanna, I tried to land near Mr. Paton's
deserted field. With me was one of the missionaries
who has now gained a footing on another part of that
still cannibal island. As we neared the shore, a hundred
painted savages poured from out of the woods, and
prepared to fire upon us with their guns and poisoned
arrows. But the missionary stood up in the bow of the
boat and spoke two words to them in their native
tongue. Instantly every gun was laid upon the beach,
and they rushed into the surf to welcome us ashore.
No other unarmed man on this earth could have landed
there."

On another island, where the missionary, but two
years previously, had been wont to see from his doorstep
the smoke of the cannibal feasts, the natives brought
Drummond their spears and bows and poisoned arrows.
" We do not need them now," they said ; " the missionary
has taught us not to kill." His admiration of these
missionaries was unlimited. " No grander missionary
work was ever done than by these New Hebrides
missionaries. Every man is a king." " I have no
words to express my admiration for these men, and, I
may say, their wives, their even more heroic wives ; they

144 HENRY DRUMMOND

are perfect missiDnaries ; their toil has paid a hundred
times ; and I count it one of the privileges of my life to
have been one of the few eye-witnesses of their work,"
" People tell us," he said, " that the race for whom our
missionaries are thus giving their toil, their talents, their
life, is a decaying race, and that in fifty years not one of
them will be left — that I consider the noblest example
of the sacrifice of Christ."

Drummond's Journal of his experiences in the New
Hebrides has been published. In literary method it
reminds us forcibly of the elliptical style of Mr, Alfred
Jingle, but it affords a first-hand picture of these coral
islands and their inhabitants. The excursions yielded
some opportunities, too, for scientific research. At the
time, one of the missionaries wrote : " On the way north
from Aneityum, we had the genial company of Professor
Henry Drummond, and got a hurried trip to the Volcano
on Tanna arranged, which he enjoyed immensely. He
says that Vesuvius is nothing to it. We had a
photographer from Melbourne in our company, and he
took two or three views of the crater. Just as a group
who were being photographed had risen, and we were
starting to descend, a good large block of burning scoria
came flop down, just on the spot where the group had
been sitting. The Professor rushed to see it, with
staring eyes and extended hands, but it was too hot to
meddle with; so he warmed his hands at it, burnt a
biscuit on it, and finished up with lighting his cigar
at it."

Drummond was wont to say that travel always gave
the individual an immensely bigger environment to
think in. This voyage to the New Hebrides must have
made a considerable addition to his own intellectual
environment.

CHAPTER XVII.

His Booklets.

"VrO one could attain the success which Drummond
-^^ achieved in his evangelism, without becoming the
object of much popular curiosity, and being sought after
by the organisers of religious efforts and demonstrations
of all sorts. But he steadfastly refused to be " lionised,"
or even to aid in work among classes and along lines
which did not immediately appeal to him. The members
of the general public were rigorously excluded from his
Students' Meetings, and he would only appear on a plat-
form to support the claims of one or other of the
limited number of special causes to which he felt called
to devote himself. To one application for his assistance
he replied : — " I have never had time to make a speciality
of Temperance, and am quite unable to lecture on the
subject. You will get the thing so much better done
otherwise that I am sure you will excuse me." To the
Kev. W. J. Dawson, in response to a request that he
would give an address to business men, he sent the
laconic reply : — " I do not know the species."

But, in the end, the people who thirsted to know
what it was that he really said to the students, received
some satisfaction when he published his Booklets. Even
this concession was wrung from him. He had no desire
to publish his addresses, but erroneous and garbled
versions of these began to appear in the public prints,

lO

146 HENRY DRUMMOND

and he was constrained to give them to the world at
first hand, in self - defence. By means of this new
medium, the influence of his Christian teaching became
European, and even world-wide, and the enormous circu-
lation which the booklets rapidly secured was in itself
a witness that his presentment of Christian truth had
received a hungry welcome.

To the preparation of the booklets for the press,
Drummond gave the greatest possible care. They were
no mere reprints of stenographic notes. In this, as in
all his literary work, his method was very much that of
Eobert Louis Stevenson. " It was a sight to see him
revise a manuscript, correcting and correcting, as if he
never could satisfy himself. He would spend half an
hour over an adjective. He was not a quick worker,
except in his thinking, which came by intuition." " A
Nineteenth Century article," he once humorously told a
friend, " should be written at least three times — once in
simplicity, once in profundity, and once to make the
profundity appear simplicity." His great aim was to
be lucid. Waving his hand one evening towards some
well- filled shelves in his study, he ejaculated — "All
these books are supposed to be more or less popular
works on science, and there is not a lucid statement in
them." Nor was his labour in vain ; he mastered a
characteristic literary style, felicitous in its phrasing,
lucid in its seeming simplicity, telling in its directness.

If he was painstaking in the literary expression of
his writings, he was in equal degree fastidious in regard
to their published form. His first booklet was set up
twice. He did not like the format of the original print,
and, without selling a copy, carried the work to another
printer, and took the trouble to see him personally in
order that he might discuss the " page " and other
details. The Greatest Thing in the World was expen-

HIS BOOKLETS 147

sively got up, printed on deckle-edged paper, bound
in white covers, and gilt tops, all in conformity with
Drummond's own individual taste and instructions.
To illustrate his extreme carefulness in these matters,
we may mention that a page of printing in one of his
books, discovered to be faulty, had to be set right, even
at a cost of £20.

The Greatest Thing in the World was issued at Christ-
mas, 1889. The idea of a "Christmas Card" in this
form caught the public fancy, title and get-up were
attractive, thousands were thii'sting to make acquaint-
ance with Drummond's charms as a religious teacher.
Its sale was perfectly unprecedented. Within six
months 185,000 copies were sold. There has been a
steady demand ever since, and this little book has taken
its place as a permanent addition to the Christian litera-
ture of this age. Of the British editions alone, 330,000
copies had been sold between the date of its first publi-
cation and that of Drummond's death in 1897. It is
hardly necessary to mention that this booklet consisted
essentially of that address on Paul's definition of
Christian love which had charmed Moody in 1884, and
had since then been repeatedly delivered to student
audiences in Scotland and America.

Pax Vobiscum followed in 1890, and had a large sale.
At the time of the author's death 130,000 copies had
been sold. The address was well known to those who
had had the privilege of hearing Drummond in Edinburgh.
If we do not mistake, it was the second of the series
with which he first enthralled the gatherings in the
Oddfellows' Hall in 1885. Its plea for the service of
Jesus Christ, its satisfying explanation of His " yoke,"
secured the allegiance of numbers of men at the time :
in its printed form it must have opened a door of hope
for many a resvless soul.

148 HENRY DRUMMOND

In 1891 The Programme of Christianity was in turn
given to the public. As we liave seen in an earlier
chapter, this address was in use in 1882. When
Drummoud first delivered it at the Edinburgh meetings,
every student present received a tastefully printed card
on which the details of Christ's commission, as set forth
in the opening words of the sLxty-first chapter of the Book
of the Prophet Isaiah, were set down in categorical form.
We have already noted that Drummond in this address
gave voice to his profound impression of the importance
of Christianity as a social factor, the fountainhead of all
genuine altruism, and, therefore, a matter of absorbing
human interest. The popularity of the subject was
attested by the sales of the booklet, which, at the time
of his death, had reached 80,000 copies.

The City without a Church was published in 1892.
It did not command the same sale as any of the other
booklets, although a British issue of 60,000 in less than
four years was far from inconsiderable. This address,
too, was devoted to the social message of Christianity.

" The great use of the Church is to help men to do
without it. . . . What Church services really express
is the want of Christianity. And when that which is
perfect in Christianity is come, all this, as the mere
passing stay and scaffolding of struggling souls, must
vanish away. . . . The Puritan preachers were wont to
tell their people to ' practise dying.' Yes ; but what is
dying ? It is going to a City. And what is required
of those who would go to a city ? The practice of
citizenship — the due employment of the unselfish talents,
the development of public spirit, the payment of the
full tax to the great brotherhood, the subordination of
personal aims to the common good. And where are
these to be learned ? Here ; in cities here. ... No

HIS BOOKLETS 149

Church however holy, no priest however earnest, no
book however sacred, can transfer to any human char-
acter the capacities of citizenship — these capacities
which in the very nature of things are necessities to
those who would live in the Kingdom of G-od. . . . The
eternal beyond is the eternal here. The street-life, the
home-life, the business-life, the city-life in all the varied
range of its activity, are an apprenticeship for the City
of God. There is no other apprenticeship for it. To
know how to serve Christ in them is to ' practise dying.'
To move among the people on the common street ; to
meet them in the market-place on equal terms ; to live
among them, not as saint or monk, but as brother-man
with brother - man ; to serve God, not with form or
ritual, but in the free impulse of a soul ; to carry on
the multitudinous activities of the city — social, com-
mercial, political, philanthropic — in Christ's spirit and
for His ends : this is the religion of the Son of Man,
and the only meetness for Heaven which has much
reality in it."

The last booklet was The Changed Life, the substance
of that address on Sanctification which had such a warm
welcome at Northfield and elsewhere. Judged by sales
of the author's edition, it ranked in popularity next to
The Greatest Thing in the World, and Pax Vobiscum.
In March 1897 the total sales amounted to 89,000
copies. We may make a couple of short illustrative
extracts to indicate its scope.

" We all, reflecting as a mirror the character of Christ,
are transformed into the same image from character to
character — from a poor character to a better one, from
a better one to one a little better still, from that to one
still more complete, until by slow degrees the Perfect

ISO HENRY DRUMMOND

Image is attained. Here the solution of the problem of
sanctification is compressed into a sentence : Eeflect the
character of Christ and you will become like Christ.
All men are mirrors — that is the first law on which this
formula is based. ... If all these varied reflections
from our so-called secret life are patent to the world,
how close the writing, how complete the record, within
the soul itself ? For the influences we meet are not
simply held for a moment on the polished surface and
then thrown off again into space. Each is retained where
first it fell, and stored up in the soul for ever. The
law of Assimilation is the second, and by far the most
impressive truth which underlies the formula of sanctifi-
cation— the truth that men are not only mirrors, but
that these mirrors . . . transfer into their own inmost
substance, and hold in permanent preservation the things
that thsy reflect."

One of Drummond's own students, now occupying an
important pastorate in the United Free Church of
Scotland, testifies that this address " marked the
turning-point " with him, and many others have found
in it a new-born hope and desire to seek the way of
holiness.

It would pass the wit of man to ascertain with any
exactness the total circulation attained by these different
addresses. They were translated into almost every
European language ; they were circulated widely in the
Uuited States ; they were also translated into Tamil,
Chinese, and other foreign tongues. An authorised
Gorman translation of The Greatest Thing in the World
is said to have commanded a larger sale than any German
publication of the same year. Through these various
translations, Drummond's teaching reached a wider
public than he had ever dreamed of; and we have little

HIS BOOKLETS 151

fear of contradiction when we say that no other purely
religious book has in these days equalled the more
popular of the booklets in respect of total issue and
" spread."

The teaching of the addresses in these booklets was
so unconventional and so well-received that it provoked
much jealous criticism. We shall have occasion to refer
to this in the following chapter. On the other hand,
appreciative critics hailed the addresses as containing the
very essence and heart of the creed of Christianity, and
some of Drummond's own friends, who should have known
better, went over the score in welcoming a growth in
breadth of spiritual insight and a less individualistic and
more social note than was found in Natural Law in the
Spiritual World ; when, as he once said, with a smile.
The Programme of Christianity, to which particular
reference had been made, was written long before
Natural Law,

CHAPTER XVIIL

MiSUNDEESTOOD.

AT this point in the narrative of Drummond's life-
work we may suitably refer to the several
occasions on which he had to stand the direct attack
of those who conceived that his teaching was inimical to
the best interests of Christianity, of those who misjudged
him by inaccurate reports of his addresses, or of those
who failed to sympathise with his evangelical purpose in
life. It is not for us here to attempt anything like
discussion of the merits of the different controversies :
we shall coniine ourselves to a glance at the attacks
themselves, and Drummond's attitude towards them.

We have already had occasion to notice the storm of
criticism provoked by Natural Law in the Spiritual
World. The question at issue, the relations of Science
and Eeligion, was raised again, as we shall see in a
following chapter, on the publication of The Ascent of
Man. Throughout these discussions Drummond suc-
ceeded in maintaining a wonderfully impersonal position.
On behalf of religion, he was willing to take up the
cudgels against the scoffing scientist. " Theology . . ."
he wrote (in his review of Mr. G-ladstone's Impregnable
Bock of Holy Scripture) " has long suffered under quite
unusual treatment. Any visionary is taken, and that
notoriously by men of science, as the representative of
the system. And it is time for theology to be relieved

152

MISUNDERSTOOD 153

of the irresponsible favours of a hundred sciologists,
whose guerilla warfare has long alienated thinking men
in all departments of knowledge. . . . When science
speaks of them [the exponents of scientific theology] it
accepts positions and statements from any quarter ; from
books which have been for years or centuries out-grown,
or from popular teachers whom scientific theology un-
weariedly repudiates."

"With equal confidence, he would champion the cause
of science as a torch-bearer to religion. " Let science
and religion," he said in 1892, "go each in its own
path, they will not disturb each other. The contest is
dying out. The new view of the Bible has made
further apologetics almost superfluous. I have
endeavoured to show that in my articles on Creation.
No one now expects science from the Bible. That
would be an anachronism. The literary form of
Genesis precludes the idea that it is science. You
might as well contrast Paradise Lost with geology aa
the Book of Genesis. . . . Mr. Huxley might have
been better employed than in laying that poor old
ghost. The more modern views of the composition
of the Bible have destroyed the stock-in-trade of the
platform infidel. Such men are constructing difficulties
which do not exist, and they fight as those who beat
the air. . . . Science has made religion a thousand
times more thinkable and certain. It had become
simply impossible for thinking men and women to be
at rest on the old theological standpoint. The basis
of religion was getting very weak. Science and
literature, so far from weakening the spiritual part of
rehgion, have strengthened it beyond all belief."

But although he was conspicuously self-possessed
in the face of criticism, Drummond felt the alienation
of the sympathy of his friends, and that most keenly,

154 HENRY DRUMMOND

In 1883 he wrote to a correspondent : — "I cannot thank
you, or honour you enough, for your letter. It did me
good ... In all my poor work I try to be guiltless
of ever * destroying ' anything, believing that the true
method is Christ's, to * fulfil.' I never therefore seek
to be destructive, but constructive, and you are quietly
doing this same work. I received your words in your
very kind letter with real enthusiasm. They are as true
as they are manly and touching. It is a great thing to
live amid such movements — when thought around us is
disturbed rather than stagnating, and I rejoice in it.
The deliverance from Pharisaism is what we must
devoutly pray for in ourselves and others, and in
struggling against this we may understand Him.
Some day I hope we may have a talk about evolution,
that far-from-proved, possibly never-to-be-proved, but
mere working-hypothesis, to be superseded soon I hope
by something more ' fulfilling.' "

What exactly was the occasion of the misunderstand-
ing at Northfield, to which allusion has already been
made, has not been put on record ; but by Drummond's
theological friends in Britain it has been suggested that
the point of separation had somewhat to do with his
advanced views on the subject of the inspiration of the
Scriptures. His intimate and life-long friend, Dr. John
Watson, has written : — " He began with believing in
verbal inspiration, with holding the complete system
of orthodox doctrine, with its use of conventional
phrases about religion. He went on to accept the
results of Biblical criticism, to place charity above all
doctrine, and to carry the principle of evolution to a
somewhat startling length. Whether this change con-
ciliated another world I do not know, but it certainly
deeply offended his old evangelistic world. That world
is very cohesive and thoroughly organised, with its

MISUNDERSTOOD 155

papers, catchwords, weapons, and it did not spare
Drummond, till even his sweet temper was tried, and
he described his malicious critics as ' the assassins of
character.' It is almost incredible, and it was, of
course, quite inexcusable that any school of religion,
however extreme, should persecute so beautiful a
Christian as Henry Drummond; but it would be
unreasonable to blame certain of his former friends
because they were alarmed and did not any longer
desire his help. . . . Drummond felt himself ' a good
deal out of it ' at Northfield Conference, which was to
be expected, and he would have been as much ' out of
it' at Keswick Conference in his later years, but the
Conference people need not have ' rent ' him, and he
need not have expected *a happy time.'"

It is alleged that Mr. Moody has been heard to
say — " The apes were almost too much for me," but,
it is worthy of record that he remained loyal " while
the religious papers were stabbing Drummond to the
heart." Of the different reports of Moody's vindication
of his friend, the following is the most circumstantial.
" When the Professor was on a visit to Northfield, some
of Mr. Moody's associates were greatly exercised as to
Mr. Drummond's soundness in the faith, and after much
cogitation they resolved to approach Mr. Moody on the
subject. A deputation was appointed. Mr. Moody was
asked to interrogate his visitor. To this the evangelist
agreed, saying that he would take an opportunity on
the following morning. The morning came, and with it
the interview. In the afternoon of the same day the
deputation again saw Mr. Moody, and asked him if he
had seen Mr. Drummond. ' Yes,' said Mr. Moody.
' And did you speak to him about his theological
views?' 'No,' said Mr. Moody, 'I did not. Within
half an hour of his coming down this morning he gave

156 HENRY DRUMMOND

me such proof of his being possessed of a higher
Christian life than either you or I have, that I could
not say anything to him. You can talk to him yourselves
if you like.' " Of the friendship of the great evangelist
for Drummond, Mr. Moody's biographer says : — " He
believed in the man with all his heart, and though he
could not follow him in all his theories, he knew him
to be a Christian ' who lived continually in the
thirteenth chapter of First Corinthians.'"

Desire for esteem and for public notice was foreign
to Drummond's nature, and throughout his life he made
a persistent struggle to withdraw himself from public
platforms. This trait is well set forth and exemplified
in the following account, written, while he was still
alive, by a journaUst with whom he was on intimate
terms.

" Few public teachers act as thoroughly in the spirit
of the precept ' Hide your life, but show your wit.'
Professor Drummond likes to do his work as quietly as
possible. In his native Scotland he is rarely seen at
great public meetings, not because he is not asked to take
part in them, but because he prefers the bypaths of
platform life. ... I sometimes think that the institution
of the reporter has played a large part in driving
Professor Drummond into his shell. It would be wrong
to say he hates the reporter, for I don't believe he is
capable of hatred toward any man; but it is quite
allowable to say he hates reports. If you can promise
him your meeting will not be reported, you have won
half the battle in securing him as a speaker."

The same writer goes on to give an instance of
Drummond's modesty. While acting as editor of a
northern religious paper he received a letter from

MISUNDERSTOOD 157
Drummond which explains itself. "Just seen C , a

most excellent piece of work. But it revives an awful
threat you made to go on from C. to D. Now I
want to beg you, in all seriousness, not to do that.
Goodness knows, I am sick enough of myself without
that further humiliation. But apart from all that, I am

known to be one of the supporters of the M C ,

and this kind of log-rolling won't do. If any expense
to the paper has already been incurred, I will pay it a
dozen times, but you really must choose another victim.
I ask this as a personal favour, if you will not listen to
other argument, and I rely on your humouring me in
this, even though it be against your convictions. ... I
am thought to be a kind of harmless lunatic ; my book
on Natural Law is supposed to be a castle in the air ; I
am believed to have a bee in my bonnet, and altogether
to be affected by a mild kind of insanity."

If Drummond disliked having his addresses reported,
he abhorred the " interview " ; and even in America,
where this phase of journalism had its birth and is
carried to extraordinary lengths, it was found impossible
to make " copy " of him. " He would be an audacious
interviewer, indeed," wrote a New York Tribune press-
man, " who would make a venture for personal informa-
tion, and the amount obtained would be comparable to
some of the atoms described in the lectures, with a large
credit in favour of the infusoria. In this particular,
Professor Drummond is utterly elusive." "Attempt, as
adroitly as you may," wrote another journalist, " to lure
the Professor into the autobiographical strain, and he
becomes as silent as an oyster."

Sometimes the would-be interviewer was " bowled " in
the first " over." Drummond told of one amusing
incident of this sort, which occurred upon his second
visit to America.

158 HENRY DRUMMOND

" The day before sailing from New York, I was called
upon at my hotel by a representative of one of the great
New York dailies. On being shown in, he at once
began —

" ' You are the author of a book called How to Make
Love ' ?

" I said ' No.'

" ' What, did you not write that ? '

"'No.'

" ' Are you quite sure it wasn't you ? *

" ' Quite sure.'

" ' Well, that's strange. However, you are going to
lecture to-night ? '

" ' Well — I am going to talk a little.'

" ' To whom ? '

" ' The students.'

" ' Where ? '

" ' In Chickering Hall.'

" ' What about ? '

" ' Well, — about — Christianity.'

" ' Ah ' (whipping out his notebook). ' What is your
opinion of Christianity ? '

" Clearly this man was the sporting editor."

" I then found," added Professor Drummond, " that I
had an engagement."

In having garbled and disconnected reports of his
utterances given to the public in uurevised and scrappy
newspaper paragraphs, Drummond early made acquaint-
ance with the misfortune which is the lot of the teacher
or preacher who happens to strike a fresh and indi-
vidual note ; and he took every precaution to secure the
exclusion of the reporters — " these irresponsible mis-
creants " as he humorously called them in one private
letter — from his Students' Meetings. For his pains, he

MISUNDERSTOOD 159

drew on himsslf the attack of an Edinburgh newspaper,
and also of the Australian religious press. He was
accused of striving to conceal his teaching from the
general public, as if it had been something occult. Nor
was he absolutely successful. With an eye like a lynx,
he was quick to " spot " a reporter, and have him dealt
with before he had time to leave the hall, but that did
not prevent the appearance of various paragraphs, which
were none the more sympathetic or exact for his ex-
pressed dislike of their publication. In the discussion on
his teaching which took place in the Free Church Assembly
in 1892, Drummond intervened at one point to repudiate
the accuracy of alleged quotations from his addresses,
and told the House that, if he was right in thinking
that his critic referred to an Edinburgh evening news-
paper, " the reports which appeared in that newspaper of
the addresses delivered to the Edinburgh Students during
the winter were an utter perversion, and, in his humble
opinion, a wicked perversion for purposes of journalism,
of what was said at these meetings." It is only fair to
add that, after a personal call which Drummond made
upon the editor, this newspaper ceased to question the
wisdom of the suppression of reporters, and even
published one or two articles in which the work among
the students was spoken of in an appreciative and kindly
manner.

From the days of the first Moody campaign a
prominent evangelical weekly newspaper adopted
Drummond as one of its men, and lost no opportunity
of making copy from his addresses and any letters or
articles he might write. But, from the date of the
crisis at Northfield in 1887, this exponent of ultra-
evangelicalism threw him over, and thenceforward
published anything that belittled the value of his work.
In 1888, a student at Edinburgh University wrote a

i6o HENRY DRUMMOND

letter to the journal in question, attacking Drummond's
teaching at the Students' Meetings, and this was published.
The writer belonged to a well-known family in the inner
circle of London ultra-orthodoxy, and, although he was
only a unit among the thousands of Edinburgh students,
and individually a man of stereotyped creed and the
narrowest possible outlook, his mischievous missive
did its work, and went a long way to alienate the
sympathies of hundreds of the Christian men and
women whose friendship Drummond had won in earlier
days. At the time, Drummond wrote, " I did not care
for the kind of attack personally, but I am very jealous
just now that the Edinburgh Students' work should not
suffer. I defend that from the scoffer." Fortunately,
attacks of this kind had no influence in the sphere in
which he v/as working.

There is a touch of the subjective note in the words
in which he referred, in 1889, to the alleged heresies
of Dr. Marcus Dods. " One cannot talk to children
without being real ; and one cannot be called a heretic
without being honest. ... On three distinct occasions
the cry of heretic has been raised against Dr. Dods.
Whether just or unjust, this is never a comfortable
thiug ; and though such charges must be sometimes
necessary, both for the relief of conscience and the
protection of truth, it is surely one of the cruellest
features of the strained theological situation, not only
that a public man takes his life in his hands every time
he opens his lips, but that he is liable to have his influence
marred and his mind troubled for years by any spark
of suspicion regarding him that may be idly dropped
on the combustible elements of rehgious intolerance."

In 1890, a strongly adverse criticism of Drummond's
address on missions was published by the religious
journal to which reference has already been made. In a

MISUNDERSTOOD 161

letter which he wrote to a friend at the time, he
points out that the writer of the communication just
alluded to " pretends that he has my address before
him. He even says, ' read in their connection they mean
more than this.' Now, if the things quoted had been
read in their connection, no such construction could
ever have been placed upon them. There was no
account of this address published that was not ab-
breviated to one-fourth by the reporter. A column

appeared in the A and was copied into the

B C by the clever editor, who changed it

into the first person to make it look as if it was
his own reporting. But the newspaper impression of
the address was entirely false ; and the D 's im-
pression is equally false. I did not say the things
quoted. . . . The effect of this address was just the
opposite of that indicated, and I have heard already
from several wliom it has sent to he missionaries abroad.
Indeed, no address I ever gave brought in such
fruit in this direction." In the same letter he con-
fessed how much this attack had pained him when
he wrote : " I regard it as a great evil when I am
made to lose the sympathy of God's people, and

the article in last week's D can only have that

effect."

In May 1892, certain members of the Assembly of
the Free Church of Scotland broke the monotony of
the routine proceedings of that Court by indulging in
a heresy hunt. Professors Dods, Bruce, Candlish, and
Drummond, were in turn impeached : in every case
the result was the discomfiture of the attacking party.
Drummond was, perhaps, least severely handled. The
booklets and addresses to students were this time
brought under review, and Drummond undoubtedly
took the wind out of the sails of his critics when, as
II

i62 HENRY DRUMMOND

we have already seen, he repudiated the accuracy of
the reports of the addresses challenged.

Two of Drummond's intimate friends have written of
the general charge of heresy made against him, and
their words may be quoted here as an indication of the
appreciation which he won from those who knew him
best.

The Eev. D. M. Ross has written : — " The ordeal of
criticism to which the man and his teaching were sub-
jected for years gave Drummond an opportunity of
revealing the strength and beauty of his character. No
bitter word did he ever write or speak in reply to his
most merciless or ungenerous critics. ... I know how
some of the attacks, imputing unworthy motives and
traducing his character, made Drummond's sensitive
nature wince ; but not only did he not break the
silence, but he nourished no bitter grudge in his heart.
One instance of his magnanimity to an opponent may
be worth recalling. A very able theologian had reviewed,
in the pages of an influential journal, the booklet The
City without a Church, not only in a trenchant but in
a somewhat personally bitter fashion. ' What ails So-
and-So at me ? ' was Drummond's comment to a
mutual friend ; and when he was asked a few weeks
afterwards by an American theological college to recom-
mend a Scottish theologian for a course of lectures, he
named his castigator."

Dr. John Watson adopted an equally emphatic tone
in an article which he contributed to the North American
Review. " You might as well have beaten a spirit with
a stick as prosecuted Drummond for heresy. . . . When
one saw the unique and priceless work which he did, it
was inexplicable and very provoking that the religious

MISUNDERSTOOD 163

world should have cast this man, of all others, out, and
have lifted up its voice against him. Had religion so
many men of beautiful and winning life, so many-
thinkers of wide range and genuine culture, so many
speakers able to move young men by hundreds towards
the Kingdom of God, that she could afford or have
the heart to withdraw her confidence from Drummond ?
Was there ever such madness and irony before Heaven
as good people lifting up their testimony and writing
articles against this most gracious disciple of the Master,
because they did not agree with him about certain things
he said, or some theory he did not teach, while the world
lay round them in unbelief and selfishness, and sorrow
and pain ? ' What can be done,' an eminent evangelist
once did me the honour to ask, ' to heal the breach
between the religious world and Drummond ? ' And
I dared to reply that in my poor judgment the first
step ought to be for the religious world to repent of its
sins, and make amends to Drummond for its bitterness.
The evangehst indicated that, so far as he knew his
world, it was very unlikely to do any such becoming
deed, and I did not myself remember any instance of
repentance on the part of the Pharisees. Then, grow-
ing bold, I ventured to ask why the good man had not
summoned Drummond to his side, as he was working
in a University town, and knew better than any other
person that he could not find anywhere an assistant so
acceptable or skilful. He agreed in that, but declared
at once that if Drummond came his present staff would
leave, and that two men could not do all the work ;
which seemed reasonable, and, besides, every man knows
his own business best, and that evangelist knew his
remarkably well. . . . Never did my friend say one
unkind word of the world which condemned him, but it
may be allowed to another to say that if anyone wishes

i64 HENRY DRUMMOND

to indict the professional religionists of our time for
bigotry and stupidity, painful and unanswerable proof
lies ready to his hand in the fact that the finest evangel-
ist of the day was treated as a Samaritan."

We believe it will be readily conceded that the word
" misunderstood " ought to be written over each one of
the grounds of attack upon Drummond to which we
have referred in this chapter. The scientists placed no
value upon the spiritual aim of his teaching, and had no
desire that science should contribute anything to re-
ligion. The theologians, professional and amateur alike,
" feared the Greeks, although they brought gifts." Much
disservice had been done to Christianity by men who
spoke in the name of science, and these theological
critics had not that intimate personal acquaintance with
Drummond which would have disarmed their suspicion
of his making an attempt to hinder the cause of the
Evangel. The casual visitor to Northfield, in sympathy
with but mayhap not as great of soul as D. L. Moody,
was misled rather than helped by Drummond's scientific
terminology and illustrations, and failed to apprehend
his purity of purpose and singleness of eye. The re-
ligious newspaper took the word of a sohtary medical
student upon a point of theology, and did Drummond
great despite by publication of an absolutely erroneous
account of the address on missions. The Free Church
Assembly was asked to condemn him for heresy upon
the strength of " malicious " reports in an evening news-
paper. All this was blind treatment of the man who
had said — " I have only one passion, that is Christ,"
and whose daily life and conversation were absolutely
consistent with this all-embracing confession of faith.

CHAPTER XIX.

"The Ascent of Man."

IN pursuit of his special studies in biological science,
Drummond, as early as 1886, conceived the idea
of writing a book on the " Ascent of Man," but while his
friends occasionally got hints from him that the pro-
ject had not been entirely dropped, it was not until
some years later, when he accepted an invitation to
deliver the Lowell Institute Lectures in Boston, U.S.A.,
in 1893, that he definitely committed himself to a
public statement of the results of his research and
study on the subject.

When he arrived in Boston in April 1893, he found
that his lectures were to be a centre of great public
interest. A ring of speculators had even bought up a
large number of the tickets for the lecture course,
and these had been sold at fabulous prices. He had
supposed that he would have to talk to " a handful of
fossils," and had brought from Glasgow a specially pre-
pared budget of lectures, written in his driest and most
abstrusely scientific vein. " To his surprise, he found
that instead of addressing two or three score of scientific
specialists, deaf old gentlemen, and matter-of-fact ' blue-
stockings,' all Boston and the suburbs seemed determined
to get within the doors of the Institute. The place
was besieged. His appearance in the city was a great

popular event, and the astonished Professor straightway

165

i66 HENRY DRUMMOND

barred his door at the Hotel Brunswick, and devoted
the greater part of his Boston visit to the re-writing of
all the lectures that he had brought with him." The
demand by the public was so great, indeed, that he had
to re-deliver each lecture to a second audience on the
day following its first delivery. At Chautauqua, too,
and, we believe, in Chicago, he was able to make further
use of the same lectures.

The Ascent of Man was published in May 1894.
Although it had a large sale, it never commanded the
public interest which attended Drummond's earlier
books. This was partly accounted for by the issue of
the book at a net price. Drummond disapproved of
the discount system, on the ground that it did harm to
the booksellers. The discount booksellers, on the other
hand, declined to stock the book, and it suffered in
consequence. But, apart from the question of price,
comparison with the circulation of Natural Law in the
Spiritual World brings into relief the conclusion that,
while that work, in consequence of the Spectators review,
was hailed as a serious and almost successful attempt
to reconcile the teachings of science with those of
orthodox Christianity, the religious public, in the course
of the decade that had elapsed since its publication, had
arrived at the more mature judgment that Drummond
had failed to make out his case — as he himself was
almost prepared to admit — and it was therefore less likely
to look to a fresh scientific work from his pen in the hope
of his coming any nearer the solution of the problem.
The smaller sale may also be attributed to the fact
that this book is more purely scientific than the others,
and deals, in the terminology of science, with the laws
of biology and kindred departments of knowledge.
While the whole has a religious motif, the discussion of
questions distinctly related to revealed religion is kept

"THE ASCENT OF MAN" 167

strictly to its proper place. In short, the book does not
appeal to a large percentage of the Christian public.

Drummond considered the book his most import-
ant contribution to the scientific literature of the day,
and all his critics, favourable and unfavourable, agreed
with him in this. In his Preface, he confesses that
Evolution is assumed as a working-hypothesis through-
out. There, too, he explains the field to be occupied —
" the Ascent of Man, the Individual during the earlier
stages of his evolution. It is a study in embryos, in
rudiments, in installations ; the scene is the primeval
forest ; the date, the world's dawn. Tracing his rise as
far as Family Life, this history does not even follow
him into the Tribe ; and as it is only then that social
and moral life begin in earnest, no formal discussion of
these high themes occurs." In an extended introductory
chapter Drummond sketches his attitude towards Evolu-
tion, and goes on to emphasise the need for recognition of
the great principle of the Struggle for Others as a factor in
Evolution. This is the kernel of his contribution to the
question, and the keynote of the book. With ample
acknowledgments to previous workers in this department
of science, he sketches the Evolution of man, and
incidentally of lower forms of life, claiming that
Evolution is " the story of creation as told by those who
know it best." He alleges that the danger is that, in
applying Evolution as a method, it may not be carried
far enough. " No man, no man of science even, observ-
ing the simple facts, can ever rob religion of its due.
Eeligion has done more for the development of Altruism
in a few centuries than all the millenniums of geological
time. But we dare not rob Nature of its due. We
dare not say that Nature played the prodigal for ages,
and reformed at the eleventh hour. If nature is the
garment of God, it is woven without seam throughout ;

i68 HENRY DRUMMOND

if a revelation of God, it is the same yesterday, to-day,
and for ever ; if the expression of His Will, there is in
it no variableness nor shadow of turning. Those who
see great gulfs fixed — and we have all begun by seeing
them — end by seeing them filled up."

In his chapter upon " The Dawn of Mind " he draws
extensively upon his unique opportunities for studying
human life in its most primitive forms in Africa, in
Australia, in the New Hebrides, in the Malay Archi-
pelago, and elsewhere ; and, if the Evolutionary scheme
which he propounds is not his own, he brings a wealth
of first-hand observation towards the illumination of the
question. After discussing " The Evolution of Language,"
he contends that "if Evolution reveals anything, if
Science itself proves anything, it is that Man is a
spiritual being, and that the direction of his long career
is towards an ever larger, richer, and more exalted life.
On the final problem of Man's being, the voice of Science
is supposed to be dumb. But this gradual perfecting of
instruments, and, as each arrives, the further revelation
of what lies behind in Nature, this gradual refining of
the mind, this increasing triumph over matter, this deeper
knowledge, this efflorescence of the soul, are facts which
even Science must reckon with."

In picturesque and adequate terms he describes the
accepted data upon which the Evolutionary theory of
" The Struggle for Life " meantime rests, and then he
proceeds to open up his theory of " The Struggle for the
Life of Others," " The Evolution of a Mother," and " The
Evolution of a Father." This, as we have already indi-
cated, forms his own particular contribution to the
teachings of Evolution, and is the raison-d'etre of the
volume. A few representative quotations may best
serve to give some idea of the drift of his line of
thought.

««THE ASCENT OF MAN" 169

" With a Body alone Man is an animal : the highest
animal, yet a pure animal ; struggling for its own narrow
life, living for its small and sordid ends. Add a Mind
to that and the advance is infinite. The Struggle for
Life assumes the august form of a struggle for light : he
who was once a savage, pursuing the arts of the chase,
realises Aristotle's ideal man, ' a hunter after Truth.'
Yet this is not the end. Experience tells us that Man's
true life is neither lived in the material tracts of the
body, nor in the higher altitudes of the intellect, but in
the warm world of the affections. Till he is equipped
with these, Man is not human. He reaches his full
height only when Love becomes to him the breath of
life, the energy of will, the summit of desire. There at
last lies all happiness, and goodness, and truth, and
divinity. . . .

" The Struggle for the Life of Others is the physio-
logical name for the greatest word of ethics — Other-ism,
Altruism, Love. From Self-ism to Other-ism is the
supreme transition of history. ... In organising the
physiological mechanism of Eeproduction in plants and
animals, Nature was already laying wires on which, one
far-off day,the currents of all higher things might travel. . . .

" The factor of Eeproduction is thus seen to be funda-
mental. To interpret the course of Evolution without
this would be to leave the richest side even of material
Nature without an explanation. . . . See how full
Creation is of meaning, of anticipation of good for Man,
how far back begins the undertone of Love. Eemember
that nearly all the beauty of the world is Love-beauty —
the corolla of the flower and the plume of the grass, the
lamp of the firefly, the plumage of the bird, the horn of
the stag, the face of a woman ; that nearly all the music
of the natural world is Love-music — the song of the
nightingale, the call of the mammal, the chorus of the

I70 HENRY DRUMMOND

insect, the serenade of the lover ; that nearly all the
foods of the world are Love-foods — the date and the
raisin, the banana and the bread-fruit, the locust and
the honey, the eggs, the grains, the seeds, the cereals,
and the legumes ; that all the drinks of the world are
Love-drinks — the juices of the sprouting grain and the
withered hop, the milk from the udder of the cow, the
wine from the Love-cup of the vine. Remember that
the Family, the crown of all higher life, is the creation
of Love ; that Co-operation, which means power, which
means wealth, which means leisure, which therefore
means art and culture, recreation and education, is the
gift of Love. Eemember not only these things, but the
diffusions of feeling which accompany them, the eleva-
tions, the ideals, the happiness, the goodness, and the
faith in more goodness, and ask if it is not a world of
Love in which we live. . . .

" No greater day ever dawned for Evolution than this
on which the first human child was born. For there
entered then into the world the one thing wanting to
complete the Ascent of Man — a tutor for the affections.
It may be that a Mother teaches a Child, but in a far
deeper sense it is the Child who teaches the Mother.
Millions of millions of Mothers had lived in the world
before this, but the higher affections were unborn.
Tenderness, gentleness, unselfishness, love, care, self-
sacrifice — these as yet were not, or were only in the
bud. Maternity existed in humble forms, but not yet
Motherhood. To create Motherhood and all that en-
shrines itself in that holy word required a human
child. . . .

" "When Man passed . . . from the frugivorous to the
carnivorous state, the Father had the additional responsi-
bility of keeping his family in food. ... He is not
only protector but food-provider. It is impossible to

*«THE ASCENT OF MAN" 171

believe that in process of time the discharge of this
office did not bring some faint satisfactions to himself,
that the mere sight of his offspring fed instead of
famished did not give him a certain pleasure. And
though the pleasure at first may have been no more
than the absence of the annoyance they caused by the
clamorousness of their want, it became a stimulus to
exertion, and led in the end to rudimentary forms of
sympathy and self-denial. . . ."

From the point to which the foregoing quotations
bring us, Drummond goes on to trace the formation of
the human Family, which tended further to develop the
virtue of unselfishness. " A man cannot be a member
of a Family and remain an utter egoist," he says. In
the Family, too, the word duty at least received a first
imperfect meaning ; and the father, in some rough way,
formed " an external conscience to those beneath him,"
and dutiful obedience introduced the rudiments of a
sense of Eighteousness.

In a final chapter, Drummond seeks to show an
essential identity between Christianity and Evolution.
Both are methods of creation ; both have for their object
the making of more perfect living beings ; both work
through Love. " Evolution and Christianity have the
same Author, the same end, the same spirit. There is
no rivalry between these processes. Christianity struck
into the Evolutionary process with no noise or shock ;
it upset nothing of all that had been done ; it took all
the natural foundations precisely as it found them ; it
adopted Man's body, mind, and soul at the exact level
where Organic Evolution was at work upon them ; it
carried on the building by slow and gradual modifica-
tions ; and, through processes governed by rational laws,
it put the finishing touches to the Ascent of Man."

172 HENRY DRUMMOND

The critics received Drummond's book in a serious
spirit. Almost without exception, they gave most
careful consideration to the propositions which it
contained. One and all were agreed in praising its
lucidity and style, as a piece of literary work. But
few of them were prepared to go beyond this. We
give a list of the principal criticisms and reviews of
The Ascent of Man in the bibliographical notes appended
to the present volume, and we believe that to anyone
who may take the trouble to examine the pamphlets
and articles there cited it will speedily become evident
that Drummond's leading theory was received with
hesitation by all, and hardly accepted by anyone.
But his discoveries were always derived from intuition
rather than from reason ; and, although we can only
speak from the lay point of view, we may suggest that
Evolutionists may in time, by laborious work, reach the
point which Drummond attained without being well able
to say how he got there.

To the more conservative men in the Free Ohurch
of Scotland it was a matter of real concern that one
of their professors should have given the unqualified
acceptance to the theory of evolution which they
thought they discovered in The Ascent of Man, and no
fewer than twelve overtures on the subject were brought
before the General Assembly in May 1895. Principal
Eainy moved for a finding to the effect that this book
and its contents did not warrant the interference of the
Church. In the course of an important speech, the
Principal reminded the Assembly that "they had to
consider the doctrine of evolution, in regard to which
he should suppose everybody would be disposed to say
there was certainly something in it. How much there
was in it, and what the limits of its application were,
was a question on which a very great difference of

"THE ASCENT OF MAN" 173

opinion would disclose itself if all their minds were
unveiled on the subject ; but this principle of evolution,
at all events as a working-hypothesis, had in a very-
remarkable way taken possession of the scientific minds
of their time. There was no doubt about that, and
there was no doubt that the most Christian men — he
had been very much struck with it in the case of some
scientific men now gone, whom he had expected, just
because they were old men, to be the men to stand out
against it — had gone into an acceptance, and cordial
acceptance, and application of the doctrine of evolution,
and very considerably wide applications of it, in a way
that showed with what force and strength this disclosure,
this conception, this method, this way of looking at
Nature had commended itself to scientific minds. He
was speaking of very decided and well-established
Christians. That was not a reason why any of them
should adopt it, or make it a part of their own in-
tellectual belief ; but it was a reason why they should
feel that they were here dealing with something which
had come into the world of knowledge and of science
in a way that called for very considerable caution and
circumspection on the part of Christians and Christian
Churches. . . . He thought this book was conceived
by a man who was mainly occupied with theistic and
ethical results in the interests of truth and religion,
and who thought he could disprove an atheistic and
non-ethical view of the world." In seconding Principal
Eainy's motion, Dr. Stalker said that Professor Drummond
had himself to blame. " There are," he said, " few
writers who take less trouble to reconcile their views
with current opinions ; indeed, the Professor does not
always take the trouble to reconcile with each other
the elements occupying different corners of his own
mind. He is an intuitive thinker, who sees single

174 HENRY DRUMMOND

points in isolation with extraordinary clearness, and
can describe his visions with unrivalled skill ; but he
has not the logical and systematic faculty which makes
contradictory things intolerable." After some discussion,
the motion proposed by Principal Eainy was carried by
a majority of one hundred and twenty-three. Thus, for
the second and last time, Drummond escaped from per-
secution within the borders of his Church,

CHAPTER XX.

Scientific Work.

HOWEVER Drummond may have been received by
the men of the scientific world, there is no room
for doubt as to our right to designate him as a man
of science. The bent of the man's mind was scientific,
and when we review the contributions he was able to
make to scientific literature we are further confirmed in
our view.

At the outset, we are reminded of the distinctly
scientific tastes and proclivities which he developed in
youth. Unlike many others of scientific temperament,
his appreciation of art in letters and in life was a keen
one, but this did not interfere with a marked bias
towards scientific research and study. His earliest
essay in writing for publication, the work of his 'teens,
was the description of a naturalist's examination of a
glen in the neighbourhood of Stirling. At the Uni-
versity, his favourite class was that of geology, and
from it he carried off the first prize, gaining at the
same time the personal esteem of his teacher, Professor
Geikie, and offer of the post of class assistant. At
New College, the class of Natural Science yielded a
crop of prizes.

When the opportunity arose, he chose the vocation of

Lecturer on Natural Science in preference to that of the

Christian ministry, for which his general studies had

17s

176 HENRY DRUMMOND

been intended to qualify him. Then, in 1879, he was
the chosen companion of Professor Geikie in his survey
of the volcanic phenomena of Western North America
In April 1880, at an age when distinct merit and
acknowledged scholarship could alone have justified his
nomination, he was elected a Fellow of that eclectic
corporation of exact scientific students, the Eoyal Society
of Edinburgh, — Professor Geikie, Sir William Thom-
son, Professor M'Kendrick, and Sir Eobert Christison,
all accredited scientists, standing as sponsors on the
occasion. In 1883, Ifatural Law in the Spiritual World
was hailed throughout the English-speaking world as the
most powerful demonstration of the possibility of laying
Science under contribution to Eeligion that had appeared
since the publication, many years before, of Dr. Chalmers's
Astronomical Discourses. Neither theologians nor scientists
were willing, ultimately, to acknowledge that he had
succeeded in demonstrating the identity of the natural
and spiritual laws ; but no one could deny that he had
given evidence of sufficient grasp of the ascertained facts
of science to enable him to restate them in a lucid and
masterly manner.

In the following year, 1884, he established a further
footing in public esteem as a man of science, when he
brought home the fruits of his explorations in Central
Africa. At the Eoyal Society of Edinburgh, at the
Geological Section of the British Association in 1885,
at the Eoyal Dublin Society, and elsewhere, his lectures
on the white ant, on the geology of British Central Africa,
on the mimicry of African insects, and on other cognate
topics — afterwards brought together and published in
Tropical Africa — were received as valuable contributions
to the reserve of those data for which science is ever in
search.

By this time his evangelistic work had begun to make

SCIENTIFIC WORK 177

large and increasing demands on his leisure time, and to
develop in him a bias towards the study of sociological
problems ; but his visit to the New Hebrides and Queens-
land, in 1890, gave him fresh opportunities for studying
primitive man in his proper environment, and of adjusting
his Evolutionary views in the light of hard facts and
first-hand information ; and, if his Ascent of Man is
adjudged inconclusive in its main contention, it still
remains a luminous contribution to the exposition of
Evolutionary processes of thought, and findings ad
interim.

At the least, Drummond would seem to have proved
himself no mean exponent of natural science ; as well as
an observer of uncommon insight, when he had oppor-
tunity for making use of his gifts in this direction, his
principal limitation lying in the infrequency of such
opportunity. While we recall these facts, and make
the deductions they would appear to warrant, it may
be well, in conclusion, to cite the opinion of Professor
Macalister, as we find that recorded in an appreciation
contributed to the Bookman in April 1897 : —

"Judged by the value of the research embodied in
these works, the scientific results of his life-work are
small. What he has done, however, shows that he was
capable, if so minded, of carrying on original research.
Here and there one meets with passages in his works,
such as the essay on Termites in his Tropical Africa,
which show him to have been a thoughtful observer,
who was able not only to note phenomena, but also to see
their bearing on larger biological and cosmical problems.
Had his lot been cast in the field of laboratory work, I
have no doubt he would have shown that he possessed
most of the qualities requisite for success in original
research. It is, I think, to be regretted that he did not
12

178 HENRY DRUMMOND

give more time to such direct scientific work, which
would have been the best disciphne for an imagination
which tended to over - exuberance, and would have
restrained him from allowing his fancy to range further
than the ascertained facts of science warranted.

" In his writings Professor Drummond gives to the
reader the impression that he was a man greater than
the work which he has done, who is not to be measured
only by the nature and amount of that work, but one
from whom something greater might well have been
expected than what he had actually achieved. His
second book was, in my judgment, a great advance upon
its predecessor, and I had hoped that it was but the
precursor of some work of more permanent philosophical
value, but it was not to be. His books attracted the
public attention by their unique blending of the most
thorough-going evolutionism with as thorough-going an
evangelicalism, as well as by their fascinating literary
style and their happy illustrations of the themes on
which he wrote. In his Natural Law in the, Spiritual
World, he took a series of those co-ordinations of
phenomena which are called laws in the unsystematic
phraseology that does duty for philosophy in natural
science, and used these to illustrate certain phases in the
spiritual life of man, magnifying the resemblances, and
treating them as analogies. The aptness of his com-
parisons and the attractiveness of his style concealed
the intrinsic weakness of the thesis, and made the work
interesting even to those who are unable to adopt the
underlying hypothesis. In like manner he has treated
the central idea in his later and more mature work, the
evolution of an ethical altruism from the natural parental
storge, in an equally attractive and elaborate fashion.

" But the great work which Henry Drummond has
done is not so much the treatment of the actual

SCIENTIFIC WORK 179

hypotheses set forth in his books, but he has made it
easier for those within the Church to realise that a man
may be an evolutionist and yet consistently hold fast his
belief in Christianity, that his zeal and success in
evangelistic work, especially among young men, may be
really strengthened thereby."

CHAPTER XXI.

With Boys and Girls.

THE boy, of any age, and of any class, found a
" chum " in Drummond, and he, in turn, never
wearied in observation and investigation of the genus
boy. The ready understanding at which he and his
young friends speedily arrived can best be attributed to
the essential boyishness of the man. Throughout life,
his schoolboy instincts retained their pristine ingenuous-
ness and bloom.

His intimate friends testify to his capacity for the
enjoyment of fun, and that always goes a long way
towards the establishment of the friendliest terms in a
juvenile company. If Drummond was in the house,
children were wont to consider no one else of equal
importance. He had a rich repertoire of conundrums
and stories of adventure ; there were few indoor or
outdoor games with which he was not familiar ; he
would lower the lights, and tell thrilling ghost-stories
which had irresistibly funny denouements. Of his social
qualities, one who saw much of him has written : —
" To the child in the nursery to whom he brought a
doll's perambulator, to the student to whom he gave an
imaginary set of class examination questions, to the tired
mother whom he sent out for a long drive whilst he
kept the house to receive callers, to the visitors with
whom he played ' Assassins ' or ' Up Jenkins,' his coming

i8o

WITH BOYS AND GIRLS i8i

was ever like sunshine on a cloudy day. He wanted
bean bags to entertain a company of students, and wrote
on a post-card : — * What are Bean Bags made of ? —
Muslin, Flannel, Wincey, Tool, Jane, Point-lace ? — What
is the size of Bean Bags ? — What kind of Beans is put
into Bean Bags ? — Yours Leguminously, H. D.* In
exchange, we received from him the ' Giant Sneeze,'
' Eocket/ etc."

The following examination questions and accompany-
ing letter were sent by him to a young friend on
hearing from him that his brother was being examined
for entrance to a public school : —

"My dear Sir, — Your esteemed order to hand. I
enclose three papers which I trust will be suitable.
The person being examined should have a wet towel
round his head, and be fed hourly on lucifer matches,
as the strain of answering will be great, and calls for
much renewal of phosphorus. — Yours respectfully,

"A. Adrien Auld."

EXAMINATION PAPEES.

Domestic Economy.
One Hour.

1. What is the retail price of sausages?

2. Name the two best brands of shortbread. What is Long-

bread, and how does it differ from Highbread ?

3. Discuss the following : " Has the Discoverer of Chloroform

or of Bean Bags done most for humanity 1 "

4. How would you spend twopence if you got it? Subtract

a halfpenny from twopence and parse the remainder.

i82 HENRY DRUMMOND

History.
One Hour.

1. Give a short live of Piggott.

2. "When was Major Whittle born? Contrast him briefly

with Wellington, Napoleon, General Booth, General Tom
Thumb, and the General Supply Stores.

3. Who was Lord Fauntleroy ? and name his chief battles.

4. How long did it take Dante to climb the mountain, and

what is the shortest time it has ever been done in ? Who
first beat Dante's record ?

5. Are you a Home-Ruler, and if so, why not.

Physiology.
One Hour.

1. What was the number of your bed in the Fever Hospital 1

State the reason.

2. Of what hygienic substance is it recorded that " He won't

be happy till he gets it " ?

3. Where was your face before it was washed ?

4. Define the term "Gotyourhaircut"; and say if Red Hair is

Hair-reditary ?

Drummond took a deep and intimate interest in
the work and schemes of the Onward and Upward
Association, founded by his friends Lord and Lady
Aberdeen for the stimulus of homely gifts and graces,
and simple Christian piety, in scattered households.
He was always ready with suggestion and help in
regard to the conduct of the organ of the Association,
Omuard and Ujnvard, and when a periodical was
projected for the very young children in the homes
reached by the Onward and Upward Association, he
brought his familiar acquaintance with juvenile tastes

WITH BOYS AND GIRLS 183

to bear on the selection of " features " for the new
magazine, deliberated with his friends in the choice of
a suitable title, and rejoiced when that of Wee Willie
Winkie was fixed upon.

In the winter of 1891—92, during the temporary
absence in Canada of Lady Aberdeen and her little
daughter, the " editor " of Wee Willie Winkie, he even
undertook the interim editorship of this bright little
periodical; writing editorials to suit the tastes and
limited development of his young readers, drawing
upon his stores of puzzles and conundrums, getting up
competitions, and, finally, contributing to its columns
his one essay in the realm of fiction — the artfully art-
less story of " The Monkey that would not Kill," with
its sequel, " Gum." Two or three short quotations from
his editorials will best demonstrate the ease with which
he could suit himself to his little readers.

" What is the use of a wind-mill on days when there
is no wind blowing ? Very little, only if they are well
made the least puff will set them spinning. But if the
wind is really ' on strike ' you can always have the corn
ground, or the pump worked, by having a water-mill in
reserve. They are easily made out of * bobbins.' Ask
your mother for two or three old reels, and set to work.
Have bands of tape from the axle of the water-wheel —
made of the biggest ' bobbin ' with ' floats ' let into it
— to the other ' bobbin.' You can add a saw-mill, and a
lot of other machinery if the water-wheel will only work
well.

" Of course you must ask special permission to be
allowed to play with water. If there is no burn near
your home, perhaps you will be allowed to try it in the
' sink, ' or in the bath. But don't get wet and catch
cold, or you will not be allowed to read Wee Willie

i84 HENRY DRUMMOND

Winhie any more for putting such ideas into your
head.

" This is the best time to make skeleton leaves. You
have to soak all the skin off, and leave nothing but the
framework on which they are stretched — like taking the
cloth off an umbrella and leaving the ribs. But I declare
I am talking about water again. See that you don't
soak your clean pinafore."

" We got a great fright the other day. A letter
came from one of our small correspondents with the
word ' Irricedjjit ! ' glaring on the corner of the envelope.
Thinking something dreadful had happened, we tore it

open, to find that it was only Alice P 's white mouse

which had broken loose and eaten a bit of a Shorter
Catechism ! Well, Alice (age — 6), that was certainly a
most sensational incident, and we are much relieved to
know that it was nothing worse. We hope mousie read
the Eighth Commandment as he browsed along. If the
mice tribe in general would only learn the Eighth
Commandment it would save us a great deal of breaking
of the Sixth."

" It is most kind of those who get prizes to write such
pretty notes back to thank us for them. This courtesy
is so good a thing that we do not like to tell anyone not
to do it. But we must make a bargain. To spend so
large a proportion of the Prize in acknowledging it, is
almost too much ; and we shall henceforth never expect
more from our prize-winners than a half -penny postcard.
We would not ask even this, only it seems a good rule
with older people that money should always he acknowledged
when sent by post, and little men and little women may
find this an easy way to learn it. A good habit acquired
is worth at least a half-penny."

" A Christmas tree should be a profound mystery to
everybody in the house till the very last moment. Then,

WITH BOYS AND GIRLS 185

when you pull the curtain, when all are assembled, and
wondering whatever it is to be, you will see what a
surprise you give them.

" We would not be ' stuck ' if we were you, even if you
cannot manage to get a tree. Why not mahe a tree ?
We think it would be capital fun making a tree — with
sticks, and green tissue paper, and things. We hope if
any of Wee Willie WinJcie's clever boy or girl friends try
it, they will write a full account of it, to be printed in
our magazine. We are even wicked enough to hope that
someone will not have a real tree, so that we may have
the pleasure of reading how they made up for it."

At the time that Drummond acted as editor of Wee
Willie Winkie, he also assumed the editorial charge of
Onward and Upivard itself for Lady Aberdeen.

In the second and following seasons of the Edinburgh
Students' Movement, Drummond inaugurated Sunday
Afternoon meetings for Edinburgh schoolboys. The original
intention was that only one or two gatherings should
be held, but his reception was so enthusiastic that he
was constrained to continue them, especially as he
believed that he saw " signs following." A meeting for
schoolgirls was also organised ; but, strangely enough,
his success with boys and young men was not followed
up when he addressed audiences of the other sex.

Social position made no difference on the intensity of
Drummond's readiness to avail himself of opportunities
for getting alongside of boys. He paid frequent visits
to a boys' club in the slums of Edinburgh ; and, one
winter, in the temporary absence of the teacher of the
club's Bible-class, himself carried on its work for a
number of weeks, dropping in after his meeting for
students. For the lads of this club he promised to write
an " Association " book, on the lines of his cricket book,

i86 HENRY DRUMMOND

Baxter's Second Innings, but this purpose was never
accomplished. One who visited the chib in company
with Drummond has furnished us with the following
description. " I shall always remember him sitting
there faultlessly dressed, and a contrast in almost every
respect to all these poor chaps ; and yet absolutely one
with them, and somehow making each of them feel
entirely at his ease and eager to talk. If he showed
any ' method ' on this occasion, it was this — getting
these fellows to talk, so that they all felt ' in it.' Then,
after a bit, Drummond talked himself, but all in line
of the conversation already established. The club had
just distinguished itself at football; and Drummond
simply gloried in the fact — without in the least over-
doing the thing — then passed on so easily, in his own
wonderful way, to speak of Christ ; how there was that
way of getting distinction by self-sacrifice ; how Christ's
name was above every name. The scene of that low-
roofed room and these poor lads — left with a new
wonder in their hearts, and a new hope about them-
selves— will always remain in my mind as something
where it was quite natural to find Drummond in the
centre." The lads of that class "simply adored"
Drummond. They were wont to comment upon his
wonderful eyes.

We have still to give some account of Drummond's
extensive work for boys in connection with the Boys'
Brigade, but that may well form the subject of a separate
chapter.

CHAPTER XXII.

For The Boys' Brigade.

AS an ideal method of evangelism among his friends
the boys, Drummond welcomed the Boys' Brigade
as soon as he heard of it, made the acquaintance of its
founder, Mr. W. A. Smith, of Glasgow, and familiarised
himself with the details of its operations. Second only,
perhaps, to the Students' Movement, in later years, it
commanded his active and untiring assistance, both in
work among Brigade boys and in advocacy of its exten-
sion, on every opportunity that offered itself.

It is fortunately in our power to quote extensively
from Drummond's speeches and writings on the subject
of the Brigade ; and, as far as possible, we avail our-
selves of the facilities afforded.

The Brigade first came to his notice in 1885, about
two years after its inception. From that date onwards,
he took the keenest interest in its working. He became
its honorary vice-president. He was a frequent visitor
at headquarters, ready with advice and suggestion. He
was willing at any time to address a company at Bible-
class or drill parade, always stipulating that, if possible,
he should get the boys to himself. The 1st Glasgow
(that of Free College Church Mission), 5 th Glasgow
(Renfield Free Church Mission), and 76 th Glasgow
(Hillhead Baptist Church Mission), were the companies
most frequently assisted in this personal manner.

187

i88 HENRY DRUMMOND

Baxter's Second Innings, a cricket allegory, was written
for the Brigade, and served to bring him in touch with
all its boys. As those who have read this charming
little book will recollect, the temptations of the individual
boy were its theme ; and to put its lessons to a practical
use, Drummond invited the boys of the Brigade to write
letters to " Baxter," narrating their chief temptations
and their experience of the best way to meet them.
The invitation was put in the form of a Christmas-gift
book competition, prizes were offered, and the directions
to competitors were as follows : —

" Begin the letter ' Dear Baxter,' and write just as
one boy would write to another.

" Be as long as you like, or as short, only be real.

" Never mind books ; write out of the book of your
own life and your own experieuce.

" Say exactly what you know and think, and do not be
afraid to say anything.

" Do not let anyone help you."

The first of these competitions was held in 1892,

and, in all, three hundred and fifty-nine letters were

received. Drummond himself acted as judge. After

the prize list, the following letter from Drummond

appeared : —

"68 Bath Street, Glasgow,
" 20th April 1S92.

" My DEiR Comrades, — It's awfully good of so many
of you fellows writing me. I never thought before that
other boys had the same temptations, or so many of
them, as I have. I do believe every boy thinks that
he is more tempted than anyone else, though of course
that can't be true. Anyhow we have each our hands
full, and I mean to fight like a tiger for the rest of my

FOR THE BOYS' BRIGADE 189

life. At first it was dreadful to think that temptation
would go on to the end of the chapter, but I am sure
I almost hope it is true, for I never felt so happy as I
do now. Since I got a little into the way of standing
up against it I just feel like General Gordon. Sometimes
I could almost burst.

" I don't mean that I always win, for I am sorry to
say I do not. I came a very bad cropper last week, and
was almost giving it all up, but somehow I got pulled
together again. I suppose I was getting too cock-sure,
for that's about as bad a thing as could be. I'm gettincr
on Al just now, though I don't want to say much. If
there's one thing I hate it's a prig, and I hope you won't
think I'm trying to make myself out a good boy. A
fighting boy — that's what I am. I once used to smoke
to make me feel like a man, but I've found out that
the way to feel a man is to stick up to temptation.
Smoking just makes you feel an ass. I shall perhaps
smoke when I'm twenty-one, I don't know; perhaps
not. What's sin for a boy is not sin for a man, though
I daresay they're better without it. Anyhow I can
always feel a man just when I like, smoke or no smoke.

" I'm not so down on companions as some of you
fellows seem to be. I was once in a bad lot, and then
I cut them, and got into a new set. We thought our-
selves very superior, and woild scarcely speak to the
others. But I began to think it shabby to leave all
these fellows in the lurch. They were good-hearted
fellows at bottom, and one of them was so comic that
I don't think I ever liked a boy half so much. One
Sunday night when I was thinking that perhaps each
of them had the same secret fight going on under his
waistcoat that I had, and the same conscience telling
him to keep straight, I felt a kind of lump in my throat,
and a longing came over me to make up to them and

I go

HENRY DRUMMOND

try to get them to join us. I began with the Comic,
and you should just have heard his chajpf for the first
week or two. But somehow they began to swing round
a bit, and by and by they were all on our side but two.
I think it's low not doing something for other fellows,
and I don't think I ever got on so swimmingly as that
time. I am very glad that Comic became a Christian.
I think he is now more comic than ever, and if only the
dull fellows are going to become Christians I don't think
I could stand it long. I think the fellows who are best
at everything, specially games, should be Christians.

" But I am making this letter too long. Our Captain,
besides making eighty-seven against the Wanderers, is
very clever. I don't think there was ever anyone so
straight. I don't believe he knows it, but he does heaps
of good. If he writes you a letter, there's a blue crest
on the top, and below it the words, ' Be thorough.' I'm
sure that's what he is. I only once got a letter from
him in my life, and this was all it said : ' Private. —
PEAY LIKE ANYTHING.' I used to think that prayer was
rather rot. But now that I have begun to fight it has
become real, I can't pray long at once, but I think it's
like lightning and doesn't take time. A Life of Christ
did me a lot of good. Somehow when you think of
Jesus Christ you cannot be mean or bad. I never
thought the Bible was fit to read before. Some parts,
I honestly admit, are dry enough — that is to me — but
there are some splendid bits. I hope if any of you
have any other tips you will hand them on to me. I
don't know much yet. Your letters have been a great
help. It feels quite different fighting when you know
that there are thousands of other boys all at it too. It
was awful lonesome before, and I'm fearfully grateful to
you alL — Yours very gratefully,

"Feed Baxter."

FOR THE BOYS' BRIGADE 191

" F.S. — If any of you fellows would like to write
me about anything I hope you will do it. Probably I
couldn't answer your questions, unless you are a small
boy ; but I would hand on your difficulty to the
Captain. I think he knows everything. — F. B."

"These were genuine productions, fresh from the
virgin mine of boys' minds," he told the mothers of the
Onward and Upward Association in 1894. "The boys
thought they were writing to another boy, and un-
burdened themselves freely, so that the letters repre-
sented the actual dissection of the boy soul. Amongst
other things they were to state in these letters what
influences chiefly kept them from going to the bad.
Not one boy out of them all mentioned his minister.
I do not propose to qualify that, or to explain it away,
or to say how many thousands of boys in the country
are being and have been influenced by the ministry.
I simply state the fact. About a dozen of the boys
referred to the influence of their master in business ; a
number of them referred to the influence of their captain
in the Brigade ; almost none of them alluded to their
fathers, but multitudes of them referred to the influence
of their mothers."

Baxters Second Innings was later published in book
form, and found an even wider public. A copy sent to
a daily paper was handed to the sporting critic for
review, so little did title or get-up suggest a " religious
talk." Of this published issue, 30,000 copies had been
sold at the time of Drummond's death.

His address to a church parade of the Eastern
Division of the Glasgow Battalion, on Sunday, 21st
April 1889, has been more than once issued to the
boys of the Brigade as a Christmas-gift book, under
the title of First. This ideal address gives such a first-

192 HENRY DRUMMOND

hand and authentic illustration of Drummond's method of
approaching the boy on religious questions, that we may
be permitted to give it very full quotation here.

After calling attention to his text (Matt. vi. 33),
Drummond continued : —

" I have three heads to give you. The first is
' Geography,' the second is ' Arithmetic,' and the third
is ' Grammar.'

Geography.

"First. — Geography tells us where to find places.
Where is the Kingdom of God ? It was said that when
a Prussian officer was killed in the Franco-Prussian war,
a map of France was very often found in his pocket.
When we wish to occupy a country, we ought to know
its geography. Now, where is the Kingdom of God ?
A boy over there says, ' It is in heaven.' No ; it is not
in heaven. Another boy says, ' It is in the Bible.' No ;
it is not in the Bible. Another boy says, ' It must be
in the Church.' No ; it is not in the Church. Heaven
is only the capital of the Kingdom of God ; the Bible is
the Guide-book to it ; the Church is the weekly parade
of those who belong to it. If you will turn up the
seventeenth chapter of Luke you will find out where
the Kingdom of God really is. ' The Kingdom of God
is within you' — within you. The Kingdom of God is
inside people.

" I remember once taking a walk by the river near
where the Falls of Niagara are, and I noticed a remark-
able figure walking along the river-bank. I had been
some time in America. I had seen black men, and red
men, and yellow men, and white men : black men, the
Negroes ; red men, the Indians ; yellow men, the
Chinese ; white men, the Americans. But this man

FOR THE BOYS' BRIGADE 193

looked quite different in his dress from anything I had
ever seen. When he came a little closer, I saw he was
wearing a kilt ; when he came a little nearer still, I saw
that he was dressed exactly like a Highland soldier.
When he came quite near, I said to him, ' What are you
doing here ? ' ' Why should I not be here ? ' he said.
* Don't you know this is British soil ? When you cross
the river you come into Canada ' This soldier was
thousands of miles from England, and yet he was in
the Kingdom of England. Wherever there is an English
heart beating loyal to the Queen of Britain, there is
England. Wherever there is a boy whose heart is loyal
to the King of the Kingdom of God, the Kingdom of
God is within him.

" What is the Kingdom of God ? Every Kingdom
has its exports, its products. Go down to the river
here, and you will find ships coming in with cotton;
you know they come from America. You will find ships
with tea ; you know they are from China. Ships with
wool, you know they come from Australia. Ships with
sugar; you know they come from Java. What comes
from the Kingdom of God ? Again we must refer to our
Guide-book. Turn up Eomans, and we shall find what
the Kingdom of God is. I shall read it : — ' The King-
dom of God is righteousness, peace, joy ' — three things.
' The Kingdom of God is righteousness, peace, joy.'
Righteousness, of course, is just doing what is right.
Any boy who does what is right has the Kingdom
of God within him. Any boy who, instead of being
quarrelsome, lives at peace with the other boys, has the
Kingdom of God within him. Any boy whose heart is
filled with joy because he does what is right, has the
Kingdom of God within him. The Kingdom of God is
not going to religious meetings, and having strange
religious experiences : the Kingdom of God is doing
13

194 HENRY DRUMMOND

what is right — living at peace with all men, being
filled with joy in the Holy Ghost.

" Boys, if you are going to be Christians, be Christians
as boys, and not as your grandmothers. A grandmother
has to be a Christian as a grandmother, and that is the
right and the beautiful thing for her ; but if you cannot
read your Bible by the hour as your grandmother can,
or delight in meetings as she can, don't think you are
necessarily a bad boy. When you are your grand-
mother's age you will have your grandmother's kind
of religion. Meantime, be a Christian as a boy. Live
a boy's life. Do the straight thing ; seek the Kingdom
of righteousness and honour and truth. Keep the peace
with the boys about you, and be filled with the joy of
being a loyal, and simple, and natural, and boy-like
servant of Christ.

" You can very easily tell a house, or a workshop, or
an office where the Kingdom of God is not. The first
thing you see in that place is that the ' straight thing '
is not always done. Customers do not get fairplay.
You are in danger of learning to cheat and to lie.
Better, a thousand times, to starve than to stay in a
place where you cannot do what is right.

" Or, when you go into your workshop, you find
everybody sulky, touchy, and ill-tempered, everybody at
daggers-drawn with everybody else, some of the men
not on speaking terms with some of the others, and the
whole fed of the place miserable and unhappy, the King-
dom of God is not there, for it is peace. It is the King-
dom of the Devil that is anger, and wrath, and malice.

" If you want to get the Kingdom of God into your
workshop, or into your home, let the quarrelling be
stopped. Live in peace and harmony and brotherliness
with everyone. For the Kingdom of God is a Kingdom
of brothers. It is a great Society, founded by Jesus

FOR THE BOYS' BRIGADE 195

Christ, of all the people who try to live like Him,
and to make the world better and sweeter and happier.
Wherever a boy is trying to do that, in the house or in
the street, in the workshop or on the football field, there
is the Kingdom of God. And every boy, however small
or obscure or poor, who is seeking that, is a member of
it. You see now, I hope, what the Kingdom is.

Arithmetic.

" I pass, therefore, to the second head. What was it ?
'Arithmetic' Are there any arithmetic words in this
text ? ' Added,' says one boy. Quite right, added.
What other arithmetic word ? * First.' Yes, first —
* first,' ' added.' Now, don't you think you could not
have anything better to seek ' first ' than the things I
have named — to do what is right, to live at peace, and
be always making those about you happy ? You see at
once why Christ tells us to seek these things first —
because they are the best worth seeking. Do you know
anything better than these three things, anything
happier, purer, nobler ? If you do, seek them first.
But if you do not, seek first the Kingdom of God. I
am not here this afternoon to tell you to be religious.
You know that. I am not here to tell you to seek the
Kingdom of God. I have come to tell you to seek the
Kingdom of God_^7's;!. First. Not many people do that.
They put a little religion into their life — once a week,
perhaps. They might just as well let it alone. It is
not worth seeking the Kingdom of God unless we seek
it first. Suppose you take the helm out of a ship and
hang it over the bows, and send that ship to sea, will
it ever reach the other side ? Certainly not. It will
drift about anyhow. Keep religion in its place, and it
will take you straight through life, and straight to your

196 HENRY DRUMMOND

Father in heaven when life is over. But if you do not
put it in its place, you may just as well have nothing to
do with it, Keligion out of its place in a human life is
the most miserable thing in the world. There is nothing
that requires so much to be kept in its place as religion,
and its place is what ? second ? third ? ' First.' Boys,
carry that home with you to-day — first the Kingdom of
God. Make it so that it will be natural to you to think
about that the very first thing.

" There was a boy in Glasgow apprenticed to a gentle-
man who made telegraphs. The gentleman told me
this himself. One day this boy was up on the top of a
four-storey house with a number of men fixing up a tele-
graph wire. The work was all but done. It was getting
late, and the men said they were going away home, and
the boy was to nip off the ends of the wire himself.
Before going down they told him to be sure to go back
to the workshop when he was finished, with his master's
tools. ' Do not leave any of them lying about, whatever
you do,' said the foreman. The boy climbed up the pole
and began to nip off the ends of the wire. It was a
very cold winter night, and the dusk was gathering.
He lost his hold and fell upon the slates, slid down, and
then over and over to the ground below. A clothes-
rope stretched across the ' green ' on to which he was just
about to fall, caught him on the chest and broke his
fall ; but the shock was terrible, and he lay unconscious
among some clothes upon the green. An old woman
came out ; seeing her rope broken and the clothes all
soiled, thought the boy was drunk, shook him, scolded
him, and went for the policeman. And the boy with
the shaking came back to consciousness, rubbed his eyes,
got upon his feet. What do you think he did ? He
staggered, half blind, away up the stairs. He climbed
the ladder. He got on to the roof of the house. He

FOR THE BOYS' BRIGADE 197

gathered up his tools, put them into his basket, took
them down, and, when he got to the ground again,
fainted dead away. Just then the policeman came, saw
there was something seriously wrong, and carried him
away to the infirmary, where he lay for some time. I
am glad to say he got better. What was his first
thought at that terrible moment ? His duty. He was
not thinking of himself ; he was thinking about his
master. First, the Kingdom of God.

" But there is another arithmetic word. What is it ?
* Added.' There is not one boy here who does not know
the difl'erence between addition and sulti'adion. Now,
that is a very important difference in religion, because —
and it is a very strange thing — very few people know
the difference when they begin to talk about religion.
They often tell boys that if they seek the Kingdom of
God, everything else is going to be subtracted from them.
They tell them that they are going to become gloomy,
miserable, and will lose everything that makes a boy's
life worth living — that they will have to stop football
and story-books, and become little old men, and spend
all their time in going to meetings and in singing
hymns. Now, that is not true. Christ never said
anything like that. Christ says we are to ' Seek first
the Kingdom of God,' and everything else worth having
is to be added unto us. If there is anything I would
like you to take away with you this afternoon, it is
these two arithmetic words — * first ' and ' added.' I do
not mean by added that if you become religious you
are all going to become rich. Here is a boy, who, in
sweeping out the shop to-morrow morning, finds six-
pence lying among the orange boxes. Well, nobody
has missed it. He puts it in his pocket, and it begins
to burn a hole there. By breakfast-time he wishes
that sixpence were in his master's pocket. And by

igS HENRY DRUMMOND

and by he goes to his master. He says (to himself
and not to his master), ' I was at the Boys' Brigade
yesterday, and I was told to ^e&k first that which was
right.' Then he says to his master, ' Please, sir, here
is sixpence that I found upon the floor.' The master
puts it in the ' till.' What has the boy got in his
pocket ? Nothing ; hut he has got the Kingdom of God
in his heart. He has laid up treasure in heaven, which
is of infinitely more worth than that sixpence. Now,
that boy does not find a shilling on his way home. I
have known that happen, but that is not what is meant
by ' adding.' It does not mean that God is going to
pay him in his own coin, for He pays in better coin.

" Yet I remember once hearing of a boy who was
paid in both ways. He was very, very poor. He lived
in a foreign country, and his mother said to him one
day that he must go into the great city and start in
business, and she took his coat and cut it open and
sewed between the lining and the coat forty golden
dinars, which she had saved up for many years to start
him in life. She told him to take care of robbers as
he went across the desert ; and as he was going out of
the door she said, ' My boy, I have only two words
for you — " Fear God, and never tell a lie." ' The boy
started off, and towards evening he saw glittering in
the distance the minarets of the great city, but between
the city and himself he saw a cloud of dust ; it came
nearer ; presently he saw that it was a band of robbers.
One of the robbers left the rest and rode towards him,
and said, ' Boy, what have you got ? ' And the boy
looked him in the face and said, ' I have got forty
golden dinars sewed up in my coat.' And the robber
laughed and wheeled round his horse and went away
back. He would not believe the boy. Presently
another robber came, and he said, ' Boy, what have you

FOR THE BOYS' BRIGADE 199

got?' 'Forty golden dinars sewed up in my coat.'
The robber said, 'The boy is a fool/ and wheeled his
horse and rode away back.

" By and by the robber captain came, and he said,
' Boy, what have you got ? ' 'I have forty golden dinars
sewed up in my coat.' And the robber dismounted and
put his hand over the boy's breast, felt something round,
counted one, two, three, four, five, till he counted out
the forty golden coins. He looked the boy in the face,
and said, ' Why did you tell me that ? ' The boy said,
'Because of God and my mother.' And the robber
leant upon his spear and thought, and said, ' Wait a
moment.' He mounted his horse, rode back to the rest
of the robbers, and came back in about five minutes
with his dress changed. This time he looked not like
a robber, but like a merchant. He took the boy up on
his horse, and said, ' My boy, I have long wanted to do
something for my God and for my mother, and I have
this moment renounced my robber's life. I am also a
merchant. I have a large business house in the city.
I want you to come and live with me, to teach me
about your God ; and you will be rich, and your mother
some day will come and live with us.' And it all
happened. By seeking first the Kingdom of God, all
these things were added unto him.

" Boys, banish for ever from your minds the idea that
religion is suUraction. It does not tell us to give things
up, but rather gives us something so much better that
they give themselves up. When you see a boy on the
street whipping a top, you know, perhaps, that you
could not make that boy happier than by giving him a
top, a whip, and half an hour to whip it. But next
birthday, when he looks back, he says, ' What a goose
I was last year to be delighted with a top ! What I
want now is a cricket-bat.' Then when he becomes an

200 HENRY DRUMMOND

old man, he does not care in the least for a cricket-bat ;
he wants rest, and a snug fireside and a newspaper
every day. He wonders how he could ever have taken
up his thoughts with cricket-bats and whipping-tops.
Now, when a boy becomes a Christian, he grows out of
the evil things one by one — that is to say, if they are
really evil — which he used to set his heart upon (of
course I do not mean cricket-bats, for they are not
evils) ; and so, instead of telling people to give up
things, we are safer to tell them to ' Seek first the
Kingdom of God,' and then they will get new things
and better things, and the old things will drop off of
themselves. This is what is meant by the ' new heart.'
It means that God puts into us new thoughts and new
wishes, and we become quite different boys.

Grammar.

" Lastly, and very shortly. What was the third head ?
' Grammar.' Eight, ' Grammar.' Now, I require a clever
boy to answer the next question. What is the verb ?
' Seek.' Very good : ' seek.' What mood is it in ?
* Imperative mood.' What does that mean ? ' Com-
mand.' You boys of the Boys' Brigade know what
commands are. What is the soldier's first lesson ?
' Obedience.' Have you obeyed this command ? Ee-
member the imperative mood of these words, ' Seek first
the Kingdom of God.' This is the command of your
King. It must be done. I have been trying to show
you what a splendid thing it is ; what a reasonable thing
it is ; what a happy thing it is ; but beyond all these
reasons, it is a thing that vmist be done, because we are
commanded to do it by our Captain. It is one of the
finest things about the Boys' Brigade that it always
appeals to Christ as its highest Officer and takes its

FOR THE BOYS' BRIGADE 201

commands from Him. Now, there is His command to
seek first the Kingdom of God. Have you done it ?
* Well/ I know some boys will say, — ' Well, we are going
to have a good time, enjoy life, and. then we are going to
seek — last the Kingdom of God.' Now, that is mean ;
it is nothing else than mean for a boy to take all the
good gifts that God has given him, and then give Him
nothing back in return but his wasted life.

" God wants boys' lives, not only their souls. It is for
active service soldiers are drilled, and trained, and fed,
and armed. That is why you and I are in the world at
all — not to prepare to go out of it some day ; but to
serve God actively in it now. It is monstrous, and
shameful, and cowardly to talk of seeking the Kingdom
last. It is shirking duty, abandoning one's rightful post,
playing into the enemy's hand by doing nothing to turn
his flank. Every hour a Kingdom is coming in your
heart, in your home, in the world near you, be it a
Kingdom of Darkness or a Kingdom of Light. You
are placed where you are, in a particular business, in a
particular street, to help on there the Kingdom of God.
You cannot do that when you are old and ready to die.
By that time your companions will have fought their
fight, and lost or won. If they lose, will you not be
sorry that you did not help them ? Will you not regret
that only at the last you helped the Kingdom of God ?
Perhaps you will not be able to do it then. And then
your life has been lost indeed.

" Very few people have the opportunity to seek the
Kingdom of God at the end. Christ, knowing all that,
knowing that religion was a thing for our life, not merely
for our deathbed, has laid this command upon us now :
' Seek first the Kingdom of God.' I am going to leave
you with this text itself. Every Brigade boy in the
world should obey it.

202 HENRY DRUMMOND

" Boys, before you go to work to-morrow, before you
go to sleep to-night, before you go to the Sunday school
this afternoon, before you go out of the doors of the
City Hall, resolve that, God helping you, you are going
to seek first the Kingdom of God. Perhaps some boys
here are deserters; they began once before to serve
Christ, and they deserted. Come back again, come back
again to-day. Others have never enlisted at all. Will
you not do it now ? You are old enough to decide.
And the grandest moment of a boy's life is that moment
when he decides to

Seeft $ixs>i tbe IkingDoin of (SoW*

CHAPTER XXIIL

For the Boys' Brigade — {continued).

HAVING- given some idea of Druinmond's work
among the boys themselves, we may briefly sketch
his labours for the Boys' Brigade in explaining and
commending the movement to the Christian public,
before we go on to quote from his writings and speeches
on the subject. On 21st January 1889, at the first
public meeting of the Brigade, held in Glasgow, he gave
an address on the topic — " The Brigade as a New Field
for Young Men." In December 1891 he was one of the
principal speakers at a large public meeting in Dundee,
held in the interests of the movement; and on 20th
May 1892, at the first public meeting held in London
under the auspices of the Brigade, he repeated the
address which he had delivered at the first meeting in
Glasgow. When he went to Australia in 1890 he
spent a good deal of time in introducing the movement
to the Christian public in the colonies there, and had
the gratification of seeing Boys' Brigade work set on
foot in several places before his departure for home.
On the occasion of his visit to America in 1893 he was
able to speak frequently in promotion of the movement,
which already had found a footing for itself in the
United States and Canada.

In Boston he addressed two large public meetings on
behalf of the movement, as well as a gathering of the

ao3

204 HENRY DRUMMOND

boys of the New England Companies in the neighbour-
hood of that town. He also devoted his speech at a
conversazione of the students of Harvard University to
an exposition of this scheme " for turning out boys " ;
addressed meetings at Minneapolis and at Dulluth on
the same topic ; and wound up by reading a paper on
the subject at the International Christian Conference at
Chicago.

To the students at Harvard University Drummond
explained the object and method of the Boys' Brigade
in an address from which we quote as follows : —

" The idea of the Brigade is this. It is a new move-
ment for turning out boys, instead of savages. The
average boy, as you know, is a pure animal. He is not
evolved ; and, unless he is taken in hand by somebody
who cares for him and who understands him, he will be
very apt to make a mess of his life — not to speak of the
lives of other people. We endeavour to get hold of this
animal. You do not have the article here, and do not
quite understand the boy I mean. The large cities of
the Old World are infested by hundreds and thousands of
these ragamuffins, as we call them — young roughs who
have nobody to look after them. The Sunday school
cannot handle these boys. The old method was for
somebody to form them into a class and try to get even
attention from them. Half the time was spent in
securing order.

" The new method is simply this : You get a dozen
boys together, and, instead of forming them into a class,
you get them into some little hall and put upon every
boy's head a little mihtary cap that costs in our country
something like twenty cents, and you put around his
waist a belt that costs about the same sum, and you call
him a soldier. You tell him, ' Now, Private Hopkins,

FOR THE BOYS' BRIGADE 205

stand up. Hold up your head. Put your feet together.'
And you can order that boy about till he is black in the
face, just because he has a cap on his head and a belt
around his waist. The week before you could do nothing
with him. If he likes it, you are coming next Thursday
night. He is not doing any favour by coming. You
are doing him a favour by coming ; and if he does not
turn up at eight o'clock, to the second, the door will be
locked. If his hair is not brushed and his face washed,
he cannot enter. Military discipline is established from
the first moment. You give the boys three-fourths of
an hour's drill again, and in a short time you have
introduced quite a number of virtues into that boy's
character. You have taught him instant obedience. If
he is not obedient, you put him into the guard-house, or
tell him he will be drummed out of the regiment ; and he
will never again disobey. If he is punctual and does
his drill thoroughly, tell him that at the end of the year
he will get a stripe. He will get a cent's worth of
braid. You have his obedience, punctuality, intelli-
gence, and attention for a year for one cent. Then you
have taught him courtesy. He salutes you, and feels a
head taller. Everything is done as if you were a real
captain and he a real private. He calls you ' Captain.'
Each boy has a rifle that costs a dollar; but there is
no firing. There is a bayonet drill without a bayonet.
The first year they have military drill, and the second
year bayonet exercises — an absolute copy of the Army
driU. The Brigade inculcates a martial, but not a
warlike, spirit. The only inducement to bring the boys
together at first is the drill. You might think it is a
very poor one, but it is about the strongest inducement
you could offer.

" That is the outward machinery ; but it is a mere
take-in. The boy doesn't know it. The real object of

2o6 HENRY DRUMMOND

the Brigade is to win that boy for Christianity — to put
it quite plainly. It does not make the slightest secret
of its aim."

At the International Christian Conference at Chicago
Drummond said : —

" The Boys' Brigade requires at this time of day no
word from anyone to recommend it, because for ten
years it has been experimentally at work, and has been
a tremendous success. It was started by a young
Volunteer officer, Mr. W. A. Smith, about ten years ago.
. . . The officers are very many of them Volunteers or
Volunteer officers, but many are private citizens. The
boys belong mostly to the working classes — as a rule to
the messenger boy or apprentice class — and the ages
are strictly limited to from twelve to seventeen years.
When a boy is seventeen he must leave the organisation.
Of course something else is usually provided for him ;
but he must leave it.

" Let me explain in a sentence what the genius of the
Boys' Brigade is. Those of you who have tried to work
among boys have already discovered what kind of an
animal a boy is. He is not a solid ; he is a gas. He is
not a human being ; he is part savage and part animal.
You soon find out that to deal with boys as you would
deal with grown-up persons is impossible ; you have to
adopt special methods. As a rule the methods that are
adopted to win boys fail from mere lack of knowledge
of what kind of a being a Boy is. Even in Sunday
schools much of the time is spent in the vain effort to
keep order, and very little time is left for moral instruc-
tion or moral influence.

" Now Mr. Smith, of the Boys' Brigade, recognised
that, and hit upon a very brilliant idea for getting at

FOR THE BOYS' BRIGADE 207

boys. He asked a small band of fairly average working-
men's boys to meet him on a week-night — not on a
Sunday. Instead of calling these boys 'boys/ and
setting them down in a row before him to hear him
prose, instead of spending all the time telling them to
' stop,' * keep quiet,' ' hold your books up,' and so forth,
he stood them up in the middle of the room and called
them ' soldiers.' Then when he issued an order, every
boy in the room instantly obeyed it. He felt that, as
a soldier, he must do so, and was delighted to do so.
After they met a few nights, to keep up the delusion a
twenty-five-cent cap was furnished them — at their own
expense — and a fifty-cent belt : that is all the equipment
necessary to form a company of the Boys' Brigade. In
your country I have seen several companies, and was
very much astonished at the gorgeous liveries you use
— especially to observe that the equipment of the
officers included uniform, epaulets, and swords. We do
not allow that. Neither officers nor boys wear any
more ' uniform ' than I have named. We want to make
the Brigade accessible to the poorest boy and to the
poorest officer. We want also to keep down militarism.
We do not want to allow the boys to think they are
soldiers beyond the one point. The cap and belt is all
we find necessary. We can rtiaJce a hoy for seventy-five
cents. That is all the cost to us, except, as time goes
on, a dollar for a rifle (warranted not to go off), which is
generally provided by the officers and their friends. The
reason we have the rifle is because a boy is a volatile
creature who needs constant change. After he has been
drilling some time, unless you get something new, he
will become weary, and possibly leave ; but by introducing
changes you can keep him interested from his twelfth to
his seventeenth year.

" You will ask me, perhaps, ' What object is that to

2o8 HENRY DRUMMOND

the boy ? ' Well, in the first place, it teaches the boy
a number of ordinary virtues. When the boy conies
upon the appointed night, if he is not there to the
second he is locked out. Military discipline is kept up
in the strictest form. We have found that strictness
almost to the point of hardness is a necessity, and,
although it may seem hard to the boys, it is by far
the best way in the end. Every boy who is a second
late is thrown out of a chance for the good-conduct
badge. If he comes with a dirty face, he is turned out
to get washed. If he misbehaves, he is told he must be
court-martialed or put into the dungeon, or something
else equally terrible to the military mind ; and the
mere threat is quite sufficient to ensure good discipline.
The old way was to bribe a boy and coax him, to tell
him how much you wanted him; but these Brigade
captains tell him they do not care, and do not want
him, and pretend that they are doing the boys an
enormous favour coming there. That reverses the
situation, and the result is the boys come with far
greater avidity. Then, when the boys' drill is over, as
a rule there is a short prayer, it may be the Lord's
Prayer. Every boy takes off his cap at the prayer —
perhaps for the first time in his life — and so he learns
reverence. If on the street, he has been taught to salute
when he meets an officer. Thus he is taught courtesy.
In this way the boy learns respect, punctuality,
obedience, and a large number of other virtues; and
you can understand how after five years, with that kind
of discipline bearing down on him, these things will be
gradually engraved on his character.

" At the end of each drill, as I have said, there is
generally a short prayer, but in addition to this, in
most cases, there is a short address. The captain
stands before his boys and gives them a straight talk

FOR THE BOYS' BRIGADE 209

of five or ten minutes upon any subject, it may be in
connection with their Bible lesson. They have a Bible-
class in connection with each company. Every company
must be in connection with a Christian church, the
Y.M.C.A., or some other suitable organisation. It is not
allowed for any man who has no such connection to
Btart a company of the Boys' Brigade. He must do it
in co-operation with some suitable association, and this
gives the organisation stability and standing.

" The Boys' Brigade is a religious movement. Every-
thing is subsidiary to this idea. It may not always be
brandished before the eyes of the boys themselves in so
many words, and it would not be wholly true to the
type of boy-religion to over-advertise it ; but at bottom
the Boys' Brigade exists for this, and it is never afraid
to confess it. On the forefront of its earliest documents
stand these words : ' The object of the Boys' Brigade
is the advancement of Christ's kingdom among boys,
and the promotion of habits of reverence, discipline,
self-respect, and all that tends towards a true Christian
manliness.' That flag has never been taken down. ' A
true Christian manliness ' — that is its motto ; and the
emphasis upon the manly rather than upon the mawkish
presentation of Christianity has been its stronghold from
the first.

" Contrary to a somewhat natural impression, the
Boys' Brigade does not teach the ' art of war,' nor does
it foster or encourage the war spirit. It simply employs
military organisation, drill, and discipline, as the most
stimulating and interesting means of securing the
attention of a volatile class, and of promoting self-
respect, chivalry, courtesy, esiirit de coiys, and a host of
kindred virtues. To these more personal results the
military organisation is but an aid, and this fact is
continually kept before the officers by means of the
14

2IO HENRY DRUMMOND

magazine which is issued periodically from headquarters,
as well as by the official constitution of the organisation.
With the officers, saturated as they are with the deeper
meaning of their work, feeling as they do the greatness
and responsibility of their commission, it is an idle fear
that any should so far betray his trust as to conceal
the end in the means. As to the retort that the end
can never justify such means, it is simply to be said that
the ' means ' are not what they are supposed. To teach
drill is not to teach the ' art of war,' nor is the drill
spirit a war spirit. Firemen are drilled, policemen are
drilled, and though it is true the cap and belt of the
boys are the regalia of another order, it may be doubted
whether drill is any more to them than to these other
sons of peace. That the war spirit exists at all among
the boys of any single company of the Brigade would
certainly be news to the officers, and if it did arise it
would as certainly be checked. One has even known
Volunteers whose souls were not consumed by enmity,
hatred, and revenge ; and it is whispered that there are
actually privates in Her Majesty's service who do not
breathe out blood and fire. Besides this, what is known
in the 'Army Eed Book' as physical drill is more and
more coming to play a leading part in Brigade work,
and the governing body may be trusted to reduce the
merely military machinery to the lowest possible
minimum.

" The true aspiration and teaching of the Brigade
could not be better summarised than in this further
quotation from its official literature : —

" ' Our boys are full of earnest desire to be brave,
true men ; and if we want to make them brave, true.
Christian m.en, we must direct this desire into the right
channel, and show them that in the service of Christ
they will find the bravest, truest life that is possible

FOR THE BOYS' BRIGADE 211

for a man to live. We laid the foundations of the Boys'
Brigade on this idea, and determined to try to win the
boys for Christ, by presenting to them that view of
Christianity to which we knew their natures would most
readily respond, being fully conscious how much more
there was to show them after they had been won.'

" There are at least two points where religious teach-
ing directly comes in. The first is the company Bible-
class. Every company being connected with some
existing Christian organisation, the boys are urged to
attend whatever Bible-class exists, and in most cases
they do so. But wherever no existing interest is in-
terfered with, the captains usually provide a class of
their own. These special company classes now number
about two hundred, with an average attendance of over
four thousand boys ; and that this side of the work is
receiving special impulse is plain from the fact that
last year saw the birth of over fifty new classes.

" In addition to these Sunday classes, nearly every
company reports an address given at drill on the week-
night, with more or less regularity ; and each parade
is opened and closed with prayer or with a short re-
ligious service. Once a year also it is becoming an
increasing custom for the companies in populous centres
to have a united church parade, where they attend
divine service in ' uniform,' and hear a special sermon
from some distinguished preacher.

" But though this is the foundation of the Brigade, it
is by no means the whole superstructure. The Brigade
has almost as many departments of activity as a boy has
needs. It is clear, for instance, that, in dealing with
boys, supreme importance must be attached to main-
taining a right attitude towards athletics. And here
the Brigade has taken the bull by the horns, and
formed a special department to deal with amusements

212 HENRY DRUMMOND

— a department whose express object is to guide and
elevate sport, and by unobtrusive methods to get even
recreation to pay its toll to the disciplining of character.

" One or more clubs for football, cricket, gymnastics,
or swimming have been formed in connection with
almost every company, and the honour of the Brigade,
both physical and moral, is held up as an inspiration
to the boys in all they do. The captains are not so
much above the boys in years as to have lost either
their love or knowledge of sports, and a frequent sight
now on a Saturday afternoon is to witness a football
match between rival companies, with the lieutenant
or captain officiating as umpire. At practice during
the week also he will act as coach, and the effect of
this both upon the sports themselves and on his personal
influence with the boys is obvious. The wise officer,
the humane and sensible officer, in short, makes as much
use of play for higher purposes as of the parades, and
possibly more. The key to a boy's life in the present
generation lies in athletics. Sport commands his whole
leisure, and governs his thoughts and ambitions even
in working hours. And so striking has been this
development in recent years, and especially among the
young men of the larger towns, that the time has come
to decide whether athletics are to become a curse to
the country or a blessing. That issue is now, and in
an almost acute form, directly before society. And the
decision, so far as some of us can see, depends mainly
upon such work as the Boys' Brigade is doing through
its athletic department. Were it for this alone — the
elevation of athletics, the making moral of what, in the
eyes of those who really know, is fast becoming a most
immoral and degrading institution — the existence of the
Boys' Brigade is justified a hundred times.

" Not content with keeping its eye upon its member-

FOR THE BOYS' BRIGADE 213

ship on the athletic field on Saturday, the Brigade in
many cases completes its work by superintending the
longer trades holiday in midsummer. Summer camps,
lasting for a week at a time, are becoming widely
popular. . . . Anyone who knows how difficult it is
for a working lad to carry out a really satisfactory
holiday on his own account will appreciate the value of
this idea.

" Another very interesting department is ambulance
work. Courses of lectures by competent medical men
are given to the boys, through which they receive plain
instruction in the ' Laws of Health,' ' First Aid to the
Injured,' and * Stretcher Drill.' These courses have
been eagerly taken advantage of wherever they have
been tried, and in the great majority of cases the pupils
have satisfactorily passed an examination at the close.
Last year in the Glasgow Battalion alone over two
hundred boys passed the St. Andrew's ambulance ex-
amination. It has happened on more than one occa-
sion, on the football field, that the ambulance boys
were able to be of immediate and valuable assistance.
In one case they set a broken leg with such skill as
not only to earn the compliments of the medical staff
of the hospital, but to ensure a very rapid recovery on
the part of the patient. In a street accident, where a
workman was very seriously cut by the falling upon
him of a plate-glass window, a Brigade Boy stepped out
of the crowd, and with a stone and his pocket-handker-
chief stopped the bleeding just in time to save the
sufferer's life. Three cases are now authenticated of
Brigade Boys having been the direct means of saving
life by knowing how to stop the bleeding of an artery.

" Eeading and club rooms have also been formed by
some companies, and are proving a valuable social and
educational influence. No doubt these will spread as

214 HENRY DRUMMOND

the Brigade gets older, for it is the policy of the
executive to leave no region of a boy's life unpro-
vided for, and in many city districts some such refuge
from the streets, or even from unhappy homes, is a
necessity.

" One of the best devices to preoccupy leisure hours
is the formation of instrumental bands. Few of the
recent developments of the Brigade have met with more
success than this, and a taste for music has been widely
spread among the boys. . . . That the music furnished
by these bands is not mere noise is shown by the fact
that the civic authorities in at least one great centre
have given the Boys' Brigade bands a place in their
summer programme for music in the public parks.

" These, however, are only a few of the more formal
and public developments of the Boys' Brigade work.
Behind all lies the supreme moulding force — the
personal influence, example, and instruction of the
officers — manifesting itself in directions and in ways
innumerable and varied, and in results which can
never be tabulated. There is no limit to what a good
officer can do for his boys. He is not only their guide,
philosopher, and friend, but their brother. In distress,
in sickness, they can count upon him. If they are out
of work, or wish to better themselves in life, they know
at least one man in the world to whom their future
career is a living interest. In short, throughout life
they have someone to lean upon, to be accountable to,
to live up to. He, on his part, has something to live
for. He is the pastor of boys, and, if he is the right
man, of their homes. Great and splendid is this con-
ception— that every boy should have a brother, every
home a friend ; not missionary, nor ministering spirit,
not even woman, but man, a young man, himself in the
thick of the fight and helping others, not because he ia

FOR THE BOYS' BRIGADE 215

above them, but because the same powder smoke
envelops both."

Drummond's views of the Brigade as a field for the
efforts of young men may best be obtained from the
following paragraphs in his speech on that subject at
the first public meeting of the Brigade. We quote
from the report in the first number of the Boys' Brigade
Gazette : —

" I should like simply to say that I honestly believe
it would have been worth while founding the Boys'
Brigade if it had only been for the sake of the
officers. ... I would defend the Boys' Brigade
because it opens a new and altogether unique door
for that vaster aristocracy of young men of the more
educated classes, who have hitherto swelled the ranks
of the unemployed. The unemployed, as a rule, belong
to the dregs of society, but those of whom I speak are
the flower of our country. Whatever be the cause,
many of these men are in revolt against the ordinary
forms of Christian work. Some of these forms are too
narrow for them, others too artificial; others are un-
Buited to their qualifications or uncongenial to their
tastes. The young man is almost as new a discovery
as the boy in religious work, and it is not to be
wondered at if he is a little particular in choosing a
suitable sphere. Young men are as coy as girls about
Christian work; the least suspicion of unreality or
sanctimoniousness frightens them off, and they feel a
certain sense of inability — a sense of the greatness and
sacredness of the work — which makes them shrink from
touching it. But be it right or wrong, be it modesty or
mere fastidiousness, the fact remains that hitherto many
men who cherished a real desire to help on the lives of

2i6 HENRY DRUMMOND

others could find no congenial place in the current
evangelism. No man had devised a practical scheme
for linking those men heartily and sympathetically either
with the Church's activity or with other forms of
Christian work ; and this spendid enterprise has been
initiated just in time to save hundreds of the best of
them to their Church and country. . . .

" Probably what interests young men in this Boys'
Brigade is the naturalness of the work. It is absolutely
natural for a young man to be mixed up with boys. It
is natural for him to take up their cause, to lay himself
alongside their interests, to play the part of the older
brother to them. He altogether understands them; he
knows all their ways and dodges, and has been in all
their scrapes. A mother does not really know a boy
in the least. She has never been a boy. But the
young man knows the boy through and through. He
is the one man in the world, also, whom the boy in
turn worships. So the young man is in his place when
he offers a kindly hand to these his younger brothers.
Then there is the definiteness of the work. If you set
a man down among the 770,000 people in Glasgow and
tell him to try and do them good, the vagueness and
vastness of the problem will paralyse his efforts. He
will either do little, or, aiming at too much, accomplish
nothing. But give him ten boys and say, ' There is
your life-work — to guard and lead these boys.' That
compact piece of service is at least within his reach,
and he will brace himself to attempt it. May I add
that not less inspiring than the definiteness of the work
is, perhaps, the charm of its indefiniteness ? No captain
when he begins this work knows where it is going to
lead him. If he is a true man, it will take him to the
boy's home. He will get to know the boy's father, and
he will get to know the boy's father's views, surround-

FOR THE BOYS' BRIGADE 217

ings, and occupation. Presently he will become in-
terested through this in social questions ; for the first
time he will touch them practically, and feel their
acuteness. He will perceive that religion must become
a wider word than ever he supposed, and that the most
burning problems for his Christianity are these very
social questions which his boys and their homes have
raised for him. But this is only a part of the reflex
action of the Boys' Brigade work upon the worker. The
rich always owe more to the poor than the poor owe to
the rich, and the officer will owe to his boys the calling
out of sympathies which he scarcely knew existed, the
exercise of talents which were slowly wasting, the
development of his whole character towards a nobler
and stronger manhood. The Boys' Brigade will keep
him young to the end of his life. That is a great thing.
But greater than all these, work of this practical and
personal kind will transform the worker's whole life into
a mission."

It is surely ample justification of Drummond's high
opinion of the movement as an evangelical agency among
boys that there are now 3319 officers and 41,096 non-
commissioned officers and boys in the effective strength
of the Brigade in the United Kingdom, while throughout
the world — in Britain, the United States, Canada, South
Africa, Australia, New Zealand, the West Indies, India,
Ceylon, and the Eepublic of Columbia — it has an
estimated strength of 1700 companies, 5800 officers,
and 76,000 boys.

CHAPTER XXIV.

His Eecreations.

WHILE it might almost be said that evangelism was
Drummond's principal recreation, seeing that it
absorbed a large part of the leisure time which the
duties of his chair left at command, we have not got
so far with his life-story without giving various hints
of his indulgence in pastimes which had little more
serious object than the refreshment of mind and body.
A man's use of his spare time is often an index to his
character, and we think it right to devote a short
chapter to Drummond's recreations.

Out of doors, salmon-fishing, deer-stalking, and, when
he got the chance, the pursuit of " big game," all had
considerable fascination for him. Salmon-fishing was
once characterised by him as his besetting sin, and he
missed few opportunities of indulging in it, either in our
Scottish Highlands, or in Canada and the Wild West.
He was also a very good skater. Eambling, too, as
might have been expected in one of his scientific turn of
mind, had great attractions for him. As an onlooker, he
retained a well-informed interest in and knowledge of
cricket and football, and was frequently to be seen on
the grand stand at International matches.

We have already seen how he disported himself
indoors in the company of young people. Left to the
companionship of those of maturer years, talk and " the

si8

J'/toto, La/aji'tU.

HENRY DRUMMOND.

HIS RECREATIONS 219

consumption of infinite smoke " had probably the largest
place. Next to that came chess, to which he was
keenly attached from boyhood onwards. To relieve the
tedium of his Australian voyage in 1890, he took ad-
vantage of the diversion afforded by the study of some
of the intricacies of the game.

Philately at various times reasserted the influence
which it had held over him in his boyhood ; and, on his
own confession, other hobbies claimed a passing interest.
" My house is full of dead hobbies," he once remarked,
when conversation turned upon hobbies ; " you think you
will come back to a hobby, but you never do." The
friend who has recorded this autobiographic scrap
continues : " There is one hobby which he has managed
to keep full of life, and that is the collecting of old
carved-oak furniture. Hall, dining-room, and study bear
witness to the vitality of this hobby, which is fed with
the proceeds of magazine articles. Pointing between the
clouds of smoke to a handsome oak cabinet in the study
— sacred to tobacco, cigars, and pipes — he confessed,
' That was an article in Good Words' and then,
indicating a massive oak table in another part of the
room, he added, 'and that was an article somewhere
else.'"

In the highest sense, a man's extra-professional reading
may be classified among his recreations, and, as Drummond
was widely read in many fields of literature outside that
of science, we may glance here at the books and authors
that, at one time or another, he acknowledged his
indebtedness to.

We have seen in an earlier chapter that Euskin,
Emerson, George Eliot, Channing, Eobertson of Brighton,
and Besant and Eice, provided his staple literature in
his student-days. At that time, too, he made the
acquaintance of such classics as Lamb's Essays and

220 HENRY DRUMMOND

Carlyle's Sartor Besartus. He read widely in poetry, in
the works of such authors as Cowley, Pope, Byron, and
Russell Lowell, and found nourishment and intellectual
suggestion in Browning's Bing and the Booh To the
Autocrat he rendered willing homage. His indebted-
ness to R. H. Hutton's Essays was frequently acknow-
ledged, and he was wont to declare his opinion that
Hutton's Essay on " Goethe " was the finest piece of criti-
cal writing that had been produced in the course of the
nineteenth century. He used to recommend his students
to read Hutton's Essay on "The Hard Church." "A
man," he said, " may be a Broad Churchman, or a High
Churchman, or a Low Churchman, and in any of these
positions I can find points of contact with him ; but
* the Hard Church ' is the worst of all heresies." Other
books mentioned by him as having influenced him in
early years were The Bclipse of Faith, Shairp's The Poetio
Interpretation of Nature, and John Pulsford's Quiet
Hours.

In later years he added the appreciation of George
Eliot's poetry to his previous admiration for her more
important novels, and in George Macdonald he found " a
real teacher." George Meredith, Victor Hugo, — " whose
writings contain as much as those of George Meredith,
and more," — and Eckermann's Conversations of Goethe
were also included in the spoils of his mature reading.
From Browning he never parted. In humorous writing,
his tastes varied. At one time Mark Twain was his
acknowledged favourite ; at another, Artemus Ward held
the place of honour.

Erom first to last, these various authors helped to
foster a quick and sensitive taste for literary art, gave
him guidance to a graceful and lucid style of writing,
and qualified him to meet on one side more the numbers
of men whose lives he sought to influence for good.

HIS RECREATIONS 221

Most probably this schooling was all innocent of utili-
tarian purpose : without much anxiety or effort on his
part, his reading supplied his mind with the recreation
it sought, and, at the same time, furnished the equip-
ment of which he could make such good use.

CHAPTER XXV.

The Arrest of Life.

IN response to a request for assistance in a religious
eifort in which he had taken some interest,
Drummond, on 31st January 1895, wrote: "I have
delayed writing, owing to the fact that I cannot yet
decide whether I can come to Edinburgh this winter at
all. It is by no means certain — that is all I can say.
Please mention this to no one, as I have not yet told
anyone that the matter was in doubt."

It is now known that he had been suffering a good
deal of pain for some weeks before the letter, from
which we quote above, was penned. At first the doctors
attributed his illness to rheumatism and catarrh of the
stomach.

Although he manfully faced his class for a time,
sometimes getting a "ruff" from his students when they
saw that he was suffering, it was only with the assistance
of his friends that he got through the duties of his
chair for the session 1894-95, and in April 1895, on
the advice of his Edinburgh physicians, went to Dax in
the Pyrenees. A stay of three months at that sanatorium
did nothing to restore his health, and he returned to
Scotland in July. Thence he was removed to Tunbridge
Wells, with the hope that he might winter in the South
of France. That hope was never realised. He gradually
became weaker, suffering great pain with little inter-

THE ARREST OF LIFE 223

mission ; his disease seized on the muscles and framework
of the trunk of the body, and he became so helpless that
he required the constant services of an attendant, and
was seldom able to leave his bed. His malady baffled
the most skilful medical men of the day. It was
ultimately diagnosed as a chronic disease of the bones,
hitherto unknown to British physicians, and supposed to
have been contracted in the African forests more than
ten years before.

To a man who had never known a day's ill-health,
this sudden fiery trial of pain must have been dreadful ;
but, from all accounts, his friends never heard a murmur.
" His illness," says the Eev. D. M. Eoss, " was but a
fresh opportunity for the revelation of the beauty of his
character, and the charm of his personality. To the
last he kept up his interest in what was going on in the
intellectual and political world, and his interest in the
movements of his friends was as lively as if he had been
the strong caring for the weak. His sickroom was, as
I have said, a kind of temple, where one was made
aware of the sacred beauty of a spirit that had triumphed
over earth's sufferings and disappointments. ' Here I
am,' he said to me on my last visit to him in December,
— ' here I am, getting kindness upon kindness from my
friends and giving nothing in return.' Little did he
suspect how much he gave his friends in an hour's talk
from his air-couch." One of his student-friends after-
wards wrote : " The past two years of his suffering,
marked by continual patience, unselfishness, and uncom-
plaining endurance, appeal to me even more strongly
than all his years of active service. They served to
draw out the deepest affection and respect of my whole
nature. The past years have been reviewed by me in
these few days, and my heart is filled with the memory
of his great service to me, of his constant friendship and

224 HENRY DRUMMOND

sympathy. I owe him more than I do any other mortal,
and I sometimes shudder to think of the probable course
of my life had he not come into it twelve years ago."

" His kindly humour never failed him," says Mr.
Eoss. "At Christmas 1895 he sent his friends as a
Christmas card a photograph of himself in a bath-chair,
with these words written in pencil underneath : * The
Descent of Man.' In his pain and weariness a good
story was a physical fillip ; his sickroom became a sort
of centre for the receiving and distributing of stories."
Dr. John Watson recalls a welcome received from
Drummond. " Don't touch me, please ; I can't shake
hands, but I've saved up a first-rate story for you."
" Partly," comments Dr. Watson, " this was his human
joyousness, to whom the absurdities of life were now
dear; partly it was his bravery, who knew that the
sight of him brought so low might be too much for a
friend. His patience and sweetness continued to the
end, and he died as one who had tasted the joy of living,
and was satisfied."

In the autumn of 1896 a very distinct improvement
in the condition of the sufferer was manifested, — an
improvement real enough to lead the patient himself,
in hopeful spirit, to say that he would be at his work
again before many months had passed, — but his body
was too feeble to withstand the effects of a chill which
he caught in March following. " A relapse on the
fourth day before his death gave the fatal signal, and
quickly following messages prepared us for the worst.
Then came the final word from his friend and physician :
' Henry has crossed the bar.' "

Drummond died on 11th March, and four days later
his relatives and many of his friends gathered in Stirling
to pay the last rites to his remains. An impressive
funeral service was conducted in the Free North Church

THE ARREST OF LIFE 225

by the Eev. Dr. Stalker, assisted by Professor George
Adam Smith and the Eev. Dr. Alexander Whyte of
Edinburgh ; and then the cortege passed up to the
wind - swept churchyard on the Castle rock, and the
mourners committed the sacred ashes of their departed
friend to the grave, in the sure and certain hope of
the resurrection to eternal life. As was most fitting,
a detachment of the Boys' Brigade formed part of the
funeral procession, and the short service at the grave
was concluded by the sounding of " The Last Post " by
a Boys' Brigade bugler.

On the following Sunday, Professor Marcus Dods,
Drummond's former minister and his intimate friend,
preached the memorial sermon in the Free North
Church, Stirling, and put the copestone upon the tribute
which Drummond's friends had hastened to pay to his
memory. As the present sketch was originally planned,
we had intended to conclude this chapter in a summing
up or appreciation of the life-work and character of
Professor Drummond. But Dr. Dods' sermon is at
once a eulogy and an appreciation so adequate that the
following quotations from it may fitly bring the volume
to a close : —

" Death has removed one of the most widely known,
best loved, and most influential of our contemporaries.
Probably there is no man of our time, be he statesman,
philosopher, poet, or novelist, whose words have been
more widely read, or read with intenser eagerness and
with greater spiritual profit. Perhaps no man of this
generation was endowed with so distinctive an individu-
ality, and exercised so unique an influence as Henry
Drummond. The blank he leaves it is impossible to
fill. So singular a combination of gifts as he possessed
will not be found twice in a century. And happily
15

226 HENRY DRUMMOND

there went along with these exceptional gifts an
instinct which forbade him to tie himself to the
ordinary methods, or professions, or labours of this
world. Not more original were his qualities than his
mode of using them. He lived out his own — a natural,
human life, untrammelled by all conventionalism and
professionalism. He recognised with remarkable pre-
cision the work he could do, and never suffered himself,
even by the ill-advised entreaties of friendship, to be
drawn aside into any labour or sphere into which his
own qualities did not call him. In nothing was his
strength of character more habitually or more con-
vincingly exhibited. The detachment from the ordinary
methods and engagements of our professional and social
life, the independence with which he broke out a path
for himself, largely contributed to his influence. . . .

" With no apparent effort, certainly with no shade
of ostentation, he won the confidence of those who
sought his help. The novel type of religious char-
acter he manifested, unlocked the reserve of men
who had been accustomed to shrink from the sancti-
monious and professional guise in which religion had
previously appeared to them. The sense, the breadth,
the quick humour, the sincerity, the eagerness to be
of service, which were apparent to all who were even
slightly acquainted with him, lent a new attraction to
religion.

" The help thus afforded to individuals, the strengthen-
ing and deepening of religious convictions throughout
our own and other lands, the fresh impulse given to
Christian faith by this one man's work and char-
acter, the good he has left behind him — these things
are simply incalculable. Not only as teacher but as
friend was Professor Drummond unusually widely
known, and to those who enjoyed his friendship it was

THE ARREST OF LIFE 227

one of the richest elements in their life. To anyone
who had need of him, he seemed to have no concerns
of his own to attend to, he was wholly at the disposal
of those whom he could help. It was this active and
self-forgetting sympathy, this sensitiveness to the con-
dition of everyone he met, which won the heart of peer
and peasant, which made him the most delightful of
companions and the most serviceable of friends.

" His presence was bright and exhilarating as sunshine.
An even happiness and disengagement from all selfish
care were his characteristics. Sometimes one thought
that with his brilliant gifts, his great opportunities, his
rare success, it was easy for him to be happy ; but
his prolonged and painful illness has shown us that his
happiness was far more surely founded. Penetrate as
deeply as you might into his nature, and scrutinise it
as keenly, you never met anything to disappoint, any-
thing to incline you to suspend your judgment or
modify your verdict that here you had a man as nearly
perfect as you had ever known anyone to be. To see
him in unguarded moments was only to see new evi-
dence of the absolute purity and nobility of his nature,
to see him in trying circumstances was only to have his
serenity and soundness of spirit thrown into stronger
relief.

" And at the heart of all lay his profound religious
reverence, his unreserved acceptance of Christ and
of Christ's idea and law of life. Little concerned
about the formalities of religion, ashamed of some of
the popular travesties of Christianity, he was through
and through, first of all and last of all, a follower and
a subject of Christ."

APPENDIX

NOTES FOR A BIBLIOGRAPHY

I. PUBLISHED WRITINGS AND ADDRESSES.

1. Books and Pamphlets.

2. Magazine Articles and Reviews.

II. BOOKS, PAMPHLETS, MAGAZINE ARTICLES, AND
REVIEWS, IN CRITICISM OF PROFESSOR DRUM-
MOND'S WRITINGS.

1. Cbiticism of "Natural Law in the Spiritual

World."

(a) Books and PamjphUts.

(b) Magazine Articles and Revieios.

2. Criticism of "The Ascent of Man."

3. Miscellaneous.

III. BIOGRAPHY.

S39

NOTES FOE A BIBLIOGRAPHY

I. PUBLISHED WEITINGS AND ADDEESSES.

1. Books and Pamphlets.

Natural Law in the Spiritual World. By Henry Drummond,
P.E.S.E., F.G.S. London. 1883. Svo, xxiv, 414 pp.

Tropical Africa. By Henry Drummond, F.E.S.E., F.G.S.
With Maps and Illustrations. London. 1888. 8vo,
228 pp.

The Unsearchable Eiches of Christ, and other Sermons. By
John F. Ewing, M.A. With a Biographical Sketch by
Henry Drummond, LL.D., F.E.S.E., F.G.S. London.
1890. 8vo, xxxiii, 309 pp.

The Lowell Lectures on the Ascent of Man. By Henry
Drummond. London. 1894. 8vo, 444 pp.

Baxter's Second Innings. Specially reported for the

School Eleven. London. 58 pp.

The Greatest Thing in the World, and other Addresses. By
Henry Drummond. London. 1894. 8vo, 286 pp.

Note. — This volume contains five Addresses, previously
published separately, viz. : —

" The Greatest Thing in the World." 1889.
"PaxYobiscum." 1890.
"The Programme of Christianity." 1891.
" The City without a Church." 1892.
"The Changed Life." 1893.
231

232 APPENDIX

The Monkey that would not Kill. Stories by Henry Drum-
mond. London. 1898. 8vo, 115 pp.

The Ideal Life, and other Unpublished Addresses. By Henry
Drummond, F.R.S.E. With Memorial Sketches by W.
Robertson Nicoll and Ian Maclaren. London. 1897.
8vo, 314 pp.

The New Evangelism, and other Papers. By Henry Drum-
mond, author of " Natural Law in the Spiritual World,"
"The Ideal Life," etc. London. 1899. 8 vo, 210 pp.

Addresses. By Henry Drummond. Introductory Note by
D. L. Moody. Chicago, n.d. 8vo, 122 pp.

Stones Rolled Away, and other Addresses to Young Men
delivered in America. By Henry Drummond, F.R.S.E.,
F.G.S., LL.D., author of "Natural Law in the Spiritual
World," "The Ascent of Man," "The Greatest Thing
in the World," "Tropical Africa," etc. Introduction by
Luther Hess Waring. London. 1900. 8vo, 184 pp.

2. Magazine Akticles and Reviews.
Boys' Brigade, The. By Professor Henry Drummond. (Good
Words, 1891, 32 : 93.)

Note. — The same article appeared in M'Cflure's Magazine,
December 1893, 2 : 68.

Contribution of Science to Christianity, The. By Henry
Drummond. (Expositor, 1885, Third Series, 1 : 28 and
102.)
Note. — Reprinted in TJie New Evangelism.

Interviews by Post — Professor Henry Drummond on " Natural
Law in the Spiritual World." (British Weekly, 7th and
14th January 1887.)

Life of a Geologist, The. Review of " Memoir of Sir Andrew
Crombie Ramsay." (Bookman, March 1895, 7 : 173.)

Mr. Gladstone and Genesis. Articles by T. H. Huxley and
Henry Drummond. (Nineteenth Century, February 1886,
19 : 206.)

NOTES FOR A BIBLIOGRAPHY 233

Mr Moody, Some Impressions and Facts. By Henry Drum-
mond. {M'Clure's Magazine, December 1894 and January
1895, 4:55, 188.)

!N"atural Law in the Spiritual "World. By Professor Henry
Drummond, F.KS.E., F.G.S. {Clerical World, 1881-82,
1: 2, 149, 389; 2: 115, 193.)

Note. — Five articles entitled, " Degeneration — If We
neglect," "Biogenesis," "Nature abhors a Vacuum,"
"Parasitism," " Parasitism — continued."

Professor Marcus Dods. By Henry Drummond. {Expositor,
July 1889, Third Series, 10 : 65.)

Review of Bishop Temple's Bampton Lectures for 1884. On
the Relations between Science and Religion. By Henry
Drummond. {Expositor, 1885, Third Series, 1 : 77.)

Talk about Books, A. By Professor Drummond. {Melbourne
University Revietv, August 1890. Reprinted, Great
Tlioughts, 14 : 294.)

Visit to Mr. Moody and Mr. Sankey, A. By Professor Henry
Drummond. Glasgow. {Christian, 20th November 1879.)

"Zambesi." Encyclopedia Britannica, h.v. Contributed by
Henry Drummond.

IL BOOKS, PAMPHLETS, MAGAZINE ARTICLES,
AND REVIEWS, IN CRITICISM OF PROFESSOR
DRUMMOND'S WRITINGS.

(1) Criticism of " Natural Law in the Spiritual World."

(a) Books and Pamphlets.

A Critical Analysis of Drummond's "Natural Law in the
Spiritual World." With a Reply to some of its Con-
clusions. By E. C. Lamed. Chicago.

An Examination of Mr. Henry Drummond's Work, "Natural

234 APPENDIX

Law in the Spiritual World." By William Woods Smyth.
London, n.d. 8vo, 35 pp.

Are Laws the same in the ISTatural and Spiritual World ? By
A. C. Denholm. Kilmarnock.

Are the l^atural and Spiritual Worlds one in Law? By
George F. Magoun, D.D. Iowa College. Reprinted from
the Bihliotheca Sacra.

Biological Eeligion. An Essay in Criticism of Professor Henry
Drummond's " Natural Law in the Spiritual World." By
T. Campbell Finlayson. Manchester. 1885. 8vo.

Drifting Away. A few Remarks on Professor Drummond's
Search for " Natural Law in the Spiritual World." By
the Hon. Philip Carteret Hill, D.C.L. London, n.d.
8vo, 46 pp.

Drummond on Miracles. A Critique on " Natural Law in the
Spiritual World." Paisley.

Fragmentary Thoughts, suggested by the perusal of a Work
entitled " Natural Law in the Spiritual World." By the
Rev. Edward Young. London. 1885. 8vo.

Gospels of Yesterday : Drummond, Spencer, Arnold. By
Robert A. Watson, M.A. London. 1888. 8vo.

Modern Science and Modern Thought. Third Edition, con-
taining Supplemental Chapter on Gladstone's " Dawn of
Creation " and " Proem of Genesis," and on Drummond's
"Natural Law in the Spiritual World." By S. Laing.
London. 1886. 8vo.

Mr. Drummond's Book. With special references to Biogenesis.
Shrewsbury.

" Natural Law in the Spiritual World." A Review reprinted,
with some additions, from TJce Church Eclectic of March
1885. London. 1888. 8vo, 12 pp.

No "Natural Law in the Spiritual World." A Review of
Mr. Henry Drummond's "Natural Law in the Spiritual
World." By F. J. Bodfield Hooper, B.A. London 1884
8vo, 48 pp.

NOTES FOR A BIBLIOGRAPHY 235

On " Natural Law in the Spiritual World." By a Brother of
the Natural Man. Paisley. 1885. 8vo, 67 pp.

Professor Drummond and Miracles. A Critique of " Natural
Law in the Spiritual World." By a Layman. London.
1885. 8vo. (Pamphlet.)

Kemarks on a book entitled "Natural Law in the Spiritual
World," by Henry Drummond, F.R.S.I. (sic), F.G.S.,
being the substance of Four Lectures given in London. By
Benjamin Wills Newton. London. 8vo, 192 pp.

Eeview of "Natural Law in the Spiritual World." By
J. B. Fry.

The Gospel of Evolution. An Examination of Professor
Henry Drummond's "Natural Law in the Spiritual
World." By William Adamson, D.D., Edinburgh.
Edinburgh. 1885. 8vo, 32 pp.

The Laws of Nature and the Laws of God. A Eeply to
Professor Drummond. By Samuel Cockburn, M.D.,
L.K.C.S.E. London. 1886. 8vo.

The Science and Religion of Professor Drummond. Tested by
Robert R. Kalley, D.D., Edinburgh. 1888. 8vo, 15 pp.

The Survival of the Fittest and Salvation of the Few. An
Examination of " Natural Law in the Spiritual World."
By Alexander S. Wilson, M.A., B.Sc. Paisley. 1887.
8vo.

(b) Magazine Articles and Reviews.

Are the Natural and Spiritual Worlds one in' Law? By
G. F. ISIagoun, D.D. {British and Foreign Evangelical
Review, July, 1885, 34 : 543.)

Biogenesis and Degeneration. By Peloni Almoni. {Expositor,
January, 1884, Second Series, 7 : 18.)

"Natural Law in the Spiritual World." A Defence.
{Expositor, 1885, Third Series, 1 : 241 and 347.)

236 APPENDIX

Professor Drummond's New Scientific Gospel. By R. A..

Watson. {Contemporary Revieto, March 1885, 47 : 392.)
Note. — Reprinted in " Gospels of Yesterday : Drummondj

Spencer, Arnold." {Supra.)
See also the following Reviews : —

British Quarterhj, July 1883, 78: 245.

Critic, 17th November 1883.

Guardian, 24th September 1884.

Knoioledge, 26th September 1884, 6 : 263.

Literary Churchman, 8th June 1883, 29 : 244.

London Quarterly Review, April 1884, 62 : 39.

Spectator, 4th August 1883.

The Month, April 1885, Third Series, 53 : 529.

(2) Criticism of "The Ascent of Man."

Professor Drummond's "Ascent of Man" and Principal
Fairbairn's "Place of Christ in Modern Theology,"
examined in the Light of Science and Revelation. By
Professor Watts, D.D., LL.D. Edinburgh, n.d. 8vo.

The "Ascent of Man." Its note of Theology. By tlie
Very Rev. Principal Hutton, D.D. Paisley, n.d. 12mo,
45 pp.

Pseudo-Philosophy at the End of the Nineteenth Century. By
Hugh Mortimer Cecil. " An Irrationalist Trio : Kidd,
Drummond, Balfour." London. 1897. 8vo.

Professor Henry Drummond's Discovery. By Mrs. Lynn
Linton. {Fortnightly Revieic, September 1894, New
Series, 56 : 448.)

Scientists and Social Purity. By W. J. Corbet, M.P., M.R.I.A.
{Westminster Review, November 1895, 144 : 574.)

The New Evolution. By Dr. Washington Gladden. {M'Clure'a
Magazine, August 1894, 3 : 235.)

NOTES FOR A BIBLIOGRAPHY 237

See also the following Reviews : —

British Weekly, 24th May 1894. (Rev. Professor Iverach,
D.D.)

Critic, 13th October 1894, 22 : 235.

Critical Revieiv, July 1894, 4: 228. (Professor John G.
M'Kendrick, M.D.)

Expositor, July 1894, Fourth Series, 10 : 57. (Benjamin
Kidd.)

Our Day, 1894, 13 : 351

Presbyterian and Reformed Review, January 1895, 6 : 136.
(Henry C. Minton.)

Westminster Review, October 1894, 142 : 431. (Thomas
E. Mayne.)

(3) Miscellaneous.

Reconciliation before Rest. Professor Drummond's " Pax
Vobiscum " and "The Peace of Christ." A Review. By
Frank H. White. London. 1891. (Pamphlet.)

The Foundation of Rock or Sand— Which 1 A Reply to " The
Greatest Thing in the World." By General Sir Robert
Phayre, K.C.B. London, n.d. 8vo.

The Strangest Thing in the World. "A Gospel with the
Gospel omitted." By Charles Bullock. London. 1891.
8vo.

Henry Drummond and his Books. By Henry M. Simmons.
{New World, Boston, September 1897, 6 : 485.)

Henry Drummond as a Religious Teacher. {Spectator, 30th
April 1898, 80 : 595.)

Professor Drummond. An Appreciation. By J. E. Hodder-
Williams. {Neio Century Revieiv, 1897, 1 : 354.)

238 APPENDIX

Professor Pnimmond on Missions. {Christian, lilst November
181)0.)

Tlie late Professor Drummond's Popularity. (Academy, '29th
January 1898, 53 : 114.)

III. BIOGRAPHY.

The Tiife of llonry Druinmond. By George Adam Smith.
London. 1899. 8vo, 4G9 pp. and Appendix.

An ICvening with Professor Drummond. By Hamish Hendry.
{Voimg Man, August 1894, 8 : 255.)

Henry Druniniond. By the Rev. John Watson, D.D. (Tan
Maclaren). {North American Review, May 1897, 164:
51;?.)

Note. — Reprinted as a Memorial Sketch in "The Ideal
Life," willi ccrtHin omissions.

Henry Driiunnond. By James Stalker. {Expositor, April
1897, Fifth Series, 5 : 286.)

Henry Drummond. By W. Robertson Nicoll. {Contemporary
Review, April 1897, 71 : 502.)

Note. — The same article apjiean^d in Christian Litera-
ture, LitteVs Litdntj A<je, and Kclectie Maijazine. It was
also reprinted as a Memorial Sketch in "The Ideal
Life."

Portraits of Drumnu)nd. See M'Clure's Magazine, 1:1; and
2 : 137.

Professor Drummond. {Bookman, October 1892, 3: 14.)

Professor Drummond as 1 knew Him. By Rev. D. M. Ross.
{Tfiiiiile Maija:i>ie, July 1897, 1 : 723.)

Professor Drummond at Chautauqua. {The Critic, New York,
15th July 1893, 20:41.)

Professor Drummond. By Arthur Warren. ( Woman at Home,
April 1894, 2 : 1.)

NOTES FOR A BIBLIOGRAPHY 239

Profopsor Druninitnnl. By Oiio Avho knows Him. (West-
minster Budget, 22iid Juno 1894.)

Professor Henry Drummond. By an 0V\ Student (H. B.).
{Woman at Home, June 1897, 5 : 742.)

Professor Henry Drummond, F.R.G.S. (.•?«>.). By W. J.
Dawson. {Youmj Man, lh\n'\\ 1891, 5 : 80.)

Professor Drummond's Religious Teaching. By D. M. Ross.
{Expositor, May 1897, Fifth Series, 5 : 390.)

Prophet of the Nineteenth Century, A. By Rev. D. Suther-
land, Canada. {Homiletic Review. New York, May
1892,23: 468.)

Science and Religion. A Talk with Professor Drummond. By
Raymond Blathwayt. {Great Thoughts, 3rd December
1892, 18 : 160.)

The late Professor Henry Drummond. Ry the Rev. Professor
Marcus Dods. {Student. Edinburgh, 18th March 1897,
New Series, 11 : 299.)

See also the following Obituary Notices : —
Academy, 20th ^larcli 1897.
Bookman, April 1897, 12: 7. (Alex. Macalister.)
Atlmiamm, 20th March 1897.
Critic, 20tli ]\Iarch 1897, 27 : 198.
Primitive Methodist Quarterly, July 1897, 19 : 466.

i:^rDEX

Aberdeen, Earl and Countess of,

86, 92, 124, 182.
Addresses, in 1882, 63.

In 1885, 105.
Africa, exploration in, 77 ff.
African Lakes Company, 78, 83.
African Missions, on, 83.
America, visits to, 116 ff.

Rocky Mountains, 116.

Moody and Sankey at Cleveland,
117.

Second visit (1887), 120.

Nortbfield, 121, 122, 124.

Chautauqua, 121, 123.

American Universities, 122.

Third visit (1893), 123 ff.

Harvard and Amherst, 123.

Evangelical Alliance Congress,
124.
Amherst University, U.S.A., 5.
Analogy, Di'ummond and, 46, 76.
Anxious Inquirer, James's, 6.
Arran, 54.

Ascent of Man, 165 ff.
Assembly, Free Church General,

83, 159, 161, 172.
Associated Workers' League, 93.
Australian Colleges, visit to, 127 ff.

Balfour, Mr. A. J., 92.
Barbour, Mrs. George, 43.
Barbour, Rev. Robert, 44, 47.
i6

" Baxter," Letters to, 188.
Baxter's Second Innings, 186, 188,

191.
Bibliograjihy, Notes for a, 229.
Blantyre Mission, 79, 83.
Bonn University, 111.
Booklets, 145 ff.
Bookman, 177.
Books, 219.

On tlie influence of, 10 ff.
Boston, U.S.A., 117, 165, 203.
Boys and girls, with, 180 ff.
Boys' Brigade, 60, 187 11'.

Speeches on the, 204 ff.

Statistics of, 217.

At funeral, 225.
Boys' Club, interest in, 185.
British Association, 176.
Butcher, Professor, 97.

Canada, 124.

Canal Boatmen's Friendly Society,

61.
Cannibals, South Sea, 143.
Chair, Drummond's, 49 ff.
Charteris, Professor, 96.
Chess, 219.
China, 132.
Clerical World, articles in, 66, 69,

71, 74.
Conduct and religion, individual,

33.

242

INDEX

Conduct of a Young Men's Meet-
ing, on, 34.

Criticism, Drummond's attitude
towards, 153.

Curzon, Lord, 92.

Dawson, Rev. W. J., 146.
Degree ofLL.D., 123.
Denney, Rev. Professor, 75.
Dods, Rev. Dr. Marcus, 58, 60,

160, 161, 225,
DiiuMMOND, Henry —
His parents, 2.
Birth, 3.
A real boy, 4.
Schoolmates, 5.
First religious experience, 5.
Early scieutilic bent, 6.
Choice of occupation, 6.
Goes to University, 7.
Practical jokes, 16.
Mesmeric powers, 17.
Scientific studies, 19.
Study at Tubingen, 20.
On "Spiritual Diagnosis," 22.
Suspends studies and joins

Moody, 25.
Deputation work, 25.

In Sunderland, 25.

In Newcastle, 26.

In Belfast and Dublin, 26.

In Manchester, 26.

In Sheffield, 27.

In Liverpool, 27, 29.

In London, 28.
On methods of work, 29.
Evangelism his master- passion,

41.
Return to College, 44.
Assistant at Barclay Church, 46.
Polmont Mission, 47.
Lectureship, 48.
Malta, 48.
Ordination, 52.
Not "Reverend " 63.

Possilpark Mission, .58, 63, 67.
Brooniielaw Mission, 60.
With Moody, in 1882, in Glas-
gow, 63.

In Aberdeen, 63.

In Dundee, 63.

In Dumfries, 63.

At Cardiff, 64.

At Newport, 64.

In Plymouth, 64.

In London, 65.
Nuiural Law, 66 ff.
West End meetings, 86 ff.
At Holyrood, 92.
At Hublin Castle, 93.
With Mr. Gladstone, 93.
Among the Edinburgh students,

97 ff.
His personality, 99.
His methods of work, 101.
The personal encounter, 102.
His message, 105.
Appreciation, 114.
In America, 116 tf.
In Australia, 127 ff.
In China, 132.
In Japan, 133.
In New Hebrides, 137 ff.
Booklets, 145 ff.
Misunderstood, 164.
Ascent of Man, 1 65 ff.
Scientific work, 175ff.
With boys and girls, 180 ff.
Boys' Brigade, 187 ff.
Recreations, 218 ff.
Illness, 222.
Death, 224.
Drunimond, Henry, senior, 2.
Drummoud, Peter, 2.
Drunimond, William, 1.

Edinburgh students' revival,

95 ff.
Edinburgh University (1866), 8.
" Eighty-eight Club," 93.

INDEX

243

Evangelism, Drummond's master-
passion, 41.
Evangelism, the crime of, 59.
Ewing, Rev. John F., 44, 128 ff.
Examination papers, parodic, 181.
Excursions, class, 53.

Fevek, African, 80.
First (address), 191 ff.

Gaiety Club, 44.

Gaiety Theatre meetings, 44.

Geikie, Sir Archibald, 19, 47, 116,

176.
Glasgow, evangelism in, 56 ff.
Glasgow Theological Club, 70.
God's Way of Peace, Bonar's, 6.
Gordon, Rev. Frank, 44.

Hobbies, 219.

Holmes, Oliver Wendell, 117, 123.

Hutton, R. H., 220.

Japan, 133.

Jingo, 81, 82.

Kanaka traffic, 137.

Lecturing system, on, 121.

Licence, 51.

Literary style and method, 146.

Liverpool Convention, 29.

Livingstone, Dr. and Mrs., 78.

Livingstonia Mission, 79, 83.

Longfellow, 117.

Love, address on, 64, 105, 147.

Macalister, Professor, 177.
M'Gill University, Montreal, 55.
Melbourne University, 10.
Methods of work, on, 29.
Missions, the problem of Foreign,

133 ff., 160.
Monkey thai would not kill, The,

183.

Montreal, M'Gill University, 55.
Moody, D. L., friendship of, 40,
62, 155.

On Drummond, 25.

Visit to, 116.

Invites Drummond to America,
120.
Moody Campaign (1873-74), 24 ff.
Moody Campaign (1881-84), 62 ff.
Moolu, 81.
Morning Post, 86.

Natural Lato in the Sjnritual
World, 66 ff.

Contents, 71.

Publication, 72.

Spectator review, 72.

Copies sold, 73.

Criticism, 74.

Defence, 75.

Author's mature opinion, 75.
Nature abhors a Vacuum, 67.
New College, Edinburgh, 18.
Newfoundland, 124.
New Hebrides, visit to, 132, 137 ff.,

177.
Northfield, attack at, 122, 154.

Onward and Upward Aysociation,

182, 191.
Outdoor sport, 218.
Oxford University, 111.

Pall Mall Gazette, 138.

Parliament, declines to contest a
seat in, 93.

Philately, 219.

Philomathic Society, the, 9.

Pleasant Sunday Afternoon move-
ment, 61.

Port-Dundas P.S.A., 61.

Possilpark, 58, 63, 67.

Preach, refusal to, 56.

Programme of Christianity, The,
64, 105, 148, 151.

244

INDEX

Rainy, Principal, 51, 172.
Religion and science, 152.
Reporters and interviewers, 101,

156.
Rocky Mountains and Yellowstone

Park, 116.
Ross, Rev. D. M., 20, 44, 162, 223.
Royal Society of Edinburgh, 176.

Schoolboys, meetings for, 185.

Science, Free Church's attitude
towards, 49.

Scientific work, 175 fF.

Scott, Professor H. M., 46.

Shipping Commission, secretaryship
of, 93.

Shir6, 78, 79.

Shirwa, Lake, 79.

Smith, Mr. Stanley, 95.

Society, Christianity and the evolu-
tion of, 124,

Stalker, Rev. Dr. James, 5, 18, 21,
24, 44, 46, 51, 74, 173.

Stevenson, Robert Louis, 4, 19,
146.

Stewart, Professor Grainger, 96.

Stirling, 4.

Stirling High School, 4, 5.

Stirling Observer, contributions to,
16.

Strike, printers', 61.

Studd, Mr. C. T., 96.

Student movement in Edinburgh,
95 tf.

Visit of Studd and Smith, 96.

Drummond's first meeting, 97.

The programme, 101.

The addresses, 105.

"Drummond's Meetings," 109.

Deputation work, 110, 114.

Students' Holiday Mission, 111,
Students' Holiday Mission, 111 if.
Stupidity Exam., 53.

Tanganyika Forest, 80.
Tanna, volcano on, 144.
Temptation, address on, 64, 105.
Theological Society, New College,

21.
Tropical Africa, 84, 176.
Tubingen, 20.

Watson, Rev. Dr. John, 5, 18, 44,
46, 162, 224.

Wee Willie Winkle, 183.
Welldon, Bishop, 92.
Whyte, Rev. Dr. Alexander, 225.
Will of God, six sermons on, 46.

World, 87.

Young Men's Meeting, how to
conduct a, 34.

Zambesi, 78,
Zanzibar, 78.

DATE DUE

\

m

GAYLORD

PRINTED IN U S A.