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yu THOUSAND
YEARS OF MISSIONS
BEFORE CAREY

LEMUEL CALL BARNES

The CELLAR BOOK SHOP

Box 6, College Park Sta.

Detroit 21, Mich. -U.S.A.

3 1822 01117 3804

£100
t 3 '.'

THE ADVANCED CHRISTIAN CULTURE COURSES

VOLUME II

TWO THOUSAND YEARS OF
MISSIONS BEFORE CAREY

£wo Cbousand years of missions
Before Carey

BASED UPON AND EMBODYING MANY OF THE
EARLIEST EXTANT ACCOUNTS

LEMUEL CALL BARNES

MINISTER, FOURTH AVENUE CHURCH
PITTSBURO

WITH MAP AND ILLUSTRATIONS

SECOND EDITION

CHICAGO

THE CHRISTIAN CULTURE PRESS

1900

Set up, Electrotyped and Printed, Sept.- Nov., 1900
(Second Edition Oct., 1901 )

THE TWO

Who Have Done Most
To Kindle and To Foster
My Interest in Missions.

FORESPEECH.

It is said that Shakspere owed much of his broad
mental vision to the accounts of the world's explora-
tion made available in English by Richard Hakluyt and
that Milton was still deeper in debt to the same work.
A large outlook on God's world is the necessary basis
of lofty inspiration. But the "Principal Navigations"
of missionary enterprise have never been brought
together in any one book or set of books. After pre-
paring the copious bibliography of missions for the
London Conference in 1888, Dr. Jackson, Secretary of
the American Society of Church History, said in the
journal of that society :

We have some short histories which try to give an outline
of the story: e. g., Mr. Smith's "Short History of Christian
Missions." . . . But no one who is interested in the sub-
ject thinks of being satisfied with a few pages written at
second hand on the story of the spread of Christianity during
1800 years.

The list of slight but helpful sketches has been in-
creased since 1888. On special fields, periods or
phases of mission work discussions of great value and
real scholarship have been published, e. g., Dennis'
"Christian Missions and Social Progress" and Noble's
"Redemption of Africa." There are books almost
without number on missions of the nineteenth century

vii

Viii FORESPEECH.

— "The Missionary Century." Those books which pay
some attention to a longer period give but little space
to the earlier times and next to none to any time be-
tween the primitive and the recent times, except for the
Continent of Europe. The bibliography of the New
York Conference of 1900 will show the gap of 1888
still unfilled.

All the missions originating in Europe for one thou-
sand years — half of the period assigned us for study —
were of necessity Roman Catholic missions. The ne-
glect to consider these would be inexcusable in the
present work. The largest missionary library in
America has made no effort to procure books on
Roman Catholic missions. Most Protestant accounts
of missions ignore the Roman missions or touch them
but slightly, not to say slightingly. In like manner
the only Roman Catholic history of missions in gen-
eral treats of Protestant missions for the avowed pur-
pose of disparagement. The present work is an en-
deavor to treat all missions of all denominations before
the era of Carey with critical, but perfectly friendly,
fairness.

The mass of scattered details to be kept in mind at
once in a continuous history of world-wide missions
is so great that chronological treatment of the whole
together would be unavoidably confusing. A geo-
graphical framework lends itself far more surely to
unity and clear-cut outlines. A chronological con-
spectus is furnished in a table at the end. The events
on each field are considered for the most part in the
order of their occurrence.

FORESPEECH. IX

No space has been taken to consider matters which
are perfectly germane, are, in fact, a part of the whole
theme of missions in a country, such as its geography,
its racial types, its language and literature, its general
history in the period considered, its theology, above all
its morals. Even the sources, resources and machin-
ery of the missionary work have had to be omitted or
but incidentally treated. That vital half known as the
home side of foreign missions would require and de-
serves a separate treatise.

Some of the territory surveyed here as being covered
by prosperous Christian missions was afterwards lost
to Christianity. Part of it has not been recovered to
this day. But our line of study is not the history of
Christianity in any part of the world, it is the story of
the propagation of Christianity in every part of the
world. Efforts to reconvert or proselyte are not within
our aim.

For help rendered it is a pleasure to record grati-
tude to the British Museum and all the large libraries
of Boston and vicinity, New York, Baltimore, Wash-
ington and Chicago. There is multiform and extended
obligation to the library — composed of more than one
hundred thousand volumes — which the city of Pitts-
burg has gathered in the buildings provided for the
purpose by Mr. Carnegie. This collection has been
made in five years with the highest judgment, and is
administered in the true missionary temper by Mr. E.
H. Anderson and his able assistants.

Inability to name each separate author who has
helped in the preparation of the work is deeply re-

FORESPEECH.

gretted. The Bibliography attached can only in part
cover the need. The debt of gratitude of one who at-
tempts to write a history in even one department cov-
ering the whole earth during two thousand years is
simply incalculable. The findings of fact by other
students have been freely used and have been often
the only dependence for information. But very few
quotations have been indulged from second-hand ac-
counts, however enticing.

On the other hand, the pages have been freely en-
riched with quotations from the primary sources of in-
formation, so that the reader may have the privilege
of seeing for himself and building in his own way on
the original foundations of knowledge concerning the
subject before him. This, which is always refreshing,
is peculiarly desirable in a field like the present, about
many parts of which available writings are so few that
it is impracticable for the general reader to correct
the view of one student by that of another. Thus, so
far as the plan of the work and the limitations of the
author allowed, the reader has been made an original
student. It is more spiritually enkindling to walk in
the light than it is to walk in some reflection of it, espe-
cially some second, third, or, perhaps, thirteenth, re-
flection. The aim has been, however, to introduce the
words of even the primary authors, never merely for
the sake of the special enjoyment they give, but only
when they have such clearness without need of com-
ment and such progress of thought as to directly carry
on the narrative.

FORESPEECH. XI

The extant records of the later generations of mis-
sions are naturally more full than of the earlier. Yet
the most significant record of all is that of the first
thirty-four years of Christian missions given us in the
Gospels and the Acts. Quotations from these earliest
of all extant accounts are made in the rendering of
the Twentieth Centur}' New Testament.

It is hoped that no important missionary effort which
is on record during the Two Thousand Years has failed
of mention. But limitations of space have required
plain and condensed statement. Too often repression
of incident and of glowing appreciation has been un-
avoidable. Opportunity for the necessary research, in
the midst of the duties of an exactirfg pastorate, has
been possible only by the kindness of a church which is
in fact as well as in theory devoted to missions — a peo-
ple who endeavor to pray with deep sincerity, "Thy
kingdom come." If this little study in missions is of
any use to the cause, the contribution is theirs.

In addition to valuable suggestions from several per-
sonal friends, there is one nearer still, a most sympathet-
ic and earnest coadjutor in every missionary purpose of
life, who has assisted in the present work by obtaining
material from Spanish sources and writing much of
chapter X, besides making the Index of Names and
Subjects, and rendering invaluable aid in the finishing
of the whole book.

CONTENTS.

Part I-GENESIS OF MISSIONS.

CHAPTER PAGE

I — Ethnic Movements Missionary, - i
II — The Messianic Race Missionary, 13
III — The Messiah Missionary, - 33

Part II-DISTRIBUTION OF MISSIONS.

Asia.

IV— Syria, . ... 46

V — Asia Minor, - 59

VI— Persia, 73

VII— India, ... 87

VIII — China and Tatary, - - 107

IX — China and Tatary (Continued), 132

X — Philippine Islands, - 150

XI — Japan and Formosa, - - 169

Africa.

XII — Egypt and Abyssinia, - - 186

XIII — North and West Africa, - 199

XIV — South Africa, - - 218

xiv CONTENTS.

Europe.

CHAPTER PAGE

XV — Greece and Italy, - • - 228

XVI — Spain and France, - - 248

XVII — Britain, Ireland and Scotland, 257

XVIII — England, - - - 273

XIX — Germanic Regions, - 293

XX — Scandinavian and Slavonic

Regions, - - 311

Arctic Regions.

XXI — Iceland, Greenland and La-
brador, - - 331

America.

XXII — Spanish America, - - 355

XXIII — French America, - - 379

XXIV — English America, - - 396

Part III— CONTINUITY OF MISSIONS.

XXV — Continuities, - - 426

Racial.

Intehectuai,.

Scriptural.

Literary.

Social.

Organic.

Spiritual.

Chronological Table, - - 445

Selected Bibliography, - 455

Index of Names and Subjects, - 487

LIST OF ILLUSTRATIONS.

ARRANGED IN ALPHABETICAL ORDER

Page

Church at Santa Barbara, California, - - 379

Church of St. Martin, Canterbury, - - 279

'Tfte Mother Church of England."

Church of St. Pantelimon, Thessalonica, - - 232

[A choice specimen of Byzantine architecture.]

Clovis, The Baptism of, - - - - 256

J. Rigo, from The Baptist Encyclopedia, by permission of the Publish,
er, Louis H. Evarts.

Columbus as St. Christo-fer, bearing the Infant Christ,
meaning Christianity, across the ocean, - 358

From the map of Juan de la Casa, A. D. 1500, in C. R. Beazley's Prince
Henry the Navigator, by permission of the Publishers, G. P. Putnam's
Sons.

Columbus Departing for America, - 356

A. Gisbert.

Departure of the Pilgrims from Delft Haven, - 397

Charles W. Cope.

Dober, John Loehnard, .... 423

The first Moravian Missionary.

Egede, Hans, ----- 341

From Jesse Page's Amid Greenland Snows, by permission of the Pub-
lishers, Fleming H. Revell Co.

Francis of Assisi, .... 193

Francesco Francia.
Gnadenthal, South Africa, - 226

Hall in which John Huss was tried; Constance, 442

Xvi LIST OF ILLUSTRATIONS.

Henry the Navigator in mourning dress, - - 210

From Beazley's Prince Henry the Navigator, by permission of the
Publishers, G. P. Putnam's Sons. The original copy is frontispiece of the
Paris Manuscript of Azurara's Discovery and Conquest of Guinea.

Herrnhiit, Saxony, - 345

Lichtenau, Southern Greenland, ... 348

Marquette, Jacques [James], - - 389

Photograph from statuary in the Rotunda of the Capitol, Washington
G. Trentanove, Sculptor.

Mars Hill, To-day, - - - 228

The Missionary's Story, .... 426

J. G. Vibert.

Nain, Labrador, .... 352

Nestorian Tablet of India, Seventh Century. The oldest
Christian inscription in India. Reduced, - 91

From George Smith's The Conversion of India, by permission of the
Publishers, Fleming H. Revell Co.

Nestorian Tablet of Si-gnan-fu, China; Eighth Century. In-
scription in Chinese and Syriac. Reduced, 108-109
From George Smith's The Conversion of India, by permission of the

Publishers, Fleming H. Revell Co.

Paul and Barnabas at Lystra, - - 63

Raphael.

Paul at Ephesus, - * - - 67

Dor6.

Paul on Mars Hill, - - I

Raphael.

Politarch Inscription; the Vardar Gate, Thessalonica, 434

From F,. D. Burton's, The Politarchs in Macedonia and Elsewhere, by
permission of the Author.

Schall, Johann Adam von, as a Mandarin, - - 139

From Steinmetz's History of the Jesuits.

Temple of Diana, The, at Ephesus, a restoration, - 65

LIST OF ILLUSTRATIONS. XVll

Williams, Roger, - - - 4°°

From The Baptist Encyclopaedia, by permission of the Publisher, Louis
H. Fvarts.

Xavier, Francis, ----- 171

From D. Murray's Story of Japan, by permission of the Publishers
G. P. Putnam's Sons.

Zinzendorf und Pottendorf, Nikolaus Ludwig, Count von, 419
From portrait in Herrnhiit.

The Parable of the Sower, • - 445

Map of Mission- Fields by Centuries, - ■ 447

CHAPTER I.

ETHNIC MOVEMENTS MISSIONARY.

I. On Mars' Hill. 2. God in Athens. 3. God never
abdicates. 4. Strategic Hellas. 5. The Greeks gifted.
6. Scattered abroad. 7. Roman rule. 8. Highways of
missions. 9. Favorable laws. 10. World-wide con-
ceptions. 11. "That rabble of gods." 12 Wanted— a
conscience.

I. The Greek race furnished the finest embodiment
of ethnic culture. Athens was the Queen of Gentile
Cities,

"the eye of Greece, mother of arts
And eloquence."

Paul the Missionary, looking that queenly culture
straight in the eye, at the moment of his highest inspi-
ration, had the insight to see and the breadth of sym-
pathy to say that the soul of ethnic development is
God. A smaller man would have been too narrow to
see it. A man less inspired would have been too con-
ventional to say it. But the pre-eminent missionary,
swayed by the supreme Spirit, divined the reality and
put it in words as plain as sunbeams. He not only
said what any high-souled Jew might possibly have
said about God, "The God who made the world and
all things in it — he I say, Lord from the first of

2 TWO THOUSAND YEARS OF MISSIONS.

Heaven and Earth, does not dwell in temples made
by hands, nor yet do human hands minister to his
wants, as though he could need anything, since he is
himself the giver to every one of life, breath and every-
thing else," but he added, in words so luminous that
to this day many Christians are dazzled by them and
fail to grasp their full intensity of meaning: "He
made every race of men from one stock and caused
them to settle on all parts of the earth's surface, first
fixing a duration for their Day and the limits of their
settlement, so that they might search for God, if
after all they might feel their way to him and find
him."

2. The living God has never slumbered or slept
in his purpose of good for all humanity. He has
been alive and the life of all life in every age and
in every land. His energy has been the moving force
in all human progress. Intractable materials have
been used, however unconsciously to themselves, for
his high and holy purposes. Within all the migra-
tions, colonizations and civilizations of men, the living
God is the impelling power. Paul declares that the
boundaries of Greece are determined by him as well
as the boundaries of Palestine. Men of Athens are
his offspring as well as men of Jerusalem.

The life of God in the life of mankind, like his life
in a vine, sends it upward and outward. Every
impulse onward is a mission, a divine sending. Hebrew
"mal'ak" (messenger), Greek "apostle," Latin "mis-
sionary," Anglo-Saxon "sent" are all one word in
different tongues. "Go" is the core of the idea and

ETHNIC MOVEMENTS MISSIONARY. 3

God is the ultimate Author of all going. He is the
universal Sender. "It is in Him that we move."
The fountain of the "going" in the human race lies
deeper than words, deeper than reasoning; it wells
up out of the divine depths of ultimate Being. All
men and all races of men that amount to anything
move under the brief but tremendous commission,
"Go." With or without the intervention of thought,
even anterior to the development of highly specialized
organs of intelligence, this one short and sharp com-
mand, like a bolt out of heaven, smites and charges the
very nerves of life. Things which do not "go" never
lived or else they are dead. Human life itself is a mis-
sion. Men are sent of God.

3. When the results of any particular sending are
wide-reaching, we see plainly that it was a mission.
When an ethnos, a. whole race, is concerned, it becomes
conspicuous and demands devout study. We can not
get too distinctly before us the fact that every ethnic
movement, from Abraham to Dewey, is a mission, a
sacred sending. God has somehow said, "Go." Faith
insists that even when there is a large admixture of
unholy human passion, God is somewhere behind the
movement. He never abdicates the office of Com-
mander-in-chief. The sin-reared cross of Jesus Christ
is a supreme example of this fact. There was the
mission of missions.

The inscription on that cross "was written in
Hebrew, in Latin, and in Greek." These were the
families of mankind which had most directly to do
with the sending of God's great purpose of love

4 TWO THOUSAND YEARS OF MISSIONS.

throughout the world. Each one of them had a mis-
sion of its own to perform.

4. Look, first, at the divine mission of the Greeks.
"The limits of their settlement" secured them an
admirable training for a special mission in the world.
Separated by natural boundaries from the effacing
inundations of barbarism, they had opportunity to
develop a high degree of civilization. Like the young
of marsupial animals, they were carried in a pocket
of the continent of Europe until they had time to
grow strong. Their comparative safety in that penin-
sular home of theirs is marked by the meaning of
such great words in human history as Marathon,
Salamis, and Thermopylae. These were gateways at
which they were able to stay the inflow of the hordes
of barbarians. The little land itself was so divided
by mountains and by estuaries of the sea as to promote
independence in the various neighborhoods, and indi-
viduality of character. The center of Greek life was
the municipality. The cities of Greece were practi-
cally the states of Greece. And these little cities
acquired a feeling of independence and a sense of
freedom never before enjoyed on the face of the earth.
Among them humanity reached a pitch of vigorous
individuality which it never had possessed. For its
size Greece had an immense sea-coast, which called
out sea-faring, commercial and colonizing habits in
the people. To- this day, though so long under the
heel of the Turk, they are the keen tradesmen of the
Levant, the "Yankees" of the Orient. This land was
midway between the East and the West, so that it

ETHNIC MOVEMENTS MISSIONARY. 5

was constantly in close touch with both the Orient
and the Occident. Greece is a part of Europe, but
the Athenians, to-day, in ordinary conversation,
speak of "going to Europe" as if they were inhabitants
of another continent. This little land was at the
pivotal point in the history and in the development of
the nations of antiquity.

5. Again, the "search for God," of which the apostle
speaks, made by this wonderful people carried them
in purely intellectual attainments far beyond any other
people who had ever lived. The philosophy of the
world at this moment is rooted in the ideas which were
developed and put into words by the great Greek mas-
ters of thought. Not only did theories of life reach
an advanced stage of development among them, but
the putting of ideas into forms of beauty was so highly
developed that their art has never since been equaled
in many directions. In sculpture Phidias and Praxi-
teles have had no rivals in all the ages since their
day. In literature we still speak of Homer, iEschylus,
and Demosthenes as living masters. The missionary
appealed to their own poets. "His offspring, too, are
we."

The Greeks had a linguistic gift which fitted them for
world-wide service. Their language had become so
facile an instrument of thought and feeling that they
were able to excel all other people in expressing the
finer shades of the experiences of the spirit. This lan-
guage of theirs, so highly and finely developed, became
the vehicle for bringing the messages of God in the
Scriptures to the ears of all mankind. Centuries

6 TWO THOUSAND YEARS OF MISSIONS.

before Christ came into the world the Old Testament
writings had been translated into the Greek tongue.
Christ and the apostles made most of their quotations
from the Scriptures out of this Greek translation. It
was through the medium of this language that the Gos-
pel could be preached from end to end of the Roman
world. Everywhere there were men and women who
understood Greek. The prevalence of the Greek lan-
guage has been well called a temporary suspension of
the confusion of tongues. Such was the mission of
this people in preparing a vehicle in which the divine
thought could be carried to all mankind.

6. The people, so wonderfully fitted to be the pio-
neers of a higher life, were sent by the almighty pur-
pose throughout the world. The hand by which God
thrust them forth on their mighty mission was an
ambitious man, Alexander the Great. Full of Greek
sentiment as well as of personal ambition, he started on
his tour of eastern conquest. In ancient Troy, of which
Homer had sung, he poured out libations to the gods
of the Greeks, and then entered upon that career which
carried him from land to land as a restless conqueror
until he stood on the banks of the great river of India.
In a remarkably short lifetime he founded city after
city, named many of them after himself, and one of
the greatest of them, Alexandria in Egypt, became a
center of philosophy, of art, of education, and of
religious thought, for many centuries afterward. In
his conquest of the world Alexander carried the Greek
language everywhere so that it became the vehicle of
the Gospel which was to be preached. It is impossi-

ETHNIC MOVEMENTS MISSIONARY. J

ble for us to see how the Word of God, even after
Jesus had brought it in perfection, could have reached
the world had not the Almighty Father first prepared
this Greek nation and this marvelous Greek tongue, and
then sent that man of colossal ambition, the son of
Philip, in his course of conquest throughout the world.
7. Now, turn for a moment to the divine mission
of the Romans. They were given a genius different
from that of the Greeks, but a genius in itself as
great, a genius for discipline, for organization and for
government. The Roman legions were the most splen-
did bodies of soldiers in the world. Not only were
they equipped with magnificent brute force, but they
were subjected to a discipline which affected the higher
phases of life. Everywhere in the New Testament
when we come in contact with a Roman military officer
we come in contact with a man of high soul, a noble
gentleman as well as a soldier. These men were
sent throughout the world gradually ; not suddenly, like
the versatile, mercurial Greeks, who flashed in a few
months over the world like a meteor nucleated about
Alexander and almost as suddenly passed out of polit-
ical power. They left only the more spiritual elements
of their life, their thought and their language, strewn
over the world. But the Romans moved slowly from
land to land. As they went they assimilated each coun-
try in some way to Rome, made it tributary to the
Mistress of the World, so that in course of time the
whole civilized earth was under a single government,
as never before or since ; and this government was
efficient and practical in its administration of affairs.

8 TWO THOUSAND YEARS OF MISSIONS.

8. The Romans cast up highways for the trans-
mission of the Gospel everywhere. The Roman roads
started from the golden mile-stone in the City of the
Seven Hills in five directions, and ran throughout the
empire. Even in the remote provinces these roads
were so perfect, so much better than our best pave-
ments of today, that a man could read a manuscript
book as he rode along in his carriage. The eighth
chapter of Acts tells us of such an experience. This
great system of highways made it possible for the
messengers of the cross to carry the message from
end to end of the empire. A man could start at Jeru-
salem, and going over the same road along which the
Ethiopian went, reach Alexandria in Egypt, then go
westward to Cyrene, and on past old Carthage to the
Pillars of Hercules. Crossing the straits into Spain,
he could drive through that land and through all Gaul.
Having crossed the British Channel, his chariot wheels
need not stop short of the Scottish border. On the
return trip he could pass through the Netherlands,
through Germany, Switzerland and the Danubian re-
gions to the Hellespont, then through Asia Minor and
Syria until he reached Jerusalem. This would have
been a circuit of seven thousand miles on splendid Ro-
man highways cast up at the will of the Commander-
in-chief of all nations, in order that the Gospel might
run, have free course and be glorified. On this great
circle and its radii there was a system of post stations
for the convenience of those who were able to ride. It
was along these thoroughfares that the messengers of
Christ found the possibilities of distant travel, though
they generally went on foot.

ETHNIC MOVEMENTS MISSIONARY. 9

9. More important than the highways was the pro-
tection to life that was given by the laws of the
Romans. They extended the realms of peace and
safety. Wherever they went they carried the protec-
tion of law and order. You remember how often
Paul appealed to it. In Jerusalem, the sacred city of
his own nation, he appealed to the law of Rome. In
Philippi, at his first point of attack on the continent
of Europe, he appealed to the Roman law. The spread
of the Gospel was under the aegis of this Roman law,
which until the present hour is the basis of the lav/
of civilized nations. World-wide peace had been estab-
lished at the time of the coming of Jesus. The great
Latin writers are never tired of singing the praises of
this age of peace. The Gospel had an opportunity, as
it could not possibly have had if there had been two
score of nations, half of them warring with the other
half through this mighty stretch of the civilized world,
instead of the one majestic, calm, mighty, Roman gov-
ernment.

10. It was the mission of the Romans in the world
not only to prepare the way but also to prepare the
mind for the all-embracing message. They created
wide-reaching conceptions into which the Gospel of
a universal Fatherhood and a man-wide brotherhood
could be received. Cicero says : "This universe forms
one immeasurable commonwealth and city, common
alike to Gods and mortals. And as in earthly states
certain particular laws, which we shall hereafter
describe, govern the particular relationships of par-
ticular tribes, so in the nature of things doth an univer-

IO TWO THOUSAND YEARS OF MISSIONS.

sal law, far more magnificent and resplendent, regu-
late the affairs of that universal city where gods and
men compose one vast association." The Romans,
as well as the Greeks, prepared the mental way for
the Gospel.

ii. There is a further mission which Greeks and
Romans had in common. They worked out a com-
plete demonstration of the fact that men, even under
the most favorable conditions for feeling their way
to God, fail to find him fully without a special revela-
tion of his love and beneficent will. Listen to this
statement of the apostle himself, which is so clear on
this point that there is no mistaking it: "Men of
Athens, on every hand I see signs of your being very
religious. Indeed as I was going about and looking
at the objects that you worship, I observed an altar
on which the dedication was inscribed, 'To an Un-
known God.' What then you are worshiping with-
out knowledge is what I am now preaching to you."
Their ignorance of God had descended further even
than agnosticism. Their polytheism had fallen into
atheism. At first the Romans had few gods, but
whenever they took a walled city they evoked the gods
of that city to come out and join the Roman side,
then they would establish them as Roman deities.
By this and -other processes it came to pass that the
gods of Rome were almost innumerable, and the
more gods there were the less became the real worship
of any god. The system of polytheism became so
vast that it tumbled to ruin. Seneca, one of the great
Roman thinkers, says ; "All that rabble of gods which

ETHNIC MOVEMENTS MISSIONARY. II

the superstitions of ages have heaped up we shall
adore in such a way as to remember that their wor-
ship belongs rather to custom than to reality." Cicero
more than once quotes Cato as saying that he did
not see how the soothsayers could avoid laughing each
other in the face.

12. With the decay of sincerity in religion had
come, what always comes sooner or later along with
that, a decay in morals. The social life of the Greek
and Roman world had very little in it which we can
admire. Its amusements were sights of bloodshed.
Julius Caesar put into the circus for the amusement
of the people two contending armies, five hundred foot
soldiers, three hundred cavalrymen and twenty ele-
phants, to fight a sanguinary contest. Augustus, the
magnificent, from whom the Augustan age is named,
put pairs of gladiators to fight each other to death
until ten thousand men had been slain. Political
life was as corrupt as social life. That high-
souled devotion to the interests of the public which
once had marked the Romans and lifted them into
power was changed into a greedy scramble for
place. The name of Nero is almost a synonym of
everything that is base in human history. The domes-
tic life, the very center of all worthy life in any nation,
was as full of corruption as the social and political
life. The Romans boasted that for five hundred
years, in the early and heroic days, there never had
been a single divorce among them, but the era
came when divorces were so common that women reck-
oned time by the number of their divorces and sue-

12 TWO THOUSAND YEARS OF MISSIONS.

cessive husbands. Children were often unwelcome,
and were thrust out to die by exposure unless some
charitable hand should rescue them. This practice
was not limited to the debased as it is now, but was
allowed by law, and was advocated by Aristotle and
other great masters of thought in the Greek-Roman
world. Even Plato — the soul who stood nearest to
Socrates and most completely reflected the thought of
that lofty master — Plato advocated the destruction of
children that were not wanted.

The running glimpse which we have now taken of
prominent characteristics of the ethnic world has been
enough to show that the great non-Jewish races had
a vital part in preparing the way for the coming of
the King and for the advancement of his kingdom
throughout the world. They did it by their miserable
failures as well as by their magnificent achievements.

CHAPTER II.

THE MESSIANIC RACE MISSIONARY.

13. Patriarch and poets. 14. Prophets. 15. The
dispersion in Asia. 16. In Africa. 17. In Eu-
rope. 18. Everywhere. 19. The New Testament
as to the dispersion. 20. Hebrew mission-houses.
21. Pagan antagonism. 22. Distinct propagation. 23.
Philo a missionary. 24. He advocates a liberal mission-
ary policy. 25. Hebrew missions commonly unappre-
ciated. 26. Bible translation. 27. Its uses. 28.
Hebrew missions fruitful. 29. Conspicuous converts.

30. Among the masses. 31. Juvenal's testimony. 32.
Converts numerous. 33. Hebrew missions the genesis
of Christian missions.

13. In the germinal promise, at the very tap-root of
the Hebrew nation, lay the missionary idea, to be
carried up through all its growth : "In thy seed shall all
the nations of the earth be blessed." In the gracious
foliage of the national religion, the Hebrew Hymn-
book, it appears again and again.

"Ask of me, and I will give thee the nations for thine
inheritance,

And the uttermost parts of the earth for thy posses-
sion." (Ps. 2:8.)

14 TWO THOUSAND YEARS OF MISSIONS.

"I will make thy name to be remembered in all gen-
erations ;

Therefore shall the peoples give thee thanks for ever
and ever." (Ps. 45: 16-17.)

"He shall have dominion also from sea to sea,

And from the River unto the ends of the earth. . . .

Yea, all kings shall fall down before him:

All nations shall serve him. . . .

And men shall be blessed in him ;

All nations shall call him happy." (Ps. 72 : 8, 11, 17.)

"Jehovah hath made known his salvation :

His righteousness hath he openly showed in the sight

of the nations. . . .
All the ends of the earth have seen the salvation of

our God."
Make a joyful noise unto Jehovah, all the earth :
Break forth and sing for joy, yea sing praises."

(Ps. 98:2, 3, 4.)

14. The missionary thought of Israel came to full
blossom and once, at least, to actual fruitage in the
great preachers of the nation. "The word of the Lord
came unto Jonah the second time, saying arise, go unto
Nineveh, that great city, and preach unto it the preach-
ing that I bid thee." The reluctance of the prophet
to be sent, to be a missionary, and his utter disgust at
the success of his mission in saving the heathen at
the behest of God, whom he reproached with being
"a gracious God and full of compassion," show that
even the well known purpose of God could not yet

THE MESSIANIC RACE MISSIONARY. 1 5

become permanently effective in his people. The evan-
gelizing of Nineveh was a sort of abortive, preliminary
fruitage, a foretoken of the fact that, as soon as the
essential reality of religion should be sufficiently devel-
oped in the people, it would bear that kind of fruit.

This inevitable growth was stimulated and expressed,
brought to the stage of abundant bloom, by the school
of national preaching of which Isaiah was the head.

"For the earth shall be full of the knowledge of Jeho-
vah,
As the waters cover the sea." (Isa. u :g.)

"And many nations shall go and say,

Come ye, and let us go up to the mountain of Jehovah,

And to the house of the God of Jacob ;

And he will teach us of his ways,

And we will walk in his paths:

For out of Zion shall go forth the law,

And the word of Jehovah from Jerusalem."

(Micah 4:2.)

"I Jehovah have called thee in righteousness,

And will hold thine hand,

And will keep thee, and give thee for a covenant of

the people,
For a light of the Gentiles." (Isa. 42 :6.)

"Listen, O isles, unto me ;

And hearken, ye peoples, from far. . . .

Tt is too light a thing that thou shotildst be my servant

To raise up the tribes of Jacob,

l6 TWO THOUSAND YEARS OF MISSIONS.

And to restore the preserved of Israel :
I will also give thee for a light to the Gentiles,
That thou mayest be my salvation unto the end of
the earth. . . .

"Lo, these shall come from far:
And, lo, these from the north and from the west;
And these from the land of Sinim." (Isa. 49: 1, 6,
12.)

These are only a few of the many missionary mes-
sages of the prophets.

After the blossoming period of the great poet-
preachers had passed and the petals of their prophecies
covered the ground, it almost appears as if the fruit
had begun to set as seen in the dreams of Daniel.
"I saw in the night visions, and, behold, there came
with the clouds of heaven one like unto a son of man,
and he came even to the ancient of days, and they
brought him near before him. And there was given
him dominion, and glory, and a kingdom, that all the
peoples, nations, and languages should serve him : his
dominion is an everlasting dominion, which shall not
pass away, and his kingdom that which shall not be
destroyed." (Dan. 7: 13-14.)

15. The growth of the expectation that all nations
should some day know the one true God advanced most
rapidly just when those who were able to make Him
known were being scattered most widely among the
nations. The ideal and the actual developed side by
side, though without much conscious relation to each
other. But each development profoundly helped the

THE MESSIANIC RACE MISSIONARY. 17

other. They both sprang out of the same purpose of
God.

It is estimated that 350,000 Hebrews, first and last,
had been carried captive to the Euphrates and beyond.
Fewer than 50,000 returned. Hence even if there had
been no increase, six were left by their own choice
in the land of exile for every one who returned. By
the beginning of our era these had increased to mil-
lions, according to their own historians. These East-
ern Jews claimed to be less mixed in blood and to be
stricter in religion than those in Palestine. Thousands
of families were transplanted from Babylonia to Asia
Minor at one time by Antiochus the Great.

In Antioch and other Syrian cities there were large
numbers of Jews, so many in Damascus that 10,000
of them were put to death there at one time.

16. Egypt was a favorite land of immigration for the
people of Palestine. It was like going from the stony
uplands of New England to the fat valley of the Mis-
sissippi. Famous migrations were those made in the
times of Abraham, of Joseph, and of Jeremiah. A
remnant of the last named migration remained and was
augmented from time to time. At the time of the
foundation of Alexandria immigration was stimulated
by conferring on Jews the right of citizenship the same
as upon the Greeks themselves. Philo, the great Alex-
andrian Jew, contemporary of Jesus, tells us that two
of the five quarters of the city were Jewish and that
there were one million Jews in Egypt, i. e., one-eighth
of the whole population.

In Africa, west of Egypt, Strabo divides the popu-

l8 TWO THOUSAND YEARS OF MISSIONS.

lation of Cyrene into four classes — citizens, agricultur-
ists, foreigners, and Jews. Later on, in the time of
Trajan, Cyrene was a chief center of Jewish revolt.

17. From the records of Paul's work we see that
Jews were numerous in Macedonia and Greece as well
as in Asia Minor. To Rome itself the first considerable
Jewish population was brought after the conquest of
Jerusalem by Pompey, 63 B. C. Sixty years later
8,000 Jews resident in Rome joined a deputation to the
Emperor, which came from Palestine. Dion Cassius,
writing about A. D. 230, says of the Jews in Rome :
'Often suppressed, they nevertheless mightily in-
creased, so that they achieved even the free exercise of
their customs."

18. The kinsmen of Jesus, with the same basic ideas
of religion on which He built, had been carried by
captivity and by commerce throughout the Roman
world as the pioneer corps of missionaries of the one
true and living God. Jews were scattered, not only
through the Roman world and its borders but far be-
yond, even in India and China. There were colonies
of them on oases of the African Sahara to its uttermost
wastes between Morocco in the West and Timbuctu
on the River Niger.

19. The first sentence of the first Christian writing
which has been preserved dedicates it "to the twelve
tribes which are of the Dispersion." Thus the brother of
Jesus, in this earliest extant missionary tract, rests
his undertaking on the same fundamental fact in which
the world-wide wonders of Pentecost had been
grounded. "Now there were dwelling at Jerusalem

THE MESSIANIC RACE MISSIONARY. 19

Jews, devout men, from every nation under heaven."
These Hebrews were not mere travelers abroad ; they
were natives in the foreign countries ; "hear we, every
man his own language, wherein we were born." They
occupied the whole circuit of the civilized world with
"Judea" as a center. The North, "Cappadocia, Pontus.
Asia, Phrygia" ; the East, "Parthians, Medes, Elamites,
and dwellers in Mesopotamia"; the South, "Arabians
and dwellers in Egypt"; the West, "dwellers in the
parts of Libya about Cyrene, Cretans and sojourners
from Rome." Thus, on that first day of sufficient heat
for the germination of the seed, it fell into God-made
Hebrew soil which had been transported through all
the known continents, Asia, Africa, and Europe.

20. Philo says that "in all the towns thousands of
houses of instruction were open, where discernment
and moderation and justice and all virtues generally
were taught." We know that Paul found them in Cor-
inth, in Athens, in Berea, in Thessalonica, in Ephesus,
in Iconium, in Antioch, in Pisidia, and sometimes more
than one in a city, as for example, in Salamis in
Cyprus, and in Damascus. Josephus says that in
Antioch in Syria there was one which was particu-
larly elegant and to which the Greek rulers had pre-
sented brazen vessels which had been carried away
by Antiochus from the temple in Jerusalem. Early
Jewish epitaphs have been found in Rome which men-
tion bv distinctive names seven different synagogues in
that city. One of the synagogues in Egypt was
regarded as a sort of second temple only less sacred
than the one in Jerusalem. In Alexandria there were

20 TWO THOUSAND YEARS OF MISSIONS.

synagogues with pleasant shade trees about them, and
at least one of imposing proportions and architecture.

Besides the synagogues there were regular places of
meeting for worship under the open sky. This is not
surprising when we remember that Greek theaters
were built without roofs. Paul found such a place
of prayer at Philippi. The synagogues throughout the
empire made monotheism visible, as it were, to every
passer-by. They at least punctuated the cities with
interrogation points as to the possibility of a religion
without idolatry. When the time came they furnished
a platform on which Christ could be proclaimed.

21. The Jews could not keep their light under a
bushel. It was too unique to go unnoticed. Classic
writers refer to them with supreme contempt and with
a disgust so deep as to prove that Judaism had made
a real impression on the popular mind. The religion
of the Hebrews called out more than passing jibes.
Positive literary attacks were made by Manetho, Apo-
lonius Molon, Lysimachus, Chseremon, and Apion. In
meeting these attacks the defenders of Israel carried the
war into the enemies' country and pointed out plainly
the weak places in current polytheism.

Plutarch seriously argued that the Jews' abstinence
from swine's flesh showed that they paid divine honors
to this animal. Juvenal sneers that they "accorded
to pigs the privilege of living to a good old age," and
that "swine's flesh is as much valued as that of man."
He attributed their Sabbath observance to laziness.
Tacitus and Pliny thought that they were practically
atheists because they would not pay divine honors to
idols or to the Emperor.

THE MESSIANIC RACE MISSIONARY. 21

A Roman historian records of one of the noblest
of Roman Emperors and philosophers, Marcus
Aurelius, that as "he went through Palestine on
his way to Egypt, again and again painfully excited
with disgust at the vile and tumultous Jews, he is said
to have exclaimed 'O Bohemians, O Huns, O Poles,
at length I have found people more uncivilized than
you.' "

The work of Josephus, "Against Apion," is preserved
and is an elaborate defense and advocacy of Judaism.
A large aim in the other writings of Josephus was to
put Judaism in a favorable light before the Roman
world.

22. Efforts still more distinctly missionary were
made to commend the Hebrew religion to the Gen-
tiles. They were made by a method which is con-
demned by modern standards, but which was com-
monly used in ancient times, the method of sheltering
the truth advocated under the authority of well known
names. Emil Schiirer calls it "Jewish Propaganda
Under a Heathen Mask," and describes the advocacy
of Jewish ideas attributed to Hystaspes, Hecataeus,
Phocylides and in many "smaller pieces." The most
interesting to young people who are studying the
ancient classics are verses attributed to Hesiod, Homer,
Aeschylus, and Sophocles. Perhaps the most influ-
ential at the time, certainly the most extensive Jewish
tracts for the heathen, were the Sibylline Oracles.
The Roman world believed that Sibyls, inspired, half-
mythical women, had from time to time uttered prophe-
cies about morals and religious worship and about

22 TWO THOUSAND YEARS OF MISSIONS.

unseen ana future things. Some of these were col-
lected and sacredly guarded in Rome. Others were
floating about. Long before the time of Jesus, and
later, Christians (?) composed verses advocating their
views and published them as Sibylline Oracles. These
are freely used by the church fathers in defense of
the faith.

The testimony of Jesus is conclusive as to the mis-
sionary activity of the Jews in his day. "You scour
both land and sea to make a single convert." It was
not their zeal in winning converts which he lamented,
but the hollowness of religion in the missionaries them-
selves. While such vigorous efforts at conversion
were made by even the narrow and exclusive Jews of
Palestine, the Hellenists or Grecian Jews, being far
more open-minded themselves, were more sound-
hearted and effectual in missionary endeavor.

23. Perhaps the noblest single worker in bringing
the Hebrew faith to bear on the Gentile world was
Philo, known as Philo the Jew. He belonged to a
family of great wealth and political influence in Alex-
andria. He was sent, late in life, on a commission to
the Emperor, in behalf of the Jews. But his own
interests were chiefly religious and philosophical. He
was a most loyal Israelite and at the same time a
thorough-going Greek philosopher. Many of his works
are commentaries on the Rible, into which he man-
ages to interpret the leading ideas of Plato and other
philosophers whom he regarded as divine men, forming
a sacred society. A large group of his writings were
especially intended to commend the religion of Israel

THE MESSIANIC RACE MISSIONARY. 23

to Greek minds. One of his favorite ideas was that
God communicated with his creation through the
Logos, the Word.

24. In his work on Monarchy he describes the atti-
tude of the ideal ruler toward converts from false relig-
ions to the true, with a breadth of sympathy seldom
surpassed by Christian missionaries themselves.

"And he receives all persons of a similar character and
disposition, whether they were originally born so, or whether
they have become so through any change of conduct, having
become better people, and, as such, entitled to be ranked in a
superior class ; approving of the one body because they have
not defaced their nobility of birth, and of the other because
they have thought fit to alter their lives so as to come over
to nobleness of conduct. And these last he calls proselytes,
from the fact of their having come over to a new and God-
fearing constitution, learning to disregard the fabulous in-
ventions of other nations, and clinging to unalloyed truth.

Accordingly having given equal rank and honor to those who
come over, and having granted to them the same favors that
were bestowed on the native Jews, he recommends those who
are ennobled by truth not only to treat them with respect,
but even with especial friendship and excessive benevolence.
And is not this a resasonable recommendation? What he
says is this :

'Those men who have left their country and their friends,
and their relations, for the sake of virtue and holiness, ought
not to be left destitute of some other cities, and houses, and
friends, but there ought to be places of refuge always ready
for those who come over to religion ; for the most effectual
allurement and the most indissoluble bond of affectionate
good will is the mutual honoring of the one God.' More-
over, he also enjoins his people that, after they have given
the proselytes an equal share in all their laws, and privileges
and immunities, on their forsaking the pride of their fathers
and forefathers, they must not give a license to their jealous
language and unbridled tongues, blaspheming those beings

24 TWO THOUSAND YEARS OF MISSIONS.

whom the other body looks upon as gods, lest the proselytes
should be exasperated at such treatment, and in return utter
impious language against the true and holy God; for from
ignorance of the difference between them, and by reason of
their having from their infancy learnt to look upon what was
false as if it had been true, and having been bred up with
it, they would be likely to err."

25. These words of the greatest Hebrew mind con-
temporary with Jesus, along with other facts which
form a part of missionary history, show that the popu-
lar notion about the extreme exclusiveness and unmis-
sionary temper of the Jews should be greatly modified,
if not, indeed, reversed. In another connection Prof.
Harnack has said that "the Judaism of the dispersion,
in distinction from the Palestinian, claims to-day our
particular attention, as we know that it was in many
ways both the prelude to Christianity and the bridge
leading over to it." Increased comprehension of the
facts in the case generally shows that in spiritual as
in biological history the real break in continuity is less
than surface appearance seems to indicate.

26. The supreme missionary work of the Messianic
race before Christ was the translation of the Scriptures.
This is always fundamental in the pioneer work of
missions. It was the chief service and achievement
of Carey and of Judson. The Greek-speaking Jews or
Hellenists were most numerous and influential in Alex-
andria. They needed the Scriptures in their every-day
language, and they gradually translated them, through
a period of perhaps 200 years. The first portion to be
completed was the first five books. Long afterward
a legend arose that the Egyptian King, Ptolemy Phila-

THE MESSIANIC RACE MISSIONARY. 25

delphus, sent to Palestine and obtained seventy-two
Elders, six from each tribe, whom he entertained roy-
ally in Alexandria while they translated all the Scrip-
tures in seventy-two days. Hence the common name
of the translation is the Septuagint or the LXX.
They are said to have been housed on the Island of
Pharos — the famous lighthouse island — and to have
compared their work one with another, all agreeing
upon the result. But the translations themselves indi-
cate that they were made at different times, by men of
decidedly different tastes and habits. Some are very
free translations or paraphrases, others are so
extremely literal and Hebraistic in style that they do
not convey their meaning clearly in Greek. Still it
was a magnificent achievement to put the Sacred
Writings into the language of the whole civilized world.
This translation took the place of the original Hebrew
even in Palestine.

27. The translators did two great missionary serv-
ices. First, they put the Scriptures within reach of the
heathen long before Christ. The tradition — in this
particular reasonable — asserts that the translation was
required by the authorities of the great Alexandrian
library. That the Greek version of the Hebrew Scrip-
tures had missionary uses is not a mere Christian fancy
thrown back over their translation. It is stated in
emphatic terms by Philo the Jew. After describing the
making of the Septuagint he gives expression to the
following truly Jewish and at the same time magnificent
missionary hope :

"In this way those admirable, and incomparable, and most
desirable laws were made known to all people, whether pri-

26 TWO THOUSAND YEARS OF MISSIONS.

vate individuals or kings, and this too at a period when the
nation had not been prosperous for a long time. And it is
generally the case that a cloud is thrown over the affairs of
those who are not flourishing, so that but little is known of
them; and then, if they make any fresh start and begin to
improve, how great is the increase of their renown and glory?
I think that in that case every nation, abandoning all their
own individual customs, and utterly disregarding their na-
tional laws, would change and come over to the honor of
such a people only ; for their laws shining in connection with,
and simultaneously with, the prosperity of the nation, will
obscure all others, just as the rising sun obscures the stars."

In later times, Aquila, himself a Jewish convert from
heathenism, made a new translation into Greek.

The other great missionary service of the LXX
was its use by Christ, the Apostles, and other early
Christian missionaries. The translated Scriptures
were the seed-baskets for saving the world. The
Old Testament quotations by Christ and the
Apostles are usually made from the LXX. For several
generations it was the only Bible which the Christians
used. Out of this version into Greek translations were
made into at least eleven other tongues.

28. Hebrew missions were not without fruit. The
religion of Israel had great rational and moral supe-
riority, which widely commended it, whenever its
superficial characteristics could be overlooked and
superficial prejudices against it could be overcome.
The celebrated Greek geographer Strabo says of
Moses that :

"He declared and taught that the Egyptians and Africans
entertained erroneous sentiments, in representing the Divinity
under the likeness of wild beasts and cattle of the field; that

THE MESSIANIC RACE MISSIONARY. 27

the Greeks also were in error in making images of their
gods after the human form. . . . Who then of any
understanding would venture to form an image of this Deity,
resembling anything with which we are conversant? On the
contrary, we ought not to carve any images, but to set apart
some sacred ground and a shrine worthy of the Deity, and
to worship Him without any similitude."

29. The man who uttered this dispassionate and
scholarly view of Mosaism did not himself become a
Jew.

The most conspicuous converts were the royal family
of Adiabene, a small kingdom on the upper Tigris in
the region of ancient Nineveh. King Izates, his mother
Helen and his brother Monobaz became devout con-
verts to Judaism. Their kindred followed. Helen
made pilgrimages to Jerusalem and was a generous
contributor to the people in time of famine, as well as
to the furniture of the temple. She and Monobaz had
a palace in Jerusalem. Members of the family fought
on the side of the Jews against the Romans. Monobaz
succeeded Izates on the throne of Adiabene, and
brought the remains of both his mother and brother to
Jerusalem for burial. They built there a splendid
family tomb. It is one of the best identified spots in
the vicinity of Jerusalem today.

30. Multitudes of common people in all parts of the
Roman Empire turned to the worship of the one true
God. Josephus tells us that "many of the Greeks have
been converted to the observance of the laws ; some
have remained true, while others who were incapable
of steadfastness have fallen away again." "Likewise
among the mass of the people there has been for a

28 TWO THOUSAND YEARS OF MISSIONS.

long time a great amount of zeal for our worship ; nor
is there a single town among Greeks or barbarians or
anywhere else, not a single nation to which the observ-
ance of the Sabbath as it exists among ourselves has
not penetrated ; while fasting and the burning of lights
and many of our laws with regard to meats are also
observed." We should be inclined to count these
statements among the exaggerations of Josephus, were
they not abundantly confirmed by such Gentile authors
as Seneca and Dion Cassius, and by the statement of
James at the Jerusalem conference: "For Moses, for
generations past, has had in every town those who
preach him, read, as he is, in the synagogues every
Sabbath."

31. An unmistakable evidence of the spread and in-
creasing power of Judaism among the Romans is given
by Juvenal in his Fourteentl* Satire. The evidence
is the more striking because it was written in bitter
hostility to the Jews. The whole satire is a noble and
trenchant appeal to parents to avoid evil courses of
every kind, lest their children not only copy their bad
example but even outrun them in wrong-doing. Among
other perils is the religion of the Jews. If the father
is an adherent, observing some of the Jewish customs,
the son will become a complete convert, even to the
extent of circumcision.

"Sprung from a father who the Sabbath fears,
There is who naught but clouds and skies reveres;
And shuns the taste, by old tradition led,
Of human flesh, and swine's, with equal dread : —

THE MESSIANIC RACE MISSIONARY. 20,

This first ; the prepuce next he lays aside,
And, taught the Roman ritual to deride,
Clings to the Jewish, and observes with awe,
All Moses bade, in his mysterious law :
And therefore, to the circumcised alone,
Will point the road, or make the fountain known ;
Aping his bigot sire, who whiled away,
Sacred to sloth, each seventh revolving day."

This warning of the poet, besides showing the prog-
ress which Judaism was making among the Romans,
clearly alludes to different degrees in the process of
conversion to Judaism which are sometimes indicated
by the expressions "Proselytes of the Gate" and "Prose-
lytes of Righteousness"; or, as we say in connection
with modern missions, "Adherents" and "Communi-
cants."

32. While we have no statistics for those times,
there is every reason to believe that there were many
thousands, perhaps hundreds of thousands, of Gentiles
who had come more or less within the sphere of the
worship of the one true God. Josephus says of the
temple that "it was held in reverence by peoples from
the ends of the earth." "The Court of the Gentiles"
was an important part of the sacred enclosure because
many desired to come as close to the sanctuary as pos-
sible. It was separated from the inner court by an
ornate stone balustrade which had at intervals signs
in Greek and Latin warning all to come no further,
unless they were completely naturalized in* the Jewish
fraternity. One of the Greek tablets was unearthed

30 TWO THOUSAND YEARS OF MISSIONS.

a few years ago. Thus there has been preserved for
nineteen hundred years and now brought to light a
tangible and legible monument, not only of the exclu-
siveness of the Jews, but also of their provision for
the measured approach of the Gentiles in the house of
God. This "middle wall of partition" was four feet
high. It remained for Christianity to break it down
completely.

33. The New Covenant began where the Old Cov-
enant left off. The missions which have sprung from
the stock of the Messiah are rooted in the missions
of the Messianic Race. The relation of the two is not
only close, it is vital and genetic. It is a fact not com-
monly considered in its full significance that Christian-
ity made its first effectual connections with the Gentile
world through the mission converts to Judaism. Noth-
ing is plainer in the pages of the New Testament than
the magnificent success of Hebrew missions and, at the
same time, their fundamental relation to the world-
wide propagation of Christianity. Not to mention
narratives in which there is strong indirect evidence
that converts from heathenism to Judaism took a deci-
sive part in the early spread of Christianity, in the fol-
lowing passages it is directly stated in unmistakable
language. The common way of describing them, as
we saw in the language of Josephus, was to speak of
them as those who take part in "our worship." In
selecting The Seven the disciples at Jerusalem "chose
• . . Nicholas from Antioch, a former convert to
Judaism." Again, "There was then in Csesarea a man
named Cornelius, a captain in the regiment known as

THE MESSIANIC RACE MISSIONARY. 31

the 'Italian Regiment,' a religious man and one who
reverenced God, as also did all his household. He
was liberal in his charities to the people, and prayed
to God constantly." Again, "After the congregation
had broken up, many of the Jews and converts who
joined in their worship followed Paul and Barnabas,"
but "the Jews, on their part, roused the women of
position who worshiped with them, and the leading
men of the town, and stirred up a persecution against
Paul and Barnabas." Again, "Among the listeners
was a woman named Lydia belonging to Thyatira, a
dealer in purple dyes, who joined in the worship of
God." Again, "Some of the people were convinced,
and threw in their lot with Paul and Silas, as well as
a large body of Greeks who joined in the Jewish ser-
vices, besides a considerable number of women belong-
ing to the leading families." Again, Paul "argued in
the synagogue with the Jews and with those who joined
their worship there." Again, "he left and went to
the house of a certain Titus Justus, a man who joined
in the worship of God." Again, at a much earlier day,
we read "some of us are visitors from Rome, either
Jews by birth or converts, and some Cretans and
Arabians." Thus we are explicitly told that converts
from heathenism to Judaism took a first place and a
leading part in the early spread of Christianity in
many of the great centers of its propagation; in Jeru-
salem, in Caesarea, in Pisidian Antioch, in Philippi, in
Thessalonica, in Athens, in Corinth, in Rome. There
is every reason to believe that the same was true else-
where, at least in all the cities, certainly so in Syrian
Antioch.

32 TWO THOUSAND YEARS OF MISSIONS.

The primary mission work of the Messiah was done
by the Messianic Race. The law was a tutor to lead,
not only the Hebrews, but also the heathen, to Christ.
It was significant of a world-wide fact that "among
those who had come up to worship at the festival were
some Greeks, who went to Philip of Bethsaida in Gali-
lee, and said : 'We should like, sir, to see Jesus.' "

CHAPTER III.

THE MESSIAH MISSIONARY.

34. The missionary origin of Jesus, (a) earthly, (b)
heavenly. 35. His missionary characteristics, (a) pos-
itive, (b) negative. 36. His missionary methods, (a)
industrial, (b) itinerant, (c) medical. 37. His mis-
sionary fields, (a) formalists, (b) the lapsed, (c) non-
Jews. 38. His missionary pupils. 39. His great com-
mission. 4°» His dominant ideal missionary.

34. Jesus of Nazareth was in every sense of the word
a missionary. In Him the missionary tendencies of the
Messianic Race culminated. In Him was a new begin-
ning, a fresh deposit and source of missionary energy.
Before Christ the missionary movement had only crept
and crawled. It was in a larval state. With Him it
took wings, it reached the perfect state. He was the
image, the true and complete embodiment of the spirit
of missions. In Him it became reproductive. He
was the original and the originator of missions.

His own origin was missionary. We have seen to
what extent it was so on its earthly side, but it was
pre-eminently so on its heavenly side. He was repeat-
edly described, especially by himself, as the Sent —
that is, the Missionary. If instead of the Anglo-Saxon
"sent" we were to use a word of Latin origin meaning

34 TWO THOUSAND YEARS OF MISSIONS.

the same, we should better gather the force of this
favorite thought of Christ about himself. The fol-
lowing are a few of His statements as rendered in the
Twentieth Century New Testament: "As the living
Father made me His Messenger, and as I live because
the Father does, so those who take me for their food
will live because I do." "For myself I do know Him,
for it is from Him that I have come, and I am His
Messenger." " 'If God were your Father,' Jesus
replied, 'you would love me, for I came out of God
Himself, and am now here ; nor have I come of myself,
but I am His Messenger.' " "And this enduring life
is to know Thee as the only true God, and Thy Mes-
senger, Jesus, as the Christ." "Just as I am Thy
Messenger to the world, so they are my messengers to
it." "Oh, righteous Father, though the world did
not know Thee, I knew Thee ; and these men knew me
to be Thy Messenger." These are but a few of the
many plain statements to the same effect. The primal
name of Jesus Christ is the Word — that is, the expres-
sion, the utterance, the message. In his ultimate
nature he was the going forth of the infinite Life, the
making known of the divine love, the proclamation
of the eternal purpose of good for humanity. "For
God so loved the world, that He gave His only Son,
that no one who believes in Him might be lost, but
that all might have enduring life."

35. Jesus was missionary in the character of his
work as well as in his origin. The negative side of
all missionary work is the destruction and displace-
ment of false and imperfect conceptions of life and

THE MESSIAH MISSIONARY. 35

duty. It is always an innovation. Jesus was the first
and greatest of innovators. The world into which
he came was firmly encased in customs and traditions.
It was loaded down with the accumulations of ages.
His own Jewish world was completely enthralled in
traditionalism. People did not venture to speak or
act, or even think, except along lines which were con-
secrated by long use. "Then some Pharisees and
Rabbis came to Jesus and said : 'How is it that your
disciples break the traditions of our ancestors?'
His reply was : 'How is it that you on your side
break God's commandments out of respect for your
own traditions ?' " He did not hesitate to attack
wrongs which were entrenched, not only in custom,
but also in the deepest selfish interests of men. They
had turned the house of worship into a market and
money exchange. At the very outset of his ministry
he unhesitatingly overturned these practices. The
Roman world as well as the Jewish, into which he
came, was in bondage to custom and to the pride of
precedent. The humble Nazarene promulgated prin-
ciples which were bound to undermine and break down
the ponderous rule of "the kingdom strong as iron."

But the chief work of a missionary is positive rather
than negative. He destroys only in the process of
clearing the way for constructive effort. Jesus was a
missionary in making known the true relations of
God to men, where, previous to his mission, they were
unknown or but partly known. God had been esteemed
as the almighty Creator and Ruler, the great Sus-
tained the Predestinator. This was true of the best

36 TWO THOUSAND YEARS OF MISSIONS.

informed portions of mankind. They had caught only
fragmentary glimpses of the reality. They worshiped
refracted and broken rays of the Light. In too many
cases these rays were distorted by human passion and
sin, so as to be utterly false to the reality. Into such
a world Jesus effectually brought the true and simple
conception of God as "our Father." His proclamation
of God was as fresh and radical, even to the monothe-
istic Jews, as that made by missionaries to the benighted
in any age. A corresponding part of his missionary
work was that of inducing men to enter into right
relations with God. In his day and in all days the
tendency of man is to attempt to reach God through
many intermediate measures. Jesus insisted that
men can come, ought to come, and are divinely urged
to come into direct, immediate, and personal fellow-
ship with the infinite Friend. "A time is coming, and
indeed is already here, when the true worshipers will
worship the Father spiritually, with true insight; for
such is the worship that the Father desires. God is
Spirit ; and those who worship Him must worship spir-
itually, with true insight." His missionary work
included also the engendering of right relations of men
to one another. A new society was to be the outcome
of his work. Stratifications in caste and artificial rank
were to be completely broken up. All his followers
were to become one, even as he and the Father were
one. He instituted a hitherto unknown fellowship.
Every endeavor to elevate communities in the social
scale which is made by modern missionary effort is
a true following of the original Missionary.

THE MESSIAH MISSIONARY. 37

36. The methods of the work of Jesus were mis-
sionary.

In the earlier stages of his work he was an indus-
trial missionary. It is not without significance that
Jesus, during the larger part of his life, was "the
carpenter." This is simply mentioned by the New
Testament writers, but the instinct of the followers
of Jesus in later times has fastened on the fact as
being full of meaning for human life. It is regarded
as a recent discovery in education that manual train-
ing is promotive in a high degree of spiritual
results. In many instances young people who have
failed to be aroused mentally by any other means
acquire intellectual zest and tone through manual dis-
cipline. In many different ways, ranging from labora-
tory work to athletics, educators are giving large and
ever larger place to the element of physical training.
This most natural and effective education Jesus
enjoyed, and through his devotion to manual pursuits
for so many years he has made it impossible for any
true missionary to undervalue the importance of lead-
ing people into better industrial ways, and, through in-
dustrial discipline, into higher and firmer character.

When Jesus entered upon his more public career he
became an itinerant missionary. It is a characteristic
of the missionary spirit that it ever seeks to enter the
regions beyond. It is not satisfied, and can not be
satisfied with cultivating fields already long tilled.
Though Jesus tried again and again to lift the Naza-
renes into a larger life, and though he made Caper-
naum his "own city" and the center of his operations

38 TWO THOUSAND YEARS OF MISSIONS.

for many months at a time, still he was always essen-
tially an itinerant. In his brief ministry he went back
and forth many times between Judea and Galilee. He
went from city to city and from village to village pro-
claiming the good news of the kingdom. Itinerating
was characteristic of all his work. "Crowds of people
began to look for him; and when they came up with
him they tried to detain him and prevent his leaving
them. Jesus, however, said to them: 'I must take
the good news of the Kingdom of God to the other
towns as well, for this was the object for which I was
sent.' "

Jesus was a medical missionary. Considering the
amount of attention which he gave to the healing of
the body, it is remarkable that his followers have been
so slow in making much of this form of missionary
work. With Jesus it was so conspicuous an element
that multitudes followed him only as a Healer and
flocked to him because of this mission of his. In
addition to all the special cases which are recorded
we are told more than once that he healed all those
who came to him. When we remember that they
flocked about him largely on this account we see that
as no one else who ever lived Jesus was a medical mis-
sionary.

37. Jesus was distinctly missionary in his choice of
people to be objects of special effort. First of all he
came to the lost sheep of the house of Israel ; that is,
to believers in an imperfect form of the true religion.
The resuscitation of effete religious life, giving to men
higher and broader ideals than they have cherished,

THE MESSIAH MISSIONARY. 39

is an essential part of missionary endeavor. In many
portions of Europe and Asia to this day nothing radical
and thoroughly renovating can be accomplished until
the decadent forms of Christianity have been regen-
erated.

He was also distinctively missionary in devoting him-
self to the unprivileged classes. Slum work is
decidedly missionary in its nature. Jesus devoted
himself to that work to such an extent that it came
to be thought of as a characteristic of his life. He
was known as "the friend of publicans and sinners."
"The common people heard him gladly." He expressly
announced that he "came to seek and save that which
was lost."

From the necessities of the case his ministry was
absorbed largely in work for the imperfectly religious
and for the unprivileged classes. But there are many
traces of his devotion to the widest reaches of human-
ity. It is significant that men representing one of
the most influential forms of ethnic faith brought trib-
utes to the cradle of Jesus. In earliest infancy he
was carried out of his own land, even to another con-
tinent. He gave an early portion of his public min-
istry to the half heathen Samaritans. To one of them
he made his first recorded statement of his Messiah-
ship and a most profound and clear announcement of
true spiritual religion. Toward the end of his min-
istry we find him again working among the villages
of the Samaritans. Hateful as the name Samaritan
was to every Jew, Jesus made one of the most admira-
ble characters which he ever delineated a Samaritan.

40 TWO THOUSAND YEARS OF MISSIONS.

In another direction he passed out of the boundaries
of Palestine into the neighborhood of Tyre and even
of more distant Sidon ; there he performed one of his
most gracious and significant acts of mercy. He
chose for the Mount of his transfiguration lofty Her-
mon, on the extreme borders of the Holy Land, from
the summit of which Damascus, the most ancient repre-
sentative of heathen cities, can be distinctly seen. In
his brief and necessarily limited ministry there are
many indications of the widest outreach in his thoughts
and sympathies. One of the moments of most intense
agitation in his whole career was during the last days,
when "some Greeks" sent word that they wished to
see him. It was then that he said: "Now I am
troubled at heart and what can I say?" Then there
"came a voice from the sky." "The crowd of bystand-
ers who heard the sound exclaimed, 'That was thunder !'
Others said 'it was an angel speaking to him !' Jesus
said: 'This world is now on its trial. The spirit
that rules it will now be driven out; and I, when I
am lifted up from the earth, will draw all men to
myself.' "

38. Perhaps we can gain our highest view of the Mes-
siah as missionary from the fact that he was the orig-
inator of missions. A large feature of his ministry
was his selection of a group of men in whom he could
instil the missionary spirit and whom he could train
for missionary work. The training of the Apostles
was undoubtedly a leading aim of his life. He selected
them with great care, calling them into closer and
closer relations with himself, then kept them with him,
imbibing his own spirit and way of working.

THE MESSIAH MISSIONARY. 4I

The pupils in his training school he called Apostoloi,
that is, the sent out — in other words, missionaries.
It is made as plain as words can make it that they
were chosen for this kind of work. "The harvest
is heavy," he said, "but the laborers are few, so pray
to the owner of the harvest to send laborers to do the
harvesting." Then calling his twelve disciples to him
Jesus gave them authority over wicked spirits so that
they could drive them out, as well as the power of
curing every kind of disease and sickness.

Later he coupled with these many more and sent
them out for a special mission, a sort of trial endeavor
in missionary work. "The Master appointed seventy-
two other disciples and sent them on, two and two, in
advance, to every town and place that he was himself
intending to visit. The harvest, he said, is heavy
but the laborers are few, so pray to the owner of the
harvest to send laborers to do the harvesting. Now,
go." Many scholars think that the number seventy,
or, according to the best documentary evidence,
seventy-two, was significant in the missionary direc-
tion. This was commonly thought of as the number
of the heathen nations, the opinion being based on
the enumeration in the tenth chapter of Genesis.

Concerning the extent to which the Apostles car-
ried out the meaning of their title, we have only
glimpses in the New Testament writings. There are
many traditions, some of which undoubtedly reflect his-
toric facts as to the range of these primitive mission-
aries. In later chapters we shall have occasion to notice
some of the results of their work.

42 TWO THOUSAND YEARS OF MISSIONS.

The father of church history, Eusebius, writing
within two hundred years after the death of the last of
the Apostles, tells how they and those whom they had
directly inspired carried the message far and wide.

"Alongside of him [Quadratus] there flourished at that
time many other successors of the Apostles, who, admirable
disciples of those great men, reared the edifice on the founda-
tions which they laid, continuing the work of preaching the
gospel, and scattering abundantly over the whole earth the
wholesome seed of the heavenly kingdom. For a very large
number of His disciples, carried away by fervent love of the
truth which the divine word had revealed to them, fulfilled
the command of the Saviour to divide their goods among the
poor. Then, taking leave of their country, they filled the
office of evangelists, coveting eagerly to preach Christ, and
to carry the glad tidings of God to those who had not yet
heard the word of faith. And after laying the foundations of
the faith in some remote and barbarous countries, establish-
ing pastors among them, and confiding to them the care of
those young settlements, without stopping longer, they hast-
ened on to other nations, attended by the grace and virtue of
God."

39. That there might be no mistake about the mis-
sionary purpose of his religion and the real culmination
of all his ministry, Jesus put his intention in plain
words before he finally parted from his disciples. On the
mountain in Galilee "Jesus came up and spoke to them
thus : All authority in heaven and on earth has been
given to me. Therefore go and make disciples of the
nations." Finally the last thing before the ascension,
lest they forget the principal word which he had to
leave with them as the very essence of his intention,
he reminded them as follows : "Scripture says that
the Christ should suffer in this way, and that he should

THE MESSIAH MISSIONARY. 43

rise from the dead on the third day, and that repentance
for forgiveness of sins should be proclaimed on his
authority to all the nations, beginning at Jerusalem.
You yourselves are to be witnesses to all this."

40. More significant than any single detail in the mis-
sionary history and the institution of missions by Jesus
is the, ideal which he created concerning the extent
and the all-inclusive purposes of the gospel. If he
personally had not said or done anything which could
be called specifically missionary, still the expansive
conceptions which he gave to his followers must sooner
or later have come to birth in missionary activity. It
was clear that his work was not for Palestine alone
and not for Israel alone. It was for all mankind.
"The world" was a frequent and significant phrase in
the original gospel. The central thought in many of
his parables was the thought of growth. The King-
dom of Heaven was almost always said to be like
growing things. It was like grain developing into a
harvest. It was like seed growing into a tree. It
was like the yeast plant propagating itself until the
whole mass should be filled with its life.

By the parable of the wicked tenants he drew from
their own lips the verdict of the leaders of the Jewish
nation that the Owner should "let the vineyard to other
tenants." That there might be no mistake in under-
standing the teaching as meaning the extension of
religious opportunity to the non-Jewish world, he
added, "for this reason the Kingdom of God, I tell
you, will be taken from you, and given to a nation that
does produce the fruit of the Kingdom." This teach-

44 TWO THOUSAND YEARS OF MISSIONS.

ing he at once pressed further by a parable of the mar-
riage feast, with its unmistakable declaration of a
gospel invitation for every soul in the outside, heathen
world. "Then he said to his servants, 'The feast is
ready, but those who were invited were not fit to come.
So go to the cross-roads, and invite to the feast every
one you find." On his final journey toward Jerusalem
he had spoken the dinner parable of invitation to the
unprivileged classes. Arrived at the national capital
itself, in the last solemn week, he spoke this other
dinner parable of the invitation to the unprivileged
nations :

"When you give a lunch or a dinner, do not ask
your friends, or your brothers, or your relations, or
rich neighbors, for fear they should invite you in return,
and so you should be repaid. Instead of that, when
you give a party, invite the poor, or the crippled, or the
lame, or the blind." Thus he illuminated his teaching by
the parable of the dinner invitation, which he carried
beyond the select social circle, to those who lived in the
streets and alleys of the town and, further afield still, to
the people of the country roads and lanes. No wonder
that soon after, "the tax-gatherers and godless people
were all drawing near to Jesus to listen to him ; but
the Pharisees and Rabbis found fault ; 'this man actu-
ally welcomes godless people, and has meals with
them !' they complained." This is what called out that
matchless missionary chapter about the stray sheep, the
lost coin and the prodigal son.

On a much later occasion after another parable
about two sons which he addressed to "the chief priests

THE MESSIAH MISSIONARY. 45

and counsellors of the nation," he spoke words which
a most ardent worker for the "submerged tenth" could
not surpass in intensity if he were arraigning the privi-
leged "four hundred" of today, "Believe me, tax-gath-
erers and prostitutes are going into the Kingdom of
Heaven before you."

The conception of the worth of man which Jesus
introduced, the worth of every man, every woman and
every child, was such that those who receive it are
bound to strive for the betterment of every human
being. When we realize that God is the Father of
us all and we are brothers, it is impossible to be con-
tented with our own individual safety and comfort and
prospect in life without care for the other children of
the same infinite love. It is not only by splendid exam-
ple and by formal command, but also and still more by
the very essence and innermost spirit of Christ, that
Christians must be missionaries.

CHAPTER IV.

SYRIA.

41. Inspiration. 42. Inauguration. 43. Only out-
lines recorded. 44. City missions, (a) medical, (b)
beneficent, (c) social, (d) incisive, (e) providential, (f)
institutional, (g) sacrificial, (h) fruitful. 45. Home
missions. 46. Samaria. 47. The African. 48.

Damascus and Paul. 49. Phoenicia. 50. Antioch.
(a) beginnings, (b) development, (c) base of foreign mis-
sions. 51. One missionary in the days of the crusades.
52. Permanent results of the original missionary work in
Syria.

41. The missionary movement had been grop-
ing onward through the centuries. During the last
quarter of a millennium it had acquired consid-
erable distinctness. Jesus came and gave it glowing
features, with a heart-beat. He put into it the breath
of life. He inspired missions.

When the spirit of Jesus became the actual inspira-
tion of his followers, they were "invested with power
from above," as he had promised. The Spirit of the
Master, the Breath of God among the disciples, was all
at once luminous, vocal and wide-reaching. It is best
not to attempt to elaborate or even to paraphrase the
story of the final inspiration of missions. The story
itself is inspired.

"In the course of the Harvest Thanksgiving-day the dis-
ciples had all met together, when a noise like that of a strong

SYRIA. 47

wind coming nearer and nearer suddenly came from the sky,
and filled the whole house in which they were sitting. Then
they saw tongues of what appeared to be flame, separating,
so that one settled on each of them; and they were all filled
with the holy Spirit, and began to speak with strange 'tongues'
as the Spirit prompted their utterances.

There were then staying in Jerusalem religious Jews from
every country in the world ; and when this sound was heard,
numbers of people collected, in the greatest excitement because
each of them heard the disciples speaking in his own language.
They were utterly amazed, and kept saying in their astonish-
ment :

'Why, are not all these Galileans who are speaking!
How is it that we each of us hear them in our own native
language? Some of us are Parthians, some Medes, some
Elamites; and some of us live in Mesopotamia, in Judea and
Cappadocia, in Pontus and Roman Asia, in Phrygia and Pam-
phylia, in Egypt and the districts of Libya adjoining Cyrene;
some of us are visitors from Rome, either Jews by birth or
converts, and some Cretans and Arabians — yet we all alike
hear them speaking in our tongues of the great things God
has done.' Everyone was utterly amazed and bewildered."

42. "The Great Commission" is the mission of Jesus
expressed in words. Missions are the mission of Jesus
expressed in lives. In proportion as the Breath of the
Master breathes in his people, they are missionaries at
heart and missionaries in deed. Men without God, tin-
philanthropic men, look upon missions as the outcome
of fatuous feeling. Men who recognize God as the Liv-
ing Reality for all men and all times see that missions
are inevitable, God must be proclaimed abroad. "Men
of Judea," said Peter, "and all you who are staying in
Jerusalem, let me tell you what this means, and mark
my words. You are wrong in thinking that these men
are drunk; indeed it is only nine in the morning! No!
This is what was spoken of in the Prophet Joel —

48 TWO THOUSAND YEARS OF MISSIONS.

" 'It shall come about' in the last days, God said,
'That I will pour out my Spirit on all mankind.' "
It was a typical day, that "Harvest Thanksgiving-
day." Fifteen countries heard the gospel, all the an-
cient classic world stretching from the Tigris to the
Tiber. No wonder that they were "in the greatest ex-
citement because each of them heard the disciples speak-
ing in his own language." The stars had never looked
on such a sight before. It was the dawn of a new day
on the planet earth. A Christianizing force of three
thousand was created at once. How many of them be-
longed abroad, and so returned with the gospel story to
every country in the world, we are not told.

43. We are reminded at the outset that the bulk of
the missionary history of the world has never been
recorded with paper and ink. Its record was only in
melting hearts and in the transformation of lives and of
society. The outcome abides in an uplifted human race.
But materials for reproducing the story of the process
do not exist, except in scanty and scattered fragments.
As we look along the ages we can catch only glimpses
like bits of landscape from a car window. The educa-
tional value of the journey will depend largely on the
student's power of realizing to himself the fact that a
great country lies beyond the range of his vision, a
country of field and forest, of mountain and stream,
of lonely stretches or of teeming centers of life.

The earliest record follows the normal order of de-
velopment, which had been the order of promise.
"When the holy Spirit has come upon you, you shall
be witnesses for me not only in Jerusalem, but in the

SYRIA. 49

whole of Judea and Samaria, and to the very ends of
the earth." There came first five or six years of city
missions, then ten or twelve years of home missions. It
was about sixteen years before foreign missions were
definitely undertaken.

44. All the record that is left of the five eventful
years of the city mission period is contained in five chap-
ters of Acts (2 :43-8 :i ) . It begins by telling us that "a
deep impression was made upon every one" by the
events of Harvest Day and the work which followed.
Some of the features which accompanied their work
were typical of those which have pertained to city mis-
sion work ever since.

The first thing mentioned is that they gave large at-
tention to ministry for the suffering and diseased. Cur-
ing the sick, the lame and the blind formed a consider-
able portion of their work. The same thing with dif-
ferent facilities for accomplishing the end is under-
taken now through visiting nurses, dispensaries and
hospitals. A city mission work which fails to follow the
apostolic lead falls short of one of its best means of
grace.

The work was characterized by great generosity in
giving. No vigorous work in cities can be performed
without large outlay of money. They carried it to the
extent of Christian socialism. Whatever the name or
precise methods used, the efficient work requires liberal
sharing of earthly goods. "Not one of them claimed
any of his belongings as his own, but everything was
held for common use." "Indeed there was no poverty
among them, for all who were owners of lands or

50 TWO THOUSAND YEARS OF MISSIONS.

houses sold them, and brought the proceeds of the sales
and laid them at the Apostles' feet ; when every one re-
ceived a share in proportion to his needs." One of the
disciples gave a telling example for all time of Christian
brotherhood. "A Levite of Cyprian birth, named Joseph
(who had received from the Apostles the additional
name of 'Barnabas' — which means 'The Preacher') sold
a farm that belonged to him, and brought the money
and laid it at the Apostles' feet." To meet the needs of
life and growth religious worship and fellowship must
be frequent ; preaching once a month or even twice a
week cannot compete with other absorbing interests of
the people. "Every day, too, they met regularly in the
Temple Courts and at their homes for the breaking of
bread."

They had a joyous social life. Solemn formalities
without sincere, hearty, good fellowship must always
fail to reach the hearts and lives of people. They par-
take "of their food in simple-hearted gladness, contin-
ually praising God." Such a life and ministry gave the
Christians great and desirable influence in the commun-
ity. They are recorded as "winning respect from all the
people." As a result there was a constant ingathering,
"and the Lord daily added to their company those who
were in the path of salvation."

Practical and pointed preaching was one of the lead-
ing features of this city mission work. There was no
dwelling on pleasant platitudes. The Apostles gave
their testimony to the work of Christ and to the sins
of his murderers without fear or favor. Such plain and
thorough-going missionary work, attacking the evils of

SYRIA. 51

people high in social standing, was bound to bring upon
the missionaries intense dislike and officious interfer-
ence. Again and again they were arrested, prohibited
from preaching, flogged and imprisoned. Still the work
went on and accumulated momentum.

Always in city mission work people ally themselves
to the movement who are not sincere. The false pro-
fessions of Ananias and Sapphira in one form or an-
other reappear in every age. On the other hand such
work is sure to be helped and guided by surprising
providences. More than once the enterprise escaped
destruction when no way of escape appeared to be pos-
sible. As missionary work in a city increases in breadth
a multitude of details must be kept well in hand. There
is no way to do this without a careful organization,
hence the "institutional church." The necessity for this
was early seen. One of the first steps in this direction
was taken in the choice of the seven almoners of the
churches' bounty.

At length the Christian movement gained such head-
way that its general public discussion was involved.
Both natives and foreigners took part in the general
debate, "but some members from the Synagogue known
as that of the Freed Slaves and the Cyrenians and the
Alexandrians, as well as visitors from Cilicia and
Roman Asia, were aroused to action and began disput-
ing with Stephen. The five years under considera-
tion ended with the first missionary martyrdom of a
long succession through the ages down to the present
day. Earnest city mission work has taken the life of
many a man and woman devoted to it by processes in-

52 TWO THOUSAND YEARS OF MISSIONS.

evitable, and yet so slow that they are never thought
of as being martyrs to the cause.

We have no means of knowing how many people
turned to Christ in the city of Jerusalem during that
five years. We only know that early in the time "the
number of the men alone amounted to some five thou-
sand." Doubtless there were as many women as men.
If anything like the modern proportions prevailed,
there must have been some fifteen thousand disciples
in all that time. It may be that by the end of the period
twenty-five thousand people or more had given some
sort of allegiance to the new faith.

45. The home mission period of Syrian Missions,
though more than twice as long as the city mission
period and though covering an area vastly wider, is re-
corded in the same number of chapters of Acts (8-12).
It is obvious that only typical features are given.

Home missions are true missions, divine sendings. It
was not by their own motion that the disciples left Jeru-
salem in order to work in wider fields. God had to drive
them out with a sword. "A great persecution broke out
against the church which was in Jerusalem ; and its
members were all scattered over the districts of Judea
and Samaria, with the exception of the Apostles, and
those who were scattered in different directions went
from place to place, with the Good News of the Mes-
sage."

46. The first special work noted is work for a for-
eign population. Samaria had been settled by immigra-
tion many generations before this. But the population
had never become fully assimilated to the religion of the

SYRIA. 53

land of Israel. Eight years before the mission of Philip
Jesus himself had spent two busy days in Samaria and
"many from that town came to believe in Jesus — Sa-
maritans though they were — on account of what the
woman said. And many more came to believe in him
on account of what he said himself." Whether any
permanent results of this work were found by Philip or
not we do not know, but the gospel as he proclaimed it
obtained a ready entrance into many hearts. The Sa-
maritans evidently were given to superstition. A char-
latan of the first magnitude held strong sway among
them. The work of the missionaries came to a sharp
crisis in connection with him. The record is intense and
vivid to the last degree. "When Simon saw that it was
through the placing of the Apostles' hands on them that
the Spirit was given, he brought them a sum of money,
with the request : 'Give me, too, the power you possess,
so that, if I place my hands upon any one, he may re-
ceive the holy Spirit.' 'Take your money to perdition
with you !' Peter exclaimed, 'for thinking God's free
gift could be bought with gold ! You have no share or
part in our Message, for your heart is not right with
God. So repent of this wickedness of yours, and pray
to the Lord, that, if possible, you may be forgiven for
such a thought ; for I see that you have fallen into bitter
jealousy and are in bondage to iniquity.' ':

47. The next work was with a foreigner, though
possibly of Hebrew extraction, a man from another
continent and possibly of another color. It was home
mission work for an African. It belongs to the mis-
sionary history of that continent, but it is also a

54 TWO THOUSAND YEARS OF MISSIONS.

typical example of the wide-reaching importance of
wayside opportunities in home missions.

48. In the home mission field lay Damascus, counted
the most ancient city in the world. It was evangelized
to some extent, we know not how, in the earliest days
of Christianity. There were so many followers of the
Nazarene there that Saul the persecutor went thither
to make arrests. His conversion is an eminent example
of the principle that the supply of missionaries for the
work abroad always depends on the cultivation of the
home field. The lofty life and death of Stephen and
the heroic character and bearing of hundreds of other
Christians who endured hardships as seeing Him who
is invisible were used by the Holy Spirit in breaking
down at last the stubborn will of the man who was
to become the pre-eminent missionary to the heathen.

"'Saul, Saul, why are you persecuting me? You are pun-
ishing yourself by kicking against the goad.' 'Who are you,
my Lord?" I asked. 'I am Jesus, whom you are persecuting,'
the Master said ; 'but get up ; stand upright, for I have ap-
peared to you for the express purpose of appointing you to
work for me, and to bear witness to the revelations of me
which you have already seen, and to those in which I shall
yet appear to you, when delivering you from your own people
and from the heathen. It is to them that I am now sending
you, to open their eyes, and to turn them from darkness to
light, and from the power of Satan to God, so that they may
receive pardon for their sins, and a place among those who
have become God's people, by faith in me.' "

Under this commission Saul did some work immedi-
ately in Damascus.

49. The Apostles themselves did not remain all the
time in Jerusalem, but took an active part in the home-
land missions. "While traveling about in all directions,

SYRIA. 55

Peter went down to visit the people of Christ living at
Lydda." We see him going from Lydda to Joppa and
from Joppa to Cassarea. At Csesarea he did a mission
work of the highest significance. "There was then in
Csesarea a man named Cornelius, a captain in the regi-
ment known as the 'Italian Regiment,' a religious man
and one who reverenced God, as also did all his house-
hold."

Here Christianity laid hold of one who had already
been converted from heathenism to Judaism. He was
one of the noble examples of the results of Hebrew
missions. "He was liberal in his charities to the people,
and prayed to God constantly." The turning of this
man to the Christian faith was widely recognized at the
time as being a marked event.

"The Apostles and the Brethren throughout Judea heard
that even the heathen had welcomed God's Message. But
when Peter went up to Jerusalem those converts who held
to circumcision began attacking him on the ground that he
had visited people who were not circumcised, and had had
meals with them. So Peter began and explained the facts
to them as they had occurred." Later, "the Apostles and Offi-
cers of the Church held a meeting to look into this question.
After a good deal of discussion Peter rose and said: 'You,
my brothers, know well how God chose long ago that, of all
of us, I should be the one by whose lips the heathen should
hear the Message of the Good News and believe it.' "

On the first occasion Peter's explanation ended,
" 'as then, God had given them the very same gift as he gave us
when we learnt to believe in the Master, Jesus Christ — who was
I that I should be able to thwart God?' On hearing this state-
ment, they ceased to object, and broke out into praise of
God. 'So even to the heathen,' they said, 'God has granted
the repentance which leads to Life !' "

The conversion of Cornelius had great signifi-

56 TWO THOUSAND YEARS OF MISSIONS.

cance from a missionary point of view because he was a
Roman soldier. In the succeeding centuries the army
had much to do with the spread of Christianity.

50. The culmination of this period of home
mission work was the establishment of Christi-
anity in Antioch, the capital of the country. The
city was important in itself. Here we find mis-
sionary work succeeding on a large scale. The
extremely brief record of Luke includes the
statement that "a large number of people joined the
Master's cause." His account of what took place there
shows that it soon became a great center of Christian
life. It was the third city in importance in the Empire.
Its principal street extended five miles and was lined
with splendid temples, dwellings and places of business.
Two miles of the way it was paved with marble.

Christianity had obtained such headway in Antioch
by the year 115 that the Emperor Trajan visiting there
was advised to seek its overthrow by disposing of its
leader, Ignatius, which he did.

Ignatius was given in charge to ten soldiers, "ten
leopards," as he terms them in his Epistle to the Ro-
mans, and was ordered to be taken to Rome to be de-
voured by beasts for the diversion of the people.

It is a long time before we have other distinct
accounts of Christianity in Antioch. According to
Dr. James Orr.

"When it [The Church of Antioch] does become distinctly
visible in the middle of the third century, it is as a seat of ec-
clesiastical influence of the first rank. The extraordinary
splendor of its episcopate, and elaboration of its church ser-
vice, under the notorious Paul of Samosata; its influential

SYRIA. 57

councils and important theological school; the magnificent
Golden Church reared later by the liberality of Constantine;
its prominence in the Arian controversies ; the utter failure of
Julian's attempt to restore Paganism in it — readers of Church
History will remember his chagrin when, having gone to cele-
brate with all pomp the festival of Apollo at the Temple of
Daphne, he found only a single old priest, sacrificing a goose
at his own expense ; the flourishing state of the church, nu-
merically, at least, under Chrysostom — all this shows that,
even before the change of the political relations, Christianity
must have been practically in the ascendant in the city.
We have the express testimony of Chrysostom
that in his day, before the year 400, the Christians were a ma-
jority in the city; and this is borne out by the separate figures
he gives, showing the population to have been 200,000, and
the number of the Christian community about 100,000."

In addition to its importance in itself, the capital
of Syria was of the utmost importance as becoming the
first great base of operations in foreign missions.

"There were at Antioch, among the members of the Church
there, some Prophets and Teachers. Their names were Bar-
nabas, Simeon, who went by the name of 'Black,' Lucius of
Cyrene, Manaen, foster-brother of Prince Herod, and while
they were worshiping the Lord and fasting, the holy Spirit
said : 'Set Barnabas and Saul apart for me, for the work to
which I have called them.' Accordingly, after fasting and
prayer, they placed their hands on them and sent them on
their way. "So Barnabas and Saul, sent on this mission by
the holy Spirit, went down to Seleucia, and sailed from there
to Cyprus. On reaching Salamis, they began to tell God's
Message in the Jewish Synagogues; and they also had John
with them to help them."

When these first foreign missionaries returned they
brought reports to the home church of their three years'
mission abroad. "After their arrival, they gathered the
church together, and gave an account of all that God

58 TWO THOUSAND YEARS OF MISSIONS.

had done with and through them, especially how he
had opened to the heathen a door to the Faith ; and at
Antioch they stayed with the disciples for a long time."
Among the most useful and distinguished Christians
of the early centuries were natives of Syria. Not only
Ignatius but Justin the Martyr, and Eusebius and
Sozomen, the early church historians, were Syrians.
Jerome, the father of biblical scholarship, did a large
part of his work in Bethlehem.

51. In later centuries Christian Europe poured itself
like a mighty flood through Syria in the name of the
cross. The land came to be ruled under that sacred
sign ; but the Crusades cannot be counted as missionary
enterprises in any true sense.

Syria, however, was the first foreign field of Francis
of Assisi, one of the noblest missionaries that the world
has known. He set on foot a movement which has sent
thousands of missionaries into all parts of the world.
We shall meet the Franciscans again and again in Asia
and Africa and America. It is interesting to remember
that in 1223 the founder of their order went on a mis-
sion to the home land of the Saviour. Lovers of mis-
sions will enjoy reading the Life of Francis, by Sab-
atier, a Protestant, and a thoroughly appreciative as
well as critical biographer.

52. The original missionary work in Syria so estab-
lished Christianity in that land of its birth that all the
vicissitudes of changing empire, and even of Moham-
medan conquest and re-conquest, have never effaced
the Christian faith. Hundreds of thousands of Syrians
still bow the knee to Christ.

CHAPTER V.

ASIA MINOR.

53. Cyprus. 54. Paul and Sergius Paulus. 55. The
visit to Galatia. 56. The effect of the first recorded
missionary sermon. 57. Iconium, Lystra and Derbe.
58. The return of the missionaries. 59. The second and
third missionary journeys in Southern Asia Minor. 60.
Ephesus and Western Asia Minor. 61. Apollos and
Priscilla and Aquila in Ephesus. 62. Paul's wide-
reaching work in Ephesus. 63. Two other apostles.
64. .Great success in Northern Asia Minor according to
Pliny. 65. Gregory in New Caesarea. 66. Justin

Martyr.

53. The island of Cyprus is one of the natural step-
ping stones between the East and the West. England
in our own day deems it worth while to hold portions
of it as essential to her highway between Asia and
Europe. It was one of the earliest points touched
by Christianity outside of Syria. Some of "those who
had been scattered in different directions in conse-
quence of the persecution that broke out about Stephen
went as far as Cyprus telling the

Message, but only to Jews.'' Copper obtained its name
from the name of this island where it was early found.
Possibly the estate of Barnabas, here, which he had
sold for the common good contained mining interests.

60 TWO THOUSAND YEARS OF MISSIONS.

At any rate he was at home on the island of his birth
to which he came with two comrades — one of them
a religious protege of his, the other his cousin — pros-
pecting for something more precious than metal. They
went from place to place through the island seeking
people who might be ready to take the pearl of great
price. The results are unrecorded, except at one point,
the capital.

54. There, events of the greatest significance in the
history of missions were to occur. Christianity having
left the provinces of its birth and started on an ag-
gressive career in the empire, was summoned into the
presence of the imperial Proconsul. He was a man
of marked intelligence, and represented to some ex-
tent the best attainments of Roman or Western pagan-
ism. More significant than the presence of the Procon-
sul was that of an influential member of his court who
was a recognized representative of oriental paganism,
"Elymas the Magian." He was, very likely, the court
physician and astronomer or rather astrologer. Ser-
gius Paulus availed himself of whatever wisdom the
East had to offer. Thus Christianity, on its first for-
eign mission field, stood face to face with what the
pagan world had to offer in the way of practical light
from Zoroaster to Seneca. This island court reflected
the spiritual condition of the whole empire. The in-
quisitive, restless and hungry Occident was seek-
ing to satisfy itself on the insights and the super-
stitions of the Orient. The whole energy of Saul,
hitherto a figure second to Barnabas, was aroused and
called into action, as they confronted the embodiment

ASIA MINOR. 6l

of heathen darkness. "You incarnation of deceit and
fraud!" he exclaimed. The public overthrow of this
member of the order of the Magi in the presence of the
Roman Proconsul proved its importance at once. The
Proconsul "became a believer in Christ, being greatly
struck with the teaching about the Master." The large-
minded historian Luke seized on this point for record
in his story of missions and marked it by thereafter
placing Saul as the foremost missionary and calling
him by his Gentile name, Paul.

55. From Cyprus the three missionaries, with Paul
now in the lead, sailed to undertake a mission on the
mainland. But after the intense excitement of the
great crisis between Christianity and paganism at
Paphos, the highly sensitive organism of Paul suffered
reaction in the enervating and malarious cli-
mate of Pamphylia. It was necessary to go at once
to the highlands of Southern Galatia. John Mark de-
murred at this change of plan and left the party. Bar-
nabas, however, continued the journey with Paul
across the mountains and over to Pisidian Antioch,.
which lay 3,600 feet above the sea. We know from
Paul's own pen that it was physical malady which
brought him to this region. There are many con-
jectures as to the nature of the malady. But, taking
all the scattered hints into account, it seems probable
that it was some extremely painful, occasionally dis-
abling and even loathsome, affection of the eyes. One
who has suffered from acute inflammation of the optic
nerve would not think "a tent-peg in the flesh" too
strong a phrase with which to characterize it. What-

62 TWO THOUSAND YEARS OF MISSIONS.

ever the disease may have been, it is a significant fact
in missionary history that this was the means used by
providence to determine where the first mission in Asia
Minor should be planted. Paul, instead of being de-
feated by physical disabilities, turned them to account
in his mission. He was so earnest in spirit that his
unsightly appearance instead of turning people away
from the gospel called out their interest and sympa-
thies.

56. After weeks of patient work, he preached a ser-
mon in the synagogue one day which aroused the whole
community of Jews and their proselytes. It was so
impressive that some one made memoranda of it, so
that we still possess a brief abstract. It is of great
interest, not only as a sermon which set a whole town
to thinking, but also as being the first report of a
Christian sermon preached in the foreign mission field.
It was addressed to Jews and to those whom their mis-
sions had converted to Judaism. It did not offend
them. On the contrary, as they were going out they
begged for the repetition of its teaching. They even
followed Paul and Barnabas after they had left the
house of worship. The favor of God through his
own mercy, instead of through ritual merit, was a
boon, a good-news indeed. The missionaries "urged"
the inquirers "to continue to rely on the mercy of
God." Crowds came the next Sabbath, including many
of the heathen townspeople. Saved by grace was a
precious note to them also. But the Jews could not
bear the thought that Gentiles were being welcomed
into the family of God without first coming through

ASIA MINOR. 63

the ritual door, and so "they became exceedingly
jealous." But the missionaries spoke out with utmost
plainness and said: ''It is necessary that God's Mes-
sage should be told you first; but since you reject it
and do not reckon yourselves worthy of the Enduring
Life — why, we turn to the heathen! For this is the
Lord's order to us —

" 'I have destined thee for a light to the heathen, to
be the means of salvation to the ends of the earth.' "

Many of the heathen were delighted on hearing this
and became Christians. The work spread among them
throughout the whole region of which Antioch was
the center. At last, however, Jewish bigotry drove the
missionaries out of that section of the country

57. They went about eighty miles southwest, to Ico-
nium. Their experiences at Antioch were repeated
here. Luke gives a brief narrative which be begins
with the statement that "the same thing occurred in
Iconium." At Lystra, 18 miles southwest of Iconium,
the missionaries appear to have found no Jewish syn-
agogue and to have come into immediate contact with
raw paganism. The rude villagers, on seeing a deed
of mercy, first wanted to worship the benefactors as
gods, then in swift reaction wanted to kill them. The
event of greatest importance at Lystra in the spread
of the gospel was the coming to Christ there of a young
man by the name of Timothy. Paul and Barnabas,
driven from Lystra by Jews of Antioch and Iconium,
went southeast to Derbe. There they "made many
disciples."

58. The missionaries were now at a point where they

64 TWO THOUSAND YEARS OF MISSIONS.

might naturally have returned to Antioch in Syria by
the land route. Instead of doing this they went back
through the places where they had met such bitter hos-
tility. They did it for the sake of establishing the
converts and organizing them into groups for perma-
nent service. On the way home they preached in
Perga, but did not revisit Cyprus. On reaching the
Mother Church in Syrian Antioch "they gathered the
Church together, and gave an account of all that God
had done with and through them, especially how He
had opened to the heathen a door to the Faith ; and
at Antioch they stayed with the disciples for a long
time." This first truly foreign mission was carried
through in the years 46 to 49.

59. After two years in Antioch and Jerusalem, spent
largely in getting the home field into right relations
with the work for the heathen, Paul set out on a second
missionary tour, taking for a companion Silas. They
went, overland this time, into the region formerly
visited, coming first to Derbe. At Lystra Paul took
Timothy into the missionary staff. The results of this
second tour in South Galatia were admirable. "So the
Churches grew stronger in the Faith and increased in
numbers from day to day." But the missionaries were
followed by that bane of Christianity in all ages and
lands, Judaizers, men who are determined to make
religion turn on ceremonies, on the symbols, instead of
or the realities. Hence, three years after his second
visit, Paul wrote to these Galatian churches that won-
derful letter which has been the magna chart a of Chris-
tian life and liberty ever since. Soon after he made

o
1-3

w
w

ASIA MINOR. 65

another visit in Galatia on his third missionary tour.
"After making some stay in Antioch, he set out on a
tour through the Phrygian district of Galatia,
strengthening the faith of all the disciples as he went."
This is the last that is known of missionary work in
Southern Asia Minor.

60. Ephesus was the metropolis of Western Asia
Minor and the center of its heathen worship. Its tem-
ple of Diana was more than 342 feet long and 163 feet
wide as shown by modern measurements of the foun-
dations. Great fragments of its splendid marble col-
umns and architraves fascinate the eye of the visitor
to-day. Our illustration shows how it would appear
if it were restored on the old lines of magnificence and
beauty. In Paul's day it was venerable with more than
three hundred years of history. It contained the image
of Diana "which fell down from Jupiter" as the people
believed. It enshrined a still greater treasure, as we
should think, a painting of Alexander the Great by
Apelles the famous Greek artist. That was rated at a
money value equal to about $200,000. This building
was not only a temple and an art museum, it was also
a safe deposit bank containing immense quantities of
money and jewels. No wonder that pilgrims from
everywhere wished to take home with them little
models of the building in terra cotta, marble or silver.
Diana deftly moulded or carved within made the me-
mento a sacred shrine.

61. The first missionary of whom we know in Eph-
esus was Apollos. He was filled with Old Testament
learning and with zeal for John the Baptist and for

66 TWO THOUSAND YEARS OF MISSIONS.

the Christ. But he had started on his mission without
understanding the meaning of the Day of Pentecost.
Converts in Ephesus knew what it was to be baptised
for forgiveness of sins but not the far higher reality
of being baptized into the Spirit of Jesus. An earnest
business woman and her husband who had learned
elsewhere that Christianity is not mainly a negative
but a positive experience, a living of the divine life,
did what they could to correct the serious blunder of
Apollos. Meantime, Paul had been longing to reach
the religious metropolis of Asia Minor. He had tried
his best to do so in the year 51 on his second mission-
ary journey westward, but had been prevented by un-
mistakable indications of providence. On the way
back, three years later, unable as yet to stop long him-
self, he did the next best thing by bringing with him
and leaving there Priscilla and Aquila. "They put into
Ephesus, and there Paul, leaving his companions, went
into the synagogue and addressed the Jews. When
they asked him to prolong his stay, he declined, say-
ing, however, as he took his leave, 'I will come back
again to you, please God,' and then set sail from Ephe-
sus."

62. Within a few months he was able to keep his
conditional promise. Once here at the goal of his mis-
sionary longing, Paul stayed and worked longer than
we have record of his doing at any other place, some
three years. Though he was bold in his proclamation of
Christ, the final break with the Jews did not come for
three months. When he was excluded from the syna-
gogue, he secured a public lecture hall in which to pro-

Bore.

PAUL AT EPHESUS.

ASIA MINOR. 67

claim the good news. He also went from house to
house, not in ordinary pastoral calls on disciples, but in
specific effort for the unevangelized. He was able to
reach not only the city but the whole region of which it
was the commercial and religious center. "This went
on for two years, so that all who lived in Roman Asia,
Jews and Greeks alike, heard the Lord's Message."
This wide effect was accomplished by reaching people
who visited the city and doubtless also by sending out
native evangelists. Philemon and Epaphras of Colos-
sas were Paul's converts, though he never visited that
place in person. The burning of the books of the ma-
gicians and the great riot in the theater, caused by the
falling off in the trade in Diana shrines, are two un-
mistakable indications as to the extent and success of
Paul's mission at Ephesus. Perhaps the most beautiful
and touching summary of mission work in all literature
is Luke's record of Paul's address to the Ephesian
Elders on his final separation from them. But he never
gave up his influential connection with the field. When
a prisoner in Rome four or five years after leaving
Ephesus, he wrote the three charming, practical and
inspiring letters to this region, "Philemon," "Colos-
sians" and "Ephesians."

63. Two or three years later we gain a glimpse of
the fact that Christianity had been widely planted in
Asia Minor. Peter wrote to converted Jews who lived
in five different provinces of Asia Minor, "Pontus, Gal-
atia, Cappadocia, Asia, and Bithynia." Paul had
directly labored only in Galatia and Asia, so that there
must have been many earnest missionaries of whom we

68 TWO THOUSAND YEARS OF MISSIONS.

have no record. The oldest form of the traditions
about the fields of labor of the Apostles assigns to
Asia Minor, Peter and John.

About the labors of John there we are reasonably
sure. Probably only two or three years after Peter's
letter to the Christians in five provinces, John wrote to
seven churches in the one province of Asia.

64. There is a precious testimony to the early suc-
cess of missions in Northern Asia Minor which comes
to us from the pens of two distinguished Romans, a
letter of Pliny, governor of the combined provinces
of Bythinia and Pontus on the Black Sea, to Trajan
and the emperor's reply. They were written in A. D.
112 or 113. Pliny is asking for advice as to what
measures he ought to pursue in suppressing Christi-
anity. In reporting what he has already done he
declares that he has compelled many to renounce
Christ and to offer libations before the statue of the
emperor, adding, "none of which things it is said can
such as are really and truly Christians be compelled to
do." He says that "others named by the informer
admitted that they were Christians, and then shortly
afterwards denied it, adding that they had been Chris-
tians, but had ceased to be so, some three years, some
many years, more than one of them as much as twenty
years, before." According to Pliny, then, there were
Christians in that region before the year 100. He was
writing at Amisos, a great seaport in the extreme
northeast of Asia Minor. Putting one indication with
another Prof. Ramsay concludes that Christianity must
have been introduced about Amisos not far from the

ASIA MINOR. 69

year 70. Let Pliny tell us what the character and ex-,
tent of it were in his day :

"They affirmed, however, that this had been the sum,
whether of their crime or their delusion ; they had been in the
habit of meeting together on a stated day, before sunrise, and
of offering in turns a form of invocation to Christ, as to a
god ; also of binding themselves by an oath, not for any
guilty purpose, but not to commit thefts, or robberies, or
adulteries, not to break their word, not to repudiate deposits
when called upon ; these ceremonies having been gone through
they had been in the habit of separating, and again meeting
together for the purpose of taking food — food, that is, of an
ordinary and innocent kind. They had, however, ceased from
doing even this, after my edict, in which, following your
orders, I had forbidden the existence of fraternities. This
made me think it all the more necessary to inquire, even by
torture, of two maid-servants, who were styled deaconesses,
what the truth was. I could discover nothing else than a
vicious and extravagant superstition ; consequently, having
adjourned the inquiry, I have had recourse to your counsels.
Indeed, the matter seemed to me a proper one for consulta-
tion, chiefly on account of the number of persons imperiled.
For many of all ages and all ranks, aye, and of both sexes,
are being called, and will be called, into danger. Nor are
cities only permeated by the contagion of this superstition, but
villages and country parts as well ; yet it seems possible to
stop it and cure it. It is in truth sufficiently evident that the
temples, which were almost entirely deserted, have begun to
be frequented, that the customary religious rites which had
long been interrupted are being resumed, and that there is a
sale for the food of sacrificial beasts, for which hitherto very
few buyers indeed could be found. From all this it is easy
to form an opinion as to the great number of persons who
may be reclaimed, if only room be granted for penitence."

65. There is an interesting glimpse of missionary
activity in the northern part of Asia Minor in the mid-
dle of the third century. Gregory, of a distinguished

JO TWO THOUSAND YEARS OF MISSIONS.

family, an enthusiastic pupil of Origen, became pastor
of New Caesarea A. D. 240. It is said that he found
but seventeen Christians in that pagan town and that
when he died thirty years later he left but seventeen
pagans there. The precise numbers may be rhetorical.
But the general fact of his missionary service and suc-
cess is undoubted. He was called the Wonder-worker.
He was a man of inspiring personality. Such men
often heal the body as well as the soul. Gregory of
Nysa, in another part of Asia Minor, writes of his
friend Gregory of New Caesarea eight years after the
latter's death, and tells how crowds used to gather
early in the morning, when Gregory "preached, ques-
tioned, admonished, instructed and healed. In this way,
and by the tokens of divine power which shone forth
upon him, he attracted multitudes to the preaching of
the Gospel. The mourner was comforted, the young
man was taught sobriety, to the old fitting counsel was
addressed. Slaves were admonished to be dutiful to
their masters; those in authority to be kind to their
inferiors. The poor were taught that virtue is the only
wealth, and the rich that they were but the stewards
of their property and not its owners."

66. We cannot better close our study of missions in
Syria and Asia Minor than with the story of the con-
version of a Syrian which took place probably in Asia
Minor. Justin Martyr was born at Nablous, in Sa-
maria, only about eighty-five years after the ministry
of Jesus to the woman and the men of that town. His
parents were neither Samaritans, Jews nor Christians,
but heathen and people of some means. Young Justin

ASIA MINOR. 71

was able to gratify his hunger for knowledge. He
traveled far and wide studying in one after another
of the schools of philosophy. But nothing fully satis-
fied the needs of his mind. He shared the common
contempt of the philosophers for Christians until he
had seen the calmness and evident sincerity with which
Christians met martyrdom. He was so far impressed,
after a time, that he wished that some one would stand
out and cry aloud with tragic voice, "Shame, shame
on the guilty, who charge upon the innocent the crimes
of themselves and their gods!" About this time as
he was walking one day on the seashore for philosophic
contemplation "a certain old man, by no means con-
temptible in appearance, exhibiting meek and venerable
manners," entered into conversation with Justin and
plied him with philosophic questions after the manner
of Socrates. Pointing finally to the insufficiencies of
Plato, Pythagoras and the philosophers in general, the
wise missionary led him to study the Old Testament
prophets. Speaking of the effect of this conversation
on himself, he says :

"A flame was kindled in my soul ; and a love of the prophets,
and of those men who are friends of Christ, possessed me ;
and whilst revolving his words in my mind, I found this phil-
osophy alone to be safe and profitable. Thus, and for this
reason, I am a philosopher. Moreover, I would wish that
all, making a resolution similar to my own, do not keep
themselves away from the words of the Saviour. For they
possess a terrible power in themselves, and are sufficient to
inspire those who turn aside from the path of rectitude with
awe ; while the sweetest rest is afforded those who make a
diligent practice of them."

Justin continued to wear his philosopher's cloak and

J72 TWO THOUSAND YEARS OF MISSIONS.

it sometimes inclined inquirers to him. His philosophy
was Christianity and he became its earnest missionary
both by word and by pen. We shall see him, later in
Italy, addressing the emperors themselves in behalf of
Christianity.

CHAPTER VI.

PERSIA.

67. "The East." 68. Story of Abgar and Jesus. 69.
The correspondence. 70. Apostolic work. 71. Early
work. 72. Bardaisan and Edessa. 73. The Apostle
of Armenia. 74. Results. 75. Georgia. 76. Nes-
torians. 77. Extent of Nestorian missions. 78. Saul
and Origen in Arabia. 79. A political mission. 80.
Mohammed. 81. Moravians in Persia.

67. The word Persia is used here to cover the great
expanse of country which has been included at one
time or another in the Persian Empire, lying between
Asia Minor and Syria on the one hand and India and
Central Asia on the other. It included the Armenian
Mountains, the Mesopotamia!! Valley and the Arabian
Desert as well as Persia proper and other adjacent re-
gions. It was "the East." It is probable that some
knowledge of the new Messiah penetrated the East
during the life of Jesus himself. What did the Wise
Men tell after they had returned from Bethlehem ? Lat-
er, during his public ministry, is it possible that no ru-
mor of the amazing Galilean Healer and Prophet float-
ed Eastward on the wings of travel and trade ?

One still sees on the pathways of Palestine long
trains of laden camels going back and forth to and

74 TWO THOUSAND YEARS OF MISSIONS.

from the East. Suffering humanity is ever alert to
learn of any one who can alleviate its pains.

68. According to a very ancient account, accepted as
authentic by Eusebius, one of the kings of the nearer
East sent to the Nazarene Healer for help ; most schol-
ars believe that the story is largely or wholly legend-
ary, though there have been some experts in this
realm of knowledge who have thought that the account
rests on a solid basis of fact. There is enough of pos-
sibility in it, not to say probability, to make it a natural
preface to the history of missions in the East.

69. Eusebius, writing not later than A. D. 324, says :

"The divinity of our Lord and Saviour Jesus Christ being
noised abroad among all men on account of his wonder-
working power, he attracted countless numbers from foreign
countries lying far away from Judea, who had the hope of
being cured of their diseases and of all kinds of sufferings.
For instance, the King Abgarus, who ruled with great glory
the nations beyond the Euphrates, being afflicted with a ter-
rible disease which it was beyond the power of human skill
to cure, when he heard of the name of Jesus, and of his
miracles, which were attested by all with one accord, sent a
message to him by a courier, and begged him to heal his
disease. But he did not at that time comply with his request ;
yet he deemed him worthy of a personal letter in which he
said that he would send one of his disciples to cure his dis-
ease, and at the same time promised salvation to himself, and
all his house. Not long afterward his promise was fulfilled.
For after his resurrection from the dead and his ascent into
heaven, Thomas, one of the twelve apostles, under divine im-
pulse, sent Thaddeus, who was also numbered among the
seventy disciples of Christ, to Edessa, as a preacher and
evangelist of the teaching of Christ. And all that our
Saviour had promised received through him its fulfillment.

PERSIA. 75

You have written evidence of these things taken from the
archives of Edessa, which was at that time a royal city. For
in the public registers there, which contain accounts of an-
cient times and the acts of Abgarus, these things have been
found preserved down to the present time. But there is no
better way than to hear the epistles themselves which we
have taken from the archives and have literally translated
from the Syriac language in the following manner :

"Copy of an epistle written by Abgarus the ruler to Jesus,
and sent to him at Jerusalem by Ananias the swift courier.
'Abgarus, ruler of Edessa, to Jesus, the excellent Saviour
.who has appeared in the country of Jerusalem, greeting. I
have heard the reports of thee and of thy cures as performed
by thee without medicines or herbs. For it is said that thou
makest the blind to see and the lame to walk, that thou
cleansest lepers and castest out impure spirits and demons,
and that thou healest those afflicted with lingering disease
and raisest the dead. And having heard all these things con-
cerning thee, I have concluded that one of two things must
be true : either thou art God, and having come down from
heaven thou doest these things, or else thou, who doest these
things, art the Son of God. I have therefore written to thee
to ask thee that thou wouldst take the trouble to come to me
and heal the disease which I have. For I have heard that
the Jews are murmuring against thee and are plotting to in-
jure thee. But I have a very small yet noble city which is
great enough for us both.'

"The answer of Jesus to the ruler Abgarus by the courier
Ananias. 'Blessed art thou who hast believed in me without
having seen me. For it is written concerning me, that they
who have seen me will not believe in me, and that they who
have not seen me will believe and be saved. But in regard
to what thou hast written me, that I should come to thee, it
is necessary for me to fulfill all things here for which I have
been sent, and after I have fulfilled them thus to be taken
up again to him that sent me. But after I have been taken
up I will send to thee one of my disciples, that he may heal
thy disease and give life to thee and thine.'

76 TWO THOUSAND YEARS OF MISSIONS.

"To these epistles there was added the following account in
the Syriac language: 'After the ascension of Jesus, Judas,
who was also called Thomas, sent to him Thaddeus, an
apostle, one of the seventy.' "

Eusebius proceeds to tell, still quoting from the
archives of Edessa, how Thaddeus healed Abgar, re-
fusing to take any money in return, and proclaimed
Christ to him and his people. Later accounts greatly
enlarged and embellished the story of the conversion
of Abgar and his realm. All that we can be sure of on
the testimony of Eusebius is that the Gospel was in-
troduced in that part of Mesopotamia long before the
year 300. The first missionary may have been Thad-
deus, the Apostle, or one of the seventy by the same
name.

70. We know that many of the people present on
the Day of Pentecost belonged in what we are calling
Persia. "Some of us are Parthians, some Medes, some
Elamites and some of us live in Mesopotamia." If no
word went into the East from the lips or the bodily
ministry of Jesus, he soon spoke there in the Spirit.
Waiting and expectant harps on the willows of the
waters of Babylon caught up the glad tidings that the
Hope of Israel had come. We have good reason to
think that Peter the missionary to the circumcision
carried out his mission in the Euphrates Valley, where
so many more of his brethren in the flesh had their
homes than lived in Palestine or in any other part of
the world. Babylon was the most natural place for him
to be found writing his Epistle in the seventh decade
of the first century.

71. It is affirmed by tradition that before the end of

PERSIA. J?

the first century Mar Maris planted a church at Seleu-
cia-Ctisephon, the winter capital of the Parthian or
Persian kings, and that from here he made a success-
ful evangelizing tour through Doorkan, Cashgar, the
two Iraks, El Ahwaz, Yemen and the Island of So-
cotra. At a very early date it is certain that Chris-
tianity in Syria spread into the adjacent regions east-
ward. A significant event in the progress of missions
always is the putting of the Sacred Writings into the
language of the people. The Scriptures were trans-
lated into the Syriac language, probably at Edessa, as
early as the second century. This was the first trans-
lation of the New Testament.

72. The first missionary in the East, after the apos-
tolic days, of whom we have definite knowledge, was
Bardaisan, a high-born native of Edessa. He was a
counsellor of Bar-Manu, the Abgar of his day, and
appears to have been the instrument of his conversion.
Abgar, like Caesar, was the title of a long succession
of rulers. From the time of Abgar Bar-Manu (about
200), Baalistic symbols cease to appear on the coins
of Edessa and the cross takes their place. It is pos-
sible that Bar-Manu was the first Christian Abgar, and
that after one hundred years the story of his conver-
sion was attributed to the much earlier Abgar of
Christ's day and was glorified by local pride into the
account which Eusebius found in the Edessene ar-
chives. There was a Christian meeting-house in
Edessa by the year 203, for we have record of its de-
struction at that time by flood. The Roman Emperor,
Caracalla, spent the winter of 216 at Edessa and, hav-

78 TWO THOUSAND YEARS OF MISSIONS.

ing sent Bar-Manu to Rome in chains, sought to make
Bardaisan deny the Christian faith, but he witnessed
instead a bold confession. Bardaisan then went into
Armenia in the hope of making converts there also.
We see him again holding serious conference with
men from India, who were envoys to Elagabalus
Csesar. Though Bardaisan is the first missionary in
the East after the first century whose name we know,
he himself tells us that already Christianity had spread
in Parthia, Media, Persia and Bactria, i. e., through-
out the whole region which we are studying in the
present chapter.

Edessa stood near one of the great highways of the
globe. It was but twenty miles from Haran, where
the clan of Abraham had stopped for a time in its
migration from the East to the West. Nearly four
millenniums later England has projected a railway to
India along this route. It was at this strategic point
that Bardaisan fell in with the envoys from India to
Italy and conferred with them on the highest themes.

73. The Armenians lay claim to the accounts of
Christianity in connection with the Abgars and with
Edessa as being their own history. There are other
traces of the introduction of the faith into Armenia
before the year 300. There were doubtless many be-
lievers scattered through the land. But the Christiani-
zation of the country in general took place in the earlv
part of the fourth century. No country can more cor-
rectly name a single missionary as its apostle than
Armenia. Gregory, called the Illuminator, carried
the light of the gospel through Armenia. His father

PERSIA. 79

was a Parthian invader of the country, whose whole
family was exterminated by the Armenians except the
infant son Gregory. He was rescued and taken to
Csesarea in Cappadocia, Asia Minor. There he was
brought up in the Christian faith. When about 25
years old he went to Armenia and ingratiated himself
with the king, Tiradates III, without the latter's
knowledge of the terrible enmity between their
fathers. But on a great occasion Gregory refused to
worship Anahid, one of the idols of Tiradates, and
even preached Christ to him. The king put Gregory
to torture, and on learning who he was had him flung
into a dark and slimy dungeon to die. But one of the
Christians already in the land brought him food daily
for fourteen years. The king became afflicted with a
terrible disease and his sister dreamed that the release
of Gregory would insure recovery. This proved true,
and gave Gregory an opening for the free proclama-
tion of the gospel. Tiradates, his wife, his sister and
many of their retainers were converted.

74. A national council was summoned, which adopt-
ed Christianity and sent Gregory to Cappadocia to be
ordained in his old home, Csesarea. This was about
the year 302. Immediately on his return, accom-
panied by a band of missionaries, it is said that in
twenty days 190,000 people received baptism. Tira-
dates was the first great sovereign to become a Chris-
tian. He preached Christ with zeal himself and took
Gregory with him on a royal missionary progress
through the land. At one time, according to the old-
est account we have, in the course of three days, 150,-

80 TWO THOUSAND YEARS OF MISSIONS.

000 of the king's troops, clothed in white robes, went
down into the Euphrates River and came up out of
the water as baptized Christians.

It is certain that Gregory was the enlightener of
Armenia. He went from place to place proclaiming
Christ. But he could not have accomplished what he
did without many earnest co-laborers. At first he
brought these from Cappadocia. In writing back for
more helpers he said, "Those whom thou hast given
to me I account as precious pearls." Zenobios and
Epiphanius were eminent among them. The follow-
ing sentence from one of his letters asking for more
helpers shows one of the secrets of Gregory's success
as the Illuminator, "Especially do thou send Timo-
theus, Bishop of the Adonians, whom thou didst praise
for his acquaintance with the Scriptures, a thing very
necessary for this country." As fast as he could he
raised up a native ministry. He is said to have or-
dained 400 pastors. Schools were established under
the patronage of the king. Gregory died after about
thirty years of service. He was one of the master
missionaries of the world.

75. In the region of Georgia the faith was intro-
duced in the fourth century, by a Christian woman,
Nooni, who was carried there as a captive to be a
slave. Her beautiful character won the interest of
all who knew her. By prayer she is said to have
brought about the cure of the queen from a serious ail-
ment. This led to the conversion of both queen and
king. They zealously promoted the faith in their
realm, obtaining missionaries from both Tiradates,

PERSIA. 51

their over-lord, and from Constantine the Great.
Nouni herself made missionary journeys through the
country and was its true apostle.

76. To return to Edessa, the planting of Christian-
ity there was significant, not only for itself and for
Persia, including Armenia, but also for the whole
oriental world. What Antioch was to the West,
Edessa was to the East, a fountain of far-reaching
missionary activity. It was here and at Nisibis, not
far away, that Nestorianism had its chief seat.

Early in the fifth century Nestorius, Archbishop of
Constantinople, objected strenuously to the new fash-
ion of calling Mary of Nazareth the "Mother of God"
and to some allied metaphysical speculations about
the nature of Christ, which seem to us more correct
than his own theories, but which were then just com-
ing into vogue. An ecclesiastical council was con-
vened at Ephesus to settle these disputed questions.
It was called to order by Cyril, Archbishop of Alex-
andria, the bitter foe of Nestorius, before the friends
of the latter from Syria reached the town. In a sin-
gle day (June 22, A. D. 431) a strong partisan con-
clusion was reached which has been counted ortho-
doxy ever since. After four years of struggle most
disgraceful to all concerned, Nestorius was driven
into exile. His followers were put under the ban of
the emperor four years later still. Like the persecu-
tion of an earlier day in Syria, it proved to be a good
thing for the cause of Christ, since the Christians were
scattered abroad and went everywhere preaching the
word.

82 TWO THOUSAND YEARS OF MISSIONS.

The Nestorians being driven out of Edessa by im-
perial persecution, crossed the boundary of Parthia
and made Nisibis their headquarters. Here they had
a flourishing theological seminary, which was, in fact,
the greatest missionary training-school that the con-
tinent of Asia has ever had.

yy. One of the wide missionary movements from
Persia was southeastward into India, another was
eastward throughout Mongolia and China. In Per-
sia itself Nestorianism entered into possession of a
great body of Christianity, which had been planted
long before. The record of the planting has been
lost. As often elsewhere, we get a distinct view of
the results of missions only by the record of persecu-
tions which endeavored to counteract those results.
Christianity had spread so widely that in the fourth
century, during a persecution by Shapur II lasting
thirty-five years, 16,000 clergy, monks and nuns, whose
names were recorded, were cruelly put to death, be-
sides uncounted thousands of Christians who were not
in religious orders. There was then a period of forty
years of peace, followed by thirty years more of most
fiendish persecution. Thus in the Persian, as well as
in the better known Roman, empire, Christianity made
its way in the face of terrific opposition. The Magi
as a whole were untrue to the vision which three of
their number had followed at the beginning. As a
class they sought to quench the star of Bethlehem in
blood. But the churches survived and, gaining more
liberty, multiplied and spread abroad, for some five
hundred years after Shapur's persecution, till the Nes-

PERSIA. 83

torian Patriarch at Seleucia-Ctesiphon (near Bagdad,
and the ancient Babylon from which he took his title)
had twenty-five metropolitans under his jurisdiction,
with bishops under each metropolitan, and a vast
army of clergy, with uncounted multitudes of be-
lievers scattered all the way from Edessa to Peking and
from Lake Balkash (in modern Russia) to the south-
ern point of India. Neale, the competent English his-
torian of the Eastern church, doubts whether the Pope
of Rome at this time had more ecclesiastical power
than the Patriarch of Babylon. It is certain that the
Roman Church of those days was far inferior to the
Nestorian in the extent of its missionary endeavor.
The Nestorians have, in fact, never been rivalled in
that vital phase of Christian life, unless by the Jesuits
and the Moravians.

78. Concerning Arabia as a mission field little is
known. It is generally assumed that Saul's three
years there were for study, contemplation and ad-
justment of soul to the light which had so dazzled
him on the way to Damascus. We can not imagine
him silent, however, as to the new faith that was in
him. But if, as seems natural to suppose, he went
to that part of Arabia which contained the lofty moun-
tains of Sinai, which had meant so much to his pred-
ecessors, Moses and Elijah and to the whole people
of Israel, there were few inhabitants to whom he
could communicate the gospel. He was shut up for
the most part to communion with the past and with
his God.

In the third century an Arabian emir sent to Alex-

84 TWO THOUSAND YEARS OF MISSIONS.

andria an earnest request that its great Christian
teacher, Origen, come to give information about Chris-
tianity. We cannot doubt that he responded by going
or by sending some one as a missionary. In A. D. 244
ecclesiastical life in Arabia was so far advanced that
a council was called to examine the theology of one
of the pastors, Beryllus, of Bostra. Origen attended
the council and succeeded in straightening out the
kinks of thought in Bostra.

79. One hundred years later the Emperor Constan-
tius sent a splendid embassy to the Homeritae who
occupied the southern coast of Arabia and believed
themselves to be descendants of Abraham by Keturah.
They practiced circumcision and they furnished a
refuge for Jews who had been persecuted elsewhere.
The emperor sent the emir a missionary, Theophilus,
accompanied by a present of two hundred horses, and
requested permission to build three churches in the
places frequented by Roman traders. The Arab ruler
was so well disposed that he built the churches him-
self, one at Aden ; one at the capital, Dafur ; and the
other on the Persian Gulf. Theophilus, however, was
a politician quite as much as a religious missionary.
So far as we have record the Christian work was not
followed up.

80. If Saul as a young convert had possessed the
peerless missionary ability which he afterward de-
veloped and had plunged into the most thickly peopled
part of Arabia, and if Origen had devoted his magnifi-
cent powers to evangelization instead of to specula-
tion, Christianity might have been so planted in Arabia

PERSIA. 85

as to supplant completely its gross idolatry and to
leave no need of the monotheistic reformation with
which Mohammed began there and no start for the
career by which he secured the blotting out of half
the map of Christendom. Instead of being the False
Prophet, he might then have become an Arabian Lu-
ther. Oriental Christianity needed such an one in his
day as much as occidental Christianity needed him a
thousand years later. There is no way of knowing
how much of the reformation in religion which Mo-
hammed did accomplish was due to Sergius Bahare
of Bostra. This degenerate Nestorian became an inti-
mate associate of the prophet and communicated to
him his own poor apocryphal knowledge of Christ.

81. In the vast region which we are calling Persia
there was much missionary activity among the Tatars
in the thirteenth and fourteenth centuries. But that
is best understood in connection with China and Ta-
tary, to be considered in later chapters. There is
but one other missionary episode in this region which
must be noticed at present. In 1747 two of the Mora-
vian brethren, Fred Wm. Hocker, a physician, and J.
Rueffer, a surgeon, set out for a mission to the fol-
lowers of Zoroaster, a few of whom remained in Per-
sia, the Parsees. When they reached Aleppo, they
learned that Persia was in a state of practical anarchy
and that Nadir Shah himself was extorting money
from Jews and Christians in his realm by brutal tor-
ture. One of the brethren wavered, but the other in-
sisted on perseverance. They procured two camels
and joined a caravan of 1,500 of those ungainly ships

86 TWO THOUSAND YEARS OF MISSIONS.

of the desert. They reached Bagdad just in time to
catch another caravan which was starting for Persia
with an armed guard of half a hundred soldiers.
Crossing a wild ridge the caravan was attacked by
two hundred Kurdish robbers and the hired guard
quickly retreated. The missionaries were robbed of
everything and left with scarcely any clothing even.
One of them was thrust in several places with a spear
and was finally knocked insensible with a club. He re-
covered after a time and dragged himself fifteen
miles to the nearest human habitation, where he found
his brother missionary in a similar plight. Kindly
Persians supplied them with garments. These were of
such coarse hair-cloth that their bruised bodies suf-
fered agony, but they plodded on afoot. They were
overtaken by robbers again, but finally reached Is-
pahan. Here the English resident, Mr. Pierson, took
them to his own house and provided for them. But
he showed them that there was no use of their under-
taking to go farther, since the territory of the Parsees
had just been plundered, both by the Shah and by the
Afghans, and the prosperous remnant of one of the
noblest of the non-Christian faiths had been either de-
stroyed or scattered. After many more thrilling ex-
periences the brethren reached Egypt, where one of
them died, but the other, after three years of absence,
at last arrived in Herrnhiit to tell the story to the lit-
tle church there, already accustomed to accounts of
most heroic missionary endeavor.

CHAPTER VII.

INDIA.

82. Characteristics. 83. The first introduction of
Christianity. 84. Pantaenus. 85. The Nestorians.

86. Monumental evidence. 87. The introduction of Ro-
man Catholic missions. 88. Francis Xavier. 89.
Robert de Nobili. 90. Beschi and Geronimo Xavier.
91. The testimony of Sir Thomas Roe. 92. John de
Brito. 93. Dutch missions in Java. 94. In Amboyna.
95. In Ceylon. 96. The first Danish mission in India.
97. Christian Friedrich Schwartz.

82. The people of India naturally have a more inti-
mate interest for us than any other people outside of
Europe and European colonists, because they are more
nearly related to us in blood. Their mother language,
Sanskrit, proves beyond a doubt that they are of the
same branch of the human family to which we belong,
the Aryan, sometimes descriptively called the Indo-
European. They are also marked in having a more
refined and subtle intellectual life than any other non-
Christian people, except the Greeks and Romans. In
some directions their spiritual development surpasses
that of any other part of the human race, ancient or
modern, Christian or non-Christian. Society, how-
ever, is rigidly stratified and the masses of the people

88 TWO THOUSAND YEARS OF MISSIONS.

are debased and imbedded in a low conglomerate of
polytheism. The human soil of India, though ap-
parently rich and inviting beyond all others, is ex-
tremely hard to work. The great harvests of nine-
teenth century missions there have been chiefly from
the sub-soil of the non-Aryan races in the land. But
in the centuries with which we have to do in the pres-
ent course of study there were many faithful toilers.
We must notice five distinct plantings of Chris-
tianity in India before Carey, the Primitive, the Nes-
torian, the Romish, the Dutch Presbyterian, and the
Danish Lutheran plantings.

83. India was known to the ancients, was conquered
by Alexander, i. e., the northern borders of it, and is
mentioned in the book of Esther. It has been con-
jectured, though without proof, that in the account
of the Day of Pentecost we should read Indian instead
of "Judean" — the words are more alike in Greek than
in English. It is clear from their names that many
of the articles of commerce in Solomon's day came
from India. It is certain also that there was a colony
of Jews in India from whom representatives might
have come at Pentecost. Tradition asserts that the
Apostle Thomas went as a missionary to India. A
Christian community which has existed there from
early times bears his name and even shows his grave.

84. There is no reason to doubt that Christianity
was taken to India in the first century. But the first
positive name and date on record belongs to the
second century, Pantaenus, between 180 and 190 A. D.
Pantaenus was a stoic philospher who had become a

INDIA. 89

Christian and the head of a famous Christian college
in Alexandria, Egypt. His pupils, Clement and Ori-
gen, were among the greatest of early Christian teach-
ers and writers. Clement says that Pantaenus was
"a man of learning who had penetrated most pro-
foundly into the spirit of Scripture." Eusebius says
that he "was distinguished as an expositor of the
Word of God." Jerome, in one of his letters, says
"Pantaenus was sent to India that he might preach
Christ among the Brahmins." He found Christians
already there and using an early edition of the Gospel
of Matthew, from which he brought back a copy to
Alexandria. There is no means of knowing the ex-
tent of the work of the primitive missionaries in India.
At the council of Nice (A. D. 325) there was pres-
ent a "Bishop of India." He was really Bishop in Per-
sia. As India had been included in the Persian Em-
pire, the Christians there were counted within his
jurisdiction.

85. In the last chapter we saw how the Nestorians
were scattered throughout Asia. If now we turn to a
native Hindoo history of the Malabar coast, India,
we find that one Thomas Cannaneo, a Syrian, was
allowed by one of the Rajas to settle there. He be-
came very wealthy and was the progenitor of a nu-
merous family. Again two Syrian Bishops, Mai
Sapor and Mar Peroses, were extremely well received
by a Raja and were permitted to build a church.

The tradition of the Malabar Christians, often
called the St. Thomas Christians, is that the Thomas
who led their forefathers to Christ was the Apostle

90 TWO THOUSAND YEARS OF MISSIONS.

of that name. But it was, doubtless, some later
Thomas, probably one of the Nestorians leading a
band of that sect after it was driven from the Greek
Roman Empire by the Emperor Theodosius. The
current names and customs of the people, their use
of a form of the Syrian language, their well-known
later ecclesiastical relations and other data, leave no
question that the main evangelizing agency was Nes-
torian. In the sixth century an Egyptian merchant,
Cosmas, surnamed Indicopleustes (Indian Voyager),
turned monk and wrote vivid accounts of what he had
learned. His work, entitled "Topographia Chris-
tiania," is an invaluable record of the early spread of
Christianity. He says:

"So that I can speak with confidence of the truth of what
I say, relating what I myself have seen and heard in many
places that I have visited. . . . Even in the Island
of Taprobane [Ceylon], in Farther India, where the Indian
Sea is, there is a church of Christians with clergy and a con-
gregation of believers, though I know not if there be any
Christians farther on in that direction, and such is also the
case in the land called Male, where the pepper grows. And
in the place called Kalliana [Malabar], there is a bishop
appointed from Persia as well as in the isle called the Isle
of Dioscoris [Socotra], in the same Indian Sea. The in-
habitants of that island speak Greek, having been originally
settled there by the Ptolemies who ruled after Alexander of
Macedon. There are clergy there also ordained and sent
from Persia to minister among the people of the island and a
multitude of Christians. We sailed past the island, but did
not land. I met, however, with people from it who were on
their way to Ethiopia, and they spoke Greek."

These words were written not later than 547 A. D.

Many of the early Nestorian converts were from

' '■''dKS

K^^^^^^^M

NESTORIAN TABLET OF INDIA.

( SEVENTH CENTURY)

INDIA. 91

the Brahmin and another of the highest of the Hindoo
castes. For centuries the Christian community en-
joyed great liberty and prosperity.

86. A precious monument of the work of the Nes-
torian missionaries was unearthed near Madras about
the year 1547. It is an altar slab with a dove hover-
ing over a cross cut in relief. On the margin are in-
scriptions belonging to the seventh or eighth centuries,
one in Syriac, "Let me not glory except in the cross
of our Lord Jesus Christ," and one in Pahlavi, "Who
is the true Messiah and God alone and Holy Ghost."
A more impressive monument of Nestorian missions is
the continued existence of Malabar Christians. One
thousand years after the first Nestorian planting in
India the Portuguese found there one hundred villages
composed entirely of Nestorian Christians, and in all
the country 1,400 churches, with 200,000 souls. These
people paid a slight tribute to the Rajas, but were
governed in matters both temporal and spiritual by
their own archbishop, who received ordination from
the Nestorian patriarch in Persia. They used Syriac
in all their church services, permitted their priests to
marry and admitted no images in their simple meet-
ing-houses. Through native political oppression and
through still more shameful Romish persecution they
had been reduced by the time of Carey to 116 churches
all told, eighty-four united to Rome and thirty-two
still independent. They recovered somewhat in the
nineteenth century, so that they are as numerous now
as they were four hundred years ago, when the Portu-
guese unhappily discovered them. It is a pleasure to

92 TWO THOUSAND YEARS OF MISSIONS.

know that the census of British India in 1891 found
200,467 souls as a living monument of the early Nes-
torian missions.

87. During the Middle Ages a number of Francis-
can and Dominican monks visited India with more or
less vagrant missionary aims. But one need be men-
tioned here. Jordanus, a Dominican, was sent out in
1430 as a real missionary bishop. He wrote a book on
the "Wonders of the East." The following passages
indicate the temper of his work :

"In this India there is a scattered people, one here, another
there, who call themselves Christians, but are not so, nor
have they baptism, nor do they know anything else about
the faith; nay, they believe St. Thomas the Great to be
Christ ! There, in the India I speak of, I baptized and brought
into the faith about three hundred souls, of whom many were
idolaters and Saracens. And let me tell you that among the
idolaters a man may with safety expound the Word of the
Lord; nor is any one among the idolaters hindered from
being baptized throughout all the East, whether they be Ta-
tars, or Indians or what not !

"As God is my witness, ten times better [Christians] and
more charitable withal be those who be converted by the
Preaching Minor friars to our faith than our folk here, as ex-
perience hath taught me. And of the conversion of those nations
of India I say this, that if there be two hundred or three hun-
dred good friars who would faithfully and fervently preach the
Catholic faith, there is not a year which would not see more
than X. thousand persons converted to the Christian faith.
For whilst I was among these schismatics and unbelievers, I
believe that more than X. thousand, or thereabouts, were con-
verted to our faith ; and because we, being few in number,
could not occupy or even visit many parts of the land, many
souls (woe is me!) have perished, and exceeding many do
perish for lack of preachers of the Word of the Lord.

INDIA. 93

How many times have I had my hair plucked out
and been scourged and been stoned God Himself knoweth and
I, who had to bear all this for my sins, yet have not attained to
end my life as a martyr for the faith as did four of my breth-
ren. Nay, five Preaching friars and four Minors were there in
my time cruelly slain for the Catholic faith. Woe is me that I
was not with them there!"

88. Portuguese Christianity, as we shall see later,
did splendid work during the sixteenth century in
Africa and in South America. But in India it was
marred by its more than wasted, its wicked and de-
structive, efforts to bring over the Syrian Christians
to the Roman rite. It annihilated more than it pros-
elyted. The story is full of thrilling and sickening
episodes. But we draw the veil over such so-called
mission work. It was not planting. It was, at the
best, only transplanting. It was mainly uprooting.

The record of Portuguese Romanism in India, how-
ever, is partly redeemed by the brilliant career, under
its auspices, of the first and most famous Jesuit mis-
sionary to the heathen, Francis Xavier. It is true
that it was he who suggested the introduction of the
Inquisition in India. It is true that he never learned
the language of the natives. It is true that he was too
restless to stay long enough in one place to do per-
manently effectual work. It is true that he was loaded
down with the superstitions of his time. But it is also
true that he burned with genuine zeal for souls and
that he took through India, Malacca, Japan and to the
gates of China the first flaming torch of modern times
to announce the Light of the World. He had a con-
suming love for his benighted fellows and so was a

94 TWO THOUSAND YEARS OF MISSIONS.

man after God's own heart. He was so high in heroic
purpose that he flamed as a heavenly meteor not only
across the continent of Asia, but also above the horizon
of sleepy Christendom. It was he, more than any
one man before Carey, who started the beacon fires
of missions, which, after four hundred years, are to
be seen ablaze on every mountain range of the earth
and glowing in almost every valley.

Five young Spaniards, including Xavier, together
with one Frenchman and one Portuguese, all students
in the University of Paris, had pledged one another
to undertake a mission to the Mohammedans in Pales-
tine, or if not practicable there, then wherever the
Pope might send them. This was the beginning of the
"Company of Jesus," as it was soon after named. Ig-
natius Loyola, the first "General" of the order, had
been a soldier, and he formed his missionary band on
lines of the strictest military and more severe than
military discipline. According to the ultimate consti-
tution, thirty-one years were to be spent by every
candidate in a course of training of which the central
principle was the obliteration of self-will and the sub-
stitution of the will of the General, which was assumed
to be the will of God. In this way the lofty motto
of the company was to be made effective, "For the
Greater Glory of God."

One day in 1540 Francis Xavier received orders to
start the next day for a mission to India, under the
auspices of the king of Portugal. He arrived at Goa,
the Portuguese settlement, two years later, after a
distressing voyage in which, though sick himself much

INDIA. 95

of the time, he had been a ministering angel to the
rough and wicked soldiers with whom he sailed. He
immediately began work by ringing a large bell
through the streets of Goa and urging that children
be sent to him for instruction in the Christian religion.
After five months he went to the pearl fisheries, on
the Gulf of Manor, and for fifteen months lived in
close brotherhood with the low caste, degraded people,
ringing his bell, ministering to all and preparing a
catechism for their instruction. His next mission was
in the kingdom of Travancore, on the other side of
the southern point of India. Here he established over
forty missionary stations and in a single month bap-
tized ten thousand natives. So the story runs. Then
he labored for a time in the Malay Peninsula and Archi-
pelago. Large successes are attributed to him there.

89. One of the most famous, some think infamous,
successors of X,avier in India was Robert de Nobili.
He was a man of aristocratic birth, a nephew of Car-
dinal Bellarmine and a grandnephew of Pope Mar-
cellus II. He carried the principle of becoming all
things to all men that he might save some, to such an
extent as to lay himself open to the accusation of sur-
rendering both Christianity and truth itself. He made
himself master of the language and the religious litera-
ture of the natives and then conformed strictly to the
social requirements of caste, living the life of a rigid,
ascetic Brahmin devotee, but inculcating Christian-
ity. He came to have numerous converts. A Capuchin
missionary, who was afterward expelled from his own
order, published in Europe a book in which he accused

96 TWO THOUSAND YEARS OF MISSIONS.

Nobili and the Jesuits of unblushing fraud upon the
natives. Most Protestant writers, though not all, have
fully credited the charges of the Capuchin and have
diligently repeated them. The Pope and others of
Rome for a time accepted them as containing much
truth, but finally ecclesiastical censure was removed.
Nobili certainly conformed to Hindoo social and theo-
logical requirements in a way which no conscientious
and democratic Christian could possibly allow. But
he is entitled to state his own case:

"Besides my manner of life, my food and costume, and my
using exclusively the services of Brahmins, there is another
circumstance which aids me powerfully in making conversions ;
it is the knowledge which I have acquired of their most
secret books. I find it stated in them that their country
originally possessed four laws, or vedas; that three of these
laws are those which the Brahmins still teach at the present
day, and that the fourth was a purely spiritual law by virtue
of which it was possible to attain the salvation of the soul.

"I take occasion to point out to them, that they are living in
fatal error, that neither of the three vedas which they recog-
nize has power to save them ; that in consequence all their
efforts are vain, and this I prove to them by citing the very
words of their sacred books. These people have an ardent
desire of eternal happiness, and in order to merit it devote
themselves to penance, alms deeds, and the worship of idols.
I profit by this disposition to tell them that if they wish to
obtain salvation, they must listen to my instructions ; that I
have come from a remote country with the sole object of
bringing salvation to them, by teaching them that spiritual law
which, by the confessions of their Brahmins, they have wholly
lost. I thus adapt myself to their opinions, after the example
of the Apostle, who preached to the Athenians the Unknown
God."

INDIA, 97

In the Madura mission, of which Nobili was the
head, 100,000 converts were gathered. At our dis-
tance in time and standards it is impossible to say to
what extent they were really converted. In one re-
spect only can we be sure that Nobili and his fellow-
workers were right; that was in making themselves
masters of the point of view of the people whom they
sought to save.

90. Constantios Beschi, like Nobili, adopted the
mode of life of a Brahmin penitent. He was one of
the greatest Tamil scholars in India and was so re-
garded by the literati. The Nabob Tricheropalle made
him his prime minister.

Geronimo Xavier, a nephew of Francis, was em-
ployed at the court of Akbar, the great Mogul em-
peror of India — who, though a Mohammedan, was
somewhat of an eclectic in religion — to write for him
"Persian Histories of Christ and of Peter." The ac-
count given by Akbar's minister, Abulfazl, is inter-
esting :

"Learned monks also came from Europe, who go by the
name of Padre. They have an infallible head called Papa.
He can change any religious ordinances as he may think ad-
visable, and kings have to submit to his authority. These
monks brought the gospel and mentioned to the Emperor
their proofs for the Trinity. His Majesty firmly believed in
the truth of the Christian religion, and wishing to spread the
doctrines of Jesus, ordered Prince Murad to take a few les-
sons in Christianity by way of auspiciousness, and charged
Abulfazl to translate the gospel. Instead of the usual Bis-
millah-irrahmanirrahim, the following lines were used —
Ai nam i tu Jesus 0 Kiristo,
(O Thou whose names are Jesus and Christ),
which means, 'O thou, whose name is gracious and blessed';

98 TWO THOUSAND YEARS OF MISSIONS.

and Shaikh Faizi added another half in order to complete
the verse —

Subhanaka la sizvaka Ya Hu
(We praise Thee, there is no one besides Thee, O God!)"

One of the wives of Akbar was a Christian and some
iof the Princes were baptized.

91. Early in the eighteenth century Sir Thomas Roe
visited the court of the Great Mogul as an ambassador
of England. Thus we have a contemporary Protestant
view of the Jesuit missions. The quaint and simple
statements of the recorder of the embassy do credit to
his own fairness as well as to the work of the Jesuits :
- "In this Confusion they Continued vntil the tyme of Ecbar-
sha, father of this king, without any Noice of Christian pro-
fession; who, beeing a Prince by Nature just and good, in-
quisitiue after Noueltyes. Curious of New opinions, and that
excelled in many virtues, especially in Pietye and reuerence
toward his Parentes, called in three Iesuites from Goa, whose
cheefe was Ieronimo Xauier a Naurroies. After their ar-
riuall hee heard them reason and dispute with much Content
on his and hope on their partes, and caused Xauier to write a
booke in defence of his owne profession against both moores
and Gentilles; which finished, hee read ouer Nightly, causing
some part to be discussed, and finally granted them his lettre
Pattentes to build, to preach, teach, conuert, and to vse all
their rites and Ceremonyes, as freely and amply as in Roome,
bestoweing on them meanes to erect their Churches and places
of deuotion. So that in some fewe cittyes they haue gotten
rather Tern plum then Ecclesiam. In this Grant he gaue grant
to all sortes of men to become Christians that would, eauen
to his Court or owne blood, professing it should bee noe
cause of disfauaour from him. Here was a faire beginninge,
a forward spring of a leane and barren haruest.

"Ecbar-shae himselfe continued a Mahometan, yet hee began
to make a breach into the law; Considering that Mahomett

INDIA. 99

was but a man, a King as he was, and therefore reuerenced,
he thought hee might proue as good a Prophett himselfe. This
defection of the King spread not farre; a Certayn outward
reuerence deteyned him, and so hee dyed in the formall pro-
fession of his Sect."

92. John de Brito, a Portuguese nobleman, who had
great difficulty in securing the king's permission to
leave his personal service, came to be one of the most
devoted and successful of the missionaries in India,
where he toiled for twenty years, suffering terrible
tortures and finally death for Christ. He had bap-
tized many thousands, four thousand the last year of
his life. This was more than one hundred years after
Xavier, whose work had inspired the youthful imagi-
nation of De Brito and had led him into the foreign
field. Xavier had a long line of brilliant successors
in India. There were nearly a million of Roman
Catholics there when Carey arrived.

93. In 1610 the Dutch came into possession of a
portion of the populous island of Java. The capital
of all their possessions in the Indian Ocean was estab-
lished there at Batavia.

Justus Heurnius was one of the most distinguished
of the early Dutch missionaries. Son of a medical
professor in the newly founded University of Leyden,
he took the medical course of study. After five years
of travel in France and England he returned and took
a theological course. He was eager to go to India as
a missionary, but both the Dutch and the English
East India Companies were opposed to missions until
long after this time. He wrote a vigorous book to
arouse his countrymen to their missionary duty. This

IOO TWO THOUSAND YEARS OF MISSIONS.

was in 1618. Six years later the East India Company
sent him to Batavia. He began at once to work for
the natives, both Malays and Chinese. He translated
the Creed, the Lord's Prayer and the Ten Command-
ments into Chinese, making also a Dutch-Latin-Chi-
nese dictionary.

His earnest evangelistic spirit led him to advocate
the independence of the church from the East India
Company. On this account he was arrested and im-
prisoned. On release he went to the Island of Am-
boyna. Here and in neighboring islands he gave him-
self to work among the natives. He won many of the
people for whom he toiled. Missionaries of Islam were
active there at the same time and poisoned his food.
Though it did not take his life immediately, he never
entirely recovered from the effects of the poison and
was obliged to return to Holland. There, before his
death in 1652, he revised a version of the Gospels and
translated the Acts, the Psalms and a liturgy into Ma-
layan. He also prepared a dictionary and put some of
the Psalms into Malayan rhymes. He was a devoted
missionary and an efficient advocate of missions one
hundred years earlier than the Moravians.

The best thing that the Dutch did in Java was to
translate the Scriptures into the Malay language and
to publish them there in the Arabic character in 1758.
But the missions do not appear to have made a deep
impression on either the heathen or the followers of
Mohammed, though there came to be 100,000 nominal
converts in Java. Islam has made more converts from
heathenism than Christianity has made in Dutch India.

INDIA. IOI

94. In the Island of Amboyna, in 1686, it is said that
the inhabitants, both pagans and Mohammedans, sub-
mitted to baptism, so that one missionary had 30,000
converts.

The Dutch admiral, Stavorinus, however, who vis-
ited Dutch India near the end of the eighteenth cen-
tury, sums up the religious history of those regions
during some hundreds of years, in a most discouraging

way:

"The Amboynese," he says, "were in former times, as the
Alforese are at present, idolators; but the Javanese, who be-
gan to trade hither in the latter end of the fifteenth, and in
the beginning of the sixteenth century, endeavored to dissem-
inate the doctrines of Mahomet here, and they succeeded so
well that in the year 1515, that religion was generally re-
ceived.

"The Portuguese arriving here in the meantime endeavored
likewise to make the Roman Catholic religion agreeable to
the inhabitants, and to propagate it amongst them ; which, in
particular, took place, according to Rumphius, in the year
1532, on the peninsula of Leytimor, but those of Hitoe have,
to the present day, remained firmly attached to the Mahomedan
faith, whence, in contradistinction to the Leytimorese, they
are called Moors.

"When our people came to Amboyna, and the Portuguese
were expelled from the island, the Protestant religion was
gradually introduced; yet the unpleasing result of these fre-
quent changes of religion has been, as might naturally be ex-
pected, that, from blind idolators, they have first become bad
Roman Catholics and afterwards worse Protestants. The
practice of idolatry can not yet be wholly eradicated; this,
added to the prevalence of the superstitions which disgrace
Christianity among the followers of the Roman Catholic per-
suasion, and the almost universal negligence and want of
zeal of our ecclesiastics in these regions, almost entirely takes
away the hope that the salutary doctrines of the gospel

102 TWO THOUSAND YEARS OF MISSIONS.

will ever be deeply rooted here, and that the Amboynese will
ever be cured of their deplorable blindness."

Stavorinus says that when the number of Reformed
Church ministers in Java was counted complete there
were twelve of them, "six of whom preach in the
Dutch, four in the Portuguese and two in the Malay
languages.'" Thus but two were in the strictest sense
missionaries.

95. After 1658 the Dutch held sway in Ceylon for
one hundred and forty years, having largely displaced
the Portuguese. They displaced them in ecclesiastical
as well as in political relations to the natives. The
Dutch were as intense and as determined in their re-
ligious convictions as were the Portuguese. One
wishes that it could be said that these Calvinists were
more Christlike in spirit than the Jesuits had been. In
both cases the colonial government was brutal to the
last degree. At the same time it required the natives
to profess the Christian faith. In Ceylon Buddhists
were informed by proclamation that 'baptism, com-
munion in the State Church, and subscription to the
Helvetic Confession, were essential preliminaries not
only to appointment to office, but even to farming
land.' Natives of Ceylon who had been brought into
the Church of Rome by force and by worldly in-
ducements, were now made Presbyterians by similar
means. They were required to repeat the Lord's
Prayer, the ten commandments, a morning and even-
ing prayer and a grace before and after meals. When
the school teachers certified that they had memorized
these, they were baptized. The missionaries did not

INDIA. I03

know their language. In this way 40,000 were "con-
verted1' in four years. There were generally only from
twelve to fifteen ministers in the island for the work
among natives, colonists and all.

In the line of education, however, the Dutch were
truer to the qualities which made them in Holland
the world's foremost champions of light and liberty.
They divided Ceylon into two hundred and forty
parishes, with a school for boys in each parish, and
established an academy for the education of teachers
and evangelists. Some native ministers were educated
in Europe. Each school had three or four teachers
if needed. Over every ten schools a catechist was
placed to visit and examine monthly the schools in
his charge. One of the Dutch ministers was assigned
a larger district for superintendence and annual in-
spection. They also provided the foundations of a
Christian literature, even publishing the whole New
Testament and the Book of Genesis in Cingalese in
1783. Baldaeus, one of the best known ministers,
wrote a description of the country in which he gives a
detailed account of thirty-four churches for the na-
tives, with cuts of several meeting-houses, which were
at the same time school-houses. The "hearers" in
these thirty-four parishes number 30,950 and the
"scholars" 16,460.

In 1722 there were counted in the Dutch churches in
the East Indias 424,392 natives. Besides the chief cen-
ters already named, mission work was done by the
Dutch in Sumatra, Timor, Celebes, Bonda, Terante
and the Moluccas. On Formosa see §§ 177-184.

104 TWO THOUSAND YEARS OF MISSIONS.

96. The first Danish missions to India were sent
early in the eighteenth century. The chaplain of the
King of Denmark, Liitken, had been imbued with the
spirit of the earnest religious life known as Pietism, in
the University of Halle, Germany. He stirred the king
with a feeling of moral obligation to his non-Christian
subjects in the Danish colonies. The chaplain was au-
thorized to find suitable men for a mission to the
heathen and to undertake the work with them. He
obtained at Halle, Bartholomew Ziegenbalg and Henry
Plutschau. After a trying seven months' voyage they
arrived at the Danish port of Tranquebar, in 1706. This
was 150 miles south of Madras on the opposite side of
the peninsula of India from the principal fields culti-
vated by Xavier more than sixty years before. The mis-
sionaries put themselves to school with children, learn-
ing to write the Tamil alphabet in the sand. Ziegen-
balg made such rapid progress that in two years he
began the translation of the Scriptures and a year
later could speak the language with fluency.

As has generally been true in the history of
early modern foreign missions, the European
colonists were far more obstructive to the
work than the pagan natives themselves. The
Danish governor of Tranquebar at the outset
treated the missionaries with harshness and finally
cast Ziegenbalg into prison, where he lay suffering
intensely from the tropical heat for four months. It
.was only the absolute mandate of the Danish king
which secured any chance whatever for the work. Be-

INDIA. IO5

ginning with outcast slaves, converts were gathered
and a church was formed. Ziegenbalg died after thir-
teen years of service for India. But he had translated
and scattered abroad the New Testament, prepared a
dictionary and many religious tracts, thirty-three in
all. He left 355 converts. The mission continued
under the patronage of the kings of Denmark for 120
years. It is still maintained by the Leipsic Mission
Society with a fair degree of success.

87. Christian Friedrich Schwartz, consecrated in
childhood by his dying mother to the service of Christ
and educated at the University of Halle, arrived at
Tranquebar in 1750. He had partly learned the Tamil
language from a returned missionary at Halle, so that
in only four months after his arrival in India he was
able to preach his first sermon to the natives in the
church which had been dedicated just before the death
of Ziegenbalg, thirty years earlier. After fifteen very
useful years he was transferred to Trichinopoli, in the
interior. Here, too, he lived and toiled in apostolic
simplicity, "his daily fare a dish of boiled rice with a
few other vegetables." He was "clad in a piece of
dark cotton cloth woven and cut after the fashion of
the country." At the end of twelve years he had bap-
tized 1,238 converts, built an orphan asylum with his
salary of $500 a year received as chaplain of the Brit-
ish garrison, and, by the aid of the commandant and
others, built a church-house accommodating 2,000
people.

The last twenty years of his apostolate he spent in
Tanjore, a center of Hindu worship, containing one

106 TWO THOUSAND YEARS OF MISSIONS.

of the most stately pagodas of India. Within four
years two churches were established. The moral char-
acter of Schwartz was so commanding that all classes,
both native and foreign, held him in the highest es-
teem and even reverence. On the occasion of a formi-
dable native uprising under the haughty Mohamme-
dan Hyder AH, that potentate refused to treat with
an English embassy, but said, "Send me the Christian.
He will not deceive me/' He meant Schwartz, and no
nobler tribute was ever paid to Christian character.
The humble missionary went and saved thousands of
lives by his intercession. The Rajah of Tanjore made
Schwartz the guardian of his adopted son and heir,
Serfogee. The slab in the chapel over his grave says,
in part, "His natural vivacity won the affection, as his
unspotted probity and purity of life alike commanded
the reverence, of the Christian, Mohammedan and
Hindu. The very marble that here records his virtues
was raised by the liberal affection and esteem of the
Rajah of Tanjore, Maha Raja Serfogee."

Before Carey baptized his first convert in 1800 there
had been 40,000 converts in the Tranquebar mission.

CHAPTER VIII.

CHINA AND TATARY.

98. Three periods. 99. The Nestorian monument of
Si-gnan-fu. 100. Royal reception of Olopun. 101.
Progress and reverse. 102. More imperial favor.
103. Conclusions from the monument. 104. Close of
the first period. 105. The Kerait Tatars and Prester
John. 106. Jenghiz Khan. 107. Carpini's phenomenal
journey to Karakorum. 108. Report of Sempad. 109.
A great debate in Karakorum. no. Characteristics of
Tatar rule. ill. Kublai Khan's request for mission-
aries. 112. John of Monte Corvino. 113. His jour-
ney, reception and helpers. 114- Converts and educa-
tion. 115. Appeal for more workers and supplies.
116. Church building. 117. Work in Southern China.
118. Progress there. 119. Odoric of Pordenone. 120.
State of the missions about 1330.

98. There were three distinctly marked and appar-
ently successful periods of missions in China before
1800, with complete gaps between them. In the eighth
century Christianity had gained a numerous and in-
fluential following. It seemed in a fair way to per-
vade the land. Then it was almost entirely effaced.
The same was true again in the fourteenth century.
The leaders in the first period of missionary work were
Nestorians, in the second period Franciscans, in the
third period Jesuits.

99. One of the precious missionary records of the

107

IOS TWO THOUSAND YEARS OF MISSIONS.

world was preserved by being buried in China for
seven or eight hundred years. Near the great city of
Ch'ang-an, in the fu or department Hsi-an, province
of Shenshi, northwestern China, some workmen dig-
ging a trench in the year 1625 came upon a stone tablet
seven feet long and three feet wide, covered with char-
acters, mostly Chinese, but a few of them Syriac. The
Chinese are fond of ancient monuments, having a con-
siderable collection in this very city of Ch'ang-an. The
governor of the city took this one in charge. There
were no foreigners in the place at that time, but a na-
tive Christian sent a copy of it to some Jesuit mission-
aries. It has been reproduced by copies and "squeezes"
many times since 1625, and has been frequently trans-
lated. Its authenticity was questioned by Voltaire and
others. But even so critical a historian as Gibbon said
of them that they became "the dupes of their own
cunning, whilst they are afraid of a Jesuitical fraud."
It has been decided by competent scholarship that this
is a genuine monument inscribed by Nestorian mis-
sionaries A. D. 781. It is commonly called the Nes-
torian monument of Si-gnan-fu, a current spelling of
the place where it was found.

The interest of this document in stone is so great
from every point of view that we must regret that
our space does not permit the reproduction of it all.
The first part is a statement concerning the being of
God, the sin of man, the coming and teachings of
Christ and the beneficent work of Christian mission-
aries. The second part is a sketch of the Nestorian
missions in China from A. D. 635 to 781. The third

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1-GNAN-FU, CHINA

CHINA AND TATARY. IO9

part is a poem in praise of the "Illustrious Religion,"
as Christianity is always named on the monument, and
eulogistic of the Chinese emperors who favored this
religion. Several notes are added, partly in Syriac,
giving the names of ecclesiastics, including the one
who erected the stone, Yezd-buzid. The whole in-
scription as translated by Prof. Legge of Oxford has
some 3,500 English words. We must confine our se-
lection to some paragraphs from the second or his-
torical portion of the record, using Prof. Legge's
translation.

100. "When the Accomplished Emperor T'ai Tsung (A. D.
627-649) commenced his glorious reign over the (recently)
established dynasty (of T'ang), presiding over men with intel-
ligence and sagehood, in the kingdom of Ta Ts'in (Roman
Empire), there was a man of the highest virtue called Olopun.
Guiding himself by the azure clouds, he carried with him the
True Scriptures. Watching the laws of the winds, he made his
way through difficulties and perils. In the ninth year of the
period Chang-kwan (A. D. 635), he arrived at Ch'ang-an. The
emperor sent his minister, Duke Fang Hsiian-ling, bearing the
staff of office, to the western suburb, there to receive the vis-
itor, and conduct him to the palace. The Scriptures were
translated in the Library. (His Majesty) questioned him about
his system in his own forbidden apartments, became deeply
convinced of its correctness and truth, and gave special orders
for its propagation. In the twelfth Chang-kwan year (638),
in autumn, in the seventh month, the following proclamation
was issued: — 'Systems have not always the same name; sages
have not always the same personality. Every region has its
appropriate doctrines, which by their imperceptible influence
benefit the inhabitants. The greatly virtuous Olopun of the
kingdom of Ta Ts'in, bringing his scriptures and images from
afar, has come and presented them at our High Capital. Hav-
ing carefully examined the scope of his doctrines, we find them

IIO TWO THOUSAND YEARS OF MISSIONS.

to be mysterious, admirable, and requiring nothing (special) to
be done; having looked at the principal and most honoured
points in them, they are intended for the establishment of what
is most important. Their language is free from troublesome
verbosity ; their principles remain when the immediate occasion
for their delivery is forgotten; (the system) is helpful to (all)
creatures, and profitable for men : — let it have free course
throughout the empire.'

"The proper officers forthwith, in the capital in the Ward
of Righteousness and Repose, built a Ta Ts'in monastery,
sufficient to accommodate twenty-one priests. The virtue of
the honored House of Chau had died away ; the rider in the
green car had ascended to the west ; the course of the great
T'ang was (now) brilliant; and the breath of the Illustrious
(Religion) came eastward to fan it. The proper officers were
further ordered to take a faithful likeness of the emperor, and
have it copied on the walls of the monastery. The celestial
beauty appeared in its many brilliant colors, the commanding
form irradiated the Illustrious portals ; the sacred traces
communicated a felicitous influence, forever illuminating the
precincts of the (true) law

101. "The great emperor Kao Tsung (650-683) reverently
continued (the line of) his ancestors. A beneficent and elegant
patron of the Truth, he caused monasteries of the Illustrious
(Religion) to be erected in every one of the Prefectures, and
continued the favour (of his father) to Olopun, raising him to
be Lord of the Great Law, for the preservation of the state.
The Religion spread through the Ten Circuits. The king-
doms became rich and enjoyed great repose. Monasteries
filled a hundred cities ; the (great) families multiplied in the
possession of brilliant happiness.

"In the period Shang-li (698-699), the Buddhists, taking
advantage of their strength, made their voices heard (against
the Religion) in the eastern capital of Chau, and in the end
of the year Hsien-t'ien (712) some inferior officers greatly
derided it; slandering and speaking against it in the Western
Hao. But there were the chief priest Lo-han, the greatly vir-
tuous Chi-lieh and others, noble men from the golden regions,

CHINA AND TATARY. HI

all eminent priests, keeping themselves aloof from worldly
influences, who joined together in restoring the mysterious
net, and in rebinding its meshes which had been broken.

"Hsiian Tsung (713-755), the emperor of the Perfect Way,
ordered the king of Ning and the four other kings with him
to go in person to the blessed buildings, and rebuild their
altars. The consecrated beams which had for a time been
torn from their places were (thus) again raised up, and the
sacred stones which had for a time been thrown down were
again replaced. . . .

"In the third year of the same period (744). in the kingdom
of Ta Ts'in there was the monk of Chi-ho. Observing the
stars he directed his steps to (the region of) transformation;
looking to the sun, he came to pay court to the most Honorable
(emperor). An imperial proclamation was issued for the
priests Lo-han, P'u-lun and others, seventeen in all, along
with the greatly virtuous Chi-ho. to perform a service of
merit in the Hsing-ch'ing palace.

102. "The emperor Su Tsung (756-762), Accomplished and
Intelligent, rebuilt the monasteries of the Illustrious (religion)
in Ling-Wu and four other parts. His great goodness (con-
tinued to) assist it, and all happy influences were opened up ;
great felicity descended, and the imperial inheritance was
strengthened.

"The emperor Tai Tsung (763-779). Accomplished and Mar-
tial, grandly signalized his succession to the throne, and con-
ducted his affairs without (apparent) effort. Always when
the day of his birth recurred he contributed celestial incense
wherewith to announce the meritorious deeds accomplished
by him, and sent provisions from his own table to brighten
our Illustrious assembly. As Heaven by its beautiful minis-
tration* of what is profitable can widen (the term and enjoy-
ment of) life, so the sage (sovereign) by his embodiment of
the way of Heaven, completes and nourishes (the objects of
his favour).

"In this period of Chien-chung (780-783), our present em-
peror, Sage and Spirit-like, Accomplished alike for peace and

112 TWO THOUSAND* YEARS OF MISSIONS.

war, develops the eight objects of government, so as to de-
grade the undeserving, and promote the deserving; and ex-
hibits the nine divisions of the scheme (of Royal government),
to impart a new vigour to the throne to which he has illus-
triously succeeded. His transforming influence shows a com-
prehension of the most mysterious principles; (his) prayers
give no occasion for shame in the heart. In his grand posi-
tion he yet is humble ; maintaining an entire stillness, he yet is
observant of the altruistic rule. That with unrestricted gen-
tleness he seeks to relieve the sufferings of all, and that bless-
ings reach from him to all that have life is due to the plans of
our (Illustrious Religion) for the cultivation of the conduct,
and the gradual steps by which it leads men on. That the
winds and rains come at their proper seasons ; quiet prevail
through the empire ; men be amenable to reason ; all things be
pure ; those who are being preserved flourish, and those who
are ready to die have joy; every thought have its echo of re-
sponse; and the feelings go forth in entire sincerity: — all this
is the meritorious effect of its Illustrious power and op-
eration."

103. During most of the time then, for about one
hundred and fifty years, by approval of the emperors,
Christianity was allowed to have free course in China
with the three other systems of religion in the country
— Confucianism, Taoism, and Buddhism. One period
without the royal favor is mentioned. From Chinese
histories we know that at that time an empress vio-
lently assumed the reins of government and that she
was a conservative in thought, even reactionary. It is
striking to find that China had such similar experiences
at the end of the seventh and of the nineteenth cen-
turies.

The distance of the missionaries in China from their
home land in Persia in those days is impressively shown

CHINA AND TATARY. 113

by the fact that the inscription says that it was made
when Hanan-Yeshu' was the Nestorian patriarch, and
that it was in the year 781. But we know from the
ecclesiastical history of western Asia that Patriarch
Hanan-Yeshu' died before the end of 778. After more
than three years, then, the most conspicuous item of
their home-church news had not yet reached them.
Think, then, what a daring venture it was one hun-
dred and fifty years earlier for Olopun and his com-
rades to start on their long journey to the land of
Sinim ! Must we not add him to our list of missionary
heroes ?

104. There is no unmistakable information as to
Christianity in China before the time of Olopun. There
are traditions like that imbedded over and over again
in the liturgy of the Nestorian Christians of India.
"By St. Thomas hath the Kingdom of Heaven taken
unto itself wings and passed even unto China." This
tradition is a late one and of no value. But the fact
that there was a Christian bishop of Maru and Tus
A. D. 334 shows that missions had early reached as
far east as Khorasan. There is also record of a bishop
at Samarkand in 503.

Not long after the flourishing times of the Si-gnan-
fu monument, we know from Chinese history that one
of the emperors suppressed a large number of Bud-
dhist monasteries, requiring 260,000 monks and nuns to
return to secular life. At the same time he made the
same requirement of three thousand who were all or
in part Christian missionaries. These are the words
of the edict concerning the latter : "As to the religions

I 14 TWO THOUSAND YEARS OF MISSIONS.

of foreign nations, let the men who teach them, as well
those of Ta Ts'in as of Mu-hu-pi, amounting to
more than three thousand persons, be required to re-
sume the ways of ordinary life, and their unsubstantial
talkings no more be heard." This was in 845, only 64
years after the erection of the Nestorian monument.
It gives a hint as to the number of Christian teachers
in China then. Nestorian Christianity there probably
did not recover from this blow, at least not for cen-
turies, although Buddhism — which had more than
eighty times as many representatives — did recover.
We shall see evidence appearing 450 years later that
Christianity may not have become quite as extinct as
a Mohammedan author, Abulfaraj, would have us be-
lieve. His account shows, at any rate, that mission-
aries were still sent to China. He says :

"In the year Z77 (A. D. 987), behind the church in the Chris-
tian quarter (of Baghdad), I fell in with a certain monk of
Najran, who seven years before had been sent to China by
the Catholics, with five other ecclesiastics, to bring the affairs
of Christianity in that country into order. He was a man still
young, and of a pleasant countenance, but of few words, open-
ing his mouth only to answer questions. I asked him about
his travels, and he told me that Christianity had become quite
extinct in China. The Christians had perished in various
ways; their Church had been destroyed; and but one Chris-
tian remained in the land. The monk, finding nobody whom
he could aid with- his ministry, had come back faster than he
went."

Layard found in an old Nestorian church in the
Kurdistan Mountains some China bowls suspended
from the ceiling and grimy with age, which he was
assured had been brought fr >m China by missionaries

CHINA AND TATARY. 115

in the days of the great Nestorian missions to that
empire.

105. The second period of missions in China was
during the sway of the great Mongol rulers of Asia,
commonly known at the time as Tatars. It must in-
clude work thousands of miles from China, but only in
territory ruled, for a part of the time, at least, by the
sovereigns of China. Among Europeans China was
know as Cathay, and the rest of the empire as Tatary.

The first mission to the Tatars of which we have
much knowledge was at the beginning of the eleventh
century, though some of the Turks in the region east
of the Caspian Sea were converted two hundred years
earlier. A Nestorian metropolitan see existed there.
The pioneers of the missionary enterprise farther east
are said to have been Christian merchants. It must
have been a thrilling day for the Christians at Bagdad
when the Nestorian Patriarch there received word
from the Archbishop among the Tatars at Merv, east
of the Caspian, that the ruler of the Kerait Tatars,
more than 2,500 miles still farther east, had requested
that missionaries be sent to him and his people and had
declared that two hundred thousand of his subjects
were ready to follow him in baptism. The requested
missionary force was sent. This was between the
years 1001 and 1012. The Keraits became a Christian
tribe. ■ This fact is confirmed by Rashid-eddin, the
Mohammedan historian of the Mongols. Some of
these Keraits occupied the region around the great
northern bend of the Hoang Ho River of China, and
some of them were in regions still farther north. Ex-

Il6 TWO THOUSAND YEARS OF MISSIONS.

aggerated accounts of the ruler of this tribe started
all Europe into wild ideas which were cherished for
centuries about a certain Prester John, a wonderful
priest-king, who ruled in fabulous splendor and power
over most of Asia.

106. Christianity continued among the Keraits for
more than four hundred years. But after only two
hundred years Jenghiz, Khan of a neighboring Tatar
people, completely overcame the Keraits. Sweeping
southward into China and westward across all central
Asia, Jenghiz and his successors subdued the whole
continent and much beyond, even to the heart of Eu-
rope. They overran Poland and Hungary. All Eu-
rope shuddered at the name of Tatar. Still there was
a feeling that these dreadful barbarians might be Chris-
tianized. They were not at first Mohammedans, but
the subduers of Mohammedans, to the delight of
Christendom. The myths about Prester John were
attached more or less to all the Tatar sovereigns. The
Pope sent missionary ambassadors to them.

107. He intrusted the first mission to John of Piano
Carpini, one of the immediate followers of Francis of
Assisi. Carpini started from Lyons in the spring of

1245 and, accompanied by Benedict of Poland, reached
the camp of the Great Khan the following summer.
Karakorum, the seat of Tatar empire for the first two
or three generations, is in the heart of northern Mon-
golia, 900 miles northwest from Peking, 350 miles
south of the southern tip. of Lake Baikal, Siberia.
Carpini was sixty-five years of age and very corpulent.
He made the unprecedented journey into the wilds of

CHINA AND TATARY. 117

central Asia and brought back a report to the Pope
in two years and a half. It was a journey of 10,000
miles. He must have been a man of matchless tact
and determination, as well as devotion. He arrived
at Karakorum when Tourakina, the widow of the last
khan, was acting as regent, and endeavoring to secure
the election of her son. Princes and chieftains gath-
ered from literally all parts of Asia, and the Queen
Dowager's favorite, Kuyuk, was elected. The rude
gorgeousness of the canvas capital of the world and its
ceremonies are outside of our present field of interest.
The new khan gave audience repeatedly to the mission-
ary ambassadors. When they asked him if the reports
which had reached the West were true, that the Khan
of the Tatars was a Christian, he answered : "God
knows it, and if the Pope wishes to know it, too, he
has but to come and see." The answer was more dis-
creet than satisfactory. He was found to have many
Oriental Christians in his service. Tourakina was
thought to favor Christianity more than other religions,
but really all religions were favored alike. The Great
Khan sent the Pope a letter in which he replied to the
papal remonstrance against the slaughter of Chris-
tian nations, saying: "God has commanded me to an-
nihilate them and has delivered them entirely into my
hands." This answer would seem to be plain enough
to have dispelled forever the rosy myth of Prester
John, a Christian priest-king ruling the Orient. Car-
pini brought to Europe the first modern knowledge con-
cerning Cathay (China). It was clear and correct as
far as it went.

Il8 TWO THOUSAND YEARS OF MISSIONS.

108. In 1246 the King of Armenia sent his brother
Sempad to secure the favor of the khan. Here is an
extract from Sempad's report. It confirms Carpini's
account as to the vastness of the territory represented
in the assemblage for the election of Kuyuk, and gives
intensely interesting information as to the extent of
Nestorian Christianity and its treatment by the Great
Khans. It shows, too, how the religious tolerance of
the Tatar khans, so far in advance of the practice cf
Christendom in those days, fostered the impression
that the khan himself must be a Christian. The letter
naively reveals the fact that the notions of the khans
in that respect were far superior to those of Sempad,
the writer.

"We understand it to be the fact that it is five years past
since the death of the present Chan's father [Okkodai] ; but
the Tartar barons and soldiers had been so scattered over
the face of the earth that it was scarcely possible in the five
years to get them together in one place to enthrone the Chan
aforesaid. For some of them were in India, and others in
the land of Chata, and others in the land of Caschar and of
Tanchat. This last is the land from which came the Three
Kings to Bethlem to worship the Lord Jesus which was born.
And know that the power of Christ has been, and is, so great,
that the people of that land are Christians ; and the whole
land of Chata believes in those Three Kings. I have myself
been in their churches and have seen pictures of Jesus Christ
and the Three Kings, one offering gold, the second frankin-
cense, and the third myrrh. And it is through those Three
Kings that they believe in Christ, and that the Chan and his
people have now become Christians [!]. And they have their
churches before his gates where they ring their bells and beat
upon pieces of timber. . . . And I tell you that
we have found many Christians scattered all over the East,

CHINA AND TATARY. 1 19

and many fine churches, lofty, ancient, and of good architec-
ture, which have been spoiled by the Turks. Hence the Chris-
tians of the land came before the present Khan's grandfather;
and he received them most honorably, and granted them lib-
erty of worship, and issued orders to forbid their having any
just cause of complaint by word or deed. And so the Saracens
who used to treat them with contumely have now like treat-
ment in double measure . . . and let me tell
you that those who set up for preachers [among these Chris-
tians], in my opinion, deserve to be well chastised."

109. When Louis IX. of France heard a description
of the barbarities of the Tatar invaders of eastern
Europe, he exclaimed : "Well may they be called Tar-
tars, for their deeds are those of fiends from Tartarus."
The extra letter "r" which he thrust into their name
for the sake of his serious pun has stayed there ever
since in the popular usage.

Louis sent William Rubruk, a Fleming, and two
other Franciscans, as missionaries to the Great Khan.
When they reached Karakorum, Mangou, the success-
or of Kuyuk, was on the ivory throne. He appointed a
great public discussion by representatives of Budd-
hism, Mohammedanism and Christianity, forbidding
on pain of death any quarreling. Rubruck had a pre-
liminary conference with the Nestorians, in order that
the two sects of Christians might co-operate. How
often missions have brought sectarians together ! A
Buddhist priest from China called on Rubruk to open
the discussion, and is said to have admitted after the
debate was over that the Christian had the best of the
argument.

"The Nestorians then entered the lists against the Mussul-
mans, but the latter declared that there was no ground for

120 TWO THOUSAND YEARS OF MISSIONS.

dispute; that they regarded the Christian law as a true one,
and believed all that the Gospel contained; that they acknowl-
edged one God alone, and prayed to him every day. 'This
conference being then ended,' says Rubruk, 'the Nestorians
and Saracens chanted together with a loud voice, but the
pagans said nothing at all ; and after that the whole assembly
drank together pretty freely.' The day after the public con-
troversy, Mangou sent for Rubruk, and began to make a kind
of confession of faith. 'We Mongols,' said he, 'believe that
there is one God, by whom we live and die, and towards whom
our hearts are wholly turned.' 'May God give you his grace
that it may be so,' said Rubruk, 'for otherwise it is impossible.'
The emperor went on : 'As God has given the hand several
fingers, so has he prepared for men various ways, by which
they may go to heaven. He has given the Gospel to the Chris-
tians, but they do not obey it ; he has given soothsayers to
the Mongols, and the Mongols do what their soothsayers
command, and, therefore, they live in peace.' "

Having finished his statement of the case, the ruler
of Asia dismissed the missionaries. They reached
home in 1255.

no. During the Tatar sway more than*at any time
before or since, the long land route was open between
the Mediterranean and the China Seas. This was pre-
eminently true from the middle of the thirteenth to
near the middle of the fourteenth centuries — that is,
in the days of the early successors of Jenghiz Khan ,
Okkodai, Kuyuk, Mangou and Kublai. Kublai Khan,
grandson of Jenghiz, removed the Mongol capital to
northern China (Peking), and later carried the Tatar
sway through all China to its southern coasts and even
over the confines of Burma into the Malayan Penin-
sula. Reigning at Peking from 1259 to 1294, he was
the sovereign of a larger part of the planet than has

CHINA AND TATARY. 121

ever been under the scepter of any other one man. His
dominion stretched from the Strait of Malacca to the
Arctic Ocean, and from the Yellow Sea to the Black
Sea. He was a man of unusually broad and enlight-
ened views. He won the hearts of the conquered Chi-
nese, and at the same time gathered about his court not
only merchants, but also learned men from all parts of
the world. It was in his days that the Polos of Venice
made their journeys to China and resided there. Modern
critical scholarship proves that Marco Polo's account,
long thought to be largely fabulous, is to be relied upon
with confidence as to important facts. Kublai had
many Nestorian Christian subjects, as well as Budd-
hists, Mohammedans and Jews. He allowed them all
complete liberty. He was himself something of an
eclectic in religion. On Christian festival days he had
the Gospels brought to him and reverently kissed them.
He said that there were four great prophets — Moham-
med, Jesus, Buddha and Moses. One of his nephews,
Nayan, raised a revolt and carried it on under a Chris-
tian banner. When the insurrection had been over-
come Kublai forbade any railing at the religion of the
defeated, saying that the reason that the God of the
Christians refused to hear their prayers and prosper
their course was because he was too just and good to
favor their rebellion against rightful authority.

in. Kublai commissioned Nicolo and Maffeo Polo,
Marco's father and uncle, to go as envoys to the Pope,
asking for one hundred learned men to come to China
to instruct the people in western knowledge and in the
Christian religion. They reached Venice in 1270, but

122 TWO THOUSAND YEARS OF MISSIONS.

the Papal chair was vacant until 1271, because the
French and Italian cardinals could not unite in electing
a candidate for the office. Finally Gregory X. sent two
Dominicans in answer to this appeal, which ought to
have stirred every heart in Christendom to strenuous
effort. It was a clear call for the conversion of the
largest empire on which the sun ever shone. The two
sent turned back before they had gone far on the long
journey. If only the hundred missionaries asked
for in Kublai's noble Macedonian appeal had been sent,
to say nothing of thousands whose lives were with-
ering in monasteries for want of philanthropic activity,
who can tell what the effect might have been at that
favorable moment on the destiny of China ? The ques-
tion is made more insistent by the effective work which
we find a handful of missionaries doing in China, al-
most a generation later. But, alas ! the poor Pope was
kept too busy with factions of the cardinals and with
European politics, connected with the hope of another
crusade in behalf of the sepulcher in Palestine, to guide
much of the church's energy toward the redemption of
the millions of living souls in China and on the whole
continent of Asia. There are thousands of parish
popes in every sect of Christendom still, who see the
relative importance of things much as Gregory saw
them.

112. After Gregory X. and six other popes had run
their brief careers, a mission to China was undertaken
by a most worthy member of the order of Francis
of Assisi, John of Monte Corvino. He was sent
out when fifty years of age, and toiled more than

CHINA AND TATARY. 1 23

thirty-five years with deserved success. He found
the Nestorian Christians there in great num-
bers, results of the early missions or of some later
planting by that missionary people. His proselyting
trials and struggles with them are to be regretted and
are outside the range of our present studies. But he
did true missionary work as well. The following ex-
tracts from his letters home are the best description of
his work. They are pathetic as to his isolation. After
some twelve years' absence, he writes : "I am surprised
that until this year I never received a letter from any
friend or any brother of the order, nor even so much
as a message of remembrance, so that it seemed as if I
were utterly forgotten by everybody." In his first let-
ter he asks for books and for helpers. How much it
sounds like the appeals of modern missionaries for
more workers! In a later letter he says: "But none
should be sent except men of the most solid character."

"Cambalec [Peking], Cathay, Jan. 8, 1305.

113. "I, Brother John of Monte Corvino, of the order of Mi-
nor Friars [Franciscans], departed from Tauris, a city of the
Persians, in the year of the Lord 1291, and proceeded to India.
And I remained in the country of India, wherein stands the
church of St. Thomas the Apostle, for thirteen months, and
in that region baptized in different places about one hundred
persons. The companion of my journey was brother Nicholas
of Pistoia, of the order of Preachers [Dominicans], who died
there, and was buried in the church aforesaid.

"I proceeded on my further journey and made my way to
Cathay, the realm of the Emperor of the Tatars, who is called
the Grand Cham [Khan]. To him I presented the letter of
our lord the Pope, and invited him to adopt the Catholic
Faith of our Lord Jesus Christ, but he had grown too old in

124 TWO THOUSAND YEARS OF MISSIONS.

idolatry. However, he bestows many kindnesses upon the
Christians, and these two years past I am abiding with him.

"The Nestorians, a certain body who profess to bear the
Christian name, but who deviate sadly from the Christian re-
ligion, have grown so powerful in those parts that they will
not allow a Christian of another ritual to have ever so small
a chapel, or to publish any doctrine different from their
own.

"In this mission I abode alone and without any associate
for eleven years; but it is now going on for two years since
I was joined by Brother Arnold, a German of the province

of Cologne.

114. "I have built a church in the city of Cambaliech [Pek-
ing], in which the king has his chief residence. This I com-
pleted six years ago ; and I have built a bell-tower to it, and put
three bells in it. I have baptized there, as well as I can esti-
mate, up to this time some 6,000 persons ; and if those charges
against me of which I have spoken had not been made, I
should have baptized more than 30,000. And I am often still
engaged in baptizing.

"Also I have gradually bought one hundred and fifty boys,
the children of pagan parents, and of ages varying from seven
to eleven, who had never learned any religion. These boys
I have baptized, and I have taught them Greek and Latin
after our manner. Also I have written out Psalters for them,
with thirty Hymnaries and two Breviaries. By help of these,
eleven of the boys already know our service, and form a
choir and take their weekly turn of duty as they do in con-
vents, whether I am there or not. Many of the boys are also
employed in writing out Psalters and other things suitable.
His Majesty the Emperor moreover delights much to hear
them chaunting. I have the bells rung at all the canonical
hours, and with my congregation of babes and sucklings I
perform divine service, and the chaunting we do by ear be-
cause I have no service book with the notes.

115. "Indeed, if I had had but two or three comrades to aid
me 'tis possible that the Emperor Cham would have been bap-

CHINA AND TATARY. 125

tized by this time ! I ask then for such brethren to come, if any
are willing to come, such I mean as will make it their great
business to lead exemplary lives and not to make broad their
own phylacteries.

"As for the road hither, I may tell you that the way through
the land of the Goths, subject to the Emperor of the Northern
Tartars, is the shortest and safest ; and by it the friars might
come, along with the letter-carriers, in five or six
months. ...

"It is twelve years since I had any news of the Papal court,
or of our order, or of the state of affairs generally in the
west. Two years ago indeed there came hither a certain
Lombard leech and chirurgeon, who spread abroad in these
parts the most incredible blasphemies about the court of Rome
and our Order and the state of things in the west, and on
this account I exceedingly desire to obtain true intelligence.
I pray the brethren whom this letter may reach to do their
possible to bring its contents to the knowledge of our lord
the Pope, and the Cardinals, and the agents of the Order at
the court of Rome.

"I beg the Minister General of our Order to supply me with
an Antiphonarium, with the Legends of the Saints, a Grad-
ual, and a Psalter with the musical notes, as a copy; for I
have nothing but a pocket Breviary with the short Lessons,
and a little missal ; if I had one for a copy, the boys of whom
I have spoken could transcribe others from It. Just now I
am engaged in building a second church, with the view of
distributing the boys in more places than one.

"I have myself grown old and gray, more with toil and
trouble than with years ; for I am not more than fifty-eight.
I have got a competent knowledge of the language and char-
acter which is most generally used by the Tartars. And I
have already translated into that language and character the
New Testament and the Psalter, and have caused them to be
written out in the fairest penmanship they have; and so by
writing, reading and preaching I bear open and public testi-
mony to the Law of Christ."

126 TWO THOUSAND YEARS OF MISSIONS.

116. In his second letter, dated April, 1306, he de-
scribes his church building operations:

"I began another new place before the gate of the Lord
Cham so that there is but the width of the street between his
palace and our place, and we are but a stone's throw from his
Majesty's gate. Master Peter of Lucolongo, a faithful Chris-
tian man and great merchant, who was the companion of my
travels from Tauris, himself bought the ground for the estab-
lishment of which I have been speaking, and gave it to me
for the love of God. And by the divine favor I think that a
more suitable position for a Catholic church could not be
found in the whole empire of his Majesty the Cham. In
the beginning of August I got the ground, and by the aid
of sundry benefactors and well-wishers it was completed by
the Feast of St. Francis with an enclosure wall, houses,
offices, courts and chapel, the latter capable of holding two
hundred persons. On account of the winter coming on I
have not been able to finish the church, but I have the timber
collected at the house, and please God I hope to finish it in
summer. And I tell you it is thought a perfect marvel by
all the people who come from the city and elsewhere, and
who had previously never heard a word about it. And when
they see our new building, and the red cross planted aloft,
and us in our chapel with all decorum chaunting the service,
they wonder more than ever. When we are singing, his
Majesty the Cham can hear our voices in his chamber; and
this wonderful fact is spread far and wide among the heathen,
and will have the greatest effect, if the divine mercy so dis-
poses matters and fulfils our hopes.

"From the first church and house to the second church
which I built afterwards, is a distance of two miles and a half
within the city, which is passing great."

117. In 1317 the Pope sent out seven more Francis-
cans as missionary bishops, with the appointment of
archbishop for Monte Corvino. Three of them died on
the way in India. Another returned from that country

CHINA AND TATARY. 127

to Europe. The following extracts from a letter of one

who reached the field, Andrew of Perugia, show the

progress of the mission, especially its development in

Southern China. Zayton, the center of operations

there, lay more than a thousand miles straight south

of Peking. It has been identified with the modern city

of Tsiuan-chau, which is only 170 miles up the coast

from Swatow :

Zayton, January, 1326.

"On account of the immense distance by land and sea in-
terposed between us, I can scarcely hope that a letter from
me to you can come to hand. . • . You have
heard then how along with Brother Peregrine, my brother
bishop of blessed memory, and the sole companion of my pil-
grimage, through much fatigue and sickness and want, through
sundry grievous sufferings and perils by land and sea, plun-
dered even of our habits and tunics, we got at last by God's
grace to the city of Cambaluc, which is the seat of the Em-
peror the Great Chan, in the year of our Lord's incarnation
1308, as well as I can reckon. There, after the Archbishop
[Corvino] was consecrated, according to the orders given us
by the Apostolic See, we continued to abide for nearly five
years ; during which time we obtained an Alafa [allowance]
from the Emperor for our food and clothing.

"There is a great city on the shores of the Ocean Sea, which
is called in the Persian tongue Zayton [Tsiuan-chau] and in
this city a rich Armenian lady did build a large and fine
enough church, which was erected into a cathedral by the
Archbishop himself of his own free will. The lady assigned
it. with a competent endowment which she provided during her
life and secured by will at her death, to Brother Gerard, the
Bishop, and the brethren who were with him, and he became
accordingly the first occupant of the cathedral.

118. "I caused a (another) convenient and handsome church
to be built in a certain grove, quarter of a mile outside the
city, with all the offices sufficient for twenty-two friars, and

128 TWO THOUSAND YEARS OF MISSIONS.

with four apartments such that any one of them is good
enough for a church dignitary of any rank. In this place I
continue to dwell, living upon the imperial dole before-men-
tioned, the value of which, according to the estimate of the
Genoese merchants, amounts in the year to ioo golden florins
or thereabouts. Of this allowance I have spent the greatest
part in the construction of the church; and I know none
among all the convents of our province to be compared to
it in elegance and all other amenities.

"And so not long after the death of Brother Peregrine I
received a decree from the Archbishop appointing me to the
aforesaid cathedral church, and to this appointment I now
assented for good reasons. So I abide now sometimes in
the house or church in the city, and sometimes in my con-
vent outside, as it suits me. And my health is good, and as
far as one can look forward at my time of life, I may yet
labor in this field for some years to come ; but my hair is
gray, which is owing to constitutional infirmities as well as
age.

" Tis a fact that in this vast empire there are people of
every nation under heaven, and of every sect, and all and
sundry are allowed to live freely according to their creed.
For they hold this opinion, or rather this erroneous view, that
every one can find salvation in his own religion. Howbeit we
are at liberty to preach without let or hindrance. Of the
Jews and Saracens there are indeed no converts, but many
of the idolaters are baptized ; though in sooth many of the
baptized walk not rightly in the path of Christianity."

119. The wandering Franciscan, Odoric of Porde-
none, after his adventures in India, carried the bones
of martyrs in that land to China, the original destina-
tion of the martyred missionaries, going through Bur-
ma and the southwest provinces of China. He de-
posited the venerated burden which he had brought
with incredible toil at the mission in Zayton. He
journeyed next northward clear across China, visiting

CHINA AND TATARY. 129

several cities where there were Franciscan mission-
aries. At last he reached Cambalec [Peking].

'-'I, Friar Odoric, was full three years in that city of his [the
Great Khan's], and often present at those festivals of theirs;
for we Minor Friars have a place assigned to us at the em-
peror's court, and we be always in duty bound to go and
give him our benison." He speaks of "our own converts to
the faith, of whom there be some who are great barons at
that court, and have to do with the king's person only."

Having in his own way aided the missions in China,
this roving missionary advanced into what we now call
the closed land of Tibet. He found at the capital
Christian missionaries. After sixteen years of itiner-
ating over all southern Asia, including a number of the
islands, he arrived home in 1330. In a short time he
was about starting again for farther Asia, with a com-
pany of young missionaries, when he fell ill. Odoric
was disinclined to tell of the great things which he
had seen and done. But he received a formal com-
mand from the superior of his order to give an ac-
count. He was too feeble to write himself, and was
obliged to dictate to another. The zeal of the amanu-
ensis or of some admiring copyist may have misunder-
stood or exaggerated the number originally given ; but
the record which has reached us is of more than 20,000
converts baptized by Odoric.

120. "William Adam, one of the missionaries of the
Persian Khanate, was on a visit to the capital of the
Grand Khan when John of Monte Corvino died ( 1328) .
Jie wrote by order of the Pope an account of "The State
and Government of the Great Khan of Cathay." He
says that all the people of Peking mourned for the good

130 TWO THOUSAND YEARS OF MISSIONS.

man. Pagans as well as Christians paid the strongest
tokens of respect. In the thirty-six years of Corvino's
ministry in Peking he had earned the highest esteem.
He is said to have been instrumental in the conversion
of 30,000 unbelievers. The Pope appointed Nicolas,
another Franciscan, to succeed Corvino at the head
of the work in China. He set out with thirty-two
other missionaries for his distant field. The party
can be traced only into the heart of the vast Tatar
realms, which were at this time beginning to revert to
chaos. The whole company was probably murdered.
Nothing was heard of them after 1338.

The papal Archbishop of Sultania, in Persia
John de Cora, made a brief record of the state of the
missions in China (A. D. 1330) soon after the death
of Monte Corvino. He says of the Grand Khan that
"most willingly doth he suffer and encourage the friars
to preach the faith of God in the churches of the pagans,
which are called vritanes [monasteries]. And as will-
ingly doth he permit the pagans to go to hear the
preachment of the friars ; so that the pagans go very
willingly, and often behave with great devoutness, and
bestow upon the friars great alms."

The following paragraph from John de Cora shows
that the Nestorians, who had done so much in China
from the seventh to the ninth centuries, and had been
instrumental in the conversion of the Kerait Tatars in
the eleventh century, had been actively at work since,
perhaps ever since, so that now, in the fourteenth cen-
tury, they were numerous and influential :

"These Nestorians are more than thirty thousand, dwelling

CHINA AND TATARY. 1.3 1

in the said empire of Cathay, and are passing rich people, but
stand in great fear and awe of the Christians. They have
very handsome and devoutly ordered churches, with crosses
and images in honor of God and the saints. They hold sundry
offices under the said emperor, and have great privileges from
him; so that it is believed that if they would agree and be at
one with the Minor Friars, and with the other good Christians
who dwell in that country, they would convert the whole
country and the emperor likewise to the true faith-"

CHAPTER IX.

CHINA AND TATARY, CONTINUED.

121. The divisions of the Tatar sovereignty. 122. Mis-
sions in the Khanate of Kiptchak. 123. In the Persian
Khanate. 124. In the Khanate of Chagatai. 125. The
close of the second period. 126. Missions to China from
the Philippines. 127. First permanent modern mission.
128. Adam Schall. 129. Martini. 130. Schall and the
Emperor. 131. Ferdinand Verbiest. 132. Numerical re-
sults. 133. Jesuit compromises. 134. Emphasis placed on
the baptism of infants. 135. Genuine conversions. 136.
A noble ideal. 137. Medical work. 138. Church build-
ing. 139. Conclusion.

121. Kublai was the last of the Khans to be
monarch of all the Mongols. His actual government
was confined mainly to the eastern portion of the
country. The continental sovereignty fell into five
great divisions, the Grand Khan being counted suzer-
ain and receiving tribute from the others. In the
northwest was the Khanate of Kiptchak, from West-
ern Russia to the Merv oasis; in the west, the Khan-
ate of Persia, from Asia Minor to Khorasan; in the
south the Empire of the Great Moguls of India ; in the
center the Khanate of Chagatai, known as the Middle
Empire, from Khorasan to the Desert of Gobi ; in the
east the empire of the Grand Khan, from the Desert
132

CHINA AND TATARY, CONTINUED. 1 33

of Gobi to the southern coast of China. Into every one
of these huge Mongol realms Christianity was carried
between the eleventh and the fifteenth centuries.

122. The influence of Christianity on the Great
Mogul of India has been noticed in the chapter on that
land. We may take space for only a glimpse of the
work in the remaining Khanates. Kiptchak, with its
capital, Serai, in Russia north of the Caspian, was in
the hands of the Golden Horde of Tatars. Usbeck,
a grandson of Jenghiz, ruled. He fell under Moham-
medan influence and persecuted the Christians in his
realm. Pope John XXII. sent him in 1318 an earnest
letter of remonstrance and of exhortation to become
a Christian. Near Serai there was a Franciscan mis-
sionary monastery. In 1334 one of its inmates,
Stephen, a Hungarian, apostatized to Islam. The Mo-
hammedans of the capital made a great celebration
over the event. But when the poor man was placed
on a platform in the Mosque to declare his new faith
before thousands, his conscience overcame him and he
spoke out clearly for Christ. As a result, he suffered a
prolonged and terrible martyrdom.

123. In the Persian Khanate we have the name of
one of the Oigour Tatars, Jaballaha, who had been
appointed Nestorian Archbishop of Peking. Just then
the Patriarch died and Jaballaha, at the request of a
Tatar Khan was raised to the Patriarchate. At the
head of the whole Nestorian Church he vigorously
prosecuted missions among his fellow Mongols. Later,
however, he joined the Church of Rome (1304).
There were repeated negotiations between Argoun, the

134 TW0 THOUSAND YEARS OF MISSIONS.

Tatar Khan of Persia at the end of the thirteenth cen-
tury, the Pope and European kings, including Edward
I. of England (1272-1307), for a combination of forces
against the Mohammedans in Syria. Many of the chief
people about Argoun were baptized, including one of
his sons, whose mother was a zealous Christian. This
Queen was a great-granddaughter of Ung-Kalm, one
of the early Christian Khans of the Keraits in their
far eastern homes. The first lieutenant and the physi-
cian of Argoun became Christians. The Persian Khans
fluctuated between Christianity and Mohammedanism,
most of them remaining pagans at heart.

Karbende Khan, son of Argoun, founded a new
capital in 1305, calling it Sultania, which grew rapidly
into greatness and splendor. Here Franco of Perugia
and a number of other Dominicans did effective work.
Before many years there were twenty-five Christian
churches in Sultania. In 13 18 it was made the seat
of an Archbishopric. Six missionary bishops were
put under the direction of Franco.

In Northwest Persia the Franciscans labored and
are said to have had 10,000 converts by the end of the
century.

124. In the Khanate of Chagatai ("Middle Em-
pire"), south of Lake Balkash, the followers of Francis
of Assisi had an active mission and a church building
in the capital, Almalic. Francis of Alexandria, a med-
ical missionary, gained great influence over the Khan
by healing a fistula. The Khan allowed one of his
sons, a lad of eight, to be baptized and taught by the
Franciscans. One of the missionaries was Pascal of

CHINA AND TATARY, CONTINUED. I35

Vittoria, Spain. He wrote a letter home in 1338,
telling how he had reached his field after a tedious
journey by boats on the Black Sea, River Volga and
Caspian Sea, then in carts drawn by camels — "for to
ride those animals is something terrible." He gives
us a thrilling glimpse of missionary work in the very
heart of Asia in the fourteenth century :

"I was long tarrying among the Saracens, and I preached
to them for several days openly and publicly the name of
Jesus Christ and his gospel. I opened out and laid bare the
cheats, falsehoods and blunders of their false prophet; with
a loud voice, and in public, I did confound their barkings ;
and trusting in our Lord Jesus Christ I was not much afraid
of them, but received from the Holy Spirit comfort and light.
They treated me civilly and set me in front of their mosque
during their Easter ; at which mosque, on account of its being
their Easter, there were assembled from divers quarters a
number of their Cadini, i. e., of their bishops, and of their
Talisimani, i. e., of their priests. And guided by the teach-
ing'of the Holy Ghost I disputed with them in that same place
before the mosque, on theology, and regarding their false
Alchoran and its doctrine, for five-and-twenty days ; and in
fact I was barely able once a day to snatch a meal of bread
and water.

"But by the grace of God the doctrine of the Holy Trinity
was disclosed and preached to them, and at last even they, in
spite of their reluctance, had to admit its truth ; and, thanks
be unto the Almighty God, I carried off the victory on all
points, to the praise and honor of Jesus Christ and of Holy
Mother Church. And then these children of the devil tried
to tempt and pervert me with bribes, promising me wives and
hand-maidens, gold and silver, and lands, horses and cattle,
and other delights of this world. But when in every way I
rejected all their promises with scorn, then for two days to-
gether they pelted me with stones, besides putting fire to my
face and my feet, plucking out my beard, and heaping upon

I36 TWO THOUSAND YEARS OF MISSIONS.

me for a length of time all kinds of insult and abuse. The
blessed God, through whom poor I am able to rejoice and
exult in the Lord Jesus Christ, knoweth that 'tis by his mar-
velous compassion alone I have been judged worthy to bear
such things for his name.

"And now I have been graciously brought to Armalec, a
city in the midst of the land of the Medes ["Middle Empire"],
in the vicariat of Cathay. . . . Fare ye well in the
Lord Jesus Christ, and pray for me, and for those who are
engaged, or intend to be engaged on missionary pilgrimages;
for by God's help such pilgrimages are very profitable, and
bring in a harvest of many souls. Care not then to see me
again, unless it be in these regions, or in that Paradise wherein
is our Rest and Comfort and Refreshment and Heritage, even
the Lord Jesus Christ."

Two years after the writing of this letter the new
emperor, Alisolda, commanded all Christians in his
domain to became Saracens or forfeit their lives.
Pascal and six other missionaries yielded their lives
rather than to deny Christ.

125. The daring and brilliant missionary work of
the Franciscans in far Cathay and in all the realms
of the Tatars drew rapidly to a close. Ten years after
the death of Monte Corvino, the Great Khan at Pe-
king sent an embassy to the Pope (A. D. 1338), who
sent in return a number of Franciscans with John dc
Marignolli at their head. On the way he visited the
mission in Chagatai and reached Peking in 1342. He
remained four years in China, he and his company of
thirty-two people being royally entertained by the
Great Khan, who bade them take back to the Pope a
request for a cardinal to be appointed for China. But
none could be sent. In 1368 the Tatar dynasty in

CHINA AND TATARY, CONTINUED. 1 37

China was overthrown. Foreigners were driven from
the country. Christianity was so nearly extinguished
that it was difficult for the missionaries of the next
period to find even its traces. The descendants of Jen-
ghiz, ruling over the rest of Asia, fell into such violent
and incessant strife among themselves that anarchy
began a long reign and the interior of the continent
was closed to the outside world.

126. Before the departure of the last of the mediae-
val missionaries of whom we have certain record, and
the arrival of the pioneer missionary of the modern
period, two hundred years elapsed. Francis Xavier
died (1552) on an island (San-Chan, near Canton)
on the coast of the land which he was seeking to enter.
Meantime the old Cathay of the Mongols had been
forgotten. It was a long time before anyone thought
to identify it with China. A new road had been dis-
covered to the Orient by sea around the Cape of Good
Hope and another new road around the globe across
Mexico. It was by the latter that the first modern mis-
sionary actually entered China.

Only ten years after the beginning of permanent
missions in the Philippines, they became a base of
operations for the regions beyond. As the quaint
record runs, which was made by Juan G. de Mendoza
and translated into English within thirteen years after
the event, it was determined by the Augustinians at
Manila that "The religious men shoulde bee frier Mar-
tin de Herrada of Pamplona, who left off the dignitie
of prouinciall, and was a man of great learning and of
a holy life; and for the same effect had learned the

I38 TWO THOUSAND YEARS OF MISSIONS.

China tongue, and manie times for to put his desire
in execution did offer himselfe to bee slaue vnto the
merchants of China, onely for to carry him thither;
and in companie with him should go frier Hieronimo
Martin, who also was verie well learned, and of the
cittie of Mexico." This was in 1575.

July 2, 1578, the first Franciscans reached the Philip-
pines, fourteen in number, with Pedro 6c Alfaro at
their head. He was eager to go on to China, espe-
cially after the conversion of a Chinaman at Manila,
and, not being able to gain the governor's consent, he
took three of his companions, none of them seamen,
and slipped away without permission in a small boat.
They finally reached Canton. This mission, with all
its bold venturesomeness, came to no permanent re-
sults. But Mendoza's charming account of these
events, in which he had some part, ought to be read
by every one who can get access to Park's translation,
made in 1588.

127. It was only four years after the heroic attempt
of Alfaro that a permanent missionary lodgment in
China was effected (1583). This was achieved by
Matteo Ricci and two other members of the Com-
pany of Jesus. Ricci toiled for nearly eighteen
years in southern China, then made his way
in a long evangelistic tour through great ob-
stacles across the country to Peking (1601). With-
out knowing it, he was following the track of Odoric
two hundred and fifty years before. His knowledge
of science, especially mathematics, procured him ad-
mission to government circles and employment. He

JOHANN ADAM VON SCHALL.

(As a Mandarin.)

CHINA AND TATARY, CONTINUED. 139

made a better map for the emperor than he had pos-
sessed. His Majesty ordered ten copies painted on silk
and hung in his palace. The Jesuits decorated the mar-
gins with Christian texts and symbols.

In 1610 the Chinese astronomers had predicted an
eclipse of the moon, far from the true time. The mis-
sionaries' prediction proving to be correct, won them
additional influence. Ricci religiously refused any
remuneration for his public services, but was rewarded
with the privilege of promulgating Christianity. One
of the high officers of the empire, Seu by name, was
converted and christened Paul. Some of the descend-
ants of Paul Seu are to this day in the Roman fold.
Three princes of the imperial family joined the church
and afterward suffered the severest penalties for their
faith. Paul Seu and his daughter Candida were in-
strumental in building thirty-nine churches in various
provinces and in printing one hundred and thirty
Christian works in Chinese. He also had much to do
in the reversal of an edict of expulsion in 1622, after
it had been in more or less efficient operation for seven
years.

128. The next great missionary in China was a man
of Teutonic race, Adam Schall of Cologne. He most
worthily wore the mantle of Ricci. From the work of
Schall in one of the provinces, Paul discovered his tal-
ents and introduced him to the Emperor. He became
the Astronomer Royal and in conjunction with another
missionary, Giacomo Rho, revised the imperial calen-
dar. He was so useful to the government that his
work continued through three reigns, the second of

I4O TWO THOUSAND YEARS OF MISSIONS.

the three being the beginning of a new dynasty (1644),
that of the Manchu Tatars, who are still on the throne.
Again, as in the time of Jenghiz, four hundred years
before, the southern provinces held out against the
Tatar usurpers longer than the northern. There Yun-
lie, one of the old imperial family, was proclaimed em-
peror. His mother, wife and son were baptized as
Helena, Maria and Constantine. Two Christian gen-
erals made good headway for a little time against
the Tatar army. But the Manchus soon completed
the conquest of the country. Yunlie and Constantine
lost their lives and Helena was taken captive to Peking.
129. At the time of the Tatar invasion the Jesuits
were scattered throughout China. Many of them per-
ished with their flocks at the hands of the fierce in-
vaders. But many escaped. The following story by
Verbiest concerning Martini throws vivid light on the
ways of both missionaries and Tatars :

"As soon as he learnt that the Tartars were about to enter
the town, he put upon the door of his house an inscription in
these words : 'Here resides a doctor of the divine law, come
from the Great West.' In the vestibule he placed a number of
tables covered with books, telescopes, burning-glasses, and
similar articles, which excite great admiration and respect in
those countries. In the middle of it all he erected an altar,
and placed upon it an image of the Saviour. This spectacle
was attended with all the effect which he anticipated. The
Tartars were much impressed, and far from injuring any one,
their chief sent for the father, received him very favorably,
and, unwilling to compel him to forsake the national dress,
he asked him frankly if he had any objection to having his
hair cut off. As the father made no opposition the captain had
it cut off in his presence ; and when the father observed to

CHINA AND TATARY, CONTINUED. I4I

him laughingly that the Chinese dress which he still wore did
not suit with his shorn head, the Tatar took off his own boots
and cap and made him put them on ; and after entertaining him
at his own table, he sent him back to his church with letters
and passports, which effectually protected him and his fellow-
Christians from the insults of the soldiery."

130. Under the Emperor Chunchi, many converts
were made and churches were built. The missionary
force from Europe was greatly increased. Verbiest
tells us that the Emperor

"Chunchi placed the most boundless confidence in his [Adam
Schall's] honesty and was so well assured of his affection
that he always listened patiently to the, frequent and severe
rebukes which this faithful servant administered to him, though
they might condemn many of his pleasures; and even if he
did not invariably reform his conduct, he had the candor to
confess that he would have done better to have followed his
advice. The grandees, who saw what a powerful influence
Father Adam exerted over the mind of the prince, often em-
ployed him to communicate what they had not the courage
to say themselves."

Then follow a number of specific instances. ^ Hopes
were entertained of the Emperor's conversion. But he
fell into sin and idolatry much as Solomon had done
centuries before him.

After the death of Chunchi, a regency was in charge
of the government for a time. It was memorialized
by the bonzes, leaders of paganism, and induced to
institute a vigorous persecution. Even Schall, after,
all his invaluable services, was loaded with irons and
condemned to be strangled and cut in pieces. The
sentence was recalled later, but the venerable scholar,
broken down, suffered a stroke of paralysis and died
at the age of seventy-eight years.

142 TWO THOUSAND YEARS OF MISSIONS.

131. Another Teutonic missionary, a Fleming, Fer
dinand Verbiest, succeeded Schall as the scientific ad-
visor of the Emperor. Verbiest learned the Tatar lan-
guage so as to be able to instruct the young sovereign
without the intervention of an interpreter. At the
Emperor's behest he also superintended the casting of
cannon, and turned out three hundred and twenty
pieces of artillery. These wise sons of Loyola did not
forget their direct missionary work and their standing
secured opportunity for a host of the Company of
Jesus to invade various parts of China. Verbiest was
followed to the grave not only by a large gathering
of his fellow missionaries, but also by Mandarins espe-
cially appointed by the Emperor to pay that tribute.
Verbiest's place as Superintendent of the Board of
Mathematics was filled by another missionary, Pe-
reira Verbiest and Pereira stood so close to Kang-hi
that he took them with him on his annual hunting ex-
peditions into the wilds beyond the great wall.

132. The standing of the learned missionaries at
court kept the way open for missionary work through-
out the country. A great many obscure but devoted
men of the Company of Jesus worked in the ways thus
opened. They were followed by not a few Francis-
cans and Dominicans. At the death of Ricci, the first
modern missionary in China, in 1610, after twenty-
seven years of labor, there were more than three hun-
dred churches there. The work was so carried on by the
coadjutors and successors of Ricci that by the year 1664
1,616 churches had been established in five provinces.
In that year there were said to be 257,000 converts

CHINA AND TATARY, CONTINUED. I43

under the care of the Jesuits and 10,000 more in
churches organized by the Dominican and Franciscan
missionaries. In 1672, according to Pereira, "a ma-
ternal uncle of the Emperor and one of the eight per-
petual generals who command the Tatar militia re-
ceived baptism and from that time the gospel has
spread so widely over China that the number of Chris-
tians is estimated at 300,000."

133. In China, as in India, the Jesuits made com-
promises with heathenism which will not bear the light
of the highest standards of Christian morality. It was
well that they were closely watched by rival religious
orders of their own church. As early as 1645 the
question was referred to the authorities in Rome
"Whether in regard to the frailty of the people, it
could be tolerated for the present that Christian magis-
trates may carry a cross hidden under the flowers
which were presented at the heathen altars and secretly
worship that, while they are in outward form and ap-
pearance worshiping the idol." This duplicity was
forbidden from Rome. Many similar questions arose.
Two violent parties were formed. The method of the
Jesuits in China became a prominent part of the world-
wide indictment against them. They are not to be
justified; but it is only fair to moderate the bitterness
of condemnation by looking through their own eyes
at their perplexities and their way of meeting them.
John de Fontenay, writing in 1704, describes without
disapproval the way in which a native helper dealt
with an inquirer.

"The young man owned frankly to his countryman, that h;s

144 TW0 THOUSAND YEARS OF MISSIONS.

relations often performed the ceremony of honoring their An-
cestors. Now should I refuse to join with them on these
occasions they would turn me out of doors; and perhaps in-
form against me to the Mandarins, as one who is wanting in
the respect and gratitude due to parents. This is the reason
why I cannot possibly become a Christian.

"But who told you, replied the Catechist, that you may
not assist at these ceremonies after your conversion? I
myself, by God's grace, am a Christian, and I assist at those
ceremonies when necessarily obliged to it. The Christian
religion forbids us only to ask or expect favors or blessings
from our deceased parents ; to believe that it is in their power
to do us any, or that they are present in the picture ; to sup-
pose that they come to hear our prayers, or to receive our
gifts. It also will not permit our burning paper money, or
pouring on the ground the wine which we offer to them. But
it does not forbid our owning the obligations which we have
to them, for our birth and education ; nor thanking them for
it, by falling prostrate before the picture on which their names
are writ, and by offering them our possessions. If I may be
allowed, says the young man, to go with my parents, and fall
prostrate before the images of my ancestors, I have no further
difficulties to struggle with, and will turn Christian this in-
stant. The Catechist brought him to me two days after, tell-
ing me the frame of mind he was in. The young man begged
my pardon for having so long resisted the celestial grace,
and besought me to baptize him, declaring that neither himself
nor his relations expected any blessing from their ancestors
in paying them the accustomed honors. I did not think it
proper to exclude a man who had so lively a faith from the
kingdom of heaven."

134. With the missionaries of Rome in every land
the great hope of saving souls rested on infant bap-
tism. The following is an account of that feature of
their work in China, as given approvingly by Verolles :
"The agents in this work are usually elderly women, who
have experience in infantile diseases. Furnished with inno-

CHINA AND TATARY, CONTINUED. ' I45

cent pills and a bottle of holy water, whose virtues they extol,
they introduce themselves into the houses where there are
sick infants and discover whether they are in danger of death,
and in this case they inform the parents and tell them that
before administering other remedies they must wash their
hands with the purifying waters of their bottle. The parents,
not suspecting this pious ruse, readily consent, and by these
innocent frauds we procure in our mission the baptism of
7,000 or 8,000 infants every year."

135. It is to be profoundly regretted, for the sake
of the world, that the widespread, often sincere and
truly heroic work of the Company of Jesus must be
seriously discounted. Every honest mind will cherish
with satisfaction the knowledge that their work was
not all bad nor always bad. The following, related by
De Chavagnac in 1701, is a sparkling rill out of the
great stream of real religion introduced into China by
the Jesuits:

"We are now laboring at the conversion of a Tartarian
officer, who was prevailed upon by an accident which reflects
great honor on the Christian religion to get himself instructed
of the law of Christ. He was going on horseback to Peking,
when happening to let fall his purse, a poor Christian artificer
who saw it fall took it up and ran after him in order to re-
store it. The officer surveyed the poor man with an air of
contempt, and not knowing his business, spurred his horse ;
notwithstanding which the Christian would not go away, but
followed him quite home. There the exasperated Tartar first
gave him foul language and asked him what he wanted; to
which the Christian replied : 'My only business is to return
you your purse.' This surprised the Tartar, who then changing
his note, inquired how he came to return him his money, con-
trary to the customs of the Empire, which permit every man to
keep whatever he finds. To this the artificer replied : 'I am a
Christian and am enjoined to do as I have now done by the

I46 TWO THOUSAND YEARS OF MISSIONS.

precepts of the religion I profess.' This answer raised the
officer's curiosity, who thereupon was desirous of knowing
what this religion was. Accordingly he visited our fathers,
listened to them, and seemed to entertain the highest esteem
for the several particulars they told him, concerning the mys-
teries and maxims of the Christian law. We hope grace will
compleat what has been so happily begun in him."

136. De Chavagnac, in response to request from his
superior officer in Europe, sent home an account of
what he thought a missionary in China ought to be.
This ideal, expressed with French clearness and charm
at the beginning of the eighteenth century, is worth
keeping in mind at the beginning of the twentieth cen-
tury. Chinese characteristics remaining the same, the
qualifications for work among them do not greatly

change.

"First, Persons are required, who have formed the strongest
Resolution to suffer all Things for Christ's sake; and to be-
come new Men, as it were, not only as they must change their
Climate, their Dress, and their Food ; but still more, as they
must practice Manners, the very reverse of those of our Coun-
trymen the French. That Man who has not this Talent, or will
not endeavor to acquire it, should lay aside all Thoughts of
coming to China. Those also are unfit who are not Masters
of their Temper ; for a Man of a hasty Turn would sometimes
make dreadful Havock here. The Genius of the Chineze
requires Men to be Masters of their Passions; and especially
of a certain turbulent Activity, which is for bearing down
every Thing. A Chineze has not Abilities to comprehend, in
a Month, what a Frenchman can inform him of in an Hour.
He must bear patiently with that Indolence and Slowness of
Apprehension which is natural to them; must boldly incul-
cate the Truths of Religion to a Nation, who stand in fear of
no one but the Emperor ; whoce only Thirst is that of Money,
and who consequently are wholly indifferent with regard to
all Things relating to Eternity. Every Missionary who is not

CHINA AND TATARY, CONTINUED. 1 47

inspired with the strongest Spirit of Patience and Modera-
tion is put to the most severe Trial.

"The Difficulty of the Chineze Language, and its Character,
requires also a Person who delights in Study; though he
finds nothing pleasing in it, except the Hopes that he may one
Day employ it successfully to the Glory of God. As he always
has an Opportunity of learning something on these Occasions,
he consequently may spend a great Part of his Time this way;
and he must accustom himself perpetually to shift from Action
to Study, and from Study to his Ministerial Functions.
Farther, 'tis well known that the Chineze boast their being the
most civilized and most accomplished People on Earth, but
an European can scarce conceive how difficult it is for a For-
eigner to acquire the Chineze Politeness. The Ceremonial
of this Country is surprisingly fatiguing to a Frenchman,
it being one Business to acquire the Theory of it and another
to put it in Practice. In proportion as a Person excels in the
European Sciences, the more likely it is for him to ingratiate
himself with the Nation in Question (particularly with their
great Men), who have Foreigners in the utmost Contempt.
Thus you perceive, reverend Father, how absolutely necessary
it is for a Person to have the strongest Command over his
Passions, in these Missions more than in any other. I omit
to mention the Christian and Religious Virtues he ought to
possess; without these it is impossible for any Man, either
here or in any other Country, to save his own Soul, or to
make any considerable Progress in the Conversion of others."
137. The influence of the Jesuit missionaries at the
Chinese court continued into the eighteenth century.
Not only their science, but also their practical arts,
especially that best of missionary arts, the art of medi-
cine, gave them deserved standing. Let the account
stand in the original words of De Fontanay:

"But the circumstance which procures us the greatest access
to, and credit with, the chief officers of the Empire is the
favor with which the Monarch is still so gracious as to indulge

I48 TWO THOUSAND YEARS OF MISSIONS.

us, and which we endeavor to render ourselves worthy of by
the service we do him. For although he does not seem to pur-
sue, with so much assiduity as formerly, the study of mathe-
matics, and the rest of the European sciences, in which he is
very skillful, we nevertheless are obliged to go frequently to
the palace, that Prince having always some question or other
to propose. He employs day and night in works of Charity,
Brothers Frapperie, Baudin and de Rodes, who are expert at
healing wounds and preparing medicines, he sending them to
visit the officers of his household, and persons of the highest
distinction in Peking, whenever they are indisposed, and is so
well satisfied with their services that he never makes a prog-
ress into Tartary, or the Provinces of the Empire, without
taking one of them with him. This great monarch is also
exceedingly well pleased with Father Jartoux, and Brother
Brocard, they going every day to the Palace, by his Majesty's
express order. The former is exceedingly well skilled in
algebra, mechanics, and the theory of clocks ; and the latter
has a very delicate hand in making various curious works
which please the Emperor. But though they are so much
employed by the Prince, they yet find time to preach Christ,
and to instill his doctrine into such officers of the Palace as
are ordered to treat with them.

138. "On the front of the fine church lately built by us in
the first inclosure of the Palace, in sight of the whole em-
pire, the following words are engraved, in gold, in
large Chinese characters : Tien-chu tung-chi Kien; Coeli
Domini Temphim mandato Imperatoris erectum: i. e.
'The Temple of the Lord of Heaven, built by the
Emperor's order.' This is one of the most beauti-
ful edifices in Peking; we not having spared any of
those ornaments, etc., which might raise the curiosity of the
Chinese; and invite to it the Mandarins, and the most con-
siderable personages of the Empire, thereby to get an oppor-
tunity of speaking to them concerning God, and instructing
them in our mysteries. Though this church was not quite
finished when I left Peking, nevertheless the Heir-apparwit,

CHINA AND TATARY, CONTINUED. I49

the Emperor's two brothers, the Princes their children, and
the greatest Lords of the Court, had been several times to
view it. Such Mandarins as are sent into the Provinces, ex-
cited by the like curiosity, come thither also; and there form
to themselves a favorable idea of our religion, which is of
great service to us when they return to their several govern-
ments."

139. Early then in the eighteenth century the Roman
Church was well established in China. As our pres-
ent pursuit is not church history, but the first plant-
ing of Christianity, we are not to follow further the
story of Rome in China. By the year 1724 she had
sent five hundred missionaries to that land in the
modern period. Ricci had the start of the first Prot-
estant missionary in China by just two hundred and
twenty-five years.

All honor to the Nestorians, Franciscans and Jesuits
who gave their lives according to their light for the
redemption of China.

CHAPTER X

THE PHILIPPINE ISLANDS.

140. The missionary motive in the Spanish conquest.
141. "Conquests for the benefit of the conquered." 142.
Magellan as a missionary. 143. The responsiveness of
the Filipinos. 144. The baptism of King Humabon
and his family. 145. The cross substituted for idols.
146. The expedition under General Legaspi. 147. Ur-
dinseta's return to Spain. 148. Supplies for the mis-
sion. 149. The success of Herrera's mission to Spain.

150. The development of the mission work in the islands.

151. The attack of the Chinese corsair. 152. Captain Am-
nion's pursuit. 153. Attempts to send missionaries to
China. 154. Captain Amnion's return to China with two
"ambassadors from Manila." 155. The return to Ma-
nila. 156. The resentment of the Chinese captains.

157. Herrera's second visit to Spain to secure missionaries.

158. The devotion of the early friars. 159. Some results
of the early mission work. 160. The support of the mis-
sions. 161. A voyage of one of the galleons. 162. The
religious orders in the Philippines. 163. Missions to for-
eign residents in Manila. 164. The Ladrone Islands.

140. Antonio de Morga, for eight years Lieutenant
Governor of the Philippines in the first generation of
Spanish occupation, tells in the preface to his work on
the Philippines, published in Mexico, 1609, how large
a place the missionary motive held in the world-wide
conquests of Spain. We shall see this more fully in
connection with Spanish missions in America. But,

150

THE PHILIPPINE ISLANDS. 151

listen a moment to old Antonio de Morga. He says of
the Spaniards :

"By the valor of their indomitable hearts, and at the ex-
pense of their revenues and property, with Spanish fleets and
men, they have furrowed the seas and discovered and con-
quered vast kingdoms in the most remote and unknown parts
of the world, leading their inhabitants to a knowledge of the
true God, and to the fold of the Christian church, in which
they now live, governed in civil and political matters with
peace and justice, under the shelter and protection of the royal
arm and power which was wanting to them ; weighed down
as they were by blind tyrannies and barbarous cruelties, with
which the enemy of the human race had for so long afflicted
them and brought them up for himself.

"From this cause the crown and scepter of Spain has come
to extend itself over all that the sun looks on, from its rising
to its setting, with the glory and splendor of its power and
majesty; but surpassing any of the other princes of the earth
by having gained innumerable souls for heaven, which has
been Spain's principal intention and wealth."

141. These glowing words as to the conquests of
Spain for the benefit of the conquered, which we are
hearing echoed by the United States three hundred
years later, are more just and truthful concerning the
work of the Spaniards in the Philippines than almost
anywhere else. There the lust for gold found less
stimulus to brutalize their dominion than it had found
in Mexico and Peru.

One of the particulars in which the Filipinos were
much better treated than the natives of New Spain or
Mexico was in the entire abolition of slavery in the
archipelago by papal brief, dated April 18, 1591. It
emancipated all slaves and prohibited any enslavement
of the natives for the future.

152 TWO THOUSAND YEARS OF MISSIONS.

Even Foreman, who describes at length the quarrels
of the Church with the State in these islands, and of
the religious orders with each other, and goes into de-
tail about the black sheep among the friars, says that
it was the missionaries rather than the soldiers who es-
tablished Spanish rule and civilization in the islands.
He also says that "for many years after the conquest,
deep religious sentiment pervaded the State policy,
and not a few of the Governors-General acquired fame
for their demonstration of piety."

142. The Spanish conquest of the Philippines began
with the landing of Magellan on the island of Cebu in
1 52 1. He was received by the Filipinos with friendli-
ness, and he made blood brotherhood with the king of
the island of Cebu. Pigafetta, who accompanied Magel-
lan and was the historian of the voyage, tells the story
of the first attempt to evangelize the Filipinos. Ma-
gellan

"Told them that we were all alike subject to the same divine
laws, as we were all alike descended from Adam and Eve.
He added other observations from holy writ, which afforded
much pleasure to these islanders, and inspired them with
desire of being instructed in our religion ; so much so, indeed,
that they besought the captain to leave with them, at our
departure one or two men capable of teaching them, who
would not fail of being held in great honor. But the captain
informed them that if they wished to be Christians his priest
would baptize them, but that he could not on this occasion
leave any of his people behind him ; but that he would return
on a future day, and bring with him priests and monks to in-
struct them in all things belonging to our holy religion.

143. "At this they expressed their satisfaction, and added
that they themselves would be glad to receive baptism ; but
that they must first consult their monarch on this subject.

THE PHILIPPINE ISLANDS. 153

Each of us wept for the joy which we felt at the good will of
these people. The captain then admonished them by no means
to be baptized through any dread with which we might have
inspired them, nor through any expectation of temporal ad-
vantage ; for it was not his intention to molest any one on ac-
count of his preferring the religion of his fathers; he did not,
however, disguise that those who should become Christians
would be more beloved and better dealt with. Every one
upon this exclaimed that it was neither out of dread of nor
complaisance towards us, that they sought to embrace our
religion, but from a spontaneous emotion, and of their own
will."

144. The King, after some deliberation, promised
the captain to embrace the Christian faith, and Sunday,
the 14th of April, was fixed upon for the ceremony.

"With this intent a scaffold was raised on Saturday in the
place we had already consecrated, which was covered with
tapestry and branches of palm. . . . About forty of us
landed, exclusive of two men armed cap-a-pie, who followed
the royal standard. At the instant of our landing the vessels
fired a general salute, which did not fail of alarming the island-
ers. The captain and the King embraced. We ascended the
scaffold, on which were placed two chairs for them, one cov-
ered with red and the other with blue velvet. The chiefs of
the island were seated on cushions, and the rest of the assem-
blage on mats. . . . The captain then taking the
King by the hand conducted him to the platform, where he
was drest entirely in white, and was baptized, together with
the King of Meffana, the Prince, his nephew, the Moorish
merchant, and others, in number five hundred. The King,
who was called Rajah Humabon, received the name of Charles,
after the Emperor ; the others received other names. Mass
was afterwards celebrated, after which the captain invited
the King to dinner; but his Majesty excused himself, accom-
panying us, however, to the boats which took us back to the
squadron, on which another general salute was fired.

154 TW0 THOUSAND YEARS OF MISSIONS.

"Soon as we had dined we went on shore in great num-
bers, with our almoner, to baptize the Queen and other
women. We ascended the platform with them. I showed
the Queen a small image of the Virgin with the infant Jesus,
with which she was much affected and delighted. She begged
it of me to replace her idols, and with great willingness I
acceded to her request. The Queen receivd the name of
Jane, from the mother of the Emperor ; the Prince's spouse
that of Catherine, and the Queen of Meffana that of Isabella.
On that day we baptized altogether more than eight hundred
persons — men, women, and children. . . .

145. "After erecting a large cross in the middle of the place,
a proclamation was issued ordering that all who were in-
clined to become Christians should destroy their idols and
substitute the cross in their stead.

"At this time all the inhabitants of Cebu and the neighboring
islands were baptized, those of one village in one of the islands
alone excepted, who refused obedience to the injunctions of the
King or our captain-general ; after burning the village, a cross
was erected on the spot, because it was a village of idolaters ;
if the inhabitants had been Moors, i. e., Mahometans, a pillar
of stone would have been raised to mark the hardness of their
hearts. . . . The captain-general landed every
day to hear mass, on which occasion many new Christians also
attended, for whom he made a kind of catechism in which
nany points of our religion were explained."

Poor Magellan lost his life in a foolish expedition
against some of the enemies of the new "Christian
King." 'Then the latter conspired with Magellan's
slave and interpreter to destroy all the Spaniards. So
ended the first mission to the Philippines. Many years
after, when actual missionaries came to Cebu, they
found a crucifix there, still held in great veneration by
the natives.

146. It was not until forty-three years later than

THE PHILIPPINE ISLANDS. 155

the visit of Magellan that Philip II., whose name had
been given to the islands, organized an expedition to
take possession of them for Spain and the church. It
was on the Mexican coast of North Aunerica that he
had four ships and a frigate fitted out for this work.
The expedition, including six Augustinian mission-
aries and four hundred soldiers under command of the
intrepid but prudent Legaspi sailed from The Port of
the Nativity, Mexico, in November, 1564, and reached
Cebu in April, 1565. The natives were shy and fearful-
at first, but finally opened their port for the conquest
of the archipelago. The missionaries, with Urdinaeta
as their leader immediately began active work among
the people.

147. When terms of peace had been made with
Tupas, King of Cebu, and the natives had sworn alle-
giance to the King of Spain, promising to pay him
tribute with a part of their harvests, General Legaspi
sent Urdinaeta to report the success of the enterprise
to the court of Mexico and to the King. Urdinaeta
was also commissioned to make a chart of the route
from the Philippines to Mexico. The voyage was a
rough one. Two pilots, a mate and sixteen sailors died
on the way. The survivors were received with great
joy in Mexico. Some time later Urdinaeta went on to
Spain, carrying to the King the reports of General
Legaspi and submitting his own chart of the route, in
which he had indicated the course of the disastrous
wind, which the sailors had named hurracan.

At the Spanish Court Urdinaeta was eulogized as
the true discoverer of a path through the unknown sea.

156 TWO THOUSAND YEARS OF MISSIONS.

On his return to Mexico on account of his age
he was relieved of active service. He died there in
June, 1568, at the age of seventy.

148. Acapulco, on the western coast of Mexico, was
for many years the only port of departure for mission-
aries and missionary supplies to the Philippines. There
was one expedition each year, employing generally but
one ship, occasionally two. The hardships endured in
the early voyages were unspeakable, costing many
lives.

On the death of Urdinaeta Herrera succeeded him
in office. He baptized a niece of the native King,
Tupas, who was in the retinue of General Legaspi.
Later King Tupas himself, his son and many of the
principal inhabitants of the islands, asked and received
baptism. In June, 1569, General Legaspi sent Herrera
to consult with the court in regard to points of discus-
sion with the Portuguese, to inform the King of the
progress of the work and to enlist more missionaries,
either of the Augustinian or of other orders, to assist
in carrying on the missions. Meantime Martin de
Herrada was left as the only worker except for the
companionship and help of two worthy laymen who
had come to his aid from Salcedo (see § 126).

As Herrera was leaving the island he met Juan Alba
and Alonzo Jimenez, who were arriving. Taking them
with him he returned to Cebu to discuss plans for
work in his absence. It was decided that Herrada
should remain in Cebu, Jimenez should go to Mastate
and later to Camarines, and Alba to Panay. General
Legaspi had decided to place his headquarters at Panay

THE PHILIPPINE ISLANDS. 1 57

because he could more easily collect provisions there
than in Cebu. His soldiers were marauding through
the islands in which the three missionaries were trying
to instil the principles of Christian character.

149. In 1570 Herrera returned, accompanied by six
Augustinian helpers with orders from the king to es-
tablish communities in the islands. King Philip be-
stowed on General Legaspi the title of Governor. Her-
rera was also made the bearer of titles of property from
King Philip II. for the captains and soldiers who had
distinguished themselves in the conquest of the islands.
The Spanish chronicler of this fact adds significantly
that the bringing of these titles "assured to the re-
ligious workers the reward of their arduous labors."
In the following year Governor Legaspi moved the
seat of government for the colony from Panay to Ma-
nila, the metropolis, even then, of the archipelago.

150. The members of the little band of missionaries
were scattered through the islands separated from each
other by hundreds of miles.

In spite of the distances and of the perils of traveling
in unknown seas, Herrera, as Provincial, made many
visits to different parts of the archipelago in perform-
ing the duties of his office. In returning to Manila
from one of these expeditions his boat struck a rock.
Herrera's greatest misfortune in connection with the
wreck was the loss of his books, which, to quote the
language of a chronicler of the time, "were many and
well chosen." But the expedition which had cost him
the loss of his books had given him a new knowledge
of the people and the territory under his jurisdiction.

158 TWO THOUSAND YEARS OF MISSIONS.

In the following year, when the Provincial of Mexico
sent to him six new workers, Herrera called all the
missionaries together to revise their earlier plans.
With a desire to systematize the work and give it
greater efficiency, he assigned to each his territory and
his work. Convents or churches were to be built in
the most important places. In the plan of the Pro-
vincial, the erection of a convent was to signify the
establishment of a ministry and the formal creation of
a civilized village.

151. In 1574 "The New Christendom" was attacked
by an army under the command of the Chinese corsair,
Limahon. The natives of Mindoro, Tondo and Manila
rebelled and joined the corsair. Two missionaries of
Mindoro were seized by the revolting natives and tied
in the woods, where they were kept for four days
awaiting the result of Limahon's attack. The maraud-
ers burned the church and convent of Manila with all
their furnishings, including valuable gifts from King
Philip II.

The Spaniards resisted, then attacked their well-
equipped enemies and finally succeeded in blockading
Limahon's entire fleet within their harbor. It was
found necessary to pacify and win back the revolting
natives to allegiance to Spanish rule. This task was
accomplished by two missionaries, Marin and Orta.
The Provincial accompanied the Governor in the col-
umn of attack against the corsair. So Church and
State combined to resist attacks from without.

152. At the time of Limahon's attack on Manila he
had been closely followed by Captain Ammon, whc

THE PHILIPPINE ISLANDS. 159

was under orders from the Chinese government to find
him and reduce him to submission. Finding him
blockaded in the harbor of Manila with his forces ap-
parently in the power of the Spaniards, Captain Am-
nion asked for a conference with the Governor and
was most cordially received, not only by the Governor
and his retinue, but by the Provincial and his co-
workers.

153. Neither the zeal of the missionaries nor the
ambition of the Governor had been satisfied with the
conquest of the Philippines. The missionaries had a
strong desire to evangelize China. Legaspi had tried
again and again to send embassies of peace to the Em-
peror. Conferences had been held with the captains
of the commercial barges, which came frequently from
China. They had discouraged the project of sending
missionaries and declared that entrance to China had
been forbidden to all foreigners. This refusal to admit
people of other lands was said to be based on a super-
stitious belief common among the people that if for-
eigners should be allowed to enter they would even-
tually dominate China.

In 1572 Albuquerque, one of the most zealous and
successful of the Augustinian missionaries, learning
that China would receive as slaves men of any nation-
ality, offered himself to a Chinese captain to be sold
in order that he might carry the gospel of freedom into
that land. Governor Legaspi forbade him to go in the
capacity of a slave, but promised to try to secure for
him a more propitious way of accomplishing his desire.

Now the coming of Captain Ammon with a request

l6o TWO THOUSAND YEARS OF MISSIONS.

for help in securing the subjection of Limahon to
Chinese authority seemed to open the way for the intro-
duction of missions from the Philippines to China.

154. The Governor gave the Chinese slaves that
he had taken from Limahon to Captain Ammon to be
returned to China, and promised to deliver Limahon
"alive or dead" with all his forces into the hands of the
Chinese.

Captain Ammon returning to China to report to the
government and to bring an escort for Limahon and
his fleet, took with him, at the request of the Governor,
two missionaries, as special ambassadors from Manila.
The only result of the embassy was a courteous ex-
change of letters, compliments and presents, after
which the viceroys very politely invited the ambassa-
dors to return to their own port. They sent them back
with new captains and boats, and exhorted them to
secure for China the friendship of their Spanish King
and to deliver Limahon, dead or alive, to the Chinese
authorities. Permission was granted them to return
to China when this should be accomplished.

155. Arriving at Manila they found that Limahon
had succeeded in raising the blockade and escaping.
Don Francisco Sande had been installed as Governor.
He accepted the presents which had been intended for
his predecessor, and after expressing his appreciation
of them, he asked the captains to take with them, on
their return to China, two missionaries, Albuquerque
and Herrada. The captains consented to this, but quite
unwillingly. They had hoped to secure Limahon and
to be handsomely rewarded by China for his capture,

THE PHILIPPINE ISLANDS. l6l

but he had escaped before their arrival. They had
expected to receive presents and titles from the Philip-
pine Governor, but, contrary to the counsel of his ad-
visers, he bestowed nothing upon them.

156. Offended by what they considered lack of con-
sideration on the part of the Spaniards, they avenged
themselves on the missionaries and their three Indian
servants. Disembarking at Zimbales they beheaded
the servants, disrobed the missionaries, tied them to
strong trees and tore open their flesh with flogging,
then left them there unconscious and half dead. After
two days they were found by Sergeant Moronis, who
nursed them until they were so far recovered as to be
able to be taken back to Manila. Later, hoping to undo
the harm which he had done, Governor Sande sent
Marin to the Court of Spain to represent to the King
the advantages of friendly relations with China and to
describe the mistake which he had made and its un-
fortunate effect on the relations existing between China
and the Philippines.

Philip II. appointed an imposing embassy to go to
Peking carrying messages of affection and valuable
presents. After many delays the embassy was finally
abandoned.

157. On the departure of Limahon and his forces
the missionaries began anew their task of building
churches and founding communities.

Herrera went again to Spain to enlist more mission-
aries. He secured forty Augustinians and several
Franciscans, and started with them for the Philippines
by way of Mexico. The hardships of the voyage were

l62 TWO THOUSAND YEARS OF MISSIONS.

so great that they were exhausted and ill. Only six of
those who had left Spain found themselves able to pro-
ceed farther than Mexico. These six, with three others
who joined the company in Mexico, had nearly reached
Manila when they were wrecked by a typhoon. With
great difficulty they reached a neighboring island,
where they all, including Herrera, died at the hands of
the savage natives, in 1576. In the following year
seven Augustinians and seventeen Franciscans came to
Manila to engage in missionary work.

158. Whatever may be true of their successors, the
inheritors of wealth, position and power, there is no
reason to doubt that the friars who went to the Philip-
pines in the early days of the Spanish occupation were
unselfish in their zeal to carry the gospel where it had
not been known. The period of which we are treating
ended more than one hundred years ago. Many writ-
ers have commended the devotion and faithfulness of
those early missionary friars who, "with no other arms
than their virtues," made the Spanish name loved, and
"gave to the King as by miracle 2,000,000 more of
Christian subjects." The Spanish flag floated beside
the cross, upheld by a mere handful of soldiers and
with the expenditure of "scarcely a drop of blood."

Dampier, the English navigator, reporting his visit
to the Philippines in 1796, says:

"In every village is a stone church, as well as a parson-
age house for the rector, who is constantly one of
the monks. These last, who all of them are Europeans,
are very much respected by the Indians, while the secular
clergy, who most commonly are Creoles, are held in contempt ;
hence the Government shows great deference to the rectors ;

THE PHILIPPINE ISLANDS. 163

for, generally speaking, the Indian always consults them on
entering upon any enterprise and even as to paying taxes."

159. Mendoza's account, written about 1584, and
translated soon after into the English of that day, gives
a picturesque view of the conditions existing in the
islands twenty years after the beginning of serious
missionary work :

"According vnto the common opinion, at this day there is
conuerted and baptized more then foure hundred thousand
soules, which is a great number ; yet in respect of the quan-
tise that are not as yet conuerted, there but a few. It is left
undone (as aforesaid) for want of ministers, for that, although
his maiesty doth ordinarily send thither without any respect
of the great charge in doing the same, yet by reason that there
are so many ilands, and euerie day they doo discouer more
and more, and being so far off, they cannot come vnto them
all, as necessitie requireth. Such as are baptized doo receiue
the fayth with great firmenesse, and are good Christians, and
would be better, if that they were holpen with good ensamples ;
as those which haue beene there so long time are bounde to
doe ; that the lacke thereof doth cause some of the inhabitants
so much to abhorre them, that they would not see them once
paynted vpon a wall. . . . That some of them
forthwith receiued the baptisme, and that others did delay
it, saying that because there were Spaniard souldiers in glory,
they would not go thither, because they would not be in their
company."

Mohammedanism had three hundred years the start
of Christianity in the southern group of the Philip-
pines. Terrible persecutions were suffered by the
Christian converts at the hands of both pagans and
Mohammedans. It is said that there were more than
six thousand martyrs before the end of the sixteenth
century. By the end of the next century Christianity
was firmly established.

164 TWO THOUSAND YEARS OF MISSIONS.

160. A Spanish writer of the time says : "Without
the help of the friars it is of little use for us to try to
conquer the Indians by force of arms. Hidden in the
woods they would refuse to pay tribute or to do service
for the Spaniards."

The astute King, realizing the material advantages
secured for his realm by the missionaries, was glad for
political reasons to promote their enterprises. The
missions in the Philippines were largely supported by
the monopoly which the King of Spain had of the trade
of the islands. The annual galleon between Manila
and Acapulco, Mexico, carried rich cargoes of spices
and silks from China, not fewer than fifty thousand
pairs of silk stockings a year, and from India various
fabrics, especially calicoes (named from Calcutta) and
chintz. The King assigned a certain number of
bales to each of the missionary orders. They either
filled their allotted bulk of cargo themselves or sold
the privilege to others. The trade was worth about
three millions of dollars a year. It was this enormous
trade between Peru and Mexico on one side and the
Orient on the other, through the Philippines, which
introduced the Mexican dollar as a standard of value
in China, so that our missionaries there to this day
say of their expenses, so much, "Mexican." The Ital-
ian traveler, Careri, went in the galleon from Manila
to Acapulco in 1697 and describes at length the miseries
of the voyage, and tells also of the prodigious profits
made by those in charge.

161. On the last day of June, 1743, the galleon
Nostra Signora de Cabadonga, which had sailed from

THE PHILIPPINE ISLANDS. I65

Manila eleven months before, heavily laden with a rich
cargo, landed it safely on the shores of America. She
made the return voyage with a light cargo of cochineal
and other products, but with a fresh relay of mission-
aries and with 1,313,843 Mexican dollars for the sup-
port of the missions, besides 35,682 ounces of virgin
silver. After four months of continuous sailing almost
straight westward, as the map of her track from her
own log book shows, she was almost in sight of the
Cape of the Holy Spirit, her gateway into the Philip-
pines, when Commodore Anson, of England, who had
been lying in wait for her a whole month at that point
with his ship, The Centurion, opened fire upon her.
Though he has not half as many men as are standing
to the thirty-six guns of our Lady of Cabadonga,
most of those that he has being mere boys, his Anglo-
Saxon skill in maneuvering and in handling the guns,
after a sharp fight causes the Spaniards to strike their
colors with loss to them of 67 killed and 84 wounded,
while the British loss is but 2 killed and 17 wounded.
When the prisoners were brought aboard they were
disgusted as well as astonished to see that they had
been beaten by a mere handful of British lads.

Hundreds of years the galleons went and came, gen-
erally in safety, carrying means and men for missions
from America to the Philippines.

162. Before the close of the eighteenth century the
Augustinians had founded seventy distinct missions in
the Philippines. They were preaching in eight differ-
ent dialects. Their missions were scattered through
twenty provinces. About three-quarters of a million of

l66 TWO THOUSAND YEARS OF MISSIONS.

inhabitants were gathered under their immediate care
in Christian villages. In the years 1565- 1800 twelve
hundred and sixty Augustinian monks were engaged
in these missions, and nearly two hundred and forty
served as teachers and college professors.

The Augustinians have been assumed to be the first
missionaries to the Philippines. They were the first,
doubtless, to begin a work there which has continued
uninterruptedly to the present day. But the first teach-
ers of Christianity in the islands were not members of
any of the religious orders, but "private clergy," chap-
lains of ships, whose teachings remained and prepared
the soil for later workers, though their names perished.

Franciscan missionaries reached the islands twelve
years after the Augustinians. In 1581 the first bishop
arrived. He was a Dominican and brought with him
from Mexico others of his own order. Not long after
the Jesuits and !the Recollets followed. All these
missionary orders were very successful, according to
their standards, in winning the natives to Christianity.

It was not till the year 1700 that natives were ad-
mitted to full membership in the brotherhoods. On
account of the native uprisings this privilege was taken
away in 1872.

163. Even before the way was open for modern
missionaries to go from the Philippine Islands to China
and Japan some of the people of those lands received
the gospel through what might be called the home
mission work of the Philippine missionaries.

Chinese swarmed in Manila before 1600, and the
government enacted stringent laws for their exclusion,

THE PHILIPPINE ISLANDS. 10/

allowing only certain needed classes of tradesmen and
workmen to remain on certificate.

They were compelled to live in specified districts and
never to be found within the walls after the gates wer?.
closed, on pain of death. The Dominicans carried on a
vigorous mission among them, having two missionary
settlements and a hospital for their especial benefit.
There was a quarter occupied by the christianized
Chinese to the number of 500. But their conversion
proved not to be very genuine or stable, being largely
feigned with the hope of business and social advantage
to be gained.

Among the Japanese, on the other hand, who were
far less numerous and of a much higher grade, the
Franciscans carried on a mission which resulted in
many genuine conversions.

164. Magellan discovered the Ladrone Islands and
landed at Guam in the same year in which he visited
the Philippines, 1521. In 1668 a Jesuit mission from
Mexico was established under the direction of Diego.
By 1695 the natives were nominally christianized. The
mission met with many reverses, and at times with de-
termined hostility on the part of the people. The Jes-
uit Faore, with twenty-two others of the same order,
visited the Ladrones in 1709. He speaks of the islands
as having been "consecrated by the blood of so many
of our martyrs." He says : "We continued no longer
than was necessary for taking in some refreshments,
but six of our Jesuits staid behind, their assistance be-
ing very much wanted for the ease of the first mis-

1 68* TWO THOUSAND YEARS OF MISSIONS.

sionaries, most of whom were bowed with age and
incapable of discharging their ministerial duties."

According to Anson, who visited Guam in 1741, there
were then "near four thousand native inhabitants."
But he says that there were said to have been above
fifty thousand people only sixty years before his visit.

In 1 77 1 Crozet found only about 1,000 native in-
habitants in the Ladrones. But he speaks in the high-
est terms of the treatment which they were at that time
receiving from the Spanish governor, M. Tobias, and
the missionaries. There were five of the latter belong-
ing to the order of Augustine, though the Company of
Jesus had formerly had charge of the work.

CHAPTER XI.

JAPAN AND FORMOSA.

165. The pioneer missionaries. 166. .Xavier in Kioto
and Oita. 167. Xavier and Carey— a contrast. 168.
Work in Bungo and Hirado. 169. Nagasaki becomes
the headquarters of Christianity. 170. The Goto Isl-
ands. 171. Summary of exclusively Jesuit work. 172.
Franciscans from the Philippines. 173- Dominicans
and others from the Philippines. 174- Native helpers.
175. Numerical results. 176. Attempted obliteration

not quite successful. 177. Dutch missions in Formosa.
178. Report of George Candidus. 179. Great work of
Robert Junius. 180. School work. 181. Methods.

182. A printing press and Dutch humor. 183. Compul-
sion and religious liberty. 184. The last stand.

165. The first missionary to Japan was that great
forerunner of all modern missionaries in Asia, Francis
Xavier. In India he wrote :

''I have been informed by many of an island, Japan, sit-
uated near China, inhabited by heathens alone, not by Ma-
hometans, nor by Jews; and that it contains men endowed
with good morals, most inquisitive men, intelligent, eager for
novelties respecting God, both natural and divine novelties
concerning God. I have resolved not without great pleasure
of mind, to see that island also."

At Malacca Xavier had met a Japanese by the name
of Hanjiro (Anger), who had committed a murder and
been driven into exile. Hanjiro had an active conscience

169

170 TWO THOUSAND YEARS OF MISSIONS.

and the missionary found him hungering for peace of
mind. As a result the Japanese and his servant were
converted and were baptized and taught by Xavier.

Hanjiro guided the apostle to Japan, was his inter-
preter there and his active coadjutor. The other mem-
bers of this first mission were Jean Ferdinand and
Cosme de Torres. They landed at Kagoshima,
Hanjiro's home, in southwestern Japan, August 15,
1549. Some of the relations of Hanjiro soon received
Christian baptism. The ruler of the district and his
wife are said to have been greatly impressed with a
picture of Mary and the infant Jesus depicted on a
tablet which was one of Hanjiro's treasures. On the
departure of a Portuguese trading vessel, however, the
ruler's interest departed and he prohibited further
preaching. The ship sailed to the port frequented by
foreigners in the island of Hirado (Firando), 130 miles
northwest of Kagoshima. Xavier went thither, over-
land most of the way. He planted a mission there,
leaving Cosme de Torres in charge.

166. The restless apostle and his three remaining
comrades set out for Kioto, the western capital of
Japan on the main island, nearly 400 miles eastward
from Hirado. Xavier carried a box containing vest-
ments and vessels for celebrating mass. With his
burden and barefooted in mid-winter he tramped the
long distance over hill and dale, some of the way in
the snow. He preached on the streets, but political
commotions, as well as his own unpropitious estate,
prevented his obtaining the interview which he desired
with either the Mikado or the Shogun. After all his

FRANCIS XAVIER.

JAPAN AND FORMOSA. 171

pains in reaching the capital, he stayed but two weeks.
Either on this trip or on a separate journey from
Hirado, Yamaguchi was visited. But the forlorn mis-
sion band found no welcome there.

In Oita (Fucheo), on the Bungo Channel, 130 miles
northwest of Kagoshima, the missionaries found their
most receptive field. The Portuguese traders co-oper-
ated with Xavier and he obtained a cordial welcome on
the part of the ruler of the province of Bungo, who ap-
pointed a public discussion of religion and declared the
result of it to be in favor of the new faith. Xavier
always believed in the use of political power for the
propagation of Christianity. He not only practiced
extreme poverty, but when it appeared to him that
pomp and ceremony would do more good he used that.
He received $15,000 from Europe during his brief
mission in Japan.

167. After only two and a half years in the Sunrise
Kingdom this flying scout of missions set sail Novem-
ber 20, 1 55 1, hoping to enter next the great land of
China. Xavier was a man of extremely sensitive emo-
tional nature. Some of his letters show him in the
depths of discouragement, almost nopeless as to the
conversion of the Asiatics ; and others show him on the
mountain crest of millennial vision. With him, as with
some other great pioneers of missions, the love of travel
had much to do with shaping his career. What we
might call the geographical sense was strong in Will-
iam Carey and had much to do with his appreciation
of the needs of the world ; but it did not master him as
it mastered Xavier. Carey settled to the steady, pro-

172 TWO THOUSAND YEARS OF MISSIONS.

longed work in one place, which is far less exhilarating
and makes larger drafts on spiritual resources. Carey
conscientiously accepted that kind of work as his mis-
sion. When he had come to be recognized as one of
the great scholars of the world, he expressed the wish
that if people must say anything about him they should
merely say that he could "plod." The restless Xavier
never learned to use any Asiatic language. Carey
learned enough of thirty-six languages and dialects to
translate completely or partially the Scriptures into
them. Thus he put the sacred literature which had
originated in Western Asia into the native tongues of
more than half the population of the whole continent.
But the Kingdom of Heaven uses explorers as well as
settlers. Japan seems to have given Xavier more satis-
faction than India. This is not surprising considering
the mental mobility of the Japanese. Xavier said of
them : "This nation is the delight of my soul."

168. Cosme de Torres, who had been appointed by
the Jesuit college in Goa, India, to accompany Xavier,
was in charge of the mission work after Xavier left
Japan. The mission prospered in the province of
Bungo. Two of the bonzes (Buddhist priests) had
been inquirers for some time. One day when Torres
had been giving to an assembly some account of Paul's
conversion one of the bonzes exclaimed to the whole
gathering: "Behold, O Japanese! I, also, am a Chris-
tian! and as I have hitherto imitated a Paul by my
opposition to Jesus, so will I follow him henceforth by
preaching to the heathens. And you, my friend," he
added, turning to his companion, "come with me ; and

JAPAN AND FORMOSA. 173

since together we have disseminated error, now to-
gether let us teach the truth." These men were bap-
tized under the names Paul and Barnabas.

In 1557 Paul and a Jesuit, Balthazar, undertook a
fresh work at Hirado. Many were converted, includ-
ing a governor of two small islands in the vicinity.
Before long, however, persecution arose at Hirado, and
the first recorded martyrdom for the faith in Japan
was there. A master had forbidden his slave to attend
the Christian assembly on pain of death. She replied
that she would do all her duty to him, but also her duty
to God. When she returned the next time from re^
ligious service he met her with a drawn sword. She
knelt quietly before him and he cut off her head at one
blow.

169. Several of the daimios, the feudal barons or
territorial nobles of Japan, commonly called kings in
the Jesuit accounts, adopted Christianity. Sumitando,
the Daimio of Omura, was one of the most zealous of
these. He had been convinced of the truth of Chris-
tianity, it is said, by reading a book written in Japanese
by one of the missionaries, Villela, to answer objections
of the bonzes. The fact must be recognized that at the
same time Sumitando saw that it would be a great ad-
vantage to him to have the Portuguese trade center in
his barony. He laid out on a large scale the city of
Nagasaki at that prosperous seaport, a few miles south
of his seat, Omura, and gave the Jesuits and merchants
large jurisdiction there. In 1562 a Christian church
was built. The town grew rapidly and became one of
the great ports of Japan, and the headquarters of Chris-

174 TW0 THOUSAND YEARS OF MISSIONS.

tianity. In 1567 "there was hardly a person who was
not a Christian." Sumitando came with forty of his
chief retainers and they were baptized by Torres. The
daimio adopted the methods which were in vogue in
European Christendom at the time and sought to com-
pel uniformity of creed. He destroyed idolatry with a
strong hand. His course resulted in an insurrection of
the heathen party, but he was able to put it down.

170. The daimio of the Goto Islands, the western
group of Japan, asked for missionaries. Torres sent
Almeida and Lewis in 1566. Later John Baptist de
Monti baptized the baron's son, who succeeded to the
estate. Alexander Valignan was a sturdy missionary
in Goto for some years. Arima, another baron, was
early brought under the influence of Christianity.

171. Cosme de Torres guided the missions in Japan
until his death in 1570, more than twenty years after
his landing on the shores of Japan with Xavier. The
record runs that he had baptized 30,000 pagans with
his own hands. Fifty churches had been founded. A
number of mission schools had been established. He
was succeeded in the charge of the work by Cabral.
The Company of Jesus prosecuted their work in Japan
with continued vigor.. For forty-four years they oc-
cupied the field alone. At the end of that time (1593),
they had 130 missionaries on the ground.

172. Then other orders joined in the work. For
nearly fifty years (1593-1640) active and heroic mis-
sionary enterprises in Japan were conducted from the
Philippine Islands. Inspiteof the protests of the Jesuits,
who claimed Japan as their peculiar territory, Francis-

JAPAN AND FORMOSA. 1 75

cans were sent from Manila. They went first as gov-
ernment ambassadors and negotiated treaties for trade
between the Philippine and Japanese islands. But they
had missions most at heart. Pedro Bautista was the
leader. He had three other barefooted friars and four
laymen with him. Permission was granted them to
build a church at Meaco, near Osaka, which was
opened in 1594. But, instigated by Portuguese mer-
chants and perhaps by the Jesuits, the governor of the
provincial capital, Nagasaki, prohibited the Franciscan
propaganda. These missionaries were less politic than
those of the Company of Jesus. The Emperor him-
self became alarmed at the spread of the new religion
in his realm and issued an edict against it. Bautista
went to Manila, however, and secured a fresh author-
ization from the Governor and a new relay of mission-
aries. In 1 603 Diego Guevara founded the convent of
Bungo and Estasio Ortiz that of Usuki. Two years
later Ferdinand de San Jose created a church in Sayki,
the residence of the King of Bungo. Later still he
built the convents of Angota and Nagasaki.

The Emperor of Japan, finding that the
work was being carried on with more vigor
than ever, had the Philippine missionaries ar-
rested and condemned to death by crucifix-
ion. Others were only banished, thus losing, as a
Philippine author says, "the greatest hope of their
lives, the hope of being able to seal the preaching of
the Gospel with their blood." But twenty-six mission-
aries and native converts were mutilated and exhibited
from town to town and finally crucified on a hill near

I76 TWO THOUSAND YEARS OF MISSIONS.

Nagasaki. Foreman justly asks: "Would Buddhist
missionaries in Spain have met with milder treatment
at the hands of the Inquisitors?" The Emperor jus-
tified his course in a letter to the Governor of Manila
on the ground that the missionaries had entered his
realm under the false guise of ambassadors. The
Jesuits declared that the Franciscans had died under
the ban of the church, having violated a bull of the
Pope, which had assigned Japan to Francis Xavier.
But neither Emperor nor Jesuit, nor the cross could
deter the ardent missionaries. More went, Dominicans
as well as Franciscans. In 1622 four of the latter and
two of the former, along with many natives, were
burned to death. The authorities at Manila, both civil
and ecclesiastical, forbade the throwing away of any
more lives in Japan. Still missionaries longed to go
and employed Chinese junks to carry them. A bull of
Pope Urban VIII. declared those who had laid down
their lives for Japan to be martyrs and saints.

173. The first Dominicans to go as missionaries
from Manila to Japan were a band of five with Francis
de Morales at the head. They dedicated their first
church in Japan at Quiodomari in 1606. A little later
they built three churches in the province of Figen. In
1610 they built one in the imperial capital, Tokio, and
soon after another in Osaka.

The Augustinians of the Philippines also had work-
ers in Japan under the leadership of Ferdinand of St.
Joseph. In 1612 there were on the field four of this
order, nine Dominicans, fourteen Franciscans and one
hundred and twenty-three Jesuits. In spite of much

JAPAN AND FORMOSA. 177

jealousy the various orders co-operated to a consider-
able extent in the common work. For instance, they
combined in building hospitals. The plain facts of
history in many lands show that sectarianism in the
Roman church has been as intense as that outside of it,
and neither better nor worse.

174. As in every land the most vital work of evan-
gelism was performed by the people of the land. Han-
jiro was the spokesman of Xavier. He translated the
Gospel of Matthew and some ritual documents into
Japanese. The members of the nobility who were con-
verted had a great deal to do with the spread of Chris-
tianity, but not they alone. A poor, blind peddler of
combs and needles, christened Matthew, went every-
where in his business earnestly proclaiming Christ
from house to house. One of the noblemen attributed
his conversion to the convincing words of this Mat-
thew.

175. There are various estimates of the number of
converts, ranging from 600,000 to 2,000,000. A most
exact statement is made as to the number converted in
one period of only nineteen years (1603-1622). It is
239,339. Many of the converts had little Christian
instruction. It is no wonder that multitudes aposta-
tized in the hour of trial. The wonder is that so many
stood the test. There are said to have been 37,000
martyrs. It is certain that Christianity was thickly
planted in all southwestern Japan, with Nagasaki as
a center.

176. As we are studying the planting, not the up-
rooting of Christianity, we must leave the subject here,

178 TWO THOUSAND YEARS OF MISSIONS.

only remarking that one of the most terrific persecu-
tions that the world has ever seen apparently succeeded
in eradicating the new faith from Japan. The museum
in Tokio contains specimens of the little metal cruci-
fixes which all Japanese subjects suspected of Chris-
tianity were required to trample under foot. Here is
the final imperial decree :

"So long as the sun shall warm the earth, let no Christian
be so bold as to come to Japan, and let all know that the king
of Spain himself, or the Christian's God, or the great God
of all, if he violate this command, shall pay the forfeit with
his head."

In spite of such decrees posted about Japan till after
the middle of the nineteenth century, when Roman
Catholic missionaries were permitted to resume work
in the country, they found in the vicinity of Nagasaki
10,000 people who had been keeping up some Christian
prayers and practices which had been handed down
through the 200 years of desolation. It was a thrilling
moment, the 17th of March, 1865, when the first group
of these came to the new Roman Catholic church in
Nagasaki and said to the French missionary, M. Petit-
jean. "In our hearts, all we who are present are the
same as you," and, speaking of the village from which
they had come : "At home nearly every one thinks as
we do." Later, copies of prayerbooks used in the
Christian communities were brought, which proved,
"with the exception of some faults of pronunciation
and mistakes in copying," to contain correct transla-
tions of the Lord's Prayer, the Apostle's Creed and
five or six other formulas which had been taught by
the missionaries six generations before.

JAPAN AND FORMOSA. I79

177. Early in the seventeenth century the Japanese
had won from the Chinese and held possession of a
portion of the island of Formosa. They were expelled
by the Dutch, who built in 1624 two forts on the west
coast, Zealandia and Providentia. They held posses-
sion for nearly forty years. During that time they
carried on extensive missionary operations among the
natives. Twenty-nine different ordained ministers
labored there, but most of them for only a few months
each. Their work was as brilliant as that of the Jesuits
in other places, and of much the same character as far
as depth and permanence are concerned.

Mr. William Campbell's "Account of the Missionary
Success in the Island of Formosa" renders an in-
valuable service to all serious students of missions by
putting the primary documents within reach. The
following extracts will not only enable the original
actors in Formosa to tell their own story, but will also
give us a reliable glimpse into the missionary methods
of the Dutch in their wide oriental possessions.

178. George Candidus, the first missionary to For-
mosa, when he had been there sixteen months was able
to write :

"I have used great diligence to learn the language of the
people and to instruct them in the Christian faith, and have
succeeded so far that, a fortnight before Christinas of the
present year, there were one hundred and twenty-eight persons
who knew the Prayers and were able to explain in the most
satisfactory manner the principal Articles of the Christian
faith, but who, for certain reasons, have not yet been bap-
tized."

Candidus argued for the Dutch retention of that
island in words which sound the same as those used

l80 TWO THOUSAND YEARS OF MISSIONS.

two hundred and seventy years later by people of the
United States in respect to islands very near Formosa :
"The island should not be abandoned or given up by
us ; for, in that case, it would either be annexed by the
Spaniards or fall into the hands of the Japanese, who
would not afford any shelter or protection to the Chris-
tian religion."

179. The second missionary, Robertus Junius, ren-
dered distinguished service. At the end of thirteen
years he could report that one thousand and seventy
people had been baptized at a single station, Soulang,
"and a proportionate number in the other villages," of
which he names five. The most satisfactory station
was Sinkang. The following from the same letter
shows clearly the sort of mission work done by the
Hollanders and its success :

"More and more their former manners and customs are
disappearing, and they are conforming to our ways; which
shows that it requires time and proper instruction to convert
the heathen. It would be very desirable if the good example
of Sinkang as regards Christianity could be imitated by the
other villages, the inhabitants of which, however, are all bap-
tized, and most of them married according to Christian rites.
They also regulate their outward conduct in every respect
according to the Christian Church in Holland, and are very
punctual in their attendance at God's House on the Sabbath,
coming to church in the morning and evening to be instructed
in the Christian religion, or rather to repeat what they have
already learnt, in order that they should thus remember it
better. . . . The priestesses, who were so seri-
ous an obstacle to our work, have now lost all power, and
are treated with contempt on account of the many falsehoods
they formerly promulgated ; nor are they allowed to enter any
houses except their own, being thus prevented from practicing

JAPAN AND FORMOSA. l8l

their former idolatry. The schools continue to flourish, and
many of the people can read fluently and write fairly well."

After Mr. Junius returned to Holland a friend of his
there sent on some account of his work to a Mr. Jessie,
who published an English translation in 1650. Speak-
ing of the large number of baptisms he says,
"of which number of persons, so Dipt in Water, the In-
fants of persons in covenant are not reckoned."

Of the adults he says,

"Moreover, many of them are so able, in such fervencie of
spirit to poure out their prayers before God, Morning and
Evening, and before and after taking of Meat, and in other
Necessities; and that with such comlinesse and fitnesse of
speech, and with such moderation and decencie of gesture;
that may provoke tears to such as heare and behold them.
And there are some of them, that being called to pray about
any matter or businesse, are able to perform it in conceived
prayer, ex tempore, so readily, in such fit expressions, and
with such arguments and pithinesse, as if they had been spend-
ing some houres for the contriving and so framing of them."

180. In 1643 there were six hundred children in
the schools, "including some who can write fairly well
in Latin characters." The following from a letter of
the Consistory of Formosa to the Classis of Amster-
dam reveals a mission work of such genuine as well as
phenomenal character that one is led to hope that there
was more of real value in the mission work of the
Dutch in Ceylon, Java and elsewhere than is commonly
thought. Still, the small number of communicants in
the model village where so many hundreds had been
baptized shows that the work was not of the deepest
kind :

"The daily instruction is regularly continued, and much
progress is made, the brunt of the work falling upon our

l82 TWO THOUSAND YEARS OF MISSIONS.

native teachers, who perform their work most admirably ;
for which reason we have induced the Governor to grant them
a real per month each, in the hope that Mr. Junius, on arriv-
ing in Batavia, will be able to get their salaries increased.
There are fifty of them in these six villages who are all thor-
oughly instructed in the principles of the Christian faith, and
able to communicate to their countrymen the saving knowl-
edge in such a way that even many of the Scripture Readers
(lit. Sick- Visitants) could not be compared with them.

"Little confidence can be placed in the Dutch schoolmasters,
some of them giving very great offence to those weak Chris-
tians ; and although one of them was recently decapitated on
account of his misdeeds, others still refuse to take warning
from this punishment, and persevere in their wickedness ;
so that, not long ago, we were obliged to deliver another who
behaved scandalously into the hands of the civil authorities.

181. "Our brother the Rev. Robert Junius has baptized in
these six villages upwards of five thousand and four hundred
persons ; of whom all that are living — with the exception of the
young children — repeat fluently the 'Law of God,' the 'Articles
of Belief,' the 'Lord's Prayer,' the 'Morning and Evening
Prayers,' the 'Prayers before and after meals,' and the 'Ques-
tions concerning the Christian Religion,' which is a catechism
Mr. Junius will show to you. More than a thousand couples
have also been united in marriage by him, and so far as we
know, they all live in conformity with their marriage vows.

"Some months ago our beloved colleague administered the
Holy Communion to the chiefs of Soulang and more than
sixty people of Sinkang; who all, with proper reverence, par-
took of the Lord's bread and drank from His cup, by this
conduct giving the assurance that they really partook of the
blessing which the Holy Communion holds out to us."

Daniel Gravius, one of the most learned and
also highly esteemed ministers at Batavia, Java, then
capital of the Dutch East Indies, nobly insisted, in spite

JAPAN AND FORMOSA. l8^

of the protests of his congregation, on going as a mis-
sionary to Formosa.

The missions suffered seriously from the short term
of service in vogue, generally but two or three years,
seldom more than four or five. Junius, who had such
great ingatherings, remained twelve years. Only one
other man was so long on the field. The Formosa
Classis made pleading appeals to Holland for greater
permanency of service.

182. They also begged for a printing-press, so that
lessons in the hands of the people might help to stabil-
ity. Their appeal on this point reveals a great weak-
ness in their methods :

"Perhaps it is sufficient to give you a slight idea of the
method followed in the education of these new converts (a
method which leads us to urge our request with much earnest-
ness) when we state that the instruction given in our numer-
ous and populous villages is viva voce, the people having to
repeat what has first been recited to them by one or two of the
schoolmasters. Now, as a great many persons have to be in-
structed, and as we must avoid straining their powers too
much, they receive lessons in companies, and each company
only once every two or three weeks. We have thus very little
hope that the instruction given in one week will be remem-
bred by them during the interval ; our frequent experience
being that, when the time for instruction comes round again,
they have forgotten everything and have gone backward —
all this arising from the want of books, and from their own
weakness of memory and unwillingness to remember what
has been told them."

These staid and honest Dutchmen were not without
gleams of humor. Witness the following paragraph
in their plea for a printing press :

"There is no need to fear that the multitude of writers or

184 TWO THOUSAND YEARS OF MISSIONS.

authors which may unexpectedly arise will entail greater
expenses on the Company or become a burden to the churches ;
since it is our intention— if the present request be granted—
to keep this current so effectively in check that there will be
no danger of the water at any time rising so high as to cause
an inundation or the breaking of the dykes."

183. The civil and ecclesiastical government of
Formosa, growing impatient with the native slowness
to adopt Christian religion and morals, enacted that
"idolatry in the first degree shall be punished with
public whipping and banishment." But the law was
annulled by the Supreme Council of the Dutch East,
India Company at home. Their communication on this
subject, dated Amsterdam, April 16, 1660, is worthy
of the thrilling history of Holland in regard to relig-
ious liberty :

"Our conviction is that if we cannot influence the inhab-
itants by precept and instruction, they are much less likely to
be influenced by severe punishments of this kind; and as
we are of opinion that Christians ought in no case to resort
to such measures, it has greatly surprised us that the Consist-
ory should have given consent to their adoption in the present
case. Thus, although the object be to Christianize the natives,
we cannot refrain from declaring that these measures sorely
displease us, because they may be considered harsh and cruel,
and because they are contrary to the spirit and character of
the Dutch nation."

184. The Dutch were driven out of Formosa by
the Chinese under a general named Koxinga, and their
work was swiftly obliterated. In the midst of their
heroic and desperate struggle to hold their ground
they adopted the following resolution :

"To open negotiations with Koxinga ; but, first of all, to
consider: That in all negotiations the principal object to be
kept in view is that, henceforth, our clergymen shall have

JAPAN AND FORMOSA. 185

full and perfect liberty to instruct the Formosan Christians
who, by the grace of God, have already been taught the prin-
ciples of his Gospel. The most strenuous efforts are to be
made to have this condition granted, inasmuch as we take
nothing else so much to heart as the honor of God's most
holy name, and the establishment and progress of the Re-
formed religion."

CHAPTER XII.

EGYPT AND ABYSSINIA.

185. African influence in early Christianity. 186. Had-
rian's criticism. 187. Christian education in the second
century. 188. Missionary literature written in the sec-
ond century. 189. Clement's "Exhortation to the Hea-
then." 190. The work of Origen. 191. Early suc-
cesses and reverses of Christianity in Egypt. 192.
Francis of Assisi. 193. Extract from the letter of a cru-
sader. 194. Moravian missions. 195. Cyrene. 196.
Ethiopia. 197. Candace's treasurer. 198. Frumen-
tius and Edessius. 199. Athanasius organizes a mis-
sionary expedition. 200. Nubia.

185. Of twenty greatest names in the history of
Christianity in the first four centuries after the apostles
more than one-half belong to Africa. Remembering
Origen, Athanasius and Augustine, one cannot hesitate
to say that Africa exerted the chief moulding influence
on the first half-millennium of Christianity, and to a
large extent on all the ages since. Even before Augus-
tine, in the early formative centuries, more than half
of the Ante-Nicene Library is of African origin.

We may never know who was the first to carry a
knowledge of the Messiah into the land which had
sheltered him in his infancy. It was the land which
had cradled the Messianic race and its eman-
cipator, Moses, and, later on, it became the nur-
186

EGYPT AND ABYSSINIA. 1 87

sery of missionary Judaism with its noble
Philo. It seems natural to think that some true Israel-
ite must have told there of the Prophet of Nazareth
even before his ascension. It is certain that but ten
days after that event "dwellers in Egypt" heard about
Christ in the tongue wherein they were born.

The traditions about the fields of labor of the apostles
are too confused and many of them too late to be
reliable. But at least five writers as early as the third
century state that Mark labored in Egypt. There
seems no reason to doubt that he planted Christianity
there in the first century.

186. The first contemporary notice of Christians in
Egypt, however, is from the pen of an enemy, occur-
ring in a letter from the Emperor Hadrian (A. D.
1 17-138) to the Consul Servanus. Hadrian, fond of
travel and of architecture, was also a curious observer
of society. He did not see the sober and sincere Chris-
tianity which could have been found in Alexandria, but
rather the superficial forms of philosophy and eclectic
religion which existed in that cosmopolitan city. He
says:

"I have become perfectly familiar with Egypt, which you
praised to me. It is fickle, uncertain, blown about by every
gust of rumor. Those who worship Serapis are Christians,
and those who are devoted to Serapis call themselves bishops
of Christ. There is no ruler of a synagogue there, no Samar-
itan, no Christian presbyter, who is not an astrologer, a
sooth-sayer, a quack. The patriarch himself (*. e., the Jewish
patriarch, for there were no Christian patriarchs at this time),
whenever he comes to Egypt, is compelled by some to worship
Serapis, by others to worship Christ."

187. From better informed sources it is known that

l88 TWO THOUSAND YEARS OF MISSIONS.

within a hundred years after the last of the apostles
there was a large well-to-do Christian community in
Alexandria, having church buildings of their own.
There were twelve city parishes with pastors. A
Christian school had been established beside the great
heathen university for which the city was famous. The
new Christian school was one of the first of missionary
training schools. It admitted both men and women.
The first principal of this school was Pantaenus. He
was well versed in Greek philosophy. Only half a
dozen lines from his scholarly pen have been preserved
to our day. They are concerning the relations of the
Greek to the Hebrew verb. We know that he went on
a missionary tour to India, leaving his school work for
the time in the hands of his brilliant pupil, Clement,
who was a good example of the effect of the mission-
ary work of Pantaenus among "the heathen at home,"
who existed, not as an excuse but as a reality in those
days. Clement had been reared in the proud pagan
schools of Athens. But not satisfied with what phil-
osophy could teach him, he wandered far abroad in
search of knowledge. At last in the teacher of the
little Christian academy held in the house of Pantae-
nus, he found that for which his soul hungered.

1 88. On the death of Pantaenus Clement became
head of the school and the author of many learned
works. All but the names of most of them have been
lost. Three of his works remain, however, filling two
good-sized volumes. Of the three two are as distinctly
missionary in their composition and purpose as any
which have been written by Carey or Ashmore. One

EGYPT AND ABYSSINIA. 189

of these he entitled "An Exhortation to the Heathen,"
the other "The Instructor," this last being intended to
teach the converts from heathenism how to follow
Christ in all things. Clement's "Exhortation to the
Heathen" is one of the first of missionary writings, not
only in point of time, but also in breadth of sympathy,
in charming scholarship and in fervor of evangelistic
appeal. A history of missions would be seriously de-
fective without a glimpse of the contents of this great
missionary document which was written fewer than one
hundred years after the Apostle John had laid down his
pen. The translation occupies one hundred pages in
the Ante-Nicene Library. We can take only a para-
graph here and there from the pages which expose
with a keen and merciless pen the combination of im-
morality and folly in the mythology and in the idolatry
of heathenism, then recognize the gleams of truth and
the inspiration of some of the loftiest reaches of pagan
philosophers and poets, passing on to the true dignity
of man in fellowship with the Word of God, the Light
of the World.

189. "Let the secret shrines of the Egyptians and the necro-
mancies of the Etruscans be consigned to darkness. Insane
devices truly are they all of unbelieving men. Goats, too,
have been confederates in this art of soothsaying, trained to
divination ; and crows taught by men to give oracular re-
sponses to men. . . . We must not either keep
the Pythagoreans in the background, who say : 'God is one ;
and He is not, as some suppose, outside of this frame of
things, but within it; but, in all the entireness of His being,
is in the whole circle of existence, surveying all nature, and
blending in harmonious union the whole — the author of all
His own forces and works, the giver of light in heaven, and

I90 TWO THOUSAND YEARS OF MISSIONS.

Father of all — the mind and vital power of the whole world —
the mover of all things.' For the knowledge of God, these
utterances, written by those we have mentioned, through the
inspiration of God, and selected by us, may suffice even for
the man that has but small power to examine the truth.

"Let your Phidias, and Polycletus, and your Praxiteles and
Appelles, too, come, and all that are engaged in mechanical
arts, who, being themselves of the earth, are workers of the
earth. 'For then,' says a certain prophecy, 'the affairs here
turned out unfortunately, when men put their trust in im-
ages.' Let the meaner artists, too — for I will not stop calling —
come. None of these ever made a breathing image, or out of
earth moulded soft flesh. Who liquefied marrow? or who
solidified the bones? Who stretched the nerves? Who dis-
tended thq veins? Who poured the blood into them? Or
who spread the skin ? Whoever could have made eyes capable
of seeing? Who breathed spirit into the lifeless form? Who
bestowed righteousness? Who promised immortality? The
Maker of the universe alone ; the Great Artist and Father has
formed us, such a living image as man is. But your Olym-
pian Jove, the image of an image, greatly out of harmony
with truth, is then senseless work of Attic hands. For the
image of God is His Word, the genuine Son of Mind, the
Divine Word, the archetypal light of light ; and the image
of the Word is the true man, the mind which is in man, who
is therefore said to have been made 'in the image and likeness
of God,' assimilated to the Divine Word in the affections of
the soul, and therefore rational ; but effigies sculptured in
human form, the earthly image of that part of man which is
visible and earth-born, are but a perishable impress of human-
ity, manifestly wide of the truth. That life, then, which is
occupied with so much earnestness about matter, seems to me
to be nothing else than full of insanity.

"As, then, we do not compel the horse to plough, or the bull
to hunt, but set each animal to that for which it is by nature
fitted; so, placing our finger on what is man's peculiar and

EGYPT AND ABYSSINIA. 191

distinguishing characteristic above other creatures, we invite
him — born, as he is, for the contemplation of heaven, and
being, as he is, a truly heavenly plant — to the knowledge of
God, counselling him to furnish himself with what is his suf-
ficient provision for eternity, namely, piety. Practice hus-
bandry, we say, if you are a husbandman ; but while you till
your fields, know God. Sail the sea, you who are devoted to
navigation, yet call the whilst on the heavenly Pilot. Has
knowledge taken hold of you while engaged in military ser-
vice? Listen to the commander, who orders what is right.
As those, then, who have been overpowered with sleep and
drunkenness, do ye awake; and, using your eyes a little, con-
sider what mean those stones which you worship, and the ex-
penditure you frivolously lavish on the matter.

"For just as, had the sun not been in existence, night would
have brooded over the universe notwithstanding the other
luminaries of heaven ; so, had we not known the Word, and
been illuminated by Him, we should have been nowise differ-
ent from fowls that are being fed, fattened in darkness, and
nourished for death. Let us then admit the light, that we may
admit God ; let us admit the light, and become disciples to the
Lord."

190. We get a vivid idea of the extent of early mis-
sionary activity in Africa when we remember that
Clement was preceded by Pantsenus and that Clement
completed his own prodigious labors, of which we have
spoken, by the year 202.

In that year he was driven from Alexandria by im-
perial persecution. But the work did not cease. A
young man by the name of Origfen, but eighteen years
of age, was appointed his successor at the head of the
training school. Origen became one of the greatest
scholars and most voluminous writers the Christian
world has ever had. One of his latest writings and the
one commonly counted of the greatest interest in mod-

192 TWO THOUSAND YEARS OF MISSIONS.

em times was a missionary document, though much
less directly so than the writings of Clement. A work
had been written by one Celsus attacking Christianity
all along the line so elaborately that unbelievers to this
day have invented little that is new to say against it.
Origen took up the extensive attack and met it point
by point in a great work of 620 chapters entitled
"Against Celsus." As many a self-supposed genius
would have been saved needless repetition of labor al-
ready performed by consulting the records of the
Patent Office, so many an upstart critic of Christianity
might well have saved himself useless repetition of
paganistic invention by first carefully reading Origen
against Celsus.

191. By such colossal championship Christianity
was firmly seated in Egypt. On that throne a little
later "Athanasius against the world" wielded a scepter
which to the present hour influences the thought of
Christendom.

Christianity not only attained great depth and height
in Egypt at an early date, but also wide extent. As
early as the year 235 a council was attended by twenty
bishops. This, however, was scarcely past the middle
of the early missionary period in the land of the Phar-
aohs. The evangelization of the country seems to have
reached a sort of culmination about the year 400, when
the Emperor Arcadius granted one of the heathen
temples in Alexandria to the Christians for a church.
They opened up the secret sanctuary and made a public
procession to display the obscene and ridiculous objects
which they had found in the temple. The pagans were

FRANCIS OF ASSISI.

EGYPT AND ABYSSINIA. I93

so incensed that they fortified themselves in the splen-
did temple called the Serapeum and dragged in many
Christians, torturing them and putting them to a cruel
death. This was one of the final outbursts of pagan-
ism. The Emperor transformed the Serapeum itself
into a church.

In the seventh century the shock of Mohammedan-
ism shattered, but failed to destroy, Egyptian Chris-
tianity. The Koptic Church still exists as an immov-
able, but also, alas ! an immobile remnant.

192. Early in the thirteenth century Francis of
Assist, the Father of modern missions, made a brave
effort to infuse a new tide of Christian life into Egypt.
In 1 2 13 he endeavored to go to Syria, and a little later
to Morocco, but without success. In 1219 he sent to
Morocco a devoted band of missionaries, who found
martyrdom there. He, with eleven others, went to the
Levant. Leaving a part of his comrades in Syria, he
followed a crusading army to Egypt. In the very
height of the hostilities there he made his way to the
headquarters of the Sultan of Egypt. The perfectly
transparent simplicity and sincerity of Francis were
appreciated by the Saracen and he was allowed oppor-
tunity to present the claims of Christ in the midst of
the camp of the followers of Mohammed. Here is an
extract from a letter written at the time to friends in
Europe by one of the crusaders :

193. "The master of these Brothers is Brother Francis; he is
so lovable that he is venerated by every one. Having come into
our army, he has not been afraid, in his zeal for the faith, to
go to that of our enemies. For days together he announced
the word of God to the Saracens, but with little success; then

194 TWO THOUSAND YEARS OF MISSIONS.

the sultan, King of Egypt, asked him in secret to entreat God
to reveal to him, by some miracle, which is the best religion."

194. Near the end of the period we are studying
a more persistent missionary effort was made in Egypt.
This time it was by the Moravians, who, the world
over, share with Franciscans and Jesuits the honors of
missionary zeal.

In 1752 Hocker, the same Moravian missionary
who had been through such terrible experiences in at-
tempting a work in Persia, undertook a mission to
Abyssinia. For more than thirty years the Brethren
endeavored to effect their object through Egypt as a
base. Some of their experiences were highly heroic.
But at last the attempt to enter Abyssinia was aban-
doned and likewise the base of operations in Egypt.

195. Since it was Simon of Cyrene who had the
unique distinction of helping Jesus in carrying the
cross to Calvary, we can but wish that we had some de-
tails of the early preaching of the cross in Simon's
country. We only know that it became one of the
earliest of missionary fields, and, it would seem, a rad-
iating center of the missionary spirit. Without doubt
some of the "dwellers in the parts of Libya about
Cyrene" carried the pentecostal fire home. It is to the
everlasting glory of this part of Africa that only eight
years after Pentecost it was men of Cyrene, along with
those of Cyprus, who were the first of the followers of
Jesus persistently to preach the gospel to the heathen,
which they did so effectually at Antioch that "a great
number that believed turned unto the Lord." One of
these early missionaries was Lucius of Cyrene. It

EGYPT AND ABYSSINIA. 195

seems natural to think that his comrade in the work,
"Simeon that was called the Black" was a man with
much real African blood in his veins. The name, how-
ever, may have been no more significant of that than
"Simon Black" would be now. But we know from
Herodotus that the Greek settlers of Cyrene coalesced
with the natives more than colonists elsewhere have
done. We have seen that it was also a favorite Jewish
colony. Whether of Greek, Negro or Jewish stock, the
first missionaries outside the immediate apostolic circle
were men of Africa.

196. Ethiopia, from the days of the Homeric myth-
ology till now, has been a region of fascination and
mystery. One catching glimpses of its ancient splen-
dors appreciates the words of Purchas, the old English
compiler of the "Relations of the World." After giv-
ing the titles of the King of Ethiopia running through
several lines, he says : "Heere are names enough to
skarre a weake braine."

The ancient capital of Ethiopia, a vast and indefinite
region, was Meroe, the famous island in the upper Nile.

The later center of the country, so far as the history
of Christianity is concerned, was on the lofty table-
lands of Abyssinia which lie two perpendicular miles
above sea level. As the kingdom of Meroe declined,
the seat of the empire ascended to the highland prov-
ince, where it has been enthroned ever since. Axum,
the capital, was a great city in the early Christian cen-
turies. But, independently of tradition and custom,
the evidence of language is too strong to be questioned,
showing that the Abyssinians are of Semitic stock,

I96 TWO THOUSAND YEARS OF MISSIONS.

probably from Arabia, the land of the Queen of Sheba.
Whether the friendliness to Jeremiah of Ebed-Me-
lech, an Ethiopian, is significant or not as to the rela-
tions of his country to Judea, is doubtful. But the
prophecy of Isaiah is full of promise:

"Thus saith the Lord, The labor of Egypt and the merchand-
ise of Ethiopia, and the Sabeans, men of stature, shall come
over unto thee and they shall be thine ; they shall go after thee ;
in chains they shall come over; and they shall fall down unto
thee, they shall make supplication unto thee, saying, surely
God is in thee; and there is none else, there is no (other)
God."

197. It is known that for hundreds of years both
before and after Christ, Ethiopia was ruled by a line
of queens whose title was Candace. About the year
35 a high financial officer of the Candace of that day,
who was either of Hebrew extraction or a convert
of Jewish missionary effort, was riding in his carriage
on a Roman road in southern Syria reading a manu-
script of Isaiah as he rode. The prophet who made
such glowing predictions about Ethiopia may well have
been a favorite with the Israelites of that region.
There came running to him a Christian missionary,
whose name meant Lover of Horses, but who, like many
another missionary, was on foot. The courteous cour-
tier took the missionary to a seat beside himself in the
carriage and learned a deeper meaning in Isaiah than
he had ever been able to divine for himself. After
some miles of this traveling together the royal officer
begged the privilege of using for himself the emblem
of burial with Christ and resurrection with him to a
new life.

EGYPT AND ABYSSINIA. 197

The record takes us no further, but that must have
been a great day for Ethiopia. Let the imagination
follow Candace's treasurer home to the lovely island
capital on the upper Nile and see him there making
known and spreading abroad the wonderful new life
which he had found.

198. But it is nearly three hundred years to the next
record of missionary history. Two young men from
the city of Tyre were on a voyage with their uncle
through the Red Sea. The ship touched on the African
coast for water. The barbarians there, who had lately
thrown off the Roman yoke, put to death the passengers
and crew, but were touched with mercy at sight of the
two boys whom they found studying their lessons, and
took them alive to the king of Abyssinia, who soon
discovered their gifts and made one of them Frumen-
tius, his secretary and the other, Edessius, a cup-bearer.
The king bequeathed liberty to his two Tyrian attend-
ants, but the widowed queen persuaded them to stay
and educate the heir to the throne. Frumentius, find-
ing himself in a position of great influence, encouraged
Roman merchants to cultivate Christianity in Abys-
sinia.

199. When their royal pupil became of age they
resisted all entreaties to remain longer and returned,
Edessius to Tyre to visit his relatives, but Frumentius
to Alexandria, to tell its famous pastor, Athanasius,
of the opening for missions in Abyssinia. The mighty
champion of orthodoxy had interests higher than the
forming of creeds and was quick to seize the oppor-
tunity to extend the kingdom of heaven. He cut eccle-

I98 TWO THOUSAND YEARS OF MISSIONS.

siastical red tape and exalted this stranger at once to
the bishopric, (338) sending him, accompanied by help-
ers, as missionary to Abyssinia. Athanasius wisely said,
"What other man shall we find such as thou art, in
whom is the Spirit of God, as he is in thee, who will
be able to discharge these duties ?" Frumentius became
known as the Father of Peace, and through his agency
Christianity was firmly established in Abyssinia.
There it has stood for more than a millen-
nium and a half, a veritable Gibraltar in the midst of
great seas of paganism and Mohammedanism.

200. There are confused accounts of the planting of
Christianity in Nubia not far from the same time, but
we lack accurate history for the details of the work.
We know, however, that Christianity flourished there
from the fourth to the twelfth century. The King of
Dongola did not become a Moslem till the fourteenth
century. The work of Islamising Nubia was not fully
completed till the sixteenth century.

CHAPTER XIII.

NORTH AND WEST AFRICA.

201. Characteristics of early Christianity. 202. Ter-
tullian. 203. Literary activity. 204. The Donatists.
205. Western version of the Scriptures. 206. Chris-
tianity's opportunity. 207. Islam's success. 208.
Franciscans and Dominicans in Africa. 209. The con-
version of Raymond Lull. 210. Lull's intellectual cru-
sade. 211. His mission to North Africa. 212. His
return from banishment. 213. His martyrdom. 214.
The evangelizing of the Canary Islands. 215. Growth
of Christianity there. 216. Maritime enterprise and
missions. 217. Henry the Navigator. 218. His mis-
sionary motive. 219. The dark side of his enterprises.
220. Diego Gomez in West Africa. 221. John II. of
Portugal sends a missionary expedition. 222. Work in
Congo land. 223. Livingstone's characterization of
Jesuit work. 224. Roman Catholic characterization of
the same work. 225. French and Spanish missions.
226. Moravian efforts. 227. English and Scotch mis-
sions. 228. Jesuit missions in East Africa. 229.
Madagascar.

201. Christianity was carried very early and very
widely into North Africa, i. e., the part of Africa of
which Carthage was the center. We know this from
the fact that when definite accounts begin, only one
hundred years after the death of John the Evangelist,
there are already many churches with multitudes of

199

200 TWO THOUSAND YEARS OF MISSIONS.

members and well organized ecclesiastical life in every
important city and town. Tertullian says as early as
A. D. 202 that in the cities of Africa the Christians
were about equal in number to the pagans.

The propagation of Christianity there was opposed
with extreme violence and attended for a long time
by bloody persecutions. Twelve Christians at Scellium
(Cosreen) are said to have been the first to lay down
their lives as Christian martyrs in North Africa.

Two of the best authenticated martyrs in early
Christian history are Perpetua, a young mother of
high birth whose father repeatedly endeavored to per-
suade her to recant, and Felicitas, a young slave
mother. With equal devotion high and low together
preferred to be thrown to the furious beasts of the
arena rather than to deny Christ.

202. The missions in North Africa were distin-
guished not only by rapid success and by great hero-
ism but also by intellectual leadership. The first great
name in Western Christendom is Tertullian. He was
born in North Africa about A. D. 150. He was edu-
cated for the law. At forty years of age he was
converted and became a Christian minister. He be-
came, too, an advocate of the more spiritual type of
Christianity, insisting on the presence of the Spirit
of God in the hearts and in the minds of his people.
Such an earnest Christian in the midst of heathenism
was sure to be engaged in missionary service. Even
before he was ordained he wrote an advocacy of Chris-
tianity, showing its great superiority to paganism.
In it he expressed a thought which is constantly

NORTH AND WEST AFRICA. 201

repeated to this day as, "The blood of the martyrs is
the seed of the church." So stated it is a misquota-
tion in form, though not in fact. His actual words,
appealing to the Roman rulers, were : "Go zealously
on, good presidents, you will stand higher with the
people if you sacrifice the Christians at their wish, kill
us, torture us, condemn us, grind us to dust. . . .
Nor does your cruelty, however exquisite, avail you ;
. . . the oftener we are mown down by you, the
more in number we grow ; the blood of Christians is
seed."

These words are near the end of the "Apol-
ogy," almost one hundred pages of vigorous, earnest,
fearless, sometimes racy, always luminous and stirring,
words. Of the forty works of Tertullian which have
come down to us, three others are arguments with the
heathen, "On Idolatry," "To Scapula," and "To the
Nations." The last is as extensive as the "Apology."

203. For two hundred and fifty years the churches in
North Africa led the van of Latin Christianity. After
the most formidable opposition in her history old Rome
had conquered Carthage. But now the countrymen
of Hannibal were giving law to Rome. Tertullian
was followed by Cyprian, Cyprian by Arnobius, and
Arnobius by Augustine. The missionary writings of
Cyprian were "On the Vanity of Idols" and "A Testi-
mony against the Jews." On the border of Numidia
southwest of Carthage was the town of Sicca Veneria.
It was distinctively given over to the most debasing
forms of paganism. There Arnobius was a popular
teacher of rhetoric. He was converted to Christianity

202 TWO THOUSAND YEARS OF MISSIONS.

and wrote "Against the Heathen," a work which
makes a volume of 364 pages in the Anti-Nicene Li-
brary. We need not be surprised to find this teacher
of rhetoric quoting or referring to 69 different writers
of classic antiquity. His knowledge of Christianity
was somewhat defective, but he was able to make an
elaborate assault on paganism. These men of Africa
were the chief teachers of the Roman Church. Augus-
tine is, in fact, still counted the master mind of all oc-
cidental Christianity. Over the portals of Trinity
Church, in Boston, are carved, after the four evangel-
ists, Paul and Augustine. A third stone in the series
remains uncut. There is no man yet who has wielded
so wide a sceptre, both intellectual and ecclesiastical, as
Augustine, bishop of the provincial town of Hippo in
North Africa.

204. It has been said that one of the greatest achieve-
ments of Augustine was breaking the supremacy of the
Donatists. They were the Protestants of the fourth
and succeeding centuries in North Africa. They were
more than Protestants, they were Puritans. They
were more than Puritans, they were Baptists. None
of these titles apply to them, perfectly, of course. They
fell into many serious blunders, but they tenaciously
held, in theory, at least, to a converted church mem-
bership. At their best they were not only more nu-
merous and influential, but also more Christian than
the Romanists there. These Donatists became the
chief missionary force of North Africa working in
the barbarian borderlands of the Roman territory,

NORTH AND WEST AFRICA. 203

often with great success, and even extending their mis-
sions to more remote regions.

205. One of the marked features of the evangeliza-
tion of North Africa was the making here of the first
translation of the Scriptures into a Western tongue.
This old Latin version was the foundation of Jerome's
rendering which became the Vulgate, i. e., common
version of Western Christendom, to which all later
translations, till very recent times, were religiously
conformed. The ancient and passing King James ver-
sion in English, which is still so dear to many, savors
of North African Latin as truly as it does of the orig-
inal Hebrew and Greek.

206. In the height of Christianity's glory in North-
ern Africa there were 900 churches of Christ in that
region. Oh, that they had understood their calling!
If, instead of spending their chief strength in the
theological and ecclesiastical arena, they had turned
their magnificent powers to the evangelization of all
Africa, instead of being still "The Dark Continent," it
might have become the most luminous portion of the
whole planet a thousand years ago. A favorite text
with Augustine was "Go out and compel them to
come in." His application of it was that the civil
and ecclesiastical authorities should compel heretical
Christians to profess orthodoxy. If he had only used
this watchword of his in the missionary sense in which
the Master gave it and instead of looking northward
to the Bishop of Rome had yearned southward to Af-
rica's millions, the history of Christendom might have
become spiritual instead of ecclesiastical, and the Mo-

204 TWO THOUSAND YEARS OF MISSIONS.

hammedans would not have found all the northern
half of Africa so ripe and easy a prey before their
overwhelming onset.

207. Even as it was it took Islam a long time fully
to dispossess Christianity in North Africa. Islam
conquered the Barbary States politically in the seventh
century, dogmatically in the course of about 200 years
after that. By the end of the eleventh century Islam-
ism had begun to spread and take root in the Soudan.
By the middle of the thirteenth century all the Soudan
was under Mohammedan influence. In the next cen-
tury it became well established in Darfur, the last of
the great Soudan States to receive it. In Nubia Islam
superseded Christianity during the twelfth to the four-
teenth centuries. The king of Dongola became a Mos-
lem just before 1350. The work was not completed
till the sixteenth century. It took Islam nearly eight
hundred years completely to displace Christianity in
North Africa. The lost ground has never been re-
covered.

208. Early in the thirteenth century Francis of As-
sisi sent five missionaries to Morocco. Before the end
of the century two hundred of these missionaries were
martyred at the hands of Moslems. The Dominicans,
Brothers Preachers, as they call themselves, arose at
about the same time as the Franciscans. Dominic was
exalted in later days. But during his real life he was
not a great personality. Francis in his actual life em-
bodied the apostolic ideal in a high degree and was the
example that led Dominic to adopt the missionary

NORTH AND WEST AFRICA. 205

model for his order. Though Francis was the "Father
of the Poor" and Dominic the "Hammer of Heretics,"
the early followers of the latter did not a little mission
work for non-Christians, too, as their successors have
done in the centuries since. They founded missionary
training-schools at Murcia, Spain, and Tunis, Africa.
They gave nearly as many missionary martyrs to mid-
dle-age Africa as did the Franciscans, all, however,
to little avail.

209. One of the most striking of the futile attempts
to reach the Moslems with the gospel was that of
Raymond Lull. In an age of crusades and armed
knights his was the knight-errantry of true evangeliz-
ing love. His father had helped the king of Spain
to drive the Moors from the Balearic Isles off the
Spanish coast and had been rewarded with lands on
the island of Majorca. To that estate Raymond was
born in 1234. He became seneschal of the island, but
lived a dissolute life, embroidered with a dilettante in-
terest in poetry. At the age of thirty-two, as he was
writing a silly love song, the thought of the crucified
Christ forced itself upon his mind. His passionate
self-love was changed into holy devotion which con-
trolled the remaining forty-five years of his life. The
memory of Francis of Assisi was still warm in the
world and exerted a shaping influence on the aims of
Lull. If he never became a Franciscan, he worked
as a layman in hearty accord with the purposes of
Francis.

210. At last he secured from the king the endow-
ment of a Franciscan monastery in Majorca as a

206 TWO THOUSAND YEARS OF MISSIONS.

missionary training school. He had tried to secure
from popes and other potentates the turning of all
monasteries into that work. Meantime he bought a
Mohammedan slave and spent nine years in learning
Arabic and making himself familiar with Moslem
literature. He also developed a new system of schol-
astic learning by which he hoped irresistibly to con-
vince Mohammedans and other unbelievers. He went
about again and again through Europe awakening an
interest in this intellectual crusade. His writings are
said to have numbered more than one thousand articles.
Scores of them have come down to us in print and
many still unprinted are preserved in various libraries.
His system of learning seems artificial and fanciful
now, but he secured a large following in the Univer-
sity of Paris and in other places where he gave courses
of lectures. The Lullists made substantial head against
the skeptical Arabic philosophy which had crept
through Christendom. He finally secured at a coun-
cil held in Vienne, France, a decree that chairs of
Arabic and other oriental languages should be estab-
lished at Oxford, Paris, Salamanca and Rome to fit
men for direct missionary work among Mohammedans
and other non-Christians.

211. But this great scholar and leader of thought
was not contented without personally undertaking mis-
sions to the Moslems in North Africa. He had a ter-
rible shrinking from the perils involved. He embarked
at Genoa and then drew back. He seems to have
done so a second time, returning in a fever of fear
and shame. But at last he got away with a calm and

NORTH AND WEST AFRICA. 207

brave heart which dared everything. In Tunis he se-
cured a conference with the Moslem scholars and
teachers whom he hoped to convert by his irrefrag-
ible logic and who likewise hoped to convert him. The
inevitable result was that he was thrown into prison
and ordered to be beheaded. But one of the Moslem
teachers, out of respect for -Lull's learning and sin-
cerity, secured the commutation of the sentence to
banishment (1292).

212. After returning to Majorca he sought to con-
vert Mohammedans and Jews there and later went on
a mission to Cyprus and even to distant Armenia. But
his heart was still in North Africa, though he was for-
bidden to return there on pain of being stoned to
death. But go he would. At Bugia he openly preached
Christ in the market place. He was cast into a dun-
geon, where he remained six months, using every op-
portunity to persuade the Mohammedan doctors of
divinity to exchange arguments with him. He chal-
lenged them to write a defence of their faith. They
esteemed him as a sincere fanatic and returned him
to Europe. He suffered shipwreck on the way and
narrowly escaped drowning. In Genoa he secured large
contributions, 30,000 guilders, to equip another mis-
sion to North Africa.

213. In 1314 he landed for the third time and suc-
ceeded in restraining his zeal sufficiently to do a quiet
work for a whole year, when he broke forth in open
denunciation of Mohammed, and was stoned to death
at nearly eighty years of age. This Majorcan Span-
iard may have been somewhat Quixotic, but he was a

208 " TWO THOUSAND YEARS OF MISSIONS.

man of vast learning who believed in rational religion
and in the conversion of the world, not by force, but
by persuasion. Raymond Lull was a William Carey
five hundred years before the Christian world was
ready to understand and co-operate with him.

214. The Canary Islands were permanently colon-
ized at the beginning of the fifteenth century, under
the leadership of a baron of Normandy, Jean de Bethen-
coort. The conversion of the natives was one of the
leading purposes of the conquest and colonization, nom-
inally at least. Bethencourt took with him his chap-
lain Pierre Bontier and a Franciscan, Jean le Verrier.
In due time, these missionaries were able to write "The
Canarian, a book of the Conquest and Conversion of the
Canarians." The following is the first sentence in
their preface:

•"Inasmuch as, through hearing the great adventures, bold
deeds, and fair exploits of those who in former times under-
took voyages to conquer the heathen in the hope of convert-
ing them to the Christian faith, many knights have taken
heart and sought to imitate them in their good deeds, to the
end that by eschewing all vice, and following virtue, they
might gain everlasting life ; in like manner did Jean de Beth-
encourt, knight, born in the kingdom of France, undertake
this voyage, for the honour of God and the maintenance and
advancement of our faith, to certain islands in the south called
the Canary Islands, which are inhabited by unbelievers of
various habits and languages."

215. In 1404 a native chief and his family were
baptized.

"After this all in the island (Lancerote) came one by one to
be baptized, both small and great ; and therefore an instruction
was drawn up as simple as possible for the guidance of those

10 were already baptized and for the preparation of those
who by the grace of God should afterward receive baptism."

NORTH AND WEST AFRICA. 209

The "Instruction" which they drew up is admirable
for the time.

The next year two other chiefs came for baptism,
one bringing twenty-two candidates with him, the
other forty-seven.

"From that time forward all the people came to be baptized;
some now, some then, according as their dwellings might hap-
pen to be scattered about the country. . . They are
baptized in a chapel that M. de Bethencourt has had built ;
and they mingle with his people and share all their comforts.
The said Lord de Bethencourt has commanded that they should
be treated with the utmost gentleness."

The founder of the colony further showed his inter-
est in the religions welfare of the islands by visiting
the Pope and securing the appointment of a "Bishop
of all the Canary Islands." The man chosen was
Albert de las Casas, The bishop

"demeaned himself so well, so graciously, and in such a pleas-
ant manner, that he found favor with all the people, and was
the cause of many great blessings to the whole country. He
preached very often, now in one island and now in another."

216. The history of missions in West Africa intro-
duces us to the most creditable feature in the great
enterprises of the age of maritime discovery. Along
with the love of money and of power there was not
only a praiseworthy spirit of investigation, but a
motive deeper still, the desire to extend the knowl-
edge and blessings of Christianity to the pagan world.
To Portugal belongs the glory of leading in the move-
ment for finding the lost world.

217. Henry the Navigator might well be called the
Apostle of Discovery, not only because his was the
great pioneer spirit which initiated the opening of

2IO TWO THOUSAND YEARS OF MISSIONS.

maritime highways to four continents — Africa, Asia
and the two Americas — but also because in doing it
he had a genuine missionary intention. Though an
Infante, i. c, royal prince of Portugal, he withdrew
from political life, except when needed as a crusader
or a peacemaker, and devoted his princely resources
of both mind and fortune to scientific study, map-mak-
ing and exploration. He took up his abode on that
southwestern point of Portugal which thrusts itself
well out into the Atlantic Ocean, built there an astro-
nomical observatory and dispatched thence his cara-
vels, the best craft afloat, singly and in whole fleets
during a period of forty years. He opened pathways
and made them permanently frequented on the Atlantic
westward and southward. Men commissioned by him
rediscovered the Azores and colonized them, discov-
ered the Madeira, the Canary and the Cape Verde
islands, colonizing the two former groups, and, most
important of all, crept down the African coast more
than 1,300 miles beyond the point which had been
believed to be the last which human beings could pos-
sibly reach. It was the impulse of Prince Henry which
sent his countrymen around the Cape of Good Hope
to India. The son of Columbus tells us that "it was
in Portugal" that his father began to think that, if
men could sail so far south, one might also sail west
and find lands in that quarter."

218. The old chronicler Azurara, who wrote by com-
mand of Henry himself, gives five reasons for the
Prince's earnestness in making discoveries, dwelling
most on the last.

HENRY THE NAVIGATOR.

(In Mourning Dress.)

NORTH AND WEST AFRICA. 211

"The fifth reason was his great desire to make increase in
the faith of our Lord Jesus Christ and to bring to him all the
souls that should be saved, — understanding that all the mystery
of the Incarnation, Death and Passion of our Lord Jesus Christ
was for this sole end — namely the salvation of lost souls —
whom the said Lord Infant by his travail and spending would
fain bring into the true path."

219. It is true that Henry's men kidnapped the
natives of West Africa, inaugurating the long and
terrible ages of slave-raiding on that coast. We see
the crime as no man perceived it in those days or
for many a day after. But, however greed ruled the
conduct of the sea-rovers who did the work, there is
no doubt that Henry himself and many others were
sincere in their belief that they were doing God and
man a service in bringing the heathen to Christendom.
It is said that they were generally well treated, fre-
quently as if members of the families in which they
lived. Most of them were brought into the church.
Azurara's chronicle says near the end :

"At the commencement of this book I assigned five reasons
by which our high-souled Prince was moved to send his ships
so often in the toil of this Conquest, and because me seemeth I
have given you a plentiful understanding of the first four,
it remaineth for me to tell you of the fifth reason,
and to fix the certain number of the souls of infidels who have
come from those lands to this, through the virtue and talents
of our glorious Prince. And I counted these souls and found
they were nine hundred twenty and seven, of whom, as I have
said before, the greater part were turned into the true path of
salvation."

220. The first glimpse of actual mission work in
West Africa itself shows that Islam had reached the
Cape Verde region more than four hundred years

212 TWO THOUSAND YEARS OF MISSIONS.

ago. It is the account of Diego Gomez, one of Prince
Henry's explorers.

"There was a Bishop there of his [the local chief's] own
faith who asked me about the God of the Christians, and I
answered him as God had given me to know ; and then I
questioned him about Mahomet, whom they believe. At last
the King was so pleased with what I said that he sprang to his
feet and ordered the Bishop to leave his country within three
days, and swore that he would kill any one who should speak
the name of Mahomet from that day forward. For he said
he trusted in the one only God and there was no other but He,
whom his brother Prince Henry worshiped.

"Then calling the Infante, his brother, he asked me to bap-
tize him and all his lords and women. He himself would have
no other name than Henry, but his nobles took our names,
like James and Nuno. So I remained on shore that night with
the King, but did not baptize him, as I was a layman.

"Then again on shore the King asked me to baptize him but
I said I had not leave from the Pope ; but I would tell the
Prince, who would send a priest. So Nomimansa at once
wrote to Prince Henry to send him a priest and some one to
teach him the faith, and begged him to send him a falcon
with the priest, for he was amazed when I told him how we
carried a bird on the hand to catch other birds."

221. In 1482 an expedition sent by John II of Por-
tugal landed at Mina on the Gold coast. The squad-
ron of ten vessels carried materials, even stones and
tiles, for building a fort and a church. Besides soldiers
it brought a good complement of missionaries and two
hundred workmen for building the fort and church.
The young king had many discouragements presented
to his attention by those opposed to his project. But
•he said : "If one African be thus converted to the
faith, the threatening obstacles will easily be sur-
mounted."

NORTH AND WEST AFRICA. 213

222. In 1484 Diego Cam entered the mouth of the
Congo. He sent some of his men into the interior to
find the king of the country and took four of the
natives to Portugal. King John received the Africans
with joy and sent them back, as Diego had promised,
at the end of fifteen months, loaded with presents to
their king and taking him an earnest request that he
and his people would become Christians. On this trip
Diego himself visited the Congo king and had the
pleasure of taking to Portugal Cazuta, one of the chief
men, as an ambassador, with the request that Cazuta
and his attendants be instructed in Christianity and
baptized and that missionaries be sent for the conver-
sion of all the Congoese. After two years of instruc-
tion Cazuta and his suite were baptized, the King and
Queen of Portugal standing as sponsors. In 1490 a
large company of missionaries from Portugal accom-
panied Cazuta home. The King of Congo and his
head men were soon all baptized along with multitudes
of the people. But the missionaries insisted that a Chris-
tian man could be the husband of one wife only. The
old African king thoroughly repudiated such new-
fangled notions curtailing his most cherished rights,
and the people were mostly with the king. But he died
soon after, and the Portuguese succeeded after hard
fighting in establishing the heir Alfonso, who was dis-
posed to adhere to the Christian teaching, as the ruler
of the country.

From Congo Christianity was carried into many
neighboring countries, such as Sundia, Pango, Conco-
bella and Maopongo. The Negroes were charmed with

214 TWO THOUSAND YEARS OF MISSIONS.

the gorgeous pageantry which was a part of Chris-
tanity as presented by the Capuchins, but they rebelled
constantly against the moral requirements.

223. Different religious orders worked in West
Africa first and last. The Company of Jesus was per-
haps the most efficient. David Livingstone, with char-
acteristic breadth of view, gives them credit for greater
permanency of results than is commonly conceded.
He says, in substance :

"In Africa the Jesuits were wiser in their generation than
Protestants. Theirs were large, influential communities, pro-
ceeding on the system of turning the abilities of every brother
into the channel in which he was most likely to excel. One
fond of natural history was allowed to follow his bent. An-
other fond of literature found leisure to pursue his studies.
He who was great in barter was sent in search of gold-dust
and ivory. While performing the religious acts of his mission
to distant tribes, he found the means of aiding effectually the
brethren whom he had left in the central settlement."

In another place, Livingstone uses the following
language :

"It is now [1854] quite astonishing to observe the great num-
bers who can read and write in this district. This is the fruit
of the labors of Jesuit and Capuchin missionaries, for they
taught the people of Ambaca ; and ever since the expulsion of
the teachers by the Marquis of Pombal (1759) the natives
have continued to teach each other. These devoted men are
still held in high estimation throughout the country to this day.
All speak well of them (as padres Jesuitas) ; and, now that
they are gone from this lower sphere, I could not help wishing
that these our Roman Catholic fellow Christians had felt it to
be their duty to give the people the Bible, to be a light to
their feet when the good men themselves were gone."

224. Roman Catholic missionaries themselves have
pointed out the weaknesses and failures of the work

NORTH AND WEST AFRICA. 215

in unequivocal terms. Two of them are quoted by
F. P. Noble as follows. Bsesten, a Jesuit of Belgium,

says :

"The first conversions 0491-1549) were too precipitate.
Insufficient account was taken of the difficulties against the
lasting and sincere practice of Christianity."

One hundred years ago a Capuchin by the name of

Zuccelli wrote :

"Assuredly the misery is great ! Here is neither honor nor
reputation, knowledge or conscience, faith nor word of God,
state nor family, government nor civilization, discipline nor
shame, polity nor righteousness, fear of God nor zeal for souls.
Great as are the sins, scandals and vices this people commit
every moment, you can never bring them to shame. You can
say nothing of them except that they are but baptized heathen,
who have nothing of Christianity save the bare name without
works. Utter ruin impends over the land, the people, the
mission. There is no wisdom, reason, policy, counsel ; none
troubles himself about the common weal. Civil wars, enmity,
murder, robbery, superstition, devilish arts, incest and adult-
ery are the people's and the prince's virtues. Deceit is in full
vogue. As there is no fortified place of refuge, men hide
themselves in the wilderness."

225. The French as well as the Portuguese sent
missionaries to the West Coast. In 1635 five Fran-
ciscans were sent to the mouth of the Ossinece. Other
bands of missionaries followed them. In 1701 Father
Loyer was sent by the Pope as an Apostolic Prefect.
He took with him a native who had been educated in
France and baptized with great hopes, the King of
France standing as godfather. But the convert proved
faithless and the mission nearly fruitless.

The Spanish followed the Portuguese and French
in missionary endeavor on the West Coast. In 1652

2l6 TWO THOUSAND YEARS OF MISSIONS.

fifteen Capuchins were sent to Sierra Leone. They
were reinforced from time .to time and made converts
and built churches.

226. In 1737 Moravians sought to establish a mis-
sion in Guinea. Five times they sent reinforcements,
eleven missionaries in all, but all perished on the mala-
rious field before they could get a foothold.

227. The missionary efforts of the English in West
Africa before 1800 were not great. In 1751 a mis-
sionary of the Society for the Propagation of the Faith,
Thomas Thompson, having labored five years in New
Jersey, went to Cape Coast Castle on the Gold coast
"for the sole purpose of converting the Negroes to
Christianity." He remained only three years and bap-
tized nine adult Negroes. But he failed to learn the
language, and his quaint account does not leave a
very happy impression as to his real missionary zeal.
But he sent three natives to England to be educated.
One of them, Philip Quaque, was ordained in 1765
and served as chaplain of the fort at Cape Coast Castle
for more than fifty years.

In 1797 the Scotch Missionary Societies sent men
thither. Guinea was a fatal field to all alike — Portu-
guese, French, Spanish, Moravians, English, Scotch.

228. The Portuguese entered Africa from the East
Coast also and the Jesuits prosecuted missions from
that side far into the interior. The most appreciative
account of their work in the East as well as in the
West is that of David Livingstone :

"Indeed, missionaries of that body of Christians [Roman
Catholic] established themselves in a vast number of places in

NORTH AND WEST AFRICA. 217

Eastern Africa, as the ruins of mission stations still testify;
but not having succeeded in meeting with any reliable history
of the labors of these good men, it is painful for me to be un-
able to contradict the calumnies which Portuguese writers
still heap on their memory. So far as the impression left on
the native mind goes, it is decidedly favorable to their zeal and
piety, while the writers referred to roundly assert that the
missionaries engaged in the slave trade, which is probably as
false as the more modern scandals occasionally retailed against
their Protestant brethren. Philanthropists sometimes err in
accepting the mere gossip of coast villages as facts, when assert-
ing the atrocities of our countrymen abroad while others, pre-
tending to regard all philanthropy as weakness, yet practicing
that silliest of hypocrisies— the endeavor to appear worse than
they are— accept and publish the mere brandy-and-water
twaddle of immoral traders against a body of men who, as a
whole, are an honor to human kind. . . . We can-
not believe that these good men would risk their lives for the
unholy gains which, even were they lawful, by the rules of
their order they could not enjoy; but it would be extremely
interesting to all their successors to know exactly what were
the real causes of their failure in perpetuating the faith."

229. The Portuguese made some attempt to intro-
duce Christianity in Madagascar early in the seven-
teenth century, but with no permanent result. Near
the middle of that century French missionaries worked
for some twenty years about Fort Dauphine. But
they undertook to compel adhesion to Christianity by
force. They were driven out of the country by the
natives and their work disappeared.

CHAPTER XIV.

SOUTH AFRICA.

230. Dutch rule in southern Africa. 231. The first
governor's attitude toward the natives. 232. The de-
struction of Bosjesmen. 233. '"Hottentots not admitted."
234. Formalities of religion. 235. Baptismal emancipa-
tion. 236. School regulations. 237. Appeal to the
Moravians. 238. George Schmidt. 239. His recep-
tion in Cape Town. 240. Baboon Glen. 241. Boer re-
sentment. 242. Late success. 243. Value of study of
anti-missions.

230. Nineteenth century missions in Africa have
had some brilliant successes. But the story of mis-
sions on that continent before 1800 is a sad one. In
northern Africa it is a story of great achievements
and great reversions. In western Africa it is a story
of splendid but foiled intentions and endeavors. In
southern Africa the story of missions is chiefly a story
of anti-missions.

In their 150 years of undisputed opportunity the
Portuguese attained no permanent colonies or missions
in southern Africa. The English took possession of
that part of the world just at the close of our period.
A century and a half previous to the English occupa-
tion the Dutch held sway there, beginning in 1652.
218

SOUTH AFRICA. 210,

By every right of humanity and of creed it ought to
have been a century and a half of earnest evangeliza-
tion of the natives. Instead of that, it was a century
and a half of nearly unmitigated barbarism toward
them. The early Roman Catholic misrepresentatives
of Henry the Navigator in West Africa, and the mod-
ern Mohammedan slave raiders in East Africa, have
neither of them surpassed the Dutch Calvinists of
South Africa in brutal inhumanity. They hunted the
natives down like wild beasts, organizing annual raids
upon them called "commandoes." In 1774 the Colo-
nial Government gave orders that the whole race of
Bushmen not yet destroyed or enslaved be at once
reduced to slavery or exterminated.

231. This was near the end of Dutch rule, as well
it might be. But listen to the cold-blooded statements
of the first governor, Jan van Riebeck, which show
not only the hardness of his heart but also the great
prosperity of the unsuspecting natives when the long
process of extermination began, unprovoked except
by greed. This part of his journal is dated December,
1652, according to Dr. A. C. Thompson's extract:

"The Hottentots came, with thousands of cattle and sheep,
close to our fort, but we could not succeed in traffic with them.
We feel vexed to see so many fine herds of cattle, and not to
be able to buy to any considerable extent. If it had been
indeed allowed, we had opportunity enough to deprive them
today of ten thousand head ; which, however, if we obtain ord-
ers to that effect, can be done at any time, and even more con-
veniently, because they will by that time have greater confi-
dence in us. With one hundred and fifty men, eleven thousand
1 of black cattle might be obtained without danger of losing
one man; and many savages might be taken without resistance,

220 TWO THOUSAND YEARS OF MISSIONS.

in order to be sent as slaves to India, as they will always come
to us unarmed. If no further trade is to be expected with
them, what should it matter much to take at once six or eight
thousand beasts from them? There is opportunity enough for
it, as they are not strong in number, and very timid, and since
not more than two or three men often graze a thousand cattle
close to our cannons, who might be easily cut off."

232. The raids proposed at the outset with such cold
heartlessness were of frequent occurrence in later
years. Almost one hundred and fifty years later
Thomas Pringle, an eyewitness, describes one of them
as follows :

"I still shudder when I think of one of the first scenes of
the kind which I was obliged to witness in my youth, when I
commenced my burgher service. It was upon a commando
under Carl Kortz. We had surprised and destroyed a con-
siderable kraal of Bosjesmen. When the firing ceased, five
women were still found living. The lives of these, after a
long discussion, it was ordered to spare, because one farmer
wanted a servant for this purpose, and another for that. The
unfortunate wretches were ordered to march in front of the
commando ; but it was soon found that they impeded our pro-
gress, not being able to proceed fast enough. They were
therefore ordered to be shot. The scene which ensued often
haunts me up to the present hour. The helpless victims, see-
ing what was intended, sprang to us, and clung so firmly to
some of the party that it was for some time impossible to shoot
them without hazarding the lives of those they held fast. Four
of them were at length despatched, but the fifth could by no
means be torn from one of our comrades, whom she had
grasped in her agony ; and his entreaties to be allowed to take
the woman home were at last complied with. She went with
her preserver, served him long and faithfully, and, I believe,
died in the family. May God forgive the land !"

233- With such an attitude toward the natives pre-
vailing from first to last, it is not surprising that over

SOUTH AFRICA. 221

the door of at least one of the Dutch churches should
have been the notice, "Dogs and Hottentots not admit-
ted." This is anti-missions consistently carried out.

But we must not be unfair to the Dutch in South
Africa. They are not the only people known to his-
tory who have been keen in theology and punctual in
ritual, while at the same time blind in sociology and
wicked in political and industrial relations. We must
credit them with being honest men and sincere Chris-
tians according to their stage of development. The
most enlightened communities even yet are not far
enough in advance of them to be unable to understand
their attitude toward peoples counted inferior. There
are said to be church doors over which is the notice —
in hieroglyphics distinctly read by the people — "Social
Hottentots not wanted here." There are many unmis-
sionary Boers in various places.

234. When the Dutch took possession of the Cape
they expressed the pious hope that "their rule might
tend to uphold righteousness and plant teaching among
the wild and savage natives of the country."

They took the pains from the start to have a careful
observance of formal religion in their colony. Before
the colony was counted large enough to have an
ordained chaplain, it had a minister of lower ecclesias-
tical rank called "Comforter of the Sick." He was to
read sermons on Sunday. One of the first ventured
to offer some remarks of his own. He was severely
called to order by the authorities through ecclesiastical
headquarters in the East Indies, then in the Nether-
lands. The first white child born at the Cape of Good

222 TWO THOUSAND YEARS OF MISSIONS.

Hope was a son of the "Comforter." But there
appears to have been no thought of providing any
comfort for the natives. They were counted merely
as the heathen in the land to be dispossessed. These
Dutchmen were as sound in their Calvinism and as
pious in their everyday phraseology as were the Puri-
tans of the same period in America. But they had
no Roger Williams to seek the conversion and welfare
of the natives.

235. This much, however, is true of them ; if one
of the blacks professed Christianity he was immedi-
ately freed and was treated in many respects as if
white. The line of mere color was not deeply drawn
in those days. For instance, a Bengalese slave girl
of Admiral Bogaert, having been baptized and liber-
ated, was spoken of in the same terms as the admiral's
own niece, "de eerbare jonge dochter." In the first
sixty-six years of the colony 46 adult slaves and
1,121 slave children were baptized. But the law of
baptismal emancipation was bitterly opposed and
finally repealed. Ten leading South African Dutch
clergymen in a document published for the English-
speaking world in 1900 say that the law was repealed
"on account of the abuses to which it led." But they
refrain from telling what they mean by "abuses."

236. In another direction, however, these gentlemen
by acquainting themselves with all the missionary facts
in the early history of their church might have made
a better showing than they did. It is to the missionary
credit of the early Dutch at the Cape that their very
first school was opened for the teaching of slave chil-

SOUTH AFRICA. 223

dren, imported from the West Coast, to say prayers
and to repeat the Heidelberg catechism. Peter Van der
Stall was the teacher. It was soon closed in connec-
tion with the great dispute about the baptism of the
children of slaves. But not long after a school was
opened for the children of the colonists, with a tuition
of two shillings a month, but to slave and Hottentot
children the schooling was free, "for God," as the
regulations stated. The school began with seventeen
pupils, four of them being slave children and one a
Hottentot. Eva, a slave girl, brought up in the gover-
nor's house, was baptized. After a time she married a
surgeon and explorer of the company. But later she
proved to be very immoral. Experiences with this
first convert may have had something to do with form-
ing the missionary views and policy of the Dutch in
South Africa.

237. The slight missionary tendency of the early
days seems to have ceased by the end of the seven-
teenth century, for when the Danish pioneer mission-
aries in India, Ziegenbalg and Pliitschau, stopped at
the Cape on their way out in 1706, they found that the
Boers did not permit their slaves to be baptized. The
account sent to Europe by these men and other infor-
mation as to the condition of the natives in South
Africa at last stirred the conscience of devout men
in Holland sufficiently to lead to their writing a letter
about it to the young church of Moravian refugees in
Saxony, who had four years before sent to the West
Indies their first missionaries.

238. But seven days after the arrival of this appeal

224 TWO THOUSAND YEARS OF MISSIONS.

at Herrnhlit, George Schmidt started for Holland on
his way to South Africa. It took the Dutch more
than one hundred years to ask some one else to go.
It took the Moravians less than a week actually to
start. The Dutch East India Company in Amsterdam
appointed clergymen to examine Schmidt. They tried
to convince him that it was dangerous and foolish to
go. They said to him : "The language of the Hotten-
tots is extremely difficult. They have nothing but
wild roots to feed upon. What do you think of that?"
His answer was : "With God all things are possible ;
and as I have assurance that it is the will of God
I should preach the gospel to the Hottentots, so I
hope firmly in him that he will carry me through the
greatest difficulties. " It was a whole year before
Schmidt could get passage from Holland to the Cape.
While he waited he supported himself as a common
laborer. His book education was very limited, but he
had already at twenty-seven years of age had six. years
of spiritual discipline by imprisonment for the sake of
the gospel in Bohemia. On the voyage to South Africa
he was able to lead three ungodly passengers to Christ.
239. On reaching Cape Town in 1737 the Moravian
was received with contempt and derision by the colo-
nists. But he found two natives who lived some fifty
miles away, one of them speaking Dutch, who con-
ducted him to their kraal. There he built himself
a hut and laid out a garden. Schmidt, like Xavier,
never learned the language of the people of his mis-
sion. The Hottentot language in addition to the ordi-
nary sounds of human speech has many different

SOUTH AFRICA. 225

"clicks," some of them like the sound which we fre-
quently make in driving a horse. But he taught them
through an interpreter. His earnestness soon won to
Christ a Dutch corporal stationed near. Some other
colonists were converted.

240. His Boer neighbors in general were so hostile
to him that they procured his removal to a wild spot
ten miles beyond their frontier farms. In this place,
called Bavianskloof, i, e., Baboon Glen, he so quickly
built a new hut and planted a garden that the natives
were impressed by the lesson of industry. Eighteen
Hottentots had followed him and others soon gath-
ered about, so that he had a school of fifty to whom
he taught the Dutch language and the Christian re-
ligion. After three years his first convert from the
heathen was baptized.

241. When the news reached Cape Town that Hot-
tentots were being treated as men and even as Chris-
tians the authorities were fully aroused. This was
more than the Boers would endure. Some of the con-
verts were sent for and were examined by the clergy-
man of the town. He found them able to read and
to give an intelligent account of their faith. To his
great credit, in view of the prevailing public sentiment,
he expressed his satisfaction and his approval of the
work. But the authorities were determined, and
Schmidt was sent back to Europe. But he never gave
up the hope of returning. He lived for forty-one
years, praying daily for Africa. He was an evangel-
ist, but most of the time a day-laborer. After attend-
ing church one Sunday when he was seventy-six years

226 TWO THOUSAND YEARS OF MISSIONS.

old he went home, rose Monday morning, worked in
his garden, then went in and knelt down to pray for
Africa. In that attitude the Lord took him home as
he took Livingstone long after.

242. George Schmidt, the first missionary to South
Africa, in his six years there had the privilege of bap-
tizing only seven natives. But fifty years later, when
the Moravians were permitted to resume the mission,
people were found who turned eagerly to the mission-
aries because their fathers had told them to follow
the good men who would come to teach them the nar-
row way. One woman whom Schmidt had baptized
by the name of Magdalena, now eighty years of age
and nearly blind, came bringing a Dutch New Testa-
ment which he had given her and which she was care-
fully preserving wrapped in two sheepskins. Seven
converts were now baptized the first year. For five
years their place of worship was under a great pear
tree which had been planted by George Schmidt. The
name of Baboon Glen was now changed to Vale of
Grace, Gnadenthal. But this renewed mission, at the
end of the eighteenth century, was still meeting with
intense opposition on the part of the Boers.

243. The story of anti-missions in Dutch South
Africa is a part of the history of missions and not
the least instructive part. The missionary spirit is
simply unselfishness, generous regard for others, the
disposition to share with them in our highest privi-
leges. Its reward is richness of life, enduring life.
Its opposite is selfishness, which is the very essence
of sin, ending inevitably in self-destruction. For one

SOUTH AFRICA. 227

hundred and fifty years the Boers refused to share not
only Christian hopes and helps but even the name of
manhood with the natives. If they had been liberal
they might have built up a power of which they could
not have been easily dispossessed.

The same selfish spirit working later in another
direction refused to share manhood suffrage with the
men who brought capital and enterprise to develop the
country.

A generous fraternal policy might have unfolded
the Boer republics into commonwealths of vast power
and independence. As a result of the contrary dis-
position, at the end of another hundred years the land
which was still in the hands of the Boers has been
taken from them.

Thus, in the last quarter of a millennium, on virgin
and propitious soil planted with seed from Holland,
the best stock in Europe, the experiment has been
wrought out to a finish, the experiment of living unto
one's self, even the larger self of one's own kin and
social circle. And sin or selfishness when it is finished
bringeth forth death. Not only for individuals, but
for whole groups of people, however well born and
religiously gifted, the anti-missionary spirit holds
within itself the germs of inevitable perdition.

CHAPTER XV.

GREECE AND ITALY.

244. Alexander and Paul. 245. Distinction of the first
church in Europe on record. 246. Hunting work.
247. One of the great plantings. 248. The nobility
near Olympus. 249. In "The Eye." 250. At Corinth.
251. The Sacred Literature of the New Testarrfent began
in the land of letters. 252. Post-apostolic epistles to
and from Corinth. 253. Recent romantic discovery.
254. Athenian philosopher's argument for Christ. 255.
Paganism in Greece slowly expires. 256. Crete. 257.
Record of missions in Italy meager. 258. First quarter
of a century. 259. Paul in Italy. 260. Christians
numerous according to Tacitus. 261. Days of Domitilla
and Clemens. 262. Revelation of the catacombs as to
the success of missions. 263. Missionary writings of
Justin Martyr. 264. A conspicuous conversion by the
power of the Old Testament. 265. Other missionaries.

244. To the new Troy which had arisen over the
ashes of the old Homeric city came Alexander, the
son of Philip of Macedon. It was a moment when
the ideality which was in him rose to high tide. He
poured out prayers and libations to the Homeric
gods. He had turned aside to make this his first act
on the Asiatic continent. Then he swept on from vic-
tory to victory till Macedonian energy ruled the conti-
nent from the Hellespont to the Indus.

Nearly four centuries later an Asiatic of greater
228

GREECE AND ITALY. 229

ideality stood on a higher stratum of the same Ilium.
Paul too was a man of prayer and libation. He too
heard a voice calling him to continental conquest.
He had no phalanx with him, but he plunged into
Europe and organized a force of world-conquering
quality out of the tested Macedonian material. In
less than six months he could inspirit his little army
with the fact of its already wide conquests. "From
you has sounded forth the word of the Lord, not only
in Macedonia and Achaia, but in every place your
faith toward God has gone forth."

The Macedonian stream of energy eastward was
physical and intellectual, observed of all men. The
Macedonian stream of energy westward was vital and
spiritual and went "without observation."

245. It was twenty-one years after the resurrection
of Jesus that Paul, Silas, Timothy and Luke landed
on the shores of Europe with the Good News. It
had been brought to parts of the continent earlier, but
this is the first recorded mission. It was Paul's second
missionary journey. Luke, perhaps himself a Mace-
donian, had joined the party at Troas. Possibly it
was after an earnest twilight talk with Luke that Paul
had his dream there. It was a man whom he saw.
But women were the first to receive the Message in
Europe. Lydia, Euodia and Syntyche were the
nucleus of Paul's first church in Macedonia, and they
made it at once more than a mission church, even a
missionary church. Lydia was so well-to-do that she
could entertain the three missionaries in her home.
We know not whether the jailor and the rest of the

23O TWO THOUSAND YEARS OF MISSIONS.

young church had much means or not. What we do
know is that within a month after their own organi-
zation they sent two distinct contributions to support
missionaries in the regions beyond.

246. Paul and Silas are soon on their way west-
ward. At the end of a three days' march they enter
the metropolis of Macedonia, named after Alexander's
sister Thessalonica. See them, footsore and dust-
laden, tramping along the imperial Via Egnatia, the
highway between Orient and Occident. It was the
axis of the city when Cicero dwelt here in exile as it
continues to be to this day.

As they walk wearily along the street, they stop at
certain places of business. They are looking for work.
At last in one of the alcove, cupboard-like shops the
proprietor sitting on his folded feet engages them to
work for a pittance in the haircloth goods of his trade
and theirs. It is a season of scarcity. Bread is six
times the ordinary price. Even with all the contribu-
tions from Philippi, they are obliged to make excess-
ively long days, toiling over the coarse fabric far into
the night. If some realistic artist would paint us the
picture, our attention would be fixed on the central
figure, his furrowed face and possibly troublesome
eyes bending over the work of his roughened fingers
in the light of a dim wick. It is well for the world
that there was a Jewish traditionalism mightier even
than Jewish greed. Every seventh day meant rest.
Thessalonica is to-day one of the largest Jewish cities
in the world and its Sabbath cessation is more than
Puritanic. To Paul it meant not the opportunity for

GREECE AND ITALY. 23 1

much-needed sleep, but the opportunity for pouring
divine life into the moral stagnation of the Macedo-
nian capital.

247. He had but one message to bring on the three
Sabbaths of his opportunity, viz., the God-sent Life
given unto men to the last extremity and yet victori-
ously alive in its self-giving. This is the Messiah
for whom the world had been waiting, "Jesus, whom I
proclaim to you." That message was fresh and rad-
ical then ; in its reality it is hardly less fresh and no
whit less radical still. The Macedonian mob of Greeks
and Jews blindly felt the revolutionary truth and hit
it off in aptest phrase. They divined that it was
not simply one more myth, like the swarm of myths
gathered about the snowy heights of Olympus yonder
across the bay in front of their city — that it was not
simply another doctrinal quibble of Jewish cabalism.
Here was teaching which turned the whole selfish
scheme of life "upside down." They cried aloud at
the peril to Caesarism, but they shook within at the
blow to selfism. Nevertheless, a church of the disci-
ples was formed. A few months after two short let-
ters were sent them. Later one or two flying visits
were given them. Such was the planting of the new
life in Thessalonica.

From that day to this it has never utterly died out
in that place. Convulsions of all kinds, seismic, racial,
political and religious, have shaken the town. But
Christianity has not only survived ; it has from time
to time made great contributions to the intellectual
and religious life of the world, not least of which

2$2 TWO THOUSAND YEARS OF MISSIONS.

was rearing the men who became the missionaries for
the conversion of the whole Slavonic race. The Mo-
hammedans have ruled the city for 750 years; it still
has several of the oldest and finest examples of early
church architecture in existence. Many of them have
been turned into mosques, but, for a wonder, the cross
has not been effaced from their walls. Paul inaugu-
rated a movement which made Thessalonica one of
the mother-cities of Christendom. There in plain
sight of Mount Olympus, the fabled seat of the Greek
and Roman gods, he established the forces which
were to drive those gods out of Europe and out of
the world.

248. Everywhere Paul, though he was the special
missionary to the heathen, began his work among the
Jews and those whom they had converted from
heathenism. In Berea, forty-seven miles southwest of
Thessalonica, he found unusually open-minded Jews
as well as Greeks. "These Jews of Berea were better
disposed than those in Thessalonica, for they wel-
comed the Message with great readiness, and daily
examined the Scriptures to see if what was said was
true. As a consequence many of them believed it,
besides a considerable number of Greek ladies of posi-
tion, as well as men."

249. We find our missionary next at the most inter-
esting point in all his wide contact with classical
heathenism. His charming courtesy toward the ideas
of the Athenians and his sincere appreciation of their
religion are a matchless model for missionaries of all
ages. "So Paul took his stand in the middle of the

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GREECE AND ITALY. 233

court, and this is what he said : 'Men of Athens, on
every hand I see signs of your being very religious. In-
deed as I was going about and looking at the objects
that you worship, I observed an altar on which the
dedication was inscribed, 'To an Unknown God.'
What then you are worshiping without knowledge, is
what I am now preaching to you.' ' How gracious as
well as wise he was a little later in quoting from some
of their "own poets." Further notice of Paul at Athens
has been made in our first chapter.

250. There were two great routes between Rome
and the Orient, one through Thessalonica, the other
through Corinth. Paul had planted Christianity in the
Macedonian metropolis on the northern route. Now
he settled at the Grecian metropolis on the southern
route. He worked in Corinth longer than in most
places, a year and a half. In addition to establish-
ing a metropolitan church, his work here had mission-
ary significance for other places. Here that able
woman Priscilla and her husband Aquila were led into
the work of Christian missions. They do not appear
to have become in the strictest sense missionaries, but
what is equally important, they were intimate friends
and supporters of missions. We find them in that
capacity later in Ephesus and also in Rome.

Professor Ramsay believes that in Corinth Paul's
own missionary policy took on larger proportions and
more definite plans. This development may have been
connected with the deepening of his theology which
seems to have taken place here. It may have been
promoted also by the fact that the Proconsul, Gallio, a

234 TWO THOUSAND YEARS OF MISSIONS.

brother of the most influential Roman philosopher and
statesman, Seneca, granted in Corinth a good measure
of religious liberty and protection from Jewish perse-
cution.

251. It was in Corinth that Paul penned his first
letters, which were the first documents of the New
Testament to be written. All his letters were called
out by the exigencies of his missionary work. The
needs of the recent converts in Thessalonica elicited
the first two letters. Later, after a second visit to
Corinth, the desperate needs of the Corinthians caused
him to write four letters to them, two of which have
been preserved.

Apollos, having been set right himself at Ephesus,
did some good work in Corinth. "When he wanted to
cross to Greece, the brethren furthered his plans, and
wrote to the disciples there to welcome him. On his
arrival he proved of great assistance to those who
had, by the help of God, become believers in Christ,
for he vigorously confuted the Jews, publicly proving
by the Scriptures that Jesus was the Christ." But the
Corinthian mission fell into bad ways, and Paul sent
Timothy to help them out. Timothy failed. Then the
apostle sent Titos, who had better success. Paul him-
self made a third visit to Corinth, remaining there
three months. Then he wrote his great letter to the
Christians in the capital of the empire. This letter
speaks of a church at Cenchrea, the eastern port of
Corinth. But for this incidental mention we should
not know of this church. How many there were in
Achaia unknown to us we can not say. Here as well

GREECE AND ITALY. 235

as in Macedonia women were active. One of the
officers of the church was Phoebe. She had been a
most efficient fellow-worker of the missionaries. She
was trusted with Paul's letter and was herself most
cordially commended to the Romans. The events in
Macedonia and in Greece proper which have now been
narrated comprise about all that we know concerning
missions in the land of Alexander and of Socrates
They occurred between the years 51 and 58 A. D

252. Near the end of the first century Clement of
Rome wrote a letter in behalf of that church to the
one in Corinth. He compliments the Corinthians very
highly on their Christian character. The second gen-
eration of Christians in Corinth must have' been a
great improvement over the first. But, alas ! jealousy
and discussion arose once more. Clement sums up
the situation this way : "Every kind of honor and
enlargement was bestowed upon you and then was
fulfilled that which is written, 'My beloved did eat and
drink and was enlarged and became fat and — kicked.' '
Then follows a long letter of wholesome advice. It
was so good that it was often read in the churches of
old in the same way as the Sacred Scriptures.

In the second century Dionysius, a pastor in Corinth,
wrote letters to churches in various parts of the
empire, one to the church in Lacedsemon. This shows,
what we can be sure of on general principles, that
Christianity had spread into other parts of Greece.

253. In that century, when Hadrian visited Athens,
(125) Quadratus and Aristides, Athenian Christians,
presented to him memorials in defense of Christianity,

236 TWO THOUSAND YEARS OF MISSIONS.

which are said to have modified his treatment of Chris-
tians. These precious missionary documents were
both lost from the knowledge of the scholars for
more than fourteen hundred years. But in 1889 Pro-
fessor J. Rendel Harris found in the Convent of St.
Catharine on Mount Sinai a veritable copy of the
"Apology of Aristides" in Syriac. This led Professor
J. A. Robinson to another thrilling discovery. There
is a well known early Christian romance entitled "The
Life of Baarlam and Josaphat," which is nothing less
than the legend of Buddha worked over into a story
of Christian missions. The Indian Prince is repre-
sented as inclining to Christianity when his father
gathered a great assembly for public debate and
appointed one of his sages to present the arguments
for Christianity and to do it in such a weak way as
to insure its overthrow. The sage began, and, as the
romance runs, "like Balaam's ass he spoke that which
he had not purposed to speak," making such a power-
ful argument for Christianity that he converted himself,
the King, the Prince (Buddha) and all his people.
Now it turns out that the wonderful argument which
the sage recited is nothing else than the "Apology of
Aristides," not all of it, but a very large portion.
Hence we have — and have had all the time, if we had
only known its identity — in the original Greek in which
Aristides wrote it, his memorial to the Roman Emperor
in behalf of Christianity, written at Athens only sev-
enty-five years after Paul's address on Mars' Hill.

254. The first paragraph sounds almost like an elab-
orate echo of the profound thought of Paul :

GREECE AND ITALY. 237

"Here follows the defence which Aristides the philosopher
made before Hadrian the King on behalf of reverence for God.
All-powerful Caesar Titus Hadrianus An-
toninus, venerable and merciful, from Marcianus Aristides, an
Athenian philosopher.

"1,0 King, by the grace of God came into this world; and
when I had considered the heaven and the earth and the seas,
and had surveyed the sun and the rest of creation, I marveled
at the beauty of the world. And I perceived that the world
and all that is therein are moved by the power of another;
and I understood that he who moves them is God, who is
hidden in them, and veiled by them. And it is manifest that
that which causes motion is more powerful than that which
is moved. But that I should make search concerning this
same mover of all, as to what is his nature (for it seems to
me, he is indeed unsearchable in his nature), and that I should
argue as to the constancy of his government, so as to grasp it
fully, — that is a vain effort for me ; for it is not possible that
a man should fully comprehend it. I say, however, concerning
this mover of the world, that he is God of all, who made all
things for the sake of mankind. And it seems to me that this
is reasonable, that one should fear God and should not oppress
man."

Aristides proceeds to a searching analysis of pagan
mythology showing up its deep moral degradation.
He then advances as the main argument for Chris-
tianity its practical outcome in pure, noble, unselfish
lives. For dignity, learning and practical sense the
argument of Aristides was worthy of a successor of
the great Missionary, even in Athens. As the old
romancer fancied, the realities of this argument will
yet supplant Buddhism and every other defective
"search for God, if after all they might feel their way
to him and find him."

255. But the overthrow of paganism is always a

238 TWO THOUSAND YEARS OF MISSIONS.

slow process. As late as the time of Valentinian and
Valens (375), heathen temples and festivals were still
common in Greece. These emperors enacted stringent
laws against them. A pagan Proconsul, more than
three hundred years after Gallio's toleration of Chris-
tianity, had to solicit tolerance for heathenism. To
the credit of the Emperor Valens it was granted.
But not long after that the temples and customs of
paganism fell into final disuse.

The University of Athens, however, remained in
opposition to Christianity until it was suppressed on
that account by Justinian I, A. D. 529, when its teach-
ers fled to Persia. Evidently the word "pagan" did
not always mean what its derivation signified, peas-
ant. The conservatism of learning was sometimes
equal to that of ignorance. But as a rule heathmen
remained longest heathen. The Mainottes in the moun-
tains of Peloponnesus did not yield to Christianity
until near the end of the ninth century.

256. Christianity was planted in the island of Crete
sixty miles south of Greece in apostolic times. "Some
Cretans" were present on the Day of Pentecost. There
are unmistakable hints of Paul's visiting six or eight
different places during his fourth missionary journey,
or series of journeys, of which no details are given.
(A. D. 63-65.) One of these was Crete, or he could
not have said in writing to Titus, "I left thee in
Crete." Missions had been successful in planting the
faith in a number of places — "appoint elders in every
city." One of the letters of Dionysius of Corinth in
the next century was written "to the church of Gor-

GREECE AND ITALY. 239

tyna and to the other churches in Crete." Eusebius
says that in this epistle "he commends their bishop,
Philip, for the numerous instances of fortitude that
the church evinced under him according to the testi-
mony of all, while he cautions them against the per-
versions of the heretics."

257. As we enter upon the history of missions in It-
aly, we are forcibly impressed with the fact that
in the primitive days of human institutions
men are completely absorbed in the work of founding
them. It is only when they are well established that
elaborate records are likely to be kept. The records
of the life of Christ on earth were unwritten until
from thirty to sixty years after his crucifixion. The
four Gospels altogether record events occurring on
not more than thirty-five days of his ministry. We
wish that we could know some of the things which he
said and did on the other thousand days and more of
his public life, to say nothing of the ten thousand days
of essential preparation.

This which is true of the beginning of Christianity
itself is true of its introduction into every land. The
history of missions was not written by those who alone
could fully write it and we are the losers. Of no
country is this want of records more impressive than
of Italy. The land which was the very center of the
Roman world and which was to be one of the chief
seats of Christianity for many centuries was evangel-
ized we know not how or by whom. The great his-
torian of "Latin Christianity," Dean Milman, well says
that "Christianity has ever more faithfully recorded
her dissensions than her conquests."

24O TWO THOUSAND YEARS OF MISSIONS.

258. A knowledge of Christ was carried to Rome not
later than the year 30. On the 29th of May that year
there were inhabitants of Rome who heard in Jeru-
salem "of the great things God has done." "Some of
us are visitors from Rome, either Jews by birth or
converts." Some of these "converts" from heathenism
to Judaism doubtless received the message of Peter
and were baptized that day. If they and others took
not only a knowledge of Christ but earnest faith in
him to Rome, then Christianity had been growing there
for more than a quarter of a century when Paul wrote
his letter to the Romans. During the latter part of
that time many of his own converts and fellow-work-
ers had gone to Rome. There were twenty-seven whom
he saluted by name, giving some detail of personal
acquaintance with most of them. The details show
that they were his missionary coadjutors, beginning
with "Priscilla and Aquila, my fellow-workers in Christ
Jesus, who for my life laid down their own necks ; unto
whom not only I give thanks, but also all the churches
of the Heathen ; and salute the church that is in their
house." There were probably more Christians in
Rome at that time than could conveniently assemble
in any one place. When Priscilla and Aquila came
from Ephesus back to Rome they made their house
one of the regular meeting-places of the disciples. One
wonders if they were not Christian Jews when they
left Rome in the time of the Emperor Claudius and
whether they were sufficiently well-to-do to have owned
a home there.

The well-assured strength of Christianity in Rome

GREECE AND ITALY. 24I

is indicated by Paul's way of writing about his intended
visit as being not only for work among the Romans
but largely for the sake of making them a base of
operations for his mission to Spain. It is also sug-
gested by the massive character of the letter and is
plainly stated in the words "your faith is proclaimed
throughout the world."

259. Three years after his letter Paul reached Rome
as a prisoner. On landing at Puteoli, more than one
hundred miles from Rome, he was met by a group of
Christians, showing that the gospel had been planted
in Italy far from the capital. They persuaded Paul,
Luke and Aristarchus to stay a week with them. Dur-
ing that eventful winter the party of missionaries had
gained a great ascendency over Captain Julius of the
Imperial Regiment, or he would not have allowed his
prisoner to determine the length of the stay at Puteoli.

Once in Rome, Paul lost no time in beginning mis-
sionary work. "Three days after our arrival Paul
invited the leading Jews to meet him." Having come
to this first conference, "they then fixed a day with
him, and came to the place where he was staying, in
even larger numbers, when Paul proceeded to lay the
subject before them. He bore his testimony to the King-
dom of God, and tried to convince them about Jesus,
by arguments drawn from the Law of Moses and from
the Prophets — from morning till evening." To those
who rejected he quoted from Isaiah as to self-blinding
and added : "Understand, then, that this Salvation of
God was sent to the heathen ; and they will listen."

Paul made such a defense before the court of Nero

242 TWO THOUSAND YEARS OF MISSIONS.

that he was cleared. But it was a long process and
the great Missionary used the intervals of time to
the best advantage for his work. "Paul stayed two
whole years in a house which he rented for himself,
welcoming all who came to see him, proclaiming the
Kingdom of God, and teaching all about Jesus Christ.
the Master, with perfect fearlessness, and unmolested."
260. The next year after Paul's acquittal occurred
an event which has given us a notice of Christianity
from the pen of the great Roman historian Tacitus,
including the statement that there was "a vast multi-
tude" of Christians in Rome. On the 18th of June,
A. D. 64, a conflagration started which ran unchecked
for six days and left only four of the fourteen sections
of the city untouched. It was believed to be one of
the brutal freaks of Nero that he might rebuild the
city on a scale of greater splendor and have space to
open vast pleasure gardens for himself. Tacitus con-
cludes the terrible story as follows :

"But not all the relief that could come from man, not all the
bounties that the prince could bestow, nor all the atonements
which could be presented to the gods, availed to relieve Nero
from the infamy of being believed to have ordered the confla-
gration. Hence to suppress the rumor, he falsely charged with
the guilt, and punished with the most exquisite tortures, the
persons commonly called Christians, who were hated for their
enormities. Christus, the founder of that name, was put to
death as a criminal by Pontius Pilate, procurator of Judea, in
the reign of Tiberius ; but the pernicious superstition, repressed
for a time, broke out again, not only through Judea, where the
mischief originated, but through the city of Rome also,
whither all things horrible and disgraceful flow, from all
quarters, as to a common receptacle, and where they are en-

GREECE AND ITALY. 243

couraged. Accordingly, first those were seized who confessed
they were Christians; next, on their information, a vast multi-
tude were convicted, not so much on the charge of burning
the city, as of hating the human race. And in their deaths they
were also made the subjects of sport, for they were covered
with the hides of wild beasts, and worried to death by dogs, or
nailed to crosses, or set fire to, and when day declined, burned
to serve for nocturnal lights. Nero offered his own gardens
for that spectacle and exhibited a Circensian game, indiscrim-
inately mingling with the common people in the habit of a
charioteer, or else standing in his chariot. Whence a feeling
of compassion arose toward the sufferers, though guilty and
deserving to be made examples of by capital punishment, be-
cause they seemed not to be cut off for the public good, but
victims to the ferocity of one man."

261. Before the year ioo, the Emperor Domitian
had his own cousin, Flavius Clemens, executed on a
charge of atheism, the common charge against Jews
and Christians who refused to worship idols, and the
wife of Clemens, Flavia Domitilla, banished. Ancient
inscriptions which have been found in modern times
prove that Domitilla was a Christian. This was the
period too when a pastor of the Roman church by the
name of Clement wrote a letter to Corinth of which
we have an undoubted copy.

262. About this time, the end of the first century,
the Christians of Rome began to make the underground
cemeteries called catacombs, a network of galleries dug
through the soft rock with shelf-like alcoves for the
bodies and occasional enlargements of the galleries
where funeral services and other meetings could be
held in times of persecution. They extended these
catacombs as need required during nearly three bun-

244 TW0 THOUSAND YEARS OF MISSIONS.

dred years. After having been lost to view for many
centuries these corridors of graves with their many
hundreds of epitaphs, inscriptions, symbols, and even
paintings, have been unsealed to give us the surest
knowledge as to the wide extent of Christianity in
Rome. Measurements show that there are now known
587 miles of these subterranean passages and that at
the lowest estimate 1,752,000 Christians were buried
in them before the year 400. Some archeologists put
the numbers very much higher. But, judging from
the lowest estimate, there must have been as many as
175,000 Christians living in Rome by the middle of the
period of the catacombs, say 240 A. D.

The catacombs show not only that there were great
numbers of Christians but also that many of them
belonged to families of wealth and distinction. In
Paul's day dependents in Caesar's household were of
the faith. Later, some of higher station became Chris-
tians. The first empress strongly to favor Christian-
ity was Severina, the second wife of the infamous
Elagabalus (218-222 A. D.). The Emperor Alexan-
der Severus (222-235) put a statue of Jesus in his
collection of revered men and had the Golden Rule
inscribed over the gateway of the palace. There
were, however, still to be, as there had been already,
terrible persecutions before Christianity became strong
enough to win full imperial sanction under Constan-
tine (312). But then the capital of the empire was
no longer in Italy.

263. While there is little record of the methods
employed, the results which were surely attained show
that there was an immense amount of earnest mission-

GREECE AND ITALY. 245

ary activity in Italy in the early days. One element
in the process was the same as that which we have
seen in Egypt, North Africa and Greece, the work of
literary champions of the new faith. The best known
of these in the early days in Rome was Justin, who
gave up his life for Christ there (A. D. 163) in such
a noble way that he has always been known as Justin
Martyr* Having had his physical birth in Palestine,
his intellectual birth in Greece or in Greek philosophy,
and his spiritual birth in Asia Minor, he wore his bap-
tized philosopher's robe to Rome and established him-
self there as an advocate of Christianity. He wrote
two addresses to the imperial court. The first begins :
"To the Emperor Titus iElius Adrianus Antoninus Pius
Augustus Caesar, and to his son Verissimus the philosopher,
and to Lucius the philosopher, the natural son of Caesar, and
the adopted son of Pius, a lover of learning, and to the sacred
senate, with the whole people of the Romans. I. Justin, the son
of Priscus and grandson of Bacchius, natives of Flavia Neapo-
lis in Palestine, present this address and petition in behalf of
those of all nations who are unjustly hated and wantonly
abused, myself being one of them."

Continuing, he points out the injustice, the folly and
the vice of heathenism contrasted with the simple,,
pure life and the reasonable faith of Christianity. The
two "apologies," as printed in English, cover seventy-
seven pages. Justin's other great missionary writing
was an argumentative "Dialogue with Trypho, a Jew."
This occupies nearly two hundred pages. Justin was
remarkable for his breadth of view and his generous
appreciation of the religions which he was endeavoring
to supplant.

246 TWO THOUSAND YEARS OF MISSIONS.

264. A contemporary of Justin in Rome was Tatian.
He had been through a similar course to that of Justin
in respect of Greek philosophy and had dipped even
more deeply into the heathen religions. Let him tell
us how he was converted by the power of the Hebrew
Scriptures :

"Wherefore, having seen these things, and moreover also
having been admitted to the mysteries, and having everywhere
examined the religious rites performed by the effeminate and
the pathic, and having found among the Romans their Lati-
arian Jupiter delighting in human gore and the blood of
slaughtered men, and Artemis not far from the great city
sanctioning acts of the same kind, and one demon here and an-
other there instigating to the perpetration of evil, — retiring by
myself, I sought how I might be able to discover the truth.
And, while I was giving my most earnest attention to the mat-
ter, I happened to meet with certain barbaric writings, too old
to be compared with the opinions of the Greeks, and too divine
to be compared with their errors ; and I was led to put faith in
these by the unpretending cast of the language, the inartificial
character of the writers, the foreknowledge displayed of future
events, the excellent quality of the precepts, and the declaration
of the government of the universe as centered in one being.
And, my soul being taught of God, I discerned that the former
class of writings lead to condemnation, but that these put an
end to the slavery that is in the world, and rescue us from a
multiplicity of rulers and ten thousand tyrants, while they give
us, not indeed what we had not before received, but what we
had received but were prevented by error from retaining."

Tatian attended lectures of Justin and was accused
before the authorities by the same enemy of Chris-
tianity, one Crescens. Though Justin and Tatian had
so much in common, they are very different in style
and tone. In his "Discourse Against the Greeks"
Tatian is able to find no good in heathenism— with

GREECE AND ITALY. 247

the possible exception of Socrates. He relentlessly
holds it up to scorn.

265. Another literary advocate of Christianity in
Rome was Hippolytus in the third century. He wrote
many works. The titles of forty are preserved, eleven
being commentaries on the Scriptures. Only frag-
ments of his arguments "Against the Jews" and
"Against the Greeks" are preserved.

In addition to the preaching missionaries and the
literary missionaries there were — most important of
all — the business men missionaries. Christianity was
carried through Italy and the empire largely by the
unordained Christians who commended their faith by
their daily lives and their words.

CHAPTER XVI.

SPAIN AND FRANCE.

266. Apostolic missions. 267. Early glimpses of
Christianity. 268. The Council of Elvira. 269. Iren-
aeus. 270. Martyrs for the truth. 271. Missions from
monastic centers. 272. The Burgundian reception of
Christianity. 273. Salvian's comparison of Romanists
with Goths. 274. The conversion of Clovis. 275.
The baptism of Clovis. 276. Conclusion.

266. "Having these many years a longing to come
unto you, whensoever I go into Spain (for I hope
to see you in my journey, and to be brought on my
way thitherward by you, if first in some measure I
shall have been satisfied with your company) — but
now, I say, I go unto Jerusalem, ministering unto
the Saints. . . . When therefore I have accom-
plished this and have sealed to them this fruit, I will
go on by you unto Spain." Did the man pre-eminently
known as the Missionary to the Heathen accomplish
this purpose? Clement of Rome, who wrote before
the year 100, says that Paul "taught righteousness to
the whole world and reached the boundary of the
West." The boundary of the West generally meant
Spain, and Clement is a trustworthy witness. About
the year 185 Irenaeus speaks of "churches which have
248

SPAIN AND FRANCE. 249

been planted in Spain," and early in the next century
Tertullian, in one of his sweeping phrases, speaks of
"all the limits of the Spains" as believing on Christ.

The foregoing paragraph tells what is known con-
erning the evangelization of Spain. Each imagina-
tion must fill out the picture to suit itself. Spain was
intimately related to Rome. Such Spaniards as Lucan,
Seneca, Quintilian and Martial were counted Romans.
Other missionaries than Paul, some of them perhaps
before him, many of them certainly after him, made
Christ known and loved to the "Boundary of the
West." There are many and conflicting traditions of
late origin and of no value as to the relations of the
apostle James with Spain. Iago is the patron saint of
the country. But for nearly two hundred years after
Paul's day we do not find a scrap of history concerning
missions in Spain or concerning Christianity there.

267. But it is certain that Christianity was spread-
ing there during that time, for in the year 254 we
get a glimpse of it in a letter of Cyprian of North
Africa sent to Christians in Spain in answer to an
inquiry of theirs as to a matter of discipline. He
speaks explicitly of Christians in Leon, Astorga, Merida
and Saragossa, places in the northwestern, southwest-
ern and eastern parts of the peninsula. He mentions
two ministers by the name of Felix and a deacon,
Laelius, besides the two ministers under discipline,
Basilides and Martial. His words imply that there
were more than these, probably many more. The let-
ter was called out, not by a question as to the propa-
gation of the gospel, but by a question as to the treat-

25O TWO THOUSAND YEARS OF MISSIONS.

ment of those who had relapsed into heathenism. But
the record shows that the faith had been widely dis-
seminated.

From that time on there are records of martyrs to
the faith in Spain. It is impossible to separate fact
from fiction in the accounts of them which have reached
us. But there is no reason to doubt that there were of
true-hearted Christians not a few who gladly gave
up their lives rather than to deny Christ. The earliest
and best accounts are in the poems of Prudentius, a
highly educated man who became a devout Christian
about the year 400 and sang the praises of the mar-
tyrs, thirty of them by name, some at great length.
Eighteen of them belonged to the town of Saragossa.

268. About the year 305 a church council was held
at Elvira, near Granada, attended by nineteen bishops
and twenty-four other ministers, from various parts
of Spain. The council passed eighty-one resolutions,
all of which have come down to us. They show that
heathenism was still rampant in the land, that perse-
cuted Christians were strongly tempted to conform
to some of the idolatrous customs, and that the
churches were having a hand-to-hand struggle with the
practical immoralities of paganism. But they show
also that churches had been established a long time,
were equipped with splendid buildings, and numbered
among their members men of large wealth and of prom-
inence in public life.

One of the bishops, the second to sign the decisions
of the council, was Hosius. He became one of the
most distinguished churchmen in the Roman Empire,

SPAIN AND FRANCE. 25 1

the special counselor of Constantine, and probably the
president of the Council of Nicea. Much has been
recorded of him, but it is not a part of missionary his-
tory, except in one particular. It is a striking fact
that the most eminent Christian minister that Spain
has ever produced lived before the year 300 A. D.

269. We turn now to France. Among the
earliest triumphs of the gospel of which we have rec-
ord after the first century were those along the banks of
the Rhone in southeastern France. Lyons and Vienne
were the chief centers. Here Irenaeus became a great
Christian leader and author before the year 200. He
was a disciple of Polycarp of Smyrna in Asia Minor,
who was himself a disciple of John the beloved. Lyons
had been settled originally by merchants from Asia
Minor. Pothinus a friend of Polycarp, was the first
missionary whose name has reached us. He used the
Greek language. But Irenaeus with much pains made
himself complete master of the Celtic tongue so that
the gospel might take deep hold of the people at
large.

270. By the year 177 Christians about Lyons were
sufficiently numerous and active to bring down on
themselves bitter persecution. The story of their hero-
ism has been preserved by Eusebius in extended quo-
tations from a letter written at Lyons soon after and
sent to friends in Asia Minor. This is not like the
apocryphal martyrologies of later time, but is acknowl-
edged by all scholars to be an original and authentic
record. We ought to cherish sacredly the names of
these earliest known confessors of the faith with

252 TWO THOUSAND YEARS OF MISSIONS.

their lives before European pagans after the days
of the apostles. Those preserved are Vettius, Epo-
gathus, Sanctus, Attalus, Blandina, Biblias, Pothinus,
Maturus, Alexander and Ponticus.

Christianity had penetrated the land far beyond
Lyons. At Autun, one hundred miles northward,
the wave of persecution which swept Vienne and Lyons
found victims. Benignus, a disciple of Polycarp, had
carried the gospel there. One of the converts, Sym-
phorian, a young native nobleman, refused to make
obeisance to the image in a pagan procession. He
was arrested, and on his way to execution his mother,
a Christian, cried out to him from the walls: "My
son, Symphorian, remember the loving God. Lift up
thine heart and look to him. He reigns in the heavens.
Be not afraid; it is not thy life they will take away
this day. They will only change it for the better."

Denys of Paris was not Dionysius the Areopagite,
as late legends aver, but a missionary pastor who suf-
fered martyrdom in Paris about 270 A. D. Because
it was in Paris he has been counted the patron saint
of France. He was one of many missionaries of whose
work we have no detailed knowledge who brought
the gospel into Europe. There will be a great army
at the final roll-call.

271. The most distinguished figure in western Gaul
was Martin, Bishop of Tours. He was the first great
promoter of monasticism m France. It was not only
a contemplative but also an aggressive monasticism
which he led. Like Loyola later, he had been a soldier
before he became a Christian, and he went with his

SPAIN AND FRANCE. 253

company of stern ascetics throughout western Gaul
overthrowing the monuments and temples of both
Druidical and Roman paganism. In the last quarter
of the fourth century he was instrumental in firmly
establishing Christianity over a wide area. He was
active to eighty years of age, when he prayed : "Lord,
if I am still needed for thy people, I would not draw
back from the work." His tomb became a shrine, and
his words, "Non recuso laborem," a watchword for
missionaries in all western Europe.

On Lerins Island, off the southern coast of France,
near Cannes, Honoratos founded and fostered a school
which sent out many missionary workers. Victricus
of Rouen, in the north of France, evangelized from
that center far and wide, reaching by the year 390
as far east as Belgium.

272. By the year 400 A. D. Celtic-Roman Gaul had
been extensively evangelized. Then the work of
evangelization had to be done over with the foreign
population formed over the country by the great Teu-
tonic immigration. With the new race there came a
new method of conversion, the wholesale or tribal
method. The Burgundian was one of the early tribes
to accept the Christian name. The quaint account of
the ancient historian Socrates best tells the story :

"I will now relate a thing worthy to be recorded which hap-
pened about this very time. There is a barbarous nation which
have their abode beyond the river Rhine; they are called the
Burgundions. These people lead a quiet life; for they are, for
the most part, wood-cutters, by which business they earn wages
and get a livelihood. The nation of the Hunni, by making con-

254 TW0 THOUSAND YEARS OF MISSIONS.

tinual inroads upon this people, depopulated their country, and
frequently destroyed many of them. The Burgundions.
therefore, reduced to great straits, flew for refuge to no man,
but resolved to entrust themselves to some god to protect them,
and having seriously considered with themselves that the God
of the Romans did vigorously assist and defend those that
feared him, they all, by a general consent, came over to the
faith of Christ. Repairing accordingly to one of the cities of
Gallia, they made request to the bishop that they might receive
Christian baptism. The bishop ordered them to fast for seven
days, in which interval he instructed them in the grounds of
the faith, and on the eighth day baptized and so dismissed
them. Being encouraged thereby, they marched out against
the Hunni, and were not deceived in their expectation ; for the
king of the Hunni, whose name was Optar, having burst him-
self in the night by over-eating,the Burgundions fell upon his
people, then destitute of a commander, and, few, though they
were, engaged and conquered very many. For the Burgundi-
ons being in number only three thousand, destroyed about ten
thousand of the Huns. And from that time the nation of the
Burgundions became zealous professors of Christianity."

273. The Goths and some of the other Teutonic
tribes were Arian Christians before they entered Gaul.
In fact, though not in theory, they were as good Chris-
tians as the Romanists, according to the testimony of
Salvian. Addressing his fellow Romanists, he said :
"You think that you are better than the barbarians;
they are heretics, you say, and we are true believers.
I reply that in faith you no doubt excel them ; but in
your lives; — I say it with tears — you are even worse
than they."

274. The Teutonic tribe which gave name and
nationality to the French had for a ruler Hlodwig,
whose name was softened into Clovis and later into

SPAIN AND FRANCE. 255

Louis. On the death of his father, Clovis, though
only a youth, was held aloft on a buckler by the rude
Frank warriors in acknowledgment of his chieftain-
ship. He remained a pagan till he was thirty years
of age. Meantime he saw much of Roman-Celtic
Christianity and allowed it liberty and protection. He
married Clotilda, a princess of the Burgundians, who
had already accepted Christianity, as we have seen.
Clotilda was earnest in her Christian convictions. She
insisted that their first-born son should be christened.
The babe soon died and the superstition of Clovis
attributed the death to the withdrawal of the protec-
tion of the heathen gods. He consented, however,
though with extreme reluctance, to the christening of
a second son. But he himself held firmly to paganism
until one day he found himself confronted by an over-
whelming force of enemies on a battlefield near Zul-
pich, Germany. Then he prayed to Clotilda's God
to give him the victory, promising to be baptized into
the name of Jesus. The leader of his foes died that
night, leaving him a complete and easy victory. Clovis
did not forget his pledge. He appears to have sent
at once for Vedastus, a Christian minister, to come
and give him religious instruction. On reaching
Rheims, the capital of his dominions, he put himself
under the tuition of Remigius, the Christian pastor
there.

275. At an early day (December 25, 496) he
acknowledged Christ in baptism. As the conversion
of Clovis is counted the supreme crisis in the Chris-
tianization of Western Europe, let us have the account

256 TWO THOUSAND YEARS OF MISSIONS.

in the words of Hincmar, an early successor to the
Bishopric of Rheims.

"The way leading to the baptistry was put in order ; on both
sides it was hung with painted canvas and curtains ; overhead
there was a protecting shade; the streets were leveled, the
baptistry of the church was prepared for the occasion, and
sprinkled with balsam and other perfumes. Moreover, the
Lord bestowed favor on the people that they might think
that they were refreshed with the sweet odors of Paradise.

''The holy pontiff Remigius, holding the hand of the king,
went forth from the royal residence to the baptistry, followed
by the queen and the people ; the holy gospels preceded them,
with all hymns and spiritual songs and litanies, and the names
of the saints were loudly invoked. . . . The blessed
Remigius officiated on the solemn occasion.
Clovis having entered the life-giving fountain,
after confessing the orthodox faith in answer to questions put
by the holy pontiff, was baptized by trine immersion according
to ecclesiastical usage (secundum ecclesiasticam morem, bap-
tizatus est trina mersione), in the name of the holy and undi-
vided Trinity, Father, Son, and Holy Spirit. * * * More-
over, from his army three thousand men were baptized."

276. Clovis was ever a rough and ruthless warrior.
Moved by the story of Christ's crucifixion, he ex-
claimed : "Had I been there with my brave Franks
I would have avenged his wrongs." This is the noblest
word that has reached us from his lips. But from
his time on France was Christian in name, though not
completely evangelized until many years later. There
had been a long line of zealous missionary workers
from Irenaeus to Clotilda, whose names have faded
from authentic history, but whose work has endured.

CHAPTER XVII.

BRITAIN, IRELAND AND SCOTLAND.

277. Celtic and Roman rule in the British Islands.
278. Early spread of Christianity in Britain. 279. The
legendary and the real Patrick. 280. A slave. 281.
While escaping, doing missionary work. 282. Dreams
and education. 283. Missionary conviction. 284.
Opening work on Strangford Lough. 285. Tara, Killala
Bay, Cavan and Armagh. 286. Of what church was
Patrick? 287. Character of his writings. 288. Palla-
dius, Brigida and other missionaries in Ireland. 289. The
Scots and Scotland. 290. The White House mission on. .
Sol way Firth. 291. Strathclyde evangelized. 292. Co-
lumba and Northwestern Scotland. 293. Dunstan's tears
and Northeastern Scotland. 294. The Dove-Wolf's
great apostleship.

277. Every record of the early history of Christian-
ity in the British Islands is of interest to all the English-
speaking world. To that world, too, it is comparative-
ly accessible in a great number of books on church
history and to some extent in works on general his-
tory. Our concern at present, however, is only with
the distinctively missionary aspect of the subject.
Christianity came to England long before the English
came, and it occupied a territory far wider than that
settled by the Anglo-Saxons. The Celtic race, which

257

258 TWO THOUSAND YEARS OF MISSIONS.

is still in possession of Wales, Ireland and Scotland,
occupied all of British Europe at the beginning of
the Christian era. The Britons of what is now Eng-
land, came completely under the sway of the Roman
Empire by the middle of the first century. It is pos-
sible that there were believers in Christ among the
conquering legions of Claudius. Legendary history
ascribes the first introduction of Christianity to at least
ten different agencies, of which the Apostle Paul is
one. There is no absolute proof of any of these
legends.

278. As late as the time of Ireneeus at Lyons, A. D.
185, there is no knowledge that Christianity had been
planted in Britain. But by the year 208 Tertullian said
that "places in Britain not yet visited by Romans were
subject to Christ." Toward the end of the second
century, then, missionaries, to us unknown, had carried
the name, and, to some extent, the sway of Christ far
afield among the Britons.

In the year 314 five British delegates attended the
Council of Aries. A larger number appear to have
been present at the Council of Ariminium forty-five
years later. This is all that is known positively con-
cerning the progress of the gospel among the Britons.
Gildas, the first writer of British church affairs, draws
a very pessimistic picture of the state of religion in
his day, the sixth century.

It is commonly thought that the propagation of
Christianity was confined largely to the Romanized
portion of the people who lived about the centers of
population and civilization. When the English in-

BRITAIN, IRELAND AND SCOTLAND. 259

vaded and settled the land, they destroyed or banished
the Romano-Celtic people, civilization and religion,
occupying all England anew with raw paganism. The
remnants of Christianity were driven with surviving
Britons into Wales. There, doubtless, missionaries
had introduced the faith long before. There is a mass
of legend about the conversion of Celtic England and
Wales, but no trustworthy history.

Early British Christianity furnished Christendom
one gifted man who made a profound and permanent
impression on Christian thought, Pelagius. His rela-
tion to the general missionary history of the world
belongs to a later chapter. But we have no details of
his British life.

279. It is when we cross the Irish Channel that we
come to the first brilliant chapter in the history of mis-
sions among the Celtic peoples of the British Islands.
The conversion of Ireland was probably a fruit of
the preceding obscure period, for the trend of com-
petent judgment is that the apostle of Ireland was a
Briton. The name of the birthplace of Patrick is
given us in his own writings. But where it was
scholars cannot be sure. It was probably near the
present Kilpatrick, between Glasgow and Dumbarton.
His parents and grandparents were Christians of the
old British stock. Christianity had gained some foot-
hold probably in Ireland long before Patrick's day.
But he is the first of whom we have record to do a
large and permanent work. It was such a phenomen.il
work that legends without number have gathered
about it, But we have two writings which critics of

260 TWO THOUSAND YEARS OF MISSIONS.

all schools are agreed in recognizing as from the hand
of Patrick himself, his "Confession" or autobiograph-
ical sketch and his "Epistle to Coroticus," an expos-
tulation with that British prince, who was possibly a
nominal Christian, for allowing his soldiers to capture
and sell into slavery many of the Irish converts. There
are one or two other documents treating of Patrick's
life which are of sufficiently ancient origin to be of real
use in understanding the facts. Whether born in Gaul
or in Britain, he had early Christian influences. The
first sentence of his "Confession" is as follows :

"I, Patrick, a sinner, the rudest and least of all the faithful,
and most contemptible to very many, had for my father Cal-
pornius, a deacon, the son of Potitus, a priest, who lived in
Bannaven Tabernia?, for he had a small country-house close
by, where I was taken captive when I was nearly sixteen years
of age."

280. He was sold into slavery and served Milcho, a
chieftain in what is now County Antrim. His work
was that of a shepherd and a cow-boy. In this life of
solitary toil and exposure his religious nature devel-
oped into great intensity. He says :

"But after I had come to Ireland, I was daily tending sheep,
and I prayed frequently during the day, and the love of God,
and His faith and fear, increased in me more and more, and
the spirit was stirred; so that in a single day I have said as
many as a hundred prayers, and in the night nearly the same;
so that I remained in the woods, and on the mountain, even be-
fore the dawn, I was roused to prayer, in snow, and ice, and
rain, and I felt no injury from it, nor was there any slothful-
ness in me, as I see now, because the spirit was then fervent in
me."

281. He dreamed of libertv and followed his vision

BRITAIN, IRELAND AND SCOTLAND. 26l

to the coast where, at first refused, he finally obtained
a chance to work his passage. It appears to have been
in a trading-boat which had for a part of its cargo
Irish hunting dogs which were at that time highly
esteemed in the Orient. After landing on the coast of
Gaul the caravan had to pass through a desolate wil-
derness region, where it was almost impossible to ob-
tain provisions. Some of the dogs perished by the
way for want of food. This journey with pagan com-
rades proved to be the very missionary opportunity
for which he had been longing. Let him tell the story

himself :

"I hoped of them that they would come into the faith of
Jesus Christ, for they were Gentiles ; and this I obtained from
them ; and after three days, we reached land, and for twenty-
eight days we journeyed through a desert, and their provisions
failed, and they suffered greatly from hunger ; and one day the
master began to say to me: 'What sayest thou, O Christian?
Your God is great and all-powerful ; why canst thou not, then,
pray for us, since we are perishing with hunger, and may
never see the face of man again?' And I said to them plainly:
'Turn sincerely to the Lord my God, to whom nothing is im-
possible, that He may send us food on your way until ye are
satisfied, for it abounds everywhere for Him.' And with God's
help it was so done ; for, lo ! a flock of swine appeared in the way
before our eyes, and they killed many of them, and remained
there two nights, much refreshed and filled with their flesh;
for many of the dogs had been left exhausted by the wayside.
After this, they gave the greatest thanks to God, and I was
honored in their eyes. . . . They also found wild honey,
and offered me some of it, and one of them said: 'This is
offered in sacrifice, thanks be to God' ; after this I tasted no
more."
282. Patrick was always given to dreaming, but any

262 TWO THOUSAND YEARS OF MISSIONS.

vigorous young man of twenty-four, after days of
scanty food followed by a bountiful feast of pork and
honey, might have had the nightmare as he did. But
it could have taken the Biblical form that it did take
only in the mind of a man whose waking thoughts
were filled with ideas from the Scriptures.

"But the same night, while I was sleeping, I was strongly
tempted by Satan (of which I shall be mindful as long as I
shall be in this body), and there fell, as it were, a great stone
upon me, and there was no strength in my limbs. And then
it came into my mind, I know not how, to call upon Elias, and
at the same moment I saw the sun rising in the heavens ; and
while I cried out Elias with all my might, behold ! the splendor
of the sun was shed upon me, and immediately shook from me
all heaviness. And I believe that Christ my Lord cried out
for me ; and I hope that it will be so in the day of my adver-
sity, as the Lord testifies in the Gospel : 'It is not you that
speak,' etc."

He hints at a number of thrilling adventures which
he had in regions which we know had been and con-
tinued to be overrun by barbarians. He remained some
years on the continent and probably there learned
much of the crude Latin in which he afterward wrote.
There are indications which point strongly to the
monastic school of Martin of Tours as the source of
his training, such as he had. As confirmatory of the
reasons which scholars commonly adduce pointing to
a relationship between Patrick and the school of Mar-
tin, we may note for ourselves the fact observed in the
chapter on France, that the school of Martin was a
hot-bed of missionary activity. Martin himself was
noted for unflagging zeal to the end of his life. It
must have been just before he passed away, if at all,

BRITAIN, IRELAND AND SCOTLAND. 263

that Patrick came in contact with him. Directly or
indirectly, Patrick caught up the missionary torch
which had turned the country people of Western and
Northern Gaul from darkness to light.

283. From what we have learned of his nature and
his experience, we can not be surprised at his vivid
call to missionary work, at the method of the call, or
at the field to which he felt himself appointed.

"And again, after a few years, I was with my relations in
Britain, who received me as a son, and earnestly besought me
that then, at least, after I had gone through so many tribula-
tions, I would go nowhere from them. And there I saw, in the
midst of the night, a man who appeared to come from Ireland,
whose name was Victoricus, and he had innumerable letters
with him, one of which he gave to me; and I read the com-
mencement of the epistle containing 'The Voice of the Irish' ;
and as I read aloud the beginning of the letter I thought I
heard in my mind the voice of those who were near the wood
of Focluti, which is near the western sea; and they cried out:
'We entreat thee, holy youth, to come and walk still amongst
us.' And my heart was greatly touched, so that I could not
read any more, and so I awoke. Thanks be to God that, after
very many years, the Lord hath granted them their desire!

"And on another night, whether in me or near me God
knows, I heard eloquent words which I could not understand
until the end of the speech, when it was said : 'He who gave
His life for thee is He who speaks in thee' ; and so I awoke
full of joy."

284. Sailing to Ireland in obedience to the heavenly
vision, Patrick landed first at Wicklow, but was driven
off by the pagans. He sailed northward and entered
Strangford Lough, in County Down, landing near
the end of its southern arm. The local chief, Dichu,
was won to Christ and gave the use of his barn to be

264 TWO THOUSAND YEARS OF MISSIONS.

the first meeting-place of the disciples. The Celtic
word for barn, Sabhall, has been contracted into Saul,
which designates to this day the place, between Down-
patrick and the shore of the lough, where stood the
first Christian meeting-house in Ireland.

The missionary's heart yearned for the conversion
of his old master and he went northward with that
end in view. But Milcho utterly rejected the gospel
brought by his former slave.

285. Patrick moved next on Tara, a stronghold of
paganism on the plain of Meath. Laeghaire was one
of the most influential chieftains in Ireland. He had
assembled at his capital, Tara, a solemn council of
under-chiefs. On such a state occasion no fire was to
be kindled anywhere before that on the king's own
altars on Tara hill. Twelve miles northeast across the
plain rose Slane hill. There Patrick on Easter eve
kindled a fire. It was plainly seen at Tara. The sacred
customs of the people were outraged and angry sum-
mons was sent to Patrick. But he bore himself so
well in the presence of the ruler, that permission was
given him to preach and Laeghaire himself was con-
verted, along with many others. Ten miles northeast
of Tara lived a brother of Lseghaire, who was con-
verted. Like the wise missionary that he was, Patrick
seized the occasion of a great gathering there for pub-
lic games and sports to preach Christ. Numbers were
converted.

It is certain from his own writings that he presented
his mission work all the way across the island to the
"Western Sea" near Killala Bay, After a time he

BRITAIN, IRELAND AND SCOTLAND. 265

was back again destroying the most sacred idols of
the country in Cavan and founding a church at Ar-
magh. There is no authentic account of his working
in the southern quarter of Ireland. But, beginning
about the year 400, he did for half a century the work
of a pioneer missionary and founder of Christian
churches and schools.

He was as truly the apostle of Ireland as any one
man has ever been of a whole country. Without put-
ting confidence in the statements of the precise num-
ber of thousands of converts assigned by biographers
to one place and another, we have from his own pen a
reference to spiritual sons "many thousands of whom
I have baptized in the Lord."

286. It is a mistake for any modern sect to claim
Patrick as belonging to itself — the Presbyterians be-
cause he ordained presbyters, the Baptists because he
immersed, the Romanists because he established
monasteries. All Christians had presbyters, all im-
mersed, all believed in monasticism in those days.

The authentic records do not indicate that Patrick
had any connection with the Pope or with popery,
though doubtless he shared the common respect of
the old Roman world. The modern Romish sect

did not then exist. Patrick's grandfather was a mar-
ried priest. There is no auricular confession, no
adoration of Mary, no extreme unction in the reliable
records of his life.

287. The most striking feature in his own writings
is the frequent quotation of Scripture. The quota-

266 TWO THOUSAND YEARS OF MISSIONS.

tions are from a translation earlier than the Vulgate.
In the "Book of Armagh," which contains his writings
and the other early accounts of him, there are besides
only a life of Martin of Tours and a New Testament.
This is the Latin Vulgate with the preface of Jerome,
the translator, and is the earliest copy of the Scrip-
tures in the British world. It is forever significant
that the life of a preceding missionary and a copy of
the New Testament should be bound up with the prim-
itive accounts of the first distinguished missionary in
the British Islands.

Among the documents about Patrick in the Book
of Armagh is a hymn attributed to him, composed for
a kind of Christian incantation against the sorceries of
the heathen. It is possible that he wrote it. It is the
oldest literary composition that we have in the Irish
Celtic tongue and it reflects the simple Christian faith
which Patrick planted. The following is a stanza out
of the heart of it :

"5. I bind to myself to-day, —

The Power of God to guide me,
The Might of God to uphold me,
The Wisdom of God to teach me,
The Eye of God to watch over me,
The Ear of God to hear me,
The Word of God to give me speech,
The Hand of God to protect me,
The Way of God to go before me,
The Shield of God to shelter me,
The Host of God to defend me,
Against the snares of demons,

BRITAIN, IRELAND AND SCOTLAND. 267

Against the temptations of vices,

Against the lusts of nature,

Against every man who meditates injury to me,

Whether far or near,

With few or with many."

288. Concerning other evangelizers of Ireland noth-
ing definite is known. Palladius, was one of them. Ac-
cording to some traditions he preceded Patrick. He
is often confused with Patrick. He probably came
afterwards. It is quite likely that he had a commis-
sion from the Pope.

Brigida (Bridget, Bride) was born a few years be-
fore the death of Patrick and became the founder of
many monasteries. In those days co-education was
the rule. Monks and nuns studied, taught and lived
in the same institution. A monastery was not one
great building, but a collection of humble cottages
around a central church and a dining-room-lecture-
hall. It was more like John Eliot's Christian Indian
villages. It was a center from which devoted men and
women evangelized and educated the surrounding-
pagan territory. It was a university settlement. Brig-
ida was the foremost woman in this work. But noth-
ing authentic as to details of her work has come down
to us, only a worthless mass of superstition-laden tra-
ditions. If we could have as much unmistakable
record as we have of Patrick, we should doubtless find
her worthy of the place which she has held in the
Irish heart for fourteen hundred years.

Patrick and Brigida raised up hundreds, indirectly

268 TWO THOUSAND YEARS OF MISSIONS.

thousands, of missionary workers who not only turned
Ireland to Christ, but made it for one hundred and
fifty years after Patrick's death the greenest spot in
Christendom. It was freest from outside ecclesiastical
domination and was also the brightest center of Chris-
tian learning. Best of all it became the great home-
land of missionary activity for the conversion of pagan
and of re-paganized Europe. In these particulars the
England and Ireland of our day have exchanged places
as compared with the early days.

289. Ireland was the original home of the Scots.
Our Scotland was Caledonia. The Scots of Ireland
gradually settled and dominated Caledonia, giving
their name to the country. It was not till the tenth
century that Scotia became the name of all North Brit-
ain. Scotland received not only her dominant race
and name but also her religion chiefly from Ireland.

290. The first missionaries, however, were of the
Roman Britons. The name of one of them, Ninian,
has survived with great honor in Scotland. He ap-
pears to have been of a noble Welsh Christian family.
His desire to visit Rome was granted. There he studied
for years and was ordained. Returning through Gaul
he visited Tours and caught the missionary fire from
the aged Martin, who even supplied him with me-
chanics to build a church. This he did at Whithorn
On one of the northern heads of Solway Firth. It is
reputed to have been the first stone meeting-house in
Scotland. It came to be known as the White House.
Around it gathered the monastic village, which was a
center of evangelization from about the year 400. The

BRITAIN, IRELAND AND SCOTLAND. 269

results, however, seem to have been largely oblit-
erated in the troublous times which followed the
withdrawal of the Roman troops from Britain.

291. More than one hundred years after the death
of Ninian another Welsh Briton, Kentigern, was or-
dained by a bishop called over from Ireland for the
purpose. With Glasgow as a center Kentigern made
missionary tours on foot through a wide stretch of
country. He reclaimed the lapsed and preached the
gospel to the unchristianized. Pagan hostility drove
him out of the country for a time, but he obtained
permission to found a missionary colony in North
Wales. When political changes enabled him to re-
turn to the Kingdom of Strathclyde, he resumed his
work there and became the leading personality in the
permanent planting of Christianity in Southern Scot-
land. He left in charge of the work in North Wales
one of his pupils, from whom the institution received
its name, St. Asaph. Hoddam in Dumfries and Glas-
gow were the chief centers of Kentigern's later apos-
tolic labors.

The event in the life of Kentigern which warms the
imagination most is his meeting, about the year 584,
with another aged and most revered missionary who
was the apostle of Northern Scotland, Columba.
These veterans of the cross are said to have met, each
with a retinue of fellow-workers singing psalms of
faith and victory. They embraced and kissed each
other and held sweet communion together. Before
separating they exchanged the staves with which they
had made their missionary journeys.

27O TWO THOUSAND YEARS OF MISSIONS.

292. Columba is the best-known missionary to Scot-
land. He was born in Ireland of princely stock on
both sides. His great-great-grandfather was Niall,
monarch of Ireland. On his mother's side he was de-
scended from Cathseir Mor, King of Leinster. His
high connections had not a little to do with his career.
He was educated by the best teachers of Ireland. One
of his schoolmates was Comgall, afterward the head
of the famous institution at Bangor. Columba founded
several monastic communities in Ireland, including
Derry and Durrow. It was not until he was forty-two
years of age that he engaged in foreign missions. Then
he embarked with twelve companions in a currach, a
boat of wicker framework covered with hides, and
sailed northward to the coast of Argylshire, Scotland.
Here, on the island of Hy, or Iona, three miles long
and a mile wide, he founded one of the most cele-
brated missionary settlements of history, A. D. 563.
It was near the borders between the Scots and the
Picts. The former were nominal Christians. The
latter, as their name signified, were painted savages.
Among them Columba and his comrades went near
and far carrying the gospel. They planted Christian
institutions on the islands and the mainland up and
down the northwestern coast, including the Isle of
Skye.

293. They crossed the mountains and confronted
King Bruide near Inverness. At first he closed his
gates against the missionaries, but later he gave them
a hearing and was himself converted. There was a
decade of earnest work in northeastern Scotland, re-

BRITAIN, IRELAND AND SCOTLAND. 2Jl

suiting in the firm planting of Christianity there. One
of the most efficient missionaries in the region of
Aberdeenshire was Drostan, or Dunstan, a nephew of
Columba. On the departure of his superior, who left
him to prosecute the work in that wild region, Dros-
tan wept so grievously that his tears gave name to the
missionary settlement there, Dears or Deer. The
name is a monument, not to the weakness, but to the
heroism required to establish Christianity in the land
of the painted barbarians. Drostan braved it out and
planted churches all over Northern Scotland.

294. One of the rules of the missionary establish-
ment at Iona was obedience "even unto death." So
Scotland was conquered for Christ, to become a
stronghold of the faith in ages yet unborn. Columba
means dove, but the bearer of the name is said to
have been given another name also at his baptism,
Crimthann, which means wolf. His fond biographers
say little of that. But he was a fighter as well as a
bringer of good tidings of peace. He promoted more
than one battle among the Irish clans. According to
some accounts he was banished from Ireland as a re-
sult of one of them and enjoined by ecclesiastical au-
thority to make as many converts from paganism as
he had caused Christians to be slain in battle. As a
matter of fact he was not banished, for he returned
from time to time, and kept control, to the end, of the
institutions which he had founded there in the first
half of his life. He is said to have been of noble ap-
pearance. He certainly had the gifts of imperious
leadership. He had also marked literary tastes. Late

272 TWO THOUSAND YEARS OF MISSIONS.

in life he visited Ireland to attend a council at which
the suppression of the bards who traveled in troops
about the country was discussed. One of his favorite
teachers in youth had been a bard, and Columba de-
fended the order so well that it was not suppressed,
but only restricted. At Iona he spent much time in
writing, and made the copying of manuscripts a prom-
inent feature of the work of the institution. The pro-
duction of copies of the Scriptures and of other books
for the numerous mission stations was an important
part of the whole undertaking. The last work of
Columba, after thirty-four years of magnificent mis-
sionary service, according to the methods of the time,
was the transcription of Scripture. It was the thirty-
fourth Psalm. He wrote as far as the words, "They
who seek the Lord shall want no manner of thing that
is good." At that point he said, "I think that I shall
write no more." Between midnight and dawn of Sun-
day morning, June 9th, 597, he was found dead on
the pavement before the altar in the church.

So profound was the impression of Columba and
his mission establishment on the British Islands that
for many generations all the kings of Scotland and
many of other parts were brought to Iona for burial
beside their great apostle.

CHAPTER XVIII.

ENGLAND.

295. Sources of English Christianity. 296. The fa-
mous missionary puns. 297. England's apostle who
never saw England. 298. The Roman missionaries landing
on Thanet. 299. King Ethelbert's hospitable visit there.
300. Established at Canterbury. 301. The king's con-
version and Gregory's joy. 302. Agency of women in
the conversion of Teutonic peoples. 303. Edwin of
Northumbria is well disposed. 304- Witenagemot to
discuss Christianity. 305. Destruction of the idols.
306. The Northumbrian apostle. 307. East Angles, East
Saxons, Middle Angles and Mercians. 308. West Sax-
ons. 309. Celtic missionaries brought to Northumbria.
310. King Oswald Missionary Aiden's interpreter. 311.
Earnestness of the Celtic missionaries. 312. Their wide
work in England. 313. The great English apostle of the
last of the tribes to be converted. 314. The South Sax-
ons won. 315. Importance of the work.

295. Englishmen did not to any large extent re-
ceive the gospel directly from the Britons whom they
had conquered. They either slew or enslaved them
or drove them into Wales. The hatred and contempt
were too great on both sides for any attempt to im-
part or to receive spiritual influences. After Celtic
Christianity had made the circuit of the British
Islands, it came down upon England from the North-

273

274 TWO THOUSAND YEARS OF MISSIONS.

west and was at last the chief factor in the conversion
of the Anglo-Saxons. It was from the seed-bed of
Columba that most of England was planted with the
gospel.

But before the germs from the North were suffi-
ciently mature for transplanting, in the very year of
the death of Columba himself, there was a noble mis-
sionary implantation from the south, from Rome
through France. It was one of the notable provi-
dences in history. The English barbarians had slowly
conquered the land and had settled upon it to begin a
national development. It was time for this raw ma-
terial of the world's best manhood to be leavened with
spiritual ideals; for this coarse, rough energy to be
charged, suffused, controlled by finer forces. The
current of British Christianity was too much insulated
to have produced the full effect needed. Then it was
that fresh connection was made with the continent of
Europe and directly with Rome, the central battery of-
light and of wide-sweeping power. Here was the ac-
cumulated storage of human civilization. The turn-
ing of its current into the formative years of the Eng-
lish nation has made the history of the world what it
could not otherwise have been during the last thou-
sand years.

296. The history of the mission of Augustine and
the conversion of England has been retold so many
times that it will be more useful and refreshing to
most students to go back to the original accounts by
the Venerable Bede than merely to add one more to
the re-writings of it. We use the translations by

ENGLAND. 275

Mason and by Giles. The beautiful opening scene is
related by the Venerable Bede himself with less assur-
ance as to its historicity than is assumed in most of
the repetitions of the story. He speaks with scholarly
caution :

"I must not fail to mention a traditional belief concerning
the blessed Gregory, with regard to the incident which first
prompted him to take such pains for the salvation of the Eng-
lish. It is said that one day, when some merchants were
newly arrived, and many articles for sale were collected in the
forum, and many purchasers assembled, Gregory came amongst
the rest, and saw, amongst other objects, some boys exposed
for sale, with fair white bodies and attractive countenances,
and with remarkable heads of hair. When he saw them, he
enquired (so we are told) from what district or country they
were brought. He was informed that it was from the Island
of Britain, and that that was what the inhabitants were like.
Again he enquired whether the people of the island were Chris-
tians, or were still wrapped in the errors of heathenism. He
was told that they were heathens. He heaved a long sigh or
two from his inmost heart, and said: 'Alas, the pity! that
human beings with such bright countenances should be pos-
sessed by the author of darkness, and that such a graceful
exterior should enclose a mind destitute of grace within !' So
he enquired once more what that nation was called. The
answer was, 'The Angles.' 'Good,' said he ; 'they have the
faces of Angels; and such should be made joint heirs with the
Angels in heaven. What is the name of the particular province
these boys were brought from?' The an 5, 'iElli.'

Playing upon the name, he said, 'Alleluia, the praise of God
our Maker must be sung in those parts.'

"So he went to the Bishop of the Apostolic See of Rome (he
was not yet Bishop himself), and asked him to send some min-
isters of the word to the English nation in Britain, to convert
them to Christ, and said that he was himself prepared to
accomplish the task, with the Lord's help, if the Apostolic

276 TWO THOUSAND YEARS OF MISSIONS.

Pope should be pleased to have it so. As he was unable to
accomplish this plan — for, though the Bishop was willing to
grant his request, the citizens of Rome could not bring them-
selves to permit him to withdraw to such a distance from the
city — as soon as he came to discharge the office of Bishop him-
self, he accomplished the long wished-for work ; sending others
indeed to preach, but helping the preaching to bear fruit, by his
exhortations and by his prayers. This belief, received from
ancient sources, I have deemed it suitable to incorporate in
this Church History."

297. The forty Benedictine monks whom
Gregory as Pope sent to be missionaries in
England became so frightened by the ac-
counts which they heard on the way as to the
barbarism of the English, that they had their leader
Augustine return to Rome "to • obtain by humble en-
treaty from the blessed Gregory that they might not
be obliged to engage upon a journey so perilous, so
barbarous, so uncertain." But the determined and
vigorous Pope enjoined them to lay aside their fears
and do the work appointed. In order to pave the way
and further their mission he wrote letters to bishops,
abbots, a noble, two kings and a queen in Gaul. These
and many other letters copied from the papal registry
of letters put us on firm ground of history as to the
mission of Augustine. Whether he had said in the
market-place the bright, prophetic words attributed
to him and later offered himself as a missionary to
Britain or not, it is certain that, when Pope, Gregory
the Great was the moving spirit in the mission of
Rome to pagan England. The apostolic enthusiasm
was his ; the unretreating energy and the guiding brain
were his.

ENGLAND. . 2JJ

298. In the pellucid narrative of Bede we see the
self-respectful and at the same time liberal bearing of
the first English king in meeting Christianity. The
success of the mission was assured with such a recep-
tion.

"Fortified therefore by the encouragement of the blessed
Father Gregory, Augustine, with the servants of Christ who
accompanied him, returned to the work of the Word; and he
reached Britain. There was at that time a very powerful king
in Kent, named Ethelbert, who had extended the bounds of
his empire as far as to the great river Humber, which divides
the Southern English from the Northern. Upon the eastern
coast of Kent there is an island, called Thanet, of considera-
ble size— that is to say, according to the usual English reck-
oning, of six hundred families— separated from the mainland
by the river Wantsome, which is about three furlongs broad
and only to be crossed in two places : it pushes both heads into
the sea. Upon this island Augustine, the servant of the Lord,
came ashore, and his companions, said to have numbered
about forty men. They had taken, as they were bidden by
the blessed Pope Gregory, interpreters of Frank nationality;
and Augustine sent to Ethelbert, informing him that he was
come from Rome, and that he brought the best of messages,
which promised with absolute certainty to those who obeyed
it eternal joys in heaven, and that they should reign without
end with the living and true God. When Ethelbert heard it,
he ordered them to remain in the island to which they had
gone, and necessaries to be supplied to them until he saw what
to do with them. For it was not the first time that he had
heard of the Christian religion; because, in fact, he had a
Christian wife, of the royal family of the Franks, by name
Bertha; who had been given to him by her parents on the
understanding that she should be allowed to maintain without
interference the system of her faith and religion, as well as a
bishop named Liudhard, whom they had given her as a helper
of her faith.

278 TWO THOUSAND YEARS OF MISSIONS.

299. Accordingly, after some days, the King came to the
island, and taking his seat in the open air he ordered Augustine
with his companions to come and confer with him there. He
had been careful not to let them approach him in any house, in
obedience to an old saw, for fear that if they had any witch-
craft they might, on their entrance, get the better of him and
cheat him. But they, endowed with Divine power, not with
that of devils, came carrying as a standard a silver cross, and
a picture of our Lord and Savior painted on a panel ; and as
they came they sang litanies entreating the Lord for their own
eternal salvation and that of those for whom and to whom
they were come. And when at the King's bidding they sat and
preached the word of life to him and to all his courtiers present
the King replied, saying: 'They are certainly beautiful words
and promises that you bring; but because they are new and
unproved, I cannot give my adhesion to them and abandon
what I have so long held in common with the whole English
race. But as you are strangers and have come a long way to
this country, and unless my observation deceives me, your
desire was to impart to us also what you yourselves believed
to be true and good, we do not wish to be unkind to you; on
the contrary, we make a point of welcoming you with friendly
hospitality, and of supplying you with what you need for your
maintenance ; and we put no hindrance in the way of your
attaching all the adherents you can to your religious faith by
means of your preaching.'

300. Accordingly he gave them lodging in the city of Can-
terbury, which was the capital of his whole empire ; and, as
he had promised, he supplied their bodily wants, and did not
withhold from them leave to preach. The story goes, that
as they approached the city, according to their custom, with
the holy Cross and the picture of the great King, our Lord
Jesus Christ, they intoned in unison this litany: 'We beseech
Thee, O Lord, in all Thy mercy, that Thy fury and Thine
anger may be taken away from this city, and from Thy holy
house; because we have sinned. Alleluia.'

As soon as they had entered upon the lodging assigned to

ENGLAND. 279

them, they began to imitate the apostolic life of the early
Church ; serving God with continual prayers, watchings, and
fastings; preaching the word of life to those whom they
could reach ; putting away all the things of this world as no
concern of theirs ; receiving from those whom they were teach-
ing nothing but what was thought necessary for their life;
themselves in all points living in accordance with what they
taught, and having a mind ready to suffer any adversities, and
even to die for the truth which they preached. To make a
long story short, a good number believed and were baptized,
wondering at their simple and innocent lives, and at the charm
of their heavenly doctrine. There was near the city, on the
eastern side, a church erected in old days, while the Romans
were still in Britain, in honor of St. Martin, where the Queen,
who was (as we have said) a Christian, was accustomed to
pray. In this church the missionaries also at the outset assem-
bled to sing, to pray, to celebrate their masses, to preach, and
to baptize ; until, upon the King's conversion to the faith, they
received a wider permission to preach at large, and to build
and restore churches.

301. Among the rest the King himself was charmed by the
pure life of the holy men, and by their attractive promises, the
truth of which they had confirmed by showing many miracles.
He believed and was baptized. Thereupon larger numbers
began to congregate day by day to hear the word, and forsook
the heathen system to attach themselves as believers to the
unity of Christ's holy Church. Thankful as the King was at
their faith and conversion, it is said that he would compel no
man to embrace Christianity; only he met believers with a
specially close affection, as being fellow-citizens with him in
the kingdom of heaven; for he had learned from the teachers
to whom he owed his own salvation, that the service of Christ
must be free, and not of constraint. He was not long before
he presented those teachers with a place of settlement suitable
to their condition in his capital of Canterbury, and conferred
upon them possessions of various kinds which they required."

We are not left to imagination as to the joy of

280 TWO THOUSAND YEARS OF MISSIONS.

Gregory in the success of his mission. He sent the
news afar, writing to Eulogius, Bishop of Alexandria
in Egypt, and to others. To Augustine himself he

writes :

"Glory to God in the highest, and in earth peace to men of
goodwill ; because the grain of corn has died, falling into the
earth, and has borne much fruit, that it might not reign alone
in heaven. . . . Who here could express the gladness
which has arisen in the hearts of all the faithful, that the
English nation, by the operation of the grace of Almighty God
and by your labors, brother, has had the darkness of error
driven away, and has had the light of the holy faith shed upon
it; that now with right devotion it tramples on the idols under
which it formerly crouched in foolish fear; that it submits to
Almighty God with a pure heart."

This letter continues at length and is occupied
chiefly with insistent advice to the successful mission-
ary that he is not to be elated overmuch at the wonders
which God has enabled him to perform, but to keep
very lowly in spirit. Gregory's letters to Queen
Bertha and to King Ethelbert were as appropriate and
as interesting as those to his missionary agent Augus-
tine.

302. In the conversion of Teutonic peoples a marked
place is occupied by women. It was Clotilda who led
Clovis, "the oldest son of the Church" among the
Franks, to accept Christ. It was Bertha who prepared
the way in Ethelbert's heart and court for the recep-
tion of Christianity. Now as we cross the Humber
to witness the conversion of another section of the
English race, the Northumbrians, we find Ethelberga,
the daughter of Bertha, an important actor. Her
father had become the first Christian ruler of Kent,

ENGLAND. 28 1

the little portion of England settled by the Jutes. Her
husband was to become the first Christian ruler of a
much larger section of England, that settled by the
English proper, the Angles. It had been agreed in the
marriage contract of her mother that she was to bring
from her Frankish home a Christian minister. Now
it was stipulated that Ethelberga was to take from
her Kentish home a Christian minister into Northum-
bria. Paulinus was the one chosen. He had been
sent by Gregory in the second company of mission-
aries to Kent twenty-four years before this. He was
well seasoned for the arduous work before him.

303. In the vicissitudes of the constant English
tribal wars, Edwin, son of the chieftain of North-
umbria, at three years of age had been carried for
safety to Wales. There he grew up under the tuition
of Christian teachers of the old British stock ; but he
refused to accept Christianity. After various wan-
derings and perils he won a decisive victory in the
vicinity of Retford, A. D. 617, which put him on his
rightful throne and made him a ruler over a wider
realm than any Englishman had ever before governed.
It reached north to the Firth of Forth, where he built
an outpost, Edwin's burg (Edinburgh). Southward
his suzerainty reached to the kingdom of Kent. It
was into this great wild region, the first actual Eng-
land, that Bertha and Paulinus came with the faith
of Christ.

On Easter eve of the year 626 an envoy of the
West-Saxons tried to assassinate Edwin. An attend-
ant, Lilla by name, threw himself between the king

282 TWO THOUSAND YEARS OF MISSIONS.

and the poisoned dagger. The strong Saxon arm
drove the two-edged knife through the body of Lilla
so far as to wound the king. But Edwin's life was
saved by the giving of Lilla's life. The same night
Edwin's first child was born and he gave thanks to
the old gods of the English. Paulinus wisely took
advantage of this day of intense sensibility to urge
the claims of the living God, telling the king how he
had been praying for the safety of mother and child
in the name of Christ. Edwin's heart was touched
and he allowed the baby Eanfled to be christened,
promising to consider carefully the claims of Chris-
tianity upon himself as soon as he should be victo-
rious over the wicked West-Saxons. Eanfled and
eleven more of the royal household were baptized at
the season of Pentecost, the first in Northumbria.
The fifty days had been sufficient time for Edwin's
wound to heal and he at once set out against the West-
Saxons, whom he thoroughly punished for their per-
fidy. On returning, Edwin kept his word and gave
prolonged, careful study to the Christian teaching.
We must have the rest of the story in the words of
Bede, who belonged to this part of England, and took
every opportunity to verify his facts.

304. "Still he said that he would confer upon the point with
the princes his friends, and with his counselors, in order that if
their sentiments agreed with his they might all be dedicated to
Christ together in the font of life. With the approval of
Paulinus, he did as he had said. Holding a Witenagemot, he
a<=ked them all, one by one, what they thought of this teaching,
never before known to them, and of the new Divine worship
which was preached to them.

ENGLAND. 283

"His head priest, Coifi, immediately answered : 'See to it
yourself, O king, what manner of thing this is which is now
preached to us; I acknowledge to you frankly, what I have
learned beyond a doubt that there is no power and no profit
whatever in the religion which we have hitherto held. None
of your people has given himself with greater pains to the
service of our gods than I ; yet there are many who receive
larger benefits and greater dignities from you, and have better
luck in all their plans of doing and getting. Now, if the gods
had any power, they would rather help me, their more devoted
worshiper. The result is this : if on examination you find
that the new things now preached to us are better and stronger,
let us hasten to adopt them without any delay.'

"This advice and these prudent words were approved by
another of the king's thegns. who spoke next, and added :
'Man's present life upon earth, O king, seems to me, when
compared with that time beyond, of which we know nothing,
to be like as if, when you are sitting at supper with your alder-
men and thegns in the winter time, and a fire is lighted in the
middle and the hall is warmed, but all outside storms of
wintry rain and snow raging, some sparrow were to come and
fly very quickly through the house, in at one door, and out at
another. During the time that he is inside, he is untouched
by the wintry storm, but when that little moment of calm
has run out, he passes again from the winter into the winter,
and you lose sight of him. So this life of then appears for a
little while; but what follows it, and what went before it, we
do not know at all. So if this new teaching has brought us
anything sure, we should do well, I think, to follow it.' The
rest of the aldermen and ot- the king's counselors by God's
instigation followed in a similar strain.

"Coifi added that he would like to hear Paulinus speak more
explicitly of the God whom he preached. When at the king's
commandment he did so, Coifi hearing his words cried aloud :
T saw long ago that what we worshiped was nothing at al! :
because the more carefully I sought for the truth in that
worship the less I found it. But now I openly acknowledge

284 TWO THOUSAND YEARS OF MISSIONS.

that in this preaching shines the truth which is able to give us
the gifts of life, and health, and everlasting happiness. There-
fore, I propose, O king, that we should at once give over to
ban and fire the temples and altars which we have consecrated
to no profit.'

305. "To make a long story short, the king gave his adhesion
openly to the preaching of the blessed Paulinus, and renounc-
ing idolatry acknowledged that he adopted the faith of Christ.
And when he asked the aforesaid high priest of his sacrifices
who should be the first to desecrate the idol altars and tem-
ples, with the inclosures in which they stood, he answered:
T. In my folly I worshiped them, and who rather than I
should set an example to all by destroying them in the wisdom
given me by the true God?' Immediately casting away vain
superstition, he begged the king to give him armor and a
stallion horse, to ride to the destruction of the idols ; for the
high priest had not been allowed to carry arms, or to ride
anything but a mare. So he was girded with a sword and
took lance in hand, and mounting the king's stallion, pro-
ceeded to the idols. When the multitudes saw it, they thought
him mad. As soon as he drew near the temple, he flung at it
the lance which he held, and desecrated it forthwith ; and
much delighted with the acknowledgment of the worship of
the true God, he bade his companions destroy and set on fire
the temple and all its inclosures. The place — the former place
of idols — is shown not far from York, toward the east, the
other side of the river Derwent, and is now called Goodman-
ham, where the high priest, by inspiration of the true God,
defiled and destroyed 'the altars which he had himself con-
secrated.'

"So King Edwin received the faith and the laver of holy
regeneration, together with all the nobles of his nation and a
very great number of the people, in the eleventh year of his
reign, which is the year of the Lord's Incarnation, 627, about
the one hundred and eightieth year from the arrival of the
English in Britain. He was christened at York, on the holy
day of Easter, April 12, in the church of the Apostle Peter,

ENGLAND. 285

which he built there hastily of wood, while he was a cate-
chumen under instruction for his baptism."

306. Paulinus and his assistants evangelized North-
umbria in both its northern and southern provinces.

"The fervor of faith and the desire for the saving laver is
said to have been so great at that time in the Northumbrian
people that on one occasion when Paulinus came with the king
and queen to the king's abode, called At Veverin, he was de-
tained there with them for six and thirty days, engaged in the
work of catechising and baptizing; and on these days he did
nothing else all day from morning till evening, but to instruct
the people, who flocked to him from all the villages and places
round, in Christ's word of salvation, and after the instruction
to wash them with the laver of remission in the river Glen
hard by

"This was what happened in the province of Bernicia; in
that of Deira, where ho often stayed with the king, he used
to baptize in the river Swale, which flows by the village of
Catterick. For the Church in those parts was only beginning
to come into existence, and they had not been able to build
chapels or baptisteries. However, at Donfield, where the king's
abode then was, he made a basilica."

The mission was pressed even south of the Humber.

"In regard to the conversion of this province I was told by
a presbyter and abbot of the monastery of Partney, a man of
great accuracy of statement, named Deda, that he had been
informed by an elderly man that he had been baptized in the
middle of the day by Bishop Paulinus, in the presence of King
Edwin, and with him a multitude of people, in the river Trent,
near a city which is called in English Tiowulfingcaster. This
old man used also to describe the appearance of Paulinus. tbat
he was a man of tall stature, somewhat bent, with black hair,
and spare face, and a very thin, hooked nose, looking at the
same time venerable and formidable. He had with him as his
assistant James the deacon, a truly indefatigable man, and re-
nowned in Christ and in the Church, who survived to our own
times."

286 TWO THOUSAND YEARS OF MISSIONS.

307. The mission in Northumbria met with a severe
backset when Edwin was slain and his kingdom over-
run by inland pagan tribes of English. The.mission in
Kent had had reverses on the death of Ethelbert. The
christianization of the other Anglo-Saxon tribes was
marked by many tips and downs. The chief early mis-
sionaries among the East Angles were Felix of Bur-
gundy and Fursey of Ireland . Cedd was an apostle
among the East Saxons. The Middle Angles were
evangelized largely by Celtic workers, of whomDiuma
and Ceolloch were leaders. The Angles who had set-
tled farthest in the interior of central England were
called, not West Angles, as we might expect from the
other names current, but instead Mercians, i. e., Border-
men. They had for king a long time a vigorous war-
rior and ruler, Penda. He was a bulwark against
Christianity. But in his old age even Penda allowed
missionaries to work among his people, declaring that
his only real hatred was against those who did not live
up to the new religion, "who put their faith in this new
God and then did not trouble themselves to obey his
commands." The Middle Angles were under his sway
and it was their missionaries who worked among the
Mercians proper.

308. In southern England the West Saxons were
first evangelized by Birinus, who had been sent by Pope
Honorius to carry the gospel into sections where it had
not yet spread. King Cynegils accepted the faith, but
his son and successor, Coinwalch, rejected it. He was
married to Penda's sister. When he put her away,
Penda was enraged and expelled him from his king-

ENGLAND. 287

dom. While in exile among the East Saxons he was
converted. Later he regained his kingdom and for-
warded there the missionary work of Agilbert, a
Frenchman who "had lived a long time in Ireland for
the purpose of reading the Scriptures" and "came of
his own accord to serve this king and preach to him the
word of life."

309. Agilbert's connection with Ireland brings be-
fore us again the Celtic influence in the conversion of
England. After the overthrow of Edwin by pagans,
Paulinus fled southward with Queen Ethelberga, and
Christianity suffered a great decline among the half-
converted Northumbrians. But after two short pagan
reigns, Oswald came to the throne. He had been
many years an exile and had been much in contact
with the Scot-Irish mission at Iona, where he was
baptized. Listen once more to Bede, whose testimony
is the more impressive because he was himself in favor
of the Roman as contrasted with the Celtic form of
Christianity.

"Oswald, as soon as he ascended the throne, being desirous
that all his nation should receive the Christian faith, whereof
he had found happy experience in vanquishing the barbarians,
sent to the elders of the Scots, among whom himself and his
followers, when in banishment, had received the sacrament
of baptism, desiring they would send him a bishop, by whose
instruction and ministry the English nation, which he gov-
erned, might be taught the advantages, and receive the sacra-
ments of the Christian faith.

It is reported that when King Oswald had asked a bishop
of the Scots to administer the word of faith to him and his
nation, there was first sent to him another man of more aus-
tere disposition, who, meeting with no success, and being un-
regarded by the English people returned home, and in an

288 TWO THOUSAND YEARS OF MISSIONS.

assembly of the elders reported that he had not been able to
do any good to the nation he had been sent to preach to, be-
cause they were uncivilized men, and of a stubborn and bar-
barous disposition. They, as is testified, in a great council,
seriously debated what was to be done, being desirous that
the nation should receive the salvation it demanded, and griev-
ing that they had not received the preacher sent to them.
Then said Aidcn, who was also present in the council, to the
priest then spoken of, T am of opinion, brother, that you were
more severe to your unlearned hearers than you ought to have
been, and did not at first, conformably to the apostolic rule,
give them the milk of more easy doctrine, till being by degrees
nourished with the word of God, they should be capable of
greater perfection and be able to practice God's sublimer pre-
cepts.' Having heard these words, all present began diligently
to weigh what he had said, and presently concluded that he de-
served to be made a bishop, and ought to be sent to instruct
the incredulous and unlearned ; since he was found to be en-
dued with singular discretion, which is the mother of the other
virtues, and accordingly being ordained, they sent him to their
friend, King Oswald, to preach.

310. "On the arrival of the bishop, the king appointed him
his episcopal see in the isle of Lindisfarne, as he desired. Which
place, as the tide flows and ebbs twice a day is enclosed by the
waves of the sea like an island ; and again, twice in the day,
when the shore is left dry, becomes contiguous to the land.
The king also humbly and willingly in all cases giving ear to
his admonitions, industriously applied himself to build and
extend the Church of Christ in his kingdom ; wherein, when
the bishop, who was not skilful in the English tongue, preached
the gospel, it was most delightful to see the king himself inter-
preting the word of God to his commanders and ministers,
for he had perfectly learned the language of the Scots during
his long banishment. From that time many of the Scots came
daily into Britain, and with great devotion preached the word
to those provinces of the English over which King Oswald
reigned, and those among them that had received priest's

ENGLAND. 289

orders administered to them the grace of baptism. Churches
were built in several places; the people joyfully flocked to-
gether to hear the word ; money and lands were given of the
king's bounty to build monasteries; the English, great and
small, were, by their Scottish masters, instructed in the rules
and observance of regular discipline; for most of them that
came to preach were monks. Bishop Aiden was himself a
monk of the island called Hii, whose monastery was for a
long time the chief of almost all those of the northern Scots,
and all those of the Picts, and had the direction of their peo-
ple."

311. The unmistakable earnestness of the Celtic mis-
sionaries and their close attachment to the Scriptures
gave them great moral power as missionaries. They
went everywhere preaching, not Christ and Rome, or
Canterbury, but Christ and the Scriptures. The final
subjugation of Northumbria to Christ was largely due
to them. As in Ireland and Scotland, so-called monas-
teries, social settlements, were the dynamos of enlight-
ening, christianizing power. Sometimes the head
worker of a settlement was a woman. One of the most
efficient of these was Hilda- Some of the leading min-
isters were educated in the establishment at Whitby,
over which she presided.

312. The work of the Celtic missionaries was not
confined to Northumbria, but extended through all the
petty kingdoms of the Angles and the Saxons. Hodden
and Stubbs, the learned editors of the original docu-
ments of early English history, say that "the whole
of England, except Kent, East Anglia, Wessex and
Sussex, was, at the beginning of A. D. 664, attached
to the Scottish communion, and Wessex was under a
Bishop, Wine, ordained in Gaul and in communion

29O TWO THOUSAND YEARS OF MISSIONS.

with British bishops. Sussex was still heathen. So
that Kent and East Anglia alone remained completely
in communion with both Rome and Canterbury." In
the year just named, however, a council was convened
at Whitby in which it was concluded that the Roman
ritual should be the standard. It ought to be an im-
pressive lesson to those who are denied the privilege
of being foreign missionaries themselves, that the two
men who were most efficient in bringing about the
conversion of England were men who never saw that
country themselves, Columba and Gregory. It is a
suggestive fact that only one of these two exercised
his ministry in a metropolis; the other lived in a most
out-of-the-way corner of the world.

313. The last of the Anglo-Saxon kingdoms to ac-
cept Christianity was that of the South Saxons. They
were largely cut off from their fellows by the vast
region of Andredesweald, "wood of the uninhabited
district." A great section of it is known still as the
Weald. It marked the progress of missions in Eng-
land that their apostle was an Englishman. The king
and queen had been converted some time before by
the influence of royal acquaintances in the regions
north. At their invitation some Irish missionaries,
with Dicul at the head, had established a small mis-
sionary settlement. But they were not able to win many
converts.

There is no more stirring story in early English
Church history than that of Wilfrid of Northumbria.
Of high birth and captivating manners he had an early
ambition to be educated in Rome. An unkind step-

ENGLAND. 29 1

mother had driven him from home. But the first
child to be christened in Northumbria was now queen
of that country. Queen Eanrled befriended young
Wilfrid and sent him first to Lindisfarne, where he
proved a very apt scholar, learning the whole Psalter
in the translation made by Jerome in Bethlehem. She
then provided for his journey to Rome. On the way
he learned at Canterbury another version of the
Psalter made by Jerome five years earlier in Rome.
At Lyons in France Wilfrid was so popular with the
Bishop, Annemund, that the latter endeavored to per-
suade him to give up monastic life and marry his niece,
the daughter of the count of the city. But the young
man continued after a time his journey to Rome. On
his return to Northumbria Wilfrid became the chief
champion of Rome in the Council of Whitby and was
made the Archbishop of York. British missionaries
had been defeated and had many of them withdrawn
to Iona. But other ecclesiastical and political com-
plications arose hostile to Wilfrid. He appealed to
Rome and went there again and again, always to be
indorsed. But the independent Northumbrian kings
and churchmen often refused to obey Rome. Wilfrid
was imprisoned under severe jailors and was repeated-
ly in forced or voluntary exile. But he was full of
unresting energy. At one time in Frisia (Holland)
he was instrumental in the conversion of hundreds
from heathenism to Christianity.

314. In 681, finding no comfort among the Chris-
tian tribes of England, he made his way to the South
Saxon pagans. They had been suffering from ter-
rible famine. Many had drowned themselves to es-

2Q2 TWO THOUSAND YEARS OF MISSIONS.

cape their misery. Forty or fifty at one time, holding
each other's hands, had flung themselves over the
cliffs into the sea. So low was their state of civiliza-
tion that they had not even learned to fish. Wilfrid,
the refined and charming companion of princes and
prelates, taught the poor savages of Sussex how to
fish with nets and gather abundant food. There came
rains and ample harvests. By his own energy, under
a favoring providence Wilfrid stood forth as the re-
deemer of the South Saxons from destruction. It was
the more striking because, fifteen years before, return-
ing from Rome, his boat had been stranded on their
shore in a storm. They were wreckers of the worst
type, and had been kept at bay only by vigorous fight-
ing till a rising tide floated the craft. Now the one
they had tried to murder was the saviour of their
lives. They flocked to him in crowds for baptism. So
an Englishman won to Christ the last pagan tribe of
the Anglo-Saxons and did it in a most humane, that
is, a most Christ-like, way.

315. The seventh century saw England — which had
once been Christian and then had been entirely over-
whelmed with barbarous heathenism — once more
transformed into a Christian land. It was now five
hundred years since Tertullian had told the first cer-
tain word as to Christians in Britain. Who shall be
discouraged with slowness in modern missions when
we remember that it took half a millennium to bring
the little British Islands to even a nominal Christian-
ity? It took centuries more for its full sweetness and
light to pervade the country. But what work ever
done has been more important for the whole world?

CHAPTER XIX.

GERMANIC REGIONS.

316. Location of Germanic tribes. 317. Ulfilas.
318. Origin of German literature. 319. Theory and life.
320. Hun invasion. 321. Noricum. 322. Severinus.
323. His civic work. 324. Columbanus. 325. Irish
and English missionaries. 326. Amandus. 327. Eli-
gius. 328. On superstition. 329. Practical Christian-
ity. 330. Willibrord. 331. His associates in work.
332. Anglo-Saxon success. 333. Winfrid or Boniface.
334. Chaotic conditions. 335. Boniface as an organizer.
336. His helpers. 337. Women's work. 338. Walpur-
gis. 339. Other missionaries. 340. The oak of Geis-
lar. 341. The end of strife. 342. The Saxons.
343. Their spiritual conquest. 344. Charlemagne's teach-
er. 345. East Prussia. 346. The Knights. 347.
Lithuania. 348. A millennium of missions.

316. In the region of Lake Constance the sources of
the Rhine and the Danube are less than five miles apart,
one flowing to the North Sea and the other eastward
to the Black Sea. East of the Rhine and north of the
Danube lay Germanic Europe, inhabited by migratory
and warring races and tribes. The absence of complete
records of the time makes it impossible to write a de-
tailed history of the conversion of these barbarous peo-
ples to Christianity, The evangelizing forces were

293

294 TWO THOUSAND YEARS OF MISSIONS.

almost as divers and shifting as the tribes of people
with whorr they worked. Our space will allow only a
brief sketch of the facts which have been recorded.
Stripped of legendary accumulations and omitting all
minor details, the account is best remembered as
grouped around a few great names.

317. Ulfilas was the first of the Germanic mission-
aries. The name of this Apostle of the Goths is often
spelled Wulfila. It means little wolf and savors of
a savage race and age. In the second half of the third
century Goths swept downward, not only beyond the
Danube, but even across the Hellespont into Asia
Minor and carried thence many Christian captives into
slavery. So Christianity was introduced among the
wild people north of the Danube. Ulfilas came of this
Christian stock. He was born A. D. 311. At twenty-
one years of age he went with an embassy of Alaric,
king of the Goths, to Constantinople. There he re-
mained for ten years imbibing Christianity and some-
thing of Greek culture. He was made a church reader
and labored faithfully among the Goths north of the
Danube and later in territory occupied by them just
south of that river.

318. Ulfilas was one of the first missionaries to give
not only Christianity, but letters to a whole people.
The Goths were without books, without writing. In
order that they might have the Scriptures, their mis-
sionary pastor invented for them an alphabet, using
modifications of the Greek letters with the addition
of some characters to represent Gothic sounds for
which the Greeks had no signs. He is said to have

GERMANIC REGIONS. 295

given his people considerable literature in the way of
sermons and other religious treatises; but scarcely
anything has come down to us except his New Testa-
ment. He translated the whole Bible except the Books
of Kings, omitting these because he feared that they
would tend to feed the warlike passions of which the
Goths had a superabundance already. The best copy
extant of the Testament of Ulfilas is in the University
of Upsala, Sweden. It is known as the silver copy,
because the letters are silver on a purple background.
It is extremely precious to the world because it is the
earliest existing form of the Teutonic speech, the
mother-language of all northern Europe and America.

319. At the time when Ulfilas learned Christianity
in the Eastern Roman Empire it was dominantly Arian
in theology; so he taught it to the Goths. But, like
the true missionary that he was, he seems to have
cared far more for life than for theories about life.
Whatever the speculative notion, Christ was to him in
reality the embodiment of God and Ulfilas persistently
preached Christ and called him God.

320. The region of the Goths was invaded by the
still more barbaric Huns, a people belonging to an
utterly different section of the human race. The
Goths, thus pushed from behind, under their great
leader Alaric, swept in huge migrations westward.
They made themselves masters away in the south-
ward peninsulas of Europe, in Italy and in Spain.
With all their barbarism, they had assimilated some
elements of Christianity and in moral conduct they
were little inferior to the inhabitants of the regions

296 TWO THOUSAND YEARS OF MISSIONS.

which they invaded. They sacked Rome, according to
the universal custom of the times, but they spared much
on account of Christianity.

321. Noricum, the region about the upper waters
of the Danube, being a part of the Roman Empire, was
early reached by the gospel. In the second century
Christianity is said to have penetrated northward from
the region around the head of the Adriatic Sea. The
first name of a missionary there to be handed down
to us is that of Maximilian in the third century. In
the year 304 Flarian was martyred by drowning in the
river.

322. The Latinized portions of the country had
quite generally accepted Roman Christianity when the
tide of barbarian invasion swept over it, wave on
wave. Then it was largely re-paganized. Amid the
terrorized remnants of Christianity there suddenly
appeared a man who refused to give any account of
himself, but who was clearly one of the zealous her-
mits of Roman Africa. There was doubtless a twinkle
in his eye when he said, in reply to questions : "If
you take me to be a runaway slave, get ready money
to redeem me when my master comes to ask me back."
His name was Severinus. He built himself a hermi-
tage before the gates of Vienna. He ate nothing till
sunset. He had no bed but his mantle on the ground.
He went barefooted, even in the deepest snow. His
was the type of religious manifestation to impress the
people of that time and he acquired a great ascend-
ency, not only over the Romanized portion of the
population, but even over the barbarians. He gave no

GERMANIC REGIONS. 297

quarter to the Arian type of Christianity. But he was
often able by his daring presence and appeals to rescue
Christian captives from the barbarians, whether they
were Arian or pagan. He raised large funds for ran-
soming captives and for other charitable work.

323. He stimulated the towns to defend them-
selves to the last against the invaders, and had the
fighting men form themselves into organized com-
panies for regular drill and discipline. He also de-
vised improved means of commerce and promoted bet-
ter municipal organization. Along the current of this
broad ministry he carried his ideas of the true religion
into the very hearts and lives of men, so that the
Roman form of Christianity not only stood and
stemmed the tide of barbarian invasion, but actually
overcame the conquerors. It was not Severinus alone,
but he and other unnamed missionaries who saved that
part of Europe to civilization and secured the estab-
lishment of Christianity there long before a similar
work was done for the regions further north. Sever-
inus finished his career A. D. 482.

324. The next conspicuous apostles of Central Eu-
rope entered the land a hundred years after the death
of Severinus and came from the opposite direction.
They were Irishmen. Their leader, Columbanus, was
a scholar as well as a missionary. He was educated in
the great monastic school of Bangor, on the coast of
Down, where thousands of others received efficient
training under the direction of Comgall, the head of
the institution. His writings show what excellent use
he had made of his advantages. When past forty

298 TWO THOUSAND YEARS OF MISSIONS.'

years of age Columbanus, with twelve comrades,
crossed over to France and after some wanderings
founded a monastery amid the spurs and defiles of the
Vosges Mountains at Luxeuil. The establishment at-
tracted great numbers of men. But his unflinching
protest against the gross immorality of the Court of
Burgundy as well as the high" standard of ascetic life
at Luxeuil, which put to shame the lax and worldly
lives of the Burgundian clergy, resulted in the banish-
ment of Columbanus. With some companions he
made his way to the headwaters of the Rhine and at
the south end of Lake Constance founded a monastery
in Bregenz. Here, though well advanced in years, he
assailed the surrounding paganism with the fiery zeal
of an Irish youth. He burned the temples of the Teu-
tonic gods. He broke the cauldrons in which beer
was brewed to offer to Woden. He threw gilded idols
into the lake. After three years the hostility of people
and rulers, along with his own restless spirit, drove
him over the Alps into Lombardy, where at Bobbio, in
the Apennine Mountains, he was permitted to found
another monastery. There he finished his career. He
is always counted one of the pioneer foreign mission-
aries, although the chief part of his life was not given
to direct work for the heathen. But the missionary
spirit dominated his course. He was the pre-eminent
man among a great number of Irishmen who went
on missions to continental Europe and he established
centers of long continued missionary activity.

325. Gallus and others of his Irish comrades re-
mained near Lake Constance and founded a monas-

GERMANIC REGIONS. 299

tery from which the town and province of St. Gall were
named. This became the great evangelizing center
from which Switzerland was converted to Christ. Eus-
tasius, a successor of Columbanus in the abbacy of
Luxeuil, and Agilus, from Bobbio, both pupils of
Columbanus, were the first missionaries from the West
to work in Bavaria. Other Irish missionaries, Kilian
and Colman and Totnan, pushed their way to Wurtz-
burg on the River Main. These are but a few of the
Irish missionaries who are said to have swarmed like
bees over the continent.

• Ireland was not the only part of Britain to send out
foreign missionaries. England soon followed and ex-
ceeded in the great enterprise of converting Central
Europe. More than a thousand years, a full, round
millennium, before Carey became the apostle of India,
Englishmen went as foreign missionaries to the con-
tinent of Europe.

326. The Celtic portion of the Netherlands had
been much Latinized under the Romans and
was well penetrated with Christianity. When the
Teutonic flood came in it was met and began at once
to be tinged with Christianity. Amid the many cur-
rents and counter-currents of the time the Irish mis-
sionaries introduced practices in some respects freer
than the Roman, in some respects sterner and in other
respects simply different, neither better nor worse.
One of the strongly Romanizing missionaries was
Amandos, a native of Aquitania. He also did vigor-
ous work among the heathen in Flanders. He pro-
cured and used a mandate of Dagobert, the Frankish

300 TWO THOUSAND YEARS OF MISSIONS.

king, that the pagans should be baptized. But he also
redeemed and taught captives. He cut down from
the gallows a man who was counted dead and resus-
citated him, so that the people thought that a miracle
had been wrought. At last multitudes overthrew their
pagan altars and asked for baptism.

327. A missionary of much higher type was Eligius.
He was a prosperous goldsmith who worked at his
trade with his Bible open before him and was able to
give religious instruction better than many of the clergy
of the time. It was not strange that such a man should
be impressed with the needs of the heathen. He gave
himself up to missionary work in the wilds of Fries-
land (Holland). Many turned to Christ and were
faithfully taught to lay aside superstitions and live
kind and useful Christian lives. He was made Bishop
of Noyon in 640 A. D. A pupil of Eligius put on
record the following as the substance of one of his
discourses :

328. "Worship not the heavens, nor the stars, nor the earth,
nor anything else but God ; for He, by His power alone, has
created and disposed all things. Doubtless the sky is lofty, the
stars are beautiful, the earth is vast, the ocean boundless, but
He who made all these is greater and fairer than they. I de-
clare, then, that you must not follow the impious customs of
the unbelieving pagans. Let no man take note of what day he
leaves his house, or what day he returns there, for God has
made every day. Nor must any one scruple to begin a work
at the new moon : for God has made the moon, to the end that
it should mark the time and enlighten the darkness, and not
that it should interrupt men's business and disturb their
minds. Let none believe himself subject to an appointed des-
tiny, to a lot or to a horoscope, according to the common
saying, 'Everyman shall be that which his birth has made him' ;

GERMANIC REGIONS. 301

for God wills that all men should attain salvation and arrive
at a knowledge of the truth.

329. "But on every Sunday present yourselves at the church,
and when there take no thought of business or of quarrels, or
of trifling conversation, and hearken in silence to the divine
teaching. It sufficeth not, my friends, to have received the
name of Christians if you do not the works of Christians.
That man bears the name of Christian with profit to himself
who keeps the precepts of Christ, who steals not, who bears
not false witness, who lies not, who doth not commit adul-
tery, who hateth no man, who returns not evil for evil. That
man is a Christian indeed who puts no faith in phylacteries nor
other devilish superstitions, but hopes in Christ only; who re-
ceives the wayfarer with gladness, as though he were enter-
taining Christ Himself, for it is said, 'I was a stranger, and ye
took Me in.' That man, I tell you, is a Christian who washes
the feet of his guests, and loves them as dear kinsmen, who
bestows alms to the poor according to his own means, who
touches not the produce of his own farm till he has given a
portion to the Lord, who knows not the deceitful scale or the
false measure, who lives chastely and in the fear of God, who
finally, bearing in mind the Creed and the Lord's Prayer, takes
care to teach them to his children and his household."

330. But the man who is accounted the apostle of
Holland was "Willibrord. A native of Northumbria and
educated at Ripon, he went, for a post-graduate
course, as we might say, to Ireland, at that time pre-
eminently the land of learning and of religion. There
he came under the influence of Egbert, an Englishman
who had made Ireland his home and who was one of
the great forces in stimulating missionary zeal. With
eleven companions Willibrord set sail for Friesland
and landed at the mouth of the Rhine in the year 690.

331. The names of the other members of this first
band cf Anglo-Saxon foreign missionaries were Swi-

3<D2 TWO THOUSAND YEARS OF MISSIONS.

bert, "Wigbert, Acca, "Willibald, "Winmbald, Ewald,
Ewald, Werenfrid, Marcellinus, Lebvinus and Adelbert.
Acca was a skillful musician, who made music a
great help in the mission. After a time he was recalled
for special work in England. Others came from Eng-
land from time to time, replenishing the missionary
force in Friesland. Of the original band Willibald
worked at Aichstadt, Lebvinus at Deventer, Marcel-
linus at Overyssel. The Ewald brothers pushed on
into the wilds of Saxony and were martyred there.

332. Willibrord himself came to be held in the high-
est esteem for his work by the Pope and by the civil
rulers. The English missionaries entered into the
labors of Eligius, and the other Gallic missionaries,
greatly extending and consolidating the work, so that
they became the real evangelizers of Holland. The
Anglo-Saxons had great advantage in being of the
same stock and of almost the same speech as the Fris-
ians. Just here, however, we cannot better sum up the
character of the first great English foreign mission-
ary than in the Latin words with which Alcuin, the
distinguished English tutor of Charlemagne, de-
scribed Willibrord : Omni dignitate pr<zdarusy stat-
ura deceits, vultu honorabilis, facie venustus, corde
Icetus consilio sapiens, ore jucundus, moribus compo si-
tus et in omni opere Dei strenuus."

333. Without question the most distinguished and
efficient English foreign missionary before Carey was
Winfrid, more frequently known by the name given
him later, Boniface. When the company of Willibrord
sailed for the mouth of the Rhine, Winfrid was a lad

GERMANIC REGIONS. 303

but ten years of age in his native kingdom of Wessex.
He was of ancient and noble family and received his
education at Exeter, where he gave promise of being
one of the best scholars of England. At thirty years
of age he was chosen by the assembled abbots of Wes-
sex to represent them in a council at Canterbury and he
had every prospect of ecclesiastical preferment. But
for a score of years ecclesiastical circles in England had
rung with reports of the stirring missionary deeds of
WiHibrord and his comrades. Winfrid or Boniface,
with only two or three companions, embarked for
Friesland. There he began to work and his heart
never relinquished that field of his early ideals, but
brought him back there to die a martyr's death forty-
five years later. But meantime it was ordered that he
should spend most of his long missionary career in
Germany instead of Holland.

334. The utterly chaotic social and religious condi-
tion of the people which we have noted elsewhere was
at this time at its height along the central reaches of
the Rhine. Old Roman -Gallic, Celt and many Teu-
tonic tribes were seething together. In the midst of
many phases of paganism Christianity had more or less
foothold, but Christianity of divers aspects.

Five hundred years before the religion of the cross
had followed the Roman eagles along the Roman roads
to the Roman camps and towns. This early planting
had been fostered by the somewhat independent Gallic
type of church life. The rough and ready Frankish
rulers, still half pagan in their ideals, had given it a
cast of their own. Swarms of zealous Irish mission-

304 TWO THOUSAND YEARS OF MISSIONS.

aries had woven their ideas widely through the fabric.
They insisted on a different time for celebrating Easter
from that observed in the south, on a different way of
shaving the heads of priests. In more important
aspects of church life, they were less absolutely subor-
dinated to Rome. In some respects their protests
against existing regulations command our modern sym-
pathies.

335. But those dark, deeply involved, chaotic, times
needed a great, organizing, master mind. Boniface
proved to be the man for the hour. Successive Popes
had the sagacity to see this and they equipped him with
all needful ecclesiastical sanction, kept him away from
his favorite, but less critical Netherland field and sent
him here and there throughout the vast tangle of Ger-
manic forest and Germanic society. He converted, or-
ganized and reorganized churches into the one Church
of Rome. Our interest is especially in his work for
the heathen. Allemani, Hessians, Bavarians, Saxons
and Franks of various tribes heard the gospel from
him and turned to Christ in great numbers.

It is said that one hundred thousand were baptized
under his immediate direction. Doubtless many of
them, like the earlier wholesale baptisms of Clovis and
his three thousand followers, were merely formal, sig-
nifying no change of life and character. But there
were many cases, too, of genuine conversion, proved
by altered lives.

336. Boniface called to his aid a multitude of help-
ers, sending home to England for many of them. The
monastic colleges of those days responded with a host

GERMANIC REGIONS. 305

of student volunteers. Lull, Willibald and Denehard
were among the number. "Willibald was at that time
just home from a trip to Jerusalem. Denehard was
intimately associated with Boniface and was sent by
him on delicate and important errands to Rome. The
work of Lull so commended itself that Boniface after-
ward made him his own successor.

337. However it may be with Mohammedan mis-
sions, no Christian mission can succeed without the
work of Christian women.

This was no less true in Germanic Europe 1300
years ago than it is on the mission fields of the world
today. Many women went from England to be co-
workers with men in publishing the gospel. Lioba,
abbess of Bishofsheim, was a kinswoman of Boniface.
She was said to be "beautiful as the angels, fascinating
in her speech, learned in the Holy Scriptures, and
canons." Thecla, a nun of Wimborne, was sent by
Boniface from England to preside over the convent of
Bischofsheim under the direction of Lioba, and, later,
to be abbess of Ketzeingen on the Main.

388. Walpurgis, daughter of a West Saxon king,
was educated at Wimborne under the direction of the
abbess Tetta. In 748, A. D., she went with the abbess
and several other women to take part in the missionary
work which Boniface was pushing so vigorously in
Germany. At first she was established near her broth-
ers Willibald and Winnibald at Eichstadt. A little
later the convent of Heidenham was established by
Winnibald, who directed its affairs until his death,
when Walpurgis succeeded him in office and was ab-

306 TWO THOUSAND YEARS OF MISSIONS.

bess to the end of her life, fifteen years later: After
her death a convent was erected in her honor. Many
churches and chapels were dedicated to her in Ger-
many, France, the Netherlands and England.

339. Chinnihild and her daughter, Berathgith,
labored in Thuringia; Chonidrat was stationed in Ba-
varia. Other women whose names and stations have
not been preserved for us left their impress on the
work.

Boniface commissioned Sturm, a noble Bavarian
pupil, to found a monastery in the midst of a vast for-
est in the valley of the Weser. It was called Fulda
from the name of the branch of the river on which it
stood. It became a center of evangelization in Ger-
many similar to St. Gall in Switzerland.

340. The most dramatic scene recorded of the life
of Boniface was that of his felling the sacred oak of
Geislar. When in the midst of a multitude of pagan
worshipers, he dared to lay the glittering blade of
a woodman's axe to the root of the tree dedicated to
their great god Thor, they awaited the result in
profound silence. To them it seemed a trial of strength
between Thor and the god of this stranger. When a
timely blast of wind suddenly completed his work,
the awe-struck tribe turned en masse to Christ. The
story is nowhere more charmingly and stirringly re-
told than in Dr. Henry Van Dyke's "First Christmas
Tree."

341. At last, when seventy-five years of age, instead
of going to Fulda to die in peace, as he had hoped to do,
the old hero, with the fire of youth still burning in

GERMANIC REGIONS. 30/

him, led a company of missionaries into a part of
Frisia which Willibrord and his successors had not
yet been able to subdue to Christ. At first success
attended the mission. But later, as several candidates
were awaiting baptism, a horde of pagans rushed upon
them. His comrades started to the defense, but he
said, "Cease, my children, from strife." So the unre-
sisting English apostle of Germany finished his war-
fare.

342. The sturdiest of the German tribes were the
Saxons. Originally sea rovers, a portion
of them had settled on the southeast
shores of Britain and another portion on
the northwest shores of Germany. They occupied the
territory from the Yssel to the Elbe. Though Willi-
brord's comrades, the Ewald brothers, had given their
lives in a mission to the Saxons, and Boniface had en-
deavored to establish missions among them, they were
still intense pagans. Combining religious zeal with
imperial ambition Charlemagne set out for the com-
plete conquest of Saxony. As fast and as far as his
arms reached the people were baptized by his com-
mand. Repeatedly he thought that the work was prac-
tically accomplished. But again and again the brave
Saxons threw off his yoke, slaying and banishing his
naturally hated religious emissaries. It was only
at the end of thirty years, in 804, that the conquest
was finally completed.

343. But whatever the worldly ambitions of Charle-
magne, there were many earnest and sincere mission-
aries of the cross who followed his conquests with

308 TWO THOUSAND YEARS OF MISSIONS.

gentleness and light. He was wise enough to call
into the service many evangelists from the English
branch of the Saxons. One of these, "Willchad, of
Northumbria, was sent into Saxony in 779. Six years
later, though he had been driven out of the country
once in the meantime by the stubborn Saxons, he had
the privilege of baptizing Wittekind, their most able
and vigorous chief.

344. One of Charlemagne's chief spiritual advisers
at home was the scholarly Englishman Alcuin. Al-
cuin told the Emperor with perfect plainness that
Christians could be made only by the gospel and not by

the sword.

"Faith," he said, "must be accepted voluntarily, and cannot
be enforced. A man must be drawn to it, he cannot be com-
pelled to accept it; you may drive men to baptism, but you
cannot«make them take a single step toward religion. There-
fore it is that those who would evangelize the heathen should
address them prudently and temperately; for the Lord knows
the hearts of his chosen ones and opens them to understand
His word. . . . Let the preachers of the faith, then, learn
by the example of the apostles ; let them be preachers and not
spoilers ; and let them trust in him of whom the prophet bears
witness, that he will never abandon those who hope in him."
Sooner or later, the spirit of these noble words had its
way among the Saxons and they became among the
most genuinely devoted of all the people converted to
Christianity. In this connection it can never be for-
gotten that seven hundred years later it was a Saxon
monk, Martin Luther, who led the world into more
spiritual forms of Christianity.

345. The German peoples further north and east
were converted very largely by military and political

GERMANIC REGIONS. 309

means. The people in what is now East Prussia have
since expanded into the chief German state and have
given rule to the whole German Empire, but they
were very late in accepting Christianity. The first
missionaries to approach them were Adelbert, of Bo-
hemia and Bruno, of Saxony just before and after the
year 1000. They were both quickly martyred. The
next two missionaries, two hundred years later, met
the same fate. It was not until 1209 that Christianity
gained a foothold among them. Then it was through
the ministry of Christian, a Cistercian of Pomerania.
He led many to Christ.

346. Most of the early missionaries were Domini-
cans, of whom Hyacinth, a Polander, was the most
eminent. But the actual subduing of the country to
the Christian name was accomplished by the military
ardor of the Teutonic Knights. It was often a bloody
work. But their commander, Herman Balk, was a
sincere crusader and endeavored to replace force by
Christian kindness as much as possible. By 1283 the
cross had nominally triumphed. But the method of
conversion and the fact that the Knights remained in
permanent possession of vast estates, kept an under-
current of hostility. Old pagan customs were cher-
ished generation after generation. The people were
never completely weaned away from heathenism, till
they eagerly joined the Lutheran revolt against the
church which had outwardly subjugated them.

347. The last Germanic land to yield to Christianity
was Lithuania. Down almost to the middle of the
fourteenth century Christianity was only tolerated

3IO TWO THOUSAND YEARS OF MISSIONS.

there by the still heathen ruler, Gedimin. His suc-
cessor, Olgerd, favored Christianity. Jagello, the son
of Olgerd, succeeded in putting a nominal end to
heathenism in Lithuania, A. D. 1386. He gave a woolen
coat to every one who received baptism and they came
in great numbers.

348. From the Goths and Franks on through to the
Prussians and Lithuanians it took a thousand years
to bring the Germanic tribes under the sway, even the
outward sway, of the religion of Christ.

That millennium is a complete answer to flippant
critics who decry modern missionary efforts because in
a few scores of years the vast populations of Asia have
not accepted Christianity. Germany was a thinly peo-
pled forest of uncivilized, unsophisticated people. Ten
millenniums would be no longer, in proportion to the
numbers and the profoundly entrenched religions of
India and China, then one millennium was for Ger-
manic lands.

CHAPTER XX

SCANDINAVIAN AND SLAVONIC REGIONS.

349. The Scandinavians. 350. Willibrord. 351. Har-
old Klak. 352. Ansgar. 353. Reverses. 354 The
third mission to Denmark. 355. Ansgar's success.
356. Canute the Great. 357. Denmark the promoter of
modern missions. 358. Ansgar's work in Sweden.
359. Destruction of the mission. 360. Re-establishment.
361. Sweden evangelized. 362. The subjugation of Nor-
way. 363. King Olaf Tryggvison. 364. King Olaf
Haroldson. 365. English missions to Norway. 366.
The apostles of the Slavs. 367. Mission to the Crimea.
368. The Bulgarians. 369. An artist's mission. 370.
Bohemia. 371. Origin of Slavonic literature. 372.
Religion in the current speech. 373. Second summons
to Rome. 374. A missionary educator. 375. Olga.
376. Vladimir. 377. The Greek "philosopher's" appeal.
378. The visit to Constantinople. 379. The baptism of
Vladimir. 380. Christianizing by force. 381. Polit-
ical conversions. 382. Pomerania. 383. Otho. 384.
Hard-won victories.

349. It is not strange that the best ancient copy of
Ulfilas' Bible is preserved at the University of Upsila.
The Goths were the first of the Germanic stock to be
evangelized and the Scandinavians the last large body
of them to receive the gospel. The peninsula of Den-
mark had been the mother country of mighty men, the

3ii

312 TWO THOUSAND YEARS OF MISSIONS.

conquerers and settlers of both Saxon England and
Saxon Germany. The Northmen colonized also parts
of France and even established kingdoms in Russia and
in Sicily. The Scandinavian peoples were the hard-
iest, roughest, fiercest, of the whole titanic stock of
Teutons. They were characterized by purity of family
life and by utterly unmeasured devotion to friends and
to enterprises of daring. But they were as nearly in-
human as men could be in eating and drinking and in
the savage treatment of their enemies. They had no
taste for the gospel of the Prince of Peace. The
gentle teachings of Christianity seemed to them effem-
inate and totally demoralizing.

350. The English apostle of Holland, Willibtord*
was the first missionary to the Danes. He entered
the country near the close of the seventh century. Find-
ing that he would not be permitted to remain he re-
deemed from slavery thirty boys by purchase, in order
that he might educate them to evangelize their own
country. On his retreat he and his party were
wrecked on an island. While there he baptized three
of his young Danes in a sacred pool of the island.
This pollution of the sacred water, as they considered
it, greatly infuriated the natives. When confronted
by them, Willibrord bore himself in such an undaunt-
ed manner as to win the admiration of the natives.
His fearlessness was a trait of character which they
could appreciate. His Northumbrian forefathers had
come from Denmark. He had the same indomitable
blood as the islanders. He denounced their super-
stition without stint and proclaimed the gospel so ear-

SCANDINAVIAN AND SLAVONIC REGIONS. 313

nestly that Radbod, the chief of the island, was favor-
ably impressed. But there appears to have been no
permanent result. This was about the year 700.

351. It was not until 822 that continuous mission-
ary work for Denmark began. Harold Klak appealed
to the Emperor of the Franks, Charlemagne's son
Louis, to favor his claim to the throne of Denmark.
Louis, called the Pious, responded favorably and took
advantage of the opportunity to send missionaries.
Their leader was no less a personage than Ebo, Bishop
of Rheims, the Primate of France. His missionary zeal
took him to Denmark again and again. He baptized
converts and established a station at Welnau. But
after a time, King Harold was compelled to flee to
Louis for protection. Near Mayence the king, queen
and retinue were baptized, with Louis and Empress
Judith as sponsors.

352. It was desired now to send some one with the
returning royal family to be a permanent missionary.
Who would go? The terrible reputation of the Danes
for barbarity made most men unwilling. But there
was a young man in the monastery of Corwey who
longed for difficult and dangerous service. His name
was Ansgar. He had often dreamed of high and peril-
ous undertakings. His comrades sought in vain to
deter him by portraying the savage ways of the Danes.
But there was one fellow-monk, Autbert who decided
to go with him. Emperor Louis fitted them out with
an ample equipment. Once in Denmark Ansgar be-
gan to preach with burning zeal, reinforcing his words
by Christ-like ministries to the people in their com-

3I4 TW0 THOUSAND YEARS OF MISSIONS.

mon trials. The central station was at Hedeby, in
Schleswig. A number were baptized. Twelve boys
were bought to be not only rescued from slavery
but also to be taught Christianity. This work began
in 827. After two years, King Harold was again
driven from the country and Ansgar with him. Aut-
bert had been compelled to relinquish the work by
sickness.

353. After another two years, during which Ansgar
opened a mission in Sweden, he was made Archbishop
of Hamburg, in order that he might there have a
basis of missionary operations for all Scandinavia.
The emperor endowed the mission with the revenues
of a rich monastery in West Flanders. Thus equipped
Ansgar was beginning again to make good headway
in Denmark, when there came an incursion of heathen
Danes, Vikings, which completely destroyed the mis-
sionary establishment in Hamburg, church building,
school and library, including even Ansgar's precious
Bible. Bibles were difficult to get in those days. This
one had been given him by the emperor. The mission-
ary had not where to lay his head, but was driven from
one hiding-place to another. When he turned to the
Bishop of Bremen that functionary refused him shel-
ter because he was jealous of the new see of Ham-
burg, which had been established so near his own.
Meantime a new emperor gave away to another the
monastery in Flanders. But Ansgar was as devout in
adversity as in prosperity. He exclaimed with Job,
"The Lord gave, and the Lord hath taken away;
blessed be the name of the Lord."

SCANDINAVIAN AND SLAVONIC REGIONS. 315

354. After more political changes and the death of
the Bishop of Bremen, the sees of Bremen and Ham-
burg were united with Ansgar in charge. Now for
the third time the way opened for the proclamation
of the gospel in Denmark. This was in 847. Ansgar
at last won Horic, the very king who had driven out
Harold and had been a bitter enemy of Christianity.
Ansgar did such friendly service in negotiations with
the emperor, that Horic became much attached to him
and gave him full liberty to prosecute his mission.
Many converts were made and a church building was
erected at Hedeby, the first in Denmark.

355. One more storm swept over the work. The
heathen party arose and Horic was slain, his young
grandson Horic being enthroned under a violent pagan
regency. But after a little Horic II threw off the
regency and gave liberty to propagate Christianity.
Now for the fourth time Ansgar set to work with
a will and wras permitted to see Christianity well
planted in Denmark, both in Schleswig and in Jut-
land.

It was the custom of the times to ascribe miracles
to any Christian worker who was eminently useful.
The true spirit of Ansgar shines out in his words to
those who wished to ascribe miracles to him. "One
miracle I would, if worthy, ask the Lord to grant
me, and that is that by his grace he would make me
a good man."

There was a superstition among the heathen Danes
against church bells, lest they cast a Christian spell
over the people. It was therefore a great day for the

316 TWO THOUSAND YEARS OF MISSIONS.

mission when by permission of Horic a church bell
rang out for the first time in the land.

356. Ansgar had made a noble beginning. But it
took nearly two hundred years after his death in 865
completely to Christianize rugged little Denmark.
There were frequent alternations of pagan and Chris-
tian rulers. In the first half of the eleventh century
Canute the Great was King of England and Denmark.
His father, Sweyn, a fierce pagan, had, like the Danes
of six hundred years before, conquered all England.
But Canute embraced Christianity and sought to intro-
duce it throughout Denmark. By introducing a mul-
titude of English missionaries and stationing them
everywhere in the land he practically accomplished
his purpose before his death in 1035. It was a gen-
eration later, however, in 1060, when the last portion
of Denmark, the island of Bornholm, yielded to Christ.

357. It is said that the names of the martyrs of
early Christianity in Denmark would fill a volume.
We need not be surprised, then, that the first encour-
agement of modern missions was found there. The
first modern missionaries to India and to Greenland
were sent out by the King of Denmark. The Mora-
vian missions were befriended there. Since Denmark
owed her first missionary and her final missionaries
to England it was a fitting thing that she should pro-
tect Carey and the first band of English missionaries
to India from the hostility of the East India Com-
pany.

358. Christianity came into Sweden, as nearly every-
where else, first informally, through the ordinary inter-

SCANDINAVIAN AND SLAVONIC REGIONS. 2>l7

course of war and trade. King Bjorn sent word to
Germany that there were Christian merchants and
captives in his dominion who would like the ministry
of Christian priests. The word reached Ansgar at
the moment when he was driven from Denmark on
the expulsion of Harold. Instead of going south-
ward to safety and comfort, Ansgar took some com-
panions and plunged into the wild North. Crossing
the channel between Denmark and Sweden they were
overhauled by Norse pirates and stripped of every-
thing. On reaching land they wandered over regions
of dismal forest and across lakes which seemed seas.
Ansgar's comrades counselled return. But he held
them on their way till at last they reached the king.
Though they came without the customary presents
and entirely destitute, King Bjorn received them
kindly and gave them opportunity to preach Christ.
They not only ministered to such Christians as they
found but were soon instrumental in converting
pagans. Herigar, the Governor of Birka, became a
Christian and proved to be a staunch defender and
promoter of the faith. He immediately built a chape)
for the mission.

359. After eighteen months Ansgar went to Ger-
many to secure a strong basis for his various mis-
sionary enterprises. In 834 he sent Gautbert, a
nephew of Bishop Ebo, to Sweden accompanied by
Nithard and other missionaries. The work prospered
so greatly that the heathen were aroused to bitter
opposition. At length even Herigar could no longer
hold back the tide. A fierce mob broke into the mis-

318 TWO THOUSAND YEARS OF MISSIONS.

sion house and murdered Nithard. They manacled
Gautbert and sent him out of Sweden. News of this
reached Ansgar as he was himself fleeing from the
smoking ruins of his Hamburg establishment, laid
waste by the Norse marauders.

360. It was seventeen years before circumstances
permitted Ansgar to visit Sweden again. As long as
the noble Herigar lived he had kept the Christians
together. But on his death the cause seemed to be
lost. On his second visit Ansgar was not a forlorn sup-
pliant, but had the advantage of ecclesiastical distinc-
tion and of an imperial commission. Such outward
pomp tended to make an impression on the mind of
Olaf, the king. A council was called. One of the
Swedish nobles was earnest in advocating that Chris-
tianity be given a hearing in the land, as having a
God stronger than Thor. The point was carried.
Ansgar remained in Sweden two years. Before he
left the church in Birka was rebuilt. Erimbert, a
nephew of the former missionary Gautbert, carried on
the work vigorously, assisted by two Danes, Ansfrid
and Rimbert.

361. There was not much more violent opposition,
but the mission was not very aggressive for one hun-
dred and thirty years after the days of Ansgar. At
the beginning of the eleventh century English mis-
sionaries, Sigffid, Boduff, Sigward and others, en-
tered Sweden. They led King Olaf Skotkonung to
Christ and baptized him in 1008. Sigfrid and his
comrades succeeded in establishing Christianity to the
exclusion of paganism in soaithern Sweden. The more

SCANDINAVIAN AND SLAVONIC REGIONS. 319

inaccessible regions of northern Sweden were not
brought to Christ till the next century. At Upsala
as late as 1080 Inge, King of Upper Sweden, was
mobbed for adhering to Christianity. One of his suc-
cessors, Eric, who died in 1160, succeeded in bringing
all his realm nominally into the fold of Christ.

362. The subjugation' of Norway under the banner
of the cross is hardly a part of missionary history.
It is full of incident and adventure, thrilling to the
last degree. But it is more closely allied to the cru-
sades than to missions, except that it resulted, as the
crusades did not, in conversion. Three Norwegian
kings in the century between A. D. 934 and 1034
brought about the result. They were Hakon the Good,
Olaf Tryggvesson and Olaf Haroldson. Hakon had
been educated in England, where he became a sincere
believer in Christianity. On gaining the throne he
kept his religion in the background until he had won
the hearty admiration and affection of his people. He
gradually brought over priests from England and led
his close friends into the faith. Then he assembled
a great council, called a Thing, at which he person-
ally pleaded with the people to accept Christianity.
But they were not ready, and their spokesman, begin-
ning with strong professions of loyalty, went so far
as to make it plain that, unless the king withdrew his
proposition, the people would revolt. Finally, through
the adroit management of Jarl Sigurd, one of Hakon's
most loyal and astute advisers, the king was led to
take some small part in a pagan feast. When he
made the sign of the cross over it the people were dis-

320 TWO THOUSAND YEARS OF MISSIONS.

tressed till Sigurd explained that it was really the sign
of Thor's hammer that the king had made. Indignant
with himself, Hakon determined to enforce Christian-
ity. Insurrection followed, in which he was slain.

363. After two or three ineffective reigns Olaf Tryg-
gvison, a Viking of Vikings, came to the throne.
In his roving life he too had learned Christianity in
England, if Christianity it may be called which actu-
ated him. He used all his power and even resorted
to tricks to force the people to be baptized. More
than once at great assemblies of the Northmen he
gave them the choice between being baptized and
fighting him.

364. Olaf Haroldson pursued the same policy and
practically extirpated idolatry. He drew ecclesiastics
largely from England and established them every-
where. The people revolted, accepting Danish rule.
But it was so cruel that they reacted toward Olaf
and within a year after his death they began to count
him a saint. His popular canonization had much to
do with firmly fastening Christianity — so-called, at
least — in the hearts of the Norwegians.

365. It is an interesting fact that most of what
real missionary work was done in the Christianization
of Norway was done by Englishmen. As we have
seen, this was true to a considerable extent also in
Sweden and in Denmark. The people of Scandinavian
lands conquered, colonized and gave name to England.
They conquered and ruled it again in the time of Sweyn
and Canute. Once more in the Norman conquest
they poured fresh Norse blood into the old stream.

SCANDINAVIAN AND SLAVONIC REGIONS. 32 1

In England, as Englishmen, the race was spiritualized
to some extent and in that form came back to its home-
lands to bring the best that it had learned abroad —
Christianity.

366. The apostles of the Slavic race were born in
Thessalonica, about 775 years after Paul had planted
Christianity there. They were two brothers — Constan-
tine, better known as Cyril and Methodius.
Many Slavs had settled in Macedonia. Whether of
Slavic extraction or not, these boys grew up with a
knowledge of the Slavic tongue as well as of the Greek.
Their Christian father, Leon, gave them a careful
Christian nurture.

In early youth their lives took on an earnest temper.
Their subsequent history proved it to be genuine. In
their university careers at Constantinople, Cyril came
to be known as the "Philosopher," and Methodius as a
painter. The marked ability of Cyril led the Emperor
Theophilus to have his own son educated in close com-
panionship with him. High prospects of matrimonial
and political preferment were held before him.

367. But the spiritual heritage of the Apostle to the
Gentiles was deep in these Macedonian men. A call
came for missionaries to the Chazars, a Turanian peo-
ple living in the Crimea. Cyril and Methodius re-
sponded. The king of the Chazars had been beset by
both Jews and Mohammedans to give up idolatry.
Hence he had sent to Constantinople for light. The
missionaries persuaded him and many of his people
to accept Christianity.

368. There was another people of Turanian stock,

322 TWO THOUSAND YEARS OF MISSIONS.

though largely Slavized, living north of Constantinople
— the Bulgarians. They were counted, next to their
cousins the Huns, the most terrible of the barbarians.
Tacitus had spoken of the Finns, from whom the Bul-
garians sprang as a "marvelously savage race," hav-
ing "neither arms, horses nor household gods ; their
food is herbage, their clothing skins, their sleeping
place the bare ground ; their only hope of sustenance
rests in their arrows, which from want of iron they
point with bones." A few years before the time of
which we are speaking, the Eastern Emperor Niceph-
arus had been barbarously slain by them and his skull
had been turned into a drinking bowl. The name of
their king has a suitably savage sound, Bogoris. To
him and his wild tribesmen Cyril and Methodius deter-
mined to go as missionaries. To such people, how-
ever, Cyril preached the good message of the Prince
of Peace with little effect.

369. Bogoris wanted a gorgeous palace for himself
and ordered the artist missionary, Methodius, to paint
the walls of the great hall with a picture which would
strike terror into every beholder. Methodius, with the
gifts of a Byzantine colorist, painted for a higher
Master than Bogoris. When the painting was uncov-
ered before the eyes of the rough chieftain and his
followers, it fulfilled his specification. It struck terror
to all hearts. It was the scene of the last judgment.
The king and some of his nobles at once yielded to
the supremacy of Christ and were baptized. This
was in 861. A pagan party soon made insurrection,
but was overcome, and Christianity was permanently
established.

SCANDINAVIAN AND SLAVONIC REGIONS. 323

370. Pure Slavonic peoples inhabited the lands far
to the northwest of Bulgaria in the kingdoms of Mora-
via and Bohemia. Ratislav, King of Moravia, encour-
aged the Macedonians to plant Christianity in his
realm. They made many converts and founded not
a few churches and schools. This work began in
863. Eight years later the Duke of Bohemia, Bor-
ziwoi, visited the Moravian king and Methodius took
the opportunity to urge on him the religion of Christ.
Before leaving the Moravian court, Borziwoi and
thirty of his attendants, having received Christ, were
baptized. So the stream of Macedonian life poured
into Bohemia.

371. Cyril and Methodius found the Slavonic race
without a written language. They constructed for it
an alphabet based on the Greek. Having made letters
for the Slavs, they gave them a literature. They trans-
lated the whole Bible into Slavonian and created a
liturgy in that tongue. As Max Midler says : "This is
still the authorized version of the Bible for the Slav-
onic race, and to the student of the Slavonic languages
it is what Gothic is to the student of German." It
is interesting to trace back to the "Alpha, Beta" of
Leon's sons in Thessalonica a vast stream of literature
a thousand years long, which flows into our own lives
with Tourgueneff and Tolstoi.

372. But the great significance of the literary work
of Cyril and Methodius is that the Bible and liturgy
which they gave to the Slavs of Central Europe in
their own tongue became a leading factor in the his-
tory of Christendom.

324 TWO THOUSAND YEARS OF MISSIONS.

Immediately Latin Christianity fomented bitter
opposition to the spread of religion in the Slavonic
vernacular. Cyril and Methodius were summoned to
Rome. There Cyril died. Methodius made so favor-
able an impression on the Pope that in spite of the
vulgar tongue for the Bible on which he insisted, he
was returned to his mission field with the title of
Archbishop of Moravia.

The struggle for religion in the Slavonic vernacular
was not ended. It was just beginning. Europe imme-
diately rang with one phase of the battle. Hincmar,
Archbishop of Rheims; Odo, Bishop of Beauvais;
iEneas of Paris; and others, shouted themselves hoarse
in the insistence that Slavonic Christianity must be
utterly Latinized.

373. Agitation against the methods of Methodius
became growingly bitter. He was summoned a second
time to Rome. Another Pope, John VIII, was in
the chair. The brave apostle to the Slavs faced him
in long and earnest discussion with arguments from
both reason and Scripture. Methodius won the con-
cession that the Moravians might come to God in their
mother tongue, and returned to push his mission. But
many papists were narrower than the Pope and antag-
onized seriously the work of Methodius to the end of
his days.

374. One of the disciples of Methodius, Clement,
became a very effective missionary among Bulgarian
settlers about Ochrida, in the extreme western por-
tion of Macedonia, on the border of Albania. He not
only preached and wrote out simple discourses for

SCANDINAVIAN AND SLAVONIC REGIONS. 325

the people to read in their own tongue, but also took
great pains in teaching the children. To diffuse edu-
cation, he carefully trained a company of young men
for teachers. He sought to improve the condition of
the people by introducing new kinds of fruit trees and
to refine their taste by giving them beautiful church
architecture and other fine arts.

375. The largest direct service of Cyril and Metho-
dius to the world was in furnishing letters and the
Scriptures to Russia. The first living bearers of the
Good News to the Russians were men brought in con-
tact with Byzantine Christianity by the vicissitudes
of war and trade. The first eminent disciple of Christ
in Russia was the Princess Olga. She had learned
enough of Christianity there to wish to know more.
Hence she made a journey to Constantinople. There
she was baptized by the patriarch, the emperor stand-
ing sponsor. On her return to Russia she endeavored
to bring her son, Sviatoslav, to the new faith. But
he was too much absorbed in war to care much for
religion. He, however, allowed Olga and all who
joined her in faith to exercise freedom of conscience
in their worship. He even allowed his children to
be instructed by her.

376. The grandson of Olga, Vladimir, who became
Grand Prince in 980, was for a time a vigorous pagan,
even compelling human sacrifices. The story of his
adoption of the Christian faith is unique, even in the
long and varied history of missions. Mohammedan
missionaries came, urging him to adopt their prophet.
The reason he gave for not doing so was much more

326 TWO THOUSAND YEARS OF MISSIONS.

to their credit than his. As they expounded to him
their tenets he exclaimed : "Drink no wine ! Drink-
ing is the great delight of the Russians ; we can not
live without it." Next the Jews living among the
Chazars in the Crimea sent their missionaries to Vladi-
mir, trying to persuade him, as their ancestors had
tried to persuade their immediate neighbors, to em-
brace Judaism. They spoke to Vladimir in glowing
terms about Jerusalem. But in answer to his questions
they had to confess that for their sins they had been
dispersed through all lands. He wanted nothing of
a religion which had no country. Then came mission-
aries from the Roman Church and told him about the
great God and also about their great Pope. "Return
home," he said, "our ancestors did not receive this
religion from you." The leaven of Olga was working.
377. Then came a missionary of the Greek Church
who was called a "philosopher." He pointed out the
errors of his predecessors. Vladimir said that the
Jews had told him that both the Romanists and the
Greeks worshiped one whom they, the Jews, had cru-
cified. "That is even so," admitted the Greek. "But
why was he crucified?" asked the king. This was the
missionary's opportunity. He told the story of God's
fellowship with us through Christ in suffering. Vladi-
mir was convinced at heart. But the cautious king
was determined to be deliberate in this momentous
affair. The following year he called his councillors
together and laid the question before them. They
advised him to send select men to the countries where
the different faiths were professed, to see how they

SCANDINAVIAN AND SLAVONIC REGIONS 32;

worked in practice, and to bring home a report.

378. This embassy found nothing which impressed
them favorably until they came to Constantinople.
The wise Emperor Basil secured their attendance at
a service in St. Sophia, the most magnificent church
building then in existence. It was gorgeous with
gold and mosaics in the true Byzantine style. The
patriarch wore his most resplendent robes, the choir
chanted divinely, innumerable tapers dazzled the eye,
the incense intoxicated the senses. When the deacons
and sub-deacons, bearing torches, came in procession,
wearing white surplices with high wing-like shoul-
ders, and all the vast congregation bowed together in
worship, the simple-minded Russians grasped their
guides and said : "This is supernatural !" The guides
answered : "What ! Do you not know that the angels
come down from heaven to mingle in our services?"
"You are right," said the Russians, "we want no fur-
ther proof; send us home again." So they brought
the report that there was no religion to be considered
but the Greek.

379. Still cautious, Vladimir determined to test the
matter in his own warlike fashion. He besieged Kher-
son in the Crimea, vowing that if he took it he would
become a Christian. Succeeding in that, he made one
more condition. He wrote to the Greek emperor that
he would accept his religion provided he would give
him his sister in marriage. Princess Anne shrank
from the proposal of the barbarian, but for the sake
of the conversion of a nation she sacrificed herself.
After she had arrived at Kherson Vladimir was finally

328 TWO THOUSAND YEARS OF MISSIONS.

baptized (A. D. 988). Two women, Olga and Anne,
were the apostles of all the Russias.

380. Vladimir, his bride and retinue returned to
his capital, Kieff, five hundred miles up the Dnieper.
He proclaimed Christianity as the religion of his
domain and had the national idol, Perun, overthrown
and dragged swiftly across country, while twelve
horsemen followed flogging the degraded god to the
banks of the river and there tumbled it into the stream.
The horrified people held their breath in expectation
of some terrible avengement of the sacrilege. But
when Perun disappeared over the rapids, paganism
was dead in Russia.

Vladimir ordered all the people to assemble at the
river to be baptized. So the vast crowds went down
into the water, some swimming, some wading up to
the neck, some carrying their children in their arms,
and were all buried in a wholesale baptism to rise a
christened, if not a Christian, nation.

There were no persecutions in Russia. The people
followed their monarch. They called him "Isapos-
tolas," equal to an apostle. The people had the Bible
in their own tongue, thanks to Cyril and Methodius
of a hundred years before, and were able in time to
learn something of the Christianity which they were
forced to profess in ignorance.

381. The story of the conversion of the other Slav-
onic tribes, like that of all Eastern Europe, is political
and military rather than strictly missionary. But many
noble characters with something of the true missionary
spirit in them may be seen dimly struggling amid the
tumultuous elements of the times,

SCANDINAVIAN AND SLAVONIC REGIONS. 329

Among the finest characters in the history of the
conversion of Poland were Dambrowka, the first wife
and Oda, the fourth wife, of Duke Mieceslav, in the
latter half of the tenth century. Oda had been a nun,
but the Roman Church allowed her to marry for the
sake of promoting the faith. Later, in 1034, in like
manner Prince Cassimir, who had entered a Benedict-
ine monastery in Germany, was absolved from his
vows that he might assume the throne of Poland
which was his by hereditary right.

382. Early in the next century Pomerania submit-
ted to the rule of Poland, promising at the same time
to adopt Christianity. But it was difficult to find any-
one with sufficient courage to venture as a missionary
among the fierce Pomeranians. The Polish bishops
absolutely declined to go, but a Spanish friar by the
name of Bernard offered himself. The barefooted
mendicant was an object of profound contempt to
the people. When he told them that he was a mes-
senger of the great God they replied that such a being
would not send a beggar as his envoy. Bernard was
obliged to flee.

383. It was necessary to send a man of personal
eminence and attended with the signs of rank and dig-
nity. Otho, Bishop of Bamberg, Germany, was pre-
vailed upon to undertake the task. He made two exten-
sive missionary tours through Pomerania with all the
pomp available. He was a sincere and earnest man,
with great tact and determination. In spite of all his
abilities and all his accessories, he nearly lost his life
more than once at the hands of the people, By a com-

330 TWO THOUSAND YEARS OF MISSIONS.

bination of diplomacy, vigor and devotion he accom-
plished his purpose. At Pyritz 7,000 candidates were
led into the waters of baptism. This was done with
more of preparation and decorum than was common in
those times in that part of the world. Yet the whole
stay at Pyritz was but twenty days. The struggle
was more intense and prolonged at Stettin and in some
other places.

384. The Wends made a stubborn resistance to
Christianity. But their apostle Vicelin had gained
good headway among them before his death in 11 54.

The island of Ruegen, off the German coast of the
Baltic Sea, was the last stronghold of paganism in
that region. It contained a temple of Svanovit, en-
shrining a colossal image of that deity. After the
conquest of the island by Denmark, Absolom of Roes-
kild with some instructed axe-bearers tore aside the
veil of the temple and hewed Svanovit in pieces before
the eyes of the horrified populace (A. D. 1168).

Finland and Lapland were not finally subdued to
the rule of the faith of Sweden till the last quarter
of the thirteenth century, more than four hundred
years after Cyril and Methodius began to evangelize
the Slavs.

CHAPTER XXI.

ICELAND, GREENLAND AND LABRADOR.

385. Iceland a phenomenal country. 386. The first
missionaries. 387. King Olaf Tryggvison the great fac-
tor in the conversion of Iceland. 388. He swims for
missions. 389. His bait catches. 390. The converts
save the day. 391. An imported meeting-house. 392.
Christianity established in Iceland. 393. Greenland col-
onized. 394. Leif's visit to Norway. 395. Leif's mis-
sion. 396. Christianity in Greenland. 397. Leif's dis-
covery of America. 398. Hans Egede. 399. Gertrude
Egede. 400. First missionary work. 401. Good Hope
mission. 402. Difficulties. 403. Moravian missions.
404. Missionary women. 405. The first conversions.
406. Results of work. 407. Complete success. 408.
Love more efficient than law. 409. Christian Erhard in
Labrador. 410. Jens Haven. 411. George III. makes
donation to missions. 412. The missionaries. 413.
The Privy Council of England makes grant for missions.
414. Features of the work. 415. Results. 416. Ships
that were iceberg-proof.

385. Suspended on the Arctic Circle is one of the
phenomenal portions of the earth, Iceland ; an island
of fire and of ice, of volcanoes and of glaciers ; counted
good for nothing but pasturage, yet unshaded by a
single tree. Though six hundred tempestuous miles
from the mainland of Europe, every piece of lumber
for shelter and all hreadstuffs for food must be im-

33i

332 TWO THOUSAND YEARS OF MISSIONS.

ported. Extremely poor in material possessions, iso-
lated to the last degree from the rest of the world, and
without cities of its own, Iceland has been for a thou-
sand years a land of large intellectual life.

In the early part of this millennium it produced a
literature unequaled by that of any other land in those
days, a literature of surpassing interest still. The
early history of Scandinavia was written not on the
mainland but in Iceland. It was written, too, with a
wonderful clearness and beauty. The best pictures we
have of the thought and life of o'ur Teutonic fore-
fathers come from Iceland. The Eddas give us their
religious ideas, the Sagas (stories) their history. At
the end of the island's millennium, though without
public schools, Iceland has less illiteracy than any
other land on earth. Scattered about on lonely farm-
steads, or rather cattle and sheep ranches, par-
ents have handed on to children from generation to
generation a love of letters. It is not uncommon for
the peasants to know, not only their own national
poetry and history, but also several European lan-
guages. Iceland, even more than England, or than
Scandinavia itself, furnishes a demonstration of the
tremendous inherent vigor and persistent psychic force
of the Northmen stock.

King Harold Hair-fair consolidated the kingdom
of Norway and ruled it with such a ruthless hand
that many of the old independent nobles emigrated in
various directions. Some of them established them-
selves in what came to be called Normandy and thus
became the Norman rulers of England. But hundreds

ICELAND, GREENLAND AND LABRADOR. 333

of the more peace-loving, fine-spirited and cultivated
families colonized Iceland, going a few at a time,
through a considerable period before and after the
year 900. There they founded and maintained for
four hundred years the only absolutely free republic
then in the world. Though hardy and sturdy in the
highest degree, they were the portion of the North-
men who preferred industry to piracy and trade to
conquest.

386. The migration to Iceland was consecrated with
solemn sacrifices to Odin and the other gods of the
Norse. It was a hundred years before they were dis-
placed by the true God and his Christ. In 981, an
Icelander by the name of Thorwald traveling in Sax-
ony and becoming acquainted with Christianity, ac-
cepted it with all his heart. He showed his sincerity
by persuading Frederick the minister who baptized
him, to go with him on a mission to Iceland. They
labored for five years with some success, but were then
compelled by a vote of the Allthing or National Coun-
cil to leave the island.

One of the good stories told about the work of
Frederick gives an interesting episode of missionary
life. He pitched his tent near a heathen temple and
began to preach to the crowds. The wife of the chief
man of the neighborhood was greatly annoyed that a
new religion should be preached. So she went into the
temple and began to pray with all her might to Thor.
It was a question for a while who had the more com-
manding voice, the lady of the manor or the mission-
ary.

334 TW0 THOUSAND YEARS OF MISSIONS.

The Icelanders were in frequent communication
with their mother country, Norway, and received
Christianity mainly through the efforts of King Olaf
Tryggvison. He sent Stefnin, a native of Iceland,
also his own chaplain, Thangbrand, a Saxon. The
latter was a fighting chaplain, and when the sword
of the spirit failed he buckled on the sword of Olaf.
Many of the people turned Thangbrand's efforts into
a laughing-stock; nevertheless, he made some influ-
ential converts.

387. The most decisive influence was exerted by the
great personality of Olaf himself. The account as
given in the Sagas (stories) of the kings written by
Snorri, one of the great Icelandic authors, is so quaint
and charming that it must be told in the original
account as rendered into English with suitable flavor
by Morris and Magnusson. It shows Olaf in a better
light than most of his missionary feats. For the con-
version of Iceland, he could not depend so much upon
force as he did for that of Norway. Hence, we see
him using consummate tact in putting himself en rap-
port with the Icelanders through athletic comrade-
ship.

"For that same harvest came out to Nidaros from Iceland
Kiartan, the son of Olaf, the son of Hoskuld, and the son also
of the daughter of Egil Skallagrimson, which Kiartan hath
been called nighabout the likeliest and goodliest man ever
begotten in Iceland. There was then also Haldor, son of
Gudmund of Maddermead, and Kolbein, son of Thord, Frey's
priest, and brother of Burning-Flossi ; Sverting also, son of
Runolf the priest; these and many others, mighty and un-
mighty. were all heathen.

ICELAND, GREENLAND AND LABRADOR. 335

"Therewith also were come from Iceland noble men who
had taken christening from Thangbrand, to wit, Gizur the
White, the son of Teit Ketilbioon's son, whose mother was
Alof, daughter of Bodvar the Hersir, son of Viking- Kari;
but the brother of Bodvar was Sigurd, father of Eric Biodas-
kalli, the father of Astrid, mother of King Olaf. Another
Icelander hight Hialti, son of Skeggi ; he had to wife Vil-
borg, daughter of Gizur the White. Hialti was a christened
man, and King Olaf gave full kindly welcome to father and
son-in-law, Gizur and Hialti, and they abode with him.

"Now those Iceland men who were captains of the ships,
such of them as were heathen, sought to sail away, when the
King was come into the town, for it was told them that the
King would christen all men perforce ; but the wind was
against them, and they were driven back under Nid-holm.
These were the captains of ships there : Thorarin Nefiolfson,
Hallfred the Skald, son of Ottar, Brand the Bountiful, and
Thorliek Brandson. Now it was told King Olaf that there
lay certain ships of Icelanders, who were all heathen and
would flee away from meeting the King. So he sent men to
them forbidding them to stand out to sea, bidding them go
lie off the town, and so did they, but unladed not their ships
[but they cried a market, and held chaffer by the king's
bridges. Thrice in the spring-tide they sought to sail away,
but the wind never served, and they lay yet by the bridges.

388. "Now on a fair-weather day many men were a-swim-
ming for their disport ; and one man of them far outdid the
others in all mastery. Then spake Kiartan with Hallfred the
Troublous-skald bidding go try feats of swimming with this
man, but he excused himself. Said Kiartan, 'Then shall I try' ;
and cast his clothes from him therewith, and leapt into the
water, and struck out for that man, and caught him by the
foot and drew him under. Up they come, and have no word
together, but down they go again, and are under water much
longer than the first time, and again come up, and hold their
peace, and go down again the third time; till Kiartan thought
the game all up, but might nowise amend it, and now knew

33^ TWO THOUSAND YEARS OF MISSIONS.

well the odds of strength betwixt them. So they are under
water there until Kiartan is well-nigh spent; then up they
come and swim to land. Then asked the Northman what
might the Icelander's name be, and Kiartan named himself.
Said the other, 'Thou art deft at swimming ; hast thou any
mastery in other matters?' Said Kiartan, 'Little mastery is
this.' The Northman said, 'Why asketh me nought again?'
Kiartan answereth : 'Me-seemeth it is not to me who thou art,
or in what wise thou art named.' Answered the other : 'I
will tell thee then : Here is Olaf Tryggvison.' And therewith
he asked him many things of the Iceland men, and lightly
Kiartan told him all, and therewith was minded to get him
away hastily. But the King said : 'Here is a cloak which I
will give thee, Kiartan.' So Kiartan took the cloak, and
thanked him wondrous well].

389. "And now was Michaelmas come, and the King let hold
hightide, and sing mass, full gloriously; and thither went the
Icelanders, and hearken the fair song, and the voice of the
bells. And when they came back to their ships, each man
said how the ways of the Christian men liked them, and Kiar-
tan said he was well pleased, but most other mocked at them.
And so it went, as saith the saw, Many are the King's ears,
and the King was told thereof. So forthwith on that same
day he sent a man after Kiartan bidding him come to him ;
and Kiartan went to the King with certain men, and the
King greeted him well. Kiartan was the biggest and good-
liest of men and fair-spoken withal. So now when the King
and Kiartan had taken and given some few words together,
the King bade Kiartan take christening. Kiartan saith that
he will not gainsay it, if he shall have the King's friendship
therefor ; and the King promised him his hearty friendship ;
and so he and Kiartan strike this bargain between them. The
next day was Kiartan christened, and Bolli Thorleikson his
kinsman, and all their fellows ; and Kiartan and Bolli were
guests of the King whiles they wore their white weeds; and
the King was full kind to them, and all men accounted them
noble men wheresoever they came.

390. "That same harvest came back from Iceland to King

ICELAND, GREENLAND AND LABRADOR. 337

Olaf Thangbrand the mass-priest, and told how that his jour-
ney had been none of the smoothest ; for that the Icelanders
had made scurvy rimes on him, yea and some would slay
him. And he said that there was no hope that that land
would ever be christened. Hereat was King Olaf so wood
wroth that he let blow together all the Iceland men that were
in the town, saying withal that he would slay them every one.
But Kiartan and Gizur and Hialti, and other .such as had
taken christening, went to him and said, 'Thou wilt not, King,
draw back from that word of thine, whereby thou saidst that
no man might do so much to anger thee, but that thou wouldst
forgive it him if he cast aside heathendom and let himself be
christened. Now will all Iceland men that here are let them-
selves be christened ; and we will devise somewhat whereby
the Christian faith shall prevail in Iceland. Here are sons
of many mighty men of Iceland, and their fathers will help
all they may in the matter. But in sooth Thangbrand fared
there as here with thee, dealing ever with masterful ways and
man-slaying; and such things men would not bear of him.'
So the King got to hearken of these redes, and all men of
Iceland that there were, were christened."

391. In the Saga of Howard the Halt, written
long before Snorri's Sagas of the Kings, we get a
glimpse of the same kind of work by Olaf and of the
taking to Iceland of materials for church building.

"But within certain winters heard Howard these tidings,
that Earl Hakon was dead, and King Olaf Tryggvison come
to the land and gotten to be sole King over Norway, and that
he set forth new beliefs and true. So when Howard heard
hereof he broke up his household, and fared out with Biargey
and Thorhall, his kinsman. They came to King Olaf and he
gave them good welcome. There was Howard christened
with all his house, and abode there that winter well accounted
of by King Olaf. That same winter died Biargey ; but the
next summer, Howard and Thorhall his kinsman fared out
to Iceland. Howard had out with him church-wood ex-

338 TWO THOUSAND YEARS OF MISSIONS.

ceeding big; he set up house in the nether part of Thorhalls-
dale, and abode there no long time before he fell sick ; then
he called to him Thorhall his kinsman and spake, 'Things have
come to this, that I am sick with the sickness that will bring
me my death; so I will that thou take the goods after me,
whereof I wish thee joy; for thou hast served me well and
given me good fellowship ; thou shall flit thy house to the
upper part of Thorhallsdale and there shalt thou build a
church, wherein I would be buried.' "

392. In the year 1000, the Allthing of Iceland, after
serious discussion, voted to adopt Christianity as the
religion of the island, allowing, however, some con-
cessions for a time to the superstitious customs of the
people. But in 1016 all compromise was abolished.

The Arctic, and at the same time volcanic, island
had one natural advantage over the other northern
countries, where nothing was yet known as to baptism
except immersion. The Allthing solemnly .set apart
the pools of certain warm springs as national baptiste-
ries. In these, at last, all the people of Iceland were
"buried with Christ by baptism" and "raised" in "the
likeness of his resurrection."

393. From Iceland Greenland was discovered and
colonized (985). Eric the Red, banished from Ice-
land, sailed to the inhospitable shores which had been
sighted by a previous navigator. Eric said that he
thought that colonists would be more apt to come if
the country had a pleasant name, so he called it Green-
land. That facetious name has stuck to the great
trackless, ice-covered peninsula now for nearly a thou-
sand years. But the grim humor of the old Norse
outlaw or some other business devices proved effective

ICELAND, GREENLAND AND LABRADOR. 339

and many settlers left Iceland for what was, possibly
in fact, a greener land. According to fourteenth cen-
tury accounts, there were by that time two hundred
and eighty Scandinavian settlements in Greenland,
with two towns, fourteen churches and a cathedral.
But Eric and the first settlers were pagans.

394. The following is the story of their conversion
in the Sagas :

"After that sixteen winters had elapsed, from the time
when Eric the Red went to colonize Greenland, Leif, Eric's
son, sailed out from Greenland to Norway. He arrived in
Drontheim in the autumn, when King Olaf Tryggvison was
come down from the north, out of Halagoland. Leif put in
to Nidaros with his ship, and set out at once to visit the King.
King Olaf expounded the faith to him, as he did to other
heathen men who came to visit him. It proved easy for the
King to persuade Leif, and he was accordingly baptized,
together with all of his shipmates. Leif remained throughout
the winter with the King, by whom he was well- entertained.

395. "Upon one occasion the King came to speech with Leif,
and asks him, 'Is it thy purpose to sail to Greenland in the
summer?' 'It is my purpose,' said Leif, 'if it be your will.'
'I believe it will be well,' answers the King, 'and thither you
shall go upon my errand, to proclaim Christianity there.'
Leif replied that the King should decide, but intimated to
him his belief that it would be difficult to .carry his mission
to a successful issue in Greenland. The King replied that he
knew of no man who would be better fitted for this under-
taking, 'and in thy hands the cause will surely prosper.' 'This
can only be,' said Leif, 'if I enjoy the grace of your protec-
tion.' Leif put to sea when his ship was ready for the voyage.
For a long time he was tossed about upon the ocean, and
came upon lands [New England] of which he had previously
had no knowledge. There were self-sown wheat fields and
vines growing there. There were also those trees thene which
are called 'mausur' and of all these they took specimens. Some

340 TWO THOUSAND YEARS OF MISSIONS.

of the timbers were so large that they were used in build-
ing. Leif found men upon a wreck, and took them home with
him, and procured quarters for them all during the winter.
In this wise he showed his nobleness and goodness, since he
introduced Christianity into the country, and saved the men
from the wreck ; and he was called L*eif the Lucky ever after.
396. "Leif landed in Ericsfirth and then went home to Brat-
tahlid : he was well received by every one. He soon pro-
claimed Christianity throughout the land, and the Catholic
faith, and announced King Olaf Tryggvison's messages to the
people, telling them how much excellence and how great glory
accompanied the faith. Eric was slow in forming the deter-
mination to forsake his old belief, but Thiodiiild embraced the
faith promptly, and caused a church to be built at some dis-
tance from the house. This building was called Theodhild's
Church, and there she and those persons who had accepted
Christianity, and they were many, were wont to offer their
prayers."

397. Other sagas give more details about Leif's dis-
covery of the New England coast and his return to
spend a winter there more than 600 years before the
Pilgrims landed. Our present interest is in the fact
that the continent of North America was first dis-
covered by a missionary. His mission to Greenland
(A. D. 1000) was successful, though it had opposition
to meet at first. When all the people were calling Leif
the Fortunate because he had fallen in with and res-
cued a shipwrecked crew in those unfrequented waters,
his own father Eric said that the good fortune was
offset by the fact that Leif had brought into the coun-
try at the same time that trickster the priest. One
of Leif's sisters, Freydis, named from the Friday
goddess Freya, was a woman of desperate deeds.
But in the end all the colony accepted Christianity,

ICELAND, GREENLAND AND LABRADOR. 34)

which held sway there for four hundred years, with a
line of bishops of whom seventeen are known. No
account has reached us, only vague hints, of untoward
events by which the colony was ultimately destroyed.
But everyone who sees the statue of Leif Ericson on
the Boston Back-Bay Boulevard, must remember in
justice to the facts that discovery was incidental in
the career of Eric's son. The main business of that
bold figure was carrying the gospel to the heathen.

398. After the last record of the old Norse colony
and church in Greenland (1409), three hundred years
elapsed without leaving any account of a sound of the
gospel over the cold wastes of that land of desola-
tion. Then a young Dane, Hans Egede, in his studks
at college became acquainted with the stories of the
old heroic days as hundreds of others before him had
done. But he had the imagination and the wide-reach-
ing altruism to be fired with a longing to renew the
work of Leif, the son of Eric, and to minister to any
remnant of the old faith which might have survived
through nine generations. In his dreams he saw a
people with some of the old Norse blood in their veins
waiting and watching for a messenger of God to break
the silence of the centuries.

Graduated and settled in the little fishing parish
of Vaagen, the college ideal clung to him and gained
an even deeper hold on his spirit. He devoured
every word that he could glean from men who had
sailed on whaling expeditions in the Arctic seas. They
told him of the terrible condition of the Greenlanders.

399. His wife could not share his desire to go to

342 TWO THOUSAND YEARS OF MISSIONS.

that desolate land. His parishioners, who had soon
come to love the faithful, devoted young pastor, when
they learned of his longing at first protested, then
grew angry, and finally thought him deranged. In
1710 he wrote an earnest appeal in behalf of Green-
land to his own bishop and to one of the more metro-
politan bishops. It took them a whole year to answer
and then it was with no more encouragement than
was received eighty years later by William Carey from
his elders. The fisher-folk of Vaagen came almost to
persecute Egede and his family. His vagary, as they
thought it, had upset the selfish complacency of the
people with their pastor. At this juncture, however,
his wife, after much prayer for guidance, came to see
the divine call as clearly as he did himself. From
this hour on she was his unfailing comrade and his
strengthener in every hour of darkness. In spite of the
protests of her own mother and of all other hindering
frier.ds, Gertrude Ras Egede became one of the noblest
missionaries in all the annals of our two millenniums.
400. In 171 5 Egede published a pamphlet entitled
"A Scriptural and Rational Solution and Explanation
with Respect to the Objections and Impediments
Raised Against the Design of Converting the Heathen-
ish Greenlander." He resigned his pastorate and went
to Bergen hoping to enlist merchants in an expedition
for trade with Greenland. It was in vain. At last he
went to Copenhagen. There some friends of the
Danish, mission in India, including the king himself,
sympathized with Egede's purpose and gave it public
indorsement.

ICELAND GREENLAND AND LABRADOR. J43

There were trying delays even after that. But
finally a trading-colonizing-missionary company was
organized. After thirteen years of indefatigable toil
to that end, Egede set out in the "Hope" for the same
shore that Leif the son of Eric had sought seven cen-
turies before.

401. On reaching Greenland in 1721 he found the
natives to be no descendants of the old Norsemen, but
low, timid, unapproachable Eskimos. In spite of his
vanished dream Egede called the new settlement "Good
Hope." His children played with the Eskimos and so
gradually friendly relations were established. The
first convert was baptized three years and a half after
his arrival.

Egede had to pick up the language as best he could
without helps. He translated some portions of Scrip-
ture as soon as possible. It was a difficult undertaking,
because the Eskimos lacked a vocabulary, not only for
spiritual things, but also for the ordinary thoughts
which had been coined into words under such different
skies as those of Palestine. How could he render the
"Lamb of God which taketh away the sin of the world"
to people who had never seen sheep? Egede's great-
est work was in laying foundations and opening the
door for others, especially the Moravians. Twenty
years after the beginning of his mission, when he was
in the homeland pleading for it, he said : "We count
but between twenty and thirty aged persons and a hun-
dred and odd young ones that have been found capa-
ble to receive the holy sacrament of baptism." But
he adds: "If amongst ourselves we had no schools

344 TW0 THOUSAND YEARS OF MISSIONS.

nor other pious foundations for the instruction and
Christian education of youth and old people, pray
what great feats would one or two teachers in a whole
country be able to do by once or twice a year, taking
a journey throughout the land and preaching a passage
sermon ?"

402. Some colonists and soldiers of doubtful char-
acter were sent to Greenland, who added much to the
difficulties of Egede as superintendent of the colony.
He was reinforced by only three missionaries, one of
whom stayed but a short time. Still the work was
making some headway, when a terrible scourge of
smallpox was brought to Greenland. The missionaries
did all in their power for the wretched and distracted
natives. But three thousand of them perished, only
eight souls surviving in the vicinity of the station.

After fifteen years in Greenland, Egede's heroic
wife laid down her life. The people for whom they
had especially toiled were nearly all swept away and
the broken-hearted missionary prepared to return to
Europe. He gathered the handful of colonists and
the remaining natives together and preached to them
on this pathetic text : "I said I have labored in vain, I
have spent my strength for naught and in vain, yet
surely my judgment is with the Lord and my work
with my God."

In Copenhagen Hans Egede did useful service to
the cause he loved, being put at the head of the mis-
sionary training-school there. His son, Paul Egede,
carried on the Danish mission in Greenland.

403. Three years before the departure of Hans

ICELAND, GREENLAND AND LABRADOR. 345

Egede from Greenland he welcomed there three Mora-
vian missionaries. Count Zinzendorf, attending the
coronation of Christian VI in the capital of Denmark,
witnessed the baptism of two Greenland boys whom
Egede had sent home. The little church of Moravian
refugees on Zinzendorf's estate in Saxony had been
in existence but ten years and was without numbers
or means. But its heart was stirred by the story of
Anthony, the West Indian negro, and at the same
time by the story of Greenland's need. When it was
known that the Danish Government intended to aban-
don its mission in Greenland, two or three uneducated
day-laborers in Herrnh'ut, without resources, felt that
they ought to take up the work about to be laid down
by the King of Denmark! Matthew Stach and his
cousin, Christian Stach; with Christian David, who
had felled the first tree in founding Herrnh'ut, made
up a trio for Greenland. The simplicity of faith which
could start on such an expedition without equipment of
any kind, educational, financial or ecclesiastical, was
either childish or nothing less than sublime ; perhaps it
was both — was sublimely child-like. The Lutheran
friends of missions in Copenhagen were astounded at
the situation when the Moravians arrived there. But the
unmistakable, unhesitating, Christian devotion on the
one side called it out on the other. Count Pless asked
the Herrnhutters how they could live after reaching
Greenland. They answered that they "would build a
house and cultivate a piece of land that they might
not be burdensome to any." When he told them that
there was no timber in that country with which to

346 TWO THOUSAND YEARS OF MISSIONS.

build, they said : "Then we will dig a hole in the
earth and lodge there." "No," he said, "you shall not
be driven to that extremity ; take timber with you and
build a house." And he gave them the necessary
money. Through such friends, the king gave them a
cordial letter to Egede and the latter welcomed them
with the utmost Christian fraternity. He put them at
once in the way of learning the language. They
selected a site not far from him on which to build
their mission station, which they called New Herrnh'ut.
They shared with him in the self-forgetful ministry
to the natives during the smallpox scourge. When
famine stared them in the face and sickness disabled
them he and his noble wife cared for them tenderly
as if they had been of his own church or his own
kindred. On his final departure from Greenland he
said to them: "I wish you the Divine blessing and
assistance in your call and office and I cherish a lively
hope that God will still bring the work in Greenland,
which I must now leave full of heaviness, to a glori-
ous issue."

At the end of a year they were reinforced by the
arrival from Herrnh'ut of Frederick Boemish and John
Beck* But the following summer no supplies were
sent them and they were reduced to dire straits for
subsistence. They began the long winter with nothing
but a barrel-and-a-half of oatmeal. The natives re-
fused to sell them seals, which the missionaries them-
selves had no way of catching.

They got along fairly well on shell-fish and train-oil
while they could get them, with a little sprinkling of

ICELAND, GREENLAND AND LABRADOR. 347

oatmeal. But when they were reduced to seaweed and
old tallow candles for food they became greatly de-
bilitated. Only a part of the supplies needed came
for the fourth year.

404. It was in the summer of 1736 that the first
women were added to the missionary staff, Madam
Stach, Matthew's mother, and his two sisters, Rosina
and Anna. This not only improved the home condi-
tions but also the prospect of efficiency. The young
women proved to have more facility in learning the
language of the country than their brother or cousin
possessed. When the missionaries told the natives
that they had come to Greenland to teach them the
truth, they replied : "Fine fellows, indeed, to be our
teachers! We know very well that you yourselves
are ignorant and must learn your lesson of others."

The missionaries made every effort to win the confi-
dence and get near to the hearts of the Greenlanders.
Matthew Stach even lived with them in one of their
filthy huts for a month at a time. But all to no avail.
The savages tried all sorts of serious annoyances to
drive the Moravians out of the country. They even
stoned them and on one occasion conspired to murder
them. It was not until five years had passed that the
first decided fruit of the mission appeared. Here is
the original record of that thrilling event:

405. "June the 2nd" (write the missionaries) "many South-
landers visited us. Brother Beck at the time was copying
a translation of a portion of the Gospels. The heathen being
very curious to know the contents of the book, he read a few
sentences, and after some conversation with them asked wheth-

348 TWO THOUSAND YEARS OF MISSIONS.

er they had an immortal soul, and whither that soul would go
after death? Some said, 'Up yonder.' And others, 'Down to
the abyss.' Having rectified their notions on this point, he
inquired who had made heaven and earth, man and all other
things. They reply that they did not know and neither had
they heard, but it must certainly be some great and mighty
Being. He then gave them an account of the creation of the
world, the fall of man and his recovery by Christ.

"In speaking on the redemption of man, the Spirit of God
enabled him to enlarge with more than usual energy on the
sufferings and death of our Saviour, and in the most pathetic
manner to exhort his hearers seriously to consider the vast
expense at which Jesus had ransomed their souls, and no
longer reject the mercy offered them in the Gospel. He then
read to them out of the New Testament, the history of our
Saviour's agony in the Garden. Upon this the Lord opened
the heart of one of the company, whose name was Kayarnak,
who stepping up to the table, in an earnest manner, exclaimed,
'How was that? Tell me that once more, for I too desire
to be saved.' These words, the like of which had never before
been uttered by a Greenlander, so penetrated the soul of
Brother Beck, that with great emotion and enlargement of
heart he gave them a general account of the life and death
of our Saviour, and of the scheme of salvation through him."
406. Kayarnak proved to be a sincere inquirer.
After careful instruction he and others whom he had
helped to bring were baptized. From this time on, in
spite of many discouragements, the Christian colony
at New Herrnh'ut grew. By 1748 it numbered one
hundred and thirty. Thirty-five were baptized in that
one year. The year before the first church building had
been erected with frame and boards sent from Europe.
At the end of twenty-five years, a new station was
established one hundred miles south of New Herrnhut
and called Lichtenfels. Within two years converts

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ICELAND, GREENLAND AND LABRADOR. 349

were baptized there and many adherents soon gathered
about this place. Sixteen years later, a third station
was established four hundred miles farther south still,
near the southern cape of Greenland. It was not long
until there were over two hundred baptized converts
in the new station, Lichtenau.

407. The first Moravian missionary to Greenland
who had enjoyed the advantage of a liberal education
was Michael Koenigseer, who came in 1773 to be
superintendent of the whole field. Though fifty-one
years of age, he was able to acquire the native language
as none of his predecessors had been able to do in
all the forty years of the mission. He did splendid
service until his death in 1786. The year that William
Carey arrived in India, John Soerensen, in his eighti-
eth year, returned to Europe, having spent forty-nine
years as a missionary in Greenland. By the year 1801,
the last Greenlander within the immediate field of the
Moravians had received baptism. Is there another rec-
ord of missionary success as complete as this any-
where on earth ? It is true that the total popula-
tion was small, fewer than two thousand souls. On the
other hand, it was one of the most groveling, unfeel-
ingly selfish, stolid and stubborn people ever ap-
proached by Christianity. It was transformed by the
gospel. After conversion, sympathy, kindness, gen-
erosity, even to strangers, developed. When an ac-
count of the destruction of the Moravian Indian set-
tlement in Ohio at the hands of savage white men and
the destitution of the few survivors was read to the
Greenlanders' Church, one Eskimo said, "I have a fine

350 TWO THOUSAND YEARS OF MISSIONS.

reindeer skin which I will give." Another said, "I
have a new pair of reindeer boots which I will send."
A third said, "I will send them a seal that they may
have something to eat and burn."

408. One of the world-wide lessons taught by the
Moravian mission in Greenland the missionaries them-
selves did not learn for years. Then they had the
grace to see their own mistake, frankly to acknowledge
it and completely to reverse their method. They began
by proclaiming the great God and his rightful require-
ments of men. It seemed to them that there was no
use of preaching much else till this was accepted.
But nobody accepted this or cared even to hear about
it. It was the story of the Garden of Gethsemane that
stirred the first soul. It was found that others were
moved in like manner. In 1840 the missionaries be-
came fully convinced that they ought to put to the
front the love and sympathy of God as revealed in
the suffering Saviour. From that time on the work
prospered and became triumphant. Even the hard-
hearted Eskimo is not to be hammered to pieces ; he
is to be melted like his own icebergs, by the omnipo-
tent sunshine.

409. Labrador, though farther south than Green-
land, has a more Arctic climate and is inhabited by
Eskimos of a more degraded type. Christian Erhard
had sailed many seas and had been converted at a
Moravian mission station in the West Indies. As a
mate on a Dutch whaler he had visited New Herrnhut
in Greenland and had learned a little of the Eskimo
speech. Some English merchants put him in charge

ICELAND, GREENLAND AND LABRADOR. 35 1

of a trading expedition for the coast of Labrador in
1752. Four Moravians from the Brethren's settlement
at Ziest, in Holland, went with him to found a mis-
sion. They landed at Nisbet's Haven and erected a
house which they had brought with them, calling the
station Hopedale. The trading vessel sailed up the
coast. Erhard, going ashore with five of the crew
to visit some of the natives, never returned. There
were indications found the next year which showed
that they had been murdered. The captain was left
so short-handed that he returned to Hopedale and
took the Moravians on board to help him work the
ship back to Europe.

410. Another Moravian, Jens Haven, strongly
drawn toward the perilous coast of Labrador, made a
special study of it. The more he learned of its dan-
gers the more he wanted to go. Zinzendorf advised
him to go first to Greenland. Having spent some time
in the work at Lichtenfels, he was called to England
to inaugurate the work for Labrador. Through the
co-operation of Sir Hugh Palliser, Governor of New-
foundland, Haven visited Labrador in 1764 and again
the next year, having several of the Brethren with
him the second time. But various difficulties made
it impossible to establish a permanent mission there
until several years later.

411. During this interval, some Labrador natives
had been taken to England by the government and
treated very kindly by the royal family and others.
They were most delighted to meet people who could
speak their language, some of the Greenland mission-
aries.

352 TWO THOUSAND YEARS OF MISSIONS.

At length George III granted the Moravians "one
hundred acres of land on the coast of Labrador, wher-
ever they pleased to locate themselves, for the purpose
of evangelizing the heathen inhabitants." Thus en-
couraged, Moravians in London and elsewhere organ-
ized a company and purchased a ship of a hundred
and twenty tons burden to make annual voyages to
Labrador in the interest of missions.

412. At last the hopes of Jens Haven were to be
realized. In 1770 the Amity made her first voyage.
Haven had with him Lawrence Drachart, who had
been a Danish missionary in Greenland and was pro-
ficient in the Eskimo language ; also Steven Jensen.
A clan which had been influenced by Mikhak, one of
the Eskimo women, who had been in England, wel-
comed the missionaries. Having found a suitable
opening, they returned to England to make arrange-
ments for the permanent establishment of the mis-
sion.

A number of additional missionaries volunteered for
the terrible field of Labrador. Haven was married
that winter. Two others were married men. There
was a physician in the company, and there were a
number of artisans, sixteen people in all.

This devoted band landed on the 10th of August,
1 77 1, at the place selected the previous year. They
called it Nain. It was about one hundred and fifty
miles north of Hopedale, where the unsuccessful start
had been made nineteen years before.

413. After a few years, the Privy Council of England
granted them a tract of one hundred thousand acres

ICELAND, GREENLAND AND LABRADOR. 353

for missionary purposes. In 1776 they established a
station at Okak, a hundred and fifty miles north of
Nain, and in 1782 another as far south, near Old
Hopedale, calling it by the same name. Jens Haven
was the leader in all these enterprises. We have not
space for an account of the thrilling adventures of
the Brethren in their journeys over the ice. The fol-
lowing from Haven's journal is a hint as to the trying
nature of their work with the natives :

414. "We were forced to creep on all fours through a low
passage, several fathoms long, to get into the house ; and were
glad if we escaped being bitten by the hungry dogs, which
take refuge there in cold weather, and which, as they lie in the
dark, are often trodden upon by the visitor, who, if he escapes
from this misfortune, is compelled to undergo the more dis-
gusting salutation of being licked in the face by these animals,
and of crawlings through the filth in which they mingle. Yet
this house, notwithstanding our senses of seeing and smelling
were wofully offended in such frightful weather, was of equal
welcome to us as the greatest palace."

415. The first convert baptized was Kingmingnese,
at Okak, the first year of the mission there.
This was five years after the beginning of the work in
Labrador, the same length of time which had elapsed
before the first convert in Greenland. Five years later
there were thirty-eight baptized natives at Okak and
ten catechumens. From the start, however, the mis-
sion exerted a great influence in abating the barbar-
ism of the Eskimos. Large numbers were gradually
transformed into at least semi-civilized people.

Mikhak, though friendly and of great service to
the mission, did not enter the Christian life. Her
husband, Tuglavina, was by far the most able and

354 TWO THOUSAND YEARS OF MISSIONS.

influential Eskimo in Labrador. From his superior
intellectual gifts, he had acquired a vast ascendency
over the natives, which he often used wickedly and
even murderously. But he would always bear the
sharpest rebukes from the fearless Haven. Sometimes
he would tremble and weep for shame. At last, after
the most careful instruction and cautious waiting, the
Moravians received Tuglavina into church fellowship,
believing him to be a great example of saving grace.
This culminating event in the early Labrador mission
took place on Christmas day, 1793, the year in which
Carey arrived in India.

416. The mission in Labrador is peculiar in this : It
has always been supported by a special organization
in London, "The Brethren's Society for the Further-
ance of the Gospel."

It has sent its ships — ten different vessels in all — to
the dangerous coast of Labrador every year since 1771,
without ever having a serious accident. At the time
of the Revolutionary War it was captured by a French
privateer, but was released without loss. Between
the ship which took the first copy of the Septuagint
to Rome and the one in which Carey sailed to India
uncounted keels cut the sea with missionary messages
and messengers. But this charmed Labrador ship
seems to have been the only one in our two millenni-
ums devoted exclusively to missions. It, too, engages
in trade, but only for the sake of supporting and fur-
thering the gospel.

CHAPTER XXII.

SPANISH AMERICA.

417. Its extent. 418. Columbus a missionary. 419.
His mission. 420. Testamentary proof of interest in
missions. 421. Spanish conquests and missions. 422.
Las Casas. 423. His work. 424. His wide apostleship.
425. Brazil. 426. Joseph Anchieta. 427. Henry Reich-
ler. 428. Antonio Vieira. 429. Paraguay. 430.

Work in Peru. 431. Northern South America. 432.
Central America. 433. Mexico. 434. Mexican mis-

sionary methods in 1600. 435. Lower California. 436.
Florida. 437. New Mexico. 438. Texas. 439. Cal-
ifornia. 440, An estimate.

417. If one were to travel overland from St. Augus-
tine to San Francisco and sail from there around Cape
Horn to St. Augustine, he would have compassed a
large fraction of the habitable earth. This was the
field of Spanish and Portuguese missions in the New
World. This continent and a half they Christianized.
It was an extremely faulty Christianity which they
brought, but it was all-including and permanent.

If we were to study Romish missions in the New
World in the sectarian spirit in which some Roman
writers, notably Marshall, have written of all Protest-
ant missions, we might present an appalling array of

355

356 TWO THOUSAND YEARS OF MISSIONS.

testimony from the pens of Romanists alone as to the
defects of the work and the sins and crimes by which
it has been accompanied. But we should be giving no
more than half of the truth, and that the half which
can bring good to no one. Such a presentation would
be most unjust.

418. Was Christopher Columbus a missionary ? The
motives of human action are seldom, if ever, perfectly
simple. They are manifold and mixed. Love to God,
love to neighbor, and the basis of the latter, love to
self, are motives which ought to hold sway conjointly.
It is difficult to be clear as to the proper balance in
one's own life and it is impossible to judge surely the
life of another ; only Omniscience can do that.

It is certain that Christopher Columbus believed
that the missionary motive was one of the great actu-
ating motives of his career. From our point of view,
Columbus became a sordid and wicked man. But
from his point of view, there is no reason to doubt
that the following statements, among many more of
the same import from his own pen, were made in sin-
cerity :

419. "In consequence of information which I have given your
Highnesses respecting the countries of India and of a Prince
called Great Can, which in our language signifies King of
Kings, how at many times, he and his predecessor had sent
to Rome soliciting instructors who might teach him our holy
faith, and the holy Father had never granted his request,
whereby great numbers of people were lost, believing in idol-
atry and doctrines of perdition ; Your Highnesses, as Catholic
Christians, and Princes who love and promote the holy Chris-
tian faith, and are enemies of the doctrine of Mahomet, and
pf all idolatry and heresy, determined to send me, Christopher

SPANISH AMERICA. 357

Columbus, to the above mentioned countries of India, to see
the said Princes, people and territories, and to learn their
disposition and the proper method of converting them to our
holy faith.

"In all these islands there is no difference of physiognomy,
of manners, or of language, but they all clearly understand
each other — a circumstance very propitious for the realization
of what I conceive to be the principal wish of our most serene
King, namely, the conversion of these people to the holy faith
of Christ, to which, indeed, as far as I can judge, they are
very favorable and well disposed."

In the journal of his first voyage Columbus expressed
his conviction that Cuba was ,a part of the country
of the Great Khan and that he was near Zayton, China,
where we have seen that the medieval missionaries had
such a flourishing station. He was enthusiastic about
Cuba and said, "I shall labour to make all these, people
Christians. They will become so readily, because they
have no religion nor idolatry."

420. In his will be put the following item :
"I also order Diego, my son, or whosoever may inherit
after him, to spare no pains in having and maintaining
in the island of Espanola four good professors of theology,
to the end and aim of their studying and laboring to convert
to our holy faith the inhabitants of the Indies ; and in pro-
portion as, by God's will, the revenue of the estate shall in-
crease, in the same degree shall the number of teachers and
devout persons increase, who are to strive to make Christians
of the natives ; in attaining which no expense should be
thought of.

"I gave to the subject six or seven years of great anxiety,
explaining, to the best of my ability, how great service might
be done to our Lord by this undertaking, in promulgating
His sacred name and our holy faith among so many na-
tions."

358 TWO THOUSAND YEARS OF MISSIONS.

Columbus always delighted to take his first name
literally, deeming himself the bearer of Christ to the
world. He signed himself, "Christo ferens."

421. There is no reason to doubt that the missionary
aim held a high place in the minds of the Spanish
discoverers and conquerors who followed Columbus.
Though terribly brutal and otherwise immoral they
were devoutly religious according to their conception
of religion and were bent on propagating the faith.
This, which had been a chief motive with which Fer-
dinand and Isabella were induced to begin the enter-
prise, continued to be prominent in the whole under-
taking. Columbus deeded a portion of his expected
estate to the work of recapturing Jerusalem for Chris-
tianity. We are not to forget that crusades were
counted most pious undertakings. The conquest of
Mexico, for instance, in its methods so shocking to all
just religious perceptions and so utterly inexcusable
in the light of real Christianity, was not without threads
of sincere missionary intention woven in with the
heartless love of glory and the insatiable greed of gold.
Prescott does not go too far when he says :

"There was nothing which the Spanish government had
more earnestly at heart than the conversion of the Indians. It
forms the constant burden of their instructions, and gave to
the military expeditions in this western hemisphere some-
what of the air of a crusade. The cavalier who embarked in
them entered fully into these chivalrous and devotional feel-
ings. No doubt was entertained of the efficacy of conversion,
however sudden might be the change or however violent the
means. The sword was a good argument, when the tongue
failed ; and the spread of Mahometanism had shown that the
seeds sown by the hand of violence, far from perishing in the

COLUMBUS AS ST. CHRISTO-FER.

I rom Map oi Juan ilc la Ca.->a, AD, loUU.J

SPANISH AMERICA. 359

ground, would spring up and bear fruit to after-time. If this
were so in a bad cause, how much more would it be true in
a good one ?"

422. If there had been nothing better than these

occidental crusades, the missionary element in Span-
ish-American life would be lost out of sight in the
overwhelming mass of selfishness and brutality. In
the West Indies the natives were enslaved, and rapidly
exterminated. By a system of assignments. Spaniards
set apart to themselves not only certain portions of
land but also a certain number of natives to each one.
The law provided that the Christian faith should be
taught to these serfs. That part of the plan was gen-
erally ignored, and the natives were simply driven like
brute beasts in the work of the fields and mines. To
meet this iniquity God raised up one of the most pic-
turesque and brilliant characters in all missionary his-
tory, Bartolomeo de las Casas, His father had accom-
panied Columbus in his first voyage. In 1502 young
Las Casas, having completed his studies at the Univer-
sity of Salamanca, came to America. Eight years later
he was admitted to full priest's orders, being the first
priest ordained in America. If all his successors had
been equal to him in Christian character and in mis-
sionary spirit the New World would have become the
"new earth" under the "new heavens" of which Colum-
bus so fondly dreamed and wrote.

423. Las Casas had an assignment of land and abori-
gines in Cuba. He treated his serfs humanely, but con-
science protested. As he was about to preach on a
text in the apocryphal book of Ecclesiasticus, ending
with "He that taketh away his neighbor's living slay-

360 TWO THOUSAND YEARS OF MISSIONS.

eth him; and he that defraudeth the laborer of his
hire is a bloodshedder," his conscience was arrested
and he was completely converted. The first thing to
be done was to give up his Indians. It was not easy
to decide to do this — questions of duty are often com-
plicated— chiefly because he feared that they would fall
into worse hands and be worked to death, as after-
ward proved to be the case. But he obviously could
not preach against the system of assignments and con-
tinue to participate in it himself. There is not space
here for the long story of his life and heroic struggle
to secure fair treatment for the natives. Again and again
he went to Spain and pleaded with successive gov-
ernments in their behalf. Ferdinand, Cardinal Ximenes
the Regent, Charles V and Philip II were all effect-
ually reached by him, in spite of bitter opposition on
the part of people interested in the existing state of
things. He secured royal decrees and administrative
measures for the good of the natives. He was ap-
pointed protector of the Indians and gave himself
with great devotion to the work of Christianizing, and
civilizing them in Cuba, San Domingo, Porto Rico,
Venezuela, Nicaragua, Guatemala and Mexico. He
was offered a wealthy bishopric in Peru, but declined
it, afterward accepting the poor one of Chiapa, Mex-
ico, when he was past seventy years old, in the hope
of doing real service to the aborigines there. Las
Casas was not alone in his aims. Many missionaries,
especially of the Dominican order, which he joined in
middle life, warmly co-operated with him. But the
lust of gain in the colonists generally thwarted their

SPANISH AMERICA. 361

apostolic and Christ-like toils to a great degree. The
splendid vitality of Las Casas kept him in vigorous
life to the age of ninety-two. Even so, his death is re-
garded as "premature" by Arthur Helps, who may
be considered his best biographer in English.

424. Las Casas richly deserves the title, "The Apos-
tle of the West Indies." He was also the chief his-
torian of the time in the New World. His writings
were the original source of a large part of all current
accounts. Some of them exist even yet only in manu-
script form. Copies may be seen in the Library of
Congress in Washington. Spaniards have naturally
been reluctant to allow them to be printed because
they paint the discoverers and conquerors in so lurid
a light. It is probable that with his own hot tempera-
ment and in his burning zeal for the welfare of the
aborigines, Las Casas sometimes overcolored the pic-
tures of their oppressors. He had no census statistics,
and it is to be hoped that he greatly overestimated the
numbers of the natives destroyed. Some of his ac-
counts were published in various European languages,
illustrated in some editions with numerous frightful
wood-cuts delineating the barbarities perpetrated on
the natives. The illustrations, with more or less of
the accounts, were freely circulated in Holland to in-
nerve the people in their own struggle against the
Spanish yoke.

Columbus was a kind of would-be missionary. Las
Casas was a genuine missionary of the most intense
type. Like that of all great souls, his work for hu-
manity was wider than he knew. He has been an in-

362 TWO THOUAND YEARS OF MISSIONS.

spiration to the lovers of liberty and philanthropy
in succeeding centuries and in many lands. The fol-
lowing is a copy of the title-page of one of the early
English translations of some of his pleas in behalf of
the heathen natives of America :

"An Account of the First Voyages and Discoveries Made by
the Spaniards in America. Containing The most Exact Rela-
tion hitherto published of their unparallell'd Cruelties on the
Indians, in the destruction of above Forty Millions of People.
With the Propositions offer'd to the King of Spain, to prevent
the further Rpin of the West-Indies.

By Don Bartholomew de las Casas, Bishop of Chiapa, who
was an Eye-witness of their Cruelties. Illustrated with Cuts.
London. M.DC. XC. IX."

425. Mission work in Brazil began near San Salva-
dor in 1549, fifty years after the first occupation of the
country by the Portuguese. Though politically a sepa-
rate country, Portugal is an integral part of the Iberian
peninsula and her American colony must be counted
as a portion of Spanish America, in some essential re-
spects. The head of the first company of six mis-
sionaries was Manuel de Nobrega. They soon per-
suaded many of the natives to live in peace, temper-
ance and monogamy, but found it very difficult to in-
duce them to give up cannibalism. On one occasion
they snatched a victim from the hands of the jubilant
old women who were just taking him to the fire to be
roasted. This daring deed threw the whole region into
arms. On another occasion one of the missionaries
went among them flogging himself until he was cov-
ered with blood and telling them that he did it in
order to take upon himself the punishment due to

SPANISH AMERICA. 363

them for their terrible sin of eating human flesh.
This measure proved effective in redeeming one clan.
They confessed their sin and enacted severe penalties
on themselves in case of its repetition. The missionaries
taught some reading, writing and arithmetic and still
more music. They found the natives very susceptible
to the influence of song. Accordingly not only prayers
but also catechism and creed were adapted to music.
It seemed to Nobrega that the story of Orpheus was
the type of his mission.

426. Joseph Anchieta was another Jesuit mission-
ary of heroic and saintly character. There were no
text-books when he began to teach the natives Latin,
so he wrote out a lesson for each pupil on a separate
leaf, sometimes working at this all night. He not only
composed for the natives in their own tongue hymns
and catechisms but also prepared a grammar and dic-
tionary for the use of missionaries in acquiring
the language. He was shoemaker for his brethren,
although he went barefooted himself. "I serve as
physician and barber, physicking and bleeding the In-
dians"— his instrument a pocket-knife — "and some of
them have recovered under my hands." His biogra-
pher describes his work as follows :

"Barefooted, with no other garment than his cassock, his
crucifix and rosary round his neck, his pilgrim's staff and
his breviary in his hand, and his shoulders laden with the
furniture requisite for an altar, Anchieta advanced into the
interior of the country. He penetrated virgin forests, swam
across streams, climbed the roughest mountains, plunged into
the solitude of the plains, confronted savage beasts, and aban-
doned himself entirely to the care of Providence. All these

364 TWO THOUSAND YEARS OF MISSIONS.

fatigues, and all these dangers, had God alone for witness;
he braved them for no other motive than to conquer souls.
As soon as he caught sight of a man, Anchieta quickened his
pace ; his bleeding feet stain the rocks and sands of the des-
ert, but he still walks onwards. As he approached the sav-.
age, he stretched out his arms towards him, and with words
of gentleness strove to restrain him beneath the shadow of the
Cross, which to him was the standard of peace. Sometimes,
when the savages rejected his first overtures, he threw himself
at their knees, bathing them with his tears, pressing them to
his heart, and striving to gain their confidence by every
demonstration of love. At first the savages made small ac-
count of this abnegation, but the Jesuit was not discouraged.
He made himself their servant, and studied their caprices
like a slave ; he accompanied them in their wanderings, en-
tered into their familiarity, shared their sufferings, their
labors, their pleasures. By degrees he taught them to know
God, revealed to them the laws of universal morality, and
prepared them for civilization after he had formed them to
Christianity."

427. Of another missionary, Henry Reichler , a Prot-
estant writer, Clements Markham, says:

"The most heroic devotion could alone have enabled him to
face the difficulties which surrounded him. During twelve
years he performed forty difficult journeys, through dense
forests, or in canoes on rapid and dangerous rivers. He never
took any provisions with him, but wandered barefooted and
half naked through the tangled underwood, trusting wholly
to Providence for support. His efforts were rewarded with
success, and having learnt some of the Indian languages, he
at last surrounded himself with followers."

The ignorance and barbarism of the Indians formed
a slight obstacle to the success of the missions as com-
pared with the selfishness and barbarity of the Portu-
guese colonists. They enslaved and destroyed the na-
tives relentlessly and hated their friends and protect-

SPANISH AMERICA. 365

ors, the missionaries, with a hatred so deadly that at
last it secured their expulsion from the country.

428. The Las Casas of Brazil was Antonio Vieir a,
court preacher in Lisbon and intimate personal friend
and adviser of the royal family. He craved the mis-
sionary life and sought to sail without permission to
America, in a clandestine way. He was detected and
held back by the royal mandate. But at last, after
several romantic episodes, he got off to Brazil. He
gave himself with intense devotion to work among
the natives. He was not only a statesman and a mis-
sionary ; he was also one of the world's greatest preach-
ers. With consummate tact he secured an invitation
from some of the worst of the enslaving colonists to
preach to them on the subject. There was a crowded
house. He skillfully and passionately lifted them to
such a height of moral sensibility that, at a later meet-
ing that very day, they solemnly signed an agree-
ment guaranteeing some semblance of justice to the
natives. There was real improvement for a time. But
greed was too strong for conscience. He then went
to Lisbon in behalf of the Indians. His discourses to
king and council, which secured strong measures for
Brazil, and his plea with the Jesuit Conclave to be al-
lowed to return to Brazil, in spite of the king's wish
to the contrary, read still — even in a translation and
to men of another form of religion — like the words
of a man who was at the same time a prophet of right-
eousness and an apostle of grace, inspired to the
noblest pitch of Christlikeness. Vieira prevailed and
went back from a position of high influence to do the

366 TWO THOUSAND YEARS OF MISSIONS.

everyday work of a humble missionary among sav-
ages.

In the first seventy-five years of mission work in
Brazil, 222 members of the Society of Jesus were sent
there, hundreds more later, as well as some from the
Franciscan and other orders. They planted so well
that a hundred years after their expulsion there re-
mained 800,000 Christian Indians in Brazil.

429. The regions south of Brazil were the scene of
still more successful missionary operations. More than
5,000 Spanish missionaries of the Jesuit Company, be-
sides many of other nations and of other orders, gave
themselves to heroic service in the vast region between
the Parana and Paraguay rivers and the Andes Moun-
tains and southward almost to Cape Horn, between
1586 and 1767.

Lucas Cavallero, in his single-hearted devotion to
Paraguay, reminds us of Xavier in his work for the
Indies. Manuel de Ortega might well be called the
Apostle of Paraguay, had he not been accompanied and
followed by such a number of apostolic men that it
seems unjust to name one in preference to half-a-dozen
others. Ortega was one of the first. Cypriano Baraza,
one hundred years later, was one of the foremost. He
accomplished great reforms and founded permanent
work among the Indians, but was finally murdered by
them.

Ortega and his comrades on their way to the field
were captured by the English and set adrift in an open
boat without adequate provisions or even oars, seven
hundred miles from Buenos Ayres. But they reached

SPANISH AMERICA. 367

the port. Then, traveling a thousand miles northeast-
ward across the vast, treeless pampas, they met other
Jesuits who had been sent almost as far southward from
Peru. Here, in the Upper La Plata basin, they began
to subdue the wild and brutal tribes by fearlessness,
combined with utmost gentleness. They learned the
language, nursed the sick, fed the hungry, overcame
unspeakable ignorance and indolence, developing the
bands of savages into peaceable, industrious, highly
moral communities, fitly called "Reductions." In 1717
there were thirty reductions containing more than
100,000 baptized Indians in one province of Paraguay.
Between 1610 and 1768, 702,086 Guaranys, adult and
infant, were baptized. They were given letters and the
beginning of a literature, along with a practical and
diversified industrial education. The following sen-
tences from Robert Southey have special weight when
it is remembered that his gifted pen was, in general,
hostile to Romanism :

"In every Reduction, not only was the knowledge of reading,
writing and arithmetic literally universal, but there were some
Indians who were able to read Spanish and Latin as well as
their own tongue. Besides carpenters, masons and black-
smiths, they had turners, carvers, printers and gilders ; they
cast bells and built organs." From roving hunters they be-
came settled agriculturists. "The Indians of the Reductions
were a brave and industrious and a comparatively polished
people." "The inhabitants for many generations enjoyed a
greater exemption from physical and moral evil than any
other inhabitants of the globe."

430. Something similar to the missionary work
which we have seen going on in the vast valleys of the
Amazon and of the La Plata was taking place at the

368 TWO THOUSAND YEARS OF MISSIONS.

same time in the smaller territories of Iberian America.
The papal sects which furnished the chief missionaries
were the Dominican in the West Indies, and the Jesuit
in Brazil and Paraguay.

Francis dc Solani, a Franciscan, has been called the
Apostle of Peru. The Dominicans were active there
at an early day, especially in educational work. The
University of Lima, now known as St. Mark, was es-
tablished in a convent of their order in the middle of the
sixteenth century.

The Augustinian missionaries in Peru included
among their number men who had renounced large
fortunes in order to give themselves to work for the
conversion of the Indians. They were not allowed
to receive gold, silver or other valuables from the na-
tives except food. It was hoped that the strong con-
trast between their conduct in this respect and that of
other Spaniards would lead the natives to understand
that the missionaries sought only the spiritual welfare
of the people. Vivera was instrumental in leading
one of the Incas, Serai Tupac, to Christ.

The Jesuits established missions in Peru before
1690. Stanislaus Arlet writes in 1698 of work among
the forest tribes in the mountains :

"We entered the Country of these Barbarians without Arms
or Soldiers, accompanied only by Christian Indians (our
Guides and Interpreters)." Rapid progress was made not
only in nominal conversion but also in real transformation
of life.

"Our Arguments) against the Plurality of Wives made so
strong an Impression on them, that they all (three families
excepted) complied with our Arguments and Exhortations
against that very prevailing Custom. We have been as sue-

SPANISH AMERICA. 369

cessful in reclaiming them from Drunkenness. Some women
have already learned to spin and to make Linen Cloth.
As to the other Missions founded hereabouts
within these ten years, you are to know, reverend Father, that
the Christian Religion is said to make a very great Progress
in them, upwards of 40,000 Barbarians having already been
baptized. The Churches are thronged with auditors."

431. Louis Bertrand, a Dominican, labored with
great devotion in New Granada (now Colombia) from
1562 to 1569. His biographer, Byrne, says that "in
three years he brought more than 10,000 persons under
the sweet yoke of Jesus Christ."

The Jesuit, Alonzo de Sandobal, who was sent to
Cartagena, Colombia, in 1605 especially to do mission
work among the Spaniards, was so impressed with the
condition of the Mohammedan and pagan slaves im-
ported from Africa as he saw them landed by ship-loads
in Cartagena, that, turning aside from the work to which
he had been appointed, he made himself depot-master
for the slave ships and their oppressed cargoes. When
he was recalled to Peru, Peter Claver became his suc-
cessor. Claver gave himself so completely to the serv-
ice of the slaves that he was called "The Father of the
Negroes." On the arrival of the slave-ships he was
at the pier to meet them, to take each slave by the
hand, to minister to the sick, to cheer the despondent,
to speak of hope ; and he proved the sincerity of his
words by his deeds of mercy, his absolute devotion.
From 1615 to 1654 he made himself the slave of
slaves, ministering to them like a tender, self-forget-
ting mother, stopping at no service, however menial
and repulsive. He also carried his work among the
natives, penetrating to remote and regions.

370 TWO THOUSAND YEARS OF MISSIONS.

In Guiana more than one hundred members of the
Company of Jesus toiled before 1711.

The most fascinating- account of the Jesuits in South
America is that which makes up a considerable part
of Robert Southey's three sumptuous volumes on the
"History of Brazil." In spite of his rank protestant-
ism he thoroughly appreciated these Christlike mis-
sionaries and civilizers. Southey as a poet also wrote
"A Tale of Paraguay." This narrative poem of some
two thousand lines has less literary charm than the
prose history. In the preface he affirms that it is
founded, though as he hopes not foundered, on fact.

432. In Central America we may take space to men-
tion but one of many missionary achievements. There
was a region of most turbulent natives, north of Guate-
mala. It was called "The Land of War." Las Casas
and three other Dominicans succeeded in subduing this
region completely by missionary means, having first
secured a written pledge from the civil authorities that
no Spanish soldier or trader should be allowed to enter
that country.

433. The Christian conquest of Mexico was made by
a great number of workers, none of whom stand out
in great prominence. The Franciscans seem to have
done more than any other one sect, with the Domin-
icans next.

The Augustinians devoted themselves especially
to the physical needs of the Indians, building hospitals
in connection with their convents. Alfonso de Vera-
cruz was a man of great learning and one of the chief
founders and teachers of the University of Mexico. He

SPANISH AMERICA. 371

was a champion of the Indians and in opposition to
many of his contemporaries he advocated their ad-
mission to all the privileges of the church.

Peter of Ghent, who refused to accept any rank
above that of a lay brother, spent fifty years as a
teacher of Mexican Indians in the way of Christianity
as he understood it. He not only taught them to
abandon Aztec idols in favor of Romish images, he
taught them also reading, writing, music, painting,
carving and other arts, founding schools as well as
churches. The chief ecclesiastic of the country said,
"I am not the Archbishop of Mexico, but Brother
Peter of Ghent is!"

Before the middle of the 16th century, according
to Bishop Zumarraga, more than one million Indians
had been baptized in Mexico by the Franciscans alone,
five hundred heathen temples had been abandoned and
twenty thousand idols destroyed.

Mexico soon became a center of missions to the
regions beyond. It was from Mexico that a knowledge
of Christ was carried to the Ladrone and the Philip-
pine Islands. A great missionary fund was estab-
lished by devout and wealthy Mexicans, the income of
which did good work for generations, until sequestered
by the government. Payment on account of it to mis-
sions in California has been secured by the interven-
tion of the United States Government.

434. It was difficult for one not a Spaniard to enter
Mexico 400 years ago, but Samuel Champlain suc-
ceeded in accomplishing the feat about the year 1600,
and this is his report of the way in which the natives

372

TWO THOUSAND YEARS OF MISSIONS.

were brought to the churches. The account is corro-
borated by Gage, who smuggled himself into the coun-
try thirty-five years after Champlain. Champlain says

that the

"Spaniards were constrained to take away the Inquisition,
and allow them (the natives) personal liberty, granting them
a more mild and tolerable rule of life, to bring them to the
knowledge of God and the belief of the holy church; for if
they had continued still to chastise them according to the
rigor of the said Inquisition, they would have caused them
all to die by fire. The system that is now used is, that in
every estance (estancia), which are like our villages, there is
a priest who regularly instructs them, the said priest having
a list of the names and surnames of all the Indians who in-
habit the village under his charge.

"There is also an Indian, who is as the fiscal of the village,
and he has another and similar list ; and on the Sunday, when
the priest wishes to say mass, all the said Indians are obliged
to present themselves to hear it ; and before the priest begins
the mass he takes his list and calls them all by their names
and surnames ; and should any of them be absent, he is marked
upon the list, and the mass being said, the priest charges the
Indian who serves as fiscal to inquire privately where the de-
faulters are, and to bring them to the church ; in which, being
brought before the priest, he asks them the reason why they
did not come to the divine service, for which they allege some
excuse, if they can find any; and if the excuses are not found
to be true or reasonable, the said priest orders the fiscal to
give the said defaulters thirty or forty blows with a stick,
outside the church, and before all the people."

435. The Californias, Lower and Upper, had been
visited by Spaniards, including priests, many times be-
fore 1683, when the first mission was opened. The
missionary was a German Jesuit, Eusebius Khuen
(Kino), who had formerly been a professor of mathe-
matics at Ingoldstadt, and a distinguished astronomer

SPANISH AMERICA. 373

of the fatherland. The mission was not permanently
established, however, till 1698, when M. Picolo and
John Salvatierra explored the peninsula for missionary
purposes. Before the beginning of 1702 they had es-
tablished there three missions.

"Each Mission consists of several Villages. A Chapel had
been built for the second Mission ; but being found too
small, we have begun to raise a lofty Church, with Brick*
Walls, and design to cover it with Timber." . . . With
regard to the Missionaries, 'twas with great Pleasure I
heard, since my being here [capital of Mexico] that our King
Philip V, whom God long preserve, has already provided for
them, in a Manner worthy of his Piety and Grandeur; his
Majesty, the Instant he was informed of the Progress which
the Christian Religion made in these Parts, settling six
thousands Crowns a year on our Mission. This will be suf-
ficient to support a great number of Gospel-labourers, who
will not fail to come to our assistance."

436. As early as 1544 Louis Cancer and other Do-
minicans were sent by the Spaniards to Florida in a ship
fitted out by royal authority for exclusively mission-
ary purposes. But they were driven off by the natives.
Fifteen years later a number of Franciscans accom-
panied Don Tristam de Luna's attempt to found a
colony on Pensacola Bay. But the first mission work
to be actively established radiated from St. Augustine,
being begun in 1566 by John Roger and two other
Jesuits. They had a school for Indian children in
Havana, Cuba. This mission continued for six years,
was encouraged by the Pope himself, and had in all
eighteen or twenty of the Company of Jesus on the
field. They undertook work among the Creeks and
Cherokees in the Carolinas and even made an attempt

374 TW0 THOUSAND YEARS OF MISSIONS.

in Virginia, but finally abandoned this mission. It is a
suggestive fact that the two most dauntless of mis-
sionary bodies, the Jesuits and the Moravians, have
felt justified in withdrawing from unproductive fields.

After an interval of twenty years John Silva and
eleven other Franciscans in 1592 undertook work from
St. Augustine.

Within five years they had six stations and many
nominal converts. But a native uprising destroyed
the work. In 1601, however, the mission was renewed.
In 1617 thirty-five followers of Francis had entered
Florida and established twenty stations. The work
was extended among the Cherokees and the Apalaches,
reaching Georgia as well as Western Florida. Many
Christian Indian settlements were formed. But all
were scattered by the English, to whom Florida was
ceded in 1763.

437. The conversion of the natives of New Mexico
from paganism to Romanism had two distinct periods,
preceded by some heroic but futile attempts. Mark of
Nice planted a cross on a hill among the Zunis in 1539.
Soon after two other Franciscans, John de Padilla and
Louis de Escalona, attempted to found missions, but
were killed by the natives. Forty years later a regu-
lar mission was undertaken. But after a few tokens of
good the missionaries were killed like their predeces-
sors.

In 1597 a Spanish military post was founded on the
Northern Rio Grande and called San Gabriel. The
leadership of the missionary part of the undertaking
frequently changed at first, but when Francis de Esco-

SPANISH AMERICA. 375

bat became the head the work developed great suc-
cess. He had five co-laborers. By 1608 the Francis-
cans had baptized 8,000 Indians. Other missionaries
reinforced the mission as it rapidly expanded. Within
thirty years of the beginning twenty-seven stations
had been opened. Some of them had fine church build-
ings. Many of the natives had been taught to read
and write. In spite of all this the natives revolted
against the foreign domination, and by 1680 succeeded
in driving all the missionaries from the country.

About 1740 mission work was resumed on a large
scale and carried on with great and permanent results.
As soon as 1748 there were twenty-one stations, near-
ly all of which have continued ever since to be Roman
Catholic centers. Many of the Indians in this region
were semi-civilized to start with. By the time of Wil-
liam Carey the natives of New Mexico had been largely
won under the banner of the cross.

438. The work of the Spanish missionaries (Francis-
cans) in Texas was like that in other parts of the Mex-
ican territory. The earliest attempt was made by
Andrew d' Olmos and John de Mesa in 1544. Not
much was undertaken, however, till 150 years later.
Then work was carried on with considerable success
among many tribes. But, unlike that in New Mexico,
the results have been almost entirely scattered under
United States rule.

439. We have had a glimpse of the beginning of mis-
sion work in Lower California. In 1768 the Spanish
government withdrew the Jesuit missionaries from that
region as from every other. Their place was taken in

376 TWO THOUSAND YEARS OF MISSIONS.

Lower California by Franciscans, who were instructed
not only to man the old stations, but also to plant
new ones in Upper California. So the work began on
the Pacific coast of the United States. It was under-
taken in a very systematic and thorough-going way. It
was to be a military as well as a missionary occupa-
tion. Colonists of Christian Indians were also taken
and a supply of livestock for the new settlements. The
first expedition went partly by land and partly by sea.
The leader of the missionary contingent was Juniper
Serra.

When he reached San Diego he found that four
of the other missionaries, Crespi, Vizcaino, Parron and
Gomoz, had reached that point with another section of
the expedition. There these five Franciscans formally
opened a mission, July 16, 1769. Within a few years
474 natives had been baptized. They were given some
book education and also training in agriculture and in
various useful handicrafts. They learned to raise cot-
ton and to manufacture cloth. The California mis-
sions were industrial as well as evangelistic.

In 1770 a mission was founded at Monterey. There
ten more Franciscans joined Serra. Mission after
mission was founded, the one at San Francisco in
1776. When the enthusiastic leader, Serra, died in
1784, ten stations had been opened and about ten thou-
sand Indians christened. The first mission opened by
Palou, the successor of Serra, was at Santa Barbara
in 1786. By the end of the century seventeen mission
settlements had been opened. The rule was to leave
two missionaries, some live stock and other equipment*

SPANISH AMERICA. 377

and a number of Christian Indians at each station.
The surrounding natives were gradually drawn to the
settlement and there subjected to rigid discipline, which
was yet so good and obviously to their advantage that
many savages gladly allowed themselves to be tamed.
In California as nowhere else the Franciscans followed
the methods which had made the Jesuits so success-
ful in their "reductions" in Paraguay.

440. One sad feature of the mission work in Span-
ish America was the wide-reaching and terrible opposi-
tion of the colonists, most of them members of the
same church as the missionaries.

Another deplorable feature of the missions was the
conflict of the sects among them. These various
Roman sects were not only jealous of each other but
often bitterly antagonistic even to the extent of thwart-
ing and destroying one another's work.

One of the deep defects of the work was the mass
of superstition with which it was encumbered. The
devoted missionaries would go without the simplest
necessaries of life, but saddle upon their shoulders
great packs of paraphernalia for celebrating their me-
chanical ritual and so tramp through hundreds and
thousands of miles of forest and swamp and climb al-
most impossible Andean heights. Their master super-
stition was the idea that the rite of baptism has saving
efficacy. This has been the master superstition of
Christendom. They had it in its most perfect form.
They sincerely and passionately believed that a
few drops of water on a dying savage, accompanied
by the mumbling of the baptismal formula, would

378 TWO THOUSAND YEARS OF MISSIONS.

make the eternal difference to him between heaven and
hell, whatever his life had been. Denser still was the
idea that the same ceremony on a new-born babe would
make him a Christian, whatever his life might prove
to be. The natives were fully equal to the missionaries
in believing in the magic power of ceremony. Their
first inference in some regions was that baptism was a
fatal foreign spell to be avoided if possible. But the
missionaries were equal to this critical situation and
having moistened the sleeves of their robes before-
hand could deftly squeeze out the saving drops un-
known to all concerned. Oh, that making Christians
of men were so easy a matter ! Who would not com-
pass land and sea to christen all mankind ?

The deepest defect of all in these missions was the
indulgence to a considerable extent of the idea that
religion can exist and be genuine without morality.
To a certain degree, however, the missionaries were
uncompromising in their moral requirements.

Taken as a whole, faulty as the work was, the west-
ern hemisphere owes an incalculable debt of gratitude
to the missionary zeal which came from the Spanish
peninsula between 1492 and 1792, the world-shaping
eras of Columbus and of Carey.

CHAPTER XXIII.

FRENCH AMERICA.

441. Abundant records of these missions. 442. Nova
Scotia. 443. Maine. 444. Province of Quebec. 445-
Ontario. 446. New York. 447. Michigan and Wis-
consin. 448. Illinois. 449. Louisiana. 450. Final
outcome.

441. The French missions in North America prob-
ably have more abundant records than any other mis-
sions in the world. They certainly have the fullest
record that ever has been published in the English
language. The Jesuit missionaries sent home both
formal and informal accounts of their work. Many
of these reports were published at the time and
aroused great interest in France, calling forth gener-
ous contributions for the maintenance of the work.
They have been republished from time to time, with
the addition of documents previously unpublished. No
student can be perfectly contented until he has seen
these records for himself. They are to be found in all
large libraries. Their last and fullest edition leaves
nothing to be desired.

It is published by the Burrows Brothers, Cleve-
land, O., and is entitled "The Jesuit Relations and Al-

379

380 TWO THOUSAND YEARS OF MISSIONS.

lied Documents, Travels and Explorations of the Jesuit
Missionaries in New France, 1610-1791. The original
French, Latin and Italian Texts, with English Trans-
lations and Notes : Illustrated by Portraits, Maps and
Facsimiles. Edited by Reuben Gold Thwaites, Secre-
tary of the State Historical Society of Wisconsin."
Sixty-six volumes appeared between 1896 and 1900,
bringing out the documents down to 1712. That
would be equal to thirty-three volumes, if they were
printed in only one language to cover a single cen-
tury.

This simple but stupendous literary fact brings
before the mind, as perhaps nothing else could, the
moral magnitude of the French missions in Amer-
ica. They were conducted by well-educated men, men
of refinement, in the midst of unspeakable savagery,
with a personal devotion and heroism never surpassed.
Much of the copious record is not that of missionary
work in the strictest sense, but it is all incidental to
the work and illustrative of it ; and most of it is written
by the missionaries themselves in the interests of their
enterprise. The works of John G. Shea (R. C.) and of
Francis Parkman (Prot.), to say nothing of others,
put the substance of the history within reach of the
English reading public a generation ago. There is no
necessity, therefore, for more than an outline in a work
so compact as the present.

442. The first French mission work in America was
in the Maritime Provinces of Canada, and was con-
ducted by Jesuits and other Roman Catholic workers.
King Henry IV, in the grant to the Protestants, had

FRENCH AMERICA. 381

stipulated that the natives should be converted to the
Roman Church alone. Accordingly, in 1610 the Hu-
guenot proprietors brought a secular priest, Jesse
Fleche, to Port Royal, Nova Scotia. The first report
of his work was written by the hand of a Protestant,
Marc Lescarbot, a Paris lawyer, poet and historian.
He gives a glowing account of "The Conversion of
the Savages who were Baptized in New France during
this year 1610." An Indian sagamore, by the name
of Memberton, reputed to be one hundred years old,
was baptized, with twenty of his people. Lescarbot re-
ports another chief as having come near to the kingdom
of God.

A year later two Jesuits arrived, Pierre Biard and
Ennemonde Masse. Three others soon followed. Ex-
tensive exploration was made and something of the
language learned. But in 1613, being then in the new
French colony on Mt. Desert Island, they were killed
or carried away at the destruction of the place by the
Virginians.

From 1619 to 1624 a party of Franciscans of the
rigid Recollet branch toiled in Acadia. Others again
of the same order from 1630 to 1633. The Jesuits then
took up the work with a central station on Cape Breton
Island and prosecuted it intermittently for nearly forty
years, when they abandoned the field. About 1673
the Recollets resumed the work and carried it on till
all the Micmacs from Cape Gaspe to Nova Scotia were
counted Christians.

443. For one hundred and fifty years (1646-1796),
though with many interruptions, missions were con-

382 TWO THOUSAND YEARS OF MISSIONS.

ducted among the Abenakis, in what is now the State
of Maine. Gabriel Druillettes was the founder of the
mission. The central station was at Norridgewock, on
the Kennebec River. Many were won to Christ. But
the chronic troubles between the French and the Eng-
lish were naturally acute at this point. In 1688 James
and Sabastian Bigot were on the Kennebec missions
and Peter Thury, who was not a Jesuit, established a
mission on the Penobscot. The Indian converts were
devoted to the French, not without reason. After the
Peace of Utrecht in 171 3, the Governor of Massachu-
setts urged a Puritan missionary on the Indians. The
following reply attributed to them shows the French
work in its best light, not only for Maine, but for all
the northern country to the Mississippi River. To
have a balanced view one would need to keep in mind
the fact that French trappers and traders as greedy as
the English nearly* always preceded the French mis-
sionaries, and the fact that from the earliest days there
were not wanting English missionaries who were de-
voted to the Indians :

"When you first came here, you saw me long before the
French governors, but neither your predecessors nor your
ministers ever spoke to me of prayer or the Great Spirit.
They saw my furs, my beaver and moose skins, and of this
alone they thought; these alone they sought, and so eagerly
that I have not been able to supply them enough. When I
had much, they were my friends, and only then. One day
my canoe missed the route ; I lost my path and wandered a
long way at random, until at last I landed near Quebec, in a
great village of the Algonqnins, where the Black-gowns were
teaching. Scarcely had I arrived when one of them came to

FRENCH AMERICA. 383

see me. I was loaded with furs, but the Black-gown of
France disdained to look at them ; he spoke to me of the
Great Spirit, of heaven, of hell, of the prayer, which is the
only way to reach heaven. I heard him with pleasure
and was so delighted by his words that I remained in the vil-
lage near him. At last the prayer pleased me and I asked to
be instructed ; I solicited baptism and received it. Then I re-
turned to the lodges of my tribe and related all that had hap-
pened. All envied my happiness and wished to partake it ;
they, too, went to the Black-gown to be baptized. Thus have
the French acted. Had you spoken to me of the prayer as
soon as we met I should now be so unhappy as to pray like
you, for I could not have told whether your prayer was good
or bad. Now I hold to the prayer of the French ; I agree to
it; I shall be faithful to it, even until the earth is burnt and
destroyed. Keep your men, your gold and your ministers ; I
will go to my French father."

From first to last there were two missionaries to
French colonists and twenty to the Indians in Maine.
At least eight of these were Jesuits. The most famous
was Sebastian Rale. He had charge of the work thir-
ty-one years. Most of the others, except Thury, sim-
ply made a missionary visit. Rale was killed in border
strife by the English and was counted a martyr by
the French. In the end most of the Christian Indians
migrated to Canada.

A pleasant episode in connection with the French
mission in New England was the visit of Druillettes
to Boston as an envoy of his government. He was
received with great cordiality and hospitality by the
Puritans and by the Pilgrims. We are most interested
in his meeting at Roxbury with John Eliot, who had
just begun his work for Indians. "I arrived at Rosq-

384 TWO THOUSAND YEARS OF MISSIONS.

bray, where the minister, named Master Heliot, who
was teaching some savages, received me at his house,
because night was overtaking me ; he treated me with
respect and kindness, and begged me to spend the
winter with him."

444. On the St. Lawrence, Champlain introduced
missionaries at Quebec in 1615. The first were Recol-
lets,Denis Jamay, Jean df Olbeau and Joseph le Caron,
with a lay brother, Pacifigue du Plessis. They were
reinforced four years later by others of the same order.
These austere disciples of Francis of Assisi, in their
gray robes and shod only with wooden sandals, carried
the gospel they had all the way from the lower St.
Lawrence to Lake Nipissing. But after ten years they
called in the aid of the followers of Ignatius Loyala,
whom we have seen doing such effective work in Asia,
Africa and South America. For a few years the
Recollets and Jesuits conducted the mission jointly, but
without marked results. All were carried away by the
English in 1629.

In 1632 France gave to the Company of Jesus entire
charge of the work. Paul le Jeone came as head of
the mission. He was accompanied by Le Noue and a
lay-brother, Gilbert. During the annual trade gather-
ings of natives at Tadousac, Three Rivers and Mon-
treal, as well as Quebec, the missionaries worked with
them and then followed them in their wretched wan-
derings wherever fish and game could be found. One
of the most intrepid workers in this way was Betuex.
At Sillery, four miles from Quebec, a stockaded station
was established for the protection of the Algonquin In-

FRENCH AMERICA. 385

dians from the Iroquois, and with the hope of leading
them from nomadic to agricultural habits.

In 1639 the first women arrived to engage in mis-
sion work. There were three Hospital nuns who came
to establish a Hotel-Dieux. They opened their first
hospital at Sillery. Before long they moved to Quebec
into a house provided for them by the Duchesse
d'Aguillan. In the same ship came four other women
workers, three Ursuline nuns, with Marie de l'lncarna-
tion at their head, accompanied by the foundress of
their work in Canada, Madame de la Peltrie. The two
named were women of most romantic careers. Before
many months had gone by both groups of delicate
women were nursing a multitude of savages through a
terrible scourge of smallpox.

At the mouth of the Saguenay, Tadousac, the Jes-
uits, under the leadership of Jean du Quen established
a mission among the Montagnais, which continued
from 1640 to 1782. The missionaries followed their
nomadic people, enduring unspeakable hardships,
through all the vast wilds to Hudson Bay, where a sta-
tion was opened in 1694. A chief helper in the work
from Tadousac was one of the Montagnais converts,
Charles Meiachkwat. It was through a missionary
journey of his that the way was opened for Druillettes
in Maine.

In 1641 a missionary settlement was made by the
Jesuits at Montreal. The Sulpicians were allowed to
take charge of this mission, which was afterward re-
moved to the Lake of the Two Mountains, on the lower
part of the Ottawa River.

386 TWO THOUSAND YEARS OF MISSIONS.

Jerome Lalemant came to Canada as Superior of the
Jesuits in 1637. In 1649 he wrote that when he came
he had found "but one Christian Huron family, with
two or three which composed the Algonquin and Mon-
tagnais Church," and that now, after but twelve years,
"I leave in it hardly any family — Huron, Algonquin
or Montagnais — that is not thoroughly Christianized."

The Indians on the banks of the St. Lawrence, hav-
ing been driven away by the Iroquois, a mission sta-
tion was opened for them south of that river, on the
Chaudiere, called St. Francis de Sales (1685).

445. The Jesuit mission which had the most of dar-
ing adventure and of temporary success, was that to
the Hurons, located between Lake Simcoe and the
great Georgian Bay of Lake Huron. The Hurons were
in race more closely allied to the Iroquois than to the
Algonquins. They were less nomadic than the latter,
engaged more in agriculture and appeared to be far-
ther on the way to civilization, though still inveterate
savages.

The Recollet Franciscan, Le Caron, went among
them in 16 15. Others of that order during the next
ten years did heroic pioneer work, especially Nicholas
Viel, who was killed by a treacherous Indian as he was
nearing Montreal to arrange with the Jesuits for their
co-operation.

In 1625, having received some instruction in the
Huron language from the Recollets and being guided
by one of them, Jean de Brebeuf and Le Noue went
into the Huron country. Brebeuf was a man of so
great physique that it was difficult to induce the In-

FRENCH AMERICA. 387

dians to take him in their canoes for the long voyage
up the Ottawa river. In most important respects he
was for twenty-five years the giant of the mission. He
had for coadjutors Daniel Lalemant, Gamier, and a
full score more of the Company of Jesus, besides many
helpers called Donnes, because they gave themselves
to the work, and many more French artisans, farmers
and workmen employed for the advancement of Chris-
tianity among the Hurons. But with all their bravery,
patience and tact, they could count in 1640 only one
hundred converts out of a population of 16,000 Hurons.
Often at imminent peril to themselves, they had bap-
tized a great many dying infants, however, whose
"salvation" by that means gave the devoted mission-
aries sweet satisfaction.

At last, in spite of fierce pagan opposition, the work
was beginning to tell, when the Iroquois determined
to exterminate their cousins, the Hurons. They did
the work with a terrific hand. By 1650, the Hurons
as a distinct people were no more, and the most famous
mission of the Jesuits in North America was aband-
oned. Seven of the Company of Jesus had laid down
their lives on the Huron altar, including the Titanic
missionary, Brebeuf.

446. According to Indian custom, many of the con-
quered Hurons were incorporated with the conquer-
ing tribes of the Five Nations of confederates along the
Genesee and the Mohawk. Some of them brought
their new-found faith with them and pleaded for the
ministrations of the "Black Robes."

Meantime, Isaac Jogues (1642) and Francis Bres-

388 TWO THOUSAND YEARS OF MISSIONS.

sani (1644) had been captured by the Iroquois, taken
to their country and most inhumanly tortured. These
two Jesuits were rescued by the Dutch colonists and
sent to Europe. Nothing daunted, they were soon back
in America and in 1646 Jogues went as a peace envoy
to his former tormentors and a few months later he
went among them again to plant a mission. This time
they cruelly put him to death. He had borne a sin-
cere and noble witness to Christ among the bloody Mo-
hawks.

Further west, a mission was established among the
Onondagas by Claude Dablon and Peter Chaumonot
in 1655, and greatly reinforced the next year. The
active influence of Huron Christians helped the work
and a number of converts were made. After various
ups and down, the French government in Canada lent
a strong military hand. A large new mission force was
sent. By 1668 there were Jesuits among all the Five
Nations. Some distinguished converts were made,
Chiefs Assendase, Kryn and Saenrese. Two women
who received the name of Catherine were distin-
guished, Tegakouita, the "Iroquois Saint," and Gan-
neaktena, the founder of a Christian village. In
1708 the last Jesuit missionary left this region. In a
half century there had been some forty missionary
priests in Northern New York, most of them Jesuits.

447. On the west shores of the upper great lakes
now in Michigan and Wisconsin, there were
extensive missions for one hundred and
fifty years before 1800. The natives are commonly
known by the name of the Ottawas, though many other
tribes were included.

JACQUES MARQUETTE.
G. Trentanove.

FRENCH AMERICA. 389

Pioneers celebrated mass at Sault Ste. Marie in
1641 and on the shores of Keweenaw Bay in 1660.
A mission settlement was made and a chapel
built at La Pointe, western Lake Superior, by Claude
Allouez in 1665. The record of the first winter's work
is characteristic of the early efforts in all the Roman
Catholic missions. Eighty infants were baptized and
four adults, three of the latter being in danger of
death. But Christ was made known to multitudes who
had never heard of him. At the end of two years
Allouez made the long voyage to Quebec to report to
his superior. In two days after making his report, he
started back from civilization, taking Louis Nicholas
with him. Fragments of many tribes gathered around
La Pointe. The missionaries proclaimed the faith to
representatives of twenty-five different clans. For
some thirty years Allouez toiled in all parts of the
region which we are now considering. More than
any other one man he was its apostle.

He was succeeded in charge of the work at La
Pointe by Jacques (James) Marquette best known of
all the western missionaries, though he was but seven
years on the field. He had a gift of tongues. During
the year's preparation at Quebec he had acquired a
usable knowledge of six Indian dialects. He had also
a large endowment of the pioneering instinct as well
as unsurpassed devotion. It was in 1669 that he took
charge at La Pointe. He proposed to go still farther
west among the terrible Sioux. But they declined his
overtures and before long attacked and dispersed the
Indians from La Pointe. Many of them fled eastward

390 TWO THOUSAND YEARS OF MISSIONS.

to the straits between Lake Michigan and Lake Huron.
The missionary came with them in 1671. The next
year a chapel was built on the north shore of the
straits, opposite the island of Mackinaw. The new
station was named Point St. Ignace, after Ignatius
Loyola, the founder of the Jesuits. Five hundred In-
dians settled about the chapel and came to its services,
many of them twice a day. "The minds of the In-
dians here," wrote Marquette, "are now more mild,
tractable and better disposed to receive instruction
than in any other part." The people who gave Mar-
quette such satisfaction were largely a remnant of the
Hurons. But before long thirteen hundred Ottawas
settled at St. Ignace, and work was carried on among
them. The mission was closed in 1706 by the hostility
of Cadillac, French governor at Detroit. Six years
later it was re-opened at Old Mackinaw, on the southern
shore of the Strait.

Meantime our old friend Druillettes, whom we met
in New England more than twenty years ago, has come
to the Sault. By ministry to the sick during an epi-
demic he has won all hearts. In 1670 a general coun-
cil of the Indians declared the place to be Christian.
The veteran minister was permitted to baptize three
hundred in a single year.

While these things were going on at the Sault and at
Mackinaw, Allouez had passed through the straits into
Lake "Michihiganing" (Michigan) and up Green Bay
to a point near its head, where six Frenchmen had a
trading-station. There Allouez opened a mission, nam-
ing it after the apostle of Asia, St. Francis Xavier. In

FRENCH AMERICA. 391

the spring of 1670 he went up the Fox River, making
known to a distressed and harried people the Suffering
Saviour. Passing over the portage into the Wisconsin
River, he proclaimed Christ to the inhabitants there.
No one can read his journals without falling in love
with this simple-hearted and sincere missionary. He
was in very fact a member of the Company of Jesus.
The work among several different tribes in the Green
Bay country prospered. Louis Andre became pastor
at Xavier station, Allouez devoting himself to the peo-
ple up the Fox River. At Xavier there were before
many years five hundred church members.

In 1728 a Jesuit mission was established below De-
troit on the Canadian side of the river (Sandwich,
Ont.) for the special benefit of remnants of the Hu-
r 3ns. Armand de la Richardie* was put in charge. He
opened a trading post, free from liquor, at which such
fair treatment was given that many Indians gathered
about in preference to Detroit.

448. Marquette followed Allouez' track over the
Fox River portage into the Illinois River and sailed
down the latter until he discovered the Mississippi
River, June 17, 1673. He followed it down to the Ar-
kansas and then returned by the same route. He
found the natives friendly and promised to return to
them. He suffered terribly from a wasting disease,
but set out in 1674 to keep his promise, going this
time by way of the Chicago River. He found it frozen,
and, with his two companions, was obliged to spend the
winter in a cabin at the mouth of the river. So it came
about that the first white resident of Chicago was a

392 TWO THOUSAND YEARS OF MISSIONS.

missionary to the heathen. In the spring he completed
the journey to the Kaskaskia region. The emaciated
paleface told an assembly of two thousand people the
story of Jesus. He had kept his word. At the end of a
week he started for Green Bay by way of the St. Jo-
seph River and the eastern shore of Lake Michigan.
He grew daily weaker. At last he pointed out a bluff
near the river, since named for him, as the place of
his burial. There his faithful boatmen buried him.
It is not unfitting that two hundred and twenty-five
years after, this pioneer of the great highways of the
West should be remembered in the name of a railway
which has a network of tracks over the State of Mich-
igan.

Allouez made three missionary journeys to the Illi-
nois country. But James Gravier was the first per-
manent missionary and did a faithful work for eighteen
years (1688- 1706). Up to the middle of the eight-
eenth century thirty-one missionaries labored on the
field. By 1721 the Illinois were nearly all Christian-
ized, at least nominally. The chief centers of evangeli-
zation were Peoria, Kaskaskia and Tamaroa. There
was also a mission on the St. Joseph River near the
portage to the Kankakee. For some time in the first
quarter of the eighteenth century John B. Chardon
was the gifted missionary there.

449. Marquette entered Louisiana in 1673. Mis-
sions were carried on there by secular priests from the
seminary in Quebec and by Jesuits between 1698 and
1714, and by the Jesuits again from 1725 to 1770, the
latter coming directly from France by way of New

FRENCH AMERICA. 393

Orleans. Sixteen missionaries are named in all, five
of whom were killed by the Indians. The first two
to go were Anthony Davion and Francis de Montigny
who toiled there for fifteen years ; but there seem to
have been no substantial results.

450. The French missions in Northern America, be-
ginning in 1610, continued to the end of the eighteenth
century and onward. The chief activity was within a
period of about one hundred years from 1625. Work
was done from Nova Scotia to Hudson Bay, the west
end of Lake Superior and the mouth of the Mississippi
River. The chief activity was within reach of the
waterway of the Great Lakes and the St. Lawrence
River. More than one hundred and fifty different
names are on the roster as given by Shea, not including
the central missions on the St. Lawrence. The mis-
sionaries were Franciscans, Jesuits, Sulpicians and
secular clergy, four-fifths of them being Jesuits. In
co-operation were much of the wealth and nobility of
France, nearly always the French government, and
commonly the traders and colonists. These last were
sometimes a severe trial to the missionaries and occa-
sionally hostile, but never to the extent that they were
in English and Spanish America. Many have fol-
lowed Bancroft in the statement that the Jesuits were
the first to round every headland and enter every navi-
gable stream in the West, but the records show that
the missionaries in all the regions were preceded by
the traders. It is to the credit of the French people in
America that they were generally a tower of strength
to the missionaries.

394 TW0 THOUSAND YEARS OF MISSIONS.

In results, a nomadic race which is being dispersed
and completely subordinated, can not show a monu-
mental outcome. The missionaries themselves had in
mind mainly life in another world instead of in this.
They believed that baptism would secure the end, con-
sequently the vast majority of all their baptisms were
of infants. The mission counted the most successful
at the time, was the one to the Ottawas. In 1794 Ga-
briel Richard, a Sulpician, was sent to Detroit by the
Bishop of Baltimore, to whose charge that field be-
longed, with instructions to look after the Indians as
well as the colonists. In 1799 he visited Mackinaw,
Green Bay, Sault Ste. Marie and other stations of the
old missions. He found seven hundred nominal Chris-
tians at Mackinaw, but his report to Bishop Carroll
said that in all these fields of the old Ottawa mission
there had not been a priest for thirty years. Immor-
ality, debauchery and paganism prevailed. Still, on the
wide field of French missions in Northern America,
the lives of hundreds of men and women were trans-
formed from savagery and made genuine Christian
lives, some of them illustrious with grace. The mis-
sionaries carried on a large amount of humane, educa-
tional and social work. There are in Canada to this
day a number of groups of Indians whose ancestors
were Christianized more than two hundred years ago.

In ultimate effect, probably the chief value to the
world of the French missions in America is the ideal
of devotion, discipline and unmeasured heroism which
these missions embodied and modestly but minutely re-
corded. This ideal is dimmed here less than in some

FRENCH AMERICA. 395

other parts of the world by that tendency to suicide,
the passion for martyrdom. With only an average
number of exceptions, the French missionaries were
devoted servants of humanity, true men of God, whose
ideal was service to others rather than martyrdom for
self.

CHAPTER XXIV.

ENGLISH AMERICA.

451. Uncollected records. 452. The original inten-
tion. 453. "First Fruits." 454. Roger Williams the
first missionary. 455. His "Key." 456. What the key
unlocked. 457. His long apostolate. 458. Dunster
and Harvard. 459. John Eliot. 460. The Mayhews.
461. The Sergeants and Jonathan Edwards. 462. Con-
necticut. 463. New York. 464. New Jersey. 465.
Pennsylvania. 466. Ohio. 467. West Indies calling
out the Moravians. 468. Work on the islands.

451. The English missions in North America have
never been fully reported. The scanty and scattered
records of the work have never been brought together,
but are still to be searched for here and there in out-of-
the-way places. A little effort in that direction proves
that the search thoroughly prosecuted would disclose
work every whit as noble in quality and in results as
that of the French, whose ample records for the same
period fill sixty-six goodly volumes.

452. The Virginia Charter of 1609 and the New
England Patent of 1620 contained precisely the same
words. "The principal effect which we can desire or
expect of this action, is the conversion and reduction
of the people in those parts into the true worship of

396

ENGLISH AMERICA. 397

God and Christian religion." Bradford gave among
the reasons for the migration of the Pilgrims :

"Lastly (and which was not least), a great hope & inward
zeall they had of laying some good foundation, or at least
to make some way therunto, for ye propagating & advancing
ye gospell of ye kingdom of Christ in those remote parts of ye
world ; yea, though they should be but even as stepping-stones
unto others for ye performing of so great a work."

Winthrop's proposals for a colony were equally full
of the missionary purpose. He began by giving "The
grounds of settling a plantation in New England" as

follows :

"First, The ppagacon of the gospell to the Indians. Wherein
first the importance of the worke tendinge to the inlargement
of the Kingdome of Jesus Christ & winning them out of the
snare of the Divell & converting others of them by their
meanes."

The Charter of Massachusetts, granted by Charles I.
in 1629, shows that England, as truly as Spain, Portu-
gal and France, had for a leading motive Christian mis-
sions. After naming certain duties of the officers of the
colony, the charter continues :

"and for the directing, ruling and disposing of all other mat-
ters and things whereby our said people, inhabitants there,
maie be soe religiously, peaceablie and civilly governed, as
their good life and orderlie conversacon maie wynn and in-
cite the natives of country to the knowledge and obedience of
the onlie true God and Savior of mankind, and the Christian
fayth, which, in our roal intencon and the adventurers free
profession, is the principale ende of this plantacon."

Similar sentiments are expressed in the charters of
other English colonies.

453. The very year that the Massachusetts Charter
was granted John Cradock of England called the spe-

398 two thousand years of missions.

cial attention of the colonists to this "principall ende"
of their chartered existence. With a single prominent
exception they had been slow and scant in missionary
activity. They were stirred at last to tell what little
they had done. "New England's First Fruits" (1634),
is the happy title of the first printed announcement in
old England of the missionary and educational work
of New England. Missions to the heathen and a col-
lege— happy and abiding combination ! Thirteen years
after the first Pilgrim's foot touched the wild shores of
Massachusetts Bay, was soon, perhaps, for a college,
but it surely was not too soon for some first fruits from
the heathen to whom those shores belonged. The pity
is that there was such a meager sheaf, after a round
dozen of years. Ten Indians, besides "divers of the
Indian Children, Boyes and Girles, we have received
into our houses, who are long since civilized, and in
subjection to us," are described as having shown some
inclination toward Christianity.

The New England fathers were not satisfied to count
as converted people who had merely submitted to a
few Christian observances. Their standards for nom-
inal admission to the Christian fold were much more
exacting than those of the Spaniards and the French.
The best that they have to say about most of the ten is
to the same effect as the report of the first
one at Plymouth : "He could never be gotten from the
English, nor from seeking after their God, but died
amongst them, leaving some good .hopes in their hearts
that his soul went to rest." They speak with more
confidence of a certain "Blackmore maid, that hath long

ENGLISH AMERICA. 399

lived at Dorchester ' ' and of ' ' that famous Indian We-
quash, who "is dead, and certainly in heaven; glori-
ously did the grace of God shine forth in his conversa-
tion, a year and a half before his death he knew Christ,
he preached Christ up and down, and then suffered
Martyrdom for Christ." It was believed that he was
poisoned by the Indians because of his faithful preach-
ing of Christ. The convincing proof of his Christianity
was that he had become temperate in behavior and in
drink, also "putting away all his wives, saving the
first, to whom he had most right." Describing his
conversion, they say that "some English (well ac-
quainted with his language) did meet him and spent
more than halfe the night in conversing with him."
The Boston writers did not like to say that it was Roger
Williams who was the instrument of the only brilliant
missionary success which they could report. But so it
appears from his own statement, to be quoted later.
According to all accounts he was at that time the only
colonist who was well acquainted with the Indian lan-
guage.

The authors of the "First Fruits" conclude the narra-
tive part with the following reasonable observation :

"Thus we have given you a little tast of the sprincklings of
God's spirit, upon a few Indians, but one may easily imagine,
that here are not all that may be produced ; for if a very few
of us here present, upon very sudden thoughts, have snatcht
up only such instances which came at present to hand, you
may conceive, that if all in our Plantations (which are farre
and wide) should set themselves to bring in the confluence of
all their Observations together, much more might be added."

The mission work of New England, like most of that
in the first Christian centuries, was done as an e&sen-

400 TWO THOUSAND YEARS OF MISSIONS.

tial activity of the Christian life, and not by people who
were set apart exclusively for the missionary function.
454. The first man who gave so much attention to
the conversion of the native heathen that he can be
called a missionary to them, was Roger Williams.
While assistant pastor at Plymouth (1631-1632) he de-
voted himself largely to the Indians. He frequently
lived with them in their lodges and learned their lan-
guage so as to use it freely. One of the great causes
of the banishment of Williams from Massachusetts was
his rigorous insistence that the King of England had
no right "to take and give away the lands of other
men." He cried aloud as to the King's "injustice in
giving the country to his English subjects which be-
longed to the native Indians." When driven out into
the wintry wilderness he found a welcome waiting him
among the natives. They sheltered him for more than
three months and gladly sold him the land for his new
colony.

New England's Prospect, published in London in
1634, says of Williams that he

"in a special good intent of doing good to their (the In-
dians') soules, hath spent much time in attaining to their
language, wherein he is so good a proficient, that he can
speake to their understanding, and they to his; much loving
and respecting him for his love and counsell. It is hoped
(he adds) that he may be aril instrument of good amongst
them."

This was a dozen years before Eliot had learned to
preach to the Indians. The very year that Williams
made his settlement at Providence, having been ban-
ished from Massachusetts, the authorities of the latter

P.OGES. WILLIAMS.

ENGLISH AMERICA. 401

had to call him in to help them in making a treaty with
the Indians. "Because they could not well make them
understand the articles perfectly, [they] agreed to send
a copy of them to Mr. Williams, who could best inter-
pret them to them." Sparks says that he "acquired an
influence over them [the natives] far superior to that
of any other person of his time.''

For years all the colonists had to depend on Wil-
liams as mediator and interpreter, he being the only
man in New England who was adequately acquainted
with the Indians and with their language.

455. In 1643 Mr. Williams went to England in the
interests of his colony, and published there a book
of 224 pages, being an Indian-English vocabulary, or
rather phrase-book, and containing other interesting
matter about the Indians. Following is the original
title-page in full ;

A KEY

into the

L A N G U A G

°f

AMERICA:

An help to the Language of the Natives in

that part of America, called

NEW ENGLAND,

"together with brief e Obfervations of the Cuftomes, Manners
and Worfhips, &c. of the aforefaid

in Peace and War re, in Life and Death.

On all which are added Spiritual! Obfervations, General! and

Particular by the Autkour, of chiefe and special! ufe

(upon all occafions),to all the Englifh Inhabiting

thofe parts ; yet pica f ant and profitable

to the view of all men :

By ROGER WILLIAMS

of Providence in New England.

LONDON,
Printed by Gregory Dexter, 1643

402

ENGLISH AMERICA. 4°3

This first document, published to be used in prose-
cuting missions to the heathen in New England, begins
as follows :

"To my Dcarc and Wclbeloved Friends and Countreymen,
in old and new England.

"I present you with a Key ; I have not heard of the like
yet framed, since it pleased God to bring that mighty Conti-
nent of America to light ; Others of my Countrymen have
often, and excellently, and lately written of the Countrey (and
none that I know beyond the goodnesse and worth of it).
This Key, respects the Native Language of it, and happily may
unlocke some Rarities concerning the Natives themselves, not
yet discovered.

"I drew the Materialls in a rude lumpe at Sea, as a private
helpe to my owne memory, that I might not by my present
absence lightly lose what I had so dearely bought in some
few yeares hardship, and charges among the Barbarians ; yet
being reminded by some, what pitie it were to bury those
Matreialls in my Grave at land or Sea; and withall, remem-
bering how oft I have been importun'd by worthy friends, of
all sorts, to afford them some helps this way.

"I resolved (by the assistance of the most High) to cast
those Materialls into this Key, pleasant and profitable for All,
but specially for my friends residing in those parts :

"A little Key may open a Box, where lies a bunch of Keyes.

"With this I have entered into the secrets of those Countries,
where ever English dwel about two hundred miles, betweene
the French and Dutch Plantations; for want of this, I know
what grosse mistakes my selfe and others have run into.

"There is a mixture of this Language, North and South
from the place of my abode, about six hundred miles; yet
within the two hundred miles (aforementioned) their Dia-
lects doe exceedingly differ; yet not so, but (within that
compasse) a man may, by this helpe, converse with thousands
of Natives all over the Countrey; and by such converse it may
please the Father of Mercies to spread civiltie (and in his own
most holj 0 Christianitie; for one Candle will light

ten thousand, and it may plea e God to blesse a little Leaven

404 TWO THOUSAND YEARS OF MISSIONS.

to season the mightie Lump of those Peoples and Territories.

"It is expected, that having had so much converse with
these Natives, I should write some little of them.

"Concerning them (a little to gratifie expectation) I shall
touch upon foure Heads :

"First, by what Names they are distinguished.

"Secondly, Their Originall and Descent.

"Thirdly, their Religion, Manners, Customs, &c.

"Fourthly, That great Point of their Conversion."

456. This Key did, indeed, "open a box where lies a
bunch of keyes." When Mr. Williams returned to Amer-
ica he brought a letter to the government of Massachu-
setts. This letter had the signature of the Earl of
Northumberland, Lord Wharton and other members of
Parliament. Three of the signers were members of
the Commission for Plantations. This letter explained
to Massachusetts the reasons for granting a charter to
the new neighboring colony, giving as one the deserts
of Williams on account of his "great industry and tra-
vail in his printed Indian labors. . . . the
like whereof (had not been) seen extant from any part
of America." It was only a few weeks after the arrival
of Williams in Massachusetts with this letter that the
interest of that colony was sufficiently aroused to take
action for the first time in the direction of Christian-
izing the natives. The act empowers county courts to
"take order from time to time to have them instructed
in the knowledge and worship of God." Out of this
state action arose the state-paid work of John Eliot.

Another missionary publication of Roger Williams
has been lost. At the end of the Key he says : "I have
further treated of these natives of New England, and
that great point of their Conversion in a little addi-
tional! Discourse apart from this."

ENGLISH AMERICA. 4°5

Mr. Baylie, an English Presbyterian, published a
work in 1645, in which he took the Congregationalists
of New England to task for their neglect to evangelize
the heathen around them. He says that "only Master
Williams in the time of his banishment from among
them did essay what could be done with those desolate
souls." In his own letters Williams speaks of his
"soul's desire to do the natives good and to that end to
learn their language," and says that "God was pleased
to give me a painful, patient spirit to lodge with them
in their filthy, smoky holes, (even while I lived at
Plymouth and Salem), to gain their tongue." Again,
"out of desire to attaine their language, I have run
through varieties of intercourses with them, day and
night, summer and winter, by land and sea."

In a letter to his friend, Governor John Winthrop,
of Connecticut, as early as 1638, he says : "Good news
of great hopes the Lord hath sprung up, of many a
poor Indian soul inquiring after God. I have con-
vinced hundreds at home and abroad that in point of
religion they are all wandering, &c."

The letters of Williams, of which over one hundred
and twenty-five have been discovered and printed, are
laden with Indian affairs.

457. The next year after Williams had returned
from England with the charter for Rhode Island, he
moved twenty miles from town, (as far as two hundred
miles would be now), into the wilds of the Narraganset
country, for the purpose of mission work among the na-
tives, as his latest biographer, Strauss, believes. There
he lived for six years, so that many of his letters are

406 TWO THOUSAND YEARS OF MISSIONS.

dated from that mission station, with its unmistakably
Indian name, Cawcawmsquissick.

The closing paragraphs of Williams' introduction to
his "Key" give us a glimpse of his missionary labors, his
first convert and his hopes :

"Many solemne discourses I have had with all sorts of
Nations of them, from one end of the Countrey to another (so
farre as opportunity, and the little Language I have could
reach).

"I know there is no small preparation in the hearts of Mul-
titudes of them. I know their many solemne Confessions to
my self and one to another of their lost wandring Condi-
tions.

"I know strong Convictions upon the Consciences of many
of them, and their desires uttred that way.

"I know not with how little Knowledge and Grace of Christ
the Lord may save, and therefore neither will despaire, nor
report much.

"But since it hath 'pleased some of my Worthy Countrymen
to mention (of late in print) Wequash, the Pequt Captaine.
I shall be bold so farre to second their Relations, as to relate
mine owne Hopes of Him (though I dare not be so confident
as others. Two dayes before his Death, as I past up to Quin-
nihticut River, it pleased my worthy friend Mr. Fenwick
(whom I visited at his house in Say-Brook Fort at the mouth
of that River) to tell me that my old friend Wequash lay very
sick; I desired to see him, and Himselfe was pleased to be my
Guide two mile where Wequash lay.

"Amongst other discourse concerning his sicknesse and
Death (in which hee freely bequeathed his son to Mr. Fen-
wick) I closed with him concerning his Soule : Flee told me
that some two or three years before he had lodged at my
House, where I .acquainted him with the Condition of all
Mankind, & his Oivn in particular, how God created Man and
All things; how Man fell from God, and of his present enmity
against God, and the wrath of God against Him untill Repent-
ance: said he 'Your words were never out of my heart to

ENGLISH AMERICA. 407

this present'; and said hee 'me much pray to Jesus Christ.'
I told him so did many English, French and Dutch, who had
never turned to God, nor loved Him : He replyed in broken
English: 'Me so big naughty Heart, me heart all one stone!'
Savory expressions using to breath from compunct and
broken Hearts, and a sence of inward hardnesse and unbroken-
nesse. I had many discourses with him in his Life, but this
was the summe of our last parting untill our generall meeting.
"Now because this is the great Inquiry of all men what
Indians have been converted? what have the English done
in those parts? what hopes of the Indians receiving the
Knowledge of Christ?

"And because to this Question, some put an edge from the
boast of the Jesuits in Canada and Maryland, and especially
from the wonderfull conversions made by the Spaniards and
Portugalls in the West-Indies, besides what I have here writ-
ten, as also, beside what I have observed in the Chapter of
their Religion; I shall further present you with a briefe
Additionall discourse concerning this Great Point, being com-
fortably perswaded that that Father of Spirits, who was gra-
ciously pleased to perswade Japhet (the Gentiles) to dwell in
the Tents of Shem (the Jewes) will in his holy season (I
hope approaching) perswade, these Gentiles of America to par-
take of the mercies of Europe, and then shall bee fulfilled
what is written by the Prophet Malachi, from the rising of
the Sunne in (Europe) to the going down of the same (in
America) my Name shall great among the Gentiles.) So I
desire to hope and pray."

For more than forty years Roger Williams con-
tinued his apostolic labors among the Indians, making
journeys to preach to them when he was an old man.
He was not only the first English missionary to the
Indians, but it is also true that he has had few, if any,
successors showing a more deep and abiding interest
in their general welfare. He was not only the fore-
most "apostle to the Indians" in New England, but he

408 TWO THOUSAND YEARS OF MISSIONS.

was also, like Vieira in Brazil, and Las Casas in the
West Indies, their champion and defender against
colonial aggression.

458. The second New Englander to take an active
hand in the conversion and education of the Indians
was Henry Dunster, the first president of Harvard Col-
lege. It was said of him by Thomas Lechford in 1641 :
"He hath the platforme and way of conversion of the
Natives indifferent right. . . . He will
make it good that the way to instruct the Indians must
be in their owne language, not English, and that their
language may be perfected." During his presidency a
new charter was obtained for the college in which he
had the object of the school stated to be "the educa-
tion of the English and Indian youth of this country in
knowledge and godliness." Though strenuously op-
posed in this policy, he was determined that the college
should be both a mission-school and a missionary train-
ing-school. But the efficient career of Dunster as
president of Harvard was cut short by the authorities
at the end of fourteen years, because he had become
very pronounced and aggressive in his distinctly Bap-
tist views.

459. Soon after the General Court of Massachusetts
passed its act for the propagation of the gospel among
the Indians, John Eliot, pastor at Roxbury, now a part
of Boston, began to learn the language of the natives.
He had come to the colony in 1631, the same year in
which Roger Williams came and began his work among
the Indians.

It was in 1646 that Eliot did his first mission

ENGLISH AMERICA. 4O9

work, preaching to a band of Indians at Nonantum.
Having begun, he carried the work on with zeal, as
he was able in addition to his pastorate of the church
of English colonists. It was largely because of the
interest excited in England by Eliot's work that a
missionary society was organized and incorporated by
Parliament in 1649. "Tne Society for the Propagation
of the Gospel in New England." This first English
missionary society was organized one hundred and
fifteen years after the formation of the Company of
Jesus, and one hundred and forty-eight years before
the society inspired by William Carey. Eliot's mon-
umental work was the translation of the Bible (1661-
1663) into Indian. In 1666 he published a grammar,
twenty-three years after the "Key" by Williams.

In seeking to civilize the nomads, Eliot soon found
it desirable to follow the example set by the Jesuits in
Paraguay, and to some extent in Canada. He gathered
them into Christian villages. He also took pains to
raise up native workers. Through these, as well as
through his own indefatigable journeys and teachings,
the work was extended. His "Brief Narrative of the
Progress of the Gospel amongst the Indians in New
England in the year 1670," sent to the fostering society
in England, describes briefly nine "Praying-Towns,"
besides those on Martha's Vineyard and Nantucket. At
the end of thirty-eight years of toil Eliot had under
his immediate care 1,100 converts.

Daniel Gookin had been Eliot's principal English
helper. A native, Tackawambit,.; succeeded Eliot as
pastor of the church at Natick.

4IO TWO THOUSAND YEARS OF MISSIONS.

460. The Mayhew family, five successive genera-
tions of them, did an ideal work for the Indians of
Martha's Vineyard and Nantucket Islands during one
hundred and sixty years (1646-1806). Thomas May-
hew, Sr., was proprietor and governor of Martha's
Vineyard. His son, Thomas Mayhew, Jr., was pastor
of the settlement church, and having but a small Eng-
lish congregation, devoted himself largely to work for
the natives. Within ten years an Indian church of
two hundred and eighty-two members was organized.
On his way to England to solicit funds for the mis-
sion Thomas Mayhew, Jr., was lost at sea.

His father, Thomas Mayhew, Sr., at once took up
the work and learned the Indian language, though he
was seventy years of age. "He spared himself no
pains in doing his work, often walking twenty miles
through the woods in order to preach to or visit these
Indians." By 1670 there were three thousand adult
Christians on the island.

Before his death Thomas Mayhew, Sr., had asso-
ciated with himself in his mission work his grandson,
John Mayhew, (son of Thomas Mayhew, Jr.). He
had entire charge of the work for eight years.

He was succeeded by his son, Experience Mayhew.
This great grandson of Governor Mayhew was in the
work more than thirty years. He prepared for the
Indian Christians a new version of the Psalms and of
the Gospel of St. John.

In "A Brief Account of the State of the Indians on
Martha's Vineyard from 1649 to I72o," he says that
at the latter date there were left 800 Indians out of the

ENGLISH AMERICA. 411

original 1,500 found on the island in 1642. These 800
were in six villages, each one provided with an Indian
pastor. He sums up their state of evangelization as
follows :

"Tho' there are many Indians on these Islands, who are
very negligent as to their Attendance on the Publick Worship
of God ; yet I know of none, but what do make some Profes-
sion of Religion, and will talk soberly, when treated withal
about it; having made a trial on some that have been most
suspected. And tho' there are among these Indians a great
many who are very defective in their Morals; yet there are
a considerable number, even of those not yet joined in Church
Communion, who live soberly, and Worship God in their
Families."

He also published a book of two hundred and sev-
enty-five pages entitled "Indian Converts," giving a
sketch of the lives of thirty Indian preachers, and of
ninety-eight other notable converts, of whom thirty-
nine were women.

This matchless line of missionaries was continued by
Zechariah Mayhew, son of Experience, who faithfully
carried the work for the Indians on into the nine-
teenth century.

Associated with the Mayhews in mission work for
the Indians was Peter Foulger, grandfather of Ben-
jamin Franklin. Being an ardent Baptist, Foulger
introduced his distinctive views among the Indians.
By 1694 a Baptist church was in existence on Martha's
Vineyard and another on Nantucket.

One of the Mayhews said of John Tackamason, an
Indian Baptist pastor: "I had frequent conversation
with him while he was in health and sometimes . . .
in the time of that long sickness whereof he died ; and

4-12 TWO THOUSAND YEARS OF MISSIONS.

never, from first to last, saw anything by him that made
me any ways suspect the integrity of his heart, but did
ever think him to be a godly and discreet man."

Before the year 1700, according to the careful esti-
mate of Dr. W. D. Love, there were 7,000 Christian
Indians in New England. There were not that many
admitted as communicants under the Puritanic stand-
ard ; but that many were as fully Christianized as those
called Christian Indians under a different standard in,
for instance, Canada or Brazil. The work was car-
ried further throughout the eighteenth century.

461. In western Massachusetts among the Berkshire
Hills, lived the Housatonic (Over-the-Mountain) In-
dians. They were led by ministers in the western
part of the state, under the patronage of the governor,
to ask for a missionary. John Sergeant,, a tutor in
Yale, was appointed in 1734. The scattered Indians
were drawn together in a township, Stockbridge, and
carefully evangelized and educated. This work de-
veloped one of the usual blessings of missions and
education. It rose above denominational lines. It
was in the hands of Presbyterians and Congregation-
alists, but Thomas Hollis, the London Baptist philan-
thropist and the largest early benefactor of Harvard
College, pledged the support of twelve scholars in Mr.
Sergeant's school. When the missionary died, at the
end of fifteen years of service, one hundred and twenty-
nine Indians, old and young, had been baptized. There
were forty-two communicants.

Two years later ( 1 75 1 ) Jonathan Edwards was
called to take up this work, in conjunction with the

ENGLISH AMERICA. 413

pastorate of the church of white people in the same
town. Thus it came to pass that one of the greatest
intellects that this continent or any other continent
has produced, became a missionary to the Indians.
He continued in the work for six years, until called to
the presidency of Princeton. It hardly seems possible
that he could have given much labor to the Indians, for
it was during this time that the masterpieces of his
writing were produced. It is clear, however, that
he had the missionary work at heart. His son, Jona-
than, describes the situation in this way :

"When I was but six years of age my father removed with
his family to Stockbridge, which, at that time, was inhabited
by Indians almost solely, as there were in the town but twelve
families of whites, or Anglo-Americans, and perhaps one
hundred and fifty families of Indians. The Indians being the
nearest neighbors, I constantly associated with them ; their
boys were my daily schoolmates and play-fellows. Out of my
father's house I seldom heard any language spoken but the
Indian. By these means I acquired the knowledge of that
language, and a great facility in speaking it. It became more
familiar to me than my mother-tongue."

The father's highest ambition for this boy was that
he should devote his life to the Indians. He sent the
lad when but ten years of age with the Missionary
Gideon Hawley into the wilds of the west to learn the
language of the Oneidas.

In 1775 John Sergeant, Jr., took up the work which
his father had begun and Edwards had carried on. He
continued in the work at Stockbridge and at New
Stockbridge, in New York, whither the Indians mi-
grated, for forty-nine years.

462. Rhode Island and Massachusetts work extended

414 TWO THOUSAND YEARS OF MISSIONS.

into Connecticut. Experience Mayhew made more
than one missionary tour in that colony, and his inter-
preter was a grandson of Wequash, whom Roger Wil-
liams had brought to Christ. Captain John Mason
was employed by the "Society for the Propagation of
the Gospel" to open a school for the Indians, which he
conducted near New London for seven years (1727-
1734). Workers from Natick visited the field. In
1733 Jonathan Barber, of Springfield, was appointed
missionary. The "Great Awakening" of religion under
Whitfield, and his specific suggestions, aroused the
colonists to a new sense of their obligation to the
aborigines.

The most marked mission work in Connecticut was
in connection with the "Indian Charity School" in
Lebanon. Eleazer Wheelock was appealed to by a
poor Indian widow to take her son into his private
school. He generously responded. This was in 1743.
Others followed. The result was a genuine mission-
ary training-school, which continued at Lebanon for
twenty-seven years, when Dr. Wheelock removed it
to Hanover, N. H., where it developed into Dartmouth
College. Twenty-one Indians from New England,
thirty-two from New York, and seven from New Jer-
sey and Pennsylvania attended at Lebanon. De-
voted young colonists also were trained there for mis-
sions.

Wheelock's first Indian pupil, Samson Occom, be-
came the most gifted native missionary that the eight-
eenth century produced. He was worthy of the elab-
orate biography which has recently been written by Dr.

ENGLISH AMERICA. 4.1.

W. D. Love. Occom went to England in behalf of
the missions to his countrymen, speaking with great
acceptance throughout Great Britain. He secured
there nearly $50,000 for the work.

463. Occom labored among the Indians in southern
New England and finally was instrumental in combin-
ing seven settlements of Christian Indians in a migra-
tion to the Oneida country, New York, about 1776.
He continued with them till his death, which occurred
the same year in which Carey's missionary society was
organized in England.

The happy name Brotherton was chosen for the new
settlement. Not far away was New Stockbridge, to
which we have seen that John Sergeant came with
Stockbridge Indians some ten years later.

About ten years earlier one of the white pupils of the
Lebanon training-school, Samuel Kirkland, had, in the
same region, become an eminent missionary to the
Oneidas themselves and to the people of the other Five
Nations. In the time of the Revolutionary War, and
long afterward, Mr. Kirkland was very useful to both
the Iroquois and the Government as a mediator.

In earlier days, beginning in 1641, excellent work
had been done among the Indians in this region by
loannes Megapolenses, of Albany. He learned to use
the Mohawk language freely and received a number
of Indians into his church. This staunch Dutch Prot-
estant greatly befriended Isaac Jaques, the Jesuit mis-
sionary. In Schenectady earnest work was done and
thirty-six Mohawks were church members by 1700.

Henry Barclay and other Church of England mis-

4l6 TWO THOUSAND YEARS OF MISSIONS.

sionaries did successful work, having two Christian
villages with five hundred inhabitants, thirty miles
from Albany. In 1741 there were fifty-eight Indian
communicants. Two years later only two or three
people in the mission remained unbaptized.

The Moravians had a phenomenal work in Dutchess
County, New York, between 1740 and 1744. Chris-
tian Henry Rauch followed two besotted headmen,
Tschoop and Shabosh, to their huts. Tschoop became
a most earnest Christian worker. In 1743 sixty-nine
had been baptized at one place, and one hundred and
twenty at another. The rum traffic and other wicked
relations of the white men with the red men were so
interrupted that the colonial authorities were induced
to expel the missionaries. Most of the converts went
with them to Pennsylvania.

On Long Island Azariah Horton did some work
among the Shinnecock Indians. James Davenport, fol-
lowed by Horton, preached occasionally to the Mon-
tauks on the eastern end of the island. It was here
that, connected with the end of Horton's mission, Sam-
son Occom began his work, in 1749, as a school-teacher
and evangelist. He was soon ordained. For twelve
years he did here effective, uplifting missionary work.
464. David Brainerd began his work among the
Indians on the Hudson River, sixteen miles from
Stockbridge. But his chief labors were in New Jer-
sey, with missionary tours in Pennsylvania. His
greatest service was in promoting the slowly rising
tide of interest for missions. The journals of Brain-
erd were published in part by the Scottish "Society for

ENGLISH AMERICA. 417

Propagating Christian Knowledge," of which he was
missionary. The remainder had the advantage of be-
ing issued under the great name of Edwards as editor.
They were in themselves highly gratifying to the cur-
rent taste in religion. Though laden with morbid in-
trospection, they were also fragrant with practical de-
votion to the redemption of those who sat in darkness.

"I spent the evening praying incessantly for divine as-
sistance and that I might not be self-dependent, but still have
my whole dependence on God. What I passed through was
remarkable and, indeed, inexpressible. All things here below
vanished; and there appeared to be nothing of any consider-
able importance to me but holiness of heart and life and the
conversion of the heathen to God."

At a time when his food consisted "mostly of hasty-
pudding, boiled corn and bread baked in the ashes and
sometimes a little meat and butter," and when his
lodging was "a little heap of straw, laid upon some
boards a little way from the ground, for it is a log room
without any floor," he adds, "and yet my spiritual con-
flicts and distresses so far exceed all these (and many
other uncomfortable circumstances) that I scarce think
of them or hardly observe that I am not entertained
in the most sumptuous manner." Brainerd died at
twenty-nine years of age, after only four years of mis-
sionary service and having baptized scarcely two-score
converts. But his spirit fired Carey's heart, and "read-
ing the life of Brainerd decided Henry Martyn to be-
come a missionary."

After the death of David Brainerd, his brother John
Brainerd carried on the work at intervals throughout
his life, till 1781.

418 TWO THOUSAND YEARS OF MISSIONS.

465. The colony of Pennsylvania, like that of Rhode
Island forty-five years before, was established in the
true Christian temper toward the natives. In 1682
William Penn and other Friends went entirely un-
armed to hold a treaty council with a large body of
Indian warriors and chiefs under the elm tree at
Shackmaxon. This is the report of Penn's speech :

"The great Spirit, said he, who made you and me, who
rules in heaven and earth, who knows the innermost thoughts
of man ; knows that I and my friends have a hearty desire to
live in peace and friendship with the Indians, and to serve
them to the utmost of our power. It is not the custom of
me and my friends to use weapons of war against our fellow-
creatures, and for this reason we have come to you without
arms. Our desire is not to do injury and thus provoke the
great Spirit, but to do good. We are now met on the broad
pathway of good faith and good will, and no advantage will
be taken on either side, but all is to be openness, brotherhood
and love."

On this basis a treaty was concluded in which the
Indians promised that "they would live in love and
peace with Onas and his children so long as the sun
and moon shall endure." They kept their word.
There were no wars with the colony so long as the
Friends held the reins of government. Even after-
wards, through all the times of bloodshed, the Indians
never took the life of a Friend.

At a Quarterly Meeting before long the Friends
appointed a number of people "to instruct the natives in
the principles of Christianity and the practice of a
true Christian life." The Friends carried out the
meaning of their beautiful name. They were always the
practical, efficient friends of the Indians. They con-

NIKOLAUS LUDWIG.
COUNT VON ZINZENDORF UND POTTENDORF.

ENGLISH AMERICA. 419

tributed large sums of money for the industrial and
social betterment of the natives, and broke to them the
bread of life. Their missions were of the early Chris-
tian type. It was not till near the end of the eight-
eenth century that they adopted the more formal mis-
sionary methods.

The Presbyterian Synod of New York and Philadel-
phia appointed George Duffield and Charles Beatty to
look into the question of missions to the Indians. The
latter published in 1768 a "Journal of a Two Months'
Tour, With a View of Promoting Religion Among the
Frontier Inhabitants of Pennsylvania and of Introduc-
ing Christianity Among the Indians to the Westward
of the Alegh-geny Mountains." But no permanent
work resulted before 1800.

The Moravians were the most active missionaries
in Pennsylvania in our period. Count Zinzendorf came
to America in 1741 and remained a little more than a
year. He made three extensive missionary journeys,
one in New York and two in Pennsylvania, not only
prospecting for permanent work but also preaching
through interpreters. His daughter, Countess Benig-
na, was with him part of the time. He kept his high
rank in the background as much as possible, because
with both white and red men, it distracted attention
from his simple gospel message. He arranged fields
and selected twenty missionaries to go to work at once,
planning for as many more to begin soon. The work
was carried forward vigorously by the ablest men in
the Moravian body. Peter Boehler, who had studied at
the Universities of Jena and Leipsic, and who had been

420 TWO THOUSAND YEARS OF MISSIONS.

the instrument in London of leading John Wesley into
the new religious life, crossed the Atlantic seven times
in the interests of the Moravian work in America.
Others besides Zinzendorf and Boehler were university
men. Cammerhoff and Baron John von Watville
were graduates of Jena, and Spangenberg had been a
professor at Halle.

Three stations were opened in what is now Carbon
County, two in Monroe, one in Lehigh, three in Brad-
ford, two in Venango, and one in Lawrence. Thus the
work stretched clear to the western limits of the state.
John Heckwelder cheerfully sang German mission-
ary hymns amid uncounted perils of the wilderness.

466. The chief apostle of the Indians in Pennsyl-
vania and Ohio was David Zeisberger. Six stations
were opened in Tuscarawas County, Ohio, two in Co-
shocton, one in Cuyahoga, one in Erie, and one in Wy-
andot. In Macomb County, Michigan, there was anoth-
er and there were three in Canada West. The twenty-
seven stations just enumerated were all opened during
the missionary activity of Zeisberger (1745-1808). In
those west of the Allegheny mountains he was the chief
factor. The lives of hundreds of savages, including a
number of most wicked tribal headmen, where utterly
transformed. For length of service, for purity and
singleness of aim and for actual effectiveness no other
missionary career in North America approaches that
of David Zeisberger.

The worst perils of the Moravian missionaries were
not from wild beasts and wild Indians, but from de-
graded colonists, In 1782 an expedition of 160 armed

ENGLISH AMERICA. 421

Americans under Colonel Williamson, fitted out at
Pittsburg, proceeded to Gnadenhiitten, a Moravian
Indian settlement in Ohio. They took these ever
peaceable Christian Indians by surprise as they were
gathering their harvest of corn, but assured them that
they had come as friends to protect them against hos-
tilities. The Indians entertained them with cordiality
and perfect trust. The black-hearted whites, after
much pleasant and even pious talk with the Indians,
imprisoned them and on the following day deliberately
took them one by one, men, women and children, and
in cold blood, slaughtered them with the tomahawk
and stripped off their scalps. Out of ninety-six In-
dians but two succeeded in escaping. For cold-
blooded, unreasoning brutality, this deed is not matched
by the Spaniards in South America, the Dutch in South
Africa, or even the Iroquois in the land of the Hurons.
The Moravian missions never fully recovered from
this blow struck by white men.

467. To complete our survey of missions in Amer-
ica we must return to the region in which we began,
the West Indies. The work of the Moravians there
was in Danish and English territory and much more
akin to that of English America, considered in the
present chapter, than to the work considered in the
chapter on Spanish America.

As we have gone from one continent to another and
from the equator to the poles, we have found the
Moravians as active missionaries again and again in
the last century of our two millenniums. Their work
in the West Indies takes us back to the very beginning
of their missionary enterprise,

422 TWO THOUSAND YEARS OF MISSIONS.

Count Zinzendorf, the early patron, intimate spirit-
ual brother and adopted leader of the Moravians, had
himself drunk at the same fountain of piety in Halle
where the early Danish missionary spirit was imbibed.
August Francke, the great teacher there, was, perhaps,
more than any other one man the forefather of modern
missions. Zinzendorf entered into a covenant with a
schoolmate, Baron Frederick de Watteville, to estab-
lish missions for the heathen, especially for the most
neglected. Without thought of its having any connec-
tion with his missionary purpose, he invited some re-
ligious refugees from persecution in Bohemia to settle
on his estate, in 1722. The next year he formed a
missionary society with De Watteville and others and
sought to forward its objects, but all to no avail. Mean-
time, the colony on his estate, which had named itself
Herrnh'ut (the Watch of the Lord) grew and needed
his attention. He became convinced that he ought to
cast in his lot more completely with them. Visiting
Copenhagen to attend the coronation of a new king of
Denmark, he heard the story of Anthony, a Negro from
St. Thomas, West Indies, as to the degraded condi-
tion of the slaves there. On reaching home Zinzen-
dorf related the facts to the Brethren. Anthony him-
self arrived at Herrnh'ut soon after. Out of this sprang
the first Moravian mission in 1732, ten years after the
establishment of the church-colony, while it still num-
bered fewer than 400 members.

468. Loehnard Dober and Tobias Leupold were two
of the Brethren whose hearts were most deeply stirred
with a desire to carry the gospel to the West Indies.

JOHN LOEHNARD DOBER.

ENGLISH AMERICA. 423

These humble men, a carpenter and a potter, did not
speak of their desire at first. One day they are dig-
ging together in the earth. One ventures to hint at
his wish. The other quickly responds. See them drop-
ping their tools for a minute and kneeling in prayer.
They petitioned the church to let them go. It took
the cautious elders a year to consider this proposal,
before they could consent to such a momentous experi-
ment. When consent was given, Leupold could not go.
David Nitschmann took his place. The two young
men started, with blessings on their heads and about
three dollars each in their pockets. Their baggage
was in bundles on their backs. They walked to their
port of departure, Copenhagen, 600 miles away. In
spite of many obstructions they at last secured passage
to St. Thomas, having berth room so small that they
could not sit up straight, to say nothing of standing.
But all this was nothing; they were ready to be sold
into slavery, if need be, in order to reach slaves. Ex-
actly that did not take place. But many of the planters
despised and hated them, because they came to en-
lighten slaves. Before many years, however, one of
the proprietors said in the English House of Commons
that Moravian slaves were bringing a higher price
than others in the market because they were so much
more efficient. Forty, then ninety, were baptized.
Hundreds followed.

In 1733 work was begun on the Island of St. Croix.
One of the converts there, Cornelius, purchased his
own freedom and became an effective missionary helper
for forty-seven years. The only other Danish island

424 TWO THOUSAND YEARS OF MISSIONS.

was St. Jan, near St. Thomas. Work was begun there
in 1741.

In the early days at St. Thomas, Nitschmann having
returned to Europe, Dober was employed as watchman
on a plantation, for he had to earn his living as best he
could. He must have been sometimes extremely lonely
and have wondered if he was forgotten at home. One
night, near midnight, he beheld two men stalking out
of the darkness into the circle of his watch-fire. They
proved to be reinforcements from Herrnh'ut. The
work went on until practically the entire Negro popu-
lation of the Danish West Indies was Christianized.

In the Island of St. Kitts, 100 miles east of St.
Croix, a mission was begun in 1777. By the end
of the century there were 2,500 converts.

Sixty miles farther east lies Antigua. The work
there started in 1756. With severe toil the mission-
aries earned their bread. Peter Brown, from Pennsyl-
vania, labored there with great efficiency for 20 years
(1769-89). When he arrived 14 people were counted
Christians; when he left, 7,400. In his last year
before he broke down with toil 640 were baptized.

Three hundred miles southward is the Island of
Barbados and 150 miles further Tobago. Work was
begun in the former in 1767 and in the latter by
John Montgomery, father of the poet, James Mont-
gomery, in 1787.

While we are so near the coast of South America
we must notice that there were missions in Surinam
from 1735. Solomon Schumann came to be called the
"Apostle of the Arrawak Indians," so many of them

ENGLISH AMERICA. 425

were led by him and his co-workers to trust in Christ.
Other races also in Surinam were evangelized.

From St. Thomas, our Moravian starting-point in
the West Indies, sailing 600 miles westward we come
to Jamaica. The Brethren were invited here in 1754
by planters, some of whom had joined the Moravians
in England. But with outward prosperity the spirit-
ual work was less effective than in other islands during
our period. Later, thousands were converted till there
were nearly twice as many converts there as in any
other island.

CHAPTER XXV.

CONTINUITIES IN MISSIONS.

469. The law of continuity. 470. Racial continuity
in missions. 471. Intellectual continuity in missions.
472. Scriptural continuity. 473. This principle held
good among Roman Catholics. 474. Importance of
other early missionary writings. 475. The permanent
significance of a single word. 476. Social continu-
ity. 477. Organic continuity. 478. Continuity un-
broken by sectarianism. 479. The deepest line of spirit-
ual continuity.

469. The missions of the two thousand years before
the time of William Carey were scattered over the
world from Spain to Japan and from Iceland to the
Cape of Good Hope, from Nova Scotia to California
and from Hudson Bay to Cape Horn. They were
conducted by the most widely divergent sects of the
children of God. But nothing in either the physical
or the spiritual realm is entirely isolated. There are
always lines of continuity which give coherence to
the whole and show the process of development. To
discover the plan of development is to think God's
thoughts after Him. Men in the present age are do-
ing this more than it ever has been done before, though
some of them are unaware that the mind whose
426

CONTINUITIES IN MISSIONS. 427

thoughts they are tracing is the mind of God. Annals
are no longer counted history. True history is a rec-
ord of divine evolution.

Concerning a field so extended and so diversified
as the one before us it will be possible in the space at
command only to note some general outlines of order.
We may be sure that if the records had been made
and if sufficient attention could be given them not
one of the two thousand years would be found devoid
of true missionary effort and not one of the efforts
could be fully appreciated except as connected with
every other one.

470. The basis of all human continuity is racial.
The Aryan race has been the missionary race, though
only after Semitic initiation. When the dispersed Jews
had produced such men as Philo and Paul and, under
the inspiration of Jesus, had set religious propaga-
tion afoot in the world, the sons of Japheth took up
the work and have carried it ever since. Christianity
came early and repeatedly in contact with the Mon-
golian race, winning great numbers. But it never
became self-propagative or even self-perpetuating
among them. The same is true of the Negro race.
Three hundred years before the time of William Carey
the Indian race of America began to be infused with
Christianity. Thousands were soon enrolled and many
a whole tribe was counted as Christianized. But they
never did much for the tribes beyond except under
Aryan leadership. We must look, then, for all phases
of missionary continuity to one or another of the
branches of the Aryan stock.

428 TWO THOUSAND YEARS OF MISSIONS.

471. The strictly intellectual continuity from first
to last has been largely Hellenic. It was the transla-
tion of Hebrew thought into Greek which marked the
beginning of the propagation of the true religion on
a large scale. It was the Hellenistic Jews, both pre-
Christian and Christian, who were the first missiona-
ries. The New Testament being written in the Greek
language, by that alone to a considerable extent was
a rendering of Hebrew ideals into Greek forms. The
Epistle to the Hebrews was a most distinct attempt
at this made by one of the Alexandrian school of Jews,
Hellenist of the Hellenists. The man who wrote more
of the New Testament than any other one was himself
a Greek. The one who wrote the next largest portion
was a Hellenist Jew and directed most of his writing to
churches composed of Greeks and Hellenists. The apos-
tle who wrote the third largest portion spent the last
thirty years of his life around the eastern shores of the
^Bgean Sea, a region which was simply a larger Hel-
las, almost as completely Greek as Greece herself.
The prologue of his Gospel is as distinctly a render-
ing of Hebrew conception into terms of Greek phi-
losophy as were the works of Philo himself. The
mental mould which received and reproduced Chris-
tianity was Greek. The great ecumenical councils and
the battles royal of early Christian philosophy were
all Greek. Even in Rome for a long time the church
was a Greek church and the Christian writings there
were Greek. Whatever language was afterward used
there and elsewhere the thought was largely Greek
thought. The intellectual conceptions which were car-

CONTINUITIES IN MISSIONS. 429

ried by the missionaries of the cross to the ends of
the earth were indeed from Palestine but were shaped
on a mental form which had been evolved in little
Hellas.

472. There is one line of missionary continuity
which may well be called the backbone of the whole
body. It is the line of literature. From the Septua-
gint rendering of the Sacred Writings on through all
the Two Thousand Years the Scriptures and Scrip-
ture-filled expositions of Christianity in written or
printed form were the spinal column on which all sub-
stantial missionary efforts depended for rectitude, per-
manency and constant nerve supply. We expect this
in the work of the Dutch, the Danes, the Puritans and
the Moravians. We are not surprised to find it in
the records of Tatian, Wulfila, Gregory of Armenia,
Columbus, the Si-gnan-fu Nestorian tablet and other
accounts of the earlier missions. We have seen that
Tatian was converted by the influence which the Old
Testament Scriptures gained over his mind. He was
the very man to combine the four Gospels of the New
Testament into a continuous narrative which was
widely used both in the East and in the West. After
being lost for centuries copies have recently been
found.

In his fascinating address on the relation of the Bible
to missions at the Ecumenical Conference in New
York Canon Edmonds called attention to the early testi-
mony on this point as follows :

"It is a striking thing that Bible work — the work, that is,
of translating and disseminating the Scriptures — began where
missions to the heathen began. Its starting point is Antioch.

430 TWO THOUSAND YEARS OF MISSIONS.

Listen to St. Chrysostom, the most illustrious name after the
Apostolic Age in that great missionary city where many were
illustrious, as he comments upon St. John :

" 'The doctrine of St. John did not in such sort (as the
Philosophers did) vanish away; but the Syrians, Egyptians,
Indians, Persians, Ethiopians, and infinite other nations, being
barbarous people, translated it into their (mother) tongue,
and have learned to be (true) Philosophers.' And King
James' translators, who quote this in their 'Address to the
Reader,' add a similar passage from Theodoret, next to St.
Chrysostom both for antiquity and learning. His words are
these : 'Every country that is under the sun is full of these
words, and the Hebrew tongue is turned not only into the
language of the Grecians, but also of the Romans, and
Egyptians, and Persians, and Indians, and Armenians, and
Scythians, and Sauromatians, and, briefly, into all the lan-
guages that any nation useth.' "

The New Testament itself in large part is simply
the missionary writings of the first generation of mis-
sionaries. Paul's letters are obviously that. The
book of Acts is a history of missions by a mission-
ary helper of Paul. The Gospel by the same author
has always been regarded as written especially for
the heathen world. The other Gospels, whether for
Jew or Gentile, were written to accomplish missionary
ends. Even the Apocalypse is plainly addressed to
mission churches in Asia Minor. The letters of James
and Peter were clearly written for a similar purpose.
The last word of the New Testament, John's third
letter, was written to tell how to treat missionaries.

The continuity of the spinal cord of sacred writing
is perfectly obvious. The Hebrew passed into the
Greek, the Greek in the western world into the Latin,
and the Latin Vulgate .branched into various European

CONTINUITIES IN MISSIONS. 43 1

versions. There is no straighter stem of the contin-
uous development than our English Bible.

473. We expect the Scriptures to hold a large place
in Protestant and in primitive missions. The prin-
ciple is especially impressive when we note its work-
ing in mediaeval and Roman Catholic missions. As
we saw, one of the great, abiding, services of the Greek
Catholic apostles of the Slavs was their creation of
an alphabet and translation of the Scriptures, on which
the Bible of the Russians and other Slavonic peoples
still rests. We found the noble Roman missionary,
Monte Corvino, translating portions of Scripture in
mediaeval China and heard his pathetic appeal for a
supply of Christian literature. Let Canon Edmonds
tell us how Tatian's Greek Diatessaron, Four-Gospels-
combined, took a Latin form :

"In the sixth century, and then in the ninth [it] was turned
into old Saxon. Under the name of the 'Heliand' it assumed
the form of poetry, and was a chief instrument in the con-
version of the Saxons whom the severities of Charles the
Great had compelled to conform, but whose heart was not
won till the 'Heliand' won it. In this form, says Dr. Wace,
the gospel lived in the heart of the German people, and in due
time produced Luther and the German Bible, thus bind-
ing together the second century and the sixteenth, the East
and the West. . . .

"Nearly eighty years were to pass before Europe was to
stand at the parting of the ways. Twenty editions of the
Latin Bible had been printed in Germany alone before Luther
was born (Maitland's Dark Ages, p. 469), and in the year
that followed the nailing up of the 'Theses' at the door of
the church at Wittenberg the fourteenth known issue of a
German Bible took place. (October 31, 1517.) All these

432 TWO THOUSAND YEARS OF MISSIONS.

fourteen issues were large folio Bibles, and were not mere re-
prints but translations from the Vulgate."

At the very time when the Council of Trent was
putting the Bible into the background with Roman-
ists at home, their apostle at the front, Xavier, through
his convert and interpreter was translating one of the
Gospels into Japanese. Even after that unhappy coun-
cil the Roman Catholic missionaries everywhere put
something in writing for the instruction and upbuild-
ing of converts. Frequently it was fragments of Sa-
cred Scripture, more commonly it was pieces of ritual
or creed. But these latter were to a considerable
extent based on the facts and even the very words
of Scripture. The significant thing is that it was re-
ligious literature.

474. Early missionary writings* outside of those
counted the Sacred Writings played an important part
in the propagation of the Gospel. They have gone by
the name of "Apologies." To us that term suggests too
much of speculation and at the same time of mere de-
fense, to say nothing of its having a savor of deprecat-
ing confession. But these writings were for intensely
practical ends. They were nobly aggressive. They
were missionary documents, tracts and treatises by
which heathenism in its popular, also in its philosoph-
ical and imperial seats, was boldly attacked. We have
seen how Clement and Origen in Egypt, Tertullian,
Cyprian and Arnobius in North Africa, Quadratus and
Aristides in Athens and Justin and Tatian in Rome,
trained their literary guns on paganism. This was be-
ing done in other parts -of the empire. For instance,
Commodianus, who speaks of himself as belonging to

CONTINUITIES IN MISSIONS. 433

Gaza, wrote a poem casting ridicule on the gods, en-
titled "Instructions to the Gods of the Heathen." It
consists of eighty sections, each one being an acrostic
of which the initial letters spell the title of the section.
He wrote another poem of 1020 lines, entitled, "An
Apologetic Song Against Jews and Gentiles."

There is space in the present summary merely to
name some of the early literary missionaries. Quad-
ratics and Miltiades of Athens, Ariston of Pella, Claud-
ius Apollinaris of Hierapolis, Melito of Sardis, Theoph-
ilus of Antioch, and Hermias all wrote in the second
century in advocacy of Christianity, but their writings
have been lost. The writings of four other "apologists"
of that century have reached us. Aristides, Justin Mar-
tyr, Tatian and Athenagoras. Clement, Origen, Ter-
tullian, Cyprian, Commodianus, Minucius Felix and
Hippolytus came during the first part of the next cen-
tury and Arnobius at the end of it. We know of at
least twenty-nine distinctively "apologetic" writings by
these nineteen men between the years 126 and 300, only
one of them being later than the year 250. Six of
these writings were arguments directed to the Jews,
eight were addressed to emperors (two to Hadrian,
four to Marcus Aurelius, two to Antoninus Pius), and
the other fifteen were intended for such in the heathen
world as could be induced to read them. The lit-
erary work in missions for 125 years after the year 125
was a mighty force, second only to that of the last half
of the first century.

475. It is not only true of the individual that "writ-
ing makes the exact man," as the adage writing

434 TW0 THOUSAND YEARS OF MISSIONS.

is also essential to precision and sureness in the spirit-
ual development of the whole race of men. The most
careful writer in the New Testament from a literary
point of view, in describing the first mission in Thes-
salonica speaks of the magistrates of the city by a pre-
cise term, "politarchs." Ages afterward scholars hos-
tile to Christianity declared Luke's whole missionary
history to be proved untrustworthy by that one word,
for there were no such officers known in those days as
"politarchs" or named by any other writer. But, near
the middle of the eighteenth century there was brought
to light an ancient Greek inscription containing this
word carved in solid stone over the very gateway of
Thessalonica through which Paul must have gone when
driven away by the action of those "rulers of the city."
It was a modern Scotch missionary in Thessalonica,
Peter Crosbie, who later rescued that stone and had it
sent to the British Museum. Other inscriptions con-
taining this word have been found from time to time
until Dr. E. D. Burton has been able to bring together,
by the careful and searching work for which he is noted,
no fewer than nineteen ancient inscriptions containing
this word. He has put them within the reach of all in
his "The Politarchs in Macedonia and Elsewhere." That
one scientifically exact word of the old Greek medical
missionary and historian of missions has put the New
Testament itself, of which he wrote so large a part, on a
solid rock of demonstration as to its trustworthiness
and accuracy.

No intelligent missionaries have expected their work
to be abiding except as it has been anchored in let-

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CONTINUITIES IN MISSIONS. 435

ters. From the Apostles on the eastern shores of the
Mediterranean to the Franciscans on the western coast
of America some expression of Christianity has been
put down in black and white to which the eye of the
body and the eye of the mind could frequently recur.
Though Christ left us no writings, and though none
about him which are extant were written for a score
of years after his crucifixion, and though Christianity
is life, not words, yet it is pre-eminently a literary reli-
gion, based on a literature and building a literature.
Literature has always been vital to missions. Mis-
sions have always been propaganda of culture.

476. The last statement is susceptible of a wide ap-
plication, even the widest. Missions have everywhere
promoted personal refinement and social betterment.
In land after land they have initiated a higher civiliza-
tion. Trade has generally preceded missions and has
always followed. But pioneer trade has more often
than otherwise debased the natives. In fields most
widely separated by space and by the creed of the Eu-
ropean visitants we have seen that the missionaries
have had more difficulty in counteracting the evil
influence of the colonists than in overcoming the in-
herent degradation of the natives. This is one of
the surest disclosures made by a world-wide study of
missionary beginnings. In order to uplift communi-
ties missions have had to outweigh not only raw bar-
barism, but also the heavy dross of civilization. Sur-
vivals and indurations of barbarism are far more in-
solvent than the primitive substance. That is why city
missions among the slums and missions to the long civ-

436 TWO THOUSAND YEARS OF MISSIONS.

ilized portions of Asia are more difficult than missions
to the totally uncivilized.

But in spite of their double task missions on all con-
tinents have been the effective mainspring to a
higher life. This has been especially marked in the
history of all the Teutonic peoples. The Franks, the
Germans, the Scandinavians and the Anglo-Saxons
had their primitive savagery softened and were in-
spired with the noble, refining ideals which have led
them to become what they are by Christian missions.
For them to fail now to send this regenerating agency
to the portions of humanity which are still destitute
would be the colossal instance of ingratitude on our
planet. The vital factor in the evolution of society is the
growth of altruism, otherism. The essential difference
between a savage and a gentleman is that the latter is
more gentle, i. e., more considerate of other people.
When all men in any place are perfect gentlemen they
will pay active attention to the state of all other men
in every place so far as they are able. The mission-
ary enterprise is at once the supreme instance and
the historic instigation of this temper. It has been
somewhat fitfully yet as a whole steadily transforming
human society. It is the pioneer of civilization, i. e.,
of a sense of citizenship ; of wider and ever wider rela-
tionships with fellow-citizens to take the place of all-
absorbing, barbarian selfishness.

477. We are not looking for superficial but for
vital continuities, not for those which are formal but
for those which are formative. The missionary enter-
prise has had no continuous, outward organization

CONTINUITIES IN MISSIONS. 437

except the succession of churches, imaginatively called
the Church Universal. A church which does not fail
of God's intention for it is a missionary society. But
most of the churches through the ages have largely
missed this meaning of their existence and have clung
only to the selfish side of their purpose, being devoted
self-culture clubs. The missionary purpose of the
Church has not been held with sufficient intensity and
constancy to develop a specialized organism as a vital
part of itself. But from time to time it has invented
temporary instruments for doing the work. There
have been, continuously, two organic elements, however
— personal initiative and the contagion of example.
While large groups of disciples, called churches, failed
to be missionary, between the early age and the time of
Carey, individual Christians were fired with the true
intention of Christianity, and carried it out by whatever
means they found possible. These set others aflame and
the holy fire spread. At first there were few formal mis-
sionaries. Earnest Christians scattered by business amid
the population of the heathen and Jewish world dil-
igently propagated their faith. We are indebted to
an enemy for a record of splendid activity. Celsus
in the second century sneered at Christianity because
it was propagated by shoemakers and fullers, workers
in wool and leather, who talked about their doctrines
in their workshops.

After the providential agencies which dispersed the
Jews and scattered the early Christians the instru-
mentalities of the missions before Carey might be
classified as promiscuous, papal, monastic, mendicant

438 TWO THOUSAND YEARS OF MISSIONS.

(Franciscan and Dominican), military, Jesuit, colo-
nial and denominational (Moravian). Each one of
these demands at least a whole chapter for mere out-
line description. The Jesuit and the Moravian are the
only ones which have been adequately treated in Eng-"*
lish as missionary agencies. Each of the other six
deserves careful study and a volume of treatment.
Here is congenial, pertinent and widely useful work
for half-a-dozen of the many educated young minis-
ters whose heart's desire to enter the mission
field personally has been providentially thwarted.
Concerning one of the most fascinating of them all,
the Franciscan order, there is abundance of material
already gathered in other languages ; one set of twenty
volumes in Latin, another of eleven volumes in Ital-
ian, the latter devoted distinctively to the missionary
work of that wonderful order. Francis of Assisi, the
noblest of Roman Catholic missionary inspirers, set
a heroic missionary pace himself in the first quarter
of the thirteenth century. Before the middle of the six-
teenth century there were 120,000 Franciscans scat-
tered throughout the world. They were by no means
all missionaries, but multitudes of them were at work
in heathen lands. The Recollets and the Capuchins,
whose names occasionally appear in missionary his-
tory, are branches of the great Franciscan stock. The
story of the Jesuits is better known partly because
they laid themselves open to just and terrible criticism.
But the "Black Robes" were not all black sheep.
Many of them were as noble and true missionaries as
the Grey Friars or any other brethren. At the time

CONTINUITIES IN MISSIONS. 439

of their suppression in the middle of the eighteenth
century they had 275 missionary stations. They are
said to have had as many as 13,000 missionaries in the
field at one time.

By limitation of space our present study has been
confined to missions on the fields with only incidental
mention of the sending agencies. But a mere glance
at missionary organization shows a real though uneven
development. In the early centuries there was no
regular organization. Then monasticism became de-
voted in part to missions. In the West, at least, as
we have seen, many monasteries were mainly mission-
ary settlements. Later the mendicant orders took up
the work with much more definiteness. Later still,
the Company of Jesus carried organization and disci-
pline in missions to the last degree, but not to the
highest degree. It was in the last of the twenty cen-
turies under review that the Moravian Brethren
brought missionary organization almost to perfection.
With them single individualities, with the exception
of Zinzendorf, have not stood out in great prominence.
It has been more the movement of a whole church.
Even the Company of Jesus, with its rigorous and
unparalleled subordination of every member to the
interests of the order, failed to produce such a uni-
form level of devotion as that spontaneously reached
by the free spirit in the Moravians. There is no other
instance on record in any age, even the apostolic age,
of a whole church making foreign missions its chief
business, in fact, almost its only business. They have
done this now for five generations. They, long ago,

440 TWO THOUSAND YEARS OF MISSIONS.

came to have more members in the churches of their
mission fields than in their home-land, as forthputting
England has far more people in her colonial posses-
sions than in the mother country. When will all
churches learn this grand secret?

478. Apostle means missionary. In this its true
sense the apostolic succession has been unbroken. It
is too common for those interested in some special
group of workers to assume that the good originated
with them, when in fact they took it up from others
and carried it to some new development. Roman
Catholics not only preceded Protestants in time but
also led them in zeal. Any one who reads the English
and American missionary writings of the seventeenth
and eighteenth centuries will discover that Protestants
were inspired, sometimes nettled, into evangelizing ac-
tivity by the Romanists. In 1721 Cotton Mather in
Boston published a little book which well illustrates
the continuity of missionary effort across all barriers
of time, space and creed. Barriers of space and creed
were much greater, too, in those days than they are
now. It is entitled "India Christiana, a discourse,
Delivered unto the Commissioners, for the Propaga-.
tion of the Gospel among the American Indians, which
is Accompanied with several Instruments relating to
the Glorious Design of Propagating our Holy Reli-
gion in the Eastern as well as the Western, Indies."
His own discourse is on "A Joyful Sound reaching
to both the Indias." Next is a letter written to Mather
by Prof. Francke, of Halle, Germany, the spiritual
father of Danish and modern Moravian missions, giv-

CONTINUITIES IN MISSIONS. 44I

ing an enthusiastic account of the Danish mission in
India. Then follows a long letter in Latin, with an
English translation, which Mather had sent to Ziegen-
balg in India, with a reply written by Grundler, a
co-laborer of Ziengenbalg. The Puritan says in his let-
ter to the Lutheran :

"Great and Grevious and never enough to be bewailed, has
been the scandal given in the Churches of the Reformation;
in that so very little, yea, next to nothing, has been done in
them, for the Propagation of the Faith . . . while at the
same time the Church of Rome, strives, with an Unwearied
and Extravagant Labour, to Propagate the Idolatry and
Superstition of Antichrist, and advance the Empire of Satan,"
— with more too virulent for modern ears, followed by — "Their
Attempts, how never tired ! Their travels, how very tedious !
And with what an Ardour are they Ambitious of a Crown,
which appears to them a True Martyrdom, and for the Truth."

This is unimpeachable testimony that Protest-
ants were in every sense of the word "pro-
voked to good works" of the missionary kind by the
children of Rome. Mather's precious little book ends
with "The present Condition of the Indians on Mar-
tha's Vineyard, Extracted from an Account of Mr.
Experience Mayhew." Though there was a little fric-
tion in the connecting links it is a highly significant
fact that Germany, New England and India, Jesuit,
Lutheran and Puritan, were linked together in one
golden missionary chain.

479. The stream of ecclesiastical continuity has been
followed down by church history abundantly and su-
perabundantly. It flows through Rome. The con-
tinuity of the current of theological thought has been
instructively traced by Prof. Allen and others. It

442 TWO THOUSAND YEARS OF MISSIONS.

flows through Alexandria. In the historical geogra-
phy! of the Church of Christ there is a third stream,
deeper, more vital and spiritual than either of these,
which has not often, if ever, been traced continuously
in print. It is the stream of evangelizing impulse.
Like the urrent of true thinking it was underground
some of the time, but it was never lost. It flows
through Thessalonica. This church was more surely
of Apostolic origin than that of either Rome or Alex-
andria. It was unmistakably founded by the Apostle
Paul, the foremost primitive missionary. Out of it came
the apostles of the Slavonic nations, including Bo-
hemia and Moravia. Out of this portion of the Slavs
came Jerome of Prague and John Huss, the reformers,
before the Reformation. There were 200,000 evan-
gelical Bohemian Christians when Luther nailed his
theses to the door. They suffered everything rather
than give up their faith. Out of these came a rescued
remnant to settle on Count Zinzendorf's estate as the
Moravian Brethren. Out of these came directly the
religious culture and life of Schleiermacher to turn
the tide of rationalism in Germany. Out of these
came also directly the conversion of John Wesley
into a source of the mightiest spiritual impulse in
England and America. Out of these same Moravian
Brethren came the most complete missionary activity
which has developed in the first Two Thousand Years
of Missions. More still, out of their splendid exam-
ple and under the religious conditions produced in Eng-
land by their spiritual child, John Wesley, came the
missionary impulse which fired the heart of William

H
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CONTINUITIES IN MISSIONS. 443

Carey and made him the leader in such a new devel-
opment of missonary enterprise that he has been prop-
erly counted the starting-point of the great era of
modern missions. He was not unconscious of this
principle of continuity, but points it out plainly in
his epoch-making document, the "Enquiry into the Ob-
ligations of Christians to use means for the Conversion
of the Heathens." Section II "contains a short Review
of former undertakings for the conversion of the
Heathen." He recounts the salient facts of mission-
ary history from the records of Justin Martyr and
Irenseus on to his own day, speaking of Augustine and
Boniface, Huss and Jerome of Prague, Xavier and
Ziegenbalg, Eliot and Brainerd and others. He con-
cludes :

"But none of the moderns have equalled the Moravian
Brethren in this good work; they have sent missions to Green-
land, Labrador and several of the West Indian Islands, which
have been blessed for good. They have likewise sent to
Abyssinia in Africa, but what success they have had I can-
not tell. The late Mr. Wesley lately made an effort in the
West Indias, and some of their ministers are now laboring
amongst the Caribbs and Negroes, and I have seen pleasing
accounts of their success."

Carey was received into church membership, li-
censed to preach and ordained in a chapel at Olney,
England. On the opposite side of the village square
stood the house in which William Cowper was living,
the man who sang for Carey and all England the praises
of Moravian missions in nearly one hundred lines of
his poem, "Hope." The following are six of these
lines :

444 TW0 THOUSAND YEARS OF MISSIONS.

"See Germany send forth
Her sons to pour it on the farthest north:
Fired with a zeal peculiar, they defy
The rage and vigor of a polar sky,
And plant successfully sweet Sharon's rose
On icy plains, and in eternal snows."

Zinzendorf approaching the West India Islands said
to the group of humble Herrnhiitters with him on
deck, "What will you do on landing if you find that
all your brethren who came here months ago to work
among the slaves have perished?" They answered,
"We will take their places." The Count exclaimed
"Gens cBterna — these Moravians!"

In that memorable saying he spoke a larger truth
even than he thought. They had been begotten of
generations of ancient Bohemian Brethren — and they
of Hussites — and they of Cyril and Methodius — and
they of a people from whom the word of the Lord
sounded forth not only in Macedonia and Achaia but in
every place — and they of a man who counted not his life
dear unto himself so that he might testify the gospel
of the grace of God — and he on the way to Damascus
had been begotten by the spirit of Jesus the Son of God.

GENS .STERNA.

'V-'ir •? • M

//. A Robert.

THE PARABLE OI; THE SOWER

CHRONOLOGICAL TABLE.

Of Missionary Beginnings and Other Prominent Events
of the Work.

a — About.
b — Before.
* — Ministry completed.

BEFORE CHRISTIAN ERA.
586 Hebrew dispersion established.
334 Greek diffusion by Alexander.
a28o Scriptures into Greek begun.
ai50 Scriptures into Greek completed.
189 Roman conquest of Syria.
27 Roman Empire established.
a5 Birth of Jesus.

FIRST CENTURY.
a27 Jesus begins public ministry.

a27 Jesus proclaims his Messiahship to the Samaritans.
a2Q Jesus works in Phoenicia.
a30 "The Great Commission."
a30 Gospel in many tongues at Pentecost.
a35 Ethiopia by Candace's Treasurer.
a37 Roman Captain Cornelius converted.
a38 Greeks in Antioch evangelized.

a.46 Asia Minor. First foreign mission by Paul and Bar-
nabas.
a5i Macedonia by apostolic band.
a52 Greece by apostolic band.

a52 New Testament Scriptures begun by Paul as a mis-
sionary measure.
a62 Rome by Paul.
a64 Crete by apostolic band.

445

446 TWO THOUSAND YEARS OF MISSIONS.

a64 Spain by Paul.

70 Destruction of Jerusalem and localism.
a95 New Testament Scriptures completed by John with
letter concerning missionaries.

SECOND CENTURY.

112 Pliny's report to Trajan.

ai25 Literary advocacy of Christianity,

aiso France from Asia Minor.

163* Justin Martyr.

ai75 Bardaisan in Edessa.

ai85 India by Pantsenus.

b200 Scriptures into Syriac.

b2co North Africa.

D200 Austria from Northern Italy.

b200 Britain.

a200 Scriptures into Latin. ("Itala," in North Africa.)

THIRD CENTURY.

202* Pantaenus.
a2io Arabia, Origen in.

220* Clement of Alexandria.
a2i7 Armenia by Bardaisan.

3230 Rome. Statue of Jesus erected by the Emperor.
b254 Spain. Christianity widespread.

254* Origen.

258* Cyprian.
b27o Scriptures into Coptic.

270* Gregory of New Caesarea.
D300 Goths by Christian slaves.
3300 Persia.
a300 Roman Empire largely evangelized.

FOURTH CENTURY.

302 Armenia by Gregory.

313 Imperial sanction of Christianity.

CHRONOLOGICAL TABLE. 447

313 Georgia from Armenia.

314 Suabia and Bavaria.

325 First Ecumenical Council, at Nice.
3330 Abyssinia by Frumentius.

332* Gregory of Armenia.

341 The Goths by Ulfilas.
8350 Scriptures into Abyssinian by (?) Frumentius.

350 Arabia by Greeks.
3375 Scriptures into Gothic by Ulfilas.

381* Ulfilas.

391 Egypt. The Serapeum destroyed.

394 Heathen sacrifices forbidden in Rome by Theodosius.

397* Martin of Tours.
a400 Scotland, Southern, by Ninian.
a40O Scriptures into Latin by Jerome (Vulgate).
a400 Scriptures into Armenian by Mesrob.

FIFTH CENTURY.

411 Spain, Suevi and Alani.

414 Burgundy.

3431 Ireland by Patrick.

a440 Nestorian advance in Asia.

454 Austria by Severinus.

482* Severinus.

490 Nestorian training-school at Nisibis.

a493* Patrick.

496 France. Clovis baptized.

3500 Franks. First missionary from Ireland, Fridolin.

SIXTH CENTURY.

529 University of Athens suppressed because of its pagan-
ism.

529 Benedictines organized.

a530 Indicopleustes finds Christians in India.

530 Teutonic tribes on the Black Sea.
3536 China by Nestorians. Jaballaha. (?)
a550 Illyria and Mcesia.

44-8 TWO THOUSAND YEARS OF MISSIONS.

a550 Lombards, Northern Italy.

563 Scotland, Northern, by Columba.

563 Scotland, the Picts, by Gildas ( ?)

3-575 Scotland, Southern, by Kentigem.

590 France by Irish (Columbanus).

596 England by Benedictines (Augustine).

597* Columba.

598 England, Ethelbert, King of Kent, baptized.
b6oo Scriptures into Georgian.

a6oo Germany by the Irish.

SEVENTH CENTURY.

603* Kentigern.
604* Augustine of England.
604 England, East Saxons.
610 Switzerland by Irish (Gallus).
615* Columbanus.

615 Franconia and Thuringia by Irish (Kilian).
625 England, Northumbria, by Bertha and Paulinus.
3630 Netherlands by Amandus.

630 Croatia.

631 England, East Angles.

634 England, West Saxons.

635 China by Nestorians.
644* Paulinus.

646* Gallus.

650 Mercians.

664 Council of Whitby.

677 Netherlands by English (Wilfrid).

681 England, South Saxons, by Angles (Wilfrid).

696 Bavaria. Duke Theodore II. baptized by Rupert

a7oo Denmark by Willibrord.

EIGHTH CENTURY.

706 Scriptures into Anglo-Saxon.

709* Wilfrid.

718 Germany by English (Boniface).

CHRONOLOGICAL TABLE. 449

719 Scriptures into Arabic.
722 Thuringia and Hesse by Boniface.
724 Destruction of Thor's Oak.
3738* Willibrord.
753 Carinthia by royal influence.
755* Boniface.

772 Germany, Saxony, by arms.
785 Germany, Saxony, Wittekind baptized.
796 The Avars by royal influence.

NINTH CENTURY.

822 Denmark by Franks (Ansgar).

830 Sweden by Ansgar.

845 Bohemia by Franks.

850 Chazars, Crimea by Greeks (Cyril and Methodius).

b86i Bulgaria by Greeks.

a862 Scriptures into Slavonic by Cyril and Methodius.

863 Moravia by Greeks.

865* Ansgar.

b866 Russia by Greeks.

869* Cyril of Thessalonica.

871 Bohemia by Greeks.

885* Methodius of Thessalonica.

agoo Western Macedonia by Greeks.

TENTH CENTURY.

912 Normandy. Duke Robert baptized.

934 Norway by royal influence.

950 Hungary by royal influence.

966 Poland by royal influence.

981 Iceland.

988 Russia by royal influence. Vladimir baptized.

998 Faroe and Shetland Islands.

1000 Greenland by Icelanders.

aiooo East Prussia by Dominicans.

45° TWO THOUSAND YEARS OF MISSIONS.

ELEVENTH CENTURY.
31005 Kerait Tatars by Nestorians.

1008 Sweden. King Olaf baptized.
ai020 Denmark by English.

. TWELFTH CENTURY.

1121 Pomerania.
1 139* Otho of Bamberg.
- 1157 Finland by royal influence.
1 168 Island of Riigen.
1 184 Livonia.
1 190 Teutonic Knights organized.

THIRTEENTH CENTURY.

1202 Brothers of the Sword organized.

1206 Tatars by Nestorians.

1210 Minor Brothers, "Franciscans," organized.

1216 Brothers Preachers, "Dominicans," organized.

1219 Egypt by Francis of Assisi.

bi225 North Africa by Franciscans.

1226* Francis of Assisi.

1245 Tatars at Karakorum by Franciscans.

1252 Lithuania by arms.

1256 Brothers of St. Augustine, "Augustinians," organized.

bi275 North Africa by Dominicans.

1279 Lapland by royal influence.

1283 Prussia subdued by the military missionary orders.

1292 China by Franciscans.

1292 North Africa by Raymond Lull.

ai300 Tatar Khanates by Franciscans and Dominicans.

FOURTEENTH CENTURY.

1315* Raymond Lull.

1328* Monte Corvino.

1331* Odoric of Pordenone.

1386 Germany, Lithuania, nominal conversion completed.

CHRONOLOGICAL TABLE. 45 1

FIFTEENTH CENTURY.

1402 Canary Islands by Franciscans and seculars.

1418 Madeiras.

1432 Azores.

bi46o West Africa by Portuguese.

1460* Henry the Navigator.

1482 Southwest Africa by Portuguese.

1492 Recovery of Spain from the Mohammedans.

1492 Columbus in the West Indies.

1493 West Indies by Dominicans.

SIXTEENTH CENTURY.

1520 India by Franciscans.

1521 Philippine Islands by Magellan.
1524 Mexico by Franciscans.

1539 New Mexico by Franciscans.

1534 Company of Jesus. "Jesuits," organized.

1542 India by Jesuits (Xavier).

1544 Texas by Franciscans.

1546 Malacca and Amboyna by Xavier.

1549 Brazil by Jesuits.

1549 Japan by Jesuits.

1552* Francis Xavier.

!559 Swedish Association for evangelizing the Lapps.

1566* Las Casas.

1565 Philippine Islands by Augustinians.

1566 Florida by Jesuits.
1586 Paraguay by Jesuits.

1577 Philippine Islands by Franciscans.
1581 Philippine Islands by Dominicans.
1583 China by Jesuits.

SEVENTEENTH CENTURY.

1610 Nova Scotia by secular priest.

1615 Province of Quebec by Recollet Franciscans.

1615 Ontario by Recollet Franciscans.

45^ TWO THOUSAND YEARS OF MISSIONS.

1622 Congrcgatio de Propaganda Fide organized in Rome.

1624 East India Islands by Dutch Presbyterians.

1624 Formosa by Dutch Presbyterians.

bi625 Madagascar by Portuguese.

1631 Massachusetts by a Baptist.

1635 West Africa by French Franciscans.

1636 Rhode Island by Baptists.

1641 New York by Dutch Presbyterians.

1641 English Society for Propagation of the Gospel.

1644 French Congregation of the Holy Sacrament organized.

1646 Massachusetts by Congregationalists.

1646 Maine by Jesuits.

1646 New York by Jesuits.

1649 English Society for Propagating the Gospel in New

England organized.
1649* Jean de Brebeuf.

1650 Michigan by Jesuits.
ai650 Madagascar by French.

1652* Justus Heurnius.

1652 Africa. Interior by Capuchin Franciscans.
1654 South Africa by Dutch Presbyterians.
bi657 Scriptures into Persian.
1658 Ceylon by Dutch Presbyterians.
1663 Scriptures into Mohican by Eliot
1665 Wisconsin by Jesuits.
1668 Ladrone Islands.
1669* Johann Adam Schall.
1673 Illinois by Jesuits.
1675* Jacques Marquette.
1681* Gabriel Druillettes.

1682 Pennsylvania by Friends.

1683 Lower California by Jesuits.
1684* Roger Williams.

1697* Antonio Vieira.
1698 Louisiana by secular priests.

1698 English Society for Promoting Christian Knowledge
organized.

CHRONOLOGICAL TABLE. 453

EIGHTEENTH CENTURY.

1701 English Society for the Propagation of the Gospel in
Foreign Parts organized.

1706 India by Danish-Halle Missionaries.

1707 Tibet by Capuchin Franciscans.

1708 Society in Scotland for Promoting Christian Knowl-

edge organized.
1714 Norwegian Society for Missions organized.
1719* Ziegenbalg.

1721 Greenland by Danes (Hans Egede).

1722 United Brethren, "Moravians," reorganized.
1727 Connecticut by Congregationalists.

ai730 Scriptures into Eskimo by Egede.

1732 West Indies by Moravians.

*7Z3 Greenland by Moravians.

1737 West Africa by Moravians.

1737 South Africa by Moravians.

1740 Pennsylvania by Moravians.

1744 Concert of Prayer for the Conversion of the World.

1745 New Jersey by Presbyterians (Brainerd).

1751 West Africa by the English S. P. G.

1752 Egypt by Moravians.
1758* Hans Egede.

1769 California by Franciscans.

1770 Labrador by Moravians.
1772 Ohio by Moravians.
1780 Cochin China.

1784* George Schmidt.

1792 South Africa by Moravians (permanently).
1792 English Baptist Missionary Society organized under
the leadership of William Carey.

SELECTED BIBLIOGRAPHY.

Two principles have mainly determined the selection ; first,
special value ; second, possible accessibility. With a few
important exceptions, books in foreign languages have been
excluded. The "list price" — as kindly furnished by the Ameri-
can Baptist Publication Society — is attached to a few books
which would be most likely to be procured for private or
public libraries in connection with the present course of study.
The earliest extant accounts and books which belong in a gen-
eral way to that class are indicated by the letters "E. E."
Books which embody to a good extent such accounts giving
the student much first-hand material are marked "E. E. E."
The Ante-Nicene Christian Library is designated by "A.-N. L."

General.

SMITH. G. Short History of Christian Missions. Edinb. :
T. & T. Clark, 1894. (75 cts.) 238 pp., 155 on our period.
By far the best available.

BLISS, E. M. A Concise History of Missions. N. Y. :
Revell, 1897. (75 cts.)

SCUDDER, MRS. W. W. Nineteen Centuries of Missions.
N. Y. : Revell. 1899- ($1.00).

HODDER, E. Conquests of the Cross; A Record of Mis-
sionary Work Throughout the World." 3 vols. N. Y. : Cas-
sell, 1890. ($9.00.) Touches our period occasionally. Graphic.

WINSLOW, M. Sketch of Missions. Andover: Flagg &
Gould, 1819. Pp. 13-37, Before the Reformation ; 38-47, by
Roman Catholics; 48-88, by Anglo-Americans; 89-119, by
Danes; 120-135, by Moravians.

MILLAR, R. The History of the Propagation of Chris-

455

456 TWO THOUSAND YEARS OF MISSIONS.

tianity and Overthrow of Paganism. 2 vols. Edinb. : John
Mosman & Co., 1723.

KINGSMILL, J. Missions and Missionaries. Lon. : Long-
man, 1853.

GRANT, A. Past and Prospective Extension of the Gospel
by Missions to the Heathen. Lon. : Rivington, 1845. Bamp-
ton Lectures. Chaps. IV, V and VI good rapid survey.

BLUMHARDT, C. G. Versuch ciner Allgemeinen Mis-
sionsgeschichte Kirchc Christe. 5 vols, (called 3). Basel:
Neukirch, 1828-37. To the Reformation. Fairly complete on
the period covered. Has no equal.

MARSHALL, T. W. M. Christian Missions. 2 vols.
Lon. : Longmans, 1836. Extremely partisan and unfair, but
valuable as the only general survey of Roman Catholic mis-
sions, though incomplete.

KEANE, A. H. Man, Past and Present. Cambridge, Eng. :
University Press, 1809. ($3.00.) Conveys latest knowledge
as to racial history, traits and religions. Ethnological.

RATZELL, F. The History of Mankind. 3 vols. Lon. :
Macmillan, 1896. Ethnological.

BRINTON, D. G. Races and Peoples, Lectures on the
Science of Ethnography. N. Y. : Hodges, 1890.

HAKLUYT SOCIETY "for the purpose of printing . . .
the most rare and valuable voyages, travels and geographical
records, from an early period of exploratory enterprise." Lon-
don. Organized 1846. Published 102 vols, up to 1899, many
of them invaluable to the student of early missions. A number
written by early missionaries themselves. (E.E.)

PINKERTON. A General Collection of Voyages and
Travels in All Parts of the World. Lon. : Longman, 1808-
14. 17 vols, quarto. (E.E.)

CHURCHILL. Collection of Voyages and Travels. Lon. :
1732. 6 vols. (E.E.)

BLISS, E. M., Ed. The Encyclopaedia of Missions. N. Y. :
Funk & Wagnalls, 1891. 2 vols. ($12.00.)

SELECTED BIBLIOGRAPHY. 457

NEWCOMB, H., Ed. A Cyclopedia of Missions. N. Y. :
Scribner, 1854.

SMITH AND WACE. Dictionary of Christian Biography.
4 vols. Bost. : Little, Brown & Co., 1877. ($24.00.) The
best of encyclopedic helps on our period.

M'CLINTOCK, J., and STRONG, J. Cyclopedia of Bib-
lical, Theological and Ecclesiastical Literature. 10 vols. N. Y. :
Harper's, 1867.

ADDIS, W. E., and ARNOLD, T. A Catholic Dictionary.
Lon.: Paul, Trench, Triibner & Co., 1893. ($2.50.)

McCLURE, E. Historical Church Atlas. Lon. : S. P. C. K.,
1897. Maps of great value.

NEANDER, A. History of the Christian Religion and
Church. 6 vols. ($18.00.) Boston: Crocker & Brewster,
1872. Gives considerable space to the spread of Christianity.

KURTZ, J. H. Church History. 3 vols. N. Y. : Funk &
Wagnalls, 1889. Thorough and concise on the spread of
Christianity.

NEWMAN, A. H. A Manual of Church History. Phila. :
Amer. Bap. Pub. Soc. Vol. I ; pp. 639. 1900. ($2.25.)

ALZOG, J. Manual of Universal Church History. 3 vols.
Cincinnati: Robert Clark & Co., 1876. (R.C)

DITCHFIELD, P. H. The National Churches. 8 vols.
Lon. : Wells, Gardner, Darton & Co., 1891-95- Germany, Spain,
Ireland, Netherlands, Italy, Scotland, France, America. Early
chapters on our period.

WALSH, W. P. Heroes of the Mission Field. N. Y. :
Whittaker. ($1.00.) Twelve heroes, all of them in our
period. Excellent.

Early.

ROBERTS, A., and DONALDSON, J. Ante-Nicene Chris-
tian Library. 25 vols. Edinb. : T. & T. Clark, 1867-97- (E.E.)
Same, Scribner's, 10 vols. ($40.00.)

458 TWO THOUSAND YEARS OF MISSIONS.

SCHAFF, P., and WACE, H. Select Library of the Nicene
and Post-Nicene Fathers of the Christian Church. 28 vols.
N. Y. : Christian Literature Co., 1886-99. (E.E.) Same,
Scribner's. ($112.00.)

FARRAR, F. W. Lives of the Fathers. 2 vols. N. Y. :
Macmillan, 1889. (E.E.E.)

UHLHORN, G. Conflict of Christianity with Heathenism.
N. Y. : Scribner's, 1879.

MILMAN, H. H. The History of Christianity from the
Birth of Christ to the Abolition of Paganism in the Roman
Empire. 2 vols. N. Y. : Armstrong.

LIGHTFOOT, I. B. Historical Essays. N. Y. : Macmillan.

MOXOM, P. S. From Jerusalem to Nicea. The Church in
the First Three Centuries. Bost. : Roberts, 1895. ($i-SO.)

Medieval.

MACLEAR, G. F. A History of Christian Missions During
the Middle Ages. Lon. : Macmillan, 1863. 452 pp.

MACLEAR, G. F. Apostles of Medieval Europe. Lon. :
Macmillan, 1869. ($1.80.) Abridged and partly rewritten
from his History of Christian Missions During the Middle
Ages.

SMITH, T. Mediaeval Missions. Edinb. : T. & T. Clark,
1880. 279 pp.

JARVIS, LUCY C. The Planting of the Church; a Com-
pendium of Missionary History. N. Y. : Pott & Co., 1900.
($1.00.) Part I, Pre-Reformation Missions and Missionaries.
152 pp. Good lists of missionaries and movements.

SUMMERS, W. H. The Rise and Spread of Christianity in
Europe. N. Y. : Revell. (40 cts.)

MERIVALE, C. The Conversion of the Northern Nations.
N. Y. : Appleton. 1866. Boyle Lectures. VI-VIII directly on
the subject. Philosophy of the process. Diffuse.

WYSE, J. A Thousand Years, or Mission Centers of the
Middle Ages.

NEANDER, A. Memorials of Christian Life in the Early

SELECTED BIBLIOGRAPHY. 459

and Middle Ages. Lon. : Bohn, 1852. ($1.00.) Part IV,
Missions in the Middle Ages.

HARDWICK, CHAS. A History of the Christian Church.
Middle Age. Lon.: Macmillan, 1874. ($4.20.) Full of the
"Growth of the Church." Maps.

SCHAFF, P. History of the Church. 6 vols. N. Y. : Scrib-
ner's, 1885. ($24.00.) Excellent on Conversion of the North-
ern and Western Barbarians, pp. 17-142 of Vol. IV.

TRENCH, R. C. Lectures on Medieval Church History.
N. Y. : Scribner's, 1878. Chapters on the conversion of Eng-
land, Germany, Monasticism and the Mendicant Orders.

WOODHOUSE, F. C. The Military Religious Orders of
the Middle Ages. Lon. : Soc. Prom. Christian Knowledge,
1877.

Mendicant Orders.

SABATIER, P. Life of St. Francis of Assisi. N. Y. :
Scribner's, 1894.

CIVEZZA, P. M. DA. Storia Universale delle Missioni
Francescane. Roma, Tibernia; Prato, Guasti ; Firenze, Ari-
ana; 1857-1895. 11 vols., 500 to 1,000 pp. each.

ANALECTA FRANCISCANA sive Chronica alique varia
documenta at lustariam fratrum minorum spectantra edita a
fratribus collegii, S. Bonaventurae adiurantibus aliis aliis patri-
bus eiusdem ordinus. 2 torn Ad Clares Aquas (Quaraacchi)
1885-87. (E.E.)

WADDING, L., and continuations. Annates Minorum scu
trium ordinum a S. Francisco Institutorum. 25 vols. Rome,
1731-1886. Chief source as to Franciscans. (E.E.E.)

LEON. Lives of the Saints and Blessed of the Three Or-
ders of St. Francis." Lon. : Burns & Oates. 4 vols. (8s. 6d.
each.)

DRANE, AUGUSTA T. Life of St. Dominic. Lon.:
Burns & Oates. (3s.)

CURRIER, C. W. History of Religious Orders. Boston:
Macconnell Bros. & Co., 1896. Pp. 684.

WOODHOUSE, F. C. Monasticism. Lon. : Gardner, D.
& Co., 1896. 409 pp.

460 TWO THOUSAND YEARS OF MISSIONS.

Jesuits.

LOCKMAN, F. Travels of the Jesuits Into Various Parts
of the World. Lon. : John Noon, 1743; also Boston: T. Piety,
1762. 2 vols. (E.E.)

Travels of Several Learned Missionaries of the Society of
Jesus. Lon. : R. Gosling, 1714. 22 letters from India, Indian
Archipelago, China and America. (E.E.)

KIP, W. I. Historical Scenes from the Old Jesuit Mis-
sions. N. Y. : Randolph, 1875. (E.E.)

Instructive and Curious Epistles of Jesuits. (E.E.)

McCLEAN, M. H. Francis Xavier. Lon. : Paul, Trench,
Triibner & Co., 1895. 2 vols. ($2.80.) "The story of St.
Francis Xavier's life and work ... as far as possible in
his own words." (E.E.E.)

COLERIDGE, H. J. The Life and Letters of St. Francis
Xavier. Lon. : Burns & Oates. 2 vols. (10s. 6d.) (E.E.E.)

BONHOURS, D. The Life of St. Francis Xavier. Phila. :
Eugene Cumminskey, 1841.

CLEMENTS, JAS. History of the Society of Jesus. N. Y. :
Walsh, 1865. 2 vols. Friendly. 16 sections on missions.

B. N. The Jesuits. Lon. : Burns & Oates, 1789. 2 vols.
Friendly. Chapters 14, 15, 19, 20, 22, 27, 28, 29 on missions.

NICOLINI, G. B. History of the Jesuits. Lon.: Bohn,
1854. Chapter VII, missions. Hostile.

STEINMETZ, A. History of the Jesuits. Lon. : Bentley,
1848. 3 vols. Hostile. Unindexed.

Protestants.

THOMPSON, A. C. Protestant Missions, Their Rise and
Early Progress. N. Y. : Scribner's, 1894. ($1.75.) Best avail-
able for the period covered.

WARNECK. Outlines of the History of Protestant Mis-
sions from the Reformation to the Present Time. Edinb. :
1884. (1900?)

GRAHAM, J. A. Missionary Expansion Since the Reforma-
tion. N. Y. : Revell, 1899. 244 pp., 45 pp. on our period. Ex-
cellent.

SELECTED BIBLIOGRAPHY. 461

STORROW, E. Protestant Missions in Pagan Lands.
Lon. : Snow & Co., 1888. 191 pp. ; 9 pp. on our period.

BROWN, WM. History of Missions Among the Heathen
Since the Reformation. Phila. : Cols, 1816; 2 vols. 3 vols.
3d edition 1864. Vol. I, pp. 23-34, Dutch; 35-154, English-
American; 155-282, Danes; 283- Vol. II, 116, Moravians by
countries.

LORD, E. A Compendious History of the Principal Prot-
estant Missions to the Heathen. Bost. : Samuel Armstrong,
1813. 2 vols. Pp. 13-60, Introduction, review by centuries;
pp. 61-165, The Danish Missions, valuable for its letters from
Ziegenbalg and other missionaries.

SMITH, T., and CHOULES, J. O. Origin and History of
Missions. Bost. : Walker, 1832. 2 vols, folio ; 8th edition
1846. Pp. 1-10 by centuries; 41-182 Moravians by countries.
Last 7 pp. R. C.

CHARTERIS, A. H. The Dawn of the Modern Mission.
N. Y. : Armstrong, 1888. 160 pp. on our period.

LEONARD, D. L. A Hundred Years of Missions. N. Y. :
Funk & Wagnalls, 1895. ($1.50.) Pp. 12-68 on'our period.

SMITH, A. M. Brief History of Evangelical Missions.
Hartford : Robins & Smith, 1844. 37 pp. on our period.

LOVETT, R. A Primer of Modern British Missions.
N. Y. : Revell. 160 pp.

LAURY, P. A. A History of Lutheran Missions. Reading,
Pa. : Pilger, 1899. 265 pp., 65 on our period. India, Finland,
Greenland.

YONGE, C M. Pioneers and Founders. Lon. and N. Y. :
Macmillan, 1871.

CARNE, JOHN. Lives of Eminent Missionaries. Lon. :
Fisher, 1833. Eliot, Danish and Moravian Missionaries.

CREEGAN, C. C, and GOODNOW, J. A. B. Great Mis-
sionaries of the Church. N. Y. : Crowell & Co., 1895.

CAMPBELL, J. Maritime Discovery and Christian Mis-
sions. Lon. : Snow, 1840.

462 TWO THOUSAND YEARS OF MISSIONS.

Moravians.

Periodical Accounts Relating to the Missions of the Church
of the United Brethren Established Among the Heathen. Lon. :
Brethren's Society for the Furtherance of the Gospel. 6 -#ols.
1790-1814. (E.E.)

HOLMES, J. Historical Sketches of the Missions of the
United Brethren Among the Heathen. Dublin : Napper,
1818. (E.E.E.)

THOMPSON, A. C. Moravian Missions, Twelve Lectures.
N. Y. : Scribner's, 1882. ($2.00.) Bibliography, pp. 491-510.
Best available for general use.

Missions-Atlas der Bruder-gemeine. Seclozen Karten mit
Text. Herausgegeben von der Missions direktion der Evan-
gelischen Bruder-Unitat. Herrnhut. Expedition der Mis-
sionsverwaltung, 1895.

HAMILTON, J. T. The Missionary Manual and Directory
of the Unitas Fratrum or the Moravian Church. Bethlehem,
Pa. : Moravian Pub. Office, 1892. 3d edition 60 pp.

SCHWEINITZ, EDM. DE. Some of the Fathers of the
Moravian Church. Bethlehem : 1882.

SPANGENBERG, A. G. Life of Count Zinzendorf. Trans-
lated and abridged by Samuel Jackson. Lon. : Sam. Holds-
worth, 1858. 511 pp.

CRANZ, D. The Ancient and Modem History of the
Brethren. Lon. : W. A. Strahan, 1780. Pp. 620. Index.

BOST, A. History of the Bohemian and Moravian Breth-
ren. Lon. : Religious Tract Society.

Chapter I. — Ethnic Movements Missionary,

FISHER, G. P. The Beginnings of Christianity. N. Y.:
Scribner's, 1893. ($2.50.)

DOELLINGER, J. J. I. The Gentile and the Jew in the
Courts of the Temple of Christ. Translated by N. Darnell.
2 vols. Lon. : Longman, 1862.

PRESSENSE, E. D. The Ancient World and Christianity.
N. Y. : Armstrong, 1888.

SELECTED BIBLIOGRAPHY. 463

MERTVALE. C. The Conversion of the Roman Empire.
N. Y. : Appleton, 1865. Boyle Lectures. Heathen thought
reaching upward.

SUPER, C. W. Between Heathenism and Christianity. A
translation of Seneca's De Providentia, Plutarch's De Sera
Numinis Vindicta and other best thoughts of heathenism.
(E.E.)

FARRAR, F. W. Seekers After God. Seneca, Epictetus
and Marcus Aurelius. N. Y. : Macmillan, 1879.

EDKINS, J. The Early Spread of Religious Ideas, Espe-
cially in the Far East. N. Y. : Revell. 144 pp. (90 cts.)

STORRS, R. S. The Divine Origin of Christianity Indi-
cated by Its Historical Effects. N. Y. : Randolph, 1886.
(E.E.E.) ($2.00.)

BRACE, C. L. Gesta Christi; or, A History of Humane
Progress Under Christianity. N. Y. : Armstrong, 1883. ($1.50.)
Standard Church Histories, opening sections.

Chapter II. — Messianic Race Missionary.

GOODSPEED, G. S. Israel's Messianic Hope to the Time
of Jesus. N. Y. : Macmillan, 1900. ($1.50.)

YONGE, C. D. The Works of Philo Judaexts the Contem-
porary of Josephus Translated from the Greek. Lon. : Bohn,
1854. 4 vols. (E.E.)

DRUMMOND, JAS. Philo Judaeus; or. The Jewish-Alex-
andrian Philosophy in Its Development and Completion. Lon. :
Williams & Norgate, 1888. 2 vols.

BIGG, C. The Christum Platonists of Alexandria. Oxford:
Clarendon Press, 1896. Bampton Lectures.

LOHR, M. Der Missionsgedanke in Alten Testament.
Leipzig: Mohr, 1900.

MERIVALE, C St. Paul at Rome. N. Y. : Pott, Young
& Co. Chapter I shows influence of the Jews at Rome.

HUDSON. History of the Jews in Rome. Lon. : 2d edi-
tion, 1884. 394 pp.

SAYCE, A. H. Early Israel and the Surrounding Nations.
1889. Lon. : Service & Paton, 1899.

464 TWO THOUSAND YEARS OF MISSIONS.

WILLRICH, H. Juden und Griechen vor dcr makkabai-
schen Erhebung. Gottingen : Dandenhaeck und Ruprecht,
1895. 176 pp.

Chapter III. — Messiah Missionary.

The Twentieth Century New Testament, a Translation
Into Modem English, Made from the Original Greek (West-
cott and Hort's Text), in Two Parts. Part I — The Five His-
torical Books. N. Y. : Revell, 1898. (E.E.) (50 cts.)

STEVENS, W. A. and BURTON, E. D. Harmony of the
Gospels for Historical Study. Bost. : Silver, Burdett & Co.,
1899. (75 cts.) (E.E.)

The New Testament. Revised Version by Drs. Hovey,
Weston and Broadus. Phila. : Am. Bapt. Pub. Soc. (30 cts.)
(E.E.)

RHEES, RUSH. The Life of Jesus of Nazareth; A Study.
N. Y. : Scribner's Sons, 1900. ($1.25.)

BEACH, H. P. New Testament Studies in Missions.
N. Y. : The Student Volunteer Movement, 1900.

MATHEWS, S. A History of New Testament Times in
Palestine. N. Y. : Macmillan, 1899. (75 cts.)

Standard Lives of Christ.

Chapter IV. — Syria.

BURTON, E. D. The Records and Letters of the Apos-
tolic Age. N. Y. : Scribner's. 1895- (E.E.) ($1.50.)

EUSEBIUS and SOZOMEN. Nicene and Post-Nicene
Fathers. (E.E.E.)

FARRAR, F. W. The Early Days of Christianity. N. Y. :
Funk & Wagnalls, 1883. (75 cts.)

NEANDER, A. History of the Planting and Training of
the Christian Church. N. Y. : Sheldon, 1865.

PRESSENSE, E. DE. The Early Years of Christianity.
N. Y. : Scribner's, 1871.

Chapter V. — Asia Minor.
PLINY THE YOUNGER. Letters of the Younger Fliny.

SELECTE] iGRAPHY. 65

Lon. : Triibner, 1S79. Translated by J. D. Lewis. (E.E.)

JUSTIN MARTYR. A.-N. L. (E.E.)

RAMSAY, W. M. The Church in the Roman Empire
Before A. D. 170. Lon. : Hodder & Stoughton, 1893.

RAMSAY, W. M. St. Paul the Traveller. N. Y.rPutnam,
1895. ($3-00.)

TAYLOR, W. M. Paul the Missionary. N. Y. : Harper,
1882.

Standard Lives of Paul.

References of preceding chapter.

Chapter VI. — Persia.

Syriac Documents. A.-N. L. (E.E.)

SOZOMEN. Ecclesiastical History. N. and P.-N. F.
Book II, Chaps. 7-15, on Christianity in Persia. (E.E.E.)

ASSEMANI, G. S. Bibliothcca Orientalis Clementino-
Valicana, in qua Manuscriptos Codices Syriacos, Arabicas,
Persicas, Turcicos, etc. . . . Ex Oricnte Conquisitas Com-
paratas, etc. Romae Typis Sacrae Congregationes de Propa-
ganda Fide. 1722-1728. 4 vols., quarto, 700 pp. each. (E.E.E.)

GIBBON, E. The History of the Decline and Fall of the
Roman Empire. Phila. : Porter & Coates. Nestorian Mis-
sions, Chapter XLYII.

YEATES, T. Indian Church History, Syria, Mesopotamia,
India and China. Lon. : Maxwell, 1818. Useful summary of
traditions as to Persia.

RAE, G. M. The Syrian Church in India. Edinb. : 1892.

ST. CLAIR-T1SDALE, W. The Conversion of Armenia
to the Christian Faith. N. Y. : Revell. ($1.40.)

GREGOR, N. T. History of Armenia. Lon. : Heywood,

1897.

MALAN, S. C. St. Gregory the Illuminator. Lon.: Riving-
ton, 1868.

ISSAVERDEUS, J. Armenia and ihe Armenians. Venice:
Armenian Monastery of St. Lazarus, 1874.

406 TWO THOUSAND YEARS OF MISSIONS.

Chapter VII. — India.

SMITH, G. The Conversion of India. N. Y. : Revell.
($1.50.) (E.E.E.)

HAYE, J. W. Christianity in India. Lon. : Smith, Elder
& Co., 1859-

HOUGH, J. The History of Christianity in India. Lon. :
Sealey & Burnside, 1839. Also Nisbet, 1849. 5 vols., 600 pp.
each. First three previous to 1800.

COSMAS, INDICOPLEUSTES. Christian Topography.
Lon.: Hakluyt Soc., 1897. (E.E.)

WREDE, F. St. Thome Christians on the Coast of Mala-
bar. Asiatic researches. Vol. VII, 1801.

RAE, G. M. The Syrian Church in India. Edinb. : 1892.

GIBBON, E. Roman Empire. Chapter XLVII on the
Nestorians.

JORDANUS, FRIAR. The Wonders of the East. 1330.
Lon.: Hakluyt Soc, 1863. (E.E.)

D'ORSEY, A. J. D. Portuguese Discoveries, Dependencies
and Missions in Asia and Africa. 1893. Authorities, pp.

379-384-

MALLESON, G. B. Akbar and the Rise of the Mughal
Empire. 1896.

ROE, SIR T. The Embassy to the Court of the Great Mo-
gul. 1615-19. Lon.: Hakluyt Soc, 1899. 2 vols. (E.E.)

ZIEGENBALG, B., and others. Thirty-four Conferences
Between the Danish Missionaries and the Malabarian Bra-
mans. Lon.: H. Clements, 1719. (E.E.)

ZIEGENBALG, B., and GRUNDLER, J. E. Propagation
of the Gospel in the East; Being an Account of the Success
of Two Danish Missionaries, Lately Sent to the East Indies.
Lon. : Joseph Downing, 1718. Contains also An account of the
Malabarians. 58 letters in all. (E.E.)

GRINFIELD, E. W. Sketches of the Danish Mission on
the Coast of Coromandel. Lon. : Rivington. 1831.

SHERRING, M, A., and STORROW, E. The History of

SELECTED BIBLIOGRAPHY. 467

the Protestant Missions in India, 1706-18S1. Lon. : Relig.
Tract Soc, 1884. ($1.50.)

PEARSON, H. Memoirs of the Rev. Christian Frederick
Swartz. Bost. and Phila. : Perkins, 1835. 411 pp.

STAVORINUS, ADMIRAL. Voyages. Translated by
VVilcocks. Lon.: 1798. 3 vols. Also in the nth vol. of
Pinkerton's Collection of Voyages and Travels. Lon. : Long-
man, 1812. (E.E.)

CALLENBACH, J. R. Justus Heurnius, eene bijdrage tot
geschiedenis dcs Christendanzs in X edcrlandsch Oost-Indie.
Nykerk : G. F. Cullenbach, 1897. 368 pp.

BROWN'S History of Missions, as to Dutch.

Works on Jesuits.

Chapters VIII and IX.— China and Tatary.

LEGGE, J. Christianity in China; Nestorianism, Roman
Catholicism and Protestantism. Lon.: Triibner, 1888. ($1.00.)
65 pp. The Nestorian Monument of Hsi-an Fu, text, transla-
tion, notes and a lecture on the monument. (E.E.E.)

YULE. H. Cathay and the Way Thither; Being a Collec-
tion of Medieval Notices of China. Lon. : Hakluyt Soc, 1866.
2 vols. Invaluable collection of earliest extant accounts,
with luminous introduction and annotations. (E.E.E.)

HUC, ABBE. Christianity in China. Tartars and Thibet.
N. Y. : P. J. Kennedy. ($1.50.) 2 vols. Also Lon.: Long-
mans, 1857. 3 vols. Next to Yule in value. Embodies many
of the earliest extant accounts. (E.E.E.)

MOSHEIM. Authentic Memoirs of the Christian Church
in China. Edited by R. Gibbings. Dublin: 1862.

POLO, MARCO. The Book of Sir Marco Polo. Translated
by Henry Yule. Lon.: Murray. 1875. 2 vols. (E.E.)

MENDOZA, JUAN G. DE. Translated by R. Parke. The
Historic of the Great and Mightic Kingdome of China. Lon. :
Wolfe, 1588. Reprinted by Hakluyt Soc, 1853. 2 vols. (E.E.)

LOCKMAN, F. Travels of the Jesuits Into Carious Parts
of the World. Post.: T. Piety, 1762. 2 vols. Particularly
China and Frist Indies (E.E.)

468 TWO THOUSAND YEARS OF MISSIONS.

D'ORLEANS, P. J., and WITSEN, N. History of the Two
Tartar Conquerors of China. Hakluyt Soc, Vol. 17. (E.E.)

WILLIAMS, S. W. The Middle Kingdom. N. Y. : Scrib-
ner's, 1899. ($9.00.) 2 vols. Vol. II, pp. 275-306, our period.
Excellent.

JENKINS, ROBERT C. The Jesuits in China. Attempt
at Impartial Judgment. Lon. : Nutt, 1894. ($2.00.) Contro-
versy on the Chinese Rites examined from the sources by a
Protestant, pp. 165.

Memorie Stariche dell' Eminentiss. Monsignor Cardinale de
Taurnon, eposte con monumenti rari ed autcntici uon piu
data alia luce. Venice: Giuseppe Bettinelli, 1761-62. Eight
small 8vo volumes, the original documents of the Chinese
Rites controversy. (E.E.)

Chapter X. — Philippine Islands,

PIGAFETTA, A. The First Voyage Round the World,
Effected in the Years 1519-22 by the Chevalier Pigafetta on
Board the Squadron of Magellan. In Pinkerton's Voyages
and Travels. Lon. : Longman's, 1812, Vol. II. Also in Hakluyt
Series. (E.E.)

ANTONIO DE MORGA. The Philippine Islands, Moluc-
cas, Siam, Cambodia, Japan and China at the Close of the
Sixteenth Century. Translated by H. E. J. Stanley. Lon. :
Hakluyt Society, 1868. Originally published City of Mexico,
1609. Invaluable source as to early missions. (E.E.)

WALTER, R. A Voyage Round the World in the Years
1741-44 by Geo. Anson, Esq., Nozv Lord Anson. Lon. : Browne,
1756. Quarto. Same, i6mo. Dublin : Crooks, 1819. (E.E.)

DELGADO, J. J. Historia General Sacro-Profana, Politica
y Natural de las Has del Poniente Llamadas Filipinos. Ma-
nila : Juan Atayde, 1892. Vol. I, "Biblioteca Historica Fili-
pina," 943 pp.

INES, F. F. DE S. Cronica de la Provincia de San Grc-
gario Magno de Religiosas descalzos de N. S. P. San Fran-
cisco en Islas Filipinos, China, Japan, etc. Leetor de Sagrada

SELECTED BIBLIOGRAPHY. 469

Teologia y Cronista de la misma Provincia en 1676. Manila :
Tipo Lithograpluo de Chofre y Comp., 1892. ($5-95-) Vols.
II and III, "Biblioteca Histonca Filipina." 712 and 702 pp.
(E.E.E.)

EVCMO. Memoria acerea de las Missiones de las P. P.
Augnstinos calcados en las Islas Filipinos. Madrid: Imprenta
de Olejandro Gomez Fuentenebro, 1880.

GASPAR. Conquistas de las Has Philipinas; temporal y la
espiritual par las religiosas orden de san Augustin. Madrid:
Ruiz de Murga, 1698.

FUENTE, V. Obras del Padre Pedro de Broadeneira, de
la Compania de Jesus. Madrid: Rivadeneyra. Biblioteca de
Aulares Espanoles, 1868.

MEDINA, J. T. Bibliographia Espanola de las Islas Filipi-
nos (1528-1810). Santiago de Chile: Cervantes, 1897. 666
titles.

MENDOZA, J. G. Two volumes on Missions from the
Philippines to China. See literature under China. (E.E.)

CROZET. Voyage to Tasmania, New Zealand, the Ladrone
Islands and the Philippines in the Years 1771-1772, Trans-
lated by H. Ling Roth. Lon. : Truelove & Shirley, 1891. Good
on the Ladrones (E.E.)

WORCESTER, D. C. The Philippine Islands and Their
People. N. Y. : Macmillan, 1898. Chap. 1.

FOREMAN, JOHN. The Philippine Islands. Lon. : Low,
Marston & Co. 1899 Chap. VIII.

BUTTERWORTH, H. The Story of Magellan and the
Discovery of the Philippines. N. Y. : Appleton, 1899. ($1.50.)
BOWRING, SIR JOHN. A Visit to the Philippine Isl-
ands. Lon. : Smith, Elda & Co., 1859. Chap. XII., "Ecclesi-
astical Authority."

MEYER, A. B. The Distribution of the Negritos in the
Philippine Islands and Elsewhere. Dresden: Stengel & Co.,
1899. 18 pp. on Philippines.

COLEMAN, A. O. P. The Friars in the Philippines. Bos-
ton: Marler, Callahan & Co., 1899. A defense of the religious
orders. Not thorough. (Paper, _>;, cents.)

470 TWO THOUSAND YEARS OF MISSIONS.

Chapter XL — Japan.

CADDELL, C. M. History of the Missions in Japan. N.
Y. : P. J. Kennedy.

BROECKAERT, J. Life of the Blessed Charles Spinola,
with a sketch of the Other Japanese Martyrs. N. Y. : Kennedy,
1899. (45 cents.)

WILBERFORCE, B. A. Dominican Missions and Martyrs
in Japan. Lon. : Art & Book Co. ; also, Catholic Truth Soc,
1897. Pp. 186. (60 cents.)

KENNERS, E. A Brief Sketch of the Lives and Martyr-
dom of the Franciscan Saints Canonised by Pope Pius the
Ninth.

NITOBE, I. The Intercourse Between the U. S. and Ja-
pan. Baltimore : Johns Hopkins Press, 1891.

CHAMBERLIN, B. H. Things Japanese. Lon.: Kegen,
Paul, Trench, Trubner & Co., 1891.

GRIFFIS, W. E. The Religions of Japan. N. Y. : Scrib-
ner's, 1895. ($2.00.)

GRIFFIS, W. E. The Mikado's Empire. N. Y. : Harper,
1894.

MURRAY, D. The Story of Japan. N. Y. : Putnam's,

1894-

CAMPBELL, WM. An Account of the Missionary Success
in the Island of Formosa, Published in London in 1650 and
Now Reprinted with Copious Appendices. Lon. : Trubner,
1889. 2 vols. ($4.00.) (E. E. E.)

Chapter XII — Egypt and Abyssinia.

CLEMENT and ORIGEN. A-N. L. (E. E.)

NOBLE, F. P. The Redemption of Africa. 2 vols. N.Y. :
Revell, 1899. ($4.00.) (This and next three on all Africa.)

LYDE, L. W. A Geography of Africa. Lon.: A. & C.
Black, 1899. 112 pp. Much in little. No maps.

JOHNSTON, H. H. A History of the Colonization of Af-
rica by Alien Races. Cambridge, Eng. : University Press,
1899. Pp. 146-8, Concise Summary of Missions Before 1800.
Excellent maps.

SELECTED BIBLIOGRAPHY. 47 1

WHITE, A. S. The Development of Africa. Lon. : Philip
& Son, 1890.

SHARP, S. History of Egypt. Lon. : Bell & Sons, 1876.
Vol. II., B. C. 116— A. D. 640.

CHANDLER, R. Abyssinia, Mythical and Historical
Lon. : Skeet.

JOHNSTON, C Notices of Abyssinia as Historically
Connected with Europe, Syria and the Holy Land. Lon.:
Ainsworth, 1845.

Chapter XIII.— North and West Africa.

CYPRIAN, TERTULLIAN and ARNOBIUS. A-N. L.
(E. E.)

POOLE, G. A. The Life and Times of St. Cyprian. Lon. :
Rivington, 1840.

HEARD, J. B. Alexandrian and Carthagenian Theology
Contrasted. Edin. : T. & T. Clark, 1893. Hulsean Lectures.

CHURCH CLUB. History and Teachings of the Early
Church. N. Y. : Young, 1889. Lecture III., "North African
Church." Lecture IV., "School of Alexandria."

HOLME, L. R. The Extinction of the Christian Churches
in North Africa. Lon. : Clay & Sons, 1898.

WHITE, A. S. Development of Africa. Lon.: Philip &
Son, 1890. Chap. V., Islam and Christianity.

BARNES, L. C. Shall Islam Rule Africa ? Bost. : Am.
Bapt. Missionary Union, 1890.

SMITH, G. Twelve Pioneer Missionaries. Lon. : Thomas
Nelson & Sons, 1900. Raymond Lull, on our period, pp. 13-38.

BONTIER (B.) and VERRIER (J.). The Canarian.
Lon:. Hakluyt Soc, 1872. (E. E.)

BEAZLEY, C. R. Prince Henry the Navigator. The Hero
of Portugal and of Modem Discovery. 1394-1460. A. D. N.
Y. : Putnams, 1895. (E. E. E.)

AZURARA, G. E. DE. The Chronicle of the Discovery and
Conquest of Guinea. Lon.: Hakluyt Soc, 1896-1899. 2 vols.
Written 1450. (E. E.)

47 2

TWO THOUSAND YEARS OF MISSIONS.

THOMPSON, T. Memoirs of an English Missionary to
the Coast of Guinea, Who Went There for the Sole Purpose of
Converting the Negroes. Lon. : Shepperson & Reynolds, 1788.
30 pp. (E .E.)

TRACY, J. A Historical Examination of the State of So-
ciety in Western Africa, and of the Remedial Influence of Col-
onization and Missions. Bost. : Marvin, 1846.

LIVINGSTONE, D. Missionary Travels and Researches.
1858. Expedition to Zambesi. N. Y. : Harpers, 1866.

COUSINS, W. E. Madagascar of Today. N. Y. : Revell.
159 pp. Two paragraphs on our period.

Chapter XIV. — South Africa.

THEAL, G. M. History of South Africa. Lon. : Sonnen-
schein, 1888. Vols. I. and II. from i486 to 1795.

M'CARTER, J. The Dutch Reformed Church in South
Africa. Edin. : 1869.

Literature on Moravian Missions.

Chapter XV. — Greece and Italy.

BURTON, E. D. The Records and Letters of the Apostolic
Age. N. Y. : Scribners, 1895- (E. E.) ($1.50.)

TAFEL. Dc Thessalonica ej usque agro Dissertatio Geo-
graphica. Berlin: 1839. (E. E. E.)

BURTON, E. D. The Politarchs in Macedonia and Else-
where. Chic. : Reprinted from the Am. Journal of Theology,
July, 1898. (E. E. E.)

TEXIER and PULLAN. Byzantine Architecture. Lon. :
Day & Son, 1864. Pp. 111-154 on Salonica.

H/\RE, A. H. Eighteen Centuries of the Orthodox Greek
Church. Parker & Co.. 1889.

FELTON, C. C. Greece, Ancient and Modern. Bost:
Ticknor & Fields, 1867.

BIKELAS, D. Seven Essays on Christian Greece. Alex-
ander Gardner, 1890. 1 vol., pp. 298.

ARISTIDES. A-N. L. (E. E.)

The Standard Lives of Paul.

The same literature as on chapters IV. and V.

SELECTED BIBLIOGRAPHY. 473

REMINGTON, A. R. The Church in Italy. Lon. : Gard-
ner, Dalton & Co., 1893.

MERIVALE, C. St. Paul at Rome. N. Y. : Pott, Young
&Co.

FARRAR, F. W. Darkness and Dawn, Scenes in the Days
of Nero. N. Y. : Longmans, 1891.

LANCIANI. Pagan and Christian Rome. Chap. VII.,
Catacombs. Boston : Houghton, Mifflin & Co., 1893.

TACITUS. Works of, The Oxford Translation Revised.
N. Y. : Harpers. 1895- (E. E.)

JUSTIN MARTYR. A-N. L. (E. E.)

TATIAN. A-N. L. (E. E.)

Chapter XVI. — Spain and France.

See literature on Medieval period.

MEYRICK, FREDERICK. The Church in Spain. Lon.:
Gardner, Darton & Co., 1892.

SMITH. R. T. The Church in France. Lon. : Gardner,
Darton & Co., 1894.

Chapter XVII. — Britain, Ireland and Scotland.

HADDON (A. W.) and STUBBS (W.). Councils and
Ecclesiastical Documents Relating to Great Britain and Ire-
land. Oxford: Clarendon Press, 1896-98. (E.E.)

MACLEAR, G. F. Conversion of the West. The Celts.
Lon.: S. P. C. K. (80 cents.)

BROWNE, G. F. The Christian Church in These Islands
Before the Coming of Augustine. Lon. : S. P. C. K., 1894.

HALE, C. Early Missions to and Within British Islands.

CATCHCART, WM. The Ancient British and Irish
Churches, Including the Labors of St. Patrick. Phila. : Am.
Baptist Publication Soc, 1894. ($1.50.) (E. E. E.)

TODD. \V. G. The Church of St. Patrick and History of
the Ancient Church of Ireland. Lon. : 1845.

474 Tw0 THOUSAND YEARS OF MISSIONS.

O'LEARY, J. The Life of St. Patrick. N. Y. : Kennedy.
The writings and the early Lives of Patrick. (E. E.)

GRADWELL, R. Succat: The Story of Sixty Years of
the Life of St. Patrick. Lon. : Burns & Oates. (5s.) "Con-
signor Gradwell has treated his subject from a novel point of
view. ... In the first place, he has chosen a portion only
of the life of St. Patrick. Again, he has attempted to exhibit
him in the light in which he was seen by his contemporaries."

O'FARRELL, M. J. A Popular Life of St. Patrick. N.
Y. : Kennedy, 1863. (60 cents.) 380 pp.

CHARLES, MRS. R. Early Christian Missions of Ireland,
Scotland and England. Lon. : S. P. C. K, 1892.

REEVES, W. Life of St. Columba, Founder of Hy. Writ-
ten by Adamnan, Ninth Abbot of That Monastery. Edin. :
Edmonston & Douglas, 1874. Vol. VI. in "The Historians of
Scotland." (E. E.)

FORBES, A. P. Lives of St. Ninian and St. Kentigern,
Compiled in the Twelfth Century. Edin. : Edminston & Doug-
las, 1874. Vol. V. in "The Historians of Scotland." (E. E.)

LUCKOCK, H. M. The Church in Scotland. Lon. : Gard-
ner, Darton & Co., 1893.

Chapter XVIIL — England.

MASON, A. J. The Mission of St. Augustine to England
According to the Original Documents. Cambridge : Univer-
sity Press, 1897. 252 pp. (E. E.)

GILES, J. A. The Miscellaneous Works of Venerable
Bcdc, In the Original Latin, . . . Accompanied by a Nezv
English Translation. Lon. : Whittaker, 1843. 6 vols. (E. E.)

BEDE, THE VENERABLE. Ecclesiastical History of
England, and Anglo-Saxon Chronicle. Lon. : Bell & Sons,
1887. (Bohn.) ($1.50.) (E.E.)

MACLEAR, G. F. Conversion of the West. The English.
Lon. : S. P. C. K. (80 cents.)

HUNT, WM. The English Church From Its Foundation to

SELECTED BIBLIOGRAPHY. 475

the Norman Conquest. Lon. : Macmillan, 1899. 444 pp. 222
on our period clear and admirable.

MONTALEMBERT. the Monies of the West. Edinb. :
Biackwood, 1861. Vols. II. -V.

LINGARD, J. Antiquities of the Anglo-Saxon Church.
Phila. : Fithian, 1841. Pp. 17-39 Missions to the A-S. Pp.
258-268 Missions of the A-S.

GREEN, J. R. A Short History of the English People. N.
Y. : Harpers, 1877. ($1.20.)

FREEMAN, E. A. Old English History. Lon. : Macmil-
lan, 1890. Chap. VI., "How the English Became Christians."

COLLINS, W. E. The Beginnings of English Christianity,
with Special Reference to the Coming of St. Augustine. Lon. :
Methuen & Co., 1898. 209 pp.

CHARLES, MRS. E. R. Sketches of Christian Life in
England in the Olden Time. N. Y. : Tibbals & Whiting, 1865.
210 pp. on our period.

Chapter XIX. — Germanic Regions.

See literature on Medieval period.

BALG, G. H. The First Germanic Bible Translated from
the Greek by the Gothic Bishop Wulfila in the Fourth Century,
and Other Remains of the Gothic Literature. Milwaukee,
Wis. : G. H. Balg, 1891. 469 pp., containing a sketch of the
life of Wulfila. (E. E.)

SCOTT, C. A. UlUlas, the Apostle of the Goths. 1885.

MERIVALE, C. Conversion of the West. Continental
Teutons. Lon.: S. P. C. K., 1879- (80 cents.)

BARING-GOULD, S. The Church of Germany. Lon.:
Gardner, Darton & Co., 1891.

MEYRICK, T. (S. J.) Life of St. Walburge. Lon. : Burns
& Oates. (2s.)

VAN DYKE, H. The First Christmas Tree. Scribners,

1897- C$i- 50.)

DITCH FIELD, P. H. The Church in the Netherlands.
Lon. : Gardner, Darton & Co., 1893.

MEYRICK, T. (S. J.) Life nd. Lon.: Burns

& Oates. (2s.)

476 TWO THOUSAND YEARS OF MISSIONS.

Chapter XX. — Scandinavian and Slavonic Regions.

SNORRE STURLASON. The Heimskringla; or, The
Sagas of the Norse Kings. Translated by S. Laing, annotated
by R. B. Anderson.N. Y. : Scribner, 1889. 4 vols. (E. E.)

MACLEAR, G. F. The Conversion of the West... The
Northmen. Lon. : S. P. C.K. (80 cents.)

DUNHAM, S. A. History of Denmark, Sweden and Nor-
way.

CARLYLE, T. Early Kings of Norway.

MACLEAR, G. F. Conversion of the West. . . The Slavs.
Lon. : S. P. C. K., 1879. (80 cents.)

KRASINSKI, V. Sketch of the Religious History of the
Slavonic Nations. Edinb. : Johnstone & Hunter, 1851.

LEGER, L. A History of Austro-Hungary from the Earli-
est Time to the year 1889. Translated from the French by
Mrs. Beubeck Hill. With preface by E. A. Freeman. Lon.
Rivington, 1889. 672 pp.

GINZEL, J. A. Gcschichte der Slavenapostel Cyrill und
Method und der Slawischcn Liturgie. Vienna : A. Sshmur-
leim, 1861.

BON WETSCH, G. W. Cyrell und Methodius, die Lehrer
der Slaven. Erlangen : 1885.

TOZER, H. F. The Church and the Eastern Empire.
Lon.: Longmans, 1888. (80 cents.) Chap. VII., Missionary
Efforts Among the Slavs.

STANLEY, A. P. Lectures on the History of the Eastern
Church. N. Y. : Scribners. 1862. Lecture IX., "The Russian
Church."

MOURAVIEFF, A. V. A History of the Church of Rus-
sia. Lon. : Rivington, 1842.

Chapter XXI. — Arctic Regions.

MORRIS (Wm.) and MAGNUSSON (E.). The Saga
Library. Lon.: Quaritch, 1891. 5 vols. (E. E.)

REEVES, A. M. The Finding of Wineland the Good, the

SELECTED BIBLIOGRAPHY. 477

History of the Icelandic Discovery of America. Lon. :
Frowde, 1895. (E. E. E.)

PAGE, J. Amid Greenland Snows: Early Hist, of Arctic
Missions. Revell, 1893. (75 cents.)

EGEDE, H. A Description of Greenland, with Historical
Introduction and Life of the Author. Lon. : Allman, 1818, 225
pp. (E. E. E.)

VARIOUS. Modern Apostles of Missionary Byways. N.
Y. : Student Voolunteer Movement, 1899. 40 cents. Hans
Egede, by A. C. Thompson, reprinted from his Protestant Mis-
sions. 11 pp.

COMMITTEE. Lives of Missionaries.. .Greenland, Hans
Egede, Matthiew Stach and Their Associates. Lon. : S. P. C.
K.

CRANS, D. History of Greenland. Lon. : 1767. 2 vols.

BRIGHTWELL, MISS C. L. Romance of Modern Mis-
sions. . .A Home in the Land of Snows. Lon. : R. T. S., 1870.

H. L. L. Story of Moravian Missions in Greenland and La-
brador. Lon. : 1873.

History of the Missions of the United Brethren in Labra-
dor, 1871.

Chapter XXII. — Spanish America.

WINSOR. J., ed. Narrative and Critical History of Amer-
ica. First 5 vols. Bost. : Houghton, Mifflin & Co., 1889. 550
pp. Reliable data as to all America.

BANCROFT, H. H. The Works Of. 38 vols. San Fran-
cisco: The History Co., 1883-90. All Spanish North America.

COLUMBUS, C. The First Letter of Christopher Colum-
bus, Announcing the Discovery of America. Facsimile of
Latin and a new translation, by H. W. Haines. Bost. : Pub-
lished by the Trustees of the Public Library, 1891. (50 cents)
(E. E.)

COLUMBUS, C. Letter to Gabriel Sanchez, 1493. Bost. :
Old South Leaflet, No. 33. (5 cents.) Same letter as preced-
ing. (E. E.)

4/ i> TWO THOUSAND YEARS OF MISSIONS.

COLUMBUS, F. The Discovery of America. 1571.
Bost. : Old South Leaflet, No. 29. (5 cents.) (E. E.)

COLUMBUS, C. Columbus in Cuba. Journal of First Voy-
age. Bost.: Old South Leaflet, No. 102. (5 cents.) (E. E.)

COLUMBUS, C. Memorial to Ferdinand and Isabella.
Bost: Old South Leaflet, No. 71. (5 cents.) (E. E.)

FORD, P. L. Writings of Columbus. N. Y. : Webster,
1892. (75 cents.) (E. E.)

HELPS, A. Life of Las Casas. Lon. : Bell & Daldy, 1868.
($1.00.)

TURON. Life of Bartholomew Las Casas. N. Y. : P.
O'Shea, 1871.

LAS CASAS. An Account of the First Voyages and Dis-
coveries Made by Spaniards in America. (Illustrated.) Lon.:
Darby for Brown, 1699. (E. E.)

BENZONI, G. History of the New World. Lon. : Hak-
luyt Soc. Benzoni of Milan visited Spanish America 1541-56.
Pp. 160-69 give sad view of the Spanish Christianization.
(E. E.)

MARSHALL. Christian Missions.

SOUTHEY, R. History of Brazil. Lon. : Longman, 1822.

MARKHAM, C. R. Expeditions Into the Valley of the
Amazons, 1539, 1540, 1639. Lon. : Hakluyt Soc, 1859. 64 pp.
of valuable introduction by the editor. Pp. 26-42, best sum-
mary of missions for that region. (E. E. E.)

MURATORI. Relation of the Missions in Paraguay. Lon. :

CHARLEVOIX, P. F. X.The History of Paraguay. Lon. :
Lockyer Davis, 1769. 2 vols.

CADDELL, C. M. History of the Missions in Paraguay.
N. Y. : P. J. Kennedy. (45 cents.)

SOUTHEY, R. A Tale of Paraguay. Bost.: Goodrich,
1827.

BYRNE, S. (O. P.) Sketches of Illustrious Dominicans.
N. Y. : O'Shea, 1884. ($1.00.) Pp.153. Bertrand of New
Granada, Garces of Mexico and Lcaysa of Peru.

PETER CLAVER. A Sketch of His Life and Labors in

SELECTED BIBLIOGRAPHY. 479

Behalf of the African Slave. N. Y. : Christian Press Associa-
tion, 1895.(20 cents.)

BERNAN, J. H. Missionary Labors in British Guiana.
Lon. : 1847.

CHINCH, B. G. Early Missions in Central America. Am.
Catholic Quar., vol. 23, 1898.

BANCROFT, H. H. History of Central America. Vols.
I. and II., 1501-1800.

CORTES, H. Account of the City of Mexico. 1520.
Bost. : Old South Leaflet, No. 35. (5 cents.) (E. E.)

CHAMPLAIN, S. A Voyage to the West Indies and Mex-
ico, in the Years 1599-1602. Lon. : Hakluyt Soc, 1859. (E. E.)

CLAVIGERO, F. S. (S. J.) History of Mexico (to 1521).
Collected from Spanish and Mexican Historians; to Which
Are Added Critical Dissertations on the Land, the Animals
and the Inhabitants of Mexico. 2 vols. 1787. (E. E. E.)

Augustinians in America in the Sixteenth Century. Cur-
rier's "Religious Orders," pp. 669-672. Includes first mission
to the Philippines.

PRESCOTT, Win. H. Conquest of Mexico. Phila. : 1861.

DeVACA, C. Journey to New Mexico, 1535-36 Bost.:
Old South Leaflet. No. 39. (5 cents.) (E. E.)

CORONADO. Letter to Mendora, 1540. Bost. : Old South
Leaflet, No. 20. (5 cents.) (E. E.)

COUES, E. On the Trail of a Spanish Pioneer; the Diary
and Itinerary of Francisco Garces (Missionary Priest) in His
Travels Through Sonora, Arizona and California, 1775-1776.
N. Y. : F. P. Harper, 1000. ($6.00.) 2 vols. (E. E. E.)

BLACKMAR, F. W. Spanish Institutions in the South-
west. Bait. : Johns Hopkins Press, 1891.

POWERS, L. B. Story of the Old Missions of California.
San Francisco: Wm. Doxey, 1893; also 1897. ($1.25.)

JAMES. G. W. Old Missions and Mission Indians of Cali-
fornia. Los Angeles : Baumgardt, 1895.

JACKSON, H. H. Glimpses of Three Coasts. Bost. : Rob-

480 TWO THOUSAND YEARS OF MISSIONS.

erts, 1886. ($1.25.) Pp. 30-77. "Father Junipero and His
Work" at Santa Barbara.

THOMAS, P. J. Founding of the Missions. California.
San Francisco : P. J. Thomas. 1877.

SHEA. J. G. History of the Catholic Missions Among the
Indian Tribes of the United States, 1529-1854. N. Y. : E.
Dungan & Bro., 1855.

Chapter XXIII. — French America.

THWAITES, R. G. The Jesuit Relations and Allied Docuh
ments. Cleveland, O. : Burrows Bros., 1896-1900. 66 vols.
(E. E.)

BAXTER, J. P. Pioneers of New France in New England;
with Contemporary Letters and Documents. Albany, N. Y. :

Munsell, 1894- (E. E. E.)

PARKMAN, F. France and England in North America.
Bost. : Little, Brown & Co., 1894. 9 v°ls- "The Jesuits," I
vol., ($1.50.)

SHEA, J. G. History of the Catholic Missions Among the
Indians of the U. S. N. Y. : Edward Dungan & Bro., 1855.
($1.50.)

SHEA, J. G. Perils of Ocean and Wilderness . . .
Gleaned from Early Missionary Annals. Bost. :Donahoe, 1856.

KIP, W. I. The Early Jesuit Missions in North America.
N. Y. : Wiley & Putnam, 1846. 321 pp.

CHARLEVOIX, P. F. X. History and General Description
of New France. Translated with notes by J. G. Shea. N. Y. :
F. R. Harper, 1900. 6 vols.

MARTIN, F. (S. J.) Life of Father Isaac Jogues. N. Y. :
Benziger, 1885. Translated from the French by J. G. Shea.
(75 cents.)

HAWLEY, C. Early Chapters 'of Cayuga History, Jesuit
Missions. Auburn, N. Y. : Knop & Peck, 1879.

DONOHOE, T. The Iroquois and The Jesuits. Buffalo:
Catholic Pub. Co., 1895. ($1.00.)

HARRIS, W. R. History of the Early Missions in Western
Canada. Toronto : Hunter Rose & Co., 1893.

SELECTED BIBLIOGRAPHY. 48 1

SANFORD, W. B. The Romance of a Jesuit Mission. A
Historical Novel. N. Y. : Baker & Taylor Co., 1897. ($i-5<>.)

MARQUETTE, J. Father Marquette at Chicago. Bost. :
Old South Leaflet, No. 46. (5 cents.) (E. E.)

SHEA, J. G. Discovery and Exploration of the Mississippi
Valley: with the Original Narratives of Marquette, Alloues,
Membre, Hennepin and Anoslase Douay. N. Y. : Redfield,
1853. (E. E. E.)

YERWYST, C. Life of Bishop Baraga. Milwaukee:
1900.

MONETTE, J. W. History of the Discovery and Settle-
ment of the Valley of the Missisippi by Spain, France and
Great Britain; and the Subsequent Occupation, Settlement
and Extension of Civil Government by the United States Until
1846. 2 vols. 1846.

BARTLETT (C. H.) and LYON (R. H.) La Salle in the
Valley of the St. Joseph. South Bend, Ind. : TribuneiPrinting
Co., 1899.

BROWN, E. O. Two Missionary Priests at Macinac, and
Parish Register of the Mission of Michilimackinac. Chicago:
Barnard & Gunthorp, 1889.

Chapter XXIV.— English America.

WINTHROP, J. Conclusions for the Plantation in New
England. Bost.: Old South Leaflet, No. 50. (5 cents.) (E.

E-)

SHURTLEFF, N. B. Records of the Governor and Com-
pany of the Massachusetts Bay. Bost.: Wm. White for the
Commonwealth, 1853. Vol. I., 1628-1641. (E. E.)

MORTON, T. Manners and Customs of the Indians.
1637. Bost.: Old South Leaflet. (5 cents.) (E. E.)

MANY NEW ENGLAND MEN. "New England's First
Fruits in Respect, First, of the Conversion of Some, Con-
viction of Divers, Preparation ' of Sundry of the Indians;
Second, of the Progress of Learning, in the Colledge at Cam-
bridge in Massachusetts Bay." Lon. : Henry Overton, 1643.
(E.E.)

482 TWO THOUSAND YEARS OF MISSIONS.

SHEPARD, T. The Day-Breaking if Not the Sun-Rising
of the Gospell with the Indians in New England. Lon. : 1647.
(E. E.)

MATHER, C. India Christiana. A Discourse, Delivered
Unto the Commissioners, for the Propagation of the Gospel
Among the American Indians which is Accompanied with Sev-
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MATHER, C. Magnolia Christi Americana; or, Eccliasti-
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BARBER, J. W. The History and Antiquities of New Eng-
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SPRAGUE, W. B. Annals of the American Pulpit. Vol.
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DORCHESTER, D. Christianity in the U. S. From the
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COLEMAN, L. The Church in America. Lon. : Gardner,
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BARTLETT, J. R. ed. Records of the Colony of Rhode
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BARTLETT, J. R. The Letters of Roger Williams. Prov-
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WILLIAMS, R. Letters to Winthrop. Bost.: Old South
Leaflet, No. 54. (5 cents.) (E. E.)

KNOWLES. J. D. Memoirs of Roger Williams. Bost.:
Lincoln, Edmonds & Co., 1854.

SPARKS, J. Lives of Roger Williams, Timothy Dwight,
and Count Pedoski. Bost. : Little. Brown & Co., 1845.

GAM MEL, R. W. Life of Roger Williams.

SELECTED BIBLIOGRAPHY. 4«3

ELTON. R. Life of Roger Williams. Providence: Whit-
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MUDGE, Z. A. Foot-Prints of Roger Williams: a Biog-
raphy. N. Y. : Phillips & Hunt, 1871. (75 cents.)

GUILD, R. A. Roger Williams the Pioneer Missionary to
the Indians. N. Y. : Baptist Home Mission Monthly, 1892.
Oct. (10 cents.) (E. E. E.)

STRAUSS. O. S. Roger Williams, The Pioneer of Religi-
ons Liberty. N. Y. : Century Co.. 1894- ($i-25-)

AUSTIN, J. A. Roger Williams Calendar. Central Falls,
R. I. : E. L. Freeman & Sons, 1897. (E. E.)

ELIOT, SHEPARD, WINSLOW, WHITFIELD, MAY-
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Vol. IV. of the third series. Cambridge: Folsom, 1834. (E.
E.)

ELIOT, J. The Indian Grammar Begun. Bost. : Old South
Leaflet. (5 cents.) (E. E.)

ELIOT, J. A Brief Narrative of the Progress of the Gos-
pel Among the Indians of New England in the Year 1670.
Bost. : Old South Leaflet. (5 cents.) (E. E.)

MOORE, M. John Eliot. Bost. : Bedlington. 1822.

ADAMS, N. The Life of John Eliot. Bost. : Mass. Sabb.
Assn, 1847.

CAVERLY, R. B. Life and Labors of John Eliot. Low-
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WORTHINGTON, E. John Eliot and the Indian Village at
Natick. Hyde Park, Mass. : Hyde Park Historical Society,
1890.

TOOKER, W. W. John Eliot's First Indian Teacher and
Interpreter, Cockenoi-de-Long Island. N. Y. : F. P. Harper,
1896.

BYINGTON, E. H. Puritan as a Colonist and Reformer.
Bost. : Little, Brown & Co., 1899.

MAYHEW, M. The Conquests and Triumphs of Gracae.
Bost. H694. (E. E.)

JtfAYHEW, E. A Discourse on Men as Reasonable Crcat-

484 TWO THOUSAND YEARS OF MISSIONS.

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HALLOCK, W. A. The Venerable Mayhews and the Ab-
original Indians of Martha's Vineyard. N. Y. : Am. Tract So-
ciety, 1874. (40 cents.)

SHERWOOD, J. M. Memoirs of Rev. David Brainerd. N:
Y. : Funk & Wagnalls, 1884. ($1.50.) (E. E. E.)

PAGE, J. David Brainerd. Lon. : Partridge & Co. (75
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YONGE, C. M. Pioneers and Founders. N. Y. : Macmil-
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WHEELOCK, E. Narrative of the Original Design, Rise,
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BEATTY, C. Journal of a Two Months' Tour for Promot-
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Introducing Christianity Among the Indians Westward of the
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Davenhill, 1768. (E. E.)

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Tribes. Lon. : Edward Marsh, 1844.

INDIAN COMMITTEE. A Brief Sketch of the Efforts of
the Relig. Society of Friends to Promote the Civilization and
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of Zinzendorf in America. (E. E.)

LOSKIEL, G. H. History of the Mission of the United
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the Gospel, 1794.

SELECTED BIBLIOGRAPHY. 485

SCHWEINITZ, E. D. The Life and Times of David Zeis-
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HOWELLS, W. D. Three Villages. Bost. : Osgood, 1884.
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Townsend Ward, 1847.

TSCHOOP: The Converted Indian Chief. (N. B.) Am.
S. S. Union.

HECKWELDER, I. A Narrative of the Mission of the
United Brethren Among the Delaware and Mohegan Indians,
1740- 1808. Phila. : McCarty & Davis, 1820.

JAPP, A. H. Master Missionaries. Lon. : Fisher Unwin.
Fourth Ed.

Missions of the Church of the United Brethren in the Dan-
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BUCHNER, J. H. The Moravians in Jamaica. Lon. :
Longman, 1854.

Chapter XXV. — Continuity in Missions.
ALLEN, A. V. C. Continuity of Christian Thought; a
Study of Modern Theology in the Light of Its History. Bost. :
Houghton, Mifflin & Co., 1884. ($2.00.)

HEARD, J. B. Alexandrian and Carthagenian Theology
Contrasted. Ednb. Clark, 1893.

CRUTWELL, C. T. A Literary History of Early Chris-
tianity. N. Y. : Scribners, 1893. 2 vols.

DENNIS, J. S. Christain Missions and Social Progress.
N. Y. : Revell, 1899- 2 vols. ($500.) (E. E. E.)

MARTIN, C. Apostolic and Modern Missions. N. Y. :
Revell, 1898.

LIGHTFOOT, I. B. Historical Essays. N. Y. : Macmillan,
1895. Second Essay, "Comparative Progress of Ancient and
Modern Missions." Pp. 71-92.

INDEX OF NAMES AND SUBJECTS.

Figures refer to pages.

Abenakis, the, 382.

Abgar, the, 77.

Abgarus, King, 74, 75 ; epistle
of, 75 ; healing of, 76.

Abraham, 17 ; clan of, 78 ; de-
scendants of, 84.

Absalom of Roeskild, 330.

Abulfaraj, 114.

Abulfazl, 97 ; his report of the
teaching of the monks, 97, 98.

Abyssinia, 194-198.

Acadia, 381.

Acapulco, 156, 164.

Acca, 302.

Achaia, 229, 444.

Acts, translated Into Malayan,
100.

Adam, William, 129.

Adelbert, 302.

Adelbert of Bohemia, 309.

Aden, 84.

Adiabene, 27.

jEneas, of Paris, 324.

Africa, intellectual leadership
of, 186; 200-204.

Agilbert, 287.

Agilus, 299.

Aichstadt, 302.

Aiden, 28Sf.

Akbar, Mogul Emperor of In-
dia, 97, 98.

Alarlc, 294, 295.

Alba, Juan, 156.

Albania, 324.

Albuquerque, lSOff.

Alculn, concerning religious free-
dom, 308.

Aleppo, 85.

Alexander, 6 ; 7 ; 88 ; 90 ; 228 ;
portrait of, 65.

Alexandria, 6 ; 8 ; 17 ; 19 ; '12;
24; 25; 83; 442; library of,
25; Christian college in, 89;
religion in, 187, 188 ; educa-
tion in, 188.

Alexandrians, 51.

Alfaro, Pedro de, 138.

Alforese, the, 101.

Alisolda, 136.

Allouez, Claude, 389, 390.

Almalic, 134.

Almeida, 174.

Amandus, 299, 300.

Amboyna, the Island of, 100,
101.

Amboynese, the, 101.

Amlsos, 68.

Ammon, Captain, 158ff.

Ananias, 51.

Ananias, the courier, 75.

Anchieta, Joseph, 363, 364.

Andre, Louis, 391.

Andrew of Perugia, extracts
from epistle of. 127. 128.

Angota, convent of, 175.

Anne of Russia, 327, 328.

Annemund, Bishop, 291.

Ansfrid, 318.

Ansgar, 313; at lied. by. 314:
in Hamburg, 314; n?n!n in
Denmark, 818 318.

Anson, Commod<n.\ 165; L68.

Anthony of St. Thomas, 422.

Antigua, 424.

487

INDEX OF NAMES AND SUBJECTS.

Antioch, Pisldian, 31 ; 61.

ADtioch of Syria, 17 ; 19 ; 31 ;
56 ; 64 ; 81 ; first base of for-
eign mission work, 57 ; head-
quarters for missionaries, 58,
65.

Antiochus the Great, 17 ; 19.

Apion, 20.

Apollos, 65, 66; 234.

Apologetics, early, 432, 433.

Apostles, training of theA 40-42 ;
their fields of labor, 53-56 ;
60-68 ; 76 ; 88 ; 89 ; 187 ; 229-
235 ; 248 ; see names of Apos-
tles.

Apelles, 65.

Aquila, 66 ; 233 ; 240.

Aquila, translator of O. T. Into
Greek, 26.

Arabia, 83ff ; Emir asks for
Christian teaching, 83, 84.

Arabians, 19 ; 31 ; 47.

Arcadius, Emperor, 192, 193.

Argoun, 133, 134.

Arlma, 174.

Aristarchus, 241.

Arlstides, 235 ; "Apology" of,
236, 237; 432; 433.

Ariston, 433.

Arlet, Stanislaus. 368.

Armagh, 265 ; The Book of Ar-
magh, 266.

Armenia, introduction of Chris-
tianity, 78ff ; the first apos-
tle of, 78 ; King of, 118.

Arnobius, 201, 202 ; 432 ; 438.

Arnold of Cologne, 124.

Asia, Roman, visitors from, 51 ;
Province of, 67.

Assendase, Chief, 388.

Astorga, 249.

Athenagoras, 433.

Athanasius. 186 ; 197 ; 198.

"Athanasius against the World,"
192.

Athenians, 6.

Athens, 1 ; 2 ; 19 ; 31 ; The Uni-
versity of, 238.

Augustine, 186; 201, 202, 203;
443.

Augustine, missionary to Eng-
land, 274 ; 276-280.

Augustus, 11.

Aurelius, Marcus, 21.

Autbert, 313.

Autun, 252.

Axum, 195.

Azores, the, 210.

Azurara, concerning Henry the
Navigator, 210, 211.

Baarlam and Josaphat, The Life
of, 236.

Babylon, 76; 83.

Babylonia, 17.

Bactria, 78.

Baesten, 215.

Bagdad, 83 ; 86 ; 114 ; 115.

Bahare, Sergius, 85.

Balda?us, 103.

Balk, Herman, 309.

Balthazar, of Japan, 173.

Bangor, 297.

Baptism, superstitions concern-
ing, 377, 378 ; of infants, 144,
145.

Baraza, Cyprlano. 366.

Barber, Jonathan, 414.

Barbados, 424.

Barbary States, the, 204.

Barclay, Henry, 415. ,

Bardalsan, 77, 78.

Bar-Manu, the Abgar, 77, 78.

Barnabas, 31; 57; 59ff ; [Jo-
seph], 50.

Barnabas of Japan, 172, 173.

Batavla, 99, 100.

Baudin, 148.

Bautista. Pedro, 175.

Bavlanskloof, 225.

Bavaria, 299 ; 306.

Beatty, Charles, 419,

INDEX OF NAMES AND SUBJECTS.

489

Beck, John, 346ff.

Bede, 274 ; concerning the ori-
gin of missions from Rome to
England, 275-279 ; concerning
introduction of Christianity
into Northumbria, 282-285 ;
concerning Celtic missions in
England, 287-289.

Belgium, 253.

Benedict of Poland, 116.

Benigna, Countess, 419.

Benignus, 252.

Berathgith, 306.

Berea, 19; 232.

Berkshire Hills, the, 412.

Bernard, 329.

Bernicia, 285.

Bertha, Queen, 277 ; 279 ; 280,
281.

Bertrand, Louis, 369.

Beryllus, 84.

Beschi, Constantius, 97.

Bethencourt, Jean de, 208.

Bethlehem, 58 ; 73 ; 118 ; the
Star of, 82.

Betuex, 384.

Biard, Pierre, 381.

Bigot, James, 382.

Bigot, Sebastian, 382.

Birinus, 286.

Birka, 317, 318.

Bithynia, 67.

Bjorn, King, 317.

"Black-gowns" among the In-
dians, 382, 383 ; 387.

Bobbio, 298.

Boduff, 318.

Boehler, Peter, 419, 420.

Boemish. Frederick, 346ff.

Boers, the significance of their
history, 226, 227.

Bogoris, 322.

Bohemia, 323 ; 422 ; 442.

Bohemian Brethren, 444.

Bonda, 103.

Boniface [Wlnfrld], 302-307;
443,

Bontier, Pierre, 208.

Borziwoi, 323.

Bostra, 84 ; 85.

Bradford, concerning the mi-
gration of the Pilgrims, 397.

Brainerd, David, 416, 417 ; 443 ;
his journals, 417.

Brainerd, John, 418.

Brazil, 362-366.

Brebeuf, Jean de, 386, 387.

Bregenz, 298.

Bressani, Francis, 387, 388.

Brigida, 267f.

Brito, John de, 99.

Brocard, 148.

Brotherton, 415.

Brown, Peter, 424.

Bruide, King, 270.

Bruno of Saxony, 309.

Bugia, 207.

Bulgarians, the, 322.

Bungo, province of, 171 ; 172 ;
King of, 175 ; convent of, 175.

Burgundians, the, 253, 254.

Cabral, 174.

Csesar, Julius, 11.

Cfesarea, 30 ; 31 ; 55.

Caesarea, Cappadocia, 79.

California, 372, 373 ; 375-377.

Cam, Diego, 213.

Camarlnes, 156.

Cammerhoff, 420.

Campbell, William, concerning

missions in Formosa. 179.
Canary Islands, the, 208f; 210.
Cancer, Louis, 373.
Candace, treasurer of, 196, 197.
(iandidus, George, 179f.
Cannaneo, Thomas, 89.
Canterbury, 278f.
Canton, 138.
Canute the Great, 316.
Cape Breton Island, 381.
Cape Coast Castle, 210.
Cape Town, 224, 225.
Cape Verde, 211 ; Islands, 210,

49Q

INDEX OF NAMES AND SUBJECTS.

Capernaum, 37.

Cappadocia, 19 ; 47 ; 67 ; 80.

Caracalla, 77, 78.

Carey, William, 24 ; 443 ; com-
parison of with Xavier, 171,
172.

Carolinas, the, 373.

Cartagena, 369.

Carthage, 199f.

Caschar, 118.

Cashgar, 77.

Cassius, Dion, 18; 28.

Catacombs of Rome, 243. 244.

Cathay, 115; 117; 123; 136,
137.

Catherine of Cebu, 154.

Cavallero, Lucas, 366.

Cawcawmsquissick, 406.

Cazuta, 213.

Cebu, Island of, 152ff.

Cedd, 286.

Celebes, 103.

Celsus, 192 ; 437.

cenchrea, church at, 234.

Ceolloch, 286.

Ceylon, 90 ; 102, 103.

Chseremon, 20.

Chagatai, 132 ; 134 ; 136.

Champlain, Samuel, 371 ; 384 ;
his account of church disci-
pline in Mexico, 372.

Chardon, John B„ 392.

Charlemagne, 307 ; 308.

Charles V, 360.

Chata, 118.

Chaumonot, Peter, 388.

Chazars, the, 321.

Chiapa, 360.

Chicago, 391.

China, 18 ; 82 ; 107-149 ; begin-
ning of Manchu Dynasty,
140 ; three periods of mis-
sions, 107 ; first period, 107-
115; second period, 115-137;
third period, 137-149 : edict
against foreign religions in,

113, 114 ; attempts of mis-
sionaries from the Philippines,
137, 138 ; 159-161 ; Chinese
in the Philippines, 166, 167.

Chinnihild, 306.

Christian of Pomerania, 309.

Christian socialism, 49, 50.

Christmas Tree, the first, 306.

Chrysostom, 57.

Chunchi, Emperor, 141.

Chunidrat, 306.

Church, the institutional, 51.

Churches as Missionary Socie-
ties, 437.

Cicero, concerning universal law,
9.

Cilicia, visitors from, 51.

Claudius, Apollinaris, 433.

Claver, Peter, 369.

Clemens, Flavius, 243.

Clement of Alexandria, 188 ; his
characterization of Pantsenus,
89 ; his writings, 188ff ; his
"Exhortation to the Heath-
en," 189-191 ; 432, 433.

Clement of Macedonia, 324.

Clement of Rome, 235 ; 243 ;
248.

Clotilda, 255, 256 ; 280.

Clovis, 254-256 ; baptism of, 256.

.Coifi, 283, 284.

'Coinwalch, 286.

Colman, 299.

Colombia, 369.

Colossae, 67.

Colossians, Paul's letter to the,
67.

Columba, 269-272.

Columbanus, 297, 298.

Columbus, Christopher, 356ff :
communication to the sover-
eigns of Spain, 356, 357 ; ex-
tract from will, 357 ; Christo-
ferens, 358.

Comgall, 270 ; 297.

Commission, the Great, 47.

INDEX OF NAMES AND SUBJECTS.

491

Commodianus, 433.

Concobella, 213.

Congo, 213-215.

Connecticut, 414f.

Constantine the Great, 57 ; 81 ;
244.

Constantine of China, 140.

Constantinople, 321 ; 327.

Constantius, Emperor^, 84. .

Copenhagen, 342 ; 423.

Cora, John de, 130 ; concerning
Xestorians in China, 130, 131.

Corinth, 19 ; 31 ; 233-235.

Corinthians, the, 234, 235 ;
Paul's letters to, 234.

Cornelius, 30 ; 31 ; 55 ; 56.

Cornelius of St. Croix, 423.

Cosmas, Indicopleustes, 90.

Cosreen, 200.

Cowper, William, 443.

Cradock, John, 397.

Crespi, 376.

Cretans, 19 ; 31 ; 47.

Crete, 238, 239.

Crimea, the, 321 ; 326 ; 327.

Cross of Christ, inscription on
the, 3 ; coins of Edessa, 77.

Crozet, 168.

Crusades, the, 58; 122.

Cuba, 357; 359ff ; 373.

Cynegils, King, 286.

Cyprian, 201 ; 432 ; 433 ; con-
cerning Spain, 249.

Cyprus, 19 ; 59 ; 207 ; Barnabas
and Saul in, 57 ; early mis-
sions in, 59-61.

Cyrene, 18; 19.

Cyrenians, 51.

Cyril of Alexandria, 81.

Cyril [Constantine] the Apostle
Of the Slavs, 321ff ; 444.

Dablon, Claude, 388.

Dafur, 84.

D'Agulllan, Duchesse, 385.

Damascus, 17 ; 19 ; 40 ; 54 ; 444.

Dambrowka, 329.

Dampier, concerning Philip-
pines, 162, 163.

Danes, the, 312-316.

Daniel, missionary prophet, 16.

David, Christian, 345ff.

Davion, Anthony, 393.

Darfur, 204.

Dartmouth College, 414.

Davenport, James, 416.

Day of Pentecost, 76 ; 88.

De Chavignac, 145 ; concerning
qualifications for mission
work in China, 146, 147.

De Fontenay, John, 143 ; 147ff.

Deira, 285.

De la Peltrie, Madame, 385.

Denehard, 305.

Denmark, 311-316.

Denys of Paris, 252.

Derbe, 63 ; 64.

De Rodes, 148.

D'Escobar, Francis, 374.

Detroit, 391 ; 394.

Deventer, 302.

De Watteville, Frederick, 422.

Diana, the temple of, 65.

Dichu, 263.

Dicul, 290.

Diego, 167.

Dionysius, 235 ; 238.

Dispersion, the, 18.

Diuma, 286.

Dober, Loehnard. 422.

D'Olmos. Andrew, 375.

Dominic, 204, 205.

Domitian, Emperor, 243.

Domitilla, Flavia, 243.

Donatists, the, 202.

Donfield, 285.

Dongola, the King of, 198 ; 204.

Doorkan, 77.

Dorchester, 399.

Drachart, Lawrence, 352.

Drostan [Dunstan], 271.

Druillettes, Gabriel, 382; 383;
390.

492

INDEX OF NAMES AND SUBJECTS.

Duffleld, George, 419.
Dunster, Henry, 408.

Eanfled, 282; 291.

Ebed-Melech, 196.

Ecbarsha, 98, 99.

Eddas, the, 332.

Edessa, 74-78; 81, 82.

Edessius, 197.

Edinburgh, 281.

Edmonds, Canon, concerning the
Scriptures in missions, 429,
430 ; 431, 432.

Edward I of England, 134.

Edwards, Jonathan, 412, 413.

Edwards, Jonathan, Jr., 413.

Edwin, 281 ; 286.

Ebo, Bishop of Rheims, 313.

Egbert, 301.

Egede, Gertrude, 341, 342 ; 344 ;
346.

Egede, Hans, 341-346.

Egede, Paul, 344.

Egypt, 17 ; 19 ; 47 ; 186-194.

Elagabalus, Caesar, 78.

El Ahwaz, 77.

Elamites, 47, 76.

Eligius, 300 ; concerning practi-
cal Christianity, 300, 301.

Eliot, John, 400-409 ; 443 ; in
Roxbury, 408 ; in Nonantum,
409 ; arouses missionary in-
terest in England, 409 ; pub-
lishes Bible translation and
grammar, 409 ; forms Indian
villages, 409.

Elvira, Council of, 250.

Elymas, 60. '

England, 273-292 ; 299 ; 301ff ;
early Christianity in. 257ff ;
Celtic missions, 273f ; 287-
290 ; Roman missions, 274-
285 ; English missions. 290.
291 ; missionary motive in
colonizing, 397f.

English invasion of Britain, 258,
259.

English and Scandinavians, 320,
321.

Epaphras, 67.

Ephesus, 19 ; 65, 66, 67 ; Coun-
cil in, 81.

Ephesians, Paul's letter to the,
67.

Epiphanius, 80. .

Erhard, Christian, 350f.

Eric, King, 319.

Eric the Red, 338ff.

Ericson, Leif, 339, 340; mis-
sionary, 340, 341.

Erimbert, 318.

Escalona, Louis de, 374.

Eskimos, the, 343ff.

Espanola, [Haiti] [San Domin-
go], 357.

Ethelberga, 280, 281 ; 287.

Ethelbert, 277ff ; 286 ; reception
of the missionaries, 278 ;
brings them to Canterbury,
278 ; his baptism, 279.

Ethiopia, 195ff.

Ethiopian, the, 8.

Euodia, 229.

Euphrates, the, 17 ; valley, 76.

Eusebius, 58 ; concerning Apos-
tolic missions. 42 ; concern-
ing King Abgarus, 74-76 ; con-
cerning Christians of Lyons,
251.

Eustasius, 299.

Ewald, 302; 307.

Faizi, 98.

Faure, concerning missions in

the Ladrone Islands, 167.
Felicitas, 200.
Felix of Burgundy, 286.
Felix Minucius, 433.
Ferdinand, 358 ; 360.
Ferdinand, Jean, 170.
Ferdinand of St. Joseph, 176.
Figen, Province of, 176.
Filipinos, 151, 152.
Finland, 330.

INDEX OF NAMES AND SUBJECTS.

493

Fk-ando [Hirado], 170; 173.

Flanders, 299, 300 ; 314.

Flarian, 296.

F16che, Jesse, 3S1.

Florida, 373, 374.

Foreman, 152 ; 176.

Formosa, 17911 ; characteristics

of Dutch missions in, 180fC.
Foulger, Peter, 411.
France, 251-256.
Francis of Alexandria, 134.
Francis of Assisi, 58 ; 193ff ;

204 ; 205 ; 438.
Francke, August. 422 ; 440.
Franco of Perugia, 134.
Frapperie, 148.
Frederick of Saxony, 333.
Friends, the, 418, 419.
Frisia, see Holland.
Frumentius, 197.
Fulda, 306.
Fursey of Ireland, 286.

Galatia, 61 ; 64 ; 65 ; 67.
Galatians, Paul's letter to the,

64.
Gallio, 233, 234.
Gallus, 298.

Ganneaktena, Catherine, 888.
Garnier, 387.
Gaspe, Cape, 381.
Gautbert, 317, 318.
Geislar, 306.
Genoa, 206 : 207.
Gens ^Sterna, 444.
Georgia, Fersia, 80, 81.
Georgia, U. S., 374.
Gerard, 127.
Gilbert, 384.
Gildas, 258.
Glasgow, 269.
Gnadenhutten, 421.
Gnadenthal, 226.
Gomez, Diego, 212.
Gomoz, 376.
Gookln, Daniel, 409.

Goto Islands, the, 174.

Goths, the, 254 ; 294-307.

Gravier, James, 392.

Gravius, Daniel, 182.

Greece, 228-238.

Greeks, mission of the, 4ff ; their
location, 4 ; intellectual at-
tainments, 5 ; linguistic gift,
5, 6 ; conquests, 6, 7 ; their
transmission of religious
ideals, 428, 429.

Green Bay, 394.

Greenland, 338-350.

Gregory the Great, 275ff ; awak-
ening of his interest in Eng-
land, 275 ; his missionary ex-
pedition, 276 ; his letters con-
cerning the English mission,
280.

Gregory the Illuminator, 78-80.

Gregory of New Csesarea, 69, 70.

Gregory of Nysa, 70.

Gregory X., 122.

Grundler, 441.

Guam. 167, 168.

Guatemala, 360.

Guevara, Diego, 175.

Guiana, 370.

Guinea, 216.

Hadrian, 187 ; 235.
Hakon the Good, 319, 320.
Halle, 422 ; the University of,

104 ; 105 ; 420 ; 422.
Hanan-Yeshu', 113.
Hanjiro, 169, 170 ; translations

by, 177.
Haran, 78.
Harnack, concerning Judaism,

24.
Haroldson, Olaf, 319, 320.
Harvard College, 408.
Havana, 373.
Haven, Jens, 351-354.
Hawley, Gideon, 413.
Hebrews, the, 13-32 ; mission-

494

INDEX OF NAMES AND SUBJECTS.

ary Idea In germinal promise,
13 ; In songs, 13, 14 ; in
prophecies, 14-16 ; develop-
ment of ideals, 16ff ; missions
of, 19ff ; relation of to Chris-
tian missions, 30-32 ; Hebrew
ideals in Greek forms, 428,
429 ; see Jews.

Heckwelder, John, 420.

Hedeby, 314, 315.

Helen, 27.

Helena, 140.

Henry the Navigator, 209-212.

Herigar, 317, 318.

Ilermias, 433.

Hermon, Mount, 40.

Herodotus, concerning Greeks in
Cyrene, 195.

Herrada, Martin de, 137; 156;
160.

Herrera, 156ff ; 161, 162.

Herrnhtit, 86 ; 224 ; 345 ; 346 ;
422; 424.

Ilenrnius, Justus, 99, 100.

Hii, 289 ; see Iona.

Hilda, 289.

Hincmar, 324 ; concerning the
baptism of Clovis, 256.

Hippo, 202.

Hippolytus, 247 ; 433.

Hirado [Firando], 170; 173.

Hitoe, 101.

Hocker, Fred Wm, 85 ; 194.

Hoddam, 269.

Holland, 103; 361; [Frisia],
291; 307; [Friesland], 300;
301ff.

Hollis, Thomas, 412.

Homeritffl, the, 84.

Honoratus, 253.

Honorius, Pope, 286.

Hopedale, 351ff.

Horic, 315.

Horic II, 315, 316.

Horton, Azariah, 416.

Hosius, 250, 251.

Hsiian Tsung, 111.

Ilumabon, Rajah of Cebu, 153.

Hungary, 116.

Huss, John, 442, 443.

Hussites, 444.

Hyder, All, 106.

Hyacinth, 309.

Iceland, 331-838.

Iconium, 19 ; 63.

Ignatius, 56 ; 58.

Illinois, the, 392.

India, 132; 87-106; five plant-
ings of Christianity in, 88 ;
primitive missions, 88, 89 ;
Nestorian, 89-92 ; Romish, 92-
99 ; Dutch Presbyterian, 99-
103 ; Danish Lutheran, 104ff.

Indicopleustes, Cosmas, 90.

Inge, King, 319.

Iona [Hy], 270 ; 271 ; 272 ; 287 ;
291.

Iraks, the two, 77.

Ireland, 259-268 ; 297ff ; 301.

Irenseus, 251 ; 443 ; concerning
Spain, 248.

Isabella, 358.

Isabella of Meffana, 154.

Isaiah, 15, 16 ; concerning Ethi-
opia, 196.

Ispahan, 86.

Italy, 239-247.

Izates, King, 27.

Jaballaha, 133.

Jagello, 310.

Jamaica, 425.

Jamay, Denis, 384.

James, 249 ; concerning preva-
lence of Jewish worship, 28.

Jane, of Cebu, 154.

Japan, 169-178 ; early missions
in, 169-174 ; imperial perse-
cution, 175f ; decree against
Christianity, 178.

Japanese in the Philippines, 166,
167.

INDEX OF NAMES AND SUBJECTS.

495

Jaques, Isaac, 415.

Jartoux, 148.

Java, 99, 100; 102.

Javanese, the, 101.

Jena, the University of, 420.

Jecghiz Khan, 116 ; the descend-
ants of, 137.

Jensen, Steven, 352.

Jerome, in Bethlehem, 58 ; con-
cerning Pantsenus, 89.

Jerome of Prague, 442, 443.

Jesus of Nazareth, the ideal mis-
sionary, 33 ; his testimony,
34 ; characteristics of his
work, 34f ; innovations, 35 ;
teaching of God as our Fa-
ther, 36 ; of Immediate fellow-
ship with God, 36 ; of spirit-
ual worship, 36 ; of unity
among men, 36 ; methods of
work, 37, 38 ; choice of field,
38, 39 ; consciousness of broad
mission, 40 ; training of mis-
sionaries, 40, 41 ; his ideal,
43 ; "the world," 43 ; his par-
ables, 43, 44 ; his estimate of
the worth of man, 45.

Jesus Christ, the Master, 55.

Jews, satirized by ancient class-
ic writers, 20ff ; in foreign
lands, 17ff ; 88 ; missionary
activity of, 22ff ; 30 ; transla-
tion of Scriptures, 24f ; ex-
clusiveness of, 24 ; 30 ; tra-
ditionalism, 35 ; bigotry of,
62 ; 63 ; converts to Chris-
tianity, 67 ; see Hebrews.

"Jewish Propaganda under
Heathen Mask," 21, 22.

Jimenez, Alonzo, 156.

Joel, 47.

Jogues, Isaac, 387, 388.

John, 68.

John of Monte Corvlno, 122-
126; 127, 129, 130, 431; bis
epistles, 123-126.

John of Piano Carpini, 116-118.

John II of Portugal, 212, 213.

John XXII, Pope, 133.

Jonah, 14.

Joppa, 55.

Jordanus, 92.

Josephus, 19 ; 21 ; concerning

Jewish proselytes, 27 ; 29.
Judaism, 24 ; proselytes to, 27 ;

spread of among Romans, 28,

29.
Judaizers, 64.
Judas [Thomas], 76.
Judea, 49.

Judith, Empress, 313.
Judson, 24.
Julian, his attempt to restore

paganism, 57.
Junius, Robertus, 180-183.
Justin Martyr, 58 ; 70-72 ; 245,

246 ; 432 ; 433.
Jutland, 315.
Juvenal, 20 ; satire of, 28, 29.

Kagoshima, 170, 171.

Kalliana [Malabar], 90.

Kang-hi, 142.

Kilo Tsung, 110.

Karakorum, 116 ; 117 ; 119.

Karbende Khan, 134.

Kaskaskia, 392.

Kayarnak, 348.

Kentigern, 269f.

Keraits, the, 115, 116; 130,

134 ; see Tatars.
Keturah, 84.
Khorasan, 113.

Khuen [Kino], Eusebius, 372.
Kilian, 299.
Klngmingnese, 353.
Kioto, 170.

Kirkland, Samuel, 415.
Klak, Harold, 313ff.
Koenigseer, Michael, 349.
Koptlc Church, the, 193.
Koxlnga, 184.

496

INDEX OF NAMES AND SUBJECTS.

Kryn, Chief, 388.

Kublai Khan, extent of his do-
minion, 120, 121 ; his request
for missionaries, 121, 122 ;
last Khan to rule all the Mon-
gols, 132 ; see Tatars.

Kuyuk Khan, 117-119.

Labrador, 350-354.

Ladrone Islands, the, 167, 168.

Lseghaire, 264.

Lalemant, Daniel, 387.

Lalemant, Jerome, 386.

Lancerote Island, 208.

Lapland, 330.

La Pointe, 389.

Las Casas, Bartolomeo de, 359-

362.
Las Casas, Albert de, 209.
Layard, 114.
Lebanon, 414.
Lebvinus, 302.
Le Caron, Joseph, 384 ; 386.
Legaspi, 155 ; 157 ; 159f.
Legge, translation of inscription

on monument of Si-gnan-fu,

109-112.
Leipsic, the University of, 419.
Le Jeune, Paul, 384.
Le Noue, 384.
Leon, 249.

Lescarbot, Marc, 381.
Leupold, Tobias, 422, 423.
Lewis, 174.

Leyden, the University of, 99.
Leytimor, 101.
Libya, 19; 47.
Lichtenau, 349.
Lichtenfels, 348; 351.
Lilla, 281, 282.
Lima, the University of, 368.
Limahon, 158 ; 160, 161.
L'Incarnation, Marie de, 385.
Lindisfarne, the Isle of, 288 ;291.
Lioba, 305.
Lisbon, 365.

Lithuania, 309, 310.

Liudhard, 277.

Livingstone, David, concerning
Romish mission work in Afri-
ca, 214 ; 216, 217.

Lo-han, 110.

Long Island, 416.

Louis the Pious, 313.

Louis IX, 119.

Louisiana, 392, 393.

Loyer, 215.

Loyola, Ignatius, 94.

Lucius of Cyrene, 57 ; 194.

Luke, 229 ; concerning Antioch,
56.

Lull, Raymond, 205-208 ; 305.

Luna, Don Tristam de, 373.

Luther, 442.

Liitken, 104.

Luxeuil, 298.

Lydia, 31 ; 229.

Lyons, 251.

Lysimachus, 20.

Lystra, 63 ; 64.

Macedonia, 18; 229ff; 444.

Mackinaw, 390 ; 394.

Madagascar, 217.

Madeira Islands, the, 210.

Madras, 91.

Magdalena, 226.

Magellan, landing at Cebu, 152
conference with the natives
152, 153 ; gives religious in
struction, 154 ; visits Guam
167.

Magi, the, .82.

Maine, 381-383.

Mainottes, the, 238.

Majorca, 205-207.

Malacca, 93; 169.

Malabar, 90.

Malayan Peninsula, the, 120.

Malays, the, 100.

Male, 90.

Maneean, 57.

INDEX OF NAMES AND SUBJECTS.

497

Manetho, 20.
Mangou, 119f.

Manila, 137 ; 157 ; 158 ; 165 ;
166 : ambassadors from to
China, 160.

Manor, Gulf of, 95.

Maopongo, 213.

Marcellinus, 302.

Marcellus II, 95.

Maria, 140.

Marignolli, John de, 136.

Marin, 158, 161.

Mark, John, 61 ; reputed to have
worked in Egypt, 187.

Mark of Nice, 374.

Markham, Clements, concerning
Henry Reichler, 364.

Mar Maris. 77.

Mar Peroses, 89.

Marquette, Jacques [James],
389ff.

Mar Sapor, 89.

Martha's Vineyard, 409 ; 410 ;
411.

Martin, Hieronimo, 138.

Martin of Tours, 252, 253 ; 262,
263; 268.

Martini, 140.

Maru and Tus, Bishop of, 113.

Mason, John, 414.

Massachusetts, 397-413 ; extract
from Cuarter of, 397 ; em-
powers county courts to en-
gage in missionary work, 404 ;
408.

Masse, Ennemonde, 381.

Mastate, 156.

Mather, Cotton, 440, 441.

Matthew's Gospel, early edition
in India, 89.

Matthew, missionary peddler,
177.

Maximilian, 296.

Mayhew, Experience, 410 ; 414 ;
concerning Indians of Mar-
tha's Vineyard, 411 ; "Indian

Converts," 411.

Mayhew, John, 410.

Mayhew, Thomas, 410.

Mayhew, Thomas, Jr., 410.

Mayhew, Zechariah, 411.

Meaco, 175.

Medes, 19; 47; 76.

Media, 78.

Megapolenses, Joanne*, 415.

Meiachkwat, Charles, 385.

Melito, 433.

Memberton, 381.

Mendoza, Juan G. de, 137 ; con-
cerning religion in the Phil-
ippines, 163.

Merida, 249.

Meroe, 195.

Merv, 115.

Mesa, John de, 375.

Mesopotamia, 19 ; 47 ; 76.

Methodius, 321-324 ; 444.

Mexican dollar in missions, 164.

Mexico, 150, 151 ; 155ff ; 360 ;
370-372 ; the conquest of, 358 ;
the University of, 370.

Michigan, 388 ; 420.

Micmacs, the, 381.

Mikhak, 352 ; 358.

Miltiades, 433.

Mina, 212.

Mindoro, 158.

Missions, agencies for, 437-441 ;
genealogy of, 441-444 ; initia-
tion of, 427 ; propagation of,
427 ; literary, 206 ; 235-237 ;
245-247 ; 432,433 ; unordained
workers in, 247 ; 437 ; train-
ing schools for, 82 ; 188 ; 205,
206; 253; 262; 267; 289
298 ; 299 ; 304 ; 305 ; 306
325; 344; 408; 412; 414
see Student Volunteers.

Missions and Literature, 429-
435.

Missions and Maritime Discov-
ery, 209, 210.

498

INDEX OF NAMES AND SUBJECTS.

Missions and Sociology, 435, 436.
Mohammed, 85.
Molon, Apolonius, 20.
Moluccas, the, 103.
Monasteries, missionary, 267.
Mongols (see China and Tatary).
Monoboz, 27.
Monterey, 376.
Montgomery, John, 424.
Monti, John Baptist de, 174.
Montigny, Francis de, 393.
Montreal, 384 ; 385.
Morales, Francis de, 176.
Moravia, 323f; 442.
Moravians, the, 194 ; 224-226 ;

416-425 ; 439f ; 442 ; 444.
Morga, Antonio de, 150, 151.
Morocco, 18 ; 204.
Moronis, Sergeant, 161.
Moses, 26, 27; 28; 29.
Mount Desert Island, 381.
Murad, 97.
Murcia, 205.

Nablous, 70.

Nadir Shah, 85.

Nagasaki, 173; 175, 176.

Nain, 352.

Nantucket, 409; 410; 411.

Natick, 409; 414.

Nayan, 121.

Neale, concerning the Nestorian
church, 83.

Nero, 11; 242, 243.

Nestorian Tablet of Madras, In-
dia, 91.

Nestorian Tablet of Si-gnan-fu,
China, 107ff.

Nestorians, the, 82, 83 ; 89, 90f ;
119f.

Nestorius, 81.

Netherlands, the, 299.

New Caesarea, 70.

"New England's Prospect," con-
cerning Roger Williams, 400.

"New England's First Fruits,"
398 ; extract from, 399.

New Granada [Colombia], 369.

New Herrnhiit, 346, 348; 350.

New Jersey, 416.

New London, 414.

New Mexico, 374, 375.

New Orleans, 393.

New Stockbridge, 415.

New Testament, composed of
missionary documents, 430.

New York, 414ff.

Nicaragua, 360.

Nicholas from Antioch, 30.

Nicholas, Louis, 389.

Nicholas of Pistoia, 123.

Nicolas, 130.

Nineveh, 15.

Ninian, 268.

Nipissing, Lake, 384.

Nisbets Haven, 351.

Nisibis, 81 ; 82.

Nithard, 317, 318.

Nitschmann, David, 423.

Nobili, Robert de, 95-97.

Nobrega, Manuel de, 362.

Nonantum, 409.

Noricum, 296.

Norridgewock, 382.

Norway, 319-321.

Nouni, 80, 81.

Nova Scotia, 381.

Nubia, 198; 204.

Occom, Samson, 414, 415 ; 416.

Ochrida, 324.

Oda of Poland, 329.

Odo of Beauv^is, 324.

Odoric, 128, 129; 138.

Ohio, 420f.

Oita [Fueheo], 171.

Okak, 353.

Okkodai, 118 ; 120.

Olaf, King, 318.

Olbeau, Jean de, 384.

Olga of Russia, 325 ; 326 ; 328.

INDEX OF NAMES AND SUBJECTS.

499

Olney, 443.

Olopun, 109 ; 110 ; 113.

Omura, 173.

Origen, 70 ; 84 ; 89 ; 186 ; 191 ;

432; 433; "Against Celsus,"

192.
Orr, James, concerning church

in Antiocb, 56, 57.
Orta, 158.

Ortega, Manuel de, 366.
Ortiz, Estasio, 175.
Osaka, 175, 176.
Oswald, King, 287ff .
Otho of Bamberg, 329.
Overyssel, 302.

Padillo, John de, 374.

Pahadius, 267.

Palliser, Sir Hugh, 351.

Palou, 376.

Pamphylia, 47 ; 61.

Panay, 156, 157.

Pango, 213.

Pantsenus, 88 ; 89 ; 188.

Paphos, 61.

Paraguay, 366, 367.

Paris, the University of, 94 ; 206.

Parron, 376.

Parthia, 78.

Parthians, 19 ; 47 ; 76.

Pascal of Vittoria, 134ff.

Patrick, 259-268.

Paul, 1, 2 ; 10 ; 19, 20, 31 ; 258 ;
442 ; his first foreign mission-
ary tour, 60-64 ; his later mis-
sionary tours, 64ff ; his visit
to Ephesus, 66 ; excluded from
the synagogue, 66 ; success of
his mission, 67 : his address to
the Ephesian elders. 67 ; in
Macedonia, 229ff ; in Athens,
232f; in Corinth, 233f : in
Crete, 238 : in Rome, 241, 242 ;
In Spain? 248 ; see Saul.

Paul of Japan, 172, 173.

Paul of Samosata, 56.

Paulinus, 281-285 : 287.

Peking, 83 ; 120 ; 123 ; 138 ; 148 ;
[Cambaliech], 124; [Camba-
luc], 127; 129; Nestorian
Archbishop of, 133 ; embassy
from to the Pope, 136.

Pelagius, 259.

Penda, 286.

Penn, William, 418.

Pennsylvania, 416-421 ; Friends
in, 418, 419 ; Moravians in,
419-421.

Pensacola Bay, 373.

Pentecost, 18; 46-48.

Peoria, 392.

Peregrine, 127, 128.

Pereira, 142, 143.

Perga, 64.

Perpetua, 200.

Persia, 73-86; 89.

Persian Gulf, 84.

Peru, 151 ; 368 ; 369.

Peter, 47 ; 53 ; 55 ; 67, 68 ; 76.

Peter of Ghent, 371.

Peter of Lucolongo, 126.

Petit-jean, M., 178.

Pharos Island, 25.

Philemon, 67.

Philip. 32 ; 53.

Philip II, 155f ; 157; 360.

Philip of Crete, 239.

Tbilippi, 20; 31.

Philippine Islands, the, 150-167 ;
first teachers of Christianity
in, 166 ; character of early
missionaries, 102 ; emancipa-
tion of slaves, 151 ; home mis-
sions in, 166, 167 : foreign
missions from, 137, 138 ; 159-
161; 174-177.

I'hilo, 17; 19; 22; 187; "Mon-
archy." 23; concerning the
Septuagint, 25, 26.

Phoebe, 235.

l'hrygia, 19 ; 47.

Picolo, 373.

5oo

INDEX OF NAMES AND SUBJECTS.

Pigafetta, 152.

Plato, 12; 22; 71.

Pless, Count, 345, 346.

Plessis, Paciflgue du, 384.

Pliny, 20 ; letter to Trajan con-
cerning Christianity, 68, 69.

Pliitschau, 104 ; 223.

Plutarch, 20.

Plymouth, 398 ; 405.

Point St. Ignace, 390.

Poland, 116 ; 329.

Polltarchs, the, 434.

Polo, Maffeo, 121.

Polo, Marco, 121.

Polo, Nicolo, 121.

Polycarp, 251.

Pomerania, 329, 330.

Pontus, 19 ; 47 ; 67.

Port Royal, 381.

Portugal, 209-213.

Portuguese missions, in India,
93; in Africa, 93; 209-213;
216 ; in South America, 93 ;
in Amboyna and Ceylon, 101,
102 ; in America, 355 ; 362.

Potninus, 251.

Prescott, concerning missionary
intentions of Spain, 358, 359.

Prester John, 116 ; 117.

Pringle, Thomas, concerning de-
struction of Bosjesmen, 220.

Priscilla, 66 ; 233 ; 240f.

Providentia, 179.

Prudentius, 250.

Prussia, 309.

Ptolemy Philadelphus, 24.

Porto Rico, 360.

P'u-lun, 111.

Purchas, 195.

Pyritz, 330.
Pythagoras, 71.

Quadratus, 42 ; 235 ; 432 ; 433.
Quaque, Philip, 216.
Quebec, 384, 385.
Quen, Jean du, 385.

Quiodomari, 176.

Rale, Sebastian, 383.

Rashid-eddin, 115.

Ratislav, 323.

Rauch, Christian Henry, 416.

Reichler, Henry, 364.

Remigius, 255.

Rheims, 256.

Rho, Giacomo, 139.

Rhode Island, 405ff.

Ricci, Matteo, 138f ; 142 ; 149.

Richard, Gabriel, 394.

Richardie, Armand de la, 391.

Rimbert, 318.

Roe, Sir Thomas, 98 ; concern-
ing Jesuit missions in India,
98, 99.

Roger, John, 373.

Romans, mission of the, 7ff ; gov-
ernment, 7 ; 9 ; law, 9 ; legions,
7; officers, 7; roads, 8; reli-
gion, 10, 11 ; political life, 11 ;
social life, 11 ; domestic life,
11, 12 ; spread of Judaism
among, 27ff ; Paul's letter to,
234.

Rome, Jews in, 18, 19, 47 ; Chris-
tianity in, 240-244 ; 441.

Rouen, 253.

Roxbury (Rosqbray), 384, 385;
408.

Rubruk, William, 119f.

Ruegen, Island, 330.

Rueffer, J., 85.

Russia, 325-328 ; origin of liter-
ature, 323 ; introduction of
Christianity, 325.

Sabatier, Life of Francis of As-
sisi, 58.

Saenrese, 388.

Sagas, the, 332 ; concerning the
christening of certain Ice-
landers, 334ff ; concerning
church-building in Iceland,

INDEX OF NAMES AND SUBJECTS.

50I

337, 338 ; concerning introduc-
tion of Christianity in Green-
land, 339, 340.

Sahara, the, 18.

Saint Asaph, 269.

Saint Augustine, 373, 374.

Saint Croix Island, 423.

Saint Gall, 306.

Saint Jan, 424.

Saint Kitts Island, 424.

Saint Thomas, 424.

Salamanca, the University of,
359.

Salamis, 19 ; 57.

Salem, 405.

Sales, Francis de, 386.

Salvatierra, John, 373.

Salvian, concerning Goths and
Romanists, 254.

Samaria, 49 ; 52, 53.

Samaritans, 39 ; 53.

Samarkand, 113.

San-Chan Island, 137.

Sande, Don Francisco, 160 ; 161.

San Diego, 376.

Sandobal, Alonzo de, 369.

San Domingo, 360.

Sandwich, 391.

San Francisco, 376.

San Gabriel, 374.

San Jose, Ferdinand de, 175.

San Salvador, 362.

Santa Barbara, 376.

Sapphira, 51.

Saragossa, 249, 250.

Saul, 54 ; 60, 61 ; in Arabia, 83-
85 ; see Paul.

Sault Ste. Marie, 389 ; 394.

Saxons, the, 307, 308.

Saxony, 302; 307, 308.

Sayki, 175.

Scandinavians, the, 311-321.

Scellium (Cosreen), 200.

Schall, Adam, 139 ; 141 ; 142.

Schenectady, 415.

Schlelermacber, 442.

Schleswig, 315.
Schmidt, 224-226.
Schiirer, Emil, 21.
Schumann, Solomon, 424.
Schwartz, Christian Friedrich,

105, 106.
Scotland [Caledonia], 268-272.
Sergeant, John, 412.
Sergeant, John, Jr., 413 .
Seleucia, 57.

Seleucia-Ctesiphon, 77, 83.
Sempad, Epistle of, 118.
Seneca, 10; 28.
Serai, 133.

Serfogee, Maha, 106.
Sergius Paulus, 60, 61.
Serra, Juniper, 376.
Seu, Candida, 139.
Seu, Paul, 139.
Severina, 244.
Severinus, 296, 297.
Severus, Alexander, 244.
Shackmaxon, 418.
Shapur II, 82.
Shinnecock Indians, 416.
Sibylline Oracles, 21, 22.
Sidon, 40.
Sierra Leone, 216.
Sigfrid, 318.
Sigward, 318.
Silas, 31 ; 64 ; 229, 230.
Sillery, 385.
Silva, John, 374.
Simeon, the Black, 57 ; 195.
Simon of Cyrene, 194.
Simon the Sorcerer, 53.
Sinim, the land of, 16 ; 113.
Skotkonung, Olaf, 318.
Slavs, the, 321-330 ; apostles of,

321ff ; origin of literature,

323 ; 325.
Socotra, 77; 90.
Socrates, historian, concerning

the Burgundians, 253, 254.
Soerensen, John, 349.
Solani, Francis de, 368.

502

INDEX OF NAMES AND SUBJECTS.

Soudan, the, 204.

Southey, Robert, concerning the
"Reductions," 367 ; concerning
missions in South America,
370.

Sozomen, 58.

Spain, 248-251 ; missionary mo-
tive in conquests of, 150, 151 ;
356, 357 ; 358, 359 ; missions
of in America, 355 ; 358.

Spangenberg, 420.

Stach, Anna, 347.

Stach, Christian. 345ff.

Stach, Madam, 347.

Stach, Matthew, 345ff.

Stach, Rosina, 347.

Stavorinus, concerning religion
in Dutch India, 101, 102.

Stefnin, 334.

Stephen, 51 ; 54 ; 59.

Stephen of Serai, 133.

Stettin, 330.

Stockbridge, 412, 413.

Strabo, 17 ; concerning Moses,
26, 27.

Strangford Lough, 263.

Strathclyde, 269.

Student Volunteers, 94 ; 99
104, 105 ; 188 ; 253 ; 270
297 ; 301 ; 303 ; 304. 305
321 ; 341 ; 359 ; 415 ; 419
420 ; 422 ; see Missions, train
ing schools for.

Sturm, 306.

Sultania, 134.

Sumatra, 103.

Sumitando, 173, 174.

Sundia, 213.

Surinam, 425.

Sweden, 316-319.

Sweyn, 316.

Swibert, 301.

Symphorian, 252.

Synagogue of Freed Slaves, 51.

Synagogues as missionary cen-
ters, 19, 20.

Syntyche, 229.

Syria, 46-58 ; home missions, 52-
58 ; city missions, 49-52.

Tacitus, 20 ; concerning Chris-
tians in Rome, 242, 243 ; con-
cerning the Finns, 322.

Tackamason, John, 411f.

Tackawambit, 409.

Tadousac, 384, 385.

Tai Tsung, 109; 111.

Tamaroa, 392.

Tanchat, 118.

Tang, 110.

Tanjore, 105, 106.

Taprobane [Ceylon], 90.

Tara, 264.

Tatian, 246, 247; 432, 433.

Tatars, the, 85 ; 115-149 ; char-
acteristics of their dominion,
115, 120, 121 ; conversion of
the Keraits, 115 ; division of
the sovereignty, 132.

Tatary, 115-141.

Tegakouita, Catherine, 388.

Temple courts, 29 ; 50 ; court of
the Gentiles, 29, 30.

Terante, 103.

Tertullian, 200; 432, 433; his
writings, 201 ; concerning
Spain, 249 ; concerning Brit-
ain, 258.

Teutonic Knights, the, 309.

Texas, 375.

Thaddeus, 74 ; 76.

Thanet Isle, 277.

Thangbrand, Olaf, 334, 335 ; 337.

Thecla, 305.

Theophilus, 433.

Theophilus, missionary to Ara-
bia, 84.

Thessaloniea, 19 ; 31 ; 230ff ;
321 ; 434 ; 442.

Thiodhild, 340.

Thomas, 88.

Thomas of Malabar, 89, 90.

INDEX OF NAMES AND SUBJECTS.

503

Thompson, Thomas, 216.

Thor's Oak, 306.

Thorwald, 333.

Three Kings, the, 118.

Three Rivers, 384.

Thuringia, 306.

Thury. Peter, 382, 383.

Tibet, 129.

Timor, 103.

Timotheus, 80.

Timothy, 63, 64 ; 229 ; 234.

Tiradates III, 79, 80.

Titus, 234.

Titus Justus, 31.

Tobago, 424.

Tobias, 168.

Tokio, 176.

Tondo, 158.

Torres, Cosm6 de, 170 ; 172-174.

Totnan, 299.

Tourakina, 117.

Trajan, 56 ; 68.

Tranquebar, 104, 105.

Translation of Scriptures, 6 ;
24-26; 266; 272; 291; the
Septuagint, 24, 25 ; first into
a western tongue, 203 ; into
Syriac, 77 ; into Malayan, 100 ;
Into Cingalese, 103 ; into Goth-
ic, 295 ; into Tamil, 105 ; into
Slavonian, 323 ; into Indian,
409 ; by Carey, 172 ; by Han-
jiro, 177 ; by Aquila, 26.

Travaneore, 95.

Tricheropalle, 97.

Trichinopoli, 105.

Tryggvesson, Olaf.319, 820 ; 334.

Tschoop, 416.

Tsiuan-chau, 127.

Tuglavina, 353, 354.

Tunis, 205, 207.

Tupac, Serai, 368.

Tupas, 155, 156.

Turks, 115.

Tyre, 40.

Ulfilas, 294, 295.

Ung-Kalm, 134.

Upsala, 319 ; the University of,

295.
Urban VIII, 176.
Urdinseta, 155, 156.
Usbeck, 133.
Usuki, convent of, 175.

Valens, 238.

Valignan, Alexander, 174.

Vander Stall, Peter, 223.

Van Riebeck, Jan, 219.

Vedastus, 255.

Venezuela, 360.

Vera Cruz, Alfonso de, 370.

Verblest, Ferdinand, 140, 141 ;
142.

Verolles, concerning Infant bap-
tism, 144.

Verrier, Jean le, 208.

VIcelin, 330.

VIctricus, 253.

Vielra, Antonio, 365, 366.

Viel, Nicholas, 886.

Vienna, 296.

VIenne, 251.

Villela, 173.

Virginia, 374.

Vivera, 368.

Vizcaino, 376.

Vladimir, 325-328 ; his study of
religions. 325-327.

Von Watteville, John, 420.

Wales, 259 ; 269.
Walpurgis. 305, 306.
Welnau, 313.
Wends, the, 330.
Wequash, 399 ; 406, 407 ; grand-
son of, 414.
Werenfrid, 302.
Wesley, John, 420 ; 442, 443.
West Indies, 359ff ; 421-425.
Wheelock, Eleazer, 414.
Whitby, the Council of, 291.

5<H

INDEX OF NAMES AND SUBJECTS.

White House of Whithorn,

Whiiiield, 414.

Wigbert, 302.

Wilfrid, 290-292.

Willehad, 308.

Williams, Roger, 399-408

"Key," 402.
Willibald, 302; 305.
Willibrord, 301, 302; 312,
Wine, Bishop, 289.
Winfrid [Boniface], 302ff.
Winnibald, 302 ; 305.
Women's Work, 27 ; 31 ; 53

69 ; 80 ; 81 ; 113 ; 127 ;

139; 140; 173; 188;

229; 233; 240; 244;

255, 256; 267; 280;

289 ; 291 ; 305, 306 ; 325,

327 ; 328, 329 ; 340 ; 342 ;

346; 347; 352; 353;

385; 388; 419.
Wiirtzburg, 299.

268.

his

313.

; 66
134

200
252
281
326
344
358

Xavler, Francis, 93ff ; 137 ; 169ff ;

390; 432; 443; comparison
with William Carey, 171, 172.

Xavier, Geronimo, 97 ; 98.

Ximenes, 360.

Yamaguchi, 171.
Yeman, 77.
Yezd-buzid, 109.
Yunlie, 140.

Zayton [Tsiuan-chau], 127, 128 :

357.
Zealandia, 179.
Zeisberger, David, 420.
Zenobius, 80.
Ziegenbalg, Bartholomew, 104 ;

105 ; 223 ; 443.
Zimbales, 161.
Zinzendorf, Count, 345 ; 351 :

419 ; 422 ; 444.
Zuccelli.215.
Zumarraga, Bishop, 371.

TOfop;

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Full text of "Two thousand years of missions before Carey; based upon and embodying many of the earliest extant accounts"

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