LIBRARY TORONTO Shelf No. Register No l/e.vi e. K THE ENCYCLOPEDIA OF MISSIONS. DESCRIPTIVE, HISTORICAL, BIOGRAPHICAL, STATISTICAL. WITH A FULL ASSORTMENT OF MAPS, A COMPLETE BIBLIOG RAPHY, AND LISTS OF BIBLE VERSIONS, MISSIONARY SOCIETIES, MISSION STATIONS, AND A GENERAL INDEX. VOL. II. EDITED BY REV. EDWIN MUNSELL BLISS. FUNK & WAGNALLS: NEW YORK, LONDON, 1891 TORONTO. All Rights Reserved. PRINTED IN THE UNITED STATES. \v OH-O "<r fll Entered according to Act of Congress, in the year 1891, by FUNK & WAGNALLS, In the Office of the Librarian of Congress at Washington, D. C. [Registered at Stationers Hall, London, England.] LIST OF MAPS. VOL. I. 1. AFRICA, POLITICAL MAP, Facing page 6 2. " EGYPT AND EASTERN SOUDAN, ...... 10 3. " CENTRAL, " 14 4. " SOUTH, " 20 5. " WESTERN SOUDAN, 26 6. " NORTH " 30 7. BENGAL (EASTERN INDIA), . " 149 8. BOMBAY (WESTERN INDIA) " 174 9. SOUTH AMERICA, " 180 10. CHINA " 247 11. GREECE AND BALKAN PENINSULA, . " 396 12. HAWAIIAN ISLANDS, " 411 13. INDIA (LANGUAGE MAP). (See also BENGAL, BOMBAY, MADRAS, PUNJAB), " 444 14. ALASKA AND CANADA, , " 452 15. JAPAN AND KOREA " 482 VOL. II. 16. MADAGASCAR " ? 17. MADRAS (EASTERN INDIA) " 19 18. MALAY PENINSULA. BORNEO, etc., 27 19. MICRONESIA AN D MELANESIA (WESTERN PACIFIC), .... " 58 20. MEXICO " 91 21. POLYNESIA (EASTERN PACIFIC), . 208 2 1 PUNMAU (NORTHERN INDIA), 262 23. PERSIA, AFGHANISTAN, 218 - 4. SIAM, . : " 332 25. TURKEY IN ASIA AND SYRIA, " 412 26. WEST INDIES, 4-39 ENCYCLOPAEDIA OF MISSIONS a town of Sierra Leone, West Africa, east of Freetown. Station of the Wes- leyan Methodist Missionary Society (England), with 1 native missionary, 6 local preachers, 85 church-members, 30 day-scholars. Maboiilela (Mabolela), a town in Orange Free State, South Africa, north of Berea, and almost due east of Bloemfoutein. Mission station of Paris Evangelical Society (1859); 1 missionary, 5 evangelists, 372 communicants, 151 scholars. Macartliy s Island, an island in the mouth of the Gambia, Senegambia, West Af rica. The Wesleyaus founded a station here in 1832, but so many white missionaries died on account of the climate, that in 1848 it had to be left to the charge of native preachers from Sierra Leone. They have 86 church-members, a congregation of 300, and the Gospel of Matthew has been translated into Wolof. English, how ever, is generally understood. Macao, a colony of Portugal, on the south east extremity of Hiuug-shang Island, Canton province, China, 60 or 70 miles southeast of Canton. This place was formerly the shipping station for the coolies sent to South America. It is noted now principally for its healthfulness, and for the gambling which is there carried on. A station of the Presbyterian Board (North), with 1 missionary aud wife, from which out- stations in the Canton province arc worked. The work is mainly among the districts from whence emigrants go to the United States and other countries. Macassar Version. The Macassar be longs to the Malaysian languages, and is spoken in the island of Celebes. Aversion of the Gospel of Mark, which Dr. Leydeu had prepared with the help of some learned scholars, was never printed. In 1840 Dr. B. F. Matthess of the mission house at Rotterdam was sent to Celebes, and after having studied the language, he trans lated parts of the New Testament, which were published by the Netherlands Bible Society be tween 1863 and 1874. The first part of the New Testament was published at Macassar and Amsterdam in 1875, and the second in 1888 by the above Bible Society. Macedonia, a section of European Turkey, bounded on the north by Bulgaria, on the south by Greece, on the west by Albania, while on the east there are no definite bounda ries to separate it from the rest of European Turkey. It is in the main coincident with the old kingdom of Macedonia. The chief cities are Salouica (Thessalonica), Uscup, and Mon- astir. The population is chiefly Bulgarian and Greek, though there are large numbers of Al banians. Mission work is carried on by the A. B. C. F. M., with a station at Monastir; and the Presbyterian Board (South), with a station at Salonica. A missionary of the Committee of the Free Church of Scotland for the Conversion of the Jews resides at Salonica. (See Turkey, and Bulgarian Mission of the A. B. C. F. M.) Maccdoiiiaii-Rouniaii Version. The Rouman or Roumanian belongs to the Gra?co- Lalin branch of the Asian family of languages, and is divided into two dialects: the one is the standard Rouman, and is vernacular in Ron- mania and part of Transylvania ; the other is the Macedonian dialect, and is spoken by the Roumans or Vlachs, as they are called, of Macedonia, Albania, aud Thessaly. All former efforts made in behalf of the British aud For eign Bible Society to procure a translation into this dialect having failed, the Society at last succeeded in procuring the services of La/ar Demetrius.ji teacher in the Roumanian Academy at Monastir, who translated the Gospel of St. Matthew into this dialect, which after a careful revision was printed under the direction of Mr. Kyrias, a good Rouman scholar, at Bucharest in 1889. The edition consists of 5,000 copies. Ulaceio, a city of Brazil, South America, on the coast in the province of Alagoas. Its harbor is protected from the ocean by a reef of rocks. Population, 10,000. Mission station Southern Baptist Connection ; 1 native pastor. Macfarlaii, a town in East Knffraria, South Africa, northwest of King William s Town. Mission station of the Free Church of Scotland; MACFARLAN MACKAY, ALEXANDER M. 1 missionary, 1 church, 326 communicants, (5 out -.stations, 4 schools, 218 scholars. Hackay, Alexander ]tt., b. Rhyme, Aberdeenshire, Scotland, October 13th, 1849; was a son of a minister of the Free Church. At three years of age he read tin 1 New Te-ta- inent; at seven, Milton s "Paradise Lost," Gibbon s " Decline and Fall of the Koman Km- pirc, 1 and Robertson s " History of the Discov ery of America." His Father taught him geog raphy, astronomy, and geometry ; stopping in their walks to demonstrate a proposition of Euclid, or illustrate the motions of the heavenly bodies, or trace the course of a newly-discovered river of the Dark Continent with his cane in the sand. He listened with interest to letters and conversations of meu of science, as Hugh Miller, Sir Roderick Murehisou, and others, who were sometimes visitors at the manse, sometimes iu correspondence with his father. At eleven he for a time discarded books, and gave himself to the study of engines, gas-making, carpentry, blacksmithing, saddlery, etc. At thirteen he again began to devour books, and made great progress in the classics and mathematics, but for recreation watched the processes of photogra phy and ship-building. At sixteen his mother s death, and her dying request that he would " search " the Scriptures, deeply impressed him. At eighteen he entered the training-college for teachers, and was distinguished in many depart ments of study. He afterwards studied for three years, at Edinburgh University, applied mechanics, engineering, higher mathematics, physics, to which he added one year of survej r - iug and fortification. At twenty-four he went to Germany to acquire the language, and thus have access to the stores of lore iu that laud. He soon secured a position in a large engineer ing establishment in Berlin as conntructeur or draughtsman. Here he was a missionary among the ungodly workmen in the institution, and was preparing in heart and purpose to go as an engineering missionary to carry the gospel with civilization to some dark corner of the heathen world. At twenty-six, in 1875, in response to an appeal from the Church Missionary Society for a practical business man to go to Mombasa, he offered himself, but another person had been secured. Later iu the year an offer of a highly lucrative secular position was made him; but he declined it, that he might be ready, when the Lord should permit him, "to go to the heathen. Early the next year he was accepted by the Church Missionary Society; embarked April 25th, 1876, for Victoria Nyauza, reaching Zanzi bar May 29th. In November, on the march through Ugogo, he was taken very ill, and was sent back by Dr. Smith, but recovered lie fore reaching the coast. Instructed by the secretary not to return before the close of the rainy season, he constructed 230 miles of road to Mpwapwa. In November, 1878, he reached Uganda. Alluding to the kind treatment he had received from the natives, he says : "Wherever I rind myself in Stanley s track, I nud his treatment of the natives has invariably been such as to win from them the highest re spect for the face of a white man." Mr. Mackay had acquired a knowledge of the Swa- hili language, and was able immediately to print portions of the Scriptures, and to read and explain them to the king and his people. Mtesa showed much interest in the truth. Children were much drawn to Mr. Mackay, and con stantly surrounded him. Many were learn ing to read the Bible, and the Sabbath began to be partially observed at Court. Soon Roman Catholic teacher* came, and bitterly opposed his teaching. Mohammedans also began to withstand him. JIc labored daily at the print ing-press, having to cut hi* own types, and also repaired tools, and did oilier work for the na tives, thereby supplying hi* own wants. He ex pre**ed regret that so much of his time wa* thus taken from religions teaching, but hoped his example would lie useful, as labor was 80 much despised by the heathen. November 1st. 1879, he wrote : " Hosts of people come every day for ins ruction. chiefly in reading. " Again lie mentions having men read to him while he works at the lathe or forge. His journal show* intense xeal and incessant labor in making known the gospel with prayer and faith. In 1882 live converts were baptized, and in is^-J the native church consisted of 80 members, in cluding two daughters and a grand-daughter of the king. But in that year Mtesa died, and was succeeded by his young son Mwanga, who proved to be weak and vacillating, and a tool iu the hands of his crafty courtiers. Political events in Africa stimulated suspicion of foreign- . ers, and he soon began to persecute the Chris tians and oppose the missionaries. Three lads were burned for their adhesion to Christianity, and many others were slain. Mr. Mackay was repeatedly threatened with expulsion, but held his ground, and was allowed for a time to con tinue his work, his skill as an engineer and mechanic, of which the king often availed him self, helping to secure his favor. In 1886 the persecution broke out again, many under great tortures exhibiting a Christian fortitude and heroism unsurpassed in apostolic times. In 1887 the Arabs succeeded in persuading Mwanga to expel Mr. Mackay. Having locked the mission premises, he embarked July 20th for the south ern end of the lake, making his abode at Usambiro. Here he remained for three years, translating and printing the Scriptures, teaching the Christian refugees from Uganda, instructing the natives of the district, as far as he could with an imperfect knowledge of their language, and working at house-building, brick- making, and the construction of a steam-launch with which to navigate the lake. He was at tacked with malarial fever, and died February 8th, 1890, after five days illness. Mr. Ashe, his companion, says . "1 have lost my best and most loving earthly friend. A born leader, as gentle as lie was brave. One part of his char acter wa* his earnestness in prayer and the study of the Bible." Colonel J. A. Grant, companion of Speke in his journeys, thus writes: "The blow to civilization in Central Africa which has fallen on us all is not easily repaired, for a score of us would never make a Mackay." Mr. Stock remarks : " Mackay is identified in mo-t minds with the industrial, material, and civiliz ing side of missions. It would indeed be most unjust to think of him entirely in that aspect. A man who was one day grappling with Mo hammedans in strenuous theological argument, and preaching Christ, that He is the Son of God; who the next day was content to sit for hours teaching boys to read, and explaining to them simple texts; and who the third day was pati ently translating the blessed words of life into a language that had no grammar or dictionary 14 IxnigltUde 46 Kast from 48 On-rnwii-h SO 11 MACKAY, ALEXANDER M. such a man was 110 mere industrial and civil izing missionary." The Society thus records its estimate of Mr. Mackay : "His talents were of a very high order, and he brought to bear upon the cause of the spread of Christian ity and civilization in Africa not only remark able practical resourcefulness as an accom plished engineer, but the powers of a vigorous and cultivated mind, and a devotion and perse verance unsurpassed by any African mission ary. Moreover, he took a leading part in the direct work of the mission, teaching and preaching the Word of God; and he utilized the knowledge of both classical and modern lan guages in reducing the vernacular of Uganda to writing, and rendering into it portions of Scrip ture, prayers, etc." Mackenzie, J. Kenneth, "!.!>., a medical missionary of the London Missionary Society; was first appointed to Hankow; he took charge of the mission hospital there till 1878, when in the autumn he was transferred to Tientsin. He was called in to prescribe for the illness of the wife of the powerful Viceroy of Chihli, Li Hung Chang, and his success in curing her attracted the attention of the Vice roy to his work. A dispensary was opened in the Viceroy s theatre, with a female department, and large subscriptions were made by him and other high officers towards the building of a hospital. In 1881 the hospital, on the promises of the London Mission, was opened by the Viceroy, and plans were adopted for a medical school, to which the students formerly sent to the United States of America by the govern ment were sent to be trained as doctors, and a thorough organization of a medical staff for the Chinese army and navy was in course of formation. Amid his arduous duties, Dr. Mackenzie found time to pursue evangelistic work, both among the poor patients and those "in Caesar s household," for the favor of the Viceroy secured him access to many of the high officials. The work at Tientsin grew and en larged, so that in his last report, 1887, he gave the number in attendance at the dispensary as 13,799, in-patients in the hospital 591, and 9 medical students. He was called suddenly , away from his work by death, April 1st, 1888. He was universally admired and beloved by his associates, and was said to be the "most impor tant man in Tientsin. " The London Missionary Society report speaks of him thus: " A skilful physician, he was also, and above all, an earnest evangelist." A handsome slab of stone, bearing a brief motto on one side, and on the other a short biographical sketch, built into the outer wall of the courtyard of his old dispensary at Tientsin, is the mark of the esteem and loving memory of his college students and some of the native Christians who knew and loved him well. Macleag, a settlement on Lake Alexan- drina. South Australia; was founded in 1858 by the Scotchman Tapliu, who translated parts of the Bible into Narrinjeri, wrote a grammar of the tongue, and made a careful study of 22 native languages. Station of the Hermanns- burg Evangelical Lutheran Mission. Macmillaiinatiia, town in Orissa, India, two miles from Cuttack, the capital. A sub station of the General Baptist Missionary Society (established 186), worked from Cuttack. It has one chapel, supplied by preachers from Cuttack, 32 church-members, and a Christian community of 115. Madagascar, an island of the Indian Ocean, nearly parallel with the eastern coa>t of South Africa, from which it is separated by the Mozambique Channel, which varies in width from 220 to 540 miles. Its northernmost point is in IT 57 30 south latitude, and the southern most is in 25 38 55 south latitude. Its breadth is at the widest point over 7 of longitude. Its ex treme length is 975 miles, and its breadth varies from 250 to 350 miles. Its area is about 230,000 English square miles. It is the third largest island in the world, ranking only below Borneo and New Guinea. Madagascar has a coast-line of over 2,000 miles, and on the northwestern, northern, and northeastern coasts there are many good and some excellent harbors; but south of latitude 19 there are very few roadsteads where a ves sel can ride in safety, either on the east or west coasts. At the north, Diego Suarez Inlet is its finest harbor. The ports best known on the east coast are: Port Choiseul in Antongil Bay, Ports Ste. Marie, Fenoarivo, Foule Point, Tamatave, Mahauoro, Vatomandry, Mohila. On the south are Fort Dauphin and two or three less important ports. On the west the impor tant harbors are: Nosy-Ve, Morondava, Main- tirano, Mojanga, the largest port on the island; Helleville, in the French island of N6sy-Be; Bavatoby, and Pasindava. Surface and Productions. The island is of volcanic origin, and has many extinct volcanoes and some which, if not now active, have been so within the historic period. Its general structure includes three or four ranges of mountains, not parallel, but extending froni north to south, with many spurs; these are in the central portions of the island, though nearer to the east than the west coast. Some of the ranges extend nearly to the northern limit of the island, and others to the southern coast. Aukar- atra mountains, mostly in Imeriua, whose prin cipal summits rise between 8,000 and 9,000 feet; the Angavo range, forming the water-shed of the island, about 70 miles from the east coast, and. 200 from the west, having five summits with an elevation of 6,000 to 7,300 feet; the Andringitra ranges, mostly in Betsileo, and others farther south. The mountain summits, lofty as they are, do not in this latitude reach the snow-line. This mountainous region is known as the High- laud provinces, and constitutes the finest portion of the island in healthf uluess, delightful climate, productiveness, and the intelligence of its in habitants. Immediately below these highlands is a belt or perhaps two belts of forest, extend ing nearly around the island. This forest belt varies in altitude from 1,800 to 4,000 feet. Portions of it are dense jungle, with the llianas or climbing plants rendering it almost irupass able; other portions are park-like groves, with stately and valuable timber-trees; toward the south" there are extensive prairies and desert lands. The forest belt varies from 30 to 50 miles in breadth. From the forest belt to the coast extends the lit toral or alluvial region, having a tiat, low-lying, sandy, and marshy soil, washed down through the ages, from the rocks and forests, and bor dered on the east coast by a long line of lagoons or sounds. This littoral region is from 20 to 30 MADAGASCAR MADAGASCAR miles wide on the oast coast, but from 40 to 60 on the west eoa-t. Jl is sickly and hot, the de caying vegetation producing fevers aud mias matic diseases. C/iiiKiti . Temperale and healthy in the High land provinces, the temperature rarely above *."> F. or below 40 F., except in the mountains, where il sinks to Itt at night perhaps once or t \vice in a year. In the forest licit, less healthy and more moist, and at times hot; in the more open timber the climate is delightful. In the littoral region the heat is intense, and the Mal agasy fever prevails, and very often proves fatal to those who are not fully acclimated. Xnturiil llixtory U/K! / rodticts. Madagascar is remarkable in its zoology. There are no great beasts of prey. The lemur takes the place of the various families of monkeys and apes; there are several species of ant-eaters, two or three civet cats; the aye-aye, an animal allied to the sloth family, but found nowhere else; and there are several rodents. Keptiles are numerous, but, except the crocodile aud three or four species of pythons, are generally harm less. Birds are numerous, and many of them of beautiful plumage. The birds of prey are large and powerful, but not abundant; and a species, just become extinct, the tepyornis, is be lieved to have been the largest bird on the earth. About two thirds of the known species of birds on the island are peculiar to Madagas car. The fish are plentiful, and many of them of edible species. Most of the domestic animals have been introduced, and cattle and sheep are raised and exported in great numbers. Wild dogs are so numerous as to be a pest. The fiora of Madagascar is abundant, and about 700 out of 3,000 species are peculiar to the island. Many of them are of exquisite beauty. It is a paradise for the orchids; more, and more beautiful species being found here than in all other countries. The forests abound in peculiar and valuable timber, some of it the finest known; and caoutchouc trees and vines, the copal-tree, the sago-palm, the bread-fruit, the Roria palm, the pepper-tree, the tallow-tree, the traveller s-tree, the pomegranate and other trees of the Citrus family, the tamarind, the quassia, the lace-leaf shrub, the sugar-cane, the manioc an indigenous arrow-root, etc., etc., are plentiful in the forests and highlands. Most of the cereals are largely cultivated. Ethnology and Tribal Divisions. The origin of the Malagasy and their race af finities with the other oriental nations have led to great controversies among the most eminent ethnologists of our century. It is generally agreed that the original in habitants of the island were from some of the African races, and most probably from south eastern Africa Zulus or Kafirs. Though dark, they seem to have been negritos rather than negroes. They were known by the Malagasy us Yazimba. Investigations show that they were of low stature; their heads were narrow and elongated; they were physically weaker than the invading tribes, had no knowledge of the use of iron, and tied before the superior weapons of their adversaries. A small remnant of them were still living in 1843, and it is believed that a few are yet to be found in the southwest. In regard to the present inhabitants of the island, known as the Malagasy, these facts are settled: They all speak the same language, the dialects differing no more than the Yorkshire and Lancashire do in England: aud this lan guage is of very close kindred with the Malay, and lias many Malay words. There is a marked dilTorence in color, features, and hair among the different tribes: some are of tine stature and physique, but very dark, with curly or frizzly black hair; their features are more Polynesian than negro; others are of lighter complexion, with straight or veiy slightly curled hair, gen erally of good height, and well-formed. The Hovas, \\lioare the ruling tribe, are generally somewhat below the middle stature, of a light- olive complexion, frequently fairer than the Spanish. Portuguese, or Italians. Their bair is black, but soft, fine, and straight or curling; their eyes are hazel, their figures erect, and though small, well-proportioned; the hands and feet small, and their gait and movements agile, free, and graceful. The theory of their origin which is best sup ported seems to be that these tribes are of Ma layan or Malayo-Polyuesian stock; that they came to Madagascar at different times, and probably not in large numbers at first; that the first invaders landed on the south-southeast or east coasts, and gradually crowded the Vazimba into the interior or highland regions; that other companies came later, and landed upon the southern and western coasts, and they also forced the aborigines away from the coasts; that these invaders, engaging largely in the slave- trade (bringing negroes from the Mozambique coast), aud trading with Arabs, Phoenicians, and Syrians, and being of loose morals, became gradually a mixed race, having the physical characteristics of the several races thus com mingled. At a period about 1,000 years ago, a fresh irruption came from Malaysia, a more in telligent tribe than their predecessors, and find ing the coasts occupied, pushed forward into the interior, and driving the Vazimba before them, possessed themselves of their lands, and grew strong, and great there. These were the Hovas, and perhaps also the Bctsimisiirakas, the Betauimena, and the Sihanakas of the eastern coast and forest regions. The Betsileo, who occupy the province south of Imeriua, though in intelligence and political ability they strongly resemble~the Hovas.are physically very dill ei en from them, being of large stature, very dark complexion, and crisp or woolly hair, and with a low and broad forehead and thick lips, re sembling the negro race more strongly than any other of the Malagasy tribes. Yet their language is substantially the same with that of the Hovas, and they take as readily to the arts of civilization. They were probably earlier im migrants, and perhaps had intermarried with the" Vazimba or the Mozambique slaves. They were divided into three elans, and these were often at war with each other, and the captives became the slaves of the captors. In 1810 the principal tribes of Madagascar were: 1. The Sakalava, divided into the north ern and southern tribes, occupying the western coast, and including many smaller clans; their members were estimated at 1,500,000. 2. The Betsimisaraka, with several clans, and including the Betaniniena. occupying the east coast, about 1.500,000 more. 3. The Sihanaka and Tanka- rana, northeast provinces; about 500,000. 4. The Bara and Tanala and some smaller tribes, in the southeast, 500,000. 5. Imerina, the land of the MADAGASCAR MADAGASCAR Hovas, then about 600,000 : and 6. The Betsileo, 1,200,000. The last two were the Highland provinces. Social and Religious Condition bcf oi-e Missions were established. Though discovered in mediaeval times, no effort was made by Europeans to explore or coloni/.e Madagascar till 1506, when the Portuguese, after some exploration in 1540, undertook to (i i. slave and Christianize its inhabitants. They made repeated efforts to this end in the next hundred years, landing small colonies on its shores, establishing trading-posts, from whence they sold the people who came under their power as slaves. These natives were Sakalavas, who did not choose to be the prey of European slave- dealers, and massacred the Portuguese colonists and priests in 1548, 1585, 1600, and 1615. The English and Dutch made several attempts to plant colonies at various points on the coast of the island, between 1595 and 1640. Both nations were at that time engaged in the slave trade. In 1642 the French undertook to colonize Madagascar, and within the next 170 years they had organized several great companies or socie ties, and planted many colonies, in which Laza- rist and Jesuit priests were always conspicu ous and often evil advisers, but owing to their maintenance of the slave trade, and their treach erous dealings with the natives, four or five of these colonies were attacked and massacred by the chiefs. From their own misconduct and the deadly character of the climate on the coast, the last of these societies was obliged, in 1686, to surrender its charter and its whole property to Louis XIV., King of France, who claimed, but never exercised, authority over it. For the next thirty or thirty-five years the northern part of the island was the most for midable rendezvous of the pirates, who infested the Indian Ocean and bade defiance to all the European powers. They treated the natives well, and several of the tribes were on friendly terms with them ; but their rendezvous was finally broken up in 1723. It was not until 1754 that another attempt was made by the French to plant a colony in Madagascar, and this was broken up by a massacre. In the 57 years which followed, occasional attempts were made to establish trading-posts at different points on the island at Fort Dauphin in the south, Tamatave and Foule Point on the east coast, and N6sy-Be and Ste. Marie Islands; but these were one after another abandoned, till, in 1811, the only two remaining trading-posts, Tamatave and Foule Point, with a mere hand ful of men in each, were surrendered to the English, as their sole possessions in Madagascar. These settlements and trading posts, maintained with fitful irregularity from 1642 to 1811, had professed to have, for one of their objects, the conversion of these heathen to Christianity; they had had at all times Roman Catholic priests, generally Lazarist or Jesuit Fathers, at their stations; but the rapacity and licentiousness of the officials and their men, and in many cases of the priests themselves, had disgusted the Malagasy, and made them despise a religion so much worse in their sight than their own idol atry. In all these 160 years there is no mention of more than one Malagasy convert, who had been taken to France, and educated by Vincent de Paul ; and he, while acting as a servant of two of the belligerent priests, was slain with them by his own countrymen in 1663. The social and religious condition of these tribes at the beginning of this century was most deplorable. >i ot only were the different tribes almost constantly at war with each other, for the double purpose of obtaining spoil, and of securing captives who were reduced to slavery and sold to the slave-ships of the Arabs, Turks, Portuguese, Spanish, French, and (alas, that it should be necessary to say it !) English, and possibly Americans. Their principal chiefs also carried on a considerable trade with the Arab dhows, or slavers, from Zanzibar, Mozam bique, and Sofala, purchasing negro slaves from Mozambique and rum from Zanzibar, and pay ing for them in rice, bullocks, timber, and other products of the island, and often in their own countrymen whom they had enslaved. As might be supposed, the state of morals was as low as it well could be: polygamy was the rule with the chiefs and nobles ; chastity was un known in the towns, and little regarded in the country. Many of the large tribes were adroit thieves, cheats, and liars. This was particularly true of the Sakalava (long the ruling tribe), the Bara, and the Betsileo. One of the best of the Sakalava said to Mr. Sibree: " All the Sakalava steal; I myself also." They were also the most treacherous and vindictive of the tribes. Some of the tribes were industrious and skilful, so far as their opportunities admitted, in the mechan ic arts ; others were indolent, averse to work, but ready to steal. The coast tribes were gen erally, though with some exception, fond of aquatic pursuits, skilful as fishermen, turtle- catchers, or rowers, and imitated the Malays in their long and well-handled proas or canoes with outriggers ; the interior tribes were gener ally agriculturists, when not engaged in war. Their religious system was not as artificial or philosophical as that of many heathen nations They believed in a supreme being who ruled overall; they also had an idea of subordinate deities, who ruled over certain places, persons, or interests. There were no idol temples, few idolatrous processions, no priestly class in rich robes and exerting almost regal power, no pil grimages, penances, castes, no costly offerings or sacrifices (this at least among the Hovas, though it is said that among some of the coast tribes, on important occasions, human sacrifices were offered), and while there was some super stition, and occasionally attempts at divination, there seems to have been little tendency to fetichism or voodooism. Mr. William Pool was present when, at the destruction of the na tional idols in 1869, their chief idol, liakelim- ahiza, was dissected before being burned. It was of small size a piece of wood two or three inches long, and as large as the middle finger of a man s hand, wrapped in two thicknesses of scarlet silk about three feet long and three inches wide, the wood pointed at one end and movable in the silk, and two silver chains about three inches in length at either end of the silk. It was placed in a small case made of a portion of the trunk of a young tree hollowed out. There was no carving or ornamental work upon it. This idol was the guardian of the sovereign and the kingdom; others, as that protecting against serpents, that preserving the rice crop from harm, etc., were still more rude than that already described. One of the sovereign s idols was a small quantity of sand tied up in a cloth; another was an imitation of shark s teeth in sil ver; others, pieces of coral or bone. The wor- MADAGASCAR B MADAGASCAR ship of these idols was not very general or reverent. The Malagasy were not ;i devout people; they did not like to retain God in their knowledge. They l>:iid a sort of homage to llieir deceased ancestors, lint reared no temples or statues to them. Tlie idol-keepers, who by eustom held tlie rank and privileges of nobles, were not very numerous, and were disliked by the people. They resorted to divination at the demand of tlie rulers, and generally the ordeal of the In ii jt im was administered by them. This ordeal, which consisted iu the administration of a portion of the nut of the Tumjliiiiin Vt in mjlnn in a part of a lipe banana, with many ceremonies and prayers and much mystery, was a very potent instrument of evil in the hands of these idol-keepers. From one third to one fourth of those who took it died. It was a powerful emetic poison. The religious system of the Malagasy exerted no influence on their moral natures, and indeed made no pretence of doing so. It was simply supposed to confer upon them temporal benefits; w hy or for what service on their part does not appear. There were no days or seasons for the public worship of .the idols; indeed they seem to have been only or mainly used for purposes of divina tion. On certain occasions, such as the accession of a new sovereign, the coronation or public showing (fisehoana) of tlie new ruler to the peo ple, and the observance of the Malagasy new year, which usually took place in the spring, they were brought out. The Malagasy year was a lunar year, and consisted of only 854 days. This observance of the new year was a feast of five days; the sovereign bathed publicly in the palace, and each of the principal families in their own homes. There was great feasting in all the capital villages, many thousands of bullocks being slain and their flesh distributed. The idols were carried in procession, all laws being in abeyance for the time, and drunken ness and the most horrible licentiousness pre vailed everywhere during these public days, as on the other occasions already mentioned. The government of the various tribes was, like that of most savage nations, by chiefs. It was not necessarily hereditary, though confined to the class of nobles (Audriana), and was as often, perhaps, in the female as in the male line. The succession was not often conferred upon the eldest son or daughter, and there was much intrigue, and sometimes bloodshed, before the ruler was selected. Once on the throne, how ever, his government was an absolute despotism, though sometimes " tempered by assassination." There was no written language in any of the tribes; the decrees of the sovereign were promul gated by heralds, and however unjust, could only be changed by his will. The government was feudal in its character; the chief and the nobles held the tribe in bondage; they owned all the land, and the people as well; if either the ruler or the nobles required any work done, as the cultivation of the fields, the preparation of clothing, or arms and munitions of war, or if they desired to go to war with a neighboring tribe, the clansmen were called out and required to perform the service, providing themselves with food and clothing, for the time required. The chief or nobles were only required to fur nish the necessary arms. This forced service was called /andfBp0ana,^nd it exists, in a modi fied form, to this time. There was no military organization, no drill, and nothing but an ignorant mass or rabble of men, ill provided with weapons, and each fighting "on his own hook." There was al- \\.-i\-. of course, immense loss of life, more from starvation and fever than from wounds in battle. The raids, which were very frequent between the tribes, were started for purpo-es of plunder, the theft of cattle, and the capture of slaves, either for purposes of lust or for sale not infrequently for both. For the most part, during the 17th and 18th centuries, the Sakalava. who were divided into two great tribes, the Northern and Southern Sakaiava. seem to have been in tlieascendancy. and to have controlled, though with many re volts, the tribes of the forests and the highlands. The yoke they imposed was a heavy one. and the Hovas and Betsileos were rest less under it: but their conquerors treated them with con tempt, calling them dogs, outcasts, and denying that they were true Malagasy. The Hovas and Betsileos were at this time unknown to the outside world. Neither the Portuguese, the French, the Dutch, nor the English had ever heard of them except in terms of contempt. They were the dogs, the slaves of the Sakalavas; of less account than the Be- tanimena, the Betsimisaraka, the Biira, or the Auosy. But in 1785 an Andrian, or chief, of the Hovas, called Impoinimeriua (the desire of Imerina), succeeded in uniting the divided clans of the province of Imerina under his own authority, and bv his superior abilities and diplomacy gained to his cause several of the smaller adjacent tribes; but while he proceeded to subdue most of the forest tribes, he was yet compelled to pay tribute to the Sakaltiva of the western coast. Between 1808 and 1810 he was attacked with a mortal sickness, and summoned home his sou Radama, born in 1792 and trained in part by Arab teachers. This young chief, not over 17 years of age, at his father s death was proclaimed as Radama. King of the Hovas Radama was a very remarkable man. He had no faith iu the idols of his countrymen, but he was ambitious, intelligent, capable of reading character, shrewd and politic, and possessed of that magnetic power over men which would compel them to do his will. He had in the Hovas a people who were thoroughly fitted for his purpose, obedient, teachable, and capable of being made good sol diers. In some way he had provided them with a considerable quantity of firearms. It was his purpose from the day he ascended the throne to throw off the yoke of the tiakalavas. and become King of Madagascar. He knew that for this purpose he must have a very large army, well trained in European tactics and- discipline, and supplied with European arms and ammunition. Great Britain was at war with France in all parts of the world; and in 1810 her squadrons captured the two islands Mauritius or the Isle of Fiance, and Bourbon (afterwards called Reunion). Mauritius had been actively engaged in commerce, and the French settlements or trading-posts in Mada gascar had been placed under the control of the French commandant, or governor of Mauritius, and were known as dependencies of the Mauri tius government. The surrender of these two islands to Great Britain involved also that of the dependencies in Madagascar, of which there were but two, Tamatave and Foule Point. MADAGASCAR MADAGASCAR The French were not disposed, however, to give up their claims on Madagascar, and a long controversy, involving much treachery on the part of some of the coast chiefs, ensued. The new governor of the Mauritius, Sir Robert Farquhar, was exceedingly hostile to the slave- trade, of which Madagascar had been the chief seat in the Indian Ocean; and he sought, in this surrender of the French power in Madagas car, to strike a crushing blow at the slave-trade there, of which the French had been the strong supporters. Learning of the increasing power of the Hovas and the ability of their king, Radauia, he resolved to make a treaty with him, as the representative of the Malagasy, by which, under terms favorable to both parlies, the slave- trade in Madagascar should be broken up. The time was favorable, for Radama needed the help which the English Government could give him, and was ready to make large concessions to obtain it. There were many difficulties in the way of the negotiation. Radama wished to be recognized as King of Madagascar, yet it was only by receiving arms and money by means of this treaty that he could conquer the formidable tribes to which he was now paying tribute. He hoped, also, that by reducing the language to writing, educating his people, and giving his soldiers military instruction, he should be able to retain the ascendency over the whole island, which he was endeavoring to acquire. Sir Robert Farquhar believed that Radama would soon become sovereign of Mada gascar, and while he knew the craftiness and treachery of most savage chiefs, he felt satisfied that the young king would keep faith with him. The great objects he sought to gain were the breaking up of the slave trade, the securing of the commerce of the island to England, the elevation of these savages to civilization, educa tion, and a better life; and the introduction of Christianity among a people wholly given over to vice. At the same time he knew that if this treaty was made with Radama alone it would be repudiated by some or all of the coast tribes, who together were possibly stronger than Radama. Sir Robert Farquhar sent Captain Le Sage and Mr. Hastie to Antananarivo, the Hova capital, to negotiate the terms of the treaty; and on January 14th, 1817, Captain Le Sage took the oath of blood with Radama; and the treaty between them was concluded on the 4th of February, in which it was stipulated that Radama should cause the cessation and extinc tion of the export slave-trade throughout the island, either by himself or parties under his control, any aiding or abetting in such sale in any way being punishable by the reduction of the person or persons so offending to slavery themselves. In consideration of this concession on the part of Radama, the commissioners on the part of the Governor of Mauritius and of the King of England agreed to pay to Radama yearly $1,000 in gold, $1,000 in silver, 100 barrels of powder, 100 English muskets, 400 uniforms, a complete uniform for the king, swords and belts, two horses, etc., etc. Further it was stipulated that officers should be sent for the instruction of the Malagasy troops in military tactics; that there should be no attacks made on the Sultan of the Comoro Islands; that the language should be reduced to writing, and that schools should be established. Sir Robert Farquhar did not deem it safe to conclude definitively the treaty until he had secured the acquiescence of other chiefs who were partially independent of Radama. Accord ingly he instructed his agent Mr. Pye to bring to Tamatave, if possible, two younger brothers of Radama, one of them heir-presumptive: tin- two chiefs of the Betsimisaraka (one a French half-breed, who called himself King of Tama tave), two of the southern chiefs, a son of one of the chiefs of fhe Betauimena, and Radama s two chief ministers, and reconciling them with Radama, to have the treaty signed and approved by all. This was accomplished after many delays, October 23d, 1817, and Captain Stan fell and Mr. T. R. Pye signed on the part of Sir Robert Farquhar; and Mr. James Hastie, as agent, went to Antananarivo and continued to instruct the young princes and aid in enforcing the treaty for preventing the exportation of slaves. Many untoward circumstances, includ ing the treachery of some of the parties and the stupidity of others, delayed the ratification of this treaty until October llth, 1820. Meanwhile, early in 1818, without waiting for the final ratification of the treaty, the LON DON MISSIONARY SOCIETY sent two missionaries, Rev. S. Bevau and D. Jones, with their families, as their first missionaries to Madagascar. They had attempted to plant a mission there in 1811, but their missionary, Dr. Vanderkemp, had died on his way from the Cape of Good Hope to Mauritius. Messrs. Bevau and Jones reached Port Louis (Mauritius) in July, 1818, and lauded at Tamatave August 18th, leaving their fam ilies in Mauritius. They were kindly received by some of the chiefs, and collected together a number of children, whom they taught, and made some studies in regard to the language. About October 1st they revisited Port Louis, but soon returned with their families. Soon after lauding on the coast, where a station was established at Andovorauto, all were attacked with the deadly Madagascar fever, and before two months had passed Mr. Jones was the sole survivor of the two families. In April he at tempted to resume his labors, but frequent relapses rendered it necessary for him to return to Mauritius in July. He remained there for fourteen mouths, but when the troubles with Radama had been adjusted and Mr. Hastie was about to return to Antananarivo, Mr. Jones accompanied him, Sir Robert Farquhar doing all in his power to secure for him a favorable reception. He arrived there October 4th. 1820. King Radama welcomed him cordially, and gave the fullest permission for English Protes tant missionaries to settle at his capital; and by his personal kindness to Mr. Jones showed his people how desirous he was that they should be instructed. On the 8th of December, 1820, the first school was opened at Antananarivo. The London Missionary Society, awake to their great opportunity, sent forward their mission aries, teachers, and artisans as rapidly as prac ticable, and very soon the mission work was actively prosecuted in all directions. The first work, of course, was the acquisition of the language and its reduction to writing; then, in their schools, the children were taught the written language, and elementary instruction by means of it. The missionary teachers were preparing books in the Malagasy language; the artisans were teaching the people carpentry, weaving, tanning, and blacksmith work; and a printing-press having been sent out, and fonts of Malagasy type cast in England, they were MADAGASCAR 8 MADAGASCAR soon printing school-books and portions of the Scripl ures, and instructing I lie young and teach able Malagasy hoys in the art of printing. The missionaries were engaged in translating the Scriptures, and in preaching as soon as they co dd conunand tlie language. No missionaries ever worked harder, and none had more evident manifestations of the divine blessing on iheir labors. Necessarily, the scliools held a promi nent position in their work for the first few years. The king, though engaged with his army and his wars, encouraged the instruction of his people to the utmost of his power. Nearly KM) scliools were established in the capital and its vicinity, and between 4,000 and 5 (MM) pupils of both sexes passed through them before is2s, having received the elements of a good education. The instruction in the arts ;md trades was also making great progress. At first it was difficult to overcome the strong prejudices of the people against foreigners and their teaching, and it was still more difficult to teach those who had been the bond-servants of sin and addicted to the grossest vices, to be come temperate, chaste, pure, and Christ-like. The missionaries found, after they became able to preach, that, it was necessary, to have the Word of God circulated among the people as far as possible; and hence they redoubled their efforts to translate the Scriptures quickly, and have them printed and circulated, at the same time multiplying as rapidly as they could the number of readers. A church was organized from the English residents in the capital, and though small in numbers, it was very active in Christian work ; and those who understood the Malagasy tongue were encouraged to gather the young Hovas for religious instruction and singing. Two congregations of natives for Christian worship were formed in Antananarivo, and very fully attended ; others were formed in villages around the capital, and two or three in Vouizougo, a district about a dav s journey to the west. In January, 1828, the" Gospel of St. Luke in Mala gasy was put to press, and other portions of the Scriptures were printed as rapidly as they could be properly prepared. In the autumn of 18^7 a permission had been received from the king allowing Any to be baptized who desired to re ceive that rite ; but though none came, there was evidence in abundance that many had abardoned their idols, and were seeking after God, and that His truth was finding an entrance into their hearts. It was at this time, when the missionaries were beginning to feel encouraged at the great success which seemed to be within their grasp, that King Kadama died, on the 27th of July, 1828. Kadama was not a Christian ; indeed he was a man of many and heinous faults, and his death, at the early age of thirty six, was un doubtedly due to his excesses and self indul gence. But he had many good traits : he was patriotic, manly, and truthful ; he was far- sighted, and even his ambition led him to de sire the improvement and elevation of his peo ple. He saw that a written language, educa tion and general intelligence, the promotion of industry, and thorough military discipline woidd make the Hovas superior to all adjacent tribes or nations; he had no faith in the na tional idols or in divination ; and without any convictionsof I lie necessity of personal religion. he was persuaded that ( hristianity would be better for his people than heathenism. The loss of such a ruler, at MICH a time, seemed the severest blow which could be inflicted upon this infant mission . l, u t God made it cvenluallv the means of the greatest good. Kadama hail selected his nephew as his successor, if he left no son, but one of his twelve wives, bv no means the favorite wife, conspired to secure the throne to herself, and succeeded. Her name was Kabodo, and she was of a family of nobles of the first lank; but she was of violent temper, utterly unscrupulous mid bloodthirsty, devoted to the worship of idols, and given to all the vices of the Hovas. She ascended the throne as Kanavalona I. ; and her first official act was the putting to death of all the near relatives of the late king, and all the officers who had been most attached to him. Some of these were speared, but others of the highest rank, and among them the mother and sister of Kadama, and the husband of the latter, were starved to death. No one was left alive who could contest her claim to the throne. Mr. Hastie, the Brit ish resident and warm friend of the mission aries, had died at Antananarivo in 1826 ; but his successor, Mr. Lyall, was ordered to leave the country at a few hours notice, and his family were subjected to gross insults. The mission aries and their followers were naturally alarmed ; but though there were indications of a coming storm of persecution, it pleased God that its fury should be averted for nearly seven years, and that the new converts should be gathered into churches, and encouraged and instructed by the missionaries till they could bear up against persecution and death In 1829, 30, and "61 the queen was engaged in a controversy, and a sort of guerilla warfare with the French. Their war-ships had bombarded Tamatave, Foule Pomt, and Point Larree, but had been severely repulsed at Foule Point, and the French com mander and six sailors captured, beheaded, and their heads put on poles on the shore of the town. The revolution in France prevented a con tinuance of the war ; but Queen Kanuvaloua, to show her brutal nature, had sent out her armies against the coast tribes north, south, and west, and at a fearful cost of the lives of her own subjects had, by deceit and trickery, caused the surrender of great numbers of the innocent inhabitants, on the promise that their lives should be spared ; and then butchering the men, had taken the women and youth cap tives, and sold them into slavery. In 1831. 32, 33, and 34 there were abou t 25,000 people murdered in these raids, while more than 60,000 were captured and sold into slavery. In one district on the west coast the headmen of a clan of Sakalava were accused of concealing arms, seized and crucified, to the number of some hundreds, the crosses surrounding the village ; and some thousands of the people, whom they had tried to defend, were sei/ed and sold as slaves. So great was the reign of terror, that the people of Vohilena, in the forest belt, escaped to the forests, and became brigands, plundering all who came that way. During this period the queen found little time to persecute the Christians, among whom she believed there were very few natives; while she hated the missionaries, she was dis posed for a time to allow them to teach in the scliools, to print school-books, to prosecute sci entific studies, and in other ways to improve the condition of the people. Accordingly, at MADAGASCAR 9 MADAGASCAR the end of six months after Radama s death the missionaries Were permitted to resume their labors, and the schools, the translation of the Scriptures and other books, and their printing went forward rapidly ; the New Testament translation was completed, and soon after, by the aid of the British and Foreign Bible Society, its printing was commenced. Portions of the Old Testament, and particularly of the Psalms, were prepared for the press, and the translation of the whole of the Old Testament was pushed forward. Through the children in the schools, and those who had gone out from them, these portions of the Scriptures were widely circu lated ; and when in 1832 all the boys above thirteen years of age in the schools were drafted into the army, large quantities of these and other good books were widely circulated. In 1633 not less than 15,000 copies of parts of the Scriptures were finished, and upwards of 6,000 of them were sent out Mr. and Mrs. Atkinson were sent home in July, 1832, on the plea that their permit to remain had expired, and Mr. Canborn in 1833 ; but there were about a dozen missionaries and their families left, and none of these were ordered away till 1835, when Messrs. Cameron, Freeman, Chick, and Kitchiug were dismissed. During these years the missionaries who were able to preach had been very active, and their labors had been greatly blessed. No native church had been formed, and no Mala gasy had been baptized until 1831 ; but on the 22d of May of that year the queen issued a mes sage, granting permission for the baptism of converts. Regarding this as the direct answer to prayer, the missionaries proceeded to avail themselves of it. There were man}- converts, and on the 29th of May, 1831, Mr. Griffiths bap tized twenty, and the first native church was formed. Baptisms were almost constant, other churches were formed ; and in a few months there were between one and two thousands of members of these churches. At the end of six months the permission to baptize was withdrawn in the case of those who were in the government service, and a month or two earlier the use of wine at the Communion was prohibited to the same class. About three months later, in January, 1832, these prohibitions were extended to all the people. Before 1833 the attempt was made to divest the education given in the schools of any religious character, and those who had been baplized were put into inferior positions. The queen was proceeding cautiously, but it was evident that a decided reactionary policy had commenced. Liberty to preach and print still remained, and great exertions were made to prepare a large number of books for circulation, and to instruct the increasing congregations which pressed forward to hear the Word of God. The Christian soldiers, who had formed part of the army of the queen, had carried their portions of the Scriptures with them, and all over the island little groups were learning to read, meeting together for worship, and trusting in Christ for salvation. The more promising of the converts were seeking for in struction to enable them to preach Christ to their countrymen. In June, 1834, the mission aries, though looking forward to the rapid ap proach of the storm of persecution, were still able to praise God that so many were savingly converted and that the work was going forward with such power. In July, 1834, the queen forbade any native except those in the govern ment service to learn to read or write ; it was evident that still greater trials were in store for the Christians. This and other proclamations indicated that the whole force of the queen s dis pleasure was to be visited on the native Chris tians ; and a few who, from unworthy motives, had manifested some friendship for the Chris tians (though, to their honor be it said, not one of those who had received baptism), began to withdraw from them, and associate with the heathen portions of the community. Ratsimauisa, who had been the commander-iu- chief of the army, and about this time became prime-minister to the queen, was the chief per secutor, and prompted her to greater cruelties than even her brutal uafcure demanded. It was clear to him that if Christianity was not arrested the idolatry of tne country would be overturned, and the customs of their ancestors forgotten; and in January, 1835, at his instiga tion, a formal accusation was made against the Christians, before the chief judges of the llovas, and the following charges were preferred: 1st. They despise the idols; 3d. They are always praying; 3d. They will not swear, but merely affirm; 4th. Their women are chaste; 5th. They are of one mind with regard to their religion; 6th. They observe the Sabbath as a sacred day. It seems that their enemies could allege nothing against them, "except it were concerning the law of their God." The queen formed the opinion that their de spising the idols of their fathers, and ceasing to pray to the royal ancestors by whom the kingdom had been founded, would surely lead them in time to despise her, and treat her, their living sovereign, with contempt, reserving all their reverence and love for the Lord Christ. Thus jealousy was added to her hostility to Christianity. The crisis which came so suddenly was said to have been brought about by the following incident: An influential chief appeared before the queen, and requested that a bright and sharp spear might be brought, saying " that he could not but see with grief the dishonor done, both to the idols and the memory of the queen s predecessors, by the doctrines of the foreigners, and how the ancient customs were being de stroyed, and the new faith was spreading on every hand; that this would soon be followed by the invasion of Madagascar by the Euro peans; and as lie would rather die than see his sovereign and country so disgraced, he asked for a spear to pierce his heart before that evil day came." It is said that the queen was so affected with grief and rage that she remained silent for a considerable time, and then vowed that she would put a stop to Christianity if it cost the life of every Christian on the island. She issued an order on the 15th of Februaiy, 1835, for a grand kabary (a mass-meeting of the people), to assemble on Sunday, the 1st of March, on the plain of Mahamasina, west of the capital, and great preparations were made for the assembly. On the same day (February 1 5th), all the " heads of hundreds" were assembled on the same plain, where the judges met them, and conveyed the queen s command that they should forthwith summon all who were able to walk men, wom en, children, and slaves to attend the kabary to -be held that day fortnight, on the 1st of March. None were to remain at home in Imeri- na except one individual in each house, to take MADAGASCAR 10 MADAGASCAR charge of the properly. On the 2tith of Feb ruary several officer-, headed by Ratsimani-a, entered the chapel at Ainliatmiakaiiga ill the capital and read a letter from the queen ad dressed to the missionaries, forbidding religious worshi\ the rite of baptism, aud the assembling of a society, to her subjects. The Europeans were permitted to follow their own customs and religious practices, but they could riot be allowed to teach them to the subjects of Rana- valona. They would be allowed to teach such arts and sciences as would be beneficial to her subjects, but nothing beyond these. At the great kabary of March 1st there was tiring of cannon and musketry, and the soldiers surrounded the multitude to inspire them with terror, and then the principal judge addressed the kabary, delivering a long message from the queen, calling upon all who had been baptized, all who had worshipped and kept the Sabbath, or had entered into a Christian society, to come forward and accuse themselves, and confess such crimes, under pain of death. Ratsimanisa repeated the substance of the queen s royal mes sage, aud some of the head men replied to it with servility. Others seemed reluctant to make reply; when Rainiharo, one of the queen s chief officers, and for twenty-five years a prime- minister, the bitterest of persecutors, said that unless the guilty came forward within a mouth to accuse themselves, the officers and judges would cut off their heads. The queen reduced the time for confession to a week. About two thousand confessed, and on the 9th of March, 1885, she pronounced sentence on them. The twelve senior teachers were reduced in rank, and four hundred of the officers of the army were degraded, some of them to the condition of common soldiers. Among the people, those who did not hold offices under the government were fined according to the extent to which they had avowed their attachment to Christian ity. There were about 1,600 of these. There was no shedding of blood at this time; but as an answer to the earnest petition of the mission aries and teachers to be permitted to teach and preach under certain restrictions, the queen ordered that any Malagasy who was seen in company with any of the missionaries should be arrested and put in chains.* All portions of the Scriptures and other religious books were ordered to be given up, under the severest pen alties; but many were concealed, and gave com fort to the persecuted ones in after years. All religious meetings were prohibited, and spies commissioned to hunt the Christians and their forbidden books. In June and August Messrs. Cameron, Free man, Chick, and Kitching left Madagascar by order of the queen, but Rev. Messrs. I). Johns and E. Baker remained to give what comfort and help they could to the little band of faithful disciples. They also determined to complete the translation and printing of the entire Scrip tures and of the "Pilgrim s Progress." Their Malagasy printers and compositors had been com pelled to leave them, but they toiled on till they had completed both books, and printed an edi- * The Malagasy punishment of putting an accused person in chains was one of great severity: the pris oner had bands or collars of iron around his neck, waist, and nnkles. the latter being sometimes hound together. These bands \vere connected together by heavy bars of iron, so that sitting was impos.sible, locomotion difficult, and the torture was constant. tion of about one thousand copies, which were soon absorbed by the ( hris iaiis, who concealed them, as far as possible, from the government spies. Probably the larger part were eventu ally confiscated, but a considerable number ,-ame to light alter Kanavalona s death. Jieing again ordered to leave the island, Messrs. Johns and Baker departed in July, I8:!(i, but not till they had bid the converts an affectionate fan- well, preaching at great risk in the old chapel at Ambatonakanga from the text, "Lord, s;,ve us! we pciish." They retreated to Mauritius, but Mr. Johns, at least, visited the island more than once, and in 1840 penetrated to the capital, where he found to his sorrow that many of the disciples had been called to suffer martyrdom, while nine at the time of his visit were put to death at Amb&hip&tsy. More than two hundred Christians were scattered over the country, man\ r of them in chains, others hiding from their enemies, but all "destitute, affiictcd, tor mented," yet full of faith and trust in God, "enduring as seeing Him who is invisible" to mortal eyes. Mr. Johns made great efforts to secure the escape of some of these to Xosy Be, and thence to Mauritius. A few did escape, but the strict watch kept up by the queen ren dered it almost impossible for them to evade her spies. In 1843 Mr. Johns, who had again visited N&sy-Be on one of these errands of mercy, succumbed to the fever, and died a mar tyr to his zeal for the rescue of these Malagasy converts. Greatly to the astonishment of Queen Rana- valoua, her plan for extinguishing Christianity in Madagascar had signally failed. She had closed the schools; prohibited all religious meet ings; sent away all the missionaries; confiscated all the portions of Scriptures and religious books she could find by her spies; degraded, lined. aud whipped the Christians, and threatened them with severer punishments: and yet the number of Christians was increasing every day, and quietly but persistently all her decrees were set at naught. She determined upon severer measures, for she had sworn a solemn oath to root out Christianity if she had to put every Christian to death. Early in 1830 Rafaravavy, a woman of high rank, was accused of Christianity, and was con demned to death; but the queen, being alarmed by a great fire in the capital, spared her life but fined her heavily. The queen s bloody wars and reckless disre gard of the lives of her soldiers, who perished by tens of thousands, hail led to a famine and to uprising in some portions of Imerina; these she put down with a strong hand, and if those accused were Christians, there was no mercy for them. In the eight mouths following Messrs. Johns and Baker s departure in July, I,s36, 1,016 persons were put to death in the capital on various charges, "too of them having been de clared guilty by the iiiiii/i-nn ordeal, and either dying from the poison or being speared, fiG being burned to death, and (5o killed by cruci fixion or other means. That a considerable number of these were Christians was certain; but the avowed executions for professing Chris tianity did not begin till August. }*?>!. when a prayer-meeting was discovered and broken up, those who had attended it arrested and pun ished: one of these, a young woman named Rasalama, one of the earliest converts, who had * been baptized by Mr. Griffiths, was reserved MADAGASCAR 11 MADAGASCAR for death by the queen. She was first chained in the way to produce the utmost torture, and the next morning led to the place of execution at Ambohipotsy, where, while praying that the Lord would receive her spirit and that this sin might not be laid to the charge of her murder ers, she wa-i thrust through by the fatal spear, and her body left to be devoured by the wild dogs. In 1837 Kafarahdiy, a youug but de voted Christian man, suffered martyrdom on the same spot, and with the same holy confi dence and joy. The storm of persecution uo\v increased in violence, and a large number of Christians were apprehended and condemned to death. Among the number were six (four men and two women, one of the latter being Kafaravavy, already mentioned), who escaped from the island and reached England. Most of those who were condemned suffered death by the spear. Many were sentenced to take the tangeiut ordeal, and being generally de clared guilty, were speared, if they did not die first from the poison. Many were deprived of their honors and rank, and if iu the army, whatever their rank, were degraded to the position of common soldiers. Heavy fines were exacted from others; many were sold into perpetual slavery, and some were sent to the most unhealthy portions of the coast to die from the fatal marsh fevers. There were many hundreds of these sufferers for Christ s sake, but none of them turned back to idols, or to the vile life of the heathen; and what was especially astonishing to the queen, there were scores of adherents to the new faith for every one whom she put to death. The persecution raged fiercely in 18:J9, 1840, 1841, and 1842. The years from 1843 to 1848 were marked by a decided lull iu the persecution. The queen was in difficulties with both England and France, and her attention was diverted from the Chris tians by the incidents of the war. In this lull of the persecuting spirit the gospel made great progress. The queen s son, Rakoto (afterward Radama II.), took a great interest iu the Chris tians, and it is said professed conversion; Prince Ramonja, his cousin, was already an active Christian, and had suffered for the faith, and among others of noble rank the son of Raini- haro, the prime-minister of the queen, and the most violent persecutor among the Hovas, had joined the Christians. The native preachers preached and baptized almost openly in the suburbs of the capital, and very many were added to the churches. Another fiery baptism came iu the early months of 1849. The queen finding that her realm was becoming largely Christian in spite of her previous efforts, re solved now to try still severer means of fulfill ing her vow. On the 28th of March, 1849, nineteen Christians, all of them of excellent families and four of them at least from the high est nobles, were condemned to die for the crime of being Christians. Fifteen were to be hurled over the cliffs at Ampamarinana, a perpendic ular wall of rock 150 feet high, and with a rocky ravine or cunon at the bottom. This is now known as the Rock of Hurling of Antana narivo. The queen looked down from her pal ace windows and saw her subjects dashed to pieces because they were Christians. The idols were taken to the place of execution, and each victim was lowered by a rope a little way over the precipice, and the demand made, Will you worship this god ? or will you cease to pray to Christ ?" The answer iu each case was an em phatic "No!" and the rope was cut, and the martyrs, often singing as they went, were hurled down upon the rocks below. Only one of the condemned was spared a young girl of fitteen, a relative and favorite of the queen, who finding her firm caused her to be taken away and sent to a distant village on the charge that she was insane. This noble girl, Raviva by name, lived to found a large Christian church in the place where she was exiled, and to bring her father and her relatives to Christ. Mr. Ellis saw her in 1862. Four of the nineteen who were condemned to death that day were audrians or nobles of the highest rank, and as, by the Hova custom, their blood could not be shed, the queen resolved to put them to death by burning them at the stake. The sentence was executed at Faravohitra, a level summit of the northern ridge of hills of the city, just where it begins to slope down to the great plain. Of these four, two were husband and wife, the latter about to become a mother. They walked calmly to the place of execution, singing the sweet Malagasy hymns which had been their joy iu the past and were their solace now. Arrived at the place they meekly sur rendered themselves to be fastened to the stakes. Amid a terrific storm of rain and lightning the fires were kindled and mounted higher and higher, but no cry of pain proceeded from the funeral pyres, but only songs of praise, and these prayers, recorded by a faithful disciple who witnessed their martyrdom: "O Lord, receive our spirits; for Thy love to us has caused this to come to us; but, O Lord ! lay not this sin to the charge of our rulers." The Christian lady had the pangs of maternity added to the terrors of the flame, but she uttered no cry of anguish evei^whcn the brutal executioner with his spear thrust the new-born babe back into the flames. When their bodies were consumed the bodies of those who had been hurled over the cliff at Ampamarinana, or such portions of them as had not been devoured by the wild dogs, were brought to Faravohitra and burned in the same tires which had consumed the other martyrs. This was only the beginning. The queen s rage increased every day, and she was con stantly inventing some new torture. Her prime-minister, Rainiharo, was equally fero cious with his mistress as a persecutor both had sons who were converts, or at least fearless advocates of the Christians. They resorted to crucifixion, and fearing lest the agony of this form of death should not be sufficient, when they were nearly dead with hunger and thirst and exhaustion, fires were lighted under the crosses, and these and the martyrs were con sumed together. At Fiadilna, a plain adjacent to the capital, scores of victims were put to death by stoning, and the horrors of this form of death as committed by Malagasy hands were said to have exceeded all others. The friends of those put to death at Fiadilna stole forth at night, and at the imminent peril of their lives carried off for interment all that could be col lected of their remains. Every possible indignity was inflicted upon those who were condemned to death. These executions were continued till hundreds had perished. In addition to those who endured the extreme penalty of death by these various MADAGASCAR 12 MADAGASCAR modes of destruction, a far larger number suf fered in other ways, and in very many CU6fl their sufferings terminated in death or helpless ness. Thirty .-even ]>reachers, with their wives itnd families, were consigned to a life of irre deemable slavery. The property of those who were sold into slavery, as well as of those who were executed, was allowed to become the prey of the rabble, who were thus encouraged to become spies. Over 100 were Hogged terribly with whips, and then sentenced to work in chains for life. Many who had property were heavily fined, and the nobles who had professed Christianity were not only deprived of their rank, but were forced to the hardest and most menial labor. Officers of the army were re duced to the ranks and coudeiuned to severe labor in building a large stone house as a gov ernment factory, and were branded with the words Tifi-ltuihiiraiHi, That which is not to be imitated," to prevent others from following their example. Altogether, in the early spring of 1849," says the Rev. E. Prout, one of the mis sionaries of the London Missionary Society, " 1,900, according to the lowest estimate, but more probably upwards of 2,000, were thus severely punished and tortured because they had either professed or favored the religion o*f Jesus." This cruel persecution went on for years. The judges were incessantly occupied with examinations, and the least act or word, the vaguest suspicion, exposed all, from the highest tolhe lowest, to be dragged before them. The country was scoured in all directions by the spies of the queen and the idol-keepers. Domi ciliary visits were of daily, often of hourly, recurrence, and slaves usually an affectionate class of the inhabitants watched their owners every movement, and, for the first time, found themselves listened to in a court of justice. Numbers fled to the mountains, or hid them- . selves in the depths of the neighboring forests, eking out a scanty subsistence, until want and exposure put an end to their lives. Others con structed hiding-places in their own houses, in their rice-pits, and on their own farms, and were there tended and supplied with food by their relatives for years, reappearing long after they had been accounted dead. The four principal places of execution, Am- bohipotsy, Ampamarmaua, Ambatonakanga, and Faravohitra. have, since the queen s death, been made the sites of four memorial churches of stone, capable of seating about one thousand worshippers. The money for erecting these was furnished by English "friends of the Mala gasy Christians, but the Christians have them selves erected excellent and commodious churches on other sites, where the blood of the martyrs was shed. All the testimony, both heathen and Christian, shows that not only was there no recantation among these converts to Christianity, many of whom were illiterate and but recently brought to Christ, but that they bore the gross indignities, and the cruel and terrible deaths to which they were subjected, with quiet heroism and unfaltering trust in (iod. " Let us go and see how these Christians behave; they are said not to be afraid to die," were the words of some of the principal otlicers of the royal household. The same otlicers said afterward. " \Ve were near, and saw all that took place. The Christians were not afraid, and did not recant." Their fortitude and courage produced a deep impression on the minds of the people. The cruelty of the queen was beginning to defeat it- own purpose. The heathen saw that there wa- a power in the Christian religion which over came all earthly opposition, and that the Chris tians were the most truly loyal of all the queen s subjects. Many felt and said: " This is the finger of (iod; there must be something divine in this belief; and they were led to become Christians notwithstanding the peril to which it exposed them. This persecution continued with great fury till 1852, when the death of Raimharo, the prime-minister (who had been even more bitter in his persecuting spirit than the queen herself); the influence of the young prince, which was exerted in favor of Christianity; and of his cousin Ramonja, who was an active Christian were instrumental in producing greater tolera tion. But the discovery of a plot to dethrone the queen, instigated by a French adventurer, and maliciously charged against the Christians. furnished a pretext for the commencement of a new and still more bloody persecution by the queen in 1857. During this period of comparative quiet. Rev. William Ellis, Foreign Secretary of the London Missionary Society, made three visits to Madagascar, in the hope of bringing comfort to the suffering, faithful disciples in Imeriua, in 1853, 1854, and 1856. He reached Tamatave and other towns on the east coast in 1853 and 1854, and Antananarivo in 1855. Again in March, 1856, he visited the island. In these visits he was able to cheer and comfort many of the Christians, to distribute many copies of the Malagasy New Testament, and in his third visit to make the acquaintance of the young Prince Rakoto (later Radama II.), of whom he formed a high opinion. He was also presented to the queen, who treated him courteously, but coldly. He returned to England in March, 1857, and three months later, the last great persecution was commenced. On the 3d of July, 1857, the population of the capital were driven from their homes by the soldiers to a great kabary or National Assembly. The queen announced her determination to stamp out Christianity. All suspected persons were imprisoned, and daily kabarys (assemblies) were held in the city and its neighborhood to denounce the Cl-r stians. A few days after the first great assembly, twen ty-one were stoned and then beheaded; many others suffered at the " Rock of Hurliue:" and it was believed that this was the most fatal of all the persecutions. A large n umber were sen tenced to the tangena ordeal, by which many died, and many more were put in chains ai.d reduced to slavery. This persecution was main tained for nearly three years. But deliverance was now at hand. On the 15th of August, 1801, the queen died. She bad reigned thirty-three years, and twenty-five of those years had In < -;i marked by cruel persecution of the saints of God, and Vain efforts to root out Christianity from the island. The result had been that those wlio were persecuted went everywhere, preaching the Word." Christian life had at tained a depth, power, and reality which would have been impossible in a time of ease and prosperity. All that an absolute sovereign, backed by a powerful government and a nu merous army, could do to dislodge Christianity from the country had been done. Several MADAGASCAR 18 MADAGASCAR thousands had been put to death in various ways. Yet the little company of believing men. and women left by their Eugljsh pastors ;m<l teachers, as sheep without a shepherd, in 1836, had multiplied at least twenty-fold in 1861, and had attained to a fulness of faith and love, which brought their heathen fellow-country men to Christ more surely than any preaching could do. They had studied the Word of God very faithfully, and, like Paul, they knew in whom they had believed. Their patient trust in God, their forgiving spirit, had often melted the hearts of their persecutors. Their purity of life and morals was attested by their ene mies; their religion was their only crime. On the 18th of August the Prince Rakoto, the son of Ranavalona I., succeeded his mother with the title of Radama II. Mr. Ellis says: " The sun did not set on the day on which Radama II. became King of Madagascar before he had proclaimed equal protection to all its inhabi tants, and declared that every man was free to worship God according to the dictates of his own conscience, without fear or danger." Prison doors were opened, the fetters were knocked off from the prisoners, messengers were dispatched to the remote and pestilential districts, to which many of the Christians had been banished, to save alive those who had not already perished from disease and exhaustion, to remove the heavy and cruel chains they had worn so long, and to set free those who had been consigned to hopeless slavery. The exiles hastened home. Men and women, wan and wasted with suffering and want, reappeared in the city, to the astonishment of their neighbors, who had deemed them long since dead, and to the grateful joy of their friends. The long- desired jubilee had come, and gladness and re joicing everywhere prevailed; while even the heathen, who had sympathized with the Chris tians in their sufferings, now congratulated them on their deliverance. Within a month after the queen s decease eleven houses were opened for the worship of God in the capital and great numbers in the adjacent country, and churches were being erected everywhere, and filled Sabbath after Sabbath with rejoicing worshippers. Within a very few years the memorial churches were erected, which rendered Antananarivo famous alike for its churches and palaces. Radama II. invited the missionaries of the London Missionary Society, and especially his friend Rev. William Ellis, to return. Mr. Ellis reached the capital in June, 1862, and Tvas followed in August by three ordained ministers, a medical missionary, a teacher and a printer, who were all soon busy resuming the work laid down in 1836. Christianity had tri umphed. The 2,000 adherents to the Christian cause who then braved the rage of the persecut ing queen had become a host of 40,000, only about one fifth of them baptized believers, but all witnesses for Christ, and ready to suffer and die for Him. In this jubilee of deliverance many were daily added to the churches. Back of these were more than 100,000 who, though not believers, had rejected idols and were ready to embrace Christianity. Provision was made as rapidly as possible for reopening the schools, and the king gave his sanction and aid, for he de sired that the children should be educated, and that the nation should make progress. The printing was also actively resumed, and this was of great service to the king. Radama II. was a man of fair abilities, and of a kindly and amiable disposition. He had, in the later years of his mother s life, been very heartily in sympathy with the Christians, and had boldly defended them, sometimes at the peril of his own life. He had never united with any of the churches, nor did he profess to be a Christian after he came to the throne, though he had often said he hoped to become one. His earliest proclamations were very favorable to Christianity, giving perfect religious freedom to all, and inviting religious teachers to come to the country. He also invited traders and for eigners to come to the island and establish trade there. He also abolished all export and import duties. The immediate result of this was that the cheap, vile rum of the Mauritius was poured into the island in immense quantities, and the great trade in bullocks and other commodities was paid for in this horrible stuff. The na tives, especially of the coast tribes, who had previously been addicted to the use of their own rum, which was more costly, now became ut terly besotted and ruined, both in body and estate. He made many other decrees which were wise and good. He restored the lands and property to the Christians which had been confiscated by his mother s orders. He dimin ished very greatly the fanompbana or unre quited service, which had been exacted from the common people by the government or no bles, and set the example of paying for labor in money. He set free all the captives of the Betsileo, Sakalava, and other tribes which his mother had raided; and not only restored their property so far as he could, but sent back the bones of those who had perished. He endeav ored to make treaties with foreign nations, and to secure for his people the advantages of for eign inventions. But with these good laws and decrees he made many bad ones, which worked great in jury to himself and his country. He became very intimate with a wily and unscrupulous French adventurer named Lambert, the same one who had conspired against his mother, who led him into intemperance and other vices, that he might have more power over him. While intoxicated, the king conceded to Lambert over one third of the arable lands of the island, the privilege of working all its mines, and of con ducting manufactures, and of bringing in as many Jesuits as he pleased. These concessions were all violations of the long- established "customs "of the Hova rulers, but Lambert induced him to sign contracts for them, with out any compensation. He had also surround ed himself with young men, many of them heathen, and of dissolute habits, with whom he engaged in gross excesses, and who con trolled the appointments to offices, and really governed the realm. These young favorites were called the Menamdso. At their prompt ing, and in the interest of the idol-keepers, he promulgated a decree that all differences of opinion, whether of individuals or of villages and towns, might be settled by open battle be tween the parties, and that the successful party should not be called to account for any deaths which might result. This was really opening the way to civil war, and the wiser nobles and leaders would not permit this law to go into MADAGASCAR 14 MADAGASCAR effect, nor the Menamaso to continue to rule. The most powerful of the nobles went to the king and, on their knees, begged him to revoke this decree and give up the .Menamaso. He obstinately refused to do either; a revolution ensued; the Menaniaso were seen red, and most of them put to death; and the king, still con tinuing obstinate, was strangled. No other deaths and no riots ensued, and the next day the queen, Rahodo, was proclaimed as a consti tutional sovereign, ruling in connection with the body of nobles and the heads of the people. The new queen was called to the throne as Kasoherina. The constitutional provisions were few and simple, but very effective. These are samples: 1. "The sovereign shall not drink spirituous liquors." 2. "Perfect freedom and protection is guaranteed to all foreigners who are obedient to the laws of the country." 3. " Friendly relations are to be nnintained with all other nations." 4. "Protection and liberty to worship, teach, and promote Christianity are secured to the native Christians as well as to for eigners." 5. " The sovereign or any other per son may not sell to foreigners any lands, or mines, or waterfalls." This last was the revival of an old law. Queen Kasoherina was not a Christian, but an idolater; but she was a woman of good sense and integrity, and she carried out, in perfect good faith, the agreement she had made, and even added many favors to the Christians. She Lad difficulties at first with the Sakalavas and some of the other tribes, who would not be lieve that Radama II. was dead; later she had troubles with Lambert, who insisted on his concession, and threatened to cause the French squadron to bombard Tamatave unless it was yielded. He was finally quieted by the pay ment of $240,000 by the Hova government. She was also greatly annoyed by the Jesuit priests, who were really French spies. They demanded sites for churches, and the recog nition of their schools, and were given to in truding into the palace, and administering their ritual and rites, without asking anybody s per mission. They claimed to have crowned Ra dama II., and when Queen Rasoherina was dy ing, and had been for many hours unconscious, to have administered extreme unction and ushered her, all unknown to herself, into heaven as a devout Catholic queen. She found it necessary to depose her first prime-minister for intemperance, and replaced him by his brother, Rainilaiarivony, who became later distinguished as the ablest of Oriental statesmen. But in all her relations with the missionaries and Christians she was a good and just ruler, and during her reign the churches prospered, and the mission work went on very satisfac torily. From 1864 to 1866, the Society for the Propagation of the Gospel had planted some missions at Tamatave and at Foule Point, but owing to the climate did not for some time meet with great success, and after the with drawal of the Church Missionary Society from the coast in 1874 they transferred their headquarters to the capital, though still main taining a mission at Tamatave and its vicin ity, and going forward with the work in Bet- sileo. They now have a bishop at the capital. The Church Missionary Society, after many misfortunes, established a mission at Andevo- rauto, 70 miles south of Tamatave. and in 1M!8 extended their labors into the IJetsileo province. Their missions in Madagascar were transferred to tin S. I . G. in 1874. There are more than HI, noil adherents in these combined missions, and 112 native preachers and teachers. The Society of Friends, hoih of England and Amer ica, established schools and labored zealously with the missionaries of the London Missionary Society from isi ,7. and soon established a print- ing establishment. They have many school>. and are doing a great and good work. The Norwegian .Missionary Society commenced their labors In 1867 at Bltftfo, in .North I .etsileo. Their work here has been productive of excel lent results. They had in 1888 2 .\ stations, in cluding several among the Sakalava of the west coast, established in 1874, but not very success ful; and three established in 1888 among the Tauala and Anosy of the southeast coast, which are promising, They have more than 20,000 adherents, and 304 schools with nearly 33,000 scholars. The last days of Queen Rasoherina were dark ened by a conspiracy and insurrection, headed by the ex-prime-minister, Rainivonina-hitriani- ouy, to place a young Christian king on the throne, with himself as his prime-minister. The scheme failed signally, and the conspirators were arrested and put in irons. Queen Rasoher ina died April 1st, 1868. On the 2d of April, 1868, Ramoma, a niece or cousin of the late queen, was proclaimed Queen of Madagascar under the title of Rauavalona II. On this oc casion, for the first time in the history of Mada gascar, no idols were brought forth to greet the new queen as she stood before the people on the balcony of the great palace. The popular leaders of the Malagasy were shrewd enough to see that the attempted revolution after the death of Radama II. had partly failed because it had not gone far enough, and that if they would re tain their position, and make Madagascar a real and permanent power among the eastern nations, the reform must go forward, and Christianity must be recognized as a real power in the state, and its government and policy must be changed with that end in view. The prime- minister, Rainilaiarivony, a man of extraordi nary ability, who was at the head of this move ment, was not, probably, at that time a Chris tian, though he had been for years a student of the Scriptures. One after another, changes were made, and it soon became understood that Madagascar was to be a Christian kingdom, and that Ranavalona II. was to be the first Christian queen of the island. On the 3d of September, 1868, the coronation (literally the faehodna, or "ceremony of showing"), the first public occasion when the sovereign showed her self to the people, took place. It was celebrated with great pomp and ceremony: the royal can opy was emblazoned with Scripture texts, and a copy of the Malagasy Scriptures, elegantly bound, was placed conspicuously by her side under the canopy, and on her return to the pal ace prayers were offered by one of the native pastors. The next month the queen, the prime- minister, and the household of the palace met together for Christian worship, and this prac tice was maintained daily during her whole reign. On the 19th of February, 1869, Rana valona II., following the example of former queens, was married to the prime-minister, Raiuilaiarivony. It was in their case a love- match; he had been converted since her acces sion to the throne. Two days later, after a MADAGASCAR 15 MADAGASCAR very careful and thorough examination, the queen and prime-minister were baptized and re ceived into the palace church by Audriambelo, one of the most eloquent and devoted of the native pastors. It was the custom with each sovereign of Madagascar to erect at the begin ning of the reign some stately building, usually a palace, in the royal enclosure. Queen liaua- valona II. commenced the erection of a stone church in the palace enclosure in July, 1869. The idol-keepers and the idol-worshippers of Imerina saw that, the power would soon pass out of their hands, and they were enraged. Their anger was increased by the notice given them that they were degraded from their rank as nobles, and would be compelled henceforth to render the fandmpodna or forced government service. The principal idol-keepers came to the palace and demanded that the queen should return to the worship of her ancestors: when this was refused, they declared that the idol had medicine that killed. The language was treasonable, and after a hasty consultation a deputation of the chief officers of the govern ment was sent to Ambohimanambola, the place where the national idols were kept, to burn them; the queen replying meanwhile to the idol-keepers at the gate: "I will burn all the idols of my ancestors; but as to yours, they are your concern." They were burned on the 8th of September, 1869, in the presence of many witnesses. On the following day officers were despatched to destroy the royal idols in other parts of the country; the people followed the example of the queen, though with many ap prehensions of evil and disaster, and the greater part of the idols were destroyed. In a few days requests came from all parts of the island: "You have destroyed our gods, and we know not how to worship according to the new religion; send us teachers." So many requests of this sort came to the prime-minister that he called the missionaries together, and after deliberation 126 teachers were sent out, all selected by the missionaries of the London Missionary Society; the government released them from the forced government service, and the mission guaranteed their support. Thus was the final blow struck which in sured the supremacy of Christianity in the island of Madagascar. Fif ty years before, they were in the darkest depths of heathenism; forty years before, there was not a native Chris tian among the millions of the Malagasy; now, there were probably 50,000 communicants, 150,000 adherents, many thousand scholars in the schools, and a population of at least 1,500,- 000 asking for Christian instruction. On the borders, among the Sakalava, the Bara, the Betaniuiena, the Betsimisaraka, and many of the smaller tribes, and even among the Betsilep and Antsihauaka, darkness yet reigned, and idola try, though waning, was yet rife; but the time was not far off when ttiey too would abandon their idols and come to the light. During her whole administration of fifteen years this wise Christian queen sought to do that which would please God, and make her people an intelli gent, civilized Christian nation. She had many difficulties to encounter, and serious obstacles to surmount. The coast tribes, numbering at least two thirds of the whole population, were still savages and idolaters of the worst sort, liars, thieves, bloodthirsty, and lustful; they persisted in making raids for plunder and slaves, until the queen s firm and gentle man agement made them ashamed. As soon as pos sible she sent missionaries and teachers among them. Even of her own Hova and Betsileo, nearly 2,500,000 in number, only 150, 000 were nominally Christians; and the rest, though their idols were burned, were liable to lapse into idolatry again if they had a determined leader. Their tendencies in this direction must be over come. The French, under the influence of Lambert and the Jesuits, continually harassed the queen by their demands and intrigues to gain posses sion of the island, expel the Protestants, and establish the Roman Catholic Church there. At one time they demanded indemnity for a pretended loss; at another they required an un conditional surrender, giving her eight days to comply with their ultimata, the alternative being the bombardment of all her ports. After six or seven years of such conduct the queen was driven into a defensive war with the French nation, and through the two years of life which remained to her she carried it on with a dignity and patriotism which commanded the admira tion of other nations. While thus resisting evil from without, she carried forward reforms and measures of Chris tian civilization within her own realm, which transformed the Malagasy, in those fifteen years, into an enlightened Christian nation, worthy to take its place among the nations of Christendom. She established schools every where, drawing upon the London Missionary Society and its native pastors and teachers for the men for the work; made attendance upon the schools compulsory; established and pro moted normal schools, high-schools, and aided the theological schools; built many churches, and aided in the building of others; fully or ganized the government in ten bureaus, all subordinate to the prime-minister; promoted agriculture and commerce; established schools of training and drill for the army; codified, re vised, and enlarged the laws; abolished for ever the tangena ordeal, and established a ju diciary system with trials by jury; organized a constabulary force, the officers of which had also the powers of justices of the peace, and were drawn from the best of the petty officers of the army and the most intelligent graduates of the schools. Above all her other acts of pa triotism were those relating to slavery. She, by severe edicts, prohibited the importation or sale of any slaves in Madagascar; and finding these edicts evaded, she ordered that every Mo zambique (as the slaves from the east coast of Africa were called) should be set free, and be at liberty to return to Africa or remain on the island. As there were about 150,000 of these, the cost of this liberation was borne by her hus band and herself from their own private for tunes. They had previously emancipated all their own personal slaves. This heavy sacri fice was made for the good of her country, and to please God. This royal example was followed by a number of nobles of the highest rank. In all these reforms her husband, the prime-minister, went hand in hand with her, and many of them could not have been accomplished without his powerful influence. In several of them, espe cially those relating to the schools, the Jesuits and nuns prompted the people to disobey the new laws, telling them that they would make it all right. The queen, while promoting these MADAGASCAR 16 MADAGASCAR reforms, was tenacious on one point. There air no roads or highways on the island, except in the large cities; the whole internal commerce of the island is conducted through bridle-paths, and all burdens an; transported either on the shoulders of men, or the backs of animals gen erally mules. The French ridiculed the queen and the Malagasy government for this condi tion of tilings, insisting that, it was absurd to call any people even half -civilized who had no roads. But the queen was firm. There were inconveniences, she acknowledged, in not hav ing roads; but situated as they were, with a wily enemy ready to take advantage of them, their marshes, forests, mountains, and bridle paths were their defences and safeguards. And so it proved in the war which followed. When the French commissioner and admiral made their last demands upon the queen, she received their threatening messages, and replied quietly that she could not yield to their demands; and then, like Hezekiah, she laid their letters before the Lord. She knew that He was mighty to save, and she trusted Him fully. She then sent an embassy to England, France, Germany, and the United States, pleading with France not to do this great wrong, and with the other nations to intervene and prevent it. Her em- bassadors were treated by the French Govern ment with contempt and gross insults; by the other nations with civility and some expressions of sympathy, but no active measures of inter vention. France was too near and too strong, Madagascar was too far away and too weak. Our own government, which had the largest commerce at stake, was pitifully apathetic. The queen immediately took measures to arm and increase her military force, to have them in structed in military tactics ; and calling her people together in a grand kabary, or assembly, she laid before the assembled myriads the demands of the French, and her reply, and all that she had done, and asked them to say if she had done rightly. Her whole speech was quiet, just, and Christian, but determined. She could not manifest a hostile or bitter spirit, but she must defend and protect the land God had given to her fathers, and she did this, trusting only in God, who had made her the sovereign of this people. He was her God and their God. Would they trust in Him, and when they went to the buttle, marching side by side with their queen, would they contend valiantly for their country? The whole assembly (over 100,000, it is said) were ready to lay down their lives for their queen, and begged for the privi lege of fighting in her behalf. The bombard ment of Mojanga, Tamatave, Foule Point, etc., by the French, without a formal declara tion of war, and after giving the inhabitants only an hour s notice, made it necessary for the Queen to send away the French missionaries, teachers, and residents of the capital. They were about 90 in number, and the greater part of them had been actively engaged as spies of the French Goverment, conveying to the French Commissioner everything they could pick up, whether true or false, in regard to the queen s movements. It was evident that they must go at once, and the government officers were urgent to send them off sans ceremonie; but the queen said: "No! they sent our people away from Mojauga at an hour s notice, and with the loss of all their effects; we will give them five days (from May 2")th to May 30th), to pack up their goods." The Jesuits proposed to walk and carry their goods, intending to pose as martyrs, but the queen, from her own private purse, furnished an ample supply of bearers and provisions, and as the way was long and dangerous (about 200 miles), she detailed an c.scoi-t of Christian soldiers to protect them. Such was her understanding of the law of Christ. It hardly seems possible, but the records of the French commissioner show, that these Jesuit missionaries made bitter complaint of the manner in which they had been treated by the queen, alleged that they hail been robbed by the escort, and put in a claim against the Malagasy Government for $50,000 (which they subsequently increased to $ J50,000, as a part of the indemnity in 1885-86) for the losses they had sustained. And these Jesuit missionaries immediately after the war came back and de manded their schools and privileges ! The queen s health had been failing for some months, and she herself knew that death was approaching. She had been, during all these fifteen years, a most devoted Christian. What ever might be the cares of state, she would spend two or three hours of every day in read ing the Scriptures and in communion with God. She took no important step without asking counsel of the Most High. As she approached death, her faith and trust never faltered. She declared that she should die fully trusting in Jesus Christ as her Saviour. After joining in the evening prayers, she summoned the prime minister, her husband, and her niece who was to be her successor, to her side, and assuring them that she felt no anxiety for her beloved country, charged them to remember that her kingdom was resting upon God, and that they were to continue as before in all matters of religion. She begged them to remember that not one foot of her land was to be given to the French. Having thus given her testimony, she fell asleep. By her own request she was buried quickly and without unnecessary pomp or dis play, in order that no interruption should occur in the preparations for resisting the French. The death of Ranavalona II. took place in the early morning of July 13th, 1883, and the acces sion of her niece, Razafiudrahety, as Ranavalona III. was announced on the evening of the same day. She was about twenty years of age, a widow and childless. She was a graduate of the Friend s Foreign Mission Association School, and of the London Missionary Society s Girls High School at Ambodin-Andohalo, near the capital. She was well educated and an active Christian. The war went on, the French as boastful and insolent as ever; but the fever and the excesses of the men caused from 50 to 60 per cent of the force to be on the sick-list all the time, and brought the death-rate up to 40 per cent, while the expenditure was enormous. With all their boasting, they had never been able to penetrate into the island farther than thegunsof their war ships could protect their men, and every attempt to extend their lines, for even eight or ten miles inland, was followed by a swift and bloody re pulse. On the other hand, the Malagasy were not losing ground, and their expenditures, though large, did not seriously impoverish them; their loss of men on the field was small; it was greater from fever, especially in the lowland camps; but they were learning the art of war very MADAGASCAR 17 MADAGASCAR rapidly under the instruction of able and ex perienced English and American officers. The sick had excellent nursing in their camps from the nurses of the Geneva lied Cross Association, a branch of which Itanavaloua II. had estab lished. They could go on with the war for years, if necessary, and make the condition of the French forces constantly more untenable. They were fast becoming as formidable a military force as the Sepoys of India. There was no moral or religious deterioration of either the army or the people, during the four years of the war. In all modern history, eveu among Crom well s Ironsides, no such statement could be made with truth; but under the wise manage ment of the Christian leaders of the Hovas, it was not difficult to maintain this high moral and religious standard. The soldiers were massed in large camps at the strategic points, and their families were encamped with them. Intoxicating drinks were rigidly prohibited. No camp-followers of either sex were permitted. The Christian soldiers and their families were organized into churches (of which there were twenty in some of the largest camps), each with its native pastor, who was usually himself an officer or soldier. They had regularly two ser vices on the Sabbath and frequent prayer and praise meetings during the week. The Sunday and day schools were kept up in all the camps, and the soldiers, when called into action, marched singing hymns. The queen and the venerable prime-minister did much to keep up the faith and courage of the people. Every few months, kabarys were held on the great plain, usually attended by 100,000 or more, at which the situation was re hearsed, and the queen and prime-minister expressed their complete trust in God, and their fervent love for their country. The responses of the people were always thoroughly loyal and hearty. On one occasion, when the skies were darkest and the people anxious, the queen re quested the prime-minister to voice the nation s petitions to God for deliverance. It was an im pressive scene! The venerable man, standing upon the " Sacred Stone," with bared head, gave utterance to their petitions in a prayer, humble, earnest, and fervent, and which showed that he was accustomed to commune with God, while from myriads of hearts and lips in the great congregation went up the deep and hearty Amens like the voice of many waters. Not only in these great assemblies were prayers for God s blessing and deliverance offered. Mr. H. E. Clark, a missionary of the Friends F. Mission Association, was in the Highland provinces of Madagascar during the whole of the war. At the London Missionary Conference in 1888, he said: " In the time of the war the central prov inces (Imeriua and Betsileo) may be said to have been almost one large prayer-meeting. ... I have seen a young man kneel down in his pulpit, and I have heard him pray, with tears running down his cheeks, that God would be pleased to take the French soldiers back again safe and sound to their wives and children in France. I do not mean to say that they did not pray that God would help them to conquer the French; but they did also, in some degree, carry out the words of the Saviour when He commanded them to love their enemies. " Mr. Clark said further, that it was during the years of the war that the Sunday-school movement in Antananarivo took firm hold upon the people; and that now, in the capital, it has be come almost as much an institution as it is in London, and that the Home Missionary Society established by the native churches increased in strength so much during the war that they were constantly sending out missionaries to the heathen tribes who were employed by the French to make war upon them. The church of God, all the missionaries say, is every way stronger and more robust in its spiritual life than before the war. God did hear these fer vent and earnest prayers of the Malagasy churches and of Christian people in other lands, and He sent deliverance. The time had come when the French Govern ment found themselves compelled to give up the conflict, and withdraw from it on the best terms they could. The Madagascar question had already aided in overthrowing two cabi nets. The expenditures in men and means had been enormous over 1 00,000,000 francs and about 12,000 of their best troops, and they had gained neither lauds, goods, nor n putatiou. Their allies, as they called the savage Sakalilvas, were cowardly, indolent, and thievish; they would not tight the Hovas, but in midnight raids would steal cattle aud slaves, keeping the former for their own use and selling the latter to the Arabs. On an average, 6,000 French soldiers were sent out annually, but they had never been able to bring 1,200 effective men into the field at any one time. They held no cities, for they could not capture any; and the reputation they had acquired by their cruelties and barbarities during the war, was so unsavory that they could no longer endure it. The Society of Friends in England, America, and France, and all Protestants everywhere, were making vigor ous demonstrations against it, and the English and Italian governments were offering to medi ate. So, though the French consul, commis sioner, and admiral were blustering more loudly than ever, and threatening to capture the island, to loot the capital, aud to carry off the queen to France as a prisoner, the French war minister put an end to their vaporing, recalled them in disgrace, sent a special commissioner to Mada gascar, and ordered him to negotiate a peace. The terms offered were hard and unjust, and ought not to have been sanctioned by England or the United States; yet France was by far the greatest loser, as she deserved to be. They were: The cession of the harbor of San Diego Suarez and a moderate amount of territory around it (the harbor is good, but the ter ritory ceded is barren, and very sparsely in habited); the payment by the Malagasy Govern ment of an indemnity of 10,000,000 francs ($2,000,000); and the concession to France of the complete control of all the foreign affairs of the kingdom. The internal management of the nation s affairs was to be in the hands of the Malagasy Government, but a French minister resident was to reside at the capital, with a staff and military escort, and no transaction with any foreign government was to be per mitted without his approval. The Catholic churches and schools were to be placed on the same footing as the Protestant churches and schools. The French professed great solicitude for their ancient allies and proteges, the Sakalil- vas, and requested that the queen s government would treat them with the greatest benevolence, and not subject them to any of those tortures or punishments which they had been in the MADAGASCAR 18 MADANAPALLI habit of practising on these tribes. Base and false as this insinuation was in every respect, the quern passed h over in silence, ordered tin- treaty signed, and awaited the result. The French forces left the island, rejoiced to get away; but they made no provision for the pay ment or care of the Sakalavas, who had, accord ing to their capacity, served them faithfully, but left them on the lowlands of the coast to die of their wounds, of the fever, or of starvation. The quern, learning their condition, at once sent supplies, physicians, and nurses of the Ked Cross Association, and even visited some of their camps in person to minister to their needs. Though her enemies, they were sick and in distress, and she visited and eared for them. It is safe to say that during the lifetime of the present queen these northern and west ern Sakalavas will never be hostile to her. The .Malagasy Government has complied with the provisions of the treaty in good faith, and accepted the situation. They have paid the indemnity, and the Jesuit priests and nuns in charge of the churches and schools, though not welcome, are tolerated. What th future may have in store remains to be seen. Meantime the close of the war in the early part of 1886 brought new duties to the Christians of Mada gascar. New missions to the Siikalawas, the Bara, the Anosy, and the Antsihanaka have been undertaken, and some of the ablest of the young Ilova preachers have volunteered to go and preach to them the way of salvation. There have been extensive revivals in several of these missions as well as in the capital, and in the principal towns of Imeriua and Betsileo. It is the testimony of the missionaries as well as of those Christian visitors who have been there, that the churches have since the war manifested a higher type of Christianity than before. They are more zealous after a holy life, more anxious to bring souls to Christ and to convert the heathen, more hearty in their determination to support not only their pastors and churches, but missionary operations on their own island and elsewhere. Of course, among so many converts from heathenism in less than sixty years there will be some who will fall away. Temptations to in temperance, to licentiousness, to theft and falsehood, surround them, and some of the professed converts are not strong enough to resist. It has been so in all the Christian ages. The Apostolic churches suffered largely from such apostasies; so did the mediaeval churches; ,so do the churches in Japan, in Burma. in Siam, and in India. A rigid discipline is maintained in all these missions, but we are inclined to believe that the defections in India and in Japan are quite as large in proportion to the membership of the churches as in Mada gascar. The influence of a pure and holy ex ample, and great activity in Christian work, will do much to prevent the weak from falling into sin; and these safeguards they have in the lives of their pastors, teachers, and superintend ents and rulers. No more saintly woman has occupied any throne in modern times than Hanavalona II., and her successor seems to be imbued with the same spirit. Intelligence has come within the past year that at the ports of the island, particularly on the west and northwest coasts, intemperance and licentiousness prevail to a fearful extent, and that the slave-trade has been renewed at some of those ports with the Arab traders, and that the French colony of Reunion (Isle Bour bon) is now, as in the time of Ranavaloua I., profiting by it. We fear that these reports are partially true; but though they are very sad, they do not reflect upon the government of Ranavalona III., nor should they be quoted against it. The ports and foreign commerce of Madagascar arc. by the treaty, wholly under the control of the French resident. No vessels can trade at those ports without a permit from him; and if the slave-trade is reopened there, it is by his permission or connivance, and for the benefit of Ihe French colonies of Reunion, Nosy-Be, etc. He knows what sacrifices the present quern and her predecessors have made to extinguish the slave-trade, and that the queen is hostile to it in heart and soul; but both the Arabs and the Creoles of Reunion are thoroughly wicked and unscrupulous. As to the depravity at the ports, the French soldiers and sailors, and the Arab, Portuguese, and other sailors, at any ports where there is free license, and among such a class as the heathen women of those ports, will reach depths of depravity which would make even the denizens of the pit of destruction recoil with horror. The apprehensions of the missionary friends of Madagascar in regard to the results of French interference with its church and educational work have been unhappily verified within the year 1890. Though France is not now profess edly a Catholic state, and two of its recent premiers have been Protestants, yet in its inter course with foreign nations in Asia and Africa Jesuits have always been its representatives, and they have always wielded the whole power of the French Government for the prosecution of their often nefarious schemes. They have, since 1886, determined to capture the schools and the educational institutions of the capital, Antan anarivo, although they knew that the queen and prime minister were decided Protestants. They grew more and more aggressive, till in the autumn of 1890 their action became so treasonable that the prime minister arrested them and broke up their establishment. They at once appealed to the French Resident, with what result has not yet transpired, though it can hardly be doubted that he would insist upon their reinstatement and upon other concessions, and this may lead to another war. For the summarization of the mission work in Madagascar, we refer to the statistical tables and the notes appended to them. The prov inces of Imerina and Betsileo are Christian ized, and there are Christian churches among a vast mass of heathenism in the other provinces, but the rulers and government are Christian. Uladampitiya, a station of the Weslcyan Methodist Missionary Society in the Colombo district, South Ceylon, with 2 chapels, 1 preach ing-place, 1 native assistant, (i day-schools, 65 church-members, and a congregation of 150. Madaiiapalli, a town in Cuddapah dis trict, Madras, South India, 154 miles northv, est of Madras City. Climate hot. 60-110 F. Population of city and circuit, 550,000, Brah mins, Dravidians, Hindus Moslems. Lan guages, Telugu, Hindustani, Kanarese, Marathi, Tamil. Natives of higher classes comfortably off; lower, very poor: education at a low ebb. Mission station Reformed Church in America (1863); 2 ordained missionaries, 1 missionary s INDIA SOUTHERN PART REFERENCE. The Protected or Dejiendent State* are culurej yellow. BENGAL PHESIT1FNCY. Coorg DUtrict I . M I Maricta under Native I rinrn. Raidarabad (JWwT. A.irtj__.. /. { i Myson- Province . H I BOMBAY PKKslnENTY Southern nivision__. . . I IS \ MADKASI !:KMIU:M:Y from ^ll^^-0 0n , orin Orcenwlch 78 MADANAPALLI 19 MADRAS wife, 1 other lady, 45 native helpers, 13 out- statious, 1 church, 128 church-members, 18 schools, 589 scholars. Madlicpur (Madhupur), a town iii Bengal, East India, 25 miles east of Darbhauguh. Ad mirably situated for trade with all parts of Tir- luit and Purniah, it will probably become an important commercial town. Population, 5,054, Hindus and Moslems. Station of the Wesleyau Methodist Missionary Society; 1 native assistant, 5 Christians, 1 school, 14 pupils. 9Iadjalcngka, settlement on the north coast of Java, west of Cheribon. Mission sta tion of the Dutch Missionary Society. Madras, a city of British India, capital of the Madras presidency (see next article), and the third city in size and importance in all India, being outranked only by Bombay and Calcutta; situated in north latitude 13 4 and east longitude 80" 17 , on the east coast of the peninsula of India. Population (1881), 405,848. The first settlement was begun in 1639, when a grant of land was obtained by Mr. Francis Day, a servant of the East India Company, from the Hindu prince who possessed jurisdiction in that region. A factory (as it was then the custom to term the headquarters of the Company s mer cantile establishments in India) and slight forti fications were at once erected, and the city of Madras was begun. The origin of the name is exceedingly uncertain. The word "Madrissa" signifies a Mohammedan school, and some schol ars consider the name of the city to have been derived from that. In 1653 Madras was made the seat of the local government or presidency of the East India Company s territory in South India. In 1746, during the time when the French power in South India threatened to eclipse the English, it was taken by the French commander La Bourdonnais, but was restored two years later by the treaty of Aix-la-Chapelle. Within a century of the first settlement Madras had be come the largest city in South India. Its growth since then has been great, though far less than that either of Calcutta or Bombay; but its natural advantages are far less than those en joyed by its sister cities. It has no harbor; ves sels are obliged to lie off at a distance of a mile, more or less, from the shore; and until very recently all freight and passengers have been transported back and forth between the shore and the ships in surf-boats, for skilful manage ment of which, through the surf which breaks unceasingly on the beach, the boatmen of Madras are famed. In 1862 a pier was con structed, which extends out 300 yards into the sea; and more recently still the construction was undertaken of an artificial harbor, consisting of two parallel breakwaters curving towards each other at the outer end. The city is by no means compact, but stretches along the shore of the Bay of Bengal for more than 9 miles, and its territory extends 3 miles inland. Of the population more than three fourths are Hindus. The Mohammedans number only one eighth a little over 50,000, Christians nearly 40,000, 3,205 Europeans, 12,659 Eura sians (half-castes of mixed European and Indian descent). Tamil is spoken by more than half of the entire population; Telugu by a little less than a quarter. MISSION WORK. Danish" missionaries had been operating at Trauquebar and other points south of Madras for a number of years early in the last century before any form of Christian work was attempted in Madras itself. In the year 1716, with the help of the English chaplain at Madras, they commenced a Christian school in that city, which however languished, and soon ceased altogether. In 1726 Schultze, one of the missionaries at Tranquebar, made a journey to Madras, began the school work again, and laid the foundations of the first Protestant mission in the capital of South India A few years afterwards the Society for Propagation of Chris tian Knowledge, of England, undertook its sup port, though Schultze continued in charge of it. The missionary labored hard, preaching, teach ing, translating, and writing. Results were not slow in appearing. In the one year 1729 Schultze baptized 140 persons; by the end of 1736 the converts numbered 415. The mission was en couraged by the Madras government. Other missionaries arrived from Europe, and the work went on apace. In 1746 the capture of the city by the French was the occasion of much dis tress to the mission; its work was interrupted, its buildings destroyed, and its church used by the French conquerors as a magazine. In 1748, when the city was returned to the English, the missionaries and Christians who had fled during the troubles came back, and operations were resumed still under the fostering care of the government. By the end of the last century some 4,000 persons had been received into the Christian church. With all this apparent suc cess it may be doubted if the real achievements were very great. These numerical results were not carried over into the present century; on the other hand, when the first converts died off there seemed to be no vital Christianity behind them as a basis for further progress. With all their devotion and industry the earlier missionaries did not have the best methods of labor, and the churches which they founded lacked accordingly that sound and efficient vitality which would have ensured their per manence. With the beginning of this century began the new era of missionary work in Madras and throughout all India. Of the great missionary societies which were formed near the year 1800 the London Missionary Society was first on the ground at Madras in 1805. Their collegiate institution was begun in 1852, and has had a most successful and useful career. The mission has also maintained a girls boarding school. The Church Missionary Society began work in 1815. From the first this mission paid much attention to education as well as to preaching, and schools for both sexes were carried on with vigor. The Wesleyans came in 18K5. About the year 1826 just 100 years after its establish ment by Schultze the original mission of the Christian Knowledge Society was transferred to the care of the Society for the Propagation of the Gospel. The American Board entered the field in 1836, but withdrew in 1864 in order to concentrate its strength more effectively on other stations. During its existence great at tention had been devoted by it to the work of translating and publishing. The Leipsic Luth eran Society entered Madras in 1848. The Es tablished Church of Scotland began a mission in 1837, and devoted its energies, as in Calcutta and Bombay, especially to the higher education, through the medium of the English language. The fervid eloquence of Dr. Duff of Calcutta MADRAS 20 MADRAS PRESIDENCY during his first visit home is said to have bee.n the exciting cause of the beginning of the Ma dras work. The Scotch institution was begun in 1837 with 59 pupils, but had 211 on its rolls be fore the end of the following year. After the disruption of the Scotch Church the Madras missionaries sided with the Free Church; so that in 1843 another mission of a similar char acter was begun by the Old Kirk, and since then the two have worked on harmoniously and successfully side by side. The Free Church lias also had much success among high-caste women in Madras, and girls schools have pros pered greatly under their care. The Strict Bap tists have a small mission in Madras, begun in 1866, and the Danish Lutherans another dating from 1878. The Christian Vernacular Educa tion Society has here its central station, though its three schools for the training of vernacular teachers are in other parts of India. Zenana mission work is conducted, not only by the ladies connected with the societies just men tioned and by their women s auxiliaries, but also by other ladies connected with the Female Normal School Society There is also a mis sion especially for lepers, over 400 of whom were reported in the census of 1881. The usual missionary agencies are reinforced by the Bible and Tract Societies and by the Society for the Propagation of Christian Knowledge the venerable organization which so long sup ported the mission started by Schultze, but which now works wholly through the press. The American Methodists, under the lead of Rev. Wm. Taylor, began work in 1872, at first directing their efforts especially to unevangel- ized Europeans and Eurasians, though not neg lecting persons of other races who might be brought under their influence. Besides the mission chapels the city is well provided with Protestant churches for the ac commodation of Europeans, and with Roman Catholic churches for persons of all nationali ties who adhere to that form of Christianity. The usual institutions of a philanthropic or literary character which spring up everywhere in the path of enlightened and liberal govern ment, such as hospitals, libraries, and the like, are not wanting in Madras. Education is in a fair state of progress. In 1881 over 24 per cent of the city s population were able to read and write or were under instruction. This was a gain during the preceding ten years of 6 per cent. In 1882-3 there were in operation 5 col leges, also 3 others for professional training, an art school, and a medical college. There were 14 English high-schools as well as many of lower grade; there were 54 high-schools for girls. There were several normal and special institutions. In all, 495 institutions were in that year teaching 26,234 pupils. Missionary insti tutions are included in these statistics. Missionary Societies at present at work in the city: American Haptist Missionary Union; 4 missionaries and wives, 2 female missionaries, 6 native preachers, 2 self-supporting churches, 107 church-members, 200 Sabbath-scholars. Methodist Episcopal Church (North), I". S. A.; 3 missionaries (2 married), 1 female missionary, 138 church-members, 827 Sabbath-scholars. London Missionary Society; 2 missionaries and wives, 4 female missionaries, 8 native preach ers, 206 church-members, 153 Sabbath-schol ars. Society for the Propagation of the Gospel (the Society s report gives the individual congregations in Madras separately, but in such a way t hat it is impossible to give the sum of all). Strict Baptist Mission (England); 2 workers, 20 church-members, 25 scholars. Wesleyan Mis sionary Society (England); 8 missionaries and wives, 5 eateeiiists, 524 church-members, 1,459 scholars. Established Church of Scotland; 2 missionaries and wives, 2 lay teachers, 4 fe male missionaries, 4 native preachers, 104 com municants, 608 scholars. Free Church of Scot- laud; 10 missionaries, 2 female missionaries. ;} medical missionaries, ;!5<s communicants, r, :;;i; scholars. Evangelical Lutheran Society of Leipsic; 2 native preachers, 553 communicants, 533 scholars. Ifladras Presidency is one of the feneral divisions into which British India is ivided. It is ruled by a governor and council appointed by the crown, subject to the super vision of the governor-general and viceroy of India. This presidency covers the southern portion of the Indian peninsula with the excep tion of the territory still under native princes. Its eastern boundary is the Bay of Bengal; its western, the Indian Ocean. But the territory of the presidency extends along the coast of the former for some 1,200 miles, while its western shore-line, along the Indian Ocean, extends only 540 miles. On the north and northwest it joins (proceeding from east to west) Orissa, a part of the Bengal presidency; then the Central Prov inces; then the dominions of the Nizam of Hai- darabad; and finally, as its boundary-line nears. the Indian Ocean, the presidency of Bombay. Near the centre of this irregular triangular ter ritory is the great native state of Mysore, in cluding five smaller native states which are very closely related to the Madras government, and directly subordinated to it. The total area of the presidency is 149, 092 square miles, and the popu lation 34,172,067 souls. The presidency may be divided, as to its physical aspects, into three well marked areas. Along the eastern coast, between the range of hills known as the Eastern Ghats and the sea, is a broad strip of low coun try. A similar, though narrower and more diversified, strip of land extends along the west ern coast, between the Western Ghats and the Indian Ocean. The interior consists of a table land, supported on its western edge by the We^t- ern Ghats, and sloping down gradually towards the Bay of Bengal on the east, its boundary on that side being the eastern range just alluded to. Much of the high interior is occupied by the native state of Mysore. The mountains rise to greater heights as they go south: the highest peaks of Southern India are those of the Nil- giri and Anumalai groups, several of which are between eight and nine thousand feet high. Just south of the Anumalais, the group known as the Palanis rise to a height of nearly 8,00(1 tr< t . Three large rivers, with a number of tributary and minor streams, traverse the presidency from west to east, having their sources in the Western Ghats, and discharging their waters through deltas into the Hay of Hengal. These arc the (todavari, the Krishna, and the Caveri. Each of them has a number of affluents, some of which are of considerable size. The only rivers on the west are thesmall and slum streams which can crowd their short course into the narrow strip of land between the foot of the western range and the sea. Neither of the larger rivers is navigable to any extent; all are MADRAS PRESIDENCY 21 MADRAS PRESIDENCY impetuous torrents during the rains, but dwindle away greatly in volume during the hot months. Their waters, however, diverted by dams and weirs into canals, are useful for irrigation. The surface of the agricultural districts is dotted with tanks and reservoirs of greater or less ex tent, some being immense artificial lakes, others covering but a few acres, wherein the water is stored during the rains, and in the dry season distributed to the fields by ingenious systems of canals and ducts. Many of these reservoirs were constructed by Hindu governments ages ago; some have fallen into disrepair, and others are kept up and still serve their fertilizing pur pose. Recently the government has paid much attention to the matter of irrigation, and some great canal systems have been devised and per fected by government during the past forty or fifty years, liice in some districts is the staple food; and elsewhere, where rice cannot be grown, other cheap grains are eaten. Tea and coffee are cultivated successfully in several of the mountainous districts. Cocoanuts grow plentifully along the western coast, and the mountains are often covered with dense growth of timber, some of it valuable. Pepper is grown on the hills at the south. On the whole, how ever, the presidency can hardly be considered favorable for the agriculturist, although the larger part of the people depend upon agri culture for their maintenance. But it is in many places only moderately fertile; overmuch of the presidency the rainfall is deficient and irregular, and sometimes irrigation is -difficult or impossible. The average density of the population 221 per square mile, as opposed to 443 in Bengal and 416 in the Northwest Prov inces indicates with tolerable clearness the smaller power of the soil in the southern presi dency as compared with the fertile richness of the Ganges valley. The population is chiefly Hindu; over 91 per cent were thus classified in the census of 1881; Mohammedans claim only a trifle over 6 per cent. Christians numbered in that year 711,- 072 nearly 2 per cent. About 25,000 reported themselves as Jains, and the unclassified num ber was exceedingly small. Probably most of the aboriginal tribes were classed among the Hindus. The Hindus of this presidency, and some of the so-called aboriginal tribes also, belong to the Dravidian family, of which the strongest subdivision is that now known as the Tamil. People of this race appear, in prehistoric times, to have occupied the Gangetic valley, and to have been pushed south by the invading Aryans as they moved down the valley and spread over the peninsula. Portions of the Dra- vidic population declined to accept the lordship of these Aryan invaders, and, retiring to moun tain and jungle tracts, gave rise to some of the aboriginal tribes still found in Central India, of which the Khonds and the Gonds are the most important, though two smaller tribes are still found occupying laud within the limits of the Bengal presidency, one of them in the very centre of the valley (the Oraons and the Rajma- halis); but for the most part the Dravidians were absorbed into the social system of their conquerors, were fused with them into Hinduism, and furnished the main stock of the population of Southern India. The language of the Dravidians still exists, though differentiated into the distinct modern tongues of South India, viz.: the Tamil (most important) spoken by over 12,000,000 in the presidency; the Telugu, used by almost as large a number; the Kanarese, spoken by about 1,300,000; the Tulu (preserved only by a remnant of the people among the mountains in the west of the presidency, and doomed doubtless to disappear as a spdkeu language); the Coorg (see that article) and the Malayalim (2,400,000). The languages of the aboriginal tribes above mentioned are also Dravidiau. The original religion of the Dra vidians, before the coming of the Aryans, was probably some form of demon-worship, such as the jungle tribes still preserve. Doubtless many of these demon-deities were admitted to the Hindu Pantheon by the Brahmans as time went on; the popular Hinduism of South India still shows many marks of this early kinship with the religious ideas of a more barbarous time, and preserves in its rites and superstitions marks of the primeval demonolatry. Though the civilization, language, and religion in South India bear profound evidence of Aryan influ ence, yet the fusion between the Aryan and original elements is probably less perfect here than in the north. The debt of the modern Dravidian languages to Sanskrit is not so great; the proportion of Brahmans and the other Aryan castes to the entire population is smaller (less than half as great as in the Bombay presi dency); while the separation between the Brah mans and the lower castes is wider than in the north, thus showing that the union between the two classes is less complete. The number of Mohammedans also is much less here than in most parts of India: 6 per cent of the popu lation were thus classed in 1881; while in the Bombay presidency the percentage was about 20 per cent, and throughout India as a whole it is somewhat greater even than that. The dis tance of the Madras presidency from the Ganges valley, where the Mohammedan empires erected their chief stronghold, accounts for this. Their power over the outlying prov inces dwindled with increasing distance. The native states within the territorial limits of the presidency which were overthrown by the English and absorbed into the fabric of the present government, were mostly Hindu, and not Mohammedan. A word must be said as to the connection of the English with the presidency. Calicut and Cranganore on the west coast were occupied by the East India Company as places of trade in 1616. The Company had been preceded, first by the Portuguese, and as their power waned, by the Dutch. But finally the former concentrated themselves at Goa, and the Dutch withdrew. On the east coast, Masulipatam, north of Madras, was occupied by the English traders in 1611. The first English settlement on the site of Madras City was in 1639 (see Madras City). The French occupied Pondi- cherri, south of Madras, in 1672. It was not until the middle of the 18th century, when the English and French powers were in armed rivalry in Europe, that the thought of a possible rivalry for supremacy in India began to be realized. In 1746 Madras was overpowered and captured by the French commander La Bourdonnais; but restored to the English two years later, at the peace of Aix-la-Chapelle. But the country was occupied with weak and tottering dynasties of native princes. In their contests among themselves, the English would MADRAS 20 MADRAS PRESIDENCY during his first visit home is said to have been the exciting cause of the beginning of the Ma dras work. The Scotch institution was begun in 1837 with 59 pupils, but had 277 on its rolls be fore the end of the following year. After the disruption of the Scotch Church the .Madras missionaries sided with the Free Church: so that in 1843 another mission of a similar char acter was begun by the Old Kirk, and since then the two have worked on harmoniously and successfully side by side. The Free Church has also had much success among high-caste women in .Madras, and girls schools have pros pered greatly under their care. The Strict Bap- tists have a small mission in .Madras, begun in 1866, and the Danish Lutherans another dating from 1878. The Christian Vernacular Educa tion Society has here its central station, though its three schools for the training of vernacular teachers are in other parts of India. Zenana mission work is conducted, not only by tin- ladies connected with the societies just men tioned and by their women s auxiliaries, but also by other ladies connected with the Female Normal [School Society, There is also a mis sion especially for lepers, over 400 of whom were reported in the census of 1881. The usual missionary agencies are reinforced by the Bible and Tract Societies and by the Society for the Propagation of Christian Knowledge the venerable organization which so long sup ported the mission started by Schultze, but which now works wholly through the press. The American Methodists, under the lead of Rev. Wm. Taylor, began work in 1872, at first directing their efforts especially to uuevangel- ized Europeans and Eurasians, though not neg lecting persons of other races who might be brought under their influence. Besides the mission chapels the city is well provided with Protestant churches for the ac commodation of Europeans, and with Roman Catholic churches for persons of all nationali ties who adhere to that form of Christianity. The usual institutions of a philanthropic or literary character which spring up everywhere in the path of enlightened and liberal govern ment, such as hospitals, libraries, and the like, are not wanting in Madras. Education is in a fair state of progress. In 1881 over 24 per cent of the city s population were able to read and write or were under instruction. This was a gain during the preceding ten years of 6 per cent. In 1882-3 there were in operation 5 col leges, also 3 others for professional training, an art school, and a medical college. There were 14 English high-schools as well as many of lower grade; there were 54 high-schools for girls. There were several normal and special institutions. In all, 495 institutions were in that year teaching 26,234 pupils. Missionary insti tutions are included in these statistics. Missionary Societies at present at work in the city: American Baptist Missionary Union; 4 missionaries and wives, 2 female missionaries, 6 native preachers, 2 self-supporting churches, 107 church-members, 200 Sabbath-scholars. Methodist Episcopal Church (North), U. S. A.; ; , missionaries (2 married), 1 female missionary, 138 church-members, 827 Sabbath-scholars. London Missionary Society; 2 missionaries and wives, 4 female missionaries, 8 native preach ers, 206 church-members, 153 Sabbath-schol ars. Society for the Propagation of the Gospel (the Society s report gives the individual congregations in Madras separately, but in such a way that it is impossible to give the sum of all). Strict Baptist Mission (England); 2 workers, 20 church-members, 20 scholars. Wesleyan .Mis sionary Society (England); 8 missionaries and wives, 5 cateciiists, 524 church-members, 1,459- scholars. Established Church of Scotland; 2 missionaries and wives, ^ lay teachers, 4 fe male missionaries, 4 native preachers, 104 com municants, 008 scholars. Free Church of Scot land: 10 missionaries, 2 female missionaries. :J medical missionaries, 358 communicants, (>,:!76 scholars. Evangelical Lutheran Society of Leipsic; 2 native preachers, 553 communicants, 533 scholars. Madras Presidency is one of the general divisions into which British India is divided. It is ruled by a governor and council appointed by the crown, subject to the super vision of the governor-general and viceroy of India. This presidency covers the southern portion of the Indian peninsula with the excep tion of the territory still under native princes. Its eastern boundary is the Bay of Bengal; its western, the Indian Ocean. But the territory of the presidency extends along the coast of the former for some 1,200 miles, while its western shore-line, along the Indian Ocean, extends only 540 miles. On the north and northwest it joins, (proceeding from east to west) Orissa. a part of the Bengal presidency; then the Central Prov inces; then the dominions of the Nizam of Hai- darabad; and finally, as its boundary-line nears the Indian Ocean, the presidency of Bombay. Near the centre of this irregular triangular ter ritory is the great native state of Mysore, in cluding five smaller native states which are very closely related to the Madras government, and directly subordinated to it. The total area of the presidency is 149, 092 square miles, and the popu lation 34,172,067 souls. The presidency may be divided, as to its physical aspects, into three well marked areas. Along the eastern coast, between the range of hills known as the Eastern Ghats and the sea, is a broad strip of low coun try. A similar, though narrower and more diversified, strip of land extends along the west ern coast, between the Western Ghats and the Indian Ocean. The interior consists of a table land, supported on its western edge by the West ern Ghats, and sloping down gradually towards the Bay of Bengal on the east, its boundary on that side being the eastern range just alluded to. Much of the high interior is occupied by the native state of Mysore. The mountains rise to greater heights as they go south: the highest peaks of Southern India are those of the Nil- giri and Anumalai groups, several of which are between eight and nine thousand feet high. Just south of the Anumalais, the group known as the Palanis rise to a height of nearly 8,000 feet . Three large rivers, with a number of tributary and minor streams, traverse the presidency from west to east, having their sources in the Western (jhats, and discharging their waters through deltas into the Hay of Bengal. These are the Godavari, the Krishna, and the Caveri. Each of them has a number of affluents, some of which are of considerable size. The only rivers on the west are the%small and short streams which can crowd their short course into the narrow strip of land between the foot of the western range and the sea. Neither of the larger rivers is navigable to any extent; all are MADRAS PRESIDENCY 21 MADRAS PRESIDENCY impetuous torrents during the rains, but dwindle away greatly in volume during the hot months. Their waters, however, diverted by dams and weirs into canals, are useful for irrigation. The surface of the agricultural districts is dotted with tanks and reservoirs of greater or less ex tent, some being immense artificial lakes, others covering but a few acres, wherein the water is stored during the rains, and in the dry season distributed to the fields by ingenious systems of canals and ducts. Many of these reservoirs were constructed by Hindu governments ages ago; some have fallen into disrepair, and others are kept up and still serve their fertilizing pur pose. Recently the government has paid much attention to the matter of irrigation, and some great canal systems have been devised and per fected by government during the past forty or fifty years, liice in some districts is the staple food; and elsewhere, where rice cannot be grown, other cheap grains are eaten. Tea and coffee are cultivated successfully in several of the mountainous districts. Cocoanuts grow plentifully along the western coast, and the mountains are often covered with dense growth of timber, some of it valuable. Pepper is grown on the hills at the south. On the whole, how ever, the presidency can hardly be considered favorable for the agriculturist, although the larger part of the people depend upon agri culture for their maintenance. But it is in many places only moderately fertile; overmuch of the presidency the rainfall is deficient and irregular, and sometimes irrigation is -difficult or impossible. The average density of the population 221 per square mile, as opposed to 443 in Bengal and 416 in the Northwest Prov inces indicates with tolerable clearness the smaller power of the soil in the southern presi dency as compared with the fertile richness of the Ganges valley. The population is chiefly Hindu; over 91 per cent were thus classified in the census of 1881; Mohammedans claim only a trifle over 6 per cent. Christians numbered in that year 711,- 072 nearly 2 per cent. About 25,000 reported themselves as Jains, and the unclassified num ber was exceedingly small. Probably most of the aboriginal tribes were classed among the Hindus. The Hindus of this presidency, and some of the so-called aboriginal tribes also, belong to the Dravidian family, of which the strongest subdivision is that now known as the Tamil. People of this race appear, in prehistoric times, to have occupied the Gangetic valley, and to have been pushed south by the invading Aryans as they moved down the valley and spread over the peninsula. Portions of the Dra- vidic population declined to accept the lordship of these Aryan invaders, and, retiring to moun tain and jungle tracts, gave rise to some of the aboriginal tribes still found in Central India, of which the Khonds and the Gonds are the most important, though two smaller tribes are still found occupying land within the limits of the Bengal presidency, one of them in the very centre of the valley (the Oraons and the Rajma- halis); but for the most part the Dravidians were absorbed into the social system of their conquerors, were fused with them into Hinduism, and furnished the main stock of the population of Southern India. The language of the Dravidians still exists, though differentiated into the distinct modern tongues of South India, viz.: the Tamil (most important) spoken by over 12,000,000 in the presidency; the Telugu, used by almost as large a number; the Kanarese, spoken by about 1,300,000; the Tulu (preserved only by a remnant of the people among the mountains in the west of the presidency, and doomed doubtless to disappear asaspdkeu language); the Coorg (see that article) and the Malayalim (2,400,000). The languages of the aboriginal tribes above mentioned are also Dravidiau. The original religion of the Dra vidians, before the coming of the Aryans, was probably some form of demon-worship, such as the jungle tribes still preserve. Doubtless many of these demon-deities were admitted to the Hindu Pantheon by the Brahmans as time went on; the popular Hinduism of South India still shows many marks of this early kinship with the religious ideas of a more barbarous time, and preserves in its rites and superstitions marks of the primeval demonolatry. Though the civilization, language, and religion in South India bear profound evidence of Aryan influ ence, yet the fusion between the Aryan and original elements is probably less perfect here than in the north. The debt of the modern Dravidian languages to Sanskrit is not so great; the proportion of Brahmans and the other Aryan castes to the entire population is smaller (less than half as great as in the Bombay presi dency); while the separation between the Brah mans and the lower castes is wider than in the north, thus showing that the union between the two classes is less complete. The number of Mohammedans also is much less here than in most parts of India: 6 per cent of the popu lation were thus classed in 1881; while in the Bombay presidency the percentage was about 20 per cent, and throughout India as a whole it is somewhat greater even than that. The dis tance of the Madras presidency from the Ganges valley, where the Mohammedan empires erected their chief stronghold, accounts for this. Their power over the outlying prov inces dwindled with increasing distance. The native states within the territorial limits of the presidency which were overthrown by the English and absorbed into the fabric of the present government, were mostly Hindu, and not Mohammedan. A word must be said as to the connection of the English with the presidency. Calicut and Crauganore on the west coast were occupied by the East India Company as places of trade in 1616. The Company had been preceded, first by the Portuguese, and as their power waned, by the Dutch. But finally the former concentrated themselves at Goa, and the Dutch withdrew. On the east coast, Masulipatam, north of Madras, was occupied by the English traders in 1611. The first English settlement on the site of Madras City was in 1639 (see Madras City). The French occupied Pondi- cherri, south of Madras, in 1672. It was not until the middle of the 18th century, when the English and French powers were in armed rivalry in Europe, that the thought of a possible rivalry for supremacy in India began to be realized. In 1746 Madras was overpowered and captured by the French commander La Bourdonnais; but restored to the English two years later, at the peace of Aix-la-Chapelle. But the country was occupied with weak and tottering dynasties of native princes. In their contests among themselves, the English would MADRAS PRESIDENCY 22 MADRAS PRESIDENCY befriend one princeling, and the French an- olhc-r. The strife between the Oriental princi pals could not fail to extend itself to the European powers by which they were respec tively seconded; and for half a century the fate of South India hung undecided between the French and English. Dnpleix undertook 1o unite the native powers into one combina tion under French protection; but his plans were defeated by the military skill, first of Lord ( live, afterwards of Sir Eyre Coote. Haidar All, and his son Tippu Sultan, the only mem bers of a Mohammedan dynasty which erected itself on the ruins of a Hindu principality in Mysore, withstood the progress of English power with a fierceness which at one time threatened to stop it altogether. But in 1799 Tippu Sultan died in the breach at his capital, Seringapatam, the English entered the fort in triumph, and military opposition, from what ever quarter, to the English power in South India was at an end. Since then the English Government has had hardly any use for its [Madras army, save for police purposes. To the historian of Indian Christianity the Madras Presidency is the most interesting por tion of India. Tradition says that the Apostle Thomas preached the gospel here; and Mount St. Thome, near Madras, is his traditional burial- place. A branch of the Syrian Church settled on the west coast, near CapeComorin, centuries ago, and this " Syrian Church of Malabar" still preserves its ancient liturgies, and still ac knowledges subjection to the patriarch of An- tioch. Here also Xavier preached and baptized in the 16th century, and the Jesuit missionaries of Madura in the 17th. And here was the be ginning of the Protestant missionary movement in India, by the hands of two young Danish mis sionaries (Bartholomew Ziegenbalg and Henry Plutschau), in 1705. Tranquebar (on the coast south of Madras) was the first station occupied. The Society for Promoting Christian Knowledge (English) in a few years assumed support of the mission. But it was long before a distinctively English mission was founded. Schultze came in 1719, and in 1726 began the first really suc cessful mission in Madras City. Kieruauder came in 1740; but in 1746, when the French were besieging Cuddalore, where he was sta tioned, and rendering his operations there im possible, he removed to Calcutta, and became the father of Protestant missions in the Ben gal presidency. (See Calcutta). In 1750 Chris tian Frederic Schwartz landed in South India, and until his death in 1798 labored uninterrupt edly for the good of the people and the prog ress of the cause of Christ. No better or greater name adorns the history of Protestant missions in India than his. His influence as a missionary was great; his influence as a man was felt all over South India, by all classes. The Rajah of Tanjore, a Marat ha principality, though far removed from the original seat of Maratha power, revered him as a father, fol lowed his advice in the conduct of his kingdom and in his relations with the English (Jovern- mcnt and other powers around him, and finally on his death virtually constituted him guardian over his son during the hitter s minority. By the labors of these great and good men and their associates congregations were gathered, schools established, and churches founded at Tranquebar, Madras, Trichinopoli, Tanjore, and gther places. Converts were baptized by the hundred and the thousand. Yet with all their excellences of character, their ability, their piety, and their zeal, these men did not plant a self-sustaining, manly, and vigorous Christi anity. Their churches exist, but with dimin ished numbers and enfeebled strength. The Protestant Christianity of the present day, in South India, rests chiefly on foundations inde pendently laid, not on those laid by the Danish and German laborers of the last century. The churches gathered by them have in many cases been surpassed by those more recently organ ized, not alone in numbers, but in aggressive character and influence. For the most part the work begun by the missionaries of the last cen tury was subsidized by the Society for the Propagation of Christian Knowledge, which to a large extent furnished the funds, while the missionaries themselves came from Denmark and Germany. Early in the present century this Society transferred the missions to the So ciety for the Propagation of the Gospel, and in due time the personnel of the mission staff came to be recruited wholly from the English Church, even as the money came from the same source. The introductory labors of the missionaries of the 18th century were followed by work on a larger scale, more systematically and ener getically pursued, during the present century. We record here the principal agencies operating in this more recent era. The London Mission ary Society leads the way. Two missionaries of this Society occupied Vizagapatam, on the east coast, far north of Madras, in 1805, during a period when the Indian Government, taught by the directors of the East India Company at home, was bitterly opposed to the entrance of missionaries into India. The missionaries at Vizagapatam, however, were not molested, and when in 1814 Parliament, in the new charter granted that year to the company, inserted a clause favoring missionary operations, and the opposition of the government ceased in conse quence, the London Society was all ready to establish a station in Madras City. Bellari, northwest of Madras, near the boundary-line now separating the presidency from that of Bombay, had been occupied in 1810, and Coim- batoor was occupied in 1830. The Church Missionary Society entered Madras City in 1815, and took over the Palamcotta station (in the Tinuevelli district) from the Danish mission aries, who had planted it in 1785, in 1817. In the same year the Society for the Propagation of the Gospel began work at Cuddalore, and as sumed, during the years 1820-29, charge, from the Society for Propagating Christian Knowl edge, of most of the old Danish missions. The Wesleyan Missionary Society appeared upon the scene at Madras in 1816, and at Trichi- uopoli two yeais later. The Basle Evangelical Missionary Society began its work, which since has spread overall the western portion of the presidency, and into many of the Kanarese dis tricts of tiie Bombay presidency, in 1834. The English Baptists planted a station in the Gau- jam district, the most northerly of those bor dering on the Bay of Bengal, in 1837. The American Hoard of Commissioners for Foreign .Missions, whose mission among the Tamil- speaking people of Jaffna, in North Ceylon, had been begun soon after 1820, colonized thence, first to Madura in 1834, to Madras in 1836; Arcot was occupied by this Society in 1855, but its work there was a year or t-wo MADRAS PRESIDENCY 23 MADURA afterwards transferred to the Dutch Reformed Church (as it was theu called) of the United States, by which church it has since been main tained with much vigor. The mission in Madras City was discontinued, but that in the city and district of Madura is one of the most Nourishing of all the missions sustained by the American Board. The Church of Scotland came to Madras in 1837, and after the Disrup tion in 1843 two Scotch missions have worked there side by side, and to some extent also in the interior. ThejAmerican Baptist Missionary Union began its work now of large propor tions and of extraordinary success in Nellore, and other parts of the Telugu portion of the the presidency, in 1840. The Leipsic Lutherans came in 1841 to Tranquebar and adjacent sta tions, where the Lutherans of the preceding century, whose places were now rilled by mis sionaries of the English Church, had labored with such assiduity. There are also small German missions elsewhere in the presidency that of the Hermanusburg Lutherans at Nellore, (1865), of the American German Lutherans in the Krishna district (1842), and an independent though successful German mission in the Goda- veri Delta, which dates from 1838. (See also Madras City.) The chief successes of this army of Christian laborers have been won in the Tiunevelli dis trict, where the Christian churches and com munities are very numerous, and where the na tive Christians are numbered by thousands. In the Telugu districts, also, under the charge of the American Baptists, there have been in gatherings of surprising vastness and power; the American missionaries in the Arcot and Madura districts have also been very successful. Probably in no other part of India has Christi anity taken so firm a hold. Elsewhere individ uals have been reached and converted, but in many parts of the Madras presidency the con verts have come in families, in groups, some times by whole villages. People of the Dra- vidian races seem disposed to move gregari ously. The statistics of education during the past forty years show great progress. In 1852-3 the Madras Government expended in all for edu cational purposes only 4,556. Beyond the in digenous schools, where the children of the up per castes so far as they wished to learn were taught to read and write their own ver nacular and to keep accounts, by old Brahman pedagogues, and the educational operations of the missionaries, nothing was done for popular education. The present system of government education dates from 1855. In that year the Madras University was remodelled, and system atic operations begun by the government to pro mote the education of the people. In 1882-3 the total number of schools of all kinds in the presidency was 17,494; attendance, 446,324. These institutions were all in some Avay under governmental inspection; and besides these were an unknown number of indigenous and uninspected schools. The census of 1881 re ported 514,872 boys and 39,104 girls under in struction, besides 1,515,061 males and 94,013 females able to read and write. In 1882-3 it was estimated that the total number of schools of all sorts, inspected and uninspected, was about 20,000, which would give only one school for every 1,550 of population estimating the latter at 31,000,000. Between 1853 and 1883 the Madras government has spent about 1,250,000 sterling on the higher education, how much upon all grades of educational op erations is not stated. With the educational system of the presidency are connected 29 colleges ; also 3 professional colleges, and over 100 high-schools, of which 16 are for girls. The extent to which the young men of the presidency are influenced by the higher education is roughly indicated by the fact that during the 10 years 1873-1883, 28,575 candi dates appeared for the entrance examination of the Madras University, of whom over one third succeeded in passing. The distribution of these candidates among the several classes of popula tion may be indicated by the figures for 1876, when of the students who matriculated at the University (1,250 in all), 59 per cent wereBrah- niaus, 26 per cent Hindus of other castes, 1^ per cent Mohammedans, and nearly 7 per cent native Christians. The remainder were Eura sians and Europeans. Madura, a city (and district, the city being the capital of the district) in the Madras presi dency (British India) ; situated in north latitude 9 55 and east longitude 78 10, about 275 miles south southwest from Madras. The pop ulation of the city is 73,807, divided as fol lows : Hindus, 64,823; Mohammedans, 6,701; Christians, 2,281; others, 2. The language of the Hindus is Tamil, though with the progress of education the rising generation of natives is more and more familiar with English. Madura has long been the most important place in South India. It was the seat of an ancient dynasty of Hindu kings (the Pandyan), whose history stretches back into prehistoric times, and is adorned with the usual wealth of myth and legend. As the Mohammedan power stretched south in the 15th and 16th centuries this Hindu kingdom was overthrown, though no Moham medan dynasty took its place; but on the ruins of the old state rose another Hindu dynasty, that of the Nayaks, which culminated in the 17th century, when most of the architectural works at Madura, which still attest the power and wealth of this line of princes, were com pleted. During the political chaos of the last century the Nayak kingdom in its turn crumbled. Maratha and Mohammedan armies successively overran the region, until at last the British came, and in 1801 Madura passed into their possession. The religious history of the place chiefly concerns us now. It contains one of the most famous Hindu temples that of the goddess Minakshi in India. The temple en closure is 847 ft. long and 744 ft. broad, and contains, besides the shrines of the goddess and of the god Siva, a vast collection of buildings, halls, bazaars, etc., occupied by the priests and temple attendants. The conspicuous features of the temple are the gieat towers, 9 in number, which rise above its outer walls, in one case reaching to the height of 152 feet. The Christian history of Madura is of much interest. The famous Roman Catholic mission ary Francis Xavier gathered a little church here in the 16th century. In 1606 a Jesuit mis sion was begun here by Robert de Nobilis, who lived as an ascetic, was renowned for his sanc tity and learning, and his complete mastery of the Tamil language. Following him were men of like spirit, notably John de Britto, who suf fered martyrdom in 1693, and Beschi, who pre MADURA 24 MAHAENA pared the first Tamil grammar, and whose writ ings are regarded as models of pure Tamil style. Tlic native converts in the region about Madura were estimated at a million or more, won largely by the great concessions to Hindu ism which the missionaries made. The number of Catholic Christians now in the district has greatly dwindled, hardly 70,000 being returned in the census of 1881. The history of Protestant effort begins in 1834, when the place was occupied by Messrs. Todd and lloisington, connected witli the Board s Mission in Jaffna, Ceylon, which had been founded in 1816. The work of the Amer ican missionaries has been carried on vigor ously and successfully ever since. In process of time they occupied most of the important towns in the district round Madura as mission stations, established schools of different grades, gathered congregations of Christian adherents, and founded churches, composed of such as gave credible evidence of piety. They have labored as preachers on their tours and in the churches, as teachers in their schools, as writers and editors through the medium of the press, as physicians through their labors in hospitals and dispensaries. They have hospitals at Ma dura and Diudigul, 38 miles north; a training- school for teachers and preachers, with which a collegiate department is now connected, at Pa- sumalai, jnst out of Madura; a boarding-school for girls in Madura, besides churches and schools of different grades at all the mission stations, and in many villages through the district. The latest statistics show that in the mission of which Madura is the centre there are 12 stations and 259 out-stations, 13 missionaries with their wives, 8 other American ladies, 17 ordained native preachers, 431 other native laborers, preachers and teachers, etc.; nearly 13,000 adherents, 36 churches with 3,562 members, and 4,628 in Sunday-schools, and nearly 5, 500 pupils in the schools of all grades. The contributions of the native Christians for religious purposes amounted to $6,192. These figures represent the state of the work in 1889-90. Madura District, a district or collectorate in the Madras presidency, of which Madura is the capital. It covers an area of 8,401 square miles, extending from the straits separating Ceylon from the mainland on the east, to the mountains on the west (known as the Palnais) which form the boundary between British territory and the native state of Travancore. Other districts of the Madras presidency bound it on the north and south. The population is (1881) 2,168,680; 90 per cent are Hindus; 6A per cent Moham medans; 4 per cent Christians (Roman Catholic Christians number a little over 67.000). Since the census of 1871 Christians had increased nearly 20 per cent, and the Hindus have lost nearly 6 per cent. The history of the district has.been sufficiently indicated for our purposes in the article on "Madura City," where will also be found state ments relative to present missionary work with in the district. Maduraiilakuiii, a station of the Wes- leyan Methodist Missionary Society in the Madras district, India; 1 missionary, 1 assistant, 3 preaching places, 1 chapel, 26 church-mem bers, 395 scholars. Mafcking, a small English town in British Bechuanaland, South Africa, where there are 1 missionary with 3 native assistants of the Wes- leyan Methodist Missionary Society, 355 church- members, a congregation of 1,275, and 250 Sunday-school scholars. ]?Iafiit>, a station of the Paris Evangelical Society (Societe des Missions Evangeliques) in the ( >rauge Free State, Africa (1883); 1 mission ary, 325 church-members, and 315 pupils. Version. The Magadhi is a dialect of the Behari language, differing radi cally from Hindi and Bengali. It is vernacular of the country-folk in the district of Patna and Gaya, Monghyr, and the greater part of Chhota. Nagpur. It is spoken by probably 4,000,000 people. Aversion of the" New Testament wa^ made by the late Dr. Carey, and published at Seramporc 1824-26. It was not reprinted. More recently portions of the Gospels were translated by the llev. E. Start of Patua, of which the Gos pel of Matthew was published by the British and Foreign Bible Society in 1867. In 1887 the same Society issued at Calcutta, at the request of Mr. Grierson, a magistrate of Gaya, the Gospel of Mark from Carey s New Testament. As there is no missionary who now knows the language, the version will be circulated tenta tively among the people. Magallc, a station in the South Ceylon district of the Wesleyan Methodist Missionary Society; 1 native assistant, 6 church-members, 174 pupils. Magdala. 1. A station of the Moravian Brethren at a village on Pearl Key Lagoon, Moskito Coast, Central America (1853). There were many negroes, mulattoes, and Indians in the vicinity of the station. 2. An out-station of the Moravian Brethren, worked from Bethesda among the Hlubi Kafirs in Griqua- land, South Africa. Has 1 native pastor. Magila, a station of the Universities Mis sion in Usambara, on the continent opposite Zanzibar, East Africa, founded in 1869 by Bishop Tozer. In 1882 the Moslems of the place closed their mosque and became Christians. It has 1 missionary and 4 laymen. Ulagomcro, on Lake Scherwa, East Africa. In 1861 Bishop Mackenzie, leader of the Universities Mission, on his way up the Sam- besi, met a gang of slaves. He liberated them, settled them at Magomero, and began their ed ucation and conversion. But the situation was too difficult. He died in 1862, and in 1864 his successor, Bishop Tozer, moved the colony to Zanzibar. (See Mbweni.) Magyar: see Hungarian. Maliabclcsliwar, a town in Bombay presidency. AVest India, 80 miles southeast of Bombay. Principal sanitarium of the presi dency, and during some seasons of the year one of the most lovely spots on earth, owing to the beauty of its scenery, and the great variety and luxuriance of its foliage and flowers. Population, 3,248. Mission station A. B. C. F. M. with Satara (q.v.). Maliaciia, station of the Paris Evangelical Society in Tahiti; 1 native pastor, 67 church- members. MAHANAD 25 MALAGASI VERSION Mahaiiad, station of the Free Church of Scothmd, in Bengal, ludia; 1 missionary, 1 native teacher, 1 colporteur. Maliaiiaim, station of the Hermanusburg Missionary Society iti South Transvaal, East South Africa; church-rn embers, 102. Maliaiioro, on the east coast of Madagas car, about latitude 20 south, was occupied by the S. P. G. in 1884; 1 missionary, 1 native pastor, 1 physician. Malic, one of the Seychelles Islands, East Africa. A station of the C. M. S., which works principally by its schools among the Creole negroes. Maliraoli, a town in the Lahore district, Punjab, India. A station of the S. P. G.; 3 native workers, 6 communicants. Mai, a small island belonging to the middle group of the New Hebrides, Melanesia; is visited by the Melanesian Mission, and looks promising. Three entirely different languages are spoken in this island. Maiiina, one of the Gilbert Islands, Micro nesia. Population, 1,900; 1 missionary and wife under the Hawaiian Evangelical Association; 57 church-members. . Main, mission station of the Free Church of Scotland, in Kafraria, Africa; 16 preaching places, 1 missionary, 9 native assistants, 377 communicants, 7 schools, 338 pupils. Mainpuri (Mynpuri), station of the Ameri can Presbyterian Board (North), in the North west Provinces, India (1843); 1 missionary and wife, 7 native assistants, 32 church-members, 260 pupils. Maiwo, an island in the central group of the New Hebrides, Melanesia; was opened for the Melanesian missionaries in 1874, and has now over 70 Christians. Makewitta, Ceylon, station of the Bap tist Missionary Society; 2 evangelists, 58 church-members, 310 pupils. Makliabeng (Makchabeng),;towu in North Transvaal, East South Africa, on a branch of the Limpopo River, northwest of GaMatlale. Mission station of Berlin Evangelical Lutheran Society (1868) ; 1 missionary, 3 native helpers, 190 church-members. Makhaleli, station of the United Presby terian Church of U. S. A. (1869), in the prov ince of Assiout, Egypt. Makoclwcni, town in East Central Africa, near the coast, 16 miles west of Mongwe. Mis sion station of A. B. C. F. M. ; 1 missionary and wife. Mala, a town in Southeast Lapland, south east of Sorsele and north of Lucksele. Station of the Friends of the Mission to the Lapps, Sweden. Malacca, a portion of the Straits Settle ments of Great Britain, lying along the western coast of the Malay peninsula between Singapore and Penang, consists of a strip of territory about 42 miles in length, and from 8 to 24^ miles in breadth. Its surface is hilly, but not mountainous; and it is drained by five navigable rivers, making the soil alluvial and rich. The climate is equable and healthful. In 1881 the population numbered 93,579, of whom there were 67,523 Malays, 19,741 Chinese, 1,891 na tives of India. Missions: S. P. G., stations at Singapore and elsewhere; 8 missionaries. Pres byterian Church of Scotland, stations at Singa pore, Bukit-Timat, Serangoou, Tekkha, and Johor; 2 churches, 1 missionary and wife, 2 single ladies. Malagas! Version. The Malagasi be longs to the Malayan languages, and is spoken on the island of Madagascar. The Revs. Jones and Griffiths of the London Missionary Society translated the entire Bible, which was printed at Antananarivo between the years 1828 and 1835. In 1865 the British and Foreign Bible Society published at London another edition of the Malagasi Bible, which was prepared for the press by the Revs. Jones, Griffiths, and Meller. In 1869 the same Society published, at London, a revised edition of the New Testament with marginal references, under the care of the Rev. II. G. Hartley, of the London Missionary Society; and in 1871 an edition of the Bible was issued under the editorship of the Rev. R. Toy, who corrected the orthography of the Old Testament to make it harmonize as far as possible with the New. In order to secure as far as possible a thoroughly accurate and idio matic version of the Bible in the Malagasi tongue, a joint board, representing all the mis sions on the island, was formed in 1873. In 1882 an interim edition of the Bible was pub lished at London, under the care of the Rev. J. J. Sibree. The preliminary revision of the Bible, forming the basis of the revision committee s work, was completed by the Rev. W. E. Cousins, the chief reviser, September 15th, 1884. The work was begun December 1st, 1873, and the actual time which he has spent on it has been about eight years, and two days per week of that time have been given to the revision committee. On October 28th, 1885, the completion of the first revision of the Bible was made. The revision committee sat 433 days, and held 771 sittings, chiefly of three hours each. A second revision, for the pur pose of harmonizing the different parts of the whole Bible, was begun on November 4th, 1885. The changes made in the second revision were chiefly from the native standpoint, to render the translation more easily understood, and more pleasant to the ear. The last meeting was held in the committee-room of the London Missionary Society, Madagascar, on April 30th, 1886. On May 2d, two days after the comple tion of the revision, a thanksgiving service was held in the Memorial Church, attended by missionaries, native pastors, and a large num ber of the Christians. The prime-minister was present, with a special message of thanks from Queen Ranavalona III., and this he delivered with his own congratulations on the very spot where, 38 years before, 14 Christians were hurled over the precipice at the command of Ranava lona I., for their adherence to the Word of God. The revised edition was printed at London under the care of the Rev. W. E. Cousins, assisted by others, and published in an edition of 8,000 copies 8vo, in 1888; an edition of the MALAGASI VERSION 26 MALAYALAM VERSION New Testament iu 32mo, consisting of 25.000, was also issued at London in 1887. Up to March :>lst, ls9 there were disposed of 426,- 434 portions of the Scriptures. (Specimen verse. John 3 : 16.) Fa Izany no nitiavan Andriainanitra izao tontolo izao, fa nomeny ny Zanani-lahi-tokana, mba tsy ho very izay rehetra mino Azy, fa hah&zo fiainana mandrakizay. >l;il;ui. district in East K all nvria, south Af rica, south of Dull, 100 miles from King Wil- liam s Town. Temperate, healthy. Population, 25,000, Katir. Language. Xosa-Kalir. Religion, belief in spirits and an Almighty Maker a sort of worship of ancestors. Natives very degraded. .Mission station United Presbyterian Church of Scotland (1882); 1 missionary and wife, 19 native helpers, 12 out-stations, 8 churches, 342 members, 5 schools, 9 teachers. , a town in Southeast Java, south east of Kediri. Mission station of the Nether- land Missionary Society (Reformed Church); has 750 members and a medical mission. Mis sionaries from this station have of late begun to visit the inhabitants of the neighboring Tenger mountains, who annually offer sacrifices to the volcano Bromo. Malaiilia, one of the Solomon Islands, Melanesia. A station of the Melanesiau Mis sionary Society. Malay Versions. The Malay belongs to the Malaysian languages, and is spoken in the isles of Sumatra and Malacca. It is divided into the Standard and Low Malay. 1. Tfie Standard Malay. More than fifty years before the first complete New Testament m the Malay was published, parts of the Bible by different translators had been published. In 1668 the New Testament was printed in Roman letters at Amsterdam, translated by Daniel Bow er, a Dutch minister who l^yed and died in the East. His translation of tbeTBook of Genesis was also printed in 1662, and again in 1687. In 1685 Dr. M. Leidekker, a Dutch minister of Batavia, commenced a translation of the Bible, which became the standard Malay version. Upon the death of Dr. Leidekker, in 1701, Petrusvou der Veru was appointed to complete the work of his predecessor, which he did during the same year. In 1722 a revision committee was ap pointed by the Dutch Government, which com pleted its work in 1728. Two editions were made one in Roman characters, printed at Am sterdam 1731-33; the other in Arabic characters, published at Batavia in 1758. An edition of the New Testament from the Amsterdam text was published at Serampore in 1814, for the benefit of the Christians at Amboyna, by the Calcutta Auxiliary Bible Society, which in 1817 also issued an edition of the entire Bible from the Amsterdam text. An edition in Arabic characters from the Batavia text, carefully re vised, was also issued by the same Society in 1822, and forwarded to Penang, Malacca, Java, and Beucoolen, for distribution. In the same year the British and Foreign Bible Society and the Netherlands Bible Society republished the Antwerp text, and in 1824 the latter Society also issued an edition from the Batavia text, under the care of Professor Wilmet. The same Society published between the years 1868 and 1872 n translation of the New Testament, and of I he Book of Genesis, made by the Rev. H. C. Klinkerl; while the National Bible Society of Scotland issued an edition of the New Testa ment at Haarlem in 1877, under the care of Mr. Roskott, the translator. Anew version of the Malay Scriptures, in Roman and Arabic charac ters, was undertaken by the Uev. 15. P. Keas- berry, and an edition of the New Testament was published in 18fi3. Some parts of the Old Testament, also translated by .Mr. Keasberry, were issued by the British and Foreign Bible Society; the translator s death in 1*7.") put a stop to the work of completing the Old Testament. In 1885 the British and Foreign Bible Society issued, under the editorship of Dr. Host of the India Office, a corrected edition of 5,000 copies of the four Gospels, and also an edition of 5,000 copies of the Books of Genesis, Psalms, and Proverbs, of Keasberry s translation. The Acts of the Apostles were edited in a slight revision by Mr. Kliukerl, of Leiden, the edition consisting of 5,000 copies. A new edition of the Malay Bible, lithographed from the trans lator s (Mr. Klinkerl s) own writing, was pub lished by Netherlands Bible Society at Amster dam, 1886-9, 4 vols. 2. Low Malay or Sourabayan. An edition of the New Testament, prepared by Robinson and Medhurst, was published in 1816 and 1833 at Singapore. In 1846 the Netherlands Bible Society published an edition of the Psalms, and in 1853 the New Testament, The Book of Exodus, translated by the Rev. J. L. Marten, was published by the British and Foreign Bible Society in 1877 at Edinburgh, under the care of the Rev. E. W. King. An edition of the four Gospels and the Acts were published by the same Society in 1887, under the care of Mr. Klinkerl, whose second edition of the New r Testament was issued by the Netherlands Bible Society in 1888. (Specimen verse. John 3 : 16.) Standard. oLjJ U - Roman. Kurna dumkianlah halnya Allah tulsfc mutiga- sihi orang isi dunia ini, sahingga dikurniakannya Anaknya yang tunggal itu, supaya barang siapa yang- purcbaya akan dia tiada iya akan binasa, mulainfcan mundapat hidop yang kukal. Low Malay, or Sourabayan. Kama saJsagitoe sangat Allah soedah menga- sehi isi doenia, sahingga ija soedah membri Anaknja. laki-laki Jang toenggal, soepaja sasa- orang Jang pertjaja akan dia, djangan binasa, hanja beroleh kahidoepau kakal. IHalayalam Version. The Malaynlnm or Malayalim belongs to the Dravidian family of non-Aryan languages, and is spoken in Trav- ancore and Malabar. The New Testament \vas translated by Timapah Pillay, and published nt Madras in 1810 by the British and Foreign MALAY PENINSULA, MALAYSIA AM) M:\\ GUINEA 60 100 200 300 COLOR REFERENCE. Dutch I I English Spanish I 1(,Vi-m Portuguese Missionary 3tatio>is appear in this {ype:(Italavla). Railroads . .jv- s ^3 Calabar S/rai l 1 BALAMBANGANtfj^DANGOEY . r; /} K s s jj A .- FLO It E 8 .^- 1 1 MALAYALAM VERSION 27 MALAYS Bible Society. A new translation was under taken by Mr. Bailey of the Church Missionary Society, for Tmvaucore, and another by Mr. Spring for Malabar. The former s version of the New Testament was published at Cattayam by the Madras Auxiliary. When the first edition of the entire Bible was published is not known, but probably between 1832 and 1850. A rievv translation of the New Testament was made by Mr. Gundert, and published at Man- galore in 1868 by the Basle Bible Society. A reprint of the Old Testament was issued by the British and Foreign Bible Society in 1863. In 1870 a joint committee representing the different missionary societies and including members of the Syrian Church, was formed for the purpose of revising the New Testament. Dr. Guudert s version is to be taken as the basis, and an attempt will be made to adopt such terms as may render one version iutelli- fible both among the northern and southern lalayalim-speakiug people. The revision of the New Testament which was begun in 1870 was completed on September 19th, 1882, and printed under the care ,of the Rev. J. Knob lauch. In 1885 the Revision Board resolved to revise again the revised New Testament but to meet a pressing demand an interim edition of 2,500 copies each of the old and the revised versions of the New Testament was issued. In 1888 an interim edition of 5,000 copies of Bailey s New Testament was published to meet present wants. The work of re-revision is steadily progressing. Mr. Guudert continues his translation of the Old Testament in Germany. (Specimen verse. John 3 : 16.) 0.^(2)6)00, cs^n-inolrai) aTlc/auor\5}<je$,mo eiKarawrzio orx/dlJG)a_s3ae>06>ra>, oolnnj e^sv r vgo6>d9>6-|nnon1oo , Malays. 1. In its strictest sense, the name given to the inhabitants of the Malay penin sula, Penaug, and Sumatra, who belong to the Mongoloid race, being closely allied anthropo logically to the Chinese. In physical appear ance they are of somewhat short stature; brown complexion not so light as the Chinese or so dusky as the Hindu; have straight black, coarse hair; no beard; large mouth; flat nose; large, dark eyes; somewhat thick lips; small hands and feet, with thin, weak legs. In tempera ment the Malays are thoroughly Asiatic taci turn, undemonstrative, cunning, treacherous, and at times cruel. Their passions are easily aroused, and under special exciting circum stances, such as love, jealousy, or stimulants, they reach a height of frenzy during which they " run amuck," assailing violently all whom they meet. We find three principal classes: the Orang benua, "men of the soil," or hill-tribes; the Orang laut, " men of the sea," who are the daring, skilful, adventurous seafaring men of the Indian Archipelago; and the Orang Mal- yeru, or Malays proper, the civilized class, who exhibit more of refinement, and are courteous and kind to their families and friends. The Malay sailors were the formidable pirates who formerly menaced commerce and were the dread scourge of the Indian seas. Their deeds of cruelty, treachery, and cunning, aided by their daring, brave, audacious seamanship, are still the theme of stories of adventure. Even at the present time few ship-captains care to have a crew composed entirely of Malays, though they form the largest part of the sailors on the Indian and China coast. Mohammedanism was embraced by the Malays in the 13th and 14th centuries, the fierce, uncompromising, aggressive spirit of the False Prophet attracting them at once to the faith. Language. The Malay language is the lingua franca of the Indian Archipelago. Its phonetic elements are simple, the grammatical structure is regular, and its vocabulary, especi ally in nautical terms, is very copious. It has the five vowels, a, e, i, o, u, short and long, with one diphthong. The consonants are, b, d, g, h, j, k, I, m, n^ il. p, r, s, t, w, y, ng, ch. Malay is a dissyllabic language, with the accent as a rule on the penultimate, "except where that syllable is open and short. Derived words are formed by prefixes, affixes, infixes, and redupli cation. Much skill is displayed in the idiomatic use of the hundred or more derivative forms. There are no inflectional forms to distinguish number, gender, or case. Number is denoted only when absolutely necessary by the use of the adjectives sagdla, all, and bdiiak, many, or by sa or satu, one, with a classifier. As in the Chinese language, classifiers are nu merous, such as orang, used in speaking of persons; kfping, piece, for flat things. Gender is distinguished by the use of auxiliary words. Case is indicated by position. Verbs have no person, number, mood, or tense. Long sen tences are avoided, and in a sentence first comes the subject, then the verb followed by the object, and qualifying words follow the words they qualify. The Perso- Arabic alphabet is used for writ ing Malay; it was introduced at the time of the Mohammedan conquest. A great number of Arabic words have also been introduced into the vocabulary. The literature of the Malays consists mainly of proverbs, and love poems of four lines. Their religious literature is remarkable mainly for its independence, and the fact that it does not show the influence of Islam. 2. In a wider sense the term is applied to the races inhabiting the Indian Archipel ago and many of the islands of the Pacific, embracing an area 13,000 by 5, 000 miles, or from Easter Island to Madagascar, from New Zealand to the Hawaii Islands. This wide dispersion of the race has been the subject of much study and theory; but the causes of it, and proof as to the fact, are not within the limits of this article. A classification of this wider definition is as follows: (1) Malay. (2) Malay Javanese: the in habitants of the Ladrones, Formosa, Philip pine Islands, the Malagassi, the Javanese. (3) Melanesiau: Fiji Islands. (4) Polynesian: the Hawaiians, Marquesas Islanders, Tahitians, Rarotongans, Samoans, Tongans, Maoris. To these Wallace adds the Papuans, who are the farthest removed from the Malays, yet whom he considers to be of the same stock. They represent the extreme difference in type, due to the mingling of other races with the Malays, and have frizzly hair, are tall and black, bearded, and hairy-bodied. The mental MALAYS 28 MALTO characteristics of the Papuan are also modified, and they are bold, excitable, impetuous, and noisy. Between the two extremes every grada- tion is found, varying with the preponderance of either the Malay or Papuan type. In some of the provinces of China, in Formosa, and Hainan, the aborigines are closely allied if not identical with the Malays. The special char acteristics of the Malay are modified in the various islands by the lapse of time and the in fluences of environment, so that each island race has peculiarities of its own. In Borneo we find the fierce spirit of the passionate Malay cropping out in the grim hunt for human heads; in other islands cannibalism is the form it assumes. Mohammedanism does not ac company the Malays in their dispersion, and low forms of superstition, of fetichism, and of demonolatry take its place in the religion of the races. For mission work, see Malacca and Singapore. Malegaoii (Malegam), town in Bombay, India, on the Mosam River, about 100 miles northeast of Bombay City. It is the head quarters for the work of the Church Missionary Society in the Khandesh district, which covers an area of 13.000 square miles, with a popula tion of 1,227,000. The people are eager to hear the gospel, which is being preached to them by a small force of workers: 1 missionary and wife, 18 native teachers, 8 schools, 143 Christians, 65 communicants. A "triple chain of caste, custom, and debt" holds the people in bondage, and keeps them heathen. tlaU-k iila, one of the New Hebrides Isl ands ; has three foreign missionaries under the general direction of the Presbyterian Church in Canada, though they are supported by the Pres byterian Church in Victoria, Australia. These islands are now in monthly communication with Australia by the establishment of a line of steamers running between Melbourne and Sydney, and the principal islands. Maliseet Version. The Maliseet belongs to the languages of America, and is spoken by an Indian tribe in New Brunswick. A transla tion of the Gospel of John was made by the Rev. S. T. Rand, aided by a native, who was confined to his couch, by a broken thigh, dur ing the whole time that he was engaged on this important work. An edition of the Gospel was printed by the British and Foreign Bible Society at London in 1370. (Specimen verse. John 3 : 16.) Eebuchul Nukskam gdooche-moosajTtpun oos> .JcHkiunlkw wejcmelooe tpun wihwebu Ookw55sul, Welanmn mscu wen tan welarasutuk oohuk5k, skatfip iiksekahawc, kanookuloo ootetnp askii- mowsooaguo. Malmeslniry, town in Southeast Cape Colony, South Africa, north of Cape Town. Station of S. P. G. ; 1 missionary. Malokoiig, town in Transvaal, East South Africa, on a branch of the Limpopo, south of GaMatlale. Mission station Berlin Evangeli cal Lutheran Society (1867) ; 1 missionary, 5 other helpers, 6 out-stations, 71 church-mem bers. flail a, an island in the Mediterranean, south of Italy; a British crown colony, and an important naval station. Area, 95 square miles. Population, 162,423 (English, 2,138; foreigners, 1,097, the remainder natives). Language, a patois of Arabic. Religion, Roman Catholic. .Malta was for many years the most important missionary slat ion in the Mediterranean, and was occupied by all the missionary societies seeking to work in the Levant. The mission press of the A. B. C. F. M., was established here prior to its removal to Smyrna, and it was here that Wm. Goodell and his associates -ludied the Turkish and Armenian before establishing themselves at Smyrna, Constantinople, and Bey- rout. It is now occupied as a preaching station by several of the Colonial Societies of England and Scotland, especially the Scotch Free Church. Maltese Version. The Maltese is a dia lect of the Arabic, belonging to the Semitic family of languages, and is spoken by the na tives of Malta, the ancient Melita. In writing, the Roman letters are used, Arabic characters being unknown to the Maltese. The first at tempt to translate the Scriptures into Maltese was made in the early part of the present cen tury by the Rev. W. Jowett of the Church Missionary Society aided by a native. In 1882 a small edition of the Gospel of John was pub lished at London as a specimen of the work. In 1827 the four Gospels and the Acts were published by the Society for Promoting Chris tian Knowledge; and in 1847 the entire New Testament in Maltese. The translation was for the greater part made by Mr. Camilleri, a na tive of Malta, but afterwards a minister of the Church of England. The book, however, did not meet with that acceptance which had been hoped for, owing not so much to any defects in the translation as to the bigoted ignorance of the people, and also in part to the difficulty of expressing Arabic gutturals in Roman charac ters. About eight different systems of orthog raphy have been tried at various times, but the uncouth letters which have been adopted to represent certain sounds failed to give satisfac tion. A deep interest having been taken by a few Englishmen living in the island in the spiritual welfare of this priest-ridden people, a revised translation of the Gospel of Matthew was prepared by Mr. Bonavia, and sent over to England. After due examination and revision it was printed, under the editorship of Dr. Ca milleri, at London in 1870. In 1872 the Gospel of John and the Acts were also issued by the British and Foreign Bible Society. (Specimen verse. John 3 : 16.) Ghaliex Alla~hecca~hab id dinia illi ta l Ibeq tighu unigenitu, sabiex- collmin jemmen bii* ma jintilifcc, _izda icollu.il haja ta dejem. Malto, Paliari, or Rajmalial Ver sion. The Malto belong to the Dravidian fam ily of non-Aryan languages, and is spoken by the Paharis in the Rajmahal district of North India. Methodist Episcopal missionaries of North India translated the Gospel of Matthew, which was published by the American Bible Society in 1875. A translation of the Gospels of Luke and John was prepared by the Rev. E. Droese of the Church Missionary Society, who for more than twenty years lived among the Paharis. MALTO 29 MANCHURIA The former was published by the British and Foreign Bible Society in 1882. the latter iu 1883. Mr. Droese also translated the Gospels of Matthew and .Mark and the Acts, which were published by the Calcutta Auxiliary in 1887. An edition of the Psalms was issued in 1888 at the Secundra Orphanage Press, under the care of the same auxiliary in 1888. The version was also made by Mr. Droese. Malua, town in Upolu, one of the Samoan Islands, Polynesia : is occupied by the work of the London Missionary Society (1836). It has a training institute for young men, with 96 students in full course, 11 in preparatory; 8 missionaries, 1 lady, 8 native ministers, 14 na tive preachers, 478 church -members, with an attendance of 1,598. Contributions, 161 7s. 2d. A movement to promote higher education among the girls and women has recently been inaugurated. The late political troubles, added to the severe ravages of a hurricane, have been great hindrances to the work; but it is now pro gressing very favorably. The Samoan Christians give striking proof of the efficacy of the gospel in changing natural vices to Christian virtues. Mamboc, a town in the Sherbro country, "West Africa, on the Mamboe River, east of Yoruba. Station of the United Brethren in Christ (U. S. A.) ; 1 teacher, 1 itinerant, 16 church-members, 1 school, 18 pupils. Mamboia, town in East Central Africa, in land, due west of Zanzibar Island, north of Usa- gara. Mission station C. M. S. (1879); 1 mis sionary, 1 native assistant, 2 communicants, 1 school. The work here is carried on with great danger on account of the hostility between the Arabs and Germans. Communication with England is often interrupted, so that five months passed at one time without any word from the coast. .tluniifuia, one of the Hervey Islands, Poly nesia, south of Ilarotouga. Mission station L. M. S.; 1 missionary and wife, 3 native pastors. Communication with this station is most diffi cult, five months sometimes elapsing between the sending and receipt of a letter. Mamrc, a town in Cape Colony southeast of Malmesbury, South Africa. Mission sta tion of the Moravians (1808); 3 missionaries and their wives, 1 assistant missionary, 1,843 church-members. .!I:iiiiu*a, a city in the Orange Free State, on the river Hart, South Africa. In 1841 a Paris missionary founded a station here among the Kovas, which for a long time was main tained by their pious chief. It is now an out- station of the work of the London Missionary Society at Taung (q.v.). Manaar, a station of the Wesleyan Meth odist Missionary Society in the Jaffna district, Ceylon; 1 native preacher, 1 chapel, 6 preach ing-places, 28 church-members, 127 pupils. Mituado, a city of Minahassa, the north eastern peninsula of Celebes, East Indies, and noted as a great coffee emporium. From 1830 to 1874 it was the chief seat of the Netherland- ische Zendingsvereeuiging, which worked with great success among the heathen Alif ures. Out of a population of 114,000 no less than 95,000 were converted, and the great difficulty arising from the different languages spoken by the Ali- f ures w r as happily overcome by the introduction of the Malayan language in church and school. But lack of money and the discoveries of the Dutch Government compelled the missionaries to enter the service of the state church in 1870, and now Islam is making great headway. Maiiamadura, city in Tamil country, Madras, British India, 30 miles southeast of Madura. Climate very hot and dry, 80-100 F. Lauguage.Tamil. Religions, Brahmiuism, Mos- lemism. Natives ignorant, degraded. Mission station A. B. C. F. M. (1864); 1 missionary and wife, 33 native helpers, 1 church, 27 out-sta tions, 3 churches, 219 church-members, 20 schools, 628 scholars. Mamuidoiia, town in West Central Mad agascar, northeast of Morondava. Mission sta tion of the Norwegian Missionary Society (1870). Maiiargudi, town in the south-central part of the district of Trichinopoly, East Madras, India, south of Combaconam and southwest of Negapatam. Mission station of the Wesleyan Methodists; 3 missionaries, 32 native helpers, 26 church-members, 1 chapel, 7 schools, 570 schol ars, and a high-school. Maiichciituduyy, a station of the Wes leyan Methodist Missionary Society in the Jaffna district, Ceylon; 1 native minister, 23 church- members, 378 pupils. Manchuria, one of the divisions of the Chinese Empire (see China), lying north of China proper, between latitude 42 and 53 north. In accordance with the treaty of 1860 between Russia and China, nearly one half of the former territory was given over to Russia, and the present limits are the Amoor on the north, the Usuri and Sunga-Cha on the east, Kirin on the south, from which it is separated by the Shan-Alin range; and on the west the Khingan Mountains, the Sira-Muren River, and the district of Upper Sungari separate it from the desert of Gobi. Its area is about 378,000 square miles. Population estimated from 11,- 000,000 to 12,000,000. Physically, the country is divided into the mountain ranges on the north and east, among which lie numerous fertile val leys; and the plain which stretches south from Moukden to the Gulf of Liao-tung. There are three principal rivers the Amoor, the Usuri, and the Sunagari. The latter is over 1,200 miles long, and along its fertile banks is the most populous region of the country. Man churia is divided into three provinces: Shing- King, or Liao-tung, of which Moukdeu is the capital (q.v.); Newchwang (Ying-tse), at the head of the Gulf of Liao-tung, is the treaty port; Kirin (Central Manchuria); capital, Ki rin, on the Sungari, 200 miles from its source, has a population of about 150,000, mostly Chi nese; and Tsi-tsi-har (Northern Manchuria), sparsely populated, with few cities of impor tance. The climate varies from extremes of heat and cold, from 90 F. in the summer to 10 below zero in the winter. During four months of the year the rivers are frozen up, a short spring is followed by the heat of summer, and a few weeks of autumn usher in the snow and ice of the winter. Minerals are abundant. The agricultural products are mainly indigo and opium, though cereals, cotton, and tobacco are MANCHURIA 30 MANDARIN COLLOQUIAL VERSION also grown. The reigning race of China arc Miuichus, but though they have subjugated China, Manchuria is gradually losing its native language and system of education under the in fluence of the Chinese, who ure overrunning the country and bringing its customs into conform ity with those of China. The native Manchus are a finer race physically, mentally, and mor ally than the Chinese; they are of larger frame, lighter color, and have greater intellectual ca pacity. Mission work in this part of China is carried on by the Presbyterian Church of Ire- laud, with stations at Newchwang, Jiu-jow, Kvvau-cheng-ts/u, and Kirin (q.v.); and by the United Presbyterian Church of Scotland, with stations at Newchwang, Haichuug, Liaoyang, Moukden, Tieliug, Kaiyueu, Taipiug Kow (q.v.). Maiidailuii;;, a dialect of the Batta lan guage (q. v.), spoken in Southern Sumatra. Seven thousand and ten copies of the New Tes tament and portions in this dialect were put in circulation previous to March 31st, 1889. Maiidalay, the capital (and district) of Up per Burma, on the Irawaddy, 880 miles north of Rangoon. The climate is tropical and dry. In the district there are 150,000 to 200,000 peo ple. Burmese is the language spoken; Buddh ism the prevailing religion. Station of A. B. M. U.; 1 missionary and wife, 4 other ladies, 1 physician, 3 native assistants, 1 church, 80 church-members, 95 pupils. S. P. G. ; 2 mis sionaries, 4 native assistants, 53 communicants. Wesleyau Methodist (1886); 1 missionary, 1 na tive pastor, 1 Anglo-vernacular school, 85 pupils, 4 church-members. Maiidapasalai, a city in the Madura dis trict, South India, Population, 200,000. Lan guage, Tamil. Religious, Hinduism and Mo hammedanism. A station of the Madura mission of the A. B. C. F. M. (1851); 1 missionary and wife, 10 out-stations, 2,493 adherents, 10 churches, 723 communicants, 3 native preach ers, 32 assistants, 25 Sunday-schools, 400 schol ars, 2 girls schools, 80 scholars. Contributions (1888), $595. Mandari Version. The Mandari be longs to the Kolarian group of non-Aryan lan guages, and is used by the Kohls of Chota Nag- pur, Central India. A translation of the Scrip tures into this language was undertaken by the Rev. N. Nottrott of the German Missionary (Gossuer s) Society, who prepared the Gospel of Mark, which was issued by the Calcutta Auxil iary Society in 1876. The Gospel of Luke was added as prepared by the Rev. L. Beyer of the same missionary society in 1879. The Gospels of Matthew 7 (by Nottrott) and of John (by Bey er) were published in 1880. Each revised the work of the other by the help of native assist ants, and thus they provided the four Gospels for the 25,000 Christians of their own mission, and the 10,000 Christians of the Society for the Propagation of the Gospel mission, and the still larger number of non-Christian Kohls of Chota Nagpur. In 1885 an edition of 2,000 copies of the Acts of the Apostles, translated by Mr. Beyer, was issued by the Calcutta Auxil iary; and in 1887 the Epistles of Peter and James, translated by Mr. Nottrott. Thus far 32,570 portions of the Scriptures have been dis posed of. (Specimen verse. Mark 3 : 35.) BT^I ft^ft 4h|t Wjpn c^ Mandarin Colloquial Version. The Mandarin is one of the most important dialects of the Chinese, because it is the colloquial me dium of a large proportion of the people of Northern China. In general two branches of the Mandarin Colloquial are distinguished: the Pekiu or Northern, and the Nankin or Southern. 1. The Pekin or Northern. The New Testa ment into this dialect was translated by Revs. Burdon, Blodgett, Schereschewsky, Edkins, and Martin, and was published by the Ameri can and British Bible Societies in 1872. The Old Testament, translated by Dr. Schereschew sky, was also published by both Societies in 1875 and 1877. The British and Foreign Bible Society also published, in 1888, a reference edition of 3,000 copies of the New Testament in the Roman al phabet. About the year 1875 the China Inland Mission brought out an edition of the four Gospels and Acts. This portion was revised by the Rev. W. Cooper, who has transliterated the remaining books of the New Testament, and added the references. The text is a rendering, word for word, into Roman character of the Northern Mandarin version. The term used for God is Shang-ti, and the transliteration has followed the system in use in the China Inland Mission for twenty years. Several missionaries assisted in the final preparation of the copy, and the edition was edited by Mr. Cooper. 2. The Nankin or Southern. A New Testa ment translation into this dialect was made by the Revs. Medhurst and Stronach, and pub lished by the British and Foreign Bible Society in 1856. (Specimen verse. John 3 : 16.) 1. Pekin colloq. 2. Nankin colloq. f . & f fll JL MANDAWAR 31 MANISA Maiidawar (Mandaur), a town aud station of the Methodist Episcopal Church (North), U. S. A., in the Rohilkuud district, Northwest Provinces, India ; 1 native preacher, 85 Chris tians, 15 day-schools, 250 pupils. Haiicliii, the language of Manchuria, North China (q.v.), akin to the Mongolian. The New Testament has been translated and published by the British and Foreign Bible Society. (Specimen verse. John 3 : 16.) TOande or Uttandingo Version. The Mande belongs to the Negro group of African languages, and is used in Mandingo country, south of Gambia River. The Rev. Macbrair, of the Wesleyau Missionary Society, translated the four Gospels, of which the Gospel of Mat thew only was published by the British and Foreign Bible Society in 1838. (Specimen verse. John 3 : 16.) Katuko-Alla ye dunya kannu nyinuyama7an adingVulukilering di, mensating mo-omo men lata^alavate tinyala, barri asi balu abadaring otto. Mandla, town in the Central Provinces, India, on the Nerbudda River, 1,770 feet above the sea. Population, 4,732, Hindus, Moslems. Station of the Church Missionary Society (1878); 2 missionaries, 6 native teachers, 21 communi cants, 2 schools, 13 pupils. Contributions, 45 rupees. Mandomai (Mentowei), town in Southeast Borneo, on the Little Dyak River. Station of the Rhenish Missionary Society (1869); 1 inis- sionaiy, 5 native agents, 94 communicants. The Rhenish Mission in Borneo, founded in 1839, ceased entirely in 1859 on account of a conspiracy between the Malays and the Dyaks against the whites, in which several missionaries and their wives were killed. The Dutch Govern - ment tried to make the missionaries responsible for the rebellion, but allowed them, ueverthe less, to resume work in 1866. Mamlridraiio, a country station in Mad agascar, occupied by the Friends Foreign Mis sionary Association, 1888; 1 medical mission ary and wife. The medical services of the missionary have been in great demand, and four cottages have been put up as a hospital, to which the natives subscribed 5. HI aiielmodii, station of the Leipsic Evan gelical Lutheran Missionary Society iuJVIadras, India; 197 communicants. Manepy, town in Northern Ceylon, five miles from Jaffnapatam. Climate tropical, average 82^ Fahrenheit. Population, 11,672. Race and language, Tamil. Religion, Brahman- Sivaism. Natives rude, uncultivated farmers. Mission station of the A. B. C. F. M. (1831); 1 missionary and wife, 84 native helpers, 8 out- stations, 3 churches, 401 church-members, 42 schools, 2,613 scholars. Mailgaia, one of the Hervey Islands, Poly nesia ; a station of the L. M. S. Of the five chiefs ruling over 2,266 souls, only one is still averse to Christianity. Numangatini, a chief who at one time was a heathen priest and offered human sacrifices, was after his conver sion very zealous for the prohibition of the im portation of English whiskey. It has 1 mis sionary, 3 native pastors. Mangalore, chief town of South Kanara, district of Madras, India; picturesque, clean, with good streets and nicely-built houses. It is buried amid groves of cocoa-nut palms, with water on three sides and a harbor good for small vessels. Population, 32,099, Hindus, Moslems, aud Christians. Station of the Basle Missionary Society; 13 missionaries, 9 mission aries wives, 1 other lady, 55 native assistants, 3- out-stations, 1,047 communicants. Maiiikramam, station of the Leipsic Evangelical Lutheran Missionary Society (1859), in Madras presidency, India; 1 missionary, 11 out-stations, 166 communicants. Maiiiliilii, the principal island of the Pen- rhyn group, Polynesia. It was almost depopu lated by slave-hunters from Peru. It is visited by missionaries of the L. M. S. from Rarotouga (q.v.). Muiiipuri Verioii. The Manipuri be longs to the Tibeto-Burmau group of non-Aryan languages, and is spoken in Mauipur, a small independent kingdom south of Assam. A ver sion of the New Testament was undertaken by Dr. Carey in 1814; he procured some learned natives from Mauipur, and superintended their labors. When the translation was completed it was printed in the Bengali character in 1824 at Serampore, but never reprinted. HEania, a city of Asia Minor, about 50 miles east of Smyrna. The ancient Magnesia, it is still a large and important city. Popula- MANISA 32 MAORIS tion al)out 40,000, chiefly Turks, Greeks, and Armenians For mauy years ii was an out- station of the A. B. C. F. M., worked from Smyrna. Then for a few years it was occupied as a missionary residence, on account of the heat and difficulty of mission work in Smyrna. A flourishing church was established. It is now again an out-station of Smyrna. Mannoll, town in Sherbro, West ( oast, Africa, a little north of A very. Station of the I "nitcd Brethren (U. S. A.); 19 church-mem bers, 1 day-school, 18 scholars, 1 Sunday-school, 18 scholars. Maiisiiiam, town on island of Manaswari, New Guinea. Station of the Utrecht Mission ary Society (1863); 2 missionaries, 1 female mis sionary, 1 native assistant, 40 communicants, 1 school, 40 scholars. Maiisura (Monsoora), town in Upper Egypt, near the apex of the Delta, north of Cairo, south of Damietta. Station of the United Presbyterian Church of America (1866); 2 mis sionaries and wives, 1 female missionary, 7 na tive assistants, 37 communicants, 2 schools, 241 scholars. Maiiehu Version. The Manchu belongs to the Tungus branch of the Ural-Altaic family of languages, and is spoken in Manchuria, and is also the court language of Pekin. Into this language Mr. Lipofzoff translated the Gospel of Matthew, which was printed in 1822 at St. Petersburg, by the British and Foreign Bible Society. An edition of the entire New Testa ment was issued by the same Society in 1835, the translation having been made by Mr. Swan of the London Missionary Society. In 1857 an edition of the Gospels of Mark and Luke in Manchu and Chinese, in parallel columns, was published at Shanghai, under the care of Mr. Wylie. Manua, one of the Samoan Islands, Poly nesia. The people have their own king and government, and have been undisturbed by the political troubles in the other islands. None of their land is alienated to foreigners. The peo ple are noted for the simplicity and purity of their Christian life. The London Missionary Society began work in 1837, but now the na tive ministry carry on the work, with an occa sional visit from the missionaries on the other islands. There are 8 native ministers, 412 com municants, 1,612 adherents, 7 Sunday-schools, 592 scholars, 7 boys schools, 327 pupils, 7 girls schools, 265 pupils. Contributions, 12 Is. Od. Manuane, a Hermannsburg station in the circle of Mariko, Transvaal, South Africa, with 517 members. Manx Version. The Manx belongs to the Keltic branch of the Aryan family of lan guages, and is used in the Isle of Man. Be tween the years 1771 and 1775 a version of the Bible was published at Whitehaven. In 1815 the British and Foreign Bible Society published an edition, followed by another in 1819. which was probably the last, since the islanders are now supplied with the Bible in English. (Specimen verse. John 8 : 16.) Son Iheid y ghraih shen hug Jee da n theihll, dy dug eh e ynrycan Vac v er iiy gheddyn, nagh jinnagh quoi-erbee chredjagh aynsyn cherraghtyn, agh ya vea ta dy bragh farraghtyn y chosney. Maoomni (Maumby), a town in Northwest Celebes between Manado and Talawan, wot by northwest from Ajimandidi. Mission sta tion of the Netherlands Missionary Society. Maori Version. The Maori or New Zea land belongs to the Polynesian languages, and is spoken in New Zealand. The first edition of the New Testament was printed by the British and Foreign Bible Society in 1837. The trans lation was made by the Revs. Williams and Yate of the Church Missionary Society. Soon the edition of 5.000 copies was exhausted, and a second and a third edition, each of 20,000 copies, were reprinted in a few years. In 1859 the Old Testament, as translated by the Rev. 11. Maunsell of the Church Missionary Society, was published at London in 1858. An edition carefully revised by Mr. Maunsell and members of the Church Missionary and Wesleyan Mis sionary Societies was published at London in 1868, under the editorship of the Rev. T. W. Meller. In 1885 an edition of the Maori Bible, corrected and slightly revised by Messrs. Maun sell and Williams, with the numbers of the verses prefixed to the verses and not placed in the margins, and with chapter and page read ings, was commenced in 1885 by the British Bible Society, and was completed at press in 1888, the edition consisting of 6,000 copies of the complete Bible, 4,000 New Testaments, and 2,000 each, of the four Gospels and Acts, as portions. Thus far 141,150 portions of the Scriptures have been disposed of. (Specimen verse. John 3 : 16.) Na,"koia ano te aroha o te Atua ki te ao, homai ana e ia.tana Tamaiti ko tahi, kia kahore ai e mate te tangata e whakapono ana ki a ia t engari kia whiwhi ai ki te nranga touutanga. Maoris, the aboriginal inhabitants of New Zealand, who belong to the Malay family of mankind. They claim to have migrated to New Zealand 500 years ago from "Hawaiki," which is supposed to be either Hawaii or Savaii of the Samoau Islands. They are a fine race, of average stature, with olive-brown skins, and their heads exhibit a high order of intel lectual development. They are beardless as a rule, but that is due in part to the custom of plucking out the beard with shells. Most of the race have long black hair, but some have reddish hair, and in others it is frizzly. Large eyes, thick lips, and large, irregular teeth are characteristic. The women are smaller than the men, and generally inferior to them. Tat tooing was a universal practice previous to the introduction of Christianity. The custom of taboo, which lias given a word in universal use among English-speaking people, was practised by the priests to make any person or thing sacred and inviolable. Such regard was paid to the sanctity of the taboo, that even in war time tabooed persons or things were not harmed. Cannibalism was practised by the heathen MAORIS 33 MARDEN, HENRY Maoris, but has disappeared, together with infanticide, slavery, and polygamy, under the enlightening influences of Christianity. The Maoris, like most races in tropical cli mates, marry young, but they are not a very pro lific race. Their language belongs to the Malay family. Fourteen letters, a, e, h, i, k, m, n, o, p, r, t, u, w, and ng, are all that the alphabet contains. Seven dialects are recognized. The language is sonorous, and adapted to lyrics and poems, and the popular literature consists largely of metrical proverbs, legends, and tra ditions. The people are very fond of music and songs. (For mission work, see New Zea land.) Mapumulo, town in Natal, East South Africa, near Port Natal. Station of A. B. C. F. M. ; 1 missionary and wife, 1 out-station. Marukci, one of the Gilbert Islands, Poly nesia. The work in the island is under the native preacher, in the employ of the Hawaiian Evangelical Association since 1887, and a mis sionary of the L. M. S. makes an annual visit to the islands. The population of the island is 2,000: and 70 are church-members. i, one of the Solomon Islands, Mela nesia. Has a station of the Melauesian Mission. Maraiiliao, city in Northeast Brazil. A place of great mercantile importance. Climate hot, unhealthy. Population, 34,023. Mission station Presbyterian Church (South); 1 mission ary and wife. Marasli, a city of Northern Syria, at the foot of the Taurus Mountains, 90 miles north west of Aleppo. Population about 40,000, Turks and Armenians. Mission station of the A. B. C. F. M., with 4 missionaries and wives and 2 female missionaries, 3 large churches with fine buildings and over 2,000 church- members. Here is located the theological semi nary of the Central Turkey Mission and a flour ishing girls boarding-school of high grade. The graded schools of the city are most excellent not surpassed by those of any city in Turkey. Missionary work commenced with bitterpersecu- tiou, but after repeated attempts a foothold was obtained, and then the work progressed very rapidly. The Foreign Christian Missionary So ciety (U. S. A.) also have a preacher, a school, and 25 scholars. Mara thi Version. The Marathi belongs to the Indie branch of the Aryan family of languages, and is spoken by the educated natives in the Bombay presidency. A version of the Scriptures was undertaken in 1804, and the entire Bible was published at Serampore between 1811 and 1820, and a second revised edition in 1825. A new version was undertaken by the Rev. John Taylor, but he only lived to complete the Gospel of Matthew, which was printed at Bombay in 1819. American missionaries (Messrs. G. Hall and S. Newell) commenced a version in 1817, and the New Testament was published at Bombay in 1826; a revised edition was printed in 1831, and a second revision, to which Rev. H. Bal- lantine devoted several years, in 1845. In 1858 a New Testament with references was published, and again in 1868. The Bible was issued in 1847, and a thorough revision in 1855. In 1857 and 1871 other editions of the Bible followed, published by the American Bible So ciety. In 1881 the British and Foreign Bible Society issued an edition of the Old Testament with paragraph headings prepared by the Rev. Baba Paduiou ji, and in 1888 the New Testament. All these editions are printed in the so-called Balboodh or Balborah character, which ap pears to be almost if not quite the same as the Devanagari itself. But there is also the Modhi character, which is most generally understood, and is employed in all transactions of business. In this latter character the Gospels and the Acts, as prepared by Mr. Farrar, are also published. In 1881 an edition of 500 copies of the Gospel of John in Roman characters was carried through the press by Dr. Murray Mitchell. The Marathi Bible is now undergoing a thor ough revision. (Specimen verses. John 3 : 16.) (Modhi.) vw "y vtlnl in t(i, in MJ^KJI dlfldi Marburg, a small town on the east coast of Natal, Africa, south of Durban and northeast of Queenstown. Mission station of the Her man usburg Missionary Society. Harden, Henry, b. New Boston, N. H., U.S.A., December 9th, 1837; graduated at Dart mouth College 1862, and Andover Theological Seminary 1869; ordained September, 1869; sailed for Turkey as a missionary of the American Board September 21st, the same year. He was stationed at Marash, Central Turkey. He visited the United States in 1878, and his health having failed, he again left for home April 17th, 1890, with Mrs. Marden and his daughter. In a letter written from Marash, May 2d, he said: "I find that during the year ending to-day I have been absent from home 189 days, and have travelled over 1,500 miles on horseback, visiting 43 cities and towns which have Christian communities. Only a part of these places as yet have Protes tant congregations, but I have personal relations with the people in them all." On reaching Athens, May 4th, he was seriously ill, and by the advice of friends was removed to the " Hospital Evangelismos." His disease proved to be a malignant form of typhus. The best medical skill and nursing failed to arrest it, and he died Tuesday, May 13th. He was buried in the beautiful Greek cemetery at Athens. Great sympathy was expressed by the Greek Prime Minister.the American Minister.and Mr. Manatt, the United States Consul at Athens, who writes of the sympathy awakened throughout the American community at Athens, and of their purpose to endow an American ward in the MARDEN, HENRY 84 MARONITES " Hospital Evangelismos" in honor of Mr. Mar- den. His associates bear witness to bis earnest ness and fidelity, and his courage in pursuing the evangelistic work, often requiring givat wisdom and physical endurance. A native paper speaks of him as " a man of fine culture, and of true Christian spirit, honored and loved bv all;" and a fellow-missionary, who was with him for years, speaks of him as "truly the people s friend." Rev. H. G. Clark of New Hampshire, a classmate and intimate friend, says: " He was regarded by his classmates and mi-sionary associates as a man of sound sense, and the results of methods of work he adopted usually proved the wisdom of his judgment and foresight." He gives the following extracts from a letter written in 1881 and 1890: "1 am satisfied to spend my life here, and though I long inexpressibly for the home land and the home friends, I am sure that nothing could in duce me to leave the work while I am able to stay." In speaking of the long tours made among the mountain villages and the preaching in the private houses of the Armenians, he says: "I ask for no nobler work than this hovel preaching, notwithstanding its discomforts." Just before leaving his work last April he wrote: "I long for home at times more than tongue can tell, yet I am sorry to leave the work here even for a year." Mardiii, a city of Eastern Turkey, about 60 miles southeast of Diarbekir; most picturesquely situated on a bluff of the Taurus Mountains, com manding a magnificent view over the Mesopo tamia plain. On a clear day the hills nearly a hundred miles away to the south are clearly visible. In spring the plain several thousand feet below looks like a broad carpet beautifully diversified with rich colors. The climate is trying, the summer being long and hot; the winter pleasant, but lacking in any tonic which can repair the waste of the summer s work. The population of the city is about 15,000, chiefly Arabs and Syrian Jacobites, though there are Chaldeans, Armenians, Koords, and Jews. Mission station of the A. B. C. F. M. (1839); 4 missionaries and wives, 3 female missionaries, 37 native helpers, 20 out-stations, 8 churches, 330 church-members, 28 schools, 708 scholars. There isa large and nourishing high-school, virtu ally a college (see A. B. C. F. M. Assyrian and Eastern Turkey missions; also Armenia). Since the giving up of the station at Mosul, Mardin has been the centre of the Arabic work of the A. B. C. F. M. Of late years, however, it has been decided to reopen the Mosul station. Hare, on the Loyalty Islands, Southwest Polynesia, off the coast of New Caledonia, southeast of Lifu. Mission station of the L. M. S. ; 15 native pastors, 688 church-members. The London Missionary Society brought teachers hither from Samoa and Rarotonga in 1841, and in 1855 a congregation was formed at Mare, which now numbers 3,117 members under 15 pastors. The New Testament, the Psalms, and the Pentateuch have been translated. Nevertheless, when the French took possession of the Loyalty Islands in 1864, the Roman Catholic priests began their intrigues and chi caneries immediately, and in 1884 they obtained a decree from the governor by which all Prot estants were placed under the supervision of French priests, all schools in which the instruc tion was not carried on in French were closed, and the Mare Bible was forbidden. Marc" or Xeiijfonc Version. The Man belongs to the Polynesian languages, and is spoken in the Loyalty Islands. r lhe first part of the Scriptures printed was the Gospel of Mark, and in 1867 the New Testament was printed on the spot. In 1867 Mr. Jones carried through the press in London a revised edition of the New Testament at the expense of the British and Foreign Bible Society. The edition con sisted of 4,000 copies. During Mr. Jones ab sence Mr. Creagh translated the Books of Gen esis, Exodus, Leviticus, Isaiah, and Jeremiah, and printed Genesis and Exodus at the mission press in Mare. Mr. Creagh having removed to the neighboring island of Lifu, Mr. Jones car ried on the translation of the Old Testament. He translated the Psalms, which Mr. Creagh, during a visit which he made to England in 1876, carried through the press. In 1887 Mr. Jones was expelled by the French from the island, and thus for the present the work of translation is interrupted. (Specimen verse, John 3 : 16.) Wen o re naeni Makaze hna raton o re ten o re aw, ca ile nubonengo me nunuone te o re Tei nubonengo sa so, thu deko di ma tango- ko re ngome me sa ci une du nubon, roi di nubone co numu o re waruma tha thu ase ko. Maripastoon. A town on the left bank of the river Saramacca, in Surinam, South America, a station of the Moravians. The Ma- tuari tribe of Bush-negroes reside here, among whom a work was commenced by John King, the native evangelist. A native minister is in charge here, as it would be impossible, it is said, for any European to live at Maripastoon. Marquesas Islands. A group of islands in the South Pacific, northwest of the Society Islands. Since 1841 a possession of France. Area, 480 square miles. Population, 5,250. Occupied by the Hawaiian Evangelical Society Marquesas Version. The Marquesas belongs to the Polynesian languages, and is spoken in the Marquesas Islands. The Marques- au language was first reduced to writing by Eng lish missionaries early in this century, and the Gospel of Matthew was printed at Honolulu in 1853, and in 1S57 the Gospel of John followed American missionaries took up the work in a more thorough manner, and the New Testament appeared in 1873, and in a second edition in 1878. (Specimen verse. John 3 : 16.) Ua kaoha nui mai te Atua i to te nomaama nei, noeia, ua tuu mai oia i taia Tama fanautahi, ia mate koe te enata i haafta ia ia, atia^ ia koaa ia ia te pohoe man ana tu. Blaronites. The Maronites of Syria take their name from John Maron, their political leader and first patriarch, who died 701 A.D. During the sixth and seventh centuries of our era the Monophysite (monos, one: phuxi.*, nature) controversy was raging throughout the East ern church. Armenia, Syria, and Egypt, frontier lands of the Byzantine Empire, were deeply infected by the heresy. The Emperor MARONITES 35 MARONITES Heraclius 610-640 A.D.) was anxious to reunite the church that he might the more effectually ward oil tin- Saracen invasion from Arabia, which threatened to despoil the empire of its south-eastern provinces. With the help of Ser- gius, Patriarch of Constantinople, a Syrian, he arranged a compromise doctrine which he hoped would put a stop to the rancorous theological dispute. The statement proposed was, that whatever might be said, Christ having one (divine) or two (human and divine) natures, all ought to agree that he has but one will (divine and therefore sinless). Honorius, Bishop of Rome, assented to this proposition, and many of the Monophysites agreed to accept it. But no imperial decree could stop the quarrel; and after a long controversy (during which the Saracens conquered Syria, Egypt, and all North Africa) the case was decided against the Mone- thti\ites(monos, one, thelem, to will), and Bishop Honorius (afterwards called "Pope") was de dared heretical. Among many who accepted the Monothelite heresy were the Christians of Syria, who fled to the mountains before the Saracen invader. John Maron was their leader. High up on the shoulders of Lebanon and Anti-Lebanon these vigorous people managed for five hundred years to maintain their independence in the face of Byzantine, Greek, and Saracen. Defended by tremendous ravines and snowy mountain passes, they were never seriously in danger. The long contest developed manly qualities and industry. They spoke Syriac, and used it in all their services. A sort of feudal system developed itself. The government was theocratic, the head of the state being styled " The Patriarch of Antioch and all the East." The episcopal dioceses were Aleppo, Ba albek, Jebeil, Tripoli, Ehden, Damascus, Beyrout, Tyre, and Cyprus. Village sheikhs were elected, as were all the officers, secular and religious. The Crusaders brought to light this interest ing people, so long cut off from Christendom. William of Tyre and Jacob de Nitry have left us accounts of the Maronites, who leagued themselves with the Crusaders, and in 1182 opened communications with the papal hierar chy. They gradually dropped their heretical tendencies, adopted the Arabic language as their vernacular, and in 1445 at the Council of Florence were taken entirely under the wing of the Roman Church. They were allowed to retain their Syriac liturgy, the celebration of the communion in both kinds, the marriage of the lower clergy, their own fast-days, and their own saints. In 1596 the decrees of Trent were accepted; transubstantiation, prayers for the Pope, and other novelties were introduced. A special college was established at Rome (Col legium Maronitarum) for investigation by Maro- nite scholars, which gave to the world the learned Assemani. Schools for the clergy and printing-presses were established in Syria. A papal legate was sent to Beyrout, and to-day the Maronites arc submissive followers in the Latin Church. There are about 250,000 of this sect scattered all over the Lebanon range and the Anti-Leba non. They are massed somewhat in the north ern districts of Lebanon (Kesrawan and Bsher- reh), and have complete control of local affairs. They are found as far south as Mt. Hermon, in the heart of the Druze country. The growing hostility of Druze and Maronite, fostered by the Turkish soldiery, culminated in the mas sacre of 1860, in which thousands of the Maro- nites were butchered. European intervention compelled the Sultan to redistrict Syria, and form the pashalik of Mt. Lebanon, which must have a Christian pasha to rule it, and which is under the protection of the Great Powers. The stronghold of the Maronites in the North Leba non region is high up on the mountains, with surpassing views over the Mediterranean to the west. It is a bit of the Middle Ages left over. The priests have complete control, and the people are frugal and industrious. They are illiterate for the most part, and schools are established only when they are required to ward off Protestant influences. The rough mountain sides are terraced, and every available bit of soil utilized. The raising of cattle, silk culture and weaving, vineyards, grain, maize, and potatoes (Irish) occupy the attention of the people. Hundreds of monasteries are scattered over the mountains, the most notable one being the monastery of Keunobiu (the Greek word for monastery), which is romantically situated in the gorge of the Kadisha (Holy) River, and is the summer home of the Patriarch. At the head of this profound ravine is the famous group of 400 ancient cedars, which are care fully guarded as sacred. Some of them are 40 ft. in circumference, and over 100 ft. high. When the American missionaries entered Syria, in 1823, the Roman Catholic authorities became alarmed, and have put forth every effort to hold the Marouites true to their papal allegi ance. In the early days of this rivalry a young Maronite, Asaad Shidiak, who had adopted the evangelical faith, was imprisoned in the Ken- nobin monastery, where he died from rigorous treatment. He has been called "The Martyr of Lebanon." The Jesuits and Lazarists have in hand the task of holding the Maronites to the Latin faith. A tine school for boys is found at Antura, conducted by the Lazarites, not far from Bkurkeh, the winter home of the Patriarch. The Jesuit College at Beyrout is an imposing institution, with a fine library and a very complete scientific apparatus. The Jesuits were forced to issue an Arabic Bible, and it is interesting to note that they made the translation from the original Greek and Hebrew Scrip tures. At the time of the massacre of 1860 the Prot estant missionaries had the privilege of endear ing themselves to the Maronites by caring for thousands of orphans and other fugitives in Sidon and Beyrout. But as yet the northern portions of the Lebanon range have been impervious to Protestant influence. Rev. Isaac Bird, in the early days of the mission, was driven from the region, and no attempt has since been made to permanently reside in the Kesrawan and in Bsherreh. Missionaries occa sionally have summered in the mountains above Tripoli, and the prejudice against them is gradually subsiding. The potatoes which Mr. Bird left behind in his garden have spread all over the mountains, and form a staple of agri culture along with maize. Other societies be sides the Presbyterian Board are reaching the Maronites. The Free Church of Scotland have occupied the Metu region just south of Kesra wan for some years. The English schools for girls, established after 1860, and which are scat tered over the mountains to the south, are doing very efficient work. The mission of the Irish MARONITES 36 MARTYN, HENRY Presbyterian Church in Damascus is reaching the Muronites in that region. In spite of the groat care of the Human Catholics, education is transforming the whole sect, and evangelical truth is more and more winning its way among them. Marshall, a town of Sierra Leone, West Africa, centre of a circuit of Bishop Taylor s work. It has 5 local preachers and 84 church- members. Marshall Islands, Micronesia, two chains of lagoon islands, called Ratack(13) and Halick (11): comprise an area of 1,400 square miles with an estimated population of 10,000. A mission ary of the A. B. C. F. M. is located at Kusaie (q.v.), and the work among the various islands is carried on by native preachers and teachers under his supervision. Ten islands have schools or preaching - places; there are 8 churches, 6 pastors, and 12 native preachers. The German occupation of the islands has not improved the morals of the natives. Marsliiiian, Joshua, b. April 20, 1768, Westbury-Leigh, Wiltshire, England. When young, he showed a great passion for reading. His parents being poor, his school education was defective, and lie followed the occupation of a weaver till 1794. Removing then to Bris tol, he taught a small school, and at the same time became a student in Bristol Academy, where he studied Latin, Greek, Hebrew, and Syriac. Having decided to be a missionary to the heathen, he offered himself to the Baptist Missionary Society, and 1799 was sent with three others to join Dr. Carey in his mission north of Bengal. As the East India Com pany prohibited missions in its territories, they were advised not to undertake to land at Calcutta, but to go direct to the Danish settlement of Serampore on the Hugli, 16 jniles above Calcutta. They reached Serampore October 13th, 1799. and were cordially received by the governor, Colonel Bie. Carey soon joined them. Dr. Marshman, finding the support granted by the Society insufficient, with the aid of his wife, opened two boarding-schools for European children, and a school for natives. The income from these, supplemented by that of Carey as professor in the Fort William Government Col lege, rendered their mission nearly independent of support from the Society. The Committee disapproved of this course, and censured the missionaries. Dr. Marshman in 1822 sent his son John to England to make explanations and endeavor to restore harmony; but being unsuc cessful, he himself went in 1826 in order to confer with the Committee. But failing in his object, the Serampore Mission was separated from the Society, and was for several years an independent mission. He returned in 1829 to Serampore. The death, from cholera, of Mr. Ward, with whom he had labored for twenty- three years, and the treatment he received from the parent Society, greatly distressed him, so that his strength of body and mind was much impaired. Other afflictions followed. The death of Dr. Carry in 1834 left him alone. In 1836 his daughter, wife of General Ilavelock, barely escaped with her life from her burning bungalow, losing one of her three children in the flames. The nervous excitement from these afflictions completely prostrated him. and lie died December 5th, 1837. A few days before his death the Society in London had arranged for a reunion with the Serampore Mission, and the appointment of Dr. Marshman as superin tendent. In addition to his more special missionary duties, he applied himself to the study of 15m- gali, Sanskrit, and Chinese. Dr. Carey wrote to Andrew Fuller: " Brother Marshman" is a prod igy of diligence and prudence; learning the lan guage; is mere play for him." He translated into Chinese the Book of Genesis, the Gospels, and the Epistles of Paul to the Romans and Corinthians. In 1811 he published " A Disser tation on the Characters and Sounds of the Chinese Language." "The Works of Confu cius, containing the Original Text, with a Translation;" " Clavis Siuica: Elements of Chinese Grammar, with a Preliminary Disser tation on the Characters and Colloquial .Me diums of the Chinese." He was associated with Dr. Carey in preparing a Sanskrit grammar and Bengali-English dictionary, and published an abridgment of the latter. Raja Rammohun Roy having assailed the miracles of Christ in a work entitled "The Precepts of Jesus the Guide to Peace," Dr. Marshman replied in a series of articles in the " Friend of India," after wards published in a volume entitled " A De fence of the Deity and Atonement of Jesus Christ. " To this Rammohuu Roy replied. The degree of D.D. was conferred on Mr. Marshmau by Brown University, 1811. Marsovaii, a city of Asia Minor, Turkey, 350 miles east of Constantinople, and 60 miles south of Samsun, its port on the Black Sea. Climate mild and healthy. Population of the city about 30,000; of the district 800, 000; mostly Turks and Armenians, though there are a num ber of Greeks. Of late years large companies of Circassians from the Caucasus have been lo cated in the villages of the plain, causing much disturbance. Mission station of the A. B. C. P M. (1853); 4 missionaries and wives, 4 female missionaries, 14 native helpers, 5 churches, 776 church-members, 27 schools, 2,000 scholars. These cover the district. In the city itself there is a large self -supporting church. Marsovan is also the seat of Anatolia College, which is the outgrowth of the theological seminary of the Mission, originally established in Constantinople, bxit removed to Marsovau. In 1881, it was divided into two parts, one for strictly theological training and the other a high-school. This has developed into a col lege since 1885. The course of study is very full, and of high grade. There are 10 professors and instnictors, and 117 undergraduates, 58 in the college and 59 in the preparatory department; 80 are Armenians, 34 Greeks, 2 Germans, and 1 an Israelite. (See Armenia). Marty 11, Henry, b. Truro, Cornwall, England, February 18th, 1781 ; attended the grammar school of Dr. Garden in his native town; entered St. John s College, Cambridge, 1797; received in 1801 the highest academical honor of " senior wrangler," and also the pri/e for the greatest proficiency in mathematics. In 1802 he was chosen fellow of his college, and took the first prize for the best Latin composi tion. He was twice elected public-examiner. It was his intention to devote himself to the bar, but the sudden death of his father and the faithful preaching and counsels of Mr. MARTYN, HENRY 37 MARTYN, HENRT Simeon, the university preacher, led to his con version and dedication to the ministry. In 1802 a remark of Mr. Simeon on the good ac complished in India by a single missionary, William Carey, and a subsequent perusal of the " Life of David Braiuerd," led him to devote himself to the work of a Christian missionary. He was ordained deacon October 22d, 1803, then priest, and served as curate of ]VIr. Simeon. But his heart was still set on work in heathen lauds, and he designed to offer himself to the Church Missionary Society. A sudden disaster in Cornwall deprived him and his unmarried sister of the property their father had left for them, and it was necessary he should obtain a position that would support them both. His friends applied for a chaplaincy under the East India Company, and being appointed, he em barked for India July 5th, 18UO, reaching Cal cutta May. 1806. Detained at Calcutta a few months, he applied himself to the study of Hindustani, which he had begun in England, and pursued on board ship, and preached the gospel to his own countrymen. In October he went to his station, Dinapore. On the boat he studied Sanskrit, Persian, and Arabic, and translated the Parables. At Dinapore and Cawupore most of his work in India was done in the space of four and a half months. He not only labored among the soldiers and English undents as chaplain, but preached to the na tives in their vernacular, established schools, and spent much time in the work of translation. He studied Sanskrit, soon became fluent in Hindustani, and had religious discussions daily with the mooushee and pundit. In February, 1807, he finished the translation of the Book of Common Prayer in Hindustani, and soon after a Commentary on the Parables. In September he was urged by the Rev. M. Brown to take charge of the mission church at Calcutta, but declined, because he wished to labor among the natives. His Sunday service was reading prayers and preaching at 7 A.M. to Europeans, to Hindus at 2 P.M. and attendance at the hos- ( pital, and in the evening he met privately the pious and inquiring soldiers. In March, 1808, he completed the version of the New Testament in Hindustani, which was pronounced by com petent judges to be idiomatic, and intelligible by the natives. In April, 1809, he was removed to Cawnpore, 628 miles from Calcutta. He went in a palan keen in the hottest season. In his journey of 400 miles from Chunar, the intense heat nearly proved fatal to him. On his arrival he fainted away. There being no church-building at Cawnpore, he preached to a thousand soldiers, drawn up in a hollow square in the open air, with the heat so great that before sunrise many were overpowered. At the end of this year he made his first attempt to preach to the heathen in his own compound, " amidst groans, hissings, curses, blasphemies, and threatenings;" but he pursued his work among the hundreds who crowded around him, comforting himself with the thought that if he should never see a native convert, God " might design by his patience and continuance to encourage other mission aries." He now translated the New Testament into Hindi, and the Gospels into Judaeo-Persic. Having perfected himself in the Persian, he prepared, by the advice of friends, with the as sistance of the moonshee Sabat, a version of the New Testament in that language. His health being seriously impaired, the doctors ordered him to take a sea-voyage ; and his version not being sufficiently idiomatic, he decided to go to Persia and correct it with the aid of learned na tives, and also revise the Arabic version, which Mas nearly finished. After preaching in the new church, whose erection he had accom plished, he left Cawnpore October 1st, 1810. Delayed at Calcutta a month, he preached, though in great weakness, nearly every Sabbath, and also at the anniversary of the Calcutta Bible Society. He left, January 7th, 1811, for Bombay, and after a five months journey reached Shiraz June 9th. 1811, where, witli the help of learned natives, he revised his Persian and Arabic translations of the New Testament. He made also a version of the Psalms from the Hebrew into Persian. He held frequent dis cussions with the mollahs and suris, many of whom were greatly impressed. "Henry Martyn," said a Persian mollah, "was never beaten in argument; he was a good man, a man of God." To counteract the effect of these dis cussions and of his translation of the New Testament into Persian, the preceptor of all the mollahs wrote an Arabic defence of Moham medanism, to which Marty 11 replied in Persian. He had also a public discussion with a professor of Mohammedan law, and another with Mirza Ibraheem, in a court of the palace of one of the Persian princes in the presence of a large body of mollahs. Having ordered two splendid copies of his manuscript of the Persian New Testament to be prepared, one for the Shah of Persia, the other for Prince Abbas Mir/a, his son, he left Shiraz for the Shah s camp to present them. The Shah refused to receive them without a letter from the British ambassador, and he pro ceeded to Tabriz to obtain one from Sir Gore Ousley. On this journey he suffered much from fever; but after arriving at Tabriz, he was tenderly cared for by the ambassador and his lady. Being too ill to make the presentation to- the Shah, Sir Gore kindly performed this service, and received from his majesty a letter of acknowledgment, with appreciative men tion of the excellence of the translation. After a temporary recovery, he found it necessary to- seek a change of climate. On September 12th, 1812, he left on horseback, with two Armenian servants, for England via Constantinople, 1,300- miles distant. Though the plague was raging- at Tokat, he was compelled to stop there from utter prostration, and after a week s illuess, died, October 16th, 1812, in the thirty-second year of his age, among strangers, with no friendly hand to care for his wants. His body rests in the Armenian cemetery. A monument was erected over the grave in 1813 by Mr. Claudius James Rich, the accomplished British resident at Bagdad, with an inscription in Latin. The East India Company had another constructed, bearing on its four sides an inscription in Eng lish, Armenian, Turkish, and Persian. He published "Sermons Preached in Calcutta and Elsewhere" (1822); "Controversial Tracts on Christianity and Mohammedanism" (1824) ; "Journals and Letters " (1837). The great work of Martyn s life was the translation of the Bible. His versions of the New Testa ment in Hindustani and Persian, spoken by many millions of people, are enduring monu ments not only to his scholarship, but to hi s zeal for extending the knowledge of the Christian Scriptures. MARUTHUVAMBADI MASON, FRANCIS UlaruUuivambadi, a town of Ami dis trict, Madras, luclia. Out- station of the Re formed (Dutch) Church, U. S. A. ; 22 com municants, 03 scholars. Marwari Version. The Marwari is a dialect of the Hindi, and belongs to the ludic branch of the Aryan family of languages. It is spoken in the province of Jaipur, or Marwar, north of JVIewar. The New Testament as translated into this dialect \vas published at Serampore in 1821. In 1866 the Bombay Auxiliary Bible Society published an edition of the Gospel of Luke, to be used in Rajputana generally. .> :i*in:iEi<l rhitLJt, a town in South. Central Madagascar, a little vest of Sirabe. Mission station of the Norwegian Missionary Society. Mason, Francis, b. York, England, April 2d, 1799. His grandfather was rightful heir to an estate worth 200 per annum, but relig ious scruples prevented his going to law to secure it. So his father, a lay -preacher of the Baptist denomination, was under the necessity of supporting his family as a shoemaker, and Francis followed the same trade. The son s opportunities for schooling were small, but his father s conversations enlightened him in his tory, and his mother aided him to the books he craved for the study of trigonometry, algebra, navigation, and optics. Of religious controversy he heard much. He became skeptical. At the age of nineteen he came to America, trav elled through many States, and settled in Massa chusetts. He boarded with Mr. Putnam, the Baptist minister of Randolph, who sought in personal conversation to show him his need of a Saviour. He also married an excellent Chris tian woman, whose influence and prayers were blessed to his conversion. The reading of "Butler s Analogy" he mentions as having overcome his skeptical difficulties. " One of my first petitions in the corner of my work shop was," he says: " O God, give me religion, if there be any truth in religion. Theologians might say God would not hear such unbeliev ing prayer, but He did hear and answer too, and I soon was a praying man." "I had been moving through the world," he said, " with an aching want at my heart, but when I believed in Jesus I entered into rest." Again : " I had wandered over the world like a lost child yearning for its mother, but when I found God I felt that I had got home." He struggled for mouths against a conviction which grew in his mind that he ought to preach, but left it to the decision of the church in Canton, which was that he should become a minister. He was licensed to preach October, 1827, and the next mouth entered the Newton Theological Semi nary, having previously studied Greek and Hebrew. In his second year his wife died of consumption. In connection with his first thoughts of preaching the Gospel, his mind was directed to the missionary work. In re gard to this he says that the story of the con version of the Saxon king Edwin from heath enism, told him in childhood, had much influ ence in turning his thoughts to heathen lands in after-years. He was appointed by the Ameri can Baptist Missionary Convention as a mission ary December 17th, 1819, ordained May 23d, 1830, married Miss Helen Griggs of Brookline, and sailed May 26th forBurinah. After spend ing a short time at Moulmein, he was stationed, January, 18K1, at Tavoy, a town with from ten to fifteen thousand inhabitants. The province contained fifty Burmese villages. He was met at the wharf by Mr. Boardmau, who, unable to walk, Avas carried in a chair to the jetty to wel come him. He accompanied Mr. Boardmau on his last tour among the Karens, and wit nessed his triumphant death. Entering upon the work in his new field, he labored earnestly among the Karens, visiting them in their jungle homes, preaching, organizing churches, estab lishing schools. The rainy season was occupied in translating the Scriptures, and instructing in the theological seminary established for train ing Karen preachers. One evening, on his re turn from a preaching touramong the Burmans, he found a Sgau chief sitting like a child at Mrs. Mason s feet, and earnestly imploring her to visit the Karens in his village and neighbor hood. "We have heard of Christianity, and it seems to us something wonderful. We do not understand it, yet it seems the thing AVC want. Come to our jungle homes, and preach to us. Many Avill believe. I have a wife, daughters, daughters-in law, brothers and nephews, all of whom will become Christians, as well as myself, as soon as we really under stand it." Mr. Mason was not only a preacher among the Karens, he was also a man of science and a great linguist. He translated the Bible into the two principal dialects of the Karen, the Sgau and Pwo, and also Matthew, Genesis, and Psalms into the Bghai, another dialect. He wrote and printed a grammar of the first two for the use of missionaries. Wishing to give the pupils of his theological school some scien tific knowledge, he Avrote an original treatise on Trigonometry, Avith its Applications to Laud Measuring, etc." This was printed in Sgau and Burmese, and the government paid for an edi tion in Bghai Karen. In 1832 he received the degree of M.A. from Colby University. At the request of English residents at Moulmeiu he prepared and had printed a work on the natural productions of the country, entitled " Tennasserim ; or, Notes on the Fauna, Flora, Minerals, and Nations of British Bunnah and Pegu," of which " The Friend of India" says : "It is one of the most valuable works of the kind which has ever appeared in this country, not only for the complete originality of its information, but also for the talent exhibited in collecting and arranging it." His motive in investigating these Subjects was the more accurate translation of the Scriptures. He had observed the diffi culty met by translators of correctly rendering the terms used in the original Scriptures to <lr-- ignate beasts, birds, fishes, insects, trees, gems, and many other natural objects, the misinter pretation of Avhich often made the sense ob scure, sometimes to the native mind absurd. He studied medicine after reaching Burmah, and Avrote a small work on "Materia Medica and Pathology," in three languages. His greatest literary work \vas a " Pali Grammar with Chrestomathy and Vocabulary," which was received by scholars with great favor. In 1842 he started a Karen periodical, the first native paper published east of the Ganges, and the next year a similar monthly in Burmese at Moulmein. The Karens had no books but many traditions, among which were many re markable Scripture traditions, all of which Mr. MASON, FRANCIS MATARA Mason collected. Those relating to Scripture wriv published in an appendix to his "Life of Ko-Thuh-Byn." In 1846 Mrs. Mason died. His health having failed, he yielded to the ad vice of the mission to return for a season to America. Arriving in Calcutta with health improved, he concluded to return to Burniah and work on the translation of the Old Testa ment, stopping at Moulmein in order to have the advice of the missionaries there. While there he was married to Mrs. Billiard. The translation was finished in 1853, and returning to Tavoy he had the entire Bible printed. In appreciation of his marked literary and Bib lical attainments the degree of D.D. was conferred upon him in 1853 by Brown Univer sity. After the printing of the Karen Bible he took his final departure from Tavoy for England and America. On reaching Moulmein with health improved, he decided to visit Toungoo, the ancient capital, and begin a new mission. He started with Mrs. Mason in a canoe, and found the people, who had never heard the gospel message, wonderfully eager listeners. Dr. Mason continued to labor until utter ex haustion compelled him to leave. But God had raised up from the Karen nation a man qualified by talent and Christian character to take charge of the new mission. San Quala had been since 1830 a consistent Christian and a faithful worker among his people in Tavoy. For fifteen years he had accompanied Dr. Mason in his jungle tours, and in 1844 was or dained. He had often desired to carry the gospel to the province of Toungoo, and soon followed Dr. Mason thither. Committing the mission to Quala, Dr. Mason left for Calcutta January 18th, 1854, and there took a steamer for England. He visited America in October, 1854, where he again embarked for Burmah July 2d, 1856. Reaching Calcutta after a long and perilous voyage, he arrived at Toungoo January 2d, 1857. The progress during his ab sence through the labors of Quala and three assistants was wonderful. He found 2,600 bap tized Christians and 35 churches. Three years before not one in those jungles had heard of the Saviour. "When 1 look around me," he says, "I find myself in a Christian country, raised up as if by magic from the darkness of heathenism in three years." After his return Pwaipan, who had been a member of his theological school in Tavoy, was ordained. In his youth Dr. Mason had a great desire to be a printer. That desire was gratified in Toungoo after he was sixty years of age. Living next door to Mr. Bennett s printing-office, he learned the trade himself, taught the Karens, and soon his printing, done in English, Burmese, Karen, Old Pali, and Sanskrit, was pronounced equal to that done in the best printing-offices in India. Dr. Mason s last missionary labor was a visit to Bhanio in Upper Burmah, on thelrrawaddy, to endeavor to establish a mission among the Ka Khyens. In this he failed, but was permitted by the kiug to live and work in Mandalay. Having entered into a contract with the E. 1. C. to print a new edition of one of his books on Burmah, he started for Calcutta, but was at tacked with fever at Rangoon, and after a short illness died March 3d, 1874, aged 74. Besides the works mentioned, he published a memoir of his second wife, Mrs. Helen M. Mason, "Life of Ko-Thah-byu, the Karen Apostle," a collection of Karen hymns, "The Story of a Workingman s Life," an autobiog raphy. Massett, Queen Charlotte s Islands, North Pacific, U. S. ; a town on one of Queen Charlotte s Islands, which lie in the North Pacific Ocean about 70 miles off the coast of British Columbia. Climate healthy and temper ate; rainfall very great. Population, 1,000, com posed of people of the Haida race. Language, Haida, a strange tongue totally different from the languages of the coast. Religion, pagans up to 1876; now Christian. Station of the Queen Charlotte Islands Mission. C. M. S. occupied it in 1876 by Rev. W. H. Collison; present mis sionary, Rev. Charles Harrison ; 1 out-station with 350 adherents, 1 organized church, 132 communicants, 2 preaching-places with an av erage attendance of 350, 3 un ordained preach ers, 1 Sabbath-school, 60 scholars ; 1 other school, 63 scholars, 2 teachers. Massitissi, a small town in Cape Colony, South Africa, on a southern branch of the Orange River, southeast of Bethesda. Mission station of the Paris Evangelical Society (1866), 1 missionary, 7 evangelists, 511 communicants, 293 scholars. MassoAva (Massawah), a town on the coast of Abyssinia, brought into special notice by its occupation by the Italian forces. Occupied at one time by missionaries of the Swedish Mis sionary Society. They were, however, driven away, and remained in Syria until the Italian troops went to Massowa, when they went with them, hoping thus to get access to the interior, a hope which has been in a measure fulfilled. (See Abyssinia.) Ulasulipatam, city in Madras, British India, Kistna district, 215 miles north of Ma dras, with 37,000 inhabitants. Mission station C. M. S. ; 8 missionaries, 2 missionaries wives, 31 native helpers, 366 communicants, 26 schools, 423 scholars, a seminary, a printing establish ment, and active zenana mission. Matale, town in Ceylon, 15 miles north of Kandy. Population, 3,529. Mission station of Baptist Missionary Society (1868); 1 missionary, 3 out-stations, 59 school-children, 17 church- members. S. P. G. ; 1 missionary. 40 com municants, 2 schools, 4 teachers, 115 scholars. The coffee-plantations here are mostly owned by European planters, and worked by coolies imported from the continent, as the natives are very lazy. The mission among the coolies re ceives much encouragement from the planters, but has to stand a good deal from the trickery of the natives. Hatamoras, city on the northeast Mexican frontier, 450 miles north of the city of Mexico. Climate, semi-tropical. Population, 12.00(1, Mexicans. Spaniards, Aztecs. Language. Span ish. Religion, Roman Catholic. Native-spoor, ignorant, superstitious, lazy. Mission station of Presbyterian Church (South) (1874); 1 mis sionary and wife, 3 other ladies, 9 native help ers, 6 out-stations, 7 churches, 500 church- members, 1 theological seminary, 4 students, 2 schools, 175 scholars. Methodist Episcopal Church (South); 1 native preacher. Matara, a town in the district of Colombo, Ceylon, northeast of Colombo. Mission station of the S. P. G.; 2 missionaries, 1 native agent, MATARA 40 MATTOON, STEPHEN 3 out-stations, 3 churches, 121 church-members, 12 schools, 1,166 scholars. Wesleyau Meth odist Missionary Society (England); 3 mission aries and assistants, 3 local preachers, 100 church-members, 841 scholars. Mutaru, on the Berbicc, British Guiana, South America, is the scat of a Plymouth Brethren s station, which works with great suc cess among the Indians, negroes, and Chinese. Matailtll, a town on the island of Savaii, Samoa n Islands, Polynesia. Mission station of the L. M. S.; 1 missionary, 17 native preacliars, 1,024 cliurch-members, 1,450 Sunday-school scholars, 1,400 other scholars. The Wesleyau Methodists (England) also carry on work here, but no statistics are available. Matawaiikiimmii, a station of the C. M. S. in the Moosonee district, Canada; 3 na tive workers, 62 church-members, 1 school, 24 scholars, among the Ojibwa Indians. Matehuala, a city of Mexico, State of Coahuila. Mission station of the Southern Baptist Convention; 1 missionary and wife. Mather, Robert Cotton, b. November 8th, 1808, at New Windsor, Manchester, Eng land; educated at Edinburgh, Glasgow, and Hamertou College; sailed July 9th, 1833, for India, as a missionary of the L. M. S. He was stationed at Benares for four years, and then removed with his family to Mirzapore, found ing a new station. In 1884 he went to Eng land for his health. Returning in 1846, he continued his work in and around Mirzapore, and prepared Christian vernacular literature. He again visited England iu 1857, where he was occupied for three years, at the request of the North India and the British and Foreign Bible Societies, engaged in making a revision, with marginal references, of the whole Bible in Urdu. This was carried through the press, and the New Testament in English and Urdu was reprinted. He re-embarked for India November 20th, 1860, with Mrs. Mather. In 1862 he received the degree of LL.D. from the University of Glasgow. In 1869 he left Mirza pore for Almora, seeking to benefit his health. He aided in mission work while carrying on his literary work, completing a new edition of the entire Bible iu Urdu-Roman. He commenced work on an edition in Urdu-Arabic with refer ences. He returned to Mirzapore iu 1870. In 1873 he left India on his final return to Eng land. At the request of the Religious Tract Societies of North India and London, he under took to prepare and carry through the press a Hindustani version of the New Testament por tion of the Tract Society s Annotated Para graph Bible. This was completed in two years. He then undertook the preparation of a similar version of the Old Testament portion of the same work. Unable to resume foreign missionary work, he thus continued in England to work for India with his pen. He died at Finchley, near London, April 21st, 1877. MatKiimoto, Japan, a town in the Na- goya district, on the main island (Nippon), south of Tokyo. Mission station of the Methodist Episcopal Church, (North); 2 native preachers, 30 church-members, 1 school, 35 scholars. , Japan, a town in the Na- goya district, South Nippon Island. Mission station of the Methodist Episcopal Church (North); 1 native preacher, 35 church-members. IVIatMuyania, Japan, a town in the Hiro shima district, in the extreme southwestern part of the island of Nippon. Mission station of the Methodist Episcopal Church (South), U. S. A. ; 1 missionary and wife. MatMiiye, Japan, a town on the northern coast of the southwestern extremity of the isl and of Nippon, northeast of Hiroshima. Mis sion station of the C. M. S.; 1 native pastor, 1(5 church-members. ]flatli*iul<len, a town iu Central Lapland, southeast of Jokinok. Mission station of the Friends of the Mission to the Lapps (Sweden). Matlooii, Stephen, b. Champion, N. Y., U. S. A , May 5th, 181(5; graduated at Union College 1842, at Princeton Theological Sem inary 1846: ordained as an evangelist by the Troy Presbytery; sailed for Siam as a mis sionary of the Presbyterian Board July 20th, 1846, reaching Bangkok March 22d, 1847. Bitterly opposed at first, he soon won the con fidence of the people, and carried forward the missionary work with great success. A treaty having been negotiated between the United States and Siam in 1856, at the solicitation of the American Government and the Siamese authorities, and for the good of the mission cause, he consented to act as United States consul until some person should be sent to take his place. He held the office for three years. Meanwhile his mission work was not intermitted. He was the first to translate the gospels into the Siamese tongue, and his last great work before returning home was the revision of the entire New Testament in that language. " The records show that he was a leader in all the details and enterprises con nected with the mission, and that his prudent counsel was sought and his advice accepted by all." He resided and labored mainly iu Bangkok, and was pastor of the First Presby terian Church in that city from 1860 to 1866. In the latter year, on account of the failure of Mrs. Mattoon s health, he returned home. In 1867 he was settled as pastor of the Presby terian Church at Ballston Spa, N. Y., from which he was released, December 2d, 1869, to accept the presidency of Biddle Institute, (chartered in 1877 as Biddle University), at Charlotte, N. C., which position he held till 1885, still retaining his chair as Professor of Theology and Church Government till near the time of his death in 1889. He was at the same period stated supply of several churches. He was an indefatigable worker in his class rooms, and on Sundays would often ride 25 miles to preach the gospel to some little colored church. During the last year of his life his health failed rapidly from organic disease of the heart, but having somewhat im proved from a visit to Clifton Springs, he started for his Southern home, stopping on the way with his daughter, Mrs. Thomas, at Marion, Ohio. There he rapidly irrew worse, and died August loth, 188 .). aged 75. To the great educational work among the freedmcn he gave himself with ardor, and with it to the labor of preaching the gospel to the colored people throughout that region. Commencing his work in the reconstruction period, when passion and prejudice controlled public senti- MATTOON, STEPHEN 41 MAYAVERAM ment, he soon by his prudence and wisdom won the confidence and support of the com munity, and the universal grief at his funeral attested the esteem in which he was held. He was interred at Charlotte, N. C. Dr. Mattoon was honored with the degree of D.D. by his Alma Mater, Union College, in 1870. ll:iiilin, town in Thongwa district, Irawadi Division, Burma, directly west of Rangoon. Climate warm, unhealthy. Population, 1,589, Burmese, Karens, Shans, Chinese, Hindus of all castes. Languages: 42 different tongues used by the various races represented in Burma. Religion, Buddhism, demon-worship, and va rious other idolatrous forms. Mission station of the American Baptist Missionary Union among the Pwo Karens (1880); 1 missionary and wife, 1 other lady, 22 native helpers, 15 out-stations, 15 churches, 635 church-members among the Pwos. Tin ui, one of the Hawaiian Islands, between Hawaii and Oahu. The inhabitants, 12,109 in number, are all nominally Christians. Station of the Hawaiian Evangelical Society, which has taken up the work commenced by the A. B. C. F. M. Maupiti, one of the Society Islands, South Pacific, 60 miles northwest of Raiatea. Mission station L. M. S. ; 1 native pastor. Mauritius, Island of, lies in the Indian Ocean, 500 miles east of Madagascar. Area, 708 square miles. Together with its depen dencies, the Seychelles group, Rodriguez, and Diego Garcia (total area, 172 square miles), it forms a colony of Great Britain. Climate tropical, and very malarious and unhealthy on the coast. Population, 1889, 369,302; of this number 251,550 are Indians, and the remain der are Africans, mixed races, and whites. The Chinese number 3,935. The people are divided in their religious belief as follows: Hindus, 200,000; Roman Catholics, 108,000; Mohammedans, 35,000; and Protestants, 8,000. State aid is granted to both Roman Catholics and Protestants. English, French, and the languages of the different races represented are spoken there. The island was originally a French colony, and a stronghold of the pirates in the Indian Ocean. In 1810 the English took possession of it, and in 1834 the 90,000 negro slaves were emancipated. The island is one of the foremost sugar-producing places of the globe, and the emancipation of the slaves necessitated the importation of labor from China and India, with the resulting conglom erate population. Education is conducted partly in government and partly in state-aided schools, 144 in number, with an average atten dance (1888) of 10,143. There is also a Royal College. Missionary work was commenced here in 1814 by the L. M. S. (q.v.). After the Society gave up the mission in 1832 Mr. Le Brun, their missionary, returned to the island and took the pastoral care of the people, and the church of 50 members. When persecu tion in Madagascar (1836) drove out both Chris tians and missionaries, one of the latter, Mr. Johns, went to Mauritius, and continued to labor among the Malagasy. A plot of land was procured, and a congregation of Malagasy refugees was gathered together in 1845, after Mr. Johns death, and theological instruction was given to young men from Madagascar, to prepare them for work, as soon as the persecu tion ceased. In the meantime Mr. Le Brun continued his labors among the natives, and in 1850 there were 173 church-members at the stations of Port Louis and Moka. At the present time there is a native church council, who number 2,221 Christians on the rolls of their churches. The S. P. G. station (1836) now numbers 4 missionaries, 383 communicants, 10 schools, 455 scholars. The C. M. S. Mission (1856) is carried on among (1) the Tamil-speaking coolies, (2) Bengali and Hindus, (3) the Chi nese, (4) Seychelles Islanders. They number 5 pastorates (exclusive of Chinese and Sey chelles Missions), 3 missionaries, 1 layman, 3 native pastors, 542 communicants, 25 schools, 1,562 scholars. Much hindrance to the work of the Protestant missions is caused by the efforts of the Church of Rome to get the larger part of the state grants in aid of education. Mauritius Creole Version. The Mau ritius Creole is a dialect of the French, belong ing to the Graco-Latin branch of the Aryan family of languages, and is spoken by about 350,000 Creoles in Mauritius, East Africa. It is the only medium of communication among all the languages and dialects of the island. A translation of the Gospel of Matthew into this language was made by the Rev. T. H. Anderson, a native of Mauritius, and after having been re vised by several Mauritius scholars it was pub lished by the British and Foreign Bible Society in 1884. Encoiiraged by the reception given to the version of Matthew, the same Society issued in 1887 a tentative edition of 500 copies of the Gospel of Mark, also prepared by Mr. Anderson. Ulavelikarsi, town in Travancore, Madras, India. Mission station of the C. M. S. The church council centred here includes 8 pas torates. Mawplilaiijf, a city of Assam, India, among the Khasia and Jaintia Hills. Mission station of the Welsh Presbyterian Church; 1 missionary and wife. The district contains 2 churches, 3 preaching stations, 123 church- members, 159 Sunday-scholars and teachers, and 103 day-scholars. A successful medical mission is also carried on. Maya Version. The Maya belongs to the languages of South America, and is vernac ular to the Yucatan Indians. The Gospel of Luke was translated and published between the years 1862 and 1866 by the British and Foreign Bible Society. In 1870 an edition of the Gospel of John was published at London, the transla tion having been made by the Rev. R. Fletcher of the Wesleyan Missionary Society. (Specimen verse. John 3 : 16.) Tuinen bay tu yacuntah Dioz le yokolcabj c.a tu caah u pel mehenan Mehen, utial tulacal le max cu yoczictuyol ti leti, ma u ka/tul, uama ca yanacti cuxtal minanuxul. !VI ayatf liana, a station of the Baptist Mis sionary Society in the Bahama Islands, West Indies; 3 evangelists, 3 ont-stations, 66 com municants, 40 pupils. Itlaj averam (Majaveram), a town of the Tanjore district, Madras, India, northwest of Trail quebar, northeast of Combaconam, be- MAYAVERAM McALL MISSION tween tlu- ( au very River and the sea. Mission station of the Kvangelical Lutheran Society of Leipsic, founded in 1845; 1 missionary, 1 native pa-tor, 771 communicants, 223 scholars. llaylietv, Experience, b. Martha s Vine yard, It I.. I .S. A., 1673. Ho was the oldest son of Rev. John May hew and great-grandson of (lov. Thomas Mayhew. In 1694, at the age of twenty-one, lie began to preach to the Indians, having the oversight of six congregations, which continued until his death, a period of sixty-four years. Though not liberally edu cated, Dr. Cotton Mather, in a sermon printed in Boston 1698, and reprinted in his " Magnalia," London, after speaking of more than " thirty hundred Christian Indians," and "thirty In dian assemblies," adds: A hopeful and worthy young man, Mr. Experience Mayhew, must now have the justice done him of this character, that in the evangelical service among the Indians there is no man that exceeds this Mr. Mayhew, if there be any that equals him." He learned the Indian language in his infancy, and having afterwards thoroughly mastered it he was em ployed by the Commissioners to make a new version of the Psalms and the Gospel of John. This was accomplished in 1709, in parallel col umns of English and Indian. He was offered the degree of Master of Arts by Cambridge University, which lie declined; but it was con ferred at the public commencement July 3d, 1723. He published in 1727 "Indian Con verts," comprising the lives of 30 Indian preachers and 80 other converts ; also a volume entitled " Grace Defended." He died 1758. Mazatlaii, a town in the Sonora district, Mexico. Mission station of the Methodist Episcopal Church (South), U. S. A. ; 1 mission ary, 1 native preacher. iVIImii, a city in Witi-Lewu, one of the two large islands in the Feejee group, Polynesia. One of the chief stations of the Wesleyan Mis sionary Society in this region. It was the resi dence of King Thakombau, who in 1854 was converted to Christianity, after many feuds with the French, who introduced a Roman Catholic Mission in Awalau, and with European and American traders finally brought peace and order to the islands by placing them in 1874 under English protection. He sent the queen a silver-inlaid club as token of his sub mission, and she accepted it. Mbau has given its name to the principal dialect spoken in the Feejee Islands, that one in which Calvert and Hunt translated the Bible. Yl luilu, city in Cape Colony, South Africa, 70 miles northeast of King William s Town, 10 miles southeast of Queenstown, 70 miles in land from the mouth of the Kei River. Climate very healthy. Population, 50,000. Race, Fingo. Language, Abantic. Religion, Fetichism; fast becoming Protestant Christianity. Social con dition barbarous; polygamy, circumcision, and tattooing common. Mission station (1868) United Presbyterian Church of Scotland; 1 lady, 45 native helpers, 9 out-stations, 9 churches, 590 church-members, 12 school children. Mbweiii, a city of Zanzibar, East Africa. Mission station of the Universities Mission to Central Africa, with 2 clergy, 7 laity, 1 native reader, 6 native teachers. There is a home for 71 girls, and a separate building for an indus trial school with 21 girls. A village of 300 re leased slaves, with permanent church, domestic chapel, workshop, traction engine, lime kiln, etc Illusion, known also as the " Mis sion Populaire Evangelique de France." Head quarters, 28 Villa Molitor, Auteuil, Paris. The first thought of this " Mission to the Working- men of France" was suggested to the founder, Dr. Roliert \Y. .McAll, by the urgent request of a French workingmaii to come over and teach them "a religion of freedom and earnest ness," in place of the imposed religion of the Church of Rome, which he and thousands of his fellows in the turmoil of the revolution had cast off. These words, spoken in August, 1871, led Dr. McAll to leave his English home and pastorate, and devote himself to those who through their comrade had made this appeal. Plans of work were formed, and a suitable place of meeting found, and opened January 17th, 1872, in Belleville, the capital of the Com mune, where Miss De Broen had already es tablished her work. The constitution of the mission has been developed as circumstance* have indicated. At first a purely personal and private effort to make known the love of God in Christ, it soon gathered to itself willing helpers, who were rejoiced to find that there was so ready a hearing for the truth. Soon appeals came from distant parts of the city that meetings might be held there too. Gradu ally new halls were opened ; at present there are 42 in and around Paris, and 88 scattered throughout 33 out of the 86 Governmental De partments into which France is divided. The mission is guided by a Board of Direc tors, and is carried on among the French, in their own country and the adjacent colonies, Corsica, Algiers, and Tunis. The workers from Paris have been sent for to inaugurate efforts in other places, and thus the work has radiated to the extreme points of the laud, until more than 60 cities and towns have received the light of God s truth. In connection with its halls it has established Bible-schools on Sundays and week-days, mothers meetings, dispensaries, libraries, so cieties for Bible study and Christian converse, domestic visitation, tract distribution and cir culation of the Scriptures, besides the regular services and preaching of the gospel. Forming no separate churches of its own, it helps all evangelical workers, and knits it* converts to the existing churches. At the same time all evangelical pastors assist in its meet ings, and in many cases find there the people who will not enter their churches. The workers in this mission do not attack any forms of Christian life around them, but freely proclaim God s truth, leaving it to meet the errors of the past. In contrast with the con stant demands for payment of service in the Church of Rome, the mission has from the first presented the message of the gospel freely to the people. Its support has been derived from generous gifts of Christians in Great Britain, Ireland, America, and many parts of Europe. No development of the work of sustaining the mission has been so remarkable and interesting as the growth of the American McAll Associa tion, which numbers more than 60 auxiliaries. Extensive work has been done this year (1889) in halls close to the main entrance to the McALL MISSION 43 MEDHURST, WALTER HENRY Exposition. Co-operating with the British and Foreign Bible Society, and the Religious Tract Societies of London and Paris, these halls have been used for the distribution of the Scriptures and tracts, as well as for the regular preaching of the gospel. There are now open 130 mission halls, hav ing 20,000 sittings. More than 20,000 meetings have been held during the past year, with an attendance of 1,155,000; 26,000 visits to the homes of the people have been paid, and more than 500,000 Scriptures, tracts, and illustrated papers circulated. A maritime branch of this mission carries on very interesting work among the seaboard towns of France. By means of the " Herald of Mercy," a missionary boat lent to the mis sion by Mr. Henry Cook, of the Portsmouth and Gosport s Seamen s Mission, services are held in many places otherwise inaccessible. The chief part of the time available in 1888 was divided between the northern seaports Cherbourg and Morlaix. In both places crowds of all ages and classes flocked to the vessel on each occasion when a meeting was to be held. None were more eager listeners than the sol diers of the garrison at Cherbourg. A perma nent mission hall was the result of the visit of the ship. Morlaix, a town in the very midst of Popish Brittany, was an entirely new and untried sphere for such efforts. The preaching was conducted in the native Breton, as well as as in French. On every occasion the people crowded around the vessel, filled the cabin and the deck, and stood on the quay seeking to hear. The pure gospel of Christ came as a new and surprising discovery to multitudes, and on all sides the earnest desire was expressed that an other season the " Herald of Mercy" might visit Morlaix again. In connection with the mission are also free lending libraries, dispensaries, etc. During the year 9,000 persons have been prescribed for at the latter ; the very poorest make use of them, and many come from long distances, so much do they prize the kind aid offered them. To all the gospel is spoken, and many weary and troubled hearts are comforted. The mission in Tunis embraces " foreign mission" work, in addition to its work for the French and German residents, through its connection with the Kabyle Mission, whose evangelist, Mr. Jocelyn Bureau, was one of the early converts at Belleville.* In Algiers, also, meetings are held for the purpose of reach ing the Arab population. The mission is greatly aided in its work of distributing tracts, etc., by the large grants made to it by various societies. Among these the " Feuillets Illustres, published by the Chil dren s Special Service Mission, are greatly prized. McKullo, a town in Eastern Abyssinia, North Africa, just inland from Massowa. Mis sion station of the Swedish Evangelical National Society. * Owing to the fact that Mr. McAll s Mission had its first station at Belleville, it is often confounded with "Miss De Broen s Belleville Mission" (q.v.). As will be seen, the two missions are entirely distinct in origin, organization, and scope, having in common only the earnest desire to bring the gospel to the multitudes who are destitute of it. Miss De Broen, knowing from experience the magnitude of the work, urged Mr. McAll to listen to the appeal of the French workingman, and establish a mission for them. Robert, b. Philadelphia, Pa., U. S. A., .November 30th, 1832; gradu ated at the University of Pennsylvania ISfiO, and at Princeton Theological Seminary 185<^ : ordained July 27th, 1856, and sailed for India September llth, the same year, as a missionary of the Presbyterian Board of Foreign Missions, He was stationed at Futtehgurh. . A few months before his capture by the Sepoy rebels he wrote : "We are trying to be calm and trustful, but this cloud is fearfully dark. No matter whether our lives be prosperous or adverse, God has some gracious purpose, which will sooner or later be made manifest." When the mutiny broke out, he with other missionaries endeav ored to reach Allahabad, a British station, but was made prisoner, and put to death at Cawn- pur by order of the rebel chief Nana Sahib, June 13th, 1857. Mcdak, a city of the Hyderabad district, India. Station of Wesleyan Methodist Mis sionary Society (England) ; 2 missionaries, 13 church-members, 1 school, 7 scholars. Mcdlnirst, Walter Henry, b. London, England, 1796; learned the trade of a printer; was educated for the ministry, and, having de cided to be a missionary to the heathen, was appointed by the London Missionary Society, and sailed as its missionary in 1816 for Malacca. He was ordained there in 1819. In 1822 he was established at Batavia in Java, remaining there eight years, during which time and for several years afterwards he performed mission ary work in Borneo and on the coasts of China. Having spent two years in England, he was in 1843, after the conclusion of the first war with China, stationed at Shanghai, where he re mained till his final return to England in 1856. This was the earliest Protestant mission in that city. The printing-press owned by this Society, which had to this time been worked at Batavia, was now removed to Shanghai, and was under the charge of Mr. Medlmrst. He preached three times a week to the patients in the hos pital, and distributed tracts to readers. While in Shanghai he performed much mission work in the interior of China amid great peril. The mission was much opposed by Romanists, but it grew so rapidly that in 1847, 34,000 copies of various works were printed and 500 tracts widely distributed. A union chapel was built, and Mr. Medhurst wrote: "Our sanctuary opened August 24th, 1846, when every part of jt was crowded with hearers who listened at tentively to the preached word." In 1847 three Chinese were baptized, one of them a literary graduate. The University of New York con ferred on Mr. Medhurst in 1843 the degree of D.D. In 1847 delegates from several missions convened in Shanghai for the revision of the Chinese versions of the Sacred Scriptures. After the completion of the New Testament Messrs. Medhurst, Milne, and Stronach, by in struction of the directors, withdrew from the general committee, and prosecuted the work of revision of the Old Testament. This was com pleted in 1853. The result of this revision was virtually a new version of the Bible, very cor rect in idiom and true to the meaning of the original. Dr. Medhurst left Shanghai in 1856 in im paired health for England, and died two days after reaching London. .January 24th, 1857. A remarkable linguist, he was a proficient in MEDHURST, WALTER HENRY 44 MEDIAEVAL MISSIONS "Malay, well versed in the Chinese, Japanese, Javanese, and oilier Eastern languages, besides Dutch and French, in all of which he wrote. " Strong, sprightly, versatile, and genial, lie- was a man of extraordinary gifts anil generous soul. No ell orls (and many were made) could draw him from his devotion to the work of Modia val !li*ion>. We include in this title all missions of Catholic Christendom from A.I). 500 till the Reformation. The mis sions of the Nestorians in Central and Eastern Asia, all IK nigh in their bloom during this period, are so entirely detached from the rest that they form a subject apart. We can hardly speak of missions of the Catholic Church in the East, in the Middle Ages. Russia, it is true, embraced Christianity in the 10th century. But this fundamentally impor tant transition (we can hardly say that, to this day, it is a conversion) was not induced by mis sionary persuasion, but by a deliberate determi nation of the monarch, who issued orders to his subjects to be baptized and was implicitly obeyed. The conversion of Ireland took place in the century previous to our terminus a quo. It was the real foundation of Mediaeval Missions. To Ireland, much more certainly than to Rome, the Christianization of both England, Scotland, and Germany was due. South Britain, under the Romans, of course shared in the general Christianity of the Empire. But when the heathen English came over from northern Germany and Jutland, they, in their slow, stubbornly contested advance, swept the land clean, as of its civilization and historical remembrances, so of its religion. The still un- conquered Britons, retreating into the Welsh mountains, with difficulty maintained there a Christianity which the conquering English ut terly despised. And when, in 597, the Bene dictine abbot Augustine, and his companions, sent by Pope Gregory the Great, persuaded the men of Kent to accept the gospel, which from Kent spread among the West, East, and Middle Saxons, the Middle and Northern English re mained but little affected. It is true, Paulinus, a companion of Augustine, accompanying a Kentish queen of Northumbria to York, pre vailed on the Northumbrian king, her husband, and on his priests and nobles, to accept baptism, which the peasantry likewise received out of def erence to their superiors. Yet, as Professor Green remarks, these latter remained profoundly in different to their new religion. The real Chris tianization of Northumbria carne from Ireland. Colurnba, a youth of the royal blood of Ulster, having, as a penance for a civil war kindled through his fiery Celtic temper, been required to exile himself to Caledonia, and to spend the rest of his life in laboring for the conversion of the Picts, founded the famous monastery of lona in the Hebrides, from which he and his dis ciples poured out with irresistible zeal and with complete success over the lands of the Northern J ieis, the Southern Picts being already largely Christian. They were aided by the fact that western Caledonia was largely occupied by Christian Scots of Irish extraction. The Scottish kings, succeeding through inter marriage to the Pictish throne, gave the name of Scotia to the whole land, and withdrew it from Ireland, which was the original Scotia. From lona came the humble and zealous bishop Aidan to Northumbria. where he labored with great success. But the full Christ iani/.ation of the country was accomplished through his dis ciple Cuthbert, who, himself a Northumbrian Englishman of humble birth, understood tin- inmost heart of his rude but strong and really tender-hearted countrymen, whose race ex tended from the Humber to the Forth. Of simple habits, dauntless courage, strong sense, ready wit, tenderness of heart, deep devotion, and of a missionary zeal inflamed by the ex ample of his Irish masters, he became the Apostle of the North. From York the tide of Irish and Northumbrian missionary zeal rolled down upon Middle England, which then formed the kingdom of Mercia. Here the Mercian king, Penda, rinding his political account in becoming the champion of heathenism, made a desperate stand against the new religion. But heathenism being already undermined in men s convictions, collapsed entirely at Penda s de feat and death in battle against the Northum brians. Thenceforth the Mercians likewise gave up the old gods with one consent, and England was now Christian from the Forth to the Channel, being bounded by the Christian Scots on the north and the Christian Welsh on the west, which latter, however, in their im placable animosity against their couquerers, had refused to take the slightest share in the work of conversion. East Anglia (now Norfolk and Suffolk) mean while had also become Christian, by contagion from the two great Anglian realms of North umbria and Mercia, as well as by direct Roman efforts from the south. But so little is it true that Middle and Northern England were main ly converted by the Romans that even Sussex, on the British Channel, became Christian through the efforts of the exiled northern bishop Wilfrid, who preached to the rude fishermen at the same time that he won their hearts by teaching them greater skilfulness in plying their art. It is true, Rome and lona may be said to have wrought conjointly in him, as he was an adherent of the Roman discipline. The merits of Rome in the conversion of England are, however, great: (1) she initiated it; (2) she mainly converted the Saxons, as dis tinguished from the Anglians; (8) she intro duced the gospel among the Anglians; (4) she undertook and carried through, with general consent of the English, that to which the Irish were everywhere utterly incompetent, namely, the organization and practical conduct of the English Church, which she thus held in unity with the general body of Christendom, and pre served it from erratic developments and from final disintegration and anarchy, such as befell the Irish Church, and finally induced even her to submit herself to the organizing skill of Rome. The Irish Church was, during the early Middle Ages, equally zealous and equally effective in the work of conversion on the Con tinent. She was, indeed, the great missionary church of this era. The reception of the gospel in Ireland, although it did nothing to control the intertribal anarchy and to remove the moral rudeness of the people generally, evoked unbounded enthusiasm in thousands of elect spirits, who gathered around their abbots in multitudes of monasteries, sur rounded by pious families, and gave themselves MEDLKVAL MISSIONS 45 MEDIAEVAL MISSIONS up to an extravagant asceticism, but also to noble intellectual pursuits, aud a deep study of the Scriptures. Irish piety, says Green, had (as it still has) a very imperfect control over the passions of auger and wrath; it was deficient in that moral dignity which was congenial to .Roman, and is still more congenial to the higher English, piety; but, on the other hand, it was ethereal, full of tender and delicate sentiment, and pervaded with the glow of a fiery enthusiasm, which, finding insurmount able obstacles at home in an anarchy which it knew not how to reduce into order, poured itself iu an irresistible Hood upon Western and Middle Europe. The Irish at this time were incomparably superior to the Romans in point of knowledge, while the Irish temperament and the Irish mind, perhaps the finest didactic mind in the world, had an extraordinary power of communicating its convictions. The Irish monks, caring little for the secular clergy, al lowed them to marry. They honored an abbot vastly more than a bishop. But they them selves, in their unsparing asceticism, presented to the wretched Continental populations of that era, succeeding the fearful devastations of barbarian conquest, the impressive spectacle of men living, by their own free will, a more wretched life than the wretched peasants, and yet making not the least account of this destitu tion of earthly comforts. No wonder then that they were listened to with profoundest rever ence, aud contributed mightily to the fuller Christiauization of their fellow-Celts (of the Cymric branch, it is true), the rural populations of Gaul, and to the rooting of the gospel in Switzerland and in various parts of Germany, especially the south. The great Irish missionary on the Continent was Columbau (not to be confounded with the earlier Columba, of lona), who established his monastery in 590 among the Vosges Mountains iu Eastern Gaul. The monastic rule known as his, with its intolerable severities, is judged to be of later date. His own rule was severe, but practical, combining ascetic self-discipline, manual labor in various forms, and study, especially of the Scriptures. He laid great stress on the inward state, and subordinated all observances to this. But his courageous op position to the wickedness of Queen Brune- jiild caused his expulsion from Frankish Gaul into what is now Switzerland. His enemies, however, following him up, expelled him after three years from his missionary labors here also. He withdrew into Italy, where he died in 613, in the monastery which he had founded at Bobbio, near Pavia. He left behind, however, (detained by sick ness, like St. Paul among the Galatians), a beloved pupil, a young Irishman of good family, named Gallus. Gallus sought out a retreat in the deep woods of Eastern Switzerland, where he founded the monastery famous for so many centuries as St. Gall, the nucleus of the present canton of that name. It became a great centre of population, civilization, learning, and Christianity for Eastern Switzer land, the Tyrol, and Southern Germany. Somewhat later came the Irish Fridolin, labor ing in Alsace, Switzerland, and Suabia; and the Irish Thrudpert (whom the Germans call St. Hubert), laboring in the Black Forest. The Irish Cilian, after 650, labored in West Thuriugia, towards the middle of Germany. And these are only shining examples of an endless succession of missionary monks, that poured out for two or three centuries from Ireland into Gaul, Switzerland, Southern and Middle Germany. Before Boniface began his labors, about 720, Southern Germany seems to have been mainly, and Middle Germany largely, Christianized. The Saxons, who filled the great northern plain of German} , gave not the slightest heed to the gospel, the acceptance of which they regarded as the mark of subjec tion to their rivals, the Catholic Franks. From of old, along the Rhine and the Dan ube, and even farther in the heart of Germany, there had been Christian congregations. And though these had been ravaged and trodden down iu the tumultuous movements of the Mi gration of the Nations, which overthrew the Roman Empire, they still offered a good many points of attachment for the Irish missionaries. Holy men, whose hearts were moved with com passion for the unspeakable miseries of this age, offered themselves as centres of consolation, both spiritual and temporal. The most il lustrious of these were, on the Danube, Severi- nus, whom some held to be a North African and some a Syrian, and, near the Rhine, Eligius, of an old Christian family of the Franks, originally a goldsmith, afterwards a bishop. Both these men distinguished themselves by boundless compassion and works of mercy, sometimes redeeming captives, sometimes inter ceding successfully for the wretched people with their barbarian conquerors, and thus lay ing foundations the traces of which still sub sisted when the Irish missionaries subsequently began their labors. Eligius, indeed, was later than the earliest of these missionaries. There was, however, the same difficulty with Irish missionary work on thecontinentthat there had been in England, namely, a want of unity and of organizing power. Iu Ireland itself, beyond a general deference paid to the abbey and bishopric of Armagh, there was no eccle siastical unity. The priests had no defined parishes, the bishops no defined dioceses. The abbots were the real ecclesiastical rulers, but every abbot only of his own monastic sept. And this confusion and jarring in dividualism was reflected in the Irish work abroad. Ireland, moreover, having been for a long while cut off by the wall of English heathenism from the rest of Western Europe, had diverged in various particulars, not so much of doctrine (for both parties stood on the foundation of the great councils, including the Council of Orange) as of ecclesiastical usage in discipline, worship, aud polity, points which necessarily occasioned a perpetual friction. Especially was it intolerable that while the Romans had adopted a corrected Easter cycle, the Irish still adhered to the earlier, unreformed cycle. Thus, before Oswiu of North umbria had wisely decided to accept the Roman dis cipline, the Northumbrian kings had some times been holding the Easter rejoicings while their Kentish or Saxon queens were still in the sadness of the Passion-week. Germany, therefore, compelled like England to commit her Christian future either to the erratic uncertainty of Irish impulse or to the steady, though certainly much harder, hand of Roman discipline, decided, and doubtless on the whole decided wisely, for the latter. Many free influences and simpler Christian apprehen- MEDIJEVAL MISSIONS 46 MEDIJEVAL MISSIONS sions were, it is true, compelled to give way for u lime. But in reality the Irish national spirit \va>; as distinctly alien from Germany as the Roman. And, except in SOUR- casual particu lars, the spiritual depth and evangelical freedom of the future Protestantism were no more an ticipated in Celtic than in Latin Christianity. Protestantism was, as to its human source, an entirely original creation of the Teutonic genius, which first really apprehended the full signifi cance of the apostolate of Paul. That Koine prevailed, and Ireland gave way in the final settlement of the German Church, cannot, there fore, be regarded on the whole otherwise than as a providential good. The more we learn of the Middle Ages, the more fully we become aware that there were neve* absent from them seething forces of spiritual and social anarchy, which Rome could hardly control, and which Ireland, herself anarchical, could not have con trolled at all. There were, moreover, still latent in the Saxons of Northern Germany, and yet more terribly in the brooding cloud of Scandinavian piracy that was one day to burst forth over Europe, aggressive forces of heathen ism, which could not have been withstood by any fabric less firm than that great organism owning Rome as its centre, which finally ex tended to the very Orkneys, and at last took in Ireland herself, and grappled with the most formidable enemy by incorporating the Scan dinavian North. Neander, regretfully as he recounts the ultimate prevalence of Rome, acknowledges that the rude nations needed a rigorous discipline of centuries before they would be ripe for spiritual and national inde pendence. The conference at York, in the year 664, be fore King Oswiu, between Bishop Column, of the Irish use, and the presbyter Wilfrid, of the Roman use, decided the Northumbrians and Mercians to join with the Saxons and Jutes of Southern England in accepting Rome, rather than lona, as their future spiritual metropolis. It decided no less the ecclesiastical destiny of Germany. For it was an Englishman that was finally to bring Germany into conformity with Rome, and away from conformity with Ireland. Winfrid, as he was properly called, was born in Kirtou, Devonshire, in the year 680. His father, a man of wealth, destined him for some secular profession, but, humbled by a reverse of fortune, yielded at length to his son s ardent desire for a monastic life. In this, Winfrid developed the same qualities of fervent piety, deep disinterestedness, unquailing courage, practical skill, monkish narrowness of mind, and intolerant orthodoxy which distinguished him subsequently when acting, under the name of Boniface, as the papally invested missionary archbishop of Germany. As a Saxon he had, of course, an affinity of race with the Germans which doubtless came into play in his long con test with the Irish missionaries of the Continent. To him the Roman discipline and the Roman supremacy were of the very essence of the gos pel. He was incapable of making the slightest concession to the Irish monks, although they had converted so much of Germany, for in his eyes the Irish hardly deserved to be called Christians at all, and he suffered grievous troubles of conscience that he could not alto gether avoid an intercourse of social civility with them. He began his missionary labors in 715, among the Frisians of the German coast. His elder countryman Willibrord, after twelve years of study in Ireland, had begun a mission in Fries- land, aided by various other Knglishmen. Willibrord, although of Irish education, yet, as an Englishman, conformed to the Roman dis cipline, and visited Rome to solicit the papal sanction on his new mission, lie \va> there ordained by the pope himself Bishop of Ut recht, where he died after thirty years of not ineffective work. Wiufrid lirst came to Fries- land during one of the many intervals of adver sity in the mission. He afterwards, ho\\ever, reiurned and labored for three years under Willibrord with encouraging results. Declining the aged bishop s oiler to consecrate him as his successor, he journeyed to Thuringia, in Middle Germany, where he bapti/ed two prin cesses, and in various visits admitted at least, 100,000 persons to the Church. In Hesse, his boldness in felling the sacred oak of Donar (whom the Scandinavians called Thoi ) so appalled the heathen that large numbers for sook the worship of gods who seemed unable to defend their own honor. He had already twice visited Rome, and at his second visit, in 723, had been ordained regionary bishop by the pope, with what we might call a roving com mission, taking an oath of obedience and con fortuity to the Apostolic See, which became the keynote of his whole subsequent policy. Turn ing away from his nearest German kinsmen, the Saxons (who were, indeed, at this time wholly insensible to Christianity), he spent most of the rest of his life in incessant, sincere, intolerant, and finally successful efforts to bring Middle and Southern Germany under the Roman obedience. His double controversy with Virgil, the learned Irish abbot, subsequently bishop of Salzburg, was, it is true, unsuccessful. Rome, though a great admirer of her servant Boniface, decided both points against him, not without some gentle quizzing of his hyperbolical ortho doxy. But Virgil was willing to come under the new system, and after his death was im partially canonized by the Apostolic See. In 738 Boniface visited Rome a third time, and received the fullest legatine powers, as arch bishop of Germany. He held numerous synods, supported at length by Pepin, who, having been authorized by Pope Zachary to set aside the outworn Merovingian line and to assume the royal dignity for himself, was then, in the pope s name, anointed by Boniface, and thus stood committed to the closest union with Rome. Henceforth Boniface had good assur ance of complete success in his effort to trans form the German Christianity from the Irish to the Roman type. His veneration for Rome, however, had in it nothing of the slavishness of modern Ultramontaiiism. He did not appre hend the pope as Universal Bishop, but as the court of highest instance in a graduated scale of episcopal pre-eminence. He himself meant to establish the (Jerman primacy at Cologne, but being disappointed of this by an intrigue, fixed it, less suitably, at Mcnt/.. He also founded the renowned licnedictine abbey of Fulda, which for 1,000 years was the Monte Cassino of Germany. In all his organi/ing plans and administrative acts, his unsympathetic, heresy - hunting, Romanizing orthodoxy was accom panied by a large forecast of cool statesmanship, which in him decidedly prevailed over enthu siasm. Not even his most admiring disciples, MEDIAEVAL MISSIONS 47 MEDLEJVAL MISSIONS says Neander, ascribed to him a single mir acle. It is the judgment of one who has given much attention to his course that the deepest instinct of his heart was, after all, not that of the ecclesiastical administrator, but of the monastic missionary. To this his early life agrees, and much of his middle life, and above all his end. For in 755, abandoning his great see of Mentz. he set out for his early inission-tield of Frieslaud, and there, hav ing fixed a day on which many of his bap tized converts should return to him for eonlir- mation, was, on that very day, surprised by a heathen band, and, in his seventy -fifth year, with many of his companions, joyfully received the crown of martyrdom. It may be disputed, in view of the earlier suc cesses of Ireland, whether we have a right to call him the Apostle of Germany. Nor can we be blind to his deep defects or at least to his narrow limitations. Yet after all abatements he stands forth as one of the great characters of Christian, of German and English, and of missionary history. Germany was now two-thirds Christian. Its full Christianizatiou, in the abandonment of heathenism by the mighty Saxon race of the northern plain, was accomplished, not by the missionary, but by the crowned soldier, Charles the Great. His spiritual adviser, the English abbot Alcuin, bitterly remonstrated against his unevangelical employment of force, and against his imposition of the tithe. But Charlemagne persisted, being convinced that his empire could never have peace until the Saxons were brought into the national and spiritual com munion of his great realm. And though they were thus compelled into the Church, yet, so soon as the national pride of their adherence to paganism had been broken, they rapidly assimilated Christianity, and soon became per haps the most stauchly Christian of all the German tribes. And when the fulness of the time had come, at the Reformation, for the complete emancipation of the gospel, it was in Northern Germany that the adult Christianity of Protestantism found its home. Luther him self, it is true, though called a Saxon, was only such by that curious territorial lapse which had transferred the ancient name from its proper seat, and made it the designation of a Middle German race. The conversion of Northern Germany laid the basis for the Christianization of the three Scandinavian realms. The Apostle of Scandi navia, St. Ansgar, is a character of peculiar beauty. He was a native of the Frankish king dom, having been born in the diocese of Amiens, A.D. 801. The delicacy of his imag ination, and the sweet courtesy of his charac ter, make it probable that he was a Roman rather than a German Frank; in other words, that he was a Frenchman proper. He early became a monk in the neighboring- Corbie, under the abbot Adalhard and the learned teacher Paschasius Radbert. Hut when Charles the Great (Charlemagne), having forcibly con verted the Saxons, wished to instruct them in their new religion, and removed a colony of monks from Corbie to the Weser, calling the daughter-abbey Corvey, Ansgar was one of the colonists. He had early been sensible of a vocation to the missionary life. Once he seemed to be lifted up to the Source of all light. " All the ranks of the heavenly host, standing around in exultation, drew joy from this fouu tain. The light was immeasurable, so that I could trace neither beginning nor end to it. And although I could see far and near, yet I could not discern what was embraced within that immeasurable light. I saw nothing but its outward shining, yet I believed that He was there of whom St. Peter says that even the angels desire to behold Him. He Himself was in a certain sense in all, and all around Him were in Him. He encompassed them from without, and, supplying their every want, in spired and guided them from within. . . . And from the midst of that immeasurable light a heavenly voice addressed me saying, Go and return to Me again crowned with martyrdom. " Ansgar s whole life showed that he "was not disobedient to the heavenly vision." The pious and statesmanlike Ebbo, archbishop of Rheims, having gained over to Christianity King Harold of Denmark, on a visit to the Emperor Lewis, deputed Ansgar to accompany the king on his return to his tierce heathen subjects, a journey then so much dreaded that Ansgar could only find a single monk, Authbert, to go with him, who, soon dying, left him alone. After two years of residence, and some initial successes, he and King Harold were both expelled. But now better prospects began to open in Sweden. Seeds of Christianity had already begun to ger minate there. Ansgar, therefore, during some two years residence, found much encourage ment. His favorable report, on his return from Sweden, induced the Emperor Lewis to estab lish the archbishopric of Bremen-Hamburg as the basis of the Northern Mission, and to de spatch Ausgar to Rome, where he received epis copal consecration and was invested with the archiepiscopal pallium. During many years, from the basis of his metropolitan see, with a flexible patience that knew no discouragement, that availed itself of every opportunity, and re covered itself after every shock of heathen ag gression, such as once laid his own diocese waste, Ansgar steadily pursued his great pur pose. He was aided by suffragan bishops in Denmark and Sweden, whom he supported as occasion required by personal visits. At last, the heathen having already become accustomed, by many instances of deliverance after invok ing the name of Christ, to regard Him as a mighty deity. Ansgar visited the national as sembly of Gothland, in the south of the penin sula, and that of Sweden proper, in the middle, and obtained from each a decree that the preaching and acceptance of the gospel should be freely permitted. Ansgar, having made ar rangements for the more effective prosecution of the missions, returned to Bremen. There were many subsequent vicissitudes, especially in Denmark, for the gospel seemed to cohere more intimately with the nature of the milder and perhaps more thoughtful Swedes, who, moreover, are of a deeply devotional turn. But the foundations laid by Ansgar remained. Danish conquest in England, moreover, re acted for the evangelization of Denmark, es pecially through the influence of the mighty Canute. The process of conversion was slow but steady. By the year 1100 it is doubtful whether any traces of avowed heathenism re mained in either Denmark or Sweden. " After having labored," says Neander, MEDIEVAL MISSIONS 48 MEDIAEVAL MISSIONS " more than thirty-four years for the salvation of the heathen nations of the north, when past the age of sixty-four he was attacked by a severe tit of sickness, under which he suffered for more than four months. Amidst his bodily pains, he often said they were less than his sins deserved, repeating the words of Job, Have we received good from the hand of the Lord, and shall we not receive evil? His only regret was to find that the hope of dying as a martyr, with which that early dream had inspired him, was not to be fulfilled. An anxious concern for his diocese, for the souls of the individuals who stood round him, and especially for the salva tion of the Danes and Swedes, occupied his mind to the last. In a letter written during his sickness he recommended in the most earnest terms, to the German bishops and to King Lewis, strenuous efforts for the continuance of these missions. At last, having received the holy supper, he prayed that God would forgive all who had done him wrong. He repeated over, as long as he could speak, the words, Lord, be merciful to me, a sinner; into Thy hands I commend my spirit; and died, as it had been his wish to do, on the feast of the Purifica tion of the Virgin, February the third, 865." Ausgar s character seems to have the effective ness of Boniface without h!is hardness, and the zeal of the Irish missionaries without the wrathful impatience adhering to some of them, a most winning embodiment, certainly, of missionary excellence. The Christianizatiou of the Mongolian Finns resulted in part from the conquest of Finland by St. Eric, the first Swedish king of that name, but still more from the evangelical labors of St. Henry, the first bishop of Abo. St. Henry s day is still a conspicuous festival of the Lutheran Church of Finland. The introduction of Norway within the Christian pale resembles in its earlier stage a chapter of Moslem and in its later stage of Buddhist propagandism, more than any chapter of genuinely Christian missionary effort. It seems to have had very little root in the relig ious instincts of the people, although genuine Christian influences are by no means absent. But the kings who finally subdued the whole of Norway under them, and rooted out the power of the petty local inouarchs, being convinced, and very justly, that effective government could only rest on the foundation of a wider and richer civilization, and that this could only be supported by Christianity (thoughts such as are now working so vigorously among Japanese statesmen), really forced Christianity on their subjects at the point of the sword. And when these were once baptized, the Roman mission aries unfolded the utmost magnificence of their ritual, here again like the Buddhist mission aries in Japan. And as the Norsemen, says Herder, had the profoundest faith in the efficacy of magical rites, and regarded the Roman cere monies (not altogether unjustly) as a more exalted and a purer kind of magic, they finally surrendered themselves to the new worship with out any further thought of resistance. But the fact that so few Norwegian kings or heroes have cared to be buried m the metropolitan cathedral of Trondjhem, is notea by Mr. Froude as signi fying that they had little heart in their professed Christianity until the Reformation gave them a form of it which they could really believe. Lutheran Norway is now a genuinely and zeal ously Christian country, though somewhat stitny and narrowly such. But the religious development of Sweden, both under Latin and under Lutheran Christianity, lias been (as is natural, in view of its much greater population), a far richer and more conspicuous one. In the 14th century St. Brigitta, the widowed Swedish princess, may be regarded as "the bright con summate flower" of the Scandinavian race, showing, it is said, almost equal vigor of the practical, the poetical, and the prophetic instinct, and under the veil of an extravagant devotion to the Virgin revealing many deep evangelical perceptions, true harbingers of the Reformation. And although her ashes rest in Rome, and her name stands in the Roman calendar, yet her prediction fa on record that " the throne of the Pope shall yet be cast into the abyss." By this time Germany, France, Great Britain, Denmark, Sweden and Norway, were all in cluded within the pale of Latin, and Russia with in that of Greek Christianity. Poland and Bo hemia and the other Slavonian countries were thus morally certain, sooner or later, to yield to the irresistible influence of what was becoming the religion alike of Southern and of Northern Europe. Moravia and Bohemia, indeed, the two principal Slavonic countries of Middle Europe, rather antedated than followed the conversion of Scandinavia. By an unusual prov idence, they were Christianized by two Greek missionaries, Cyril and his brother Methodius. These had already been active among the Bul garians, who also received missionaries from the Pope, but after some wavering settled down under the patriarchal rule of Constantinople. Cyril and Methodius then labored among the Mongolian Chazars in the Crimea, with a good deal of success. They then came up into Central Europe, among the Moravians, not far from the year 850, and therefore while Ansgar was still laboring in the north. German missionaries sent out by the Archbishop of Salzburg hud already effected a good many conversions. But their foolish obstinacy in adhering to the Latin liturgy was in the way. Methodius (for Cyril soon became a monk in Rome), with his more flexible Greek character, boldly introduced the Slavonian tongue into worship. The German bishops murmured; but the Pope, who had already consecrated Methodius Archbishop of Moravia, stood forth as his defender. Bohemia, then dependent on Moravia, was Christianized from it. The Germans still wrangled with Methodius over his independent jurisdiction and over his Slavonic liturgy, so that at last he went to Rome and seems to have followed his brother Cyril into retirement. But the Chris tianizing impulse had now become so strong among the Slavonians, that, by somewhat ob scure "stages, the whole Slavonic race from Bo hemia to the Adriatic is found to be Christian. It is interesting to note that, after long interrup tion, the use of the Slavonic liturgy has lately been conceded again, by the present Pope, to the Slavonic Illyrians. The propagation of Christianity among the Slavonic Wends, between Bohemia and the Bal tic, is a confused history of genuine missionary successes, of armed proselytism by over-zealous princes, and of violent and persecuting heathen reactions. Yet ultimately Christianity prevailed here also, by an historical necessity. Poland, like its great Slavonian sister and rival, Russia, was Christianized mainly from above, not far MEDIAEVAL MISSIONS 49 MEDICAL MISSIONS from the year 1000. But while Russia took Constantinople for her spiritual capital, Poland, as might have been expected from her rivalry, chose Rome. The Teutonic order of military monks had much to do with the suppression of Paganism along the Baltic. The Magyars, of Mongolian race, who wrought fearful devastations in Germany in the earlier Middle Ages, but were finally shut up to their new kingdom of Hungary, of which they still form the dominant race, were found after this check not altogether inaccessible to German missionaries. St. Adalbert, Archbishop of Prague, who afterwards died a missionary martyr among the Slavonic Prussians (near Poland), spent some time in Hungary. Prince Geisa and his wife were baptized, but remained about as much pagans as before. Their sou Stephen, however, (St. Stephen), was a thor ough and zealous Christian. He married a Ger man princess, received the rank of king from the Christian Emperor Otto, and succeeded in impressing on the kingdom of Hungary that deep character of mediaeval yet kindly Catholi cism which it still retains. Protestantism is there powerful, and honorably considered; but nowhere in Europe does the ecclesiastical mag nificence of the Middle Ages remain so little disturbed. The Archbishop of Gran, the Pri mate of Hungary, is the only primate of actual jurisdiction in the Latin Church. And at a coronation the lines of splendid horsemen wearing the insignia of mitred abbots show that in Hungary the illustrious Benedictine order still retains its ancient pre-eminence. The Hungarian Christianity, which glories in the monarch s title of Apostolical King, has been the anvil tliat has worn out the Moslem hammer of the kindred Turks. But this Mon golian Christianity has shown its zeal rather in the field of war than of spiritual achievement, in which the Mongolian race has seldom been pre-eminent. The latest surrender of a whole European nation to the profession of Christianity took place in 1384, when Ladislaus Jagiello, Grand Duke of the then very extensive and powerful principality of Lithuania, obtained the hand of Hedwig, Queen of Poland, and went over, with all his people, from paganism to the Church. Such were the missions, proselytizing crusades, and proselytizing compacts of Catholic Europe, Eastern and Western, between the year 500 and the year 1500. The principles of the gos pel seem to have been most thoroughly carried out in the Cliristianization of England, Scot land, Switzerland, Southern and Middle Ger many, and Sweden, and to have been the far thest departed from in the cases of Northern Germany and Norway, the former of which, however, became soon, and the latter ulti mately, sincerely and zealously Christian. Not even the gospel, accepted in this wholesale way as a national creed, can avoid large com plications with uncivilized rudeness, with vio lence, and with selfish policy. The Reformation brought in that sifting process which is every day becoming more rapid, and setting Christ more distinctly over against Antichrist. Yet we have great occasion to thank God that over so large a proportion of mediaeval Europe so great a number of humble and self-devoted men of God secured the genuine con versions of so many individuals and nations to the gospel of Christ. Apostolic preaching was the root; mediaeval mis sions were the trunk; and modern missions, going abroad into all the world, will appear, we trust, the fair and widely-extending crown. Medical Missions. "The history of Medical Missions is the justification of Medical Missions." One of the oldest Buddhist writings recognizes the close connection between body and soul, and that the doctor should also be a missionary. We find the following expression: "No physi cian is worthy of waiting on the sick unless he has five qualifications for his office: 1, The skill to prescribe the proper remedy; 2, The judg ment to order the proper diet; 3, The motive must be life and not greed; 4, He must be con tent and willing to do the most repulsive office for the sake of those whom he is waiting upon; and 5, He must be both able and willing to teach, to incite, and to gladden the hearts of those whom he is attending by religious discourse." In view of the fact that healing was made so prominent in the Apostolic Church, we cannot but wonder at the extent to which, in the ages after the apostles, it dropped out of the Church s work. The Roman Catholics of the sixteenth and seventeenth centuries used medicine largely as an aid to mission work. It is to them largely that we owe the use of cinchona, which has ren dered mission work possible in fever-stricken lands; as well as ipecacuanha and many other remedies which we probably should not have known so soon had it not been for their labors. America has been the foremost nation in this cause. Her sons, and later her daughters, have been among the earliest to enter the field. The first medical missionary to leave the United States was Dr. John Scudder, who, with his wife, sailed in 1819 from New York for India, where he labored until his death in 1855. In 1849 there were just forty medical missionaries in the world 26 from America, 12 from Great Britain, 1 from France, and 1 from Turkey or Arabia, at Jaffa. It was not until 1879 that the value of this agency for reaching the outcast and depraved in our large cities was realized sufficiently to lead to action. In this particular Great Britain has taken the lead, forming a large number of separate medical missions. In 1876 Dr. William H. Thomson, with the desire of aiding medical missionary students, succeeded in establishing seven scholarships at the University of the City of New York, U.S.A. In April, 1879, Mr. E. F. Baldwin opened in Philadelphia the first organized medical mission in America, which was followed in 1881 by the International Medical Mission Society (q.v.) in New York City. The need of medical missions is now univer sally recognized. In all the heathen world the practice of medi cine is marked by the densest superstition and characterized by the most extreme cruelties. Even the Chinese have no doctors worthy of the name: they have absolutely no reliable knowledge of anatomy, physiology, chemistry, physics, surgery, or of obstetrical practice, and their "doctors " often do more harm than good The sick are often left to die in the streets and not even a drink of water is given to the wounded after a battle, who, if unable to drag themselves away, are abandoned to 50 MEDICAL MISSIONS perish. In India charms and incantations are u common resort, the sick are dosed with puiri 1 Ganges water, and patients are suffocated with charcoal-fires. The Aral) re-sorts with the greatest confidence to the most ridiculous, severe, or disgusting rciurilies. A slip of paper, containing certain written words, is swallowed with avidity; a man in the last stages of consumption takes a prescription directing him to feed, for a fort night, upon the raw liver of a male camel, and fresh liver not being attainable, he continues the use of this diet in a putrid state until he dies; while the Arab s most common remedy for all diseases is the "kei," or the burning of the skin, entirely around the seat of pain, with a red hot iron. To the missionary himself a knowledge of medicine is sometimes of essential importance, for lie may find himself removed many days journey from a physician, even, as it has hap pened in some cases, 250 to 800 miles. Let missionaries possess medical education, to en able them (1) to look after their own health : (2) to relieve the physical suffering around them; (3) to obtain ready entrance for the gos pel; and (4) to enable them to support themselves as far as possible. At Melange, in Africa, 400 miles from the coast, Mr. Heli Chatelain, a few days after his arrival, was offered by a trader a home in his house and $1,200 a year to look after his family alone, and he was assured that others in the town would increase the sum to $5,000 per annum if he would consent to re main. The benefits of medical missions maybe well- nigh placed beyond computation in value. "It will not strike you with surprise," said Dr. J. L. Maxwell of Formosa, "when I tell you that again and again the lives of valued mission aries in China have escaped destruction at the hands of evil and fanatic mobs just because they were providentially recognized to be the associates of the mission doctor at this or that missionary hospital. During the Afghan war the tribe of the Wazaris destroyed the town of Tank, and even the government hospital, but spared the mission hospital of the Church Mis sionary Society, because of their esteem and affection for the Medical Missionary. In the Chinese village of Na-than, 100 miles to the north of Swatow, a most remarkable work has been carried on without the agency of a resi dent missionary. It is the dwelling-place of a leper who, after having visited the hospital at Swatow, where he was converted, returned to his home and gathered about him a congrega tion of men and w r omen whom he instructed in the Word and in the worship of the living God." " In South Formosa I could point to four dif ferent congregations which lie far removed from each other, and at a distance from the mission headquarters, each of which sprang from men who had received their first religious impressions in the mission hospital, and these congregations have established flourishing schools." The hospital is the secret of success in the foreign field. The influence of a dispensary is llceting; but in the hospital the patient can at tend the prayer-meetings and have time for thought and conversation. Even itinerating work is of less value. Such is the testimony of Dr. A. Sims. " When young men go out as M. D. s, said F. K. Saunders from Ceylon, " the field is almost, boundless in the influence they may ex ert. They get a hold on the people as no other missionaries can. What they can do in five or ten years, he can do in one." "The medical missionary dispensaries are bringing," says Miss Patterson of Benares, " the different castes and peoples together the Hindu and Mohammedan, Brahmin and Sudra, .lew and native; Christian, Eurasian, Parsi and Kuropean. To some dispensaries the admis sion is by ticket, on which is also written a verse of Scripture. If the poorest outcast ^eN the first ticket of admission, she is the first at tended to." Statement of Medical Work in Foreif/n Fields. CHINA. Of the Rev. Peter Parker, M.D., who arrived at Canton October 20th. 1834, it was iid, "he openeel China to the geispe-1 at the point of his lancet." It would be difficult to estimate what Dr. Parker has accomplished in behalf of medical missions; not only has he furthered the cause in China, but in other coun- tries also; and of him it has been said, he has done more to advance the cause of medical mis sions than any other man. He was instrumental in the founding of the Edinburgh Medical Mis sionary Society (q.v.) It is in China that hospital work can be pur sued to the best advantage as an aid to the mis sion cause, for a hospital in China is not troubled by any of the caste difficulties of India, and it can be carried on at a minimum of expense, being a kind of medical mission work which commends itself most powerfully to the Chinese people. In one village a successful church of a hun dred or more members resulted from the res toration of sight to a mother and her two daugh ters, the operations having been performed by Dr. Macken/ie. The Chinese are so accessible to the medical missionary that he has ne> need to take up any distinct clerical work at all as his time can be wholly occupied in treatment of pressing cases awaiting his skill. Native assistants have now become so expert and trustworthy that they have been left in full charge of a hospital containing between fifty and one hundred patients. In February, 1838, the Canton Medical Mis sionary Society was formed. Dr. Parker was elected Vice-Presielent, and his hospital was taken under its patronage. Over 12,000 patients were treated at the Canton Hospital during one year; of these 703 were in-patients and there were 797 surgical e>perations. The number of patients increased in 1884 to 15,405 the-re having been 975 surgical operations performed. The new Christian College- being foumle-d by Rev. A. P. Happer, D.D..M.I)., at Canton, will have- a pre paratory, a collegiate-, and a me-dical department, under American professors, to raise- up edue-ated men to become Christian ministe-rs. teae-he-rs, and physicians among the hundreds of millions of that empire. At the various pe>ints where missionary work is carried on, experiences such as the following are constantly repeated. " During the summer months our work largely ine-re-ased. It was not uncommon to see ten or twelve- carts outside, crowded with sie k people. The blind, the maimed, the halt, alike sought relief, many be- MEDICAL MISSIONS 51 MEDICAL MISSIONS ing beyond all hope of recovery. As numerous cases require operative interference and careful treatment, we look about for some premises \ve may hire, and convert into a temporary hospital. In some cases ii is an inn, where the utmost publicity is allowed; and frequently it is difficult to come near our patient for the crowd, and even after succeeding, all the available light is carefully excluded." The cities furnish afield for medical work not unlike that of any large city in the United States. The most frequent diseases met with are these relating to the digestive organs. The Chinaman whose " heart s mouth" has never pained is seldom to be met with. This "heart s mouth" is a favorite locality with the Chinese as a seat of disease. The native doctors know nothing of the dissection of the human body, and they rely chiefly upon their imagi nations. The brain is put in the stomach; the seat of courage is in the liver; the bladder com municates directly with the mouth by a tube into which all liquids find their way; while a hole in the heart has mysterious relations with the stomach, and to this orifice is ascribed much of the pain consequent upon indigestion, which is exceedingly common, in consequence of the universal habit of rapid eating. The Hankow native hospital was opened on the 27th of September, 1880, with a Christian dedicatory service. Gospel preaching and teach ing have been continuously sustained. It is a Chinese building, supported by Chinese money. Opposite the doorway is the inscription in gilt letters, " To God be all the glory." Dr. Yang, a native who was educated at the hospital, is not only a skilful physician, but a most eloquent speaker, and will prove an effective instrument in furthering the great work in his native city. Canton. In this city the hospital, dispensary, and college attract wide-spread and deserved attention, 20,000 patients being treated annually. Associated with Dr. J. G. Kerr is an efficient staff of native doctors and surgeons whom he has trained. He has instructed scores of pupils, thirty of whom have taken the full course and received certificates. Most of these educated native doctors are Christians, and engage in evangelistic labors. The blessings of the In stitution have been manifest in diminishing the power of superstition and lessening the anti- foreign feeling of the Chinese. The hospital was founded in 1838, and up to 1889 had treated three quarters of a million of cases, many of them demanding the highest possible surgical skill and experience. A small charge for medi cines reduced (1886) the number of out-patients, but the number of in-patients has been very large. At times every 7 ward has been crowded, from 150 to 175 being inmates at one time. The number of out-patients treated was 13,041; in- patients, 1,287; and the number of operations, 2,318, for the year. Shanghai. \\\ this city there is an efficient hospital doing a work similar to that of Canton, the aggregate attendance having reached, as early as I860, over 20.000. The most difficult rases are those of patients addicted to the opium- habit. Dr. James Henderson, soon after his arrival in 1860, had 15, 000 copies of a small tract printed in Chinese, containing a short epitome of the gospel. Each patient who could read (the Chinese generally are taught to read) re ceived a copy, and by this means Christian truth was widely diffused. In St. Luke s Hospital (Episcopal Mission; there were treated (1887), in-patients, 6U1 ; other patients iseen for tlie hrst time), 8,627; total number of visits by these 23,505. Peking. The beginning of medical missionary work in this city dates from the arrival of W. Lock hart, M.R.C.S., at the British Legation in September. 1861. From two or three daily applicants for medicine the number rapidly in creased, and at the close of 1863 there were treated during the year 10,251 separate cases. In 1865 the hospital was removed to a Buddhist temple, where for over twenty years it has been accomplishing its noble work. In 1886 the visits at the dispensary were over 15,000, and four medical students were under instruction. Students from the Imperial College attend a weekly clinic at the hospital. The year 1873 was made notable by the arrival of the first lady physician, Miss Combs, M.D. (of the Methodist Episcopal Mission), who has since been followed by 25 doctors of her own sex. Dr. B. C. Atter- l)ii ry in 1879 began medical work under the Presbyterian Board. First, a dispensary was opened in connection with the street chapel, and afterwards buildings were added. The An Ting Hospital now has room for about 45 patients, and in one year the attendance of patients has reached 16,318, the in-patients having been 111. There is also an opium refuge, in which 105 cases were treated. Hankow presents a most important field for medical missions, as it is called by the Chinese "the mart of nine provinces," i.e., the half of all China. Within a five-mile radius they have a population of perhaps 1,500,000, and here the missionary comes in contact with traders from most distant parts. "During the more than twenty years" (Dr. Gillison reports in 1888) of the hospital s existence, many hundreds of pa tients from various provinces have been treated in our dispensary and wards, and have after wards returned to their homes; and we may confidently hope that the kindness here shown them may help toward breaking down anti-for eign prejudice, which exists so intensely in the province of Hunan. Number of patients regis tered during the year (1887): out-patients, 5,415; patients making more than one visit, 3,875; seen in the country, 200; in-patients, 938; seen at home, 15; total, 10,443. Hangchow. In this large city Dr. Duncan Main, of the English Church Mission, has lately (1887) built a fine hospital. One of the Chinese newspapers said: "At the opening of the hos pital all the mandarins came to congratulate Dr. Main. Chinese and foreign all came to gether, there not being a person in Hangchow who did not praise the work." The doctor treats more than 10,000 cases yearly; during the last year 79 cases of attempted suicide by opium were brought to him, in 60 of which life was saved. In 1888 there were 652 victims to the opium habit treated. Thirteen persons made a profession of their faith and were bap tized. Swutow has the largest mission hospital in the world, treating 3,592 in-patients in a year. The hospital buildings consist of three two-storied blocks, one being administrative, and the other two having each four large wards two up stairs and two downstairs. There are also small wards for special cases, private wards, students rooms, and the former leper hospital. One ward is for opium-smokeis, free treatment MEDICAL MISSIONS MEDICAL MISSIONS of whom proving unsatisfactory, they arc now charged $1 each as a guarantee of good faiih. This has reduced the numbers one half, but the treatment of those who do come is much more satisfactory. A class of six students has been under instruction. Tii ii-lnin furnishes a romance in the history of medical missions. When Dr. J. Kenneth Mackenzie reached this city in March, 1879, everything looked dark for the medical mis sions. While at prayer with the native con verts a member of the English Legation learned that the wife of the viceroy was seriously ill, the doctors having wholly despaired of her case. The Englishman entering an earnest plea for the foreign doctors, the viceroy committed his wife s case to the care of Dr. Mackenzie, who was speedily summoned to the vice-regal pal ace, and in a few weeks Lady Li was quite well. Her treatment was followed by success ful surgical operations in the presence of the viceroy. The court was stirred, and great pub lic interest excited. The viceroy agreed to pay the current expenses of both a hospital and dis pensary when erected. In a short time a build ing was completed, with wards for 60 patients, the Chinese themselves contributing the sum of $10,000. The viceroy now believing in western medicine, he commissioned Dr. Mackenzie to select eight young men from among over 100 of those who had been educated in America, and enter them upon a three years course in medi cine and surgery, the viceroy building them a house iii the mission compound, and the gov ernment answering for their support and fur nishing all needed apparatus. The missionary stipulated that he should be entirely free in his religious intercourse with these young men. The practical results of the viceroy s interest are now showing themselves in the formation of various semi-recognized schools of medicine within China itself, and in the new school of medicine at Hong Kong, which was inaugu rated October 1st, 1887. The medical profes sion and the colony generally have entered into the work of the college, which has already be gun with IB scholars. Several residents have made subscriptions to this worthy scheme. Han C/iung-fuh has a commodious house rented (1887), large waiting-rooms for men and women, and a long room fitted up for dispen sary and consulting-room. The following Chinese cities are fields of medical mission work: Tuug-chau, dispensary, annual cases 3;474; Sio Khe; Han Chung; Tai-wan, Formosa, with three divisions of the work healing, evangelistic, and educational; Chin-chew, hospital in charge of Dr. Grant; Che-foo, hospital and dispensary, 79 in-patients, 7,648 out-patients; Wei Hieu, the " Mateer Me morial Hospital," the gift of ladies in Minneapo lis and St. Paul; Fat-shan; Pao-tiug-fu, hospital; Tai-ku, hospital; Wei Hieu, hospital in private house; Nodoa, Hainan, hospital given by a grateful mandarin; Che-fu, hospital; Formosa. Moukden (Manchuria) has a hospital with the following apartments: waiting-room, con sulting-room, dispensary, minor operating room and ophthalmic room, reception and class rooms, assistants room, etc., all large, airy, and well lighted. The hospital proper, which is situated behind and quite distinct from the front building, consists of two large com pounds after the ordinary native style. During a period of four and a half years 17,389 indi vidual cases have been treated, 40,859 visits were made, and 54 of the patients have been . received into the church by baptism. There is much itinerating work done by the missionaries. On one excursion " we had," says Rev. A. A. Fulton, "a thousand applica tions for medical aid, and cvcrv patient heard the gospel." Up to the close of 1889, 200 med ical missionaries have gone to the Chinese field; there being now (1889) 82 such workers, the majority of whom are from the United States, 16 being lady physicians. In no part of the world is the medical missionary more highly appreciated than within the Chinese Empire. A great part of the current expenses of the hospitals and dispensaries *.re borne by Chinese officials, the gentry and the merchants, foreign residents also contributing with liber ality. INDIA. It is not generally Known that to- the magnanimity of an English physician Eng land owes, in great part, her influence and pos sessions in the East. In 1636 Dr. Gabriel Boughton, having cured a princess of the Great Mogul s court, who had been badly burned, asked, as his only reward, leave for his coun trymen to trade with India. This was the be ginning of English power and civilization in the East. In Northwest India and Oude missionary physicians are doing a great work. Nearly 72,000 cases (1887) were treated at 11 mission ary dispensaries, 11,000 women sought re lief at Mrs. Wilson s dispensary at Agra, and 18,850 women and children were treated at the Thomas Dispensary at Agra, the lady doctors performing some very important surgical oper- tions. North India Conference of the Methodist Epis copal Church reports (1886) at Bareilly : patients in the hospital, 49, of whom 24 are Hindus; patients in dispensary, 10.025; prescriptions, 17,875; donations, 239 rupees. The Confer ence has (1886) 15 medical Bible readers, 5ft patients in the zenanas, 45 hospital patients, dispensary patients 21,920, and prescription* made 31,858. Dr. Morrison of the Presbyterian Mission writes: "Our two dispensaries were kept open the entire year (1886), having had 10,231 visits, 3,681 making one visit each, and 6,550 making more than one. A portion come from a great distance, but the large majority live within a radius of ten miles from the station. Every patient hears the gospel message, receives a tract, and frequently makes purchase of a copy of a portion of the Bible or one of the Gospels, which are sold separately at less than a half penny." As early as 1847 Dr. Bachelor had treated 2,407 cases and performed 126 surgical opera tions, 12 of them under the influence of chloro form. Dr. Chamberlain, in giving an account of their itinerating work, says: " Patients come from hundreds, from thousands of towns and vil lages, and there is scarcely a day that we do not have those from more than 100 miles distant, who hear the gospel and upon departing re ceive a ticket upon the back of which is printed a concise statement of Christian truth, ending with the declaration, This is what the true Veda, the Holy Bible, teaches. " The fact that now (1889) there are 200 young MEDICAL MISSIONS 53 MEDICAL MISSIONS Hindu women studying medicine in the medi cal schools of India, affords increasing encour agement to the friends of this great cause. Calcutta. Bab u Sagore Dutt left an estate of 30 lacs of rupees, or $3,000,000. of which he bequeathed (1886) 12, or $1,200,000, to estab lish and maintain an almshouse, hospital, and school for the benefit of the native community. Lucknow. Here the Government of India has made (1890) a free grant of land to the In dian Female Normal School and Instruction Society to build a hospital as a memorial of the late Dowager Lady Kinnaird. Bombay. free dispensary opened (1888) by Dr. Lydia .1. Wyckoff . " The India people are most generous; their gratitude oftentimes over comes me." Amritsar (Punjab). The work of the medi cal mission here is enormous 40.000 patients last year (1886), 52,000 the year before, besides operations, in-patients, training of students, itineration, inspection of 3 dispensaries, etc. " The fame of our hospital has gone abroad, so that now patients come to us from all parts of the Punjab. Three dispensaries have been maintained in the district during 1886 at Jan- diala, Sultauvind, and Narowal. " Neyoor (South Travancore). Dr. Lowe fairlj entered his mission hospital work in 1862, beginning at once a medical class for young Christian men, and opening three branch dispensaries in different parts of the field. In 1872 Dr. T. Thomson enlarged the training- school and branch work so that at the time of his death in 1884 there were 7 branch dispen saries and as many medical evangelists, and now (1889) there are nine dispensaries outside the Central hospital and dispensary at Neyoor. " The experience of this mission has shown conclusively the necessity and value of a native agency to carry on the branch dispensaries, for it is by these that heathen prejudices are broken down, accessions made to distant con gregations, and the influence of the medical missionary increased tenfold." Jeypore. Here great results ensued from the successful treatment of the Maharani by Dr. Colin 8. Valentine. The Maharajah, Ram Singh, expressed his gratitude in most liberal plans for the furtherance of the mission cause. The college and educational institutions were trans ferred to Dr. Valentine, and a grant of 10,000 rupees was made for a college library and scientific instruments. The European members of the station were formed into a church, and through his Highness the Maharajah Dr. Valentine was enabled to establish several in stitutions for the physical and moral improve ment of the people, among which are the school of arts, the public library, the philosophical in stitute, a museum, a medical hall, branch dis pensaries, jail discipline, the introduction of prison works. Benares. In 1864 Dr. Valentine was ap pointed civil surgeon to this station and medical officer to the Ajmere and Marwara police corps, the duties of which appointments he carried on in conjunction with those of the mission, hand ing over the whole of the emoluments derived from the government appointments to the funds of the mission. In town and country he had from 12,000 to 14,000 patients and a large number of surgical cases. His labors were abundant here and in the vicinity, extending to the examina tion of government schools, publishing books, attendance upon jail and regimental hospitals, vaccinating, with assistants, 7,000 children, etc. Miss Patterson of Benares emphasizes among the benefits of medical work: 1. It is understood and appreciated by the people. 2. It helps to educate a native agency, and to raise up a baud of workers among India s own daugh ters. 3. It raises Christian missions and mis sionaries in the regard of the people, and our spiritual teachers are more willingly received for the sake of their medical sisters skill. Calicut. A German-Swiss medical mission ary began work in 1887, and treated in the first three months 640, 950, and 1,332 cases, respec tively. Medical mission work is also carried or. in the following places: Madras medical college hos pital and dispensary, the expenses of which are assumed by the government. Palamanairtwo hospitals and dispensaries, also a preaching place, the heathen insisting that pills and pray ers cured more people than pills alone. Delhi dispensary by the Church of England: $2,400 contributed in 1886. Badaar (Northwest Province) dispensary, 3,500 cases; attendance, 9,000. Srinagar dispensary, 5,000 attend ances. Madura and Dindiyul dispensaries and hospital, 42, 111 cases treated, of which 4,995 were Christians, and 17,079 Hindus and Mo hammedans. Patients come from more than 500 different villages, and from their first es tablishment, twenty-four years ago, these insti tutions have cost the mission nothing. Biloches hospital, 112 in-patients, 6,755 out-patients. Arcot hospital and dispensary, and mission, founded by Dr. H. M. Scudder and wife. Agra- dispensary, 12,000 in attendance. Kashmir dispensary, opened May 9th, 1865, by Dr. W. J. Elmslie; to June, 1867, 310 patients, next sea son 759, and made 15,000 visits. RaJturi dis pensary, a heathen committee donating 400 rupees, the patients, Hindus, willing to pay a small fee. Midnapore free government dis pensary, with a corps of able doctors, a European surgeon and four or five native assistants; also the mission dispensary for patients who prefer to pay rather than to apply at the free government institution. Lucknow two dispensaries in 1886; 2,712 new cases; number of attendances, 6,930. Behar the Maharajah of Darhanga established (for females) a hospital and dispensary at a cost of 55,000 rupees. This is the third hospital he has endowed, and in addition to many chari table works, he has built and maintained twenty- three schools, and has given (to 1888) $1,750,000. Zenana Work. The lady physician when visit ing her patient is always attended by her Bible- reader, who reads the Bible to the women while the doctor is attending to the sick. In all the dispensaries each prescription paper has printed upon one side a Scripture text. In the waiting- rooms of the hospitals and dispensaries the Bible- women read and expound the Bible to those waiting their turn in the consulting-room. At Miss Robert s dispensary there were, during the year 1886, 10,776 cases treated, most of the women being Hindus, and belonging to every caste. SYRIA. Jerusalem. Here is the oldest field of labor of the (Prussian) "Sisters." In 1851, on Mt. Zion, near the Anglican Church, they opened, under the direction of Fliedner, a hospital " for the sick of all religions and confessions." This MEDICAL MISSIONS 54 MEDICAL MISSIONS hospital, after successive enlargements, now (Iss?) receives over 450 patients yearly, while 8,200 visit the clinics. Four " Sisters " arc in Charge. Tlie original aversion of the Moham medans to t he " dogs house " was soon over- conic. At present over one third of all treated arc .Moslems. As a traveller was telling a .Mohammedan a former patient about the (Jcrman victories, the latter replied: " It is the Prussian Sisters wlio have conquered us." Leper s Asylum. In this institution (Jcrman love has of late also extended its compas sionate care to the lepers of Palestine. This asylum was erected 22 years ago by the Countess von Keffcnbrink, and is conducted and served by the Uuitas Fratrurn. The im posing new building, situated not far from the Templar Colon} , and dedicated in 188(5, with room for about 60 patients, has been oeccupied mostly by men. An Arab evangelist gives a Bible lecture twice a week, which the inmates willingly attend, the word of God often convey ing the deepest consolation to these sorely af flicted ones. Beirut. The medical school was organized on the graded system of Edinburgh, not on the usual American model. Its course of instruc tion extends through four years and is eminently practical. Students on entering must pass an examination in arithmetic, algebra, geometry, physics, and English, which is the basis of in struction. During their medical course they study elementary Latin, mineralogy, geology, botany, and zoology. This most thorough course has reacted on the whole system of med ical education in the land, and is steadily ad vancing the standard of medical learning. The catalogue for 1886-7 has the names of 167 students, of whom 29 are in the medical department, which, with the pharmaceutical, has graduated 103 students since 1871. Hospital of St. John. Hospital under the care of the German sisters from Kaiserswerth, the American faculty of surgeons and physi cians in charge, where the students receive their practical training. In 1888 there were 8,000 patients treated. Sea-of- Galilee Medical Mission. Dispensary, with a daily average of between 30 and 40, the number being limited; chiefly Jews. A colpor teur and Bible-woman speak on religious sub jects to the patients awaiting their turn. Jaffa Medical Mission. New hospital opened October 19th, 1886; total attendance from November 1st, 1885, to December 31st, 1886, was 11,176, and 231 nursed in the hospital, of whom 12 have died, 7 having been admitted in a hopeless condition. In the wards every evening the Holy Scrip tures are read in Arabic, and, as a recent report says, " the black eyes of the sick women fix themselves eagerly upon the reader as if they would devour every word she utters." Nazareth. Here and in the branch dispen saries were recorded (1887)52,000 cases, 1,300 operations performed, 130 in-patients fed and cared for, and the spiritual aim continually kept in view. TURKEY. Constantinople The Free Church of Scot- laud has a medical mission and dispensary, re porting as patients, Jews, 6,026; Mohammedans, 140; other creeds, 75.") total, 6.921, and 5!2 visits to patients at home. The Friends M< di- cal .Mission to the Armenians reports 200 to 250 patients a week, and the purchase of premise-; fora meeting-house, day-school, and dispensary. Aintiili. The A/.ariah Smith Memorial Jlo> pital, from funds given by Dr. Smith s class mates and from a grant in England, was erected in ]S7S, with a house for a medical professor. In the ninth year the number of patients was :!,i:!(l, of whom 150 were in-door cases; 200 surgical operations were performed, and great numbers had to be turned away for want of room The people of the vicinity are now contributing to its support. Mardin. A dispensary under charge of a medical missionary of the A B. C. F M. Plans for a hospital have been made out not completed. In almost every city of Turkey there are a number of physicians, most of them Armenians educated in America or in the college at Aintab. or by Dr. West, for many years a medical mis sionary of the A. B. C F. M. at Sivas. The Turkish Government has a large medical col lege, and compels all physicians who wish to practice medicine in the empire to pass an ex amination and receive diplomas. AFRICA. Wathen on the Congo. Medical mission opened in 1886, and also at Banana; another at Banza Manteke, where, after 1,000 conversions, the missionary was immediately thronged with patients, necessitating an increase of help when 300 to 400 patients weekly were recipients of medical skill. "Conversions, not medicine, brought the patients at this station." " As the natives give up fetiches and belief in Satanic origin of sickness, they come for medical as sistance in great numbers." Drs. A. Sims, Clark Smith, W. R. Summers, and Mary li. M. Dav enport are (1886) opening medical missions in Central Africa at Loanda. Cashilange, Me lange, and a hospital at Leopoldville; thousands of cases having been treated by a single practi tioner. Cairo. Dispensary for poor Moslems and others, built by Miss "Whately in 1879, and re lieving annually more than 7,000 of the sick and suffering poor. Livingxtonia Mission sustains (1886) a compe tent physician at Blautyre, another at Ban- dawe. a third at Mweniwanda, between the two great lakes. The attendances were, in 1882, 3,300; in 1883, 7,000; in 1884, 10,000. Livlezi Valley (above the entrance to Lake Nyassa), overwhelming number of medical cases: in March and April, 188!), 1,270, of which 563 were men, 776 being surgical: 3 physicians in attendance. Lake \t/<n<x<i. On the north shore in 1886 an important medical mission was founded by Rev. David Kerr Cross, who subsequently pel- formed heroic and important services as a non- combatant in the war between the African Lakes Company and the Arab slave-trade!-. The result was that, at the close of issy, the Arabs signed a treaty by which the while nun gained the concessions they demanded. During the war Dr. Cross tendered his medical aid to the wounded on both sides, meanwhile caring for the sick and needy of the natives. MEDICAL MISSIONS 56 MEDICAL MISSIONS MADAGASCAR. The medical mission was first begun in 18(52 by the London Missionary Society, through Dr. Davidson, and in 1866 it was greatly extended under Dr. Thomson. In 1873 there existed a Royal Medical Missionary College," with 41 students, with a hospital for 80 patients, three dispensaries, 14 native Christian women in training for nurses, and in which over 10,000 cases were annually treated. Antananarivo. .Medical Missionary Academy inaugurated July, 1886; ten lads have obtained (1888) their diplomas. Arrangements have been made for a very full course of five years study, preceded by an examination in general educa tion. The hospital was reopened in 1881; in six years 1,755 in-patients have been treated in its wards, of whom 945 were cured and 546 re lieved; the average attendance of out-patients is about 100 weekly, and all, except the poorest, willingly pay a moderate charge. Several native students are pursuing a course of medicine. Analakely.A. hospital was built in 1864. I do honestly and firmly believe," writes Dr. Andrew Davidson at the close of 1868, "that if I had at command a moderate sum per an num, I could reach within a few years every tribe in the country. My plan is this: to select suitable Christian young natives, train them in medicine and in the faith of Christ, and send them out as pioneers of the clerical mission ary." JAPAN. Tokyo. The Cottage Hospital, founded in memory of Anna L. Whitney, who died in Tokyo April 17th, 1883, was commenced Novem ber, 1886, and as soon as the roof was on and floors laid, began to receive and treat the throng ing patients. The beds are English made, with spring mattresses. The institution has consult ing and medicine rooms. There are several native training-schools for nurses, and many asylums for the blind and afflicted. Japan is not far behind some of the more backward States of America. The sanitary condition of the people is more satisfactory than in any other city of the Orient. At the two dispensaries in Tokyo under the charge of Dr. Harrell (1887) 11,903 calls have been made an increase of 2,500 over the year before; 61 in-patients were treated in temporary quarters. Osaka. The medical mission has been more than self-supporting: in-patients in St. Barna bas Hospital (1887) 105, out-patients 1,292, who made 6,985 visits. A Bible-teacher is employed daily to instruct the patients in Christianity. The fees from the patients amounted to $2,890, and after all expenses of the year were paid a balance remained of $445. KOKEA. Seoul The rapidly developed work here grew out of the treatment of the wounded prince, Min Yong Ik, by Dr. H. N. Allen, who arrived just prior to the emeute of 1884. The superiority of Western medical skill, made man ifest by the treatment of both the prince and the wounded Chinese soldiers, induced the king to order at once the building of a new hospital (opened April, 1885) and the purchase of a compound of buildings adjoining the hos pital to be fitted for a school-house. Money was appropriated for needed apparatus, and a complete outfit of surgical instruments. Grand total of cases for the year, 10,4(50; operations, 394, by only two physicians, Drs. Allen and Heron. Venereal disorders among these basely sensual people present a terrible showing; no less than 1,686 cases, chiefly syphilitic, were treated, and there were 845 cases of skin disease, due in the main to want of cleanliness. It is estimated by the native faculty that about fifty per cent of the deaths in Korea are caused by small pox. (Dr. Allen, sent out by the Pres byterian Board on a salary of $1,500, soon earned from $5,000 to $8,000 a year, which he turned over to the Board; he has also been sent with the embassy to the United States by the king.) Twelve students (1887), who are sup ported by the government, are preparing for medical work. During the third year 1,970 hospital cases were treated. PERSIA. "Dr. Grant, the first physician sent to Persia, found that his medical practice gave him twenty times as much intercourse with the Mohamme dans as the clerical missionary could secure." His treatment of the governor of Tabriz pre pared the way for the mission at Oroomiah. This remarkable man, by his patience, consum mate skill, and eminent character, won universal favor in Persia and opened the door for the founding of various mission enterprises in this ancient land. Oroomiah. The hospital, in spacious grounds (16 acres), well-shaded, near the city, has been built (1886), equipped, and is in full operation. The dispensary has been thronged with sick (1887) ; as many as 100 a day are sometimes treated, besides numerous visits made far and near. Dr. Holmes appointment as consulting physician to the heir-apparent to the throne, has greatly aided the work. Hamadan. Number of cases treated (1887) over 5,000, while the number of visitors was double that number. Teheran. By imperial firman (1887), his majesty has authorized the American mission aries to establish a hospital, where, without regard to religion or nationality, all seeking relief shall be received for treatment, and his majesty has conferred upon Dr. Torrence, direc tor, the title of Grand Officer of the Order of the Lion and Sun of Persia. Tabriz also has a dispensary, and at Teheran the Ferry Hospital is (1887) being built. ARABIA. See Keith Falconer Mission. SIAM. In 1828 Dr. Carl Gutzlaff, the famous Ger man missionary, with Rev. Mr. Tomlin, visited Bangkok, treated thousands of patients who applied for medical aid, and distributed boxes of books and tracts in the Chinese tongue. They were so impressed with the needs of Siam and the open door to the missionary, that they appealed to the churches of America to send forth laborers into this new harvest field. Bangkok. The hospital here resulted (1887), from the efforts of foreign citizens to take care of .sick seamen in the port, the king himself con- tri buting f on r acres, con I aini ng buildings suitable for a hospital, physicians dwellings, and ser- MEDICAL MISSIONS 56 MEDICAL MISSIONS vants quarters. The first year 1,300 cases came under the care of Dr. Hays. To the Baptist Mis sion the king has recently given the sum of $240.000 for a hospital and schools. Petchabitri. Here the king and queen have contributed to the medical missionary work (to 1890) $25,000, and his majesty has presented Dr. J. B. Thompson with a silver medal for services rendered to his subjects. In 1888 additions were made to the hospital, consisting of two wings erected in front of the old building : one wing containing the dispensary and operating-room, the other to provide a ward for women and chil dren. Dr. Thompson treated 2, 838 cases during 1887. Ruthboree (the third city in importance). Here the prime minister gave to the Mission a large and well-built brick house, which was the result of medical mission work, as he and his family had been under treatment at Petchaburi and Bangkok. Chieng Mai. A new dispensary has been (1888) completed, and a small temporary hospi tal erected, while much material has been pre pared for the permanent hospital. In seven months Dr. Cary treated 670 patients, much of the medicine used being paid for by themselves. Surgical cases were treated with almost uniform success. ZANZIBAR. Here the munificent sum of Rs. 2,300,000 has been given (1887) by Mr. Taria Tophan for the building of the hospital and its permanent maintenance ; the British Government holding in trust the sum of Rs. 1,500,000 for the support of this charitable institution. Medical missions are also carried on at the following named places: Morocco (Fez and Tan gier) ; Fiji, Madeira, Formosa, etc.; also in Mel bourne, where, in the Mission House next the Dispensary, some 1,500 (1886) have been brought to Christ, and over 35,000 have attended the free medical dispensary. MEDICAL, MISSIONS ESPECIALLY FOR THE JEWS are carried on in Jerusalem, Tiberias, Constantinople, Buda-Pesth, Smyrna, Rabat, Morocco, and London, all of which are sup ported by British Societies. Jerusalem. Here is the oldest and by far the largest organization. The hospital admitted (in 1887) 849 patients (417 males, 432 females), while the out-patient department dealt with no fewer than 17,480 cases. Tiberias. Begun by Dr. Torrance in 1884. From November, 1887, to February, 1888, there were 601 dispensary patients, of whom 382 were Jews, 144 Moslems, and 75 Christians. The visits of these patients were 2,105, being an average of 3.| times for each. Many patients were visited at their own homes of whom no record has been kept. Constantinople. In an airy hall (for 100 peo ple) one may see Scripture verses in many lan guages so placed as to catch the eyes of t lie Jews, who come from many lands to visit the dispen sary. In 1887 of the cases treated there were 6,026 Jews, 140 Mohammedans, and 755 of other creeds, total 6,921, and 592 visits to pa tients at their own homes. Buda-Pesth. The work was established in 1841. Patients (in 1887) 312 (of whom 128 were Jews) and 1,091 visits. Smyrna. Hospital established, and during the first year 77 cases (56 .lews) were treated. Rtibat-Saleh (Morocco). During 1887 there were treated 1,835 cases; of whom 219 were Jews, 1,3:; were Moors, Europeans, Arabs, and Berbers ; visits to homes, 278. None of the indoor patients had ever before heard of the name of Jesus. This mission work is also conducted at Safed. London. The mission here is associated with much other work in behalf of Israel, extending to the Continent, and also to North Africa. The aitendanees in 1887 were 13,822, including 5,000 individual patients, revealing the immense scope of this mission. Among the various agencies attached to the mission is a convalescent home for the Jews who have been treated in the hos pital. Advantages and Benefits. 1. Medical missionaries, as far as possible, become self-sup porting, and go out on an unsectariau basis. 2. This plan does not conflict with the work of the regular mission boards, but on the con trary its purpose is to supplement their efforts, and pioneer where they may follow. 3. -Where a dispensary has been located a church has soon been formed. 4. Medical mission work destroys caste. In the waiting-room may be seen, day after day, sitting side by side, the Brahmin, Sudra and Shanar, the Pulayar and Pariah, the devil-wor shipper, the worshipper of Siva, the Moham medan, the Roman Catholic, and Protestant; men, women, of all castes and creeds, while wait ing their turn to be examined, listening atten tively to the reading of God s Word, and the preaching of the gospel, thousands of whom, otherwise, would never have an opportunity of hearing the tidings of salvation. 5. Medical mission work secures protection, and provision. Dr. Summers, with thirty-six carriers, penetrated Africa 1,500 miles in a di rect line, securing from his grateful patients all the means and material which they needed upon the long and difficult tour, and during his whole career of three and a half years he did not re ceived one dollar from the Home Society. 6. Medical missions are far reaching in their results. " As many as 1,200 to 1,400 towns and villages have been represented in a single year among the in-patients of one hospital, who, re turning to their homes, carry with them some of the truth received. In nine years more than 100,000 patients had been treated in the dispen saries under the charge of the New York Medi cal Mission. The hospitals and dispensaries of the Presbyterian Board reach 50,000 patients every year. 7. Medical mission work (especially in China) is lessening the anti-foreign feeling, is diminish ing the power of superstition which connects disease with evil spirits, and is giving constant proof of the unselfish character of the Christian religion. 8^ " One thing is perfectly certain." said Dr. Post of Syria, " namely, that medical mission work never fails. Other work may fail, but this a Hording of relief for physical suffering goes on the debit side of Christianity in all cases, and opens the way for other work to follow." For additional references to medical work see articles on the different countries and stations mentioned above, the Missionary Societies and Methods of Missionary work. MEDICAL MISSIONS 57 MEDINGEN Medical Mission of Chicago. Head quarters, 7 uud 9 Jackson Street. Organized March, 1885. Incorporated July, 1885. Title " American Medical Missionary Society." This Society is interdenominational in char acter, and comprises three departments: First, a board of managers having the su preme control. Second, a board of honorary directors having advisory functions. Third, an executive committee, composed of the officers of the board of managers having the power to transact the business of the So ciety during the recess of the board. It is no part of the object of this organiza tion to establish foreign missions or to send either physicians or ministers into the mission ary fields of labor under its own superintend ence, but to furnish systematic and well-di rected aid in securing a full medical education to such young men and women belonging to any of the recognized evangelical Christian denominations as can comply with the follow ing: Requirements. 1. Every applicant must fur nish the executive committee satisfactory testi monials of earnest Christian character and ability for Christian work from his or her church, society, or board of missions. 2. Every applicant must be a graduate of some college, or produce evidence of having received a fair, liberal education. 3. Every applicant must pass a physical ex amination, as is required by our good insurance companies. 4. Every applicant must agree to take a full medical course of three years, and to graduate. 5. Every applicant must bind himself or her self, on completion of the course of medical education furnished by the Society, to go out to the foreign fields as a medical missionary, or else to pay back to the Society the cost of the medical education provided. These rules, besides exacting evidence of Christian character and other needed qualifica tions, also guard against the tendency to send out, as medical missionaries, men and women with only an inadequate amount of medical knowledge. The Society does not intend to devote any part of the money received to the establishment of any medical college, as the work can be more economically and efficiently done in the best class of medical colleges already estab lished in various parts of the country. As none of the officers receive salaries, all the money contributed can be devoted directly to the work of education, except a very limited amount for stationery, printing, etc., for the secretary and general agent. The various bodies composing the Society share in its benefits in proportion to their gifts to its funds. AIMS AND OBJECTS. The great object of the Society shall be to endeavor to promote the consecration of the healing art to the service of Christ: 1. By making use of a dispensary and train ing institution, in addition to the medical in struction in the colleges, where the principle of medical missions may be seen in practical oper ation the sick and suffering receiving appro priate surgical and medical treatment, and at the same time having the gospel faithfully pro claimed to them by those who minister to their bodily wants and infirmities. 2. By aiding financially and otherwise young men who may offer themselves for this depart ment of the Lord s work, and who, after care ful examination, are approved for their piety and capacity, and by providing them with the means of becoming fully equipped, thoroughly qualified, and well-educated medical men, as well as practically acquainted with evangelistic work while prosecuting their professional studies. 3. By endeavoring to promote the employ ment of female medical mission agency in the foreign field where such an auxiliary to evan gelistic w f ork is urgently required. 4. By furnishing other missionary boards with medical missionaries who shall be highly educated medical men, worthy representatives of the profession. 5. By establishing, either independently or in co-operation with other societies, medical mission stations and dispensaries abroad; by supporting as many medical missionaries in the foreign field as the funds at its disposal and the demand by other missionary societies for our medically trained missionaries will allow; by assisting medical missionaries laboring abroad in connection with other societies with grants of medicines, instruments, etc.; and by diffus ing medical missionary intelligence as widely as possible, and enforcing the many considera tions fitted to promote the cause of medical missions. The board of managers is so proportioned, denominationally, as to represent the catholicity of the Society s constitution. Actual cost of medical mission training is $ 100 and upwards for each of three courses, making a total of $800, or as much more as one is able and willing to spend for a better style of living, or luxuries not necessary. Life-membership in the American Medical Missionary Society costs only $100, which en titles the member to a place in the honorary board of directors. Those paying $500 and upward shall be, in addition to life-member ship, constituted honorary members of the board of managers of the Society. A life- membership fee pays the necessary expenses of one student for one year at the minimum rate as above noted. The Society is now (October, 1890) furnish ing eight young men with their medical educa tion free in the " Bush" and " Chicago" Medi cal Colleges, and the Society has thus given a regular medical education in these colleges to over thirty young men. In this feature the So ciety takes a leading position. As early as 1887 the Society had its workers in Africa on the east and west coasts, and also one in India. The "Medical Missionary Journal" is the authorized publication of the Society. It is published monthly in the interest of medical missionary training and labor throughout the world. Itlediiiffoii, town of North Transvaal, East South Africa, north of Mphome, south of the Limpopo River. Mission station of the Berlin Evangelical Lutheran Society; 1 missionary, 10 native helpers, 5 out-stations, 76 church-mem bers, of whom 52 are communicants, 31 scholars. MEDINGEN 58 MELANESIAN The station was founded in 1881, and in 1884 the preacher and his help* r were murdered. At present, however, the station is flourishing. meerut (Miral), a city of the Northwest Provinces, India, halfway between the (ianges and Jumna rivers. Climate variable, subject to extremes. Population, 81,000, Hindus, Moslems. Jains, Christians. Language, Urdu, Hindi. .Mission station C. M. S. : 1 missionary, 2 female missionaries, 10 native helpers, 5 out- stations, 372 adherents, 3 churches, 186 com municants, 5 schools, 400 scholars. Benjamin t lark, b. Bethlehem, Conn., U. S. A., August 9th, 1789; graduated 1809; was converted in college and joined the college church. After graduation he taught school at Bedford, N. Y., and spent two years and a half at Andover Theological Seminary. While there he was a member of the select band that was formed for inquiry and prayer in refer ence to their personal duty to engage in mission work among the heathen, and determined to de vote himself to a missionary life. He was or dained June 21st, 1815, and sailed October 23d following as one of the original founders of the American Board s mission in Jaffna, Ceylon. There he labored forty years. In 1840, after an absence of twenty-five years, he visited the United States, and sailed again from Boston October 17th, 1841, to resume his mission labors. Failure of health in 1858 compelled him to re linquish the mission work and return again to America. He died in New York City, May 12tb, 1862, aged sixty-three. He possessed a kind, conciliatory spirit, excellent judgment, and was highly esteemed by the natives, as well as by his missionary associates. Mciktila, a city of Burma, recently occu pied as a station of the American Baptist Mission ary Union. Has 1 missionary and wife. Heisci, a town of Japan, near Tokyo. Station of the United Church of Japan ; 1 preacher, 176 church-members. jVIegiiaiiapurani, a town of Madras, India. Centre of a church council of the C.M.S. ; 63 churches, 20 native pastors, 4,004 communi cants, 3,400 scholars. Melanesia, the name given to that part of Australasia which lies south of the equator, in cluding New Guinea, New Ireland, Solomon Islands, the New Hebrides, New Caledonia, the Louisiade group, and many small groups of islands. The inhabitants of Melanesia have more of the negro characteristics, as distinguished from the more typical Malay races of Micro- esia. (See special articles.) Mission. Headquarters, Norfolk Island, Melanesia. The diocese of the first Anglican bishop of New Zealand extended over 84 of latitude and 20 of longitude, and thus embraced a large number of the islands of the South Pacific; and Bishop Selwyn, occupied as he was with the du ies of his colonial diocese so extensive that it has since been divided into six at once en deavored to carry out a suggestion made to him upon the occasion of his consecration as bishop of New Zealand in 1841 by Archbishop Howley viz., that he should establish an Island Mission apart from that of New Zealand. He made many voyages along the coast of New Zea land, and became quite as expert in managing small craft at sea as the Cambridge bout in his university days, but was not able to visit any of the heathen islands of the South Seas until 1847, when lie set siil in II. M S. " Dido" on a voyage of inspection, which resulted, two years later, in a second voyage in m< own small schooner, the " Undine," of twenty-oi.e tons. Ten days after leaving Auckland he reached Aneityum, 1,000 miles to ihe north, the mo-t southerly island of the New Hebrides, wh.-iv he met Captain (now Admiral) Erskine of II. M. S. " Havannah," in \\hose company he proposed to make his trial voyage, the object of which was to get young lads from the New- Hebrides, the Loyalty islands, and New Cale donia, to take back with him to Auckland, where they would be instructed in reading, writ ing, and the elementary truths of the Scriptures. The vessels proceeded on their way through the various groups of islands, the Bishop developing a wonderful art in gaining the confidence of the savage people. Each of the many islands has a language of its own, but he picked up a few words in each, and carefully noted down the names of the chiefs whom he met on one voyage, and as carefully inquired for them when he next visited their island. Human nature being the same all the world over, these chiefs liked to be remembered by name, and in this way, and by his great tact and never-failing kindness, Bishop Selwyn gained the affections even of the cannibals of the South Seas. From year to year, as his acquaintance with the seas and the people increased, and as he obtained a larger vessel, he extended his voyages towards the north, and most of the islands between New Zealand and the Santa Cruz group were visited; all of them, with the exception of the Loyalty Islands and the southern portion of the New Hebrides group, being without European missionaries or even native teachers. With a courage and enterprise never surpassed, and with i:eal and wisdom equal to his peculiar trials and difficulties, the bishop pioneered the way for those who were to follow. Few men have braved so many dangers, with less means of defence, in the ser vice of Christ. In his first voyages he had no charts, and for a long time had to rely upon his own drawings and some old Spanish and Rus sian charts. He had to command his vessel, take observations, calculate distances, pull a rope, and manage people on board speaking perhaps ten languages. The natives who came on board sometimes brought their wives with them, and the bishop made dresses for the wo men, and when they were sick, " he even washed their babies." Thus was the Melancsian Mission founded, and at a meeting of the bishops of Australasia held in Sydney in 1850 it was adopted by them as the mission work of their churches. By contributions from Australia, the " Bor der Maid," a schooner of 100 tons, was fur nished for the mission; and in 1851 Dr. Tyrrell, the Bishop of Newcastle, New South Walts, who had been Bishop Selwyn s comrade in the Cambridge University boat, accompanied him on a voyage. At Mallicollo, one of the largest of the New Hebrides, where very little inter course could have been held with while men, since the natives did not know the words " to bacco" and " missionary," usually the first two English words known in the South Seas, Bishop Selwyu and his men had a narrow es :"/ .: ADMIRALTY IS. ^o -" V? " o ; o 11 ^ J- 30 1 ?0 U n ^ LAMIRAQ MICRONESIA AND 1 o FOLGER 1. MELANESIA SCALE OF MILES I ty BRC 8T. BARTHOLOMEW .. /7 CORNWALLIS |S. ..- -/ ESCHOLTZ IS. .. : WN. RANGE . . ;.. ." ., y Q SCHANZ IS. :.-;.. "Y LEGIEP,IS. 50 100 200 400 Missionary Stations appear in this typ /V o ,BIGAR IS. O IUTTON IS. <. 1 NEW YEAR IS. - iOO e: 2 3 ""WJQVIDENC S. :. ^^"^ ..S.AUGUSTIN t ^\fvVIN IS *" APHAEL 0Ponape Mok i l .ukaiior NGARIK .S 1 11 1 < / LYDIA IS. - -V* ^ \- ^V O oct^ v V * \> : S ";, ^ KYLI . Plualap , . Kaiuerlk I. . < .- / <4 BOST % ROMANZOFF IS. O V..KAVEN IS. $, O ^i\ "KNOX l. ON 1. : 4 "MONTEVERDE IS. / " "-... ^ <,P TT Ja - / oButaritarl \.-^<f N GILBERT "f 5 / EQUATOR ATLANTIC 1. ;,COOK i. Jlalua^ | S LA N DS \ \ KURIA l.; n <J)Apemama I. <> ;c ,.. )>\BOUGAINVILLE 1. \ \ V4>. .CVCHOISEUL 1. < o \/^r *.c^ *" 1 __ol_t PLEASANT l.o OCEAN 1. El\r A <-, KENNEDY 1. ; . S. : "^ALATA \ STA. CRUZ 1 33. V O IU IIWII TR : P ELIN i.* IS.. TayltuaJ.*.. Moinratl o } FRANCIS 1. . ; ROTCH l. O pO ioa / o . Tt T" . NAMELESS >: ... /V Tnuiiina . A ,; oI . ar l ST.^UGUSTINE 1. o Mutao 1. HUDSON l. oNul E LLI C E ..>ltup -(3 Sukufetul.* OEI IS. \ n LICE 1. \ \ nliiiNi l.ic I. 6 7 8 s\ jy ROSSEL 1. \ QV) RENNE ^\auro; ,_ ^ST A .CRUZI. / -.. SOPHIA \.. ;HFRRY i. ^f~ NDEPEMDENCE 1. :..""" TUCOPIA y Abuba Is. " -. Jiuta 1^ + "^CHARLOTTE BK. PANDORA R. + "^ OTUMAH - ,. BL G/V / .\ 5 IS. 9 # ^4 # A AVON 1. J ^ ft Kfate 1-ebert l. o ^ \ ^ ""\j l.MHH ..." "... \ /FIJI \.S. ^j? " -" S * J ERROI, ; , KANTAVU^^ . \lakcmba 10 .: > ew Caledonla^^L." ^" ^ji,,,-,- i. (Fr.) <^\j y( >. * Aneltjuinl. FEARN 1. - 11 _[^ * v 8TRU from 10 Greenwich 1" 18 1 G H 1 J K L M MELANESIAN MISSION 59 MELANESIAN MISSION cape. Leaving the Bishop of Newcastle on the "Border Maid," the Bishop of New Zealand landed, as he almost always did when near any island, and walked about, making special ac quaintance with a very pleasing elderly man and his son, a tine intelligent lad. Finding a well of good water, the bishop returned the next morning with a party, to replenish his water-casks. The work was fraught with some danger, and, had it not been for the extraordi nary presence of mind, which never seemed to be absent from the Bishop of New Zealand, the men might never have returned to the boat. The people were bent on mischief, but the bishop kept his eye on the chief, told his men to go on with the water, and thus got all in safety to the boats, greatly to the relief of the Bishop of Newcastle, who had been watching the state of 11 Hairs with his glass. The canoes, which had in the meantime surrounded the ship, when the bishop s party arrived were got away, and no harm was done. In 1855 the Rev. John Coleridge Pattesou, M.A., joined the mission at his own charges, was trained by Dr. Selwyn to take complete charge of it, and in 1861 was consecrated Bishop of Melanesia. Carrying on the work as the Bishop of New Zealand had planned it, Bishop Patteson collected bands of young men, who were trained first at Auckland and afterwards at Norfolk Island (to which the headquarters of the mission were removed in 1867). Bishop Pattesou was joined by Rev. R. H. Codrington, M.A., of Wadham College, Oxford, who also labored gratuitously, and together they trained young men to be missionaries to their fellow- countrymen. The chief sphere of Bishop Patteson s labors was in the Northern New Hebrides, the Banks, and Solomon groups. Between the latter are the Santa Cruz and Swallow Isles, where he eagerly sought open ings; and it was at Nakapu in the Swallow group that he, with Rev. J. Atkin and a native teacher, was murdered in 1871. But the work was carried on. Dr. Codrington, while declin ing the bishopric, continued the mission, which now owes more than can be said to his labors in every field of the work, but especially to his management of the school at Norfolk Island, and to his unwearied researches into the philol ogy of the island languages and his application of them to the practical work of translations. In 1873 Rev. J. R. Selwyn, M.A., a son of the pioneer bishop, and Rev. John Still volunteered for the work, and the former was, in 1877, con secrated Bishop of Melanesia. He had been a crack oarsman at Cambridge, and has proved a fine oceanic missionary. The present field of the Melanesian Mission embraces groups of islands from the northern part of the New Hebrides to the Solomon Islands, and extends from 17 to 7 south latitude and from 168 to 158 east, longi tude. In the Banks group the mission has won its greatest success, but it is pushing on to the Santa Cruz Islands, and has obtained a good footing on Nakapu, where Bishop Pattesou per ished. Mode of Working. From the earliest days of the mission the Bishop of New Zealand hoped to work these islands by means of native teachers and a native ministry. To use his own phrase, " The white corks were only to float the black net." To carry out this purpose, the isl- lands are divided into districts, each headed by a white clergyman or member of the staff, and from these districts boys are brought every year to Norfolk Island, where they are traiueu to be teachers of their own people. The mis sion estate ou this island comprises 1,000 acres, for which 2,000 were paid by the Government, and contains several blocks of buildings for the bishop, clergy, and scholars, chapel, schools, and workshops. Towards the cost of these Bishop Patteson contributed 1,000, and Miss Youge, the authoress, gave the profits of " Daisy Chain," and other sums amounting to 1,000. Farm work and mechanical operations are carried on, whereby the island youths and their wives (for many are married) are instructed and civilized. Lessons, in an almost endless variety of dialects and languages, alternate with work, and religious exercises are daily observed. As opportunity offers, these teachers are placed at stations in their own homes, or, as is often the case, on neighboring islands. Here they are superintended by the white clergymen, and the bishop makes a tour of inspection and examina tion every year. The young men are not al lowed to become ministers, or even church- members, until after long trial. The school is considered the great work of the mission, and it is sought to form the characters of the boys by close and personal instruction. Each mem ber of the European staff has a separate house, and the boys are lodged with them, and are en couraged to be friendly and to speak openly with their teachers. The students number about 200, and to feed and clothe them is no slight undertaking. Sweet potatoes and maize and very much of the meat, which form the staple food, are produced on the place, and their production is looked upon as a large part of the training of the Melauesians, but even under favorable circumstances of weather and crops, large quantities of biscuit, rice, and sugar have to be imported, and, as has recently been the case, when the crops fail through drought, the expense of importing makes heavy demands upon the mission funds. The Melanesian party breaks up in April, when the island voyages begin, and is not made up again til they are over, in November. These winter voyages are the most arduous part of the work connected with the mission, and are prosecuted under circumstances of con tinual hardship and danger over seven months of the year and 18,000 miles of sea; but without them and the mission vessel, the "Southern Cross," the mission, which has now 83 stations and schools on the islands, could not be main tained. The income of the mission, about 6,500, is derived from subscriptions from England, Aus tralia and New Zealand, and from an endow ment fund, a large portion of which was be queathed by Bishop Patteson, and which pro duces about 1,500 a year. In New Zealand the mission is adopted as a work of the church, and collections are made for it in every parish. In Australia the help is less definite, and comes largely from Sunday-schools, which support scholars at the mission. Mission Fields. The New Hebrides. Many islands in the New Hebrides group were visited by the Bishop of New Zealand on his first voyage, and a few natives were induced to return with him to Auckland. Afterwards he and Bishop Patte- MELANESIAN MISSION 60 MELANESIAN MISSION sou repeatedly stopped atone and another island on their annual voyages in the " Southern Cross," and the Presbyterian missionaries on Aneityum, Futuua, Eromanga, and other isl ands of tin; group were many times cheered nnd helped by their visits, and the great interest which they always manifested in their mission. Many young men were trained at Auckland in the early days, and later at Norfolk Island, and returned to be teachers on their own or neighboring islands, and live or six languages were reduced to writing by Bishop Patteson; but gradually as the Presbyterian Mission in creased in strength and enlarged its borders, the Melauesian Mission confined its labors in this group to the most northern islands, while extending its efforts towards Santa Cruz and the Solomon Islands. Its present stations in the New Hebrides are on Maewo, Opa, and Arahga. 1. Maewo, or Aurora, situated between 168 3 and 168 3 15 east longitude, and 14 51 and 15 21 south latitude: is about 30 miles long from north to south, and 7 miles broad. It is mountainous and richly wooded, and there are some picturesque waterfalls in the mountain streams. It was discovered by Bougainville in 1768, and in 1774 Captain Cook visited it. Bishop Pattesou, after the visit to Leper s Isle (q.v.). went ashore here, and his men filled up their water-tanks at a beautiful waterfall. A few young men were obtained on this occasion, and subsequently for the institution at New Zealand and Norfolk Island, who were regu larly returned to their friends; thus friendly re lations were established, and the vessel called from year to year. When upon his last cruise in 1871 the bishop landed in two places. In the end of the same year H. M. S. "Rosario " sailed near the island, and the commander sent off a boat, under charge ot the paymaster, for the purpose of obtaining fresh provisions. The paymaster, while offering beads to a native in ex change for cocoauuts, was treacherously struck from behind with a club, and apparently killed. The commander, seeing the occurrence from the ship, ordered a shell to be fired, and a party of seamen and marines lauded for the purpose of punishing the wretches, who, however, made their escape; but four villages were burned and some canoes destroyed. The paymaster ulti mately recovered, and Commander Markham admitted that it was possible that the treachery had been perpetrated in retaliation for some pre vious wrong inflicted on these islanders by his own countrymen. The attack may have been made in requital for the kidnapping of some of their tribe. (Cruise of the " Rosario," p. 200.) At the same end of Aurora, in November, 1874, Captain King, of a Fiji cutter in the labor trade, was clubbed to death. These cases in dicate what sort of inhabitants are on Maewo; yet even here the "Southern Cross" wintered without any danger in 1874; the natives evi dently distinguishing between a mission vessel and other vessels. The visits of the " Southern Cross" have greatly conciliated them; and the young men who had been taken to Norfolk Island and returned, prepared the way for the residence of a missionary during the winter months, and in June, 1878, Bishop Sehvyn re solved to spend some time there. He had a house erected of closely-laced reeds, for which he paid 3 axes, 7 knives, and 14 pipes and to bacco. The little shanty, which he jokingly called his "palace," was only two feet off the ground at the sides, so that he could not stand erect, except when under the ridge-pole. The people were friendly to his residence among them, and the bishop kept up daily service and taught the people, kept school iu the morn ings and evenings, and iu the afternoons visited the villages. The language of the island is akin to that of Mota, which the bishop knew, so that he could generally follow his inter preter (he had two boys with him). He had a school of 25 children at a village near his " palace," and made a tour of all the villages, and was everywhere well received. 2. Opa, or Leper s Isle. This island was also discovered by Bougainville, and was the only one of the New Hebrides upon which he landed. Although apprehensive of an attack, he remained long enough to take possession of the islands in the name of the King of France, and l,o bury underground a plank of oak upon which was an inscription telling what he had done. As he went off, the natives sent after him a shower of arrows and stones, and he retaliated in pow der and shot. His impressions of the people were not favorable. " The islanders," he says, " are of two colors: black and mulatto. Their lips are thick, their hair woolly, and sometimes of a yellowish color. They are short, ugly, ill- proportioued, and most of them iufected with leprosy, a circumstance from which we called the island they inhabit, Isle of Lepers." He saw few huts, but many people. Captain Cook, in 1774, was visited by two canoes from the island, but they did not remain long. From his ship he saw many beautiful cascades pour ing down from the mountains, which are about 3,000 feet high. The island is about 15 miles long and is 8 miles from Aurora. Bishop Patteson had a much higher opinion of the island and islanders than had Bougain ville. "This magnificent island," he wrote, " is inhabited by a singularly fine race of peo ple. Never was a place more completely mis named." Many times he praised its beautiful scenery and interesting people, and regretted much that it should have been called the Isle of Lepers. Skin diseases common to the South Sea Islands are there, but not leprosy. Its native name is Opa. Bishop Patteson s first visit here was in 1857. At three different places he landed in his boat, and at a fourth waded ashore to meet the people. Things did not look favorable to him or his cause, but he showed no fear, and soon calmed the alarm of the natives, who were fingering their bows and arrows, from a suspi cion that their food might be the object sought by the visitor. Upon another visit in 1864, he succeeded in getting two boys to go with him to Auckland, but was in very great peril from the club of an enraged man, which was lifted to strike him. He held out a few fish hooks to the man, and at the same moment two of the natives, among whom the bishop was sitting, seized the man l>y the waist. This attempt to kill the bishop was owing to the fact that a young man had been shot dead by a trader two months be fore for stealing a bit of calico. " The wonder was," said the bishop, " not that they wanted to avenge the death of their kinsman, bat that the others should have prevented it. How could they possibly know that I w T as not one of the wicked set? Yet they did discriminate; and here again, always by the merciful providence of God, the plan of going among the people un armed and unsuspiciously has been seen to dis MELANESIAN MISSION 61 MELANESIAN MISSION arm their distrust and to make them regard me as a friend." Some pupils were obtained from the island, and were taken to their home again. The natives live in a very sad way among them selves," the bishop says in the record of .a visit in 1868, " but they know us now in many parts of the island, and a visit to them has become far less anxious work than it once was." In 1869, he writes again, " I have learned enough of the Leper Island tongue to talk with some degree of fluency. ... It fits into its place as a very friendly neighbor of Aurora, and still more Espiritu Santo and Whitsuntide; and all these go along with the Banks Islands." Thus a hope is held out that comparative philology may yet do something to reduce the babel of these island languages into unity. The bishop felt now that if a missionary were resident among the natives of Opa much good might result, and accord ingly, by way of experiment, the Rev. C. Bice was left there for a fortnight in 1871, and was taken up again by the "Southern Cross," and seven boys, who had been for some time under in struction at Norfolk Island, were left. Thus the work began on Opa. Mr. Bice returned several times for a month s stay, and has now for many years been in charge of the mission on the island, where he has his residence during the winter months. Schools and churches have been established, and a wonderful work has been accomplished. The language of Mota, the com mon tongue at Norfolk Island, is now well un derstood, and is likely to become the vernacular. 3. Aragha or Pentecost Island. Bougainville sighted the island of Aragha on Whitsunday (May 22d, 1768), and named it He de Pentecote. He did not land on this island, and little was known of it even after Cook s voyage through the group, until the days of the bishop of New Zealand, who, with Mr. Patteson, visited it in 1857. They rowed to the shore, where they found a most friendly party, sixty in number, with a chief named Mankau at their head, who met them in the water up to his knees and presented the bishop with his bunch of bright colors, a compliment which was acknowledged by a gift of a hatchet, and then the bishop and Mr. Patteson stepped into the water and walked with him to land. The bishop had already acquired a few words of the Ambrym (an island south of Pentecost) language, and made the chief understand that he wanted water for his vessel. A supply was at once furnished, and thus the first visit passed off satisfactorily. The island is 36 miles long and less than 10 miles wide; its elevation is about 2,000 feet, and at some places the cliffs are very steep, but at the extreme north west there is a landing- place called Van Marana. At this point Bishop Patteson frequently called, and acquired the language in use there, printing a vocabulary with many words arranged gram matically and with illustrative sentences. He soon became well known to the natives, and in 1862 sat for two hours alone among a crowd of peo ple, and a young man afterward went with him to spend a year at Auckland. The natives con tinued to be friendly, and occasionally lads went in the schooner to the institute. There is a con siderable population on the island, affording great opportunity for missionary operations, and Bishop Selwyu has followed up the work of his predecessor here as elsewhere. There are now in these three islands of the New Hebrides group several churches, and 12 schools with 23 teachers and over 300 scholars. Solomon Islands. This group of islands, dis covered by Mendana in 1568, and called by him the Solomon Isles, because he supposed them to be the source of King Solomon s "gold, ivorv, apes, peacocks," lies about 200 miles to the northwest of the New Hebrides group. They were first visited by Bishop Selwyn and Mr. Pat teson in 1857, and from that time until his death in 1871 Bishop Patteson put forth every effort to extend to them the blessings of Christianity. Stations and schools are now established upon most of the islands of the group. At Isabel, the most northerly of the Solomon Isles, there are three schools, and Christianity has gained a great hold on the people. Native preachers and teachers in charge here are aided by the presence and advice of the missionaries, when they stop at the islands upon their annual voyages. At Florida, the history of the rise and progress of Christianity may be indicated by a slight sketch of the life and labors of Charles Sapibuana, a native of Gaeta, southeast of Florida. He was a very small boy, perhaps twelve years of age, when Bishop Patteson in 1866 took him to New Zealand. There, at Kohimarama, and after wards at St. Barnabas, Norfolk Island, he re ceived the teaching which bore such abundant fruit; the course of training, broken only by the holiday spent among his own people once in two years, was continued until 1877, when he, with his wife and child, settled at Gaeta, to begin work as a teacher. The ground there was en tirely unbroken, save for such attempts at school work as he and other Gaeta scholars had been able to make during their holidays. Setting himself with quiet and unflinching determination against what was wrong, his power began to be felt, and of course met with bitter and most dangerous opposition, but he passed unhurt through all, though the threats of vengeance and the plans to kill him and de stroy his property might well have daunted a less determined man. It is not strange that his work should soon have begun to tell. In 1878 he gathered the first-fruits of his labors in the bap tism of his brother and his brother s wife, with their two small children. Then several others joined the little party for daily prayers. In the following year a great change took place at Gaeta, the remarkable feature of which was the evident presence of something working in the minds of the people something, the mission aries said, easier to be conscious of than to de scribe. As a result, of it, more than thirty adults were baptized. After three years of hard work Sapibuana went to Norfolk Island for rest and medical treatment, but was com pelled to return home, although his health was far from restored, owing to the troubles brought upon his people by the massacre of II. M. S. "Sandfly s" boat s crew. His influence with Kalekona, the Gaeta chief, was of the greatest as sistance in bringing about the settlement which was finally secured. In 1882 he was ordained deacon in the presence of his people, and from that time until he left Gaeta in 1885, for another much-needed period of rest at Norfolk Island, and to receive his ordination as priest, his work became even more remarkable, and his influence among all, whether Christian or heathen, was greatly felt. Each year saw a large and in creasing number received into the church, while the lives of the people, delivered from the dread of their native superstitions and the fear of treachery, expanded into brighter and MELANESIAN MISSION MELNATTAN happier channels. Loved, respected, and obeyed, Charles Sapibuana was the guiding power among his people; and his death at Nor folk Island in October, 1885, seemed to the mis siotmries an irreparable loss; but his work was taken up by others, and is carried on with good success. Other islands iu the Solomon Isles. upon which many schools and churches have been established, are San Christobal, Uliiwa, and Malanta. Banks Islands, In this group, lying to the north of the New Hebrides, the mission, as has been said, has been most successful. Mota is now a Christian island, under the charge of a native pastor. There are six schools on the island. Moblav and Ha are also under the charge of a native pastor, and under his able and active superintendence Christian work is pro gressing favorably. The schools, well attended and well taught, fairly encircle the islands, so that the people almost everywhere have an op portunity of attending one or other of them within reasonable distance. At a recent con firmation service on Ra the church was too small to hold the congregation, so a place was prepared in the village under the large spread ing banians. Mats were spread for the candi dates (86 in number) in front, whilst the congre gation sat behind. The whole scene was beau tiful in the setting sunlight, and everything tended to make the occasion a bright and happy one. At Vanua Lava five schools are progressing favorably, and at Ureparapara a school under the charge of a teacher from Mota is doing satisfactory work. Many baptisms have taken place on this island. At Santa Maria there are eight schools; many of the natives have been baptized, and there has been a universal demand for teachers. Excellent work of great power and extent has been done by the native deacon in charge. At Merlav earnest work had been begun by a native teacher, but the bishop on his yearly visit in 1886 was met by the sad and dis heartening news of his ill-conduct and the con sequent breaking up of his school; but had the comfort of finding the other and older school, one of the best taught in the group, well at tended, and the scholars earnest and well-be haved under their able and earnest Christian teacher. The little reef island of Rowa, with a population of 29 souls, is under the charge of a native teacher, and the people are well taught, industrious, and well behaved. The little church building recently completed is a great credit to them. Having little or no timber for the purpose, the walls, seats, communion-table, and altar-rails were all made of coral, plastered very smoothly and evenly with lime. The whole is excellently finished, considering that it is entirely native design and work. A great event throughout the Banks group was the recent visit of Mrs. Selwyn, who landed on most of the islands and visited many of the schools. Her presence excited an intense interest, and was productive of much good as well as much pleasure. In 1888 a number of canoes were blown away from the island of Ticopia (northeast of the Banks Islands) in a gale, and three of them found their way to Banks Islands. The occupants were most hospitably received by the people of Mota and Motalava, and were event ually taken home by the bishop in his vessel. Two most friendly visits were paid to the island, and volunteers were readily forthcoming from Motalava to establish a station there; but the people were afraid, saying that if these teachers should come, disease and death would follow. They were afraid also to have any boys go to Norfolk Island; but the bishop thinks there will be little difficulty iu overcoming this natural hesitation, and hopes this year to establish a station on an island to which the path has been so providentially made clear. In the Torres Islands very little progress has been made of late years, but a very good teacher and his wife, natives of Lo, have been estab lished there, and their influence already is being felt. Santa Cruz Islands. For nearly three cen turies the Santa Cruz Islands have borne a tragic relation to European life. Mendaim died near Santa Cruz in 1595. Captain Carteret s expedition in H. M. S. "Swallow" had ex perience of sorrow there in 1797, iu which his masterwas mortally wounded, and his lieutenant, gunner, and 30 men rendered incapable of duty. Several of them died there. The great French navigator, La Perouse, perished with all his company at Vanikora, the southern island of the group, in 1788. D Entrecastreaux, sent to search for La Perouse in 1793, died as he sailed from Santa Cruz to the Solomon Islands. In 1864 Bishop Patteson s boat was attacked, and two of his faithful assistants in the mission, sons of Norfolk Islanders, died from the wounds inflicted by the savage natives. In September, 1871, Bishop Patteson was murdered by the heathen a short distance off in the Swallow group, while his thoughts were full of Santa Cruz and its people. Rev. J. Atkin and a native teacher were also killed, and, lastly, Commodore Goodenough, when on a mission of humanity to the natives of the same islands, died by their hostile arrows. As in the Hawaiian Islands, in Samoa, Fiji, the New Hebrides, and the Banks group, " the blood of the martyrs in the Santa Cruz Archipelago and in the Solomon Islands will also be the seed of the Church, and the Melanesian Mission will reap the harvest." Already sheaves have been gathered, and Bishop Selwyn, in his report for 1888, says that Santa Cruz, although as yet without many Christians, is open and friendly to mission work, and the erection of a cross on the spot where Commodore Goodenough was killed proves how completely the people have accepted the proffer of peace and friendship. In 1888, 17 Santa Cruzians were under instruction at Norfolk Islands. The report of the mission for 1888 (the latest received) shows 766 baptisms, 96 confirmations, 83 stations, 145 teachers, and 2,514 scholars. Mela Scithali, a town in the Tuticorin district, Madras, India. Station of the S. P. G. ; 1 missionary, 7 native workers, 16 out-stations, 197 church-members. Mclkaoii, a district of Cochin, India. Sta tion of the C. M. S. ; 3 churches, 1 native pastor, 541 communicants, 222 scholars. Iflellawf, a town in Lower Egypt. Mission out station of the United Presbyterian Church of America (1872); 2 native workers, 42 church- members, 1 school, 50 scholars. Ifleliiattan, a town in the Ncgapatam dis trict, India. Station of the Wesleyan Methodist Missionary Society (England); 1 missionary, 86 communicants, 570 scholars. MELORANE 63 MENNONITE MISS. SOO. Ifleloraiic, a town in the Transvaal, South Africa. Station of the Herrraansburg Missionary Society. Memikaii, a village west of Oroomiah, Persia, on the border of^Turkey and Persia. At various times missionaries from Oroomiah have been stationed there for work among the moun tain Nestorians, but the work has been chiefly conducted by the native church and pastor. Tlrndi, a mission in West Africa, in the Meudi country, on the coast near Sherbro Island, lying between latitude 7 and 8 north, and longitude 10 and 13 east In 1839 a Spanish slaveship called the " Amistad" was captured by the United States off Long Island. Forty-two Africans were found on the vessel, of which they had taken possession, and they were committed to jail on the charge of murder made by the Span ish captain. Anti-slavery men were aroused in their behalf, a committee was appointed to raise the funds and right the case in the courts, and finally the slaves were declared free by the order of the Supreme Court of the United States in March, 1841. The committee was then em powered to return them to Africa and settle them as a colony, and with the funds in hand to establish a mission among them. The party, consisting of the Africans and two missionaries (one married), landed at Freetown, Sierra Leone, in January, 1842, and soon after a site was occupied near the village of KaMendi, on the Little Boom River. After their depar ture the "Amistad" committee was merged into the Union Missionary Society, which after wards was united with two other kindred so cieties to form the American Missionary Asso ciation. In spite of the war which broke out in 1845 in the Sherbro country and continued several years, the mission prospered, and in 1849 the church, organized in 1845, numbered 40 members. Through the mediation and wise counsels of one of the missionaries the war was finally brought to a close, and peace was once more known in the Mendi country. From that time till 1853 the work prospered, reinforcements of missionaries arrived, and a station was estab lished at Tecongo. Tissana on the Big Boom River, Good Hope on Sherbro Island, and Avery Station in the Bargroo country, were successively opened as mission stations, the latter being in a most healthy location and hav ing an industrial school connected with it. The mortality among the missionaries was so great that Africans or descendants of Africans were thought to be the best for the work, and a body of missionaries sailed in 1877, and an additional party of two Fisk University graduates, with their wives, was sent out in 1878 ; all of these took at once a vigorous part in the work. In 1883 the American Missionary Association withdrew from its work in Africa. The Mendi mission was offered to the A. B. C. F. M., but on their declination it was transferred to the United Brethren in Christ, whose mis sionaries had long been laboring in close prox imity to the mission, and the mission is now in their hands. (For present condition of the work see Shaiugay.) Mendi Version. The Mendi belongs to the Negro group of African languages, and is spoken by the Mendi tribe, near Sierra Leone. The Rev. J. F. Schon, of the Church Missionaiy Society, translated I lie four Gospels, aided by a native of the Mendi country, named Harvey Ritchell. The version, for which the alphabet of Dr. Lepsius has been adopted, was published at the request of the Church Missionary Society by the British and Foreign Bible Society in 1870. In addition to the Gospels, the Bible Society printed in 1871 the Acts of the Apostles, which the Rev. H. Johnson, a native African clergyman, had translated for the Church Mis sionary Society. In 1872 the Epistle to the Romans was added to the already published parts of the New Testament. The four Gospels were on exhibition at Calcutta. Meiidoza, South America, capital of Men- doza, a southwestern province of Argentine Republic, surrounded by several canals, one of which traverses the town, and the banks of all of which are fringed with poplars. Every available spot of land in the vicinity is highly cultivated. Population, 8,124. Mission circuit of the Methodist Episcopal Church (North) ; 1 ordained preacher, 1 unordained preacher, 81 church-members. HEemioiiitc Missionary Society (De doopsgeziude Vereeniging). De doopsgezinde Vereenigingtot bevorderung van Evangeliever- breiding, or, as it is generally called, The Mennouite Missionary Society, was founded in Amsterdam in 1840 and works, according to its last annual report, March 31st, 1889, in the Dutch colonies in the East Indies, maintaining one station at Pakanten, Sumatra, and one at Mergaredja, Java. The coast-lands of Sumatra, mostly low, swampy, hot, but extremely fertile, are in habited by Mohammedans who, as shown by a number of temples now falling into ruins, have been converted from Buddhism. On the pla teaus in the interior heathen savages are found who were not wholly subdued by the Hollanders until 1878. The Rhenish Missionary Society has a great number of flourishing stations both among the Mohammedans and among the heathen. The Mennonite station, Pakanten or Huta Bargot, situated at the head of the Batany Gadis River, was founded in 1871, and has gathered a congregation of about 200 Chris tians, principally from among the Moham medans. An out-station will probably very soon be established in the vicinity of Pakanten. Java, "the pearl in the crown of Holland," was heathen throughout when, in 1594, the Dutch expelled the Portuguese and built Ba- tavia. Now it is Mohammedan throughout, in spite of the exertions of the Christian mission aries. The population consists of 13,000,000 Javanese, into whose language the Bible was translated by Guericke in 1856; 8,000,000 Sun- danese,into whose language the New Testament was translated in 1878;" 3, 000, 000 Madureses and Malayans, 207,000 Chinese, and 33,700 Europeans. Most of these people are lively and alert, and the country they inhabit is one of the most luxuriant spots on the globe. But the constitution tinder which they live makes progress an impossibility. According to this constitution the Dutch Government is the sole proprietor of the soil. It gives to each native, when he comes of age and can marry, a rice- field or a coffee-garden, for which he as tenant must pay a certain rent or he will be sent to the MENNONITE MISS. SOC. 64 MERSINU galleys. What surplus lie raises above the reut is his, but he is not allowed to sell his B-oducts to anybody but the agents of the utch Government, and the price which they give is fixed in Amsterdam. In a good year the Dutch Government draws a revenue of about 50,000,000 fl. from Java, for which the Hollanders have built their railroads. In a bad year the natives are left to die like fish in a dried-up stream. This system, which is nothing but a clumsily masked slavery, explains with sufficient plainness why the natives have sought refuge in a stagnant Mohammedan fatalism, though Christianity was offered them. In this teeming population of about 25,000,- 000 people there "are at present 23 Christian mis sionaries at work under the direction of 1 German and 8 Dutch societies, and it is esti mated that they have made about 10,000 con verts among the natives. The Meunouite station at Mergaredja has 99 members and 5 out-stations : Teyalamba with 64 members, Kedung-pendjaliu with 147, Bondo with 46. Bangutawa with 30, and Japara with 2 in all 388 members. The New Testament, translated by the missionary Jansz, has already been printed, and a translation of the Old Testament is in preparation. Mciiiioiiitcs, Foreign Missionary Society of. Headquarters, Milford Square, Penn., U. S. A. The mission work carried on by the Mennonite General Conference of North America is solely amongst the Cheyenne and Arapahoe Indians in Indian Territory. The work was begun during the summer of 1880 by S. S. Henry, sent out under the auspices of the Meuuonite Mission Board, elected by the General Conference. A mis sion station was first established near the Cheyenne and Arapahoe agency at Darling ton, I. T. A mission-house was built and an industrial boarding-school for young Indians established. In February, 1882, this mission- house was destroyed by fire and a larger and more substantial dwelling erected in its place. A year or two later another station was opened, about 55 miles northwest of the first, at Cantonment, I. T. Here also a school was started similar to the one in Darlington. Both have been carried on since and are well filled with pupils. Besides these two stations another is to be established near the Washita River about 60 miles southwest of Darlington, where a day- school is to be opened in connection with other mission work. In addition to the schools in In dian Territory, the Board maintains a govern ment contract school for Indians at Halstead, Kansas. Besides the missionaries and their wives there are a number of male and female helpers, among whom are several natives. One great drawback to the work is the sickly condition of the Indians, many of the most promising of the young men being called away by death when about to enter upon careers of usefulness. There are 3 Sabbath-schools with a total attend ance of 125, and 2 places for stated preaching, though as yet no churches have been organized. Mercara (Merkara), a town of Coorg, In dia, 67 miles west of Seringapatam. 72 miles northeast from Kannanore, 155 miles south west of Bangalore. A pleasant town, com paratively well built and well kept. Climate cool, damp, healthy. Population, 6,227, Hin dus, Moslems, Christians, etc. Mission station Basle Missionary Society; 2 missionaries and wives, 4 other helpers, 58 communicants, 1 out-station, 2 schools, 55 scholars. Merjjaredja, a town of Java, East Indies. Mission station of the Mennonite Missionary Society (Holland); has 99 church-members anil 5 out-stations with 388 church-members. Meriam, William B., b. Princeton, Mass., U. S. A., September 15th, 1830; gradu ated at Harvard University 1855; Audover Theological Seminary 1858; ordained November 2!)th of that year; sailed as a missionary of the A. B. C. F. M. January 17th, 1859, for Turkey, reaching Smyrna February 22d, Adrianople April 2 ^d. After spending a few months at the latter place in studying Turkish, he went with Mr. Clark to the new station of Philip- popolis, where he remained till his death. Re turning from Constantinople with his wife he was met by five mounted brigands, and as he was alighting from his horse he fell, pierced by two balls in his right side. His death was al most instantaneous. Mrs. Meriam proceeded with the body to Philippopolis, where the fu neral took place July 5th, 1862. Then fol lowed a long and tedious struggle to bring the murderers to justice. Every conceivable ex cuse for delay was brought forward by the Turkish Government, but at last a conviction was secured, and the men were executed. This was a matter of special moment, as it was one of the few instances where Moslems have suffered the death penalty for the murder of a Christian, and the prompt, energetic action of the American Legation, supported by the Eng lish Consul, undoubtedly did much to insure the safety of Americans in travelling through the country. The universal esteem in which Mr. Meriam was held by ail who knew him made his loss widely felt, and attracted the notice of miny to the action of the govern ment. Merrick, James layman, b. at Mun- son, Mass.. U. S. A.; graduated at Amherst College 1830, and the Theological Seminary, Columbia, S. C., 1833; ordained as a missionary to Persia 1834, and arrived at Tabriz 1835. After laboring among the Mohammedans for two years he joined the Nestorian Mission at Oroomiah. He returned to America in 1845, and became pastor of the Congregational Church at Amherst, where he died in 1866. He was well versed in Persian, Arabic, Hebrew, Turkish, Greek, Latin, and French. He was interested in the Persian language and litera ture, and bequeathed his property for the for mation of four Persian scholarships in Amherst College and Columbia Seminar} . He published "Life and Religion of Mohammed," translated from the Persian; "Keith s Evidences of Prophecy, " translated into Persian ; " A Friend ly Treatise on the Christian Religion," and a full work on Astronomy, left in manuscript and translated into Persian. Mersine, a city on the southern coast of Asia Minor, about 30 miles from Tarsus. Originally a mere landing-place for steamers to receive the merchandise brought by caravans from Southern Asia Minor, it has become a port of considerable importance. It lies very low, and is very malarious, so that the better class MERSINE 65 METHOD. CHURCH, CANADA of the inhabitants reside in villages on the slope of the mountains a few miles distant, at least through the hot summer mouths. The population includes representatives of every race on the border of the Mediterranean. The greater part, however, are of the Nusairyeh sect, and speak the Arabic language. Mission work was commenced by the A. B. C. F. M. missionaries at Adana, and a small congregation was gathered. Later the Re- formed^Presbyterian or Covenanter Church of America transferred the Rev. David Metheuy, M.D., to this place from Latakiyeh, and he commenced work among the Nusairyeh. Flourishing schools have been started, and the work is progressing, although the mission aries have been compelled to remove their resi dence to Tarsus and Adana on account of the prevalence of fever. Mesopotamia, originally the country " between the rivers," i.e., the Tigris and the Euphrates. It is not now a political division, and the term is used differently by different writers, but in general it may be said to include the whole plain of the valley of the Tigris from Mardin in the north to Bagdad or even Bassora on the south, and from the Euphrates on the west to the Zagros Mountains of the Persian border on the east. It comprises the cities of Mardin, Jezireh, Mosul (Nineveh), Suleimaniyeh, and Bagdad. The land is extraordinarily fertile, and even now if properly cultivated would yield a wonderful increase. The population are chiefly Arabs and Christians of the Jacobite and Chal- dsean sects. The Koords live mostly on the mountains, and come into the plains for their winter pasturage. Mission work is carried on by the A. B. C. F. M. (see Eastern Turkey and Assyria missions of that Board), with stations at Mardin and Mosul. The Presbyterian Board (North) is enlarging its work among the Syriac Nestorians, found in large numbers near Mosul and extending up the valleys of Koordistan. The C. M. S. has a missionary at Bagdad. Mctaremba, station of the Wesleyan Methodist Missionary Society in the Galle dis trict, Ceylon; 1 chapel, 1 missionary, 25 com municants, 257 pupils. Methodist Cliurcli in Canada, Mis sionary Society. Headquarters, Toronto, Canada. The Missionary Society of the Meth odist Church was organized 1824. At that time, in addition to work among the white settlers, some efforts were being made to reach the scattered bands of Indians in Ontario with the gospel message, and it was with a view of extending the work that the Society was formed. The income for the first year was less than $150. Nearly 66 years have passed away, and the missionary force of the church now num bers some 596 persons, including missionaries, teachers, interpreters, and native assistants, but not including their wives. The field of operation has extended until it. includes the whole ol the Dominion. Newfoundland, Ber muda, and Japan, while the income has in creased to over $215,000. This includes both Home and Foreign work, and the entire fund is administered by one General Board. Although there is but cue fund and one management, the work itself is divided into several distinct departments. The Home work (called Domestic missions) embraces all the dependent fields of the church among the Eng lish-speaking people throughout the Dominion, in Newfoundland and Bermuda. These fields are 396 in number, with 416 missionaries and 40,376 communicants. The expenditure on the Home work last year was a little over $87,594. This department of missionary effort is con stantly changing, inasmuch as every year some of the Home missions become self-sustaining charges, while on the other hand new fields are being constantly added, especially in the new settlements of the older provinces, in the north west, and British Columbia. The Indian missions are in Ontario, the Northwest, and British Columbia. They are 44 in number, with 43 missionaries, 20 native assistants, 28 teachers, and 12 interpreters, or a total missionary force of 103. The number of communicants is 4,697. There is a large In dustrial Institute at Muncey, Ontario, where about 100 Indian youth of both sexes are edu cated and trained in various industrial pursuits; also a Home for Indian girls at Port Simpson, B. C., and an Orphanage at Morley, N. W. T. There are two Industrial Institutes being or ganized in the Northwest, which it is hoped will be in operation in the near future. The expenditure on the Indian work last year was $48,508. The results of mission w r ork among the Indians have been of the most encouraging kind. Whole tribes have been reclaimed from barbarism and superstition, and many of them walk worthy of their high calling as followers of the Lamb. A significant illustration of the value of these missions is found in the fact that not one member or adherent of the Methodist Church among the Indians, nor, so far as is known, of any Protestant mission, was implicat ed in the revolt that occurred a few years ago. The French missions are entirely in the prov ince of Quebec. They are 6 in number, with 6 missionaries, 4 teachers, and several colpor teurs. Buildings to accommodate 100 pupils of both sexes have been erected at a cost of $40,000 in the suburbs of Montreal, and this Institute bids fair to be a powerful agency for good. The work among the French is pecul iarly trying and difficult, but is not without many encouraging signs. Unquestionably, Quebec is the great problem in Canada s future; but the problem will be solved, if at all, along evangelical rather than political lines. The only Foreign work of the Methodist Church is in Japan. This mission was begun in 1873, when two men were sent to the field. At the present time there are 14 missions, with 51 missionaries, 29 of whom are native assist ants. The expenditure last year on this branch of the work, was over $23,987. Over five years ago a college was established in Tokyo, designed as training-school for a native ministry, and also to afford a good education, under Christian auspices, to young men who might be disposed to avail themselves of its advantages. So popular did this school be come during the first year, the building had to be enlarged, and the latest reports show about 200 young men on the register, and the work of the school limited only by the extent of the buildings and the number of teachers on the staff. The Woman s Missionary Society of the Methodist Church is also doing good work in Japan. They have an excellent ladies school in Tokyo, which is patronized to the full capac METHOD. CHURCH, CANADA METH. EPIS. CHURCH (NORTH) ity of the buildings and staff. They have also charge of two schools supported by the natives, one at Kofu, and the other at Shidzuoka. These schools are not only valuable as an educational force, but are centres of growing evangelistic power. A few years ago the church had a providen tial call to begin work among the Chinese of British Columbia. There are now 3 missions, 2 missionaries, and 6 teachers. There are 76 communicants. Commodious buildings have been erected in Vancouver, and a site in Victoria secured, on which buildings are being erected. Methods in raising and disbursing funds. In this, as in other matters, the Society proceeds upon the connexional principle. It is not left to the voluntary action of individual congrega tions to raise or expend money for missionary purposes, but in every congregation collections and subscriptions are taken once a year for the missionary work of the church. The usual custom is for missionary sermons to be preached and a public meeting held at which information from the Annual Report is presented, and the claims of the mission urged upon the people. The sympathy and co-operation of the young people are also utilized, and from this source alone nearly $28,000 came into the treasury last year. The amounts collected are for warded from time to time to the General Trea surer, and payments are made in accordance with the amounts fixed by the General Mission ary Board. In regard to disbursements, there is a General Board of Missions representing the whole church, which meets annually in the mouth of October. They have before them tabulated reports from every district in the connexion, giving the name of each mission, the amount which it is proposed to pay to the missionary, the amount which the mission is able to raise for this purpose, and the grant recommended from the fund by the district meeting. These reports are carefully scrutinized by the Mis sionary Board, and grants are then made on the basis of the preceding year s income. It may be safely said that the missionary cause has a stronger hold upon the sympathy and liberality of the Methodist Church than any other interest. Conviction is growing that missions are not a side issue, but the main question, and that blessings upon the home churches may be expected just in proportion as they are faithful to the Master s command to preach His gospel "to every creature." The signs of the times all indicate the approach of a great missionary revival, and a speedy and large increase in missionary givings, as well as a large extension of the missionary field, are confidently anticipated. Ittetliodist Episcopal < hni < h (\~ortli), U. S. A. Missionary Society. Headquarters, 150 Fifth Avenue, New York, "X. V , U.S.A. As in so many cases, the impulse for the formation of this Society came from an incident of church work. A drunken negro (John Stewart) in the town of Marietta, O., on his way to the river to drown himself, was ar rested by the voice of .Marcus Lindsey, a noted Methodist preacher of his day. The sermon resulted in his conversion. A n impulse who will say it was not the same that sent Paul to Macedonia? moved him to bear his message among the savage tribes of the Northwest. He readied the Wyandotte Agency. His simple story touched the heart of the agent, and his preaching resulted in the conversion of several chiefs and a number of the people. This work, demonstrating the gospel to be the power of God unto salvation of those savage tribes, stirred the entire church, and was among the leading agencies which led to the organization of the Missionary Society. Nathan Bangs, Joshua Soule, and other leaders of the Methodist churches in the city of New York, after earnest counsel and prayer, decided that the time had come when American Methodism should join in the organized missionary movements for the con version of the human race. The \Vc-~h y:m> of England had organized a society. The Baptisis and Congregatioualists of this country had en tered the mission field, and like responsibilities rested on the Methodist Episcopal Church. At a meeting of the preachers of the Method ist Episcopal Church in New York City, held in 1818, the Rev. Laban Clark proposed the organ ization of a Bible and Missionary Society iu the church of which they were members. The sub ject having been fully discussed, the formation of such a society was resolved upon, and Messrs. Clark, Nathan Bangs, and Freeborn Garrettson were appointed a committee to draft a consti tution, which was approved by the Preachers Meeting, and subsequently submitted to a pub lic meeting of members of the church and friends of the missionary cause convened by the Preachers Meeting,and held in the Forsyth-street Church, on the evening of April 5th, 1819. The constitution was adopted, and " The Missionary Society of the Methodist Episcopal Church " was organized, with Bishop McKendree as its first president, Rev. Thomas Mason as secretary, and Rev. Joshua Soule, treasurer. The objects of the Society are charitable and religious; it is designed "to diffuse more gener ally the blessings of education and Christianity, and to promote and support missionary schools and Christian missions throughout the United States and Territories, and also in foreign coun tries, under such rules and regulations as the General Conference of the Methodist Episcopal Church may from time to time prescribe." Until 1844 the Society represented all the churches of the denomination. In that year, however, a division was made, and the Method ist Episcopal Church (South) was formed, and established its own Missionary Society. Constitution inl Or</(t nizntion. The Missionary Societ} of the Methodist Episcopal Church (North) is really the church itself act ing through its various forms of organization. These will require special definition. First, the General Conference is composed of delegates from the different annual conferences. These delegates are ministerial and lay. The minis terial delegates consist (1890) of one delegate for every 45 members of each annual confer ence; the lay delegates of two laymen for each annual conference, except that when a confer ence has but one ministerial delegate, it shall be entitled to no more than one lay delegate. Sec ond, the annual conferences are composed of not less than twenty effective members, that is, of ministers iu a certain territorial district. Of these there are now (1890) one hundred and eleven. The General Conference for the prosecution of its missionary work appoints two bodies, one METH. EPIS. CHURCH (NORTH) 67 METH. EPIS. CHURCH (NORTH) a Board of Managers, and the other a General Missionary Committee. The Missionary Committee is composed of the bishops, as ex - otiicio members, one rep resentative from each of fourteen districts, and the secretaries and treasurers ;. also fourteen members of the Board of Managers. The Board of Managers is composed of the bishops as ex-officio members, thirty-two lay men, and thirty-two travelling ministers of the church elected by the General Conference. The General Conference meets once in four years; the General Missionary Committee once every year, and the Board of Managers monthly, or oftener, as may be required. Originally the Missionary Society was com posed of members who had contributed a cer tain sum, not less than $20 at one time, to the funds of the Society, and who had the right of voting at the annual meetings. When the char ter was changed, and the General Conference assumed the supervision of the missionary work, the system was continued of acknowledging as members, honorary managers and patrons, those who contributed not less than $20 to $150, or $500, respectively, at one time. This mem bership is practically merely honorary, though honorary managers and patrons have the right of attending the meetings of the Board of Man agers, but do not vote. The Gene:al Missionary Committee deter mines what fields shall be occupied as foreign missions, the number of persons to be em ployed in them, and the amount necessary for their support ; it also determines the amount which each bishop shall draw for the domestic missions of the conference over which he shall preside. The appropria tion of money rests entirely with the Gen eral Missionary Committee, except that the Board of Managers may provide for any unfore seen emergency that may arise in any of the missions, and meet any demands to an* amount not exceeding $25,000. Wherever a foreign mission is organized into a conference, they re ceive the notice of appropriations directly from the General Missionary Committee. Wherever missions are not thus organized as a conference, they receive their information of appropriations through the Board of Managers. For those missions that are organized as a conference the Board of Managers acts simply as the executive body of the Missionary Committee. All funds, however, for all missions pass through the hands of the Board of Managers, who account to the General Missionary Committee, and they to the General Conference. Each mission, whether it be organized as a conference or not, is divided into districts over which certain ministers are appointed by the bishop as presiding elders, who superintend the work of that district and are in a sense sub- diocesan bishops. Whenever any appropriation is made to a mission, whether it comes directly from the General Missionary Committee to the mission as a conference, or from the Board of Managers to the mission, the bishop calls together the members of the conference in annual meeting, and the amount of money appropriated by the General Committee or the Board of Managers is apportioned among the different stations or de partments of missionary work. The bishop has the right of veto over the decision of the annual conference. Development of Foreign Work. 1. Africa. In March, 1819, President Monroe ap proved an act of Congress by which all Africans recaptured from slavers should be restored to the coast of Africa and committed to the care of agents of the government of the United States. The depot of the United States for this purpose determined also the selection of the same section by the Colonization Society, and that, in turn, determined the location of the first Metliodist mission at Sherbro, Liberia, in 1820. The utter untitness of Sherbro became apparent in a few days, in the general prostration by fever and the speedy death of numbers, includ ing two of the agents. The fragment of the colony returned disheartened to Sierra Leone. In November, 1821, Dr. Eli Ayres was instruct ed to visit the survivors and proceed down the coast in search of a new location. The party went about 250 miles until they came to a high point of laud called Cape Montserrado. With address and firmness they secured by purchase a valuable tract, including the cape, consisting of 36 miles along the shore with an average breadth of two miles. They paid in exchange goods worth about f 300. On April 28th, 1822, the emigrants passed over and occupied the cape, having, however, to meet and overcome the hostility of the natives, who had repented of their bargain. Mr. Ashmun arrived the fol lowing August and became the instrument of giving form and permanence to Liberian insti tutions. He established a civil polity, pur chased additional land, and in fact founded Monrovia. We now have, as a result, the Re public of Liberia. Melville B. Cox, the first foreign missionary of this Society, arrived at Monrovia, March 7th, 1833. He entered heroically upon his work, but was very soon prostrated (April 12th) by the African fever. On June 26th he made his last record in his journal, and expired July 21st, having uttered these words: "Let a thousand fall before Africa be given up." Re-inforce- meuts arrived on January 1st, 1834, and on the 10th was organized " The Liberia Annual Con ference," which was also constituted a temper ance society. The Rev. John Seys was appointed super intendent, and arrived October 18th, 1834. He was born on the island of Santa Cruz and had lived and labored on fifteen of the West India Islands; he was thus better adapted to the African climate. Under his superintendency the work rapidly advanced, not less than 10,000 pagans having put themselves, during the year, under the care of the colony. The important acquisition of a thoroughly educated physician was enjoyed by the colony in the ar rival (October, 1836) of Dr. S. M. E. Goheen. The selection of Jackstown, Junk, Siuoe. and Boporto, in 1857, as missionary stations indi cates the enterprise of the mission. The little host were pressing far down the coast and into the interior. It had now 15 missionaries, besides Dr. Goheen, and 7 school-teachers, in structing 221 pupils; it had 6 Sabbath-schools with 300 scholars. The next year there were 17 missionaries, 10 teachers, a physician, a mis sionary steward, and a printer; and the church numbered 421 members The mission als_o en tered upon the work of publication, issuing a bi-monthly named " Africa s Luminary." The next year the "Liberia Conference Seminary" was opened, and the superintendent obtained METH. EPIS. CHURCH (NORTH) 68 METH. EPIS. CHURCH (NORTH) permission and aid from the Board to erect a saw-mill and a sugar-mill, there being neither in the colony. In addition to these the " White Plains Manual Labor School " had been success fully instituted to teach agriculture and various kiuds of handicraft to the natives. In 1839 the Heddington station was blessed with a great revival, the first-fruits of a harvest of souls from the natives, among whom was King Tom himself. At this time arose a series of difficulties with the government, and although the mission was completely exonerated from all blame, it was for a long time subject to annoyances from the government and the Colonization Society. Worse than these, however, were the dissen sions between the missionaries themselves, which led to the dismantlement of the mission for a time. Matters were soon adjusted, and the work was taken up with renewed activity. Tours into the interior were undertaken, and new stations were established at various points. Bishop Levi Scott visited Africa in 1853, and met one of the great needs of the work by or daining the preachers in the field. The Liberia Confereuce(January, 1858)elected Francis Burns to the bishopric, and he proceeded promptly to the United States for ordination. He was suc ceeded by Bishop Roberts, after whose death no "missionary bishop" was chosen to succeed him, and Bishops Burns and Roberts are the only colored bishops the church has had. Bishop Haven, arriving at Monrovia Decem ber 16th, 1876,made an extensive tour among the mission stations, greatly encouraging the labor ers and stimulating the work. The General Conference of 1884 placed all the mission work in Africa under Wm. Taylor, who was elected and ordained as "Missionary Bishop for Africa." (See Bishop Taylor s Mis sions.) In 1887-8 there were probationers, 161; full members, 2,641; local preachers, 60; churches, 36 (value, $31,000); Sabbath-schools, 40; officers and teachers, 376; scholars, 2,342; collections, $1,270. 2. South America. The Rev. Fountain E. Pitts, appointed by the bishops (who were recommended by the Board to make the ap pointment which the General Conference had advised), sailed July, 1835, to South America with the view of examining fields for the estab lishment of mission-stations. His report recom mended the establishment of missions at Rio de Janeiro and Buenos Ayres, where the American and English residents had especially encouraged the work. At the latter place he rented and furnished a room, and began preaching to the people. BRAZIL. At Rio de Janeiro Mr. Pitts formed a small society of religious people, with a promise that a pastor should be sent at no dis tant day. Rev. Justin Spaulding, by appoint ment, went to Rio, sailing in March, 1836, and Rev. John Dempster, appointed to Buenos Ayres, sailed in October. There were indications that the grasp of Rome upon Brazil was rapidly loosening. The pope had refused to acknowledge a bishop ordained in Brazil, and the prince regent, in a speech before parliament, more than intimated that they could get on quite well without the pope s approbation. The message proved very pop ular. There was a large English-speaking pop ulation who welcomed the missionaries. The Bible could be distributed, and the American Bible Society and the British and Foreign Bible Society generously supplied Spanish and Portu guese Bibles and Testaments for this purpose, the people eagerly receiving a book which, until recently, had been interdicted. Mr. Spaulding rented and fitted a private room for public worship, and gathered a congregation. In November, 1837, Rev. Daniel P. Kidder and R. M. McMurdy, a local preacher, and wife, as teachers, sailed from Boston. Mr. Kidder en tered upon extensive itinerations, preachiug and scattering Bibles and tracts as he journeyed. In Rio the work grew; a Sunday-school was be gun, and larger accommodations were needed. There were there 1,000 priests, but rarely was prayer or sermon heard in the language of the people. No interest was taken in the advance ment of education, morality, or religion. Not one in five hundred of the natives had seen a Bible. The hostility of the Roman priests was awakened, and the superintendent (Mr. Spauld ing) was subjected to every possible annoyance and hindrance. Journals and pamphlets were issued dealing in vituperation, violent abuse, and perversions of historic truth as against Protestantism and Methodism. But these ef forts were short-lived and served to advertise the mission. The missionaries claimed their rights under the toleration act of the constitu tion. So eager were the people for the Scrip tures that it was at first feared there was a general plan to secure copies to destroy them, but it was found that nearly every copy was appropriately used. Preaching services were held also on decks of vessels for the benefit of the thousands of seamen who frequent the har bor of Rio. Excursions to various points were undertaken, at different times, by Messrs. Spaulding and Kidder, the latter going alone to more distant parts, he being the first Protes tant minister to visit San Paulo. In the interior a liberal padre declared that Catholicism was well-nigh abandoned, and that infidel principles and infidel books had, for the most part, taken its place. Mr. Kidder extended his visits to An- dradas, to Santos, northward to Bahia, Maceio, Pernambuco, Orliuda, Maranham, and Para. Through financial embarrassment the Board abandoned Brazil at the close of 1841, and the field is now occupied by the missions of the Presbyterian Boards and of the Methodist Epis copal Church (South). BUENOS AYRES AND MONTEVIDEO. The first Protestant worship in the city of Buenos Ayres was held by Mr. James Thompson, a Scotchman, at the home of Mr. Dickson, an English gentleman, on Sunday, November 19th, 1820. These private meetings were continued for two years, and the first Sunday school was opened on March 23d, 1821. In October, 1823, Messrs. Brigham and Parvin, who were Presby terians, arrived from the United States. They re-established preaching March, 1824, at the house of Mr. Tate. Mr. Parvin opened a Sun day-school, in which was a class of Spanish children taught by an American named Gilbert. This work excited great interest in the city, but was discontinued in 1836. Just as Mr. Torry was closing his labors (1836) Mr. Pitts arrived in the field, and from the time of his arrival the missionaries of the M. E. Church have been the sole representatives of American Protestantism in this part of South America. The mission was reinforced, and the interest METH. EPIS. CHURCH (NORTH) METH. EPIS. CHURCH (NORTH) rapidly increased until the place of assemblage could not contain the worshippers. The Board appropriated $10,000 for the erection of an edifice, and $1,500 was subscribed in Buenos Ayres. Rev. Wm. H. Norris arrived at Montevideo October 12th, 1839, and found two opposing armies within a few miles of the city, and the garrison fully manned. Not being able to land, Mr. Norris held his first services on a vessel in the harbor. An important step forward was secured when he obtained from the governor a decree authorizing the consuls of England, Sweden, and the United States to erect a tem ple which may serve for the exercise of the worship of their countrymen, as also for the establishment of a public school for the children of the same nations." In October, 1841, the debt of the Society compelled the recall of the missionaries from Montevideo, and the work was retarded in Buenos Ayres by the terrible confu sion, violence, robbery, and slaughter in that city (1840). " During this reign of terror a sepulchral gloom veiled the city." Mission work was resumed in Buenos Ayres in December, 1842, upon the return of Mr. Norris, for whose sup port the people bad pledged $1,000, petitioning for his return. On January 3d, 1843, the new church was dedicated and the Sunday-school reorganized. During the greater part of Mr. Norris s term of service a bloody civil war raged in the country. New laborers continued to strengthen the mission and school work, and during the super- intendency (13 years beginning February, 1856) of Rev. Wm. Goodfellow the city was twice besieged, once visited by yellow-fever, twice decimated by cholera, and once shaken fearfully by a foreign war ; but conversions continued and prosperity increased. In 1860 the work was extended by cottage prayer-meetings and Bible- read ings. John F. Thompson, after years of preparation in the United States, returned, ably equipped for the work in Buenos Ayres and Montevideo, and confronted with great success the errors and superstitions of Romanism and infidelity by de livering lectures on "Evidences of Christianity, Darwinism, the Elements of National Progress, and other themes of world-wide or local inter est." On a notable occasion of a public discus sion between Mr. Thompson and a padre, Man- sueto, presided over by Don Ambrosio Velazio, L.L.D., a prince among jurists, Mr. Thompson appealed to the crowded audience to decide be tween the two (for Father Mansueto had before declared he would accept the people as his judges) ; and when Mr. Thompson said. " I ask all those who think Father Mansueto entitled to the name of conqueror, to rise," not a man stood up. But when he said, " I now ask those who think he is not entitled to that name to rise," apparently every man in the house was instantly on his feet ; and about 200 followed the padre fourteen blocks to his own door, loudly expressing their disapprobation and contempt for the manner in which he had treated Mr. Thompson and conducted the controversy ; for he had publicly caricatured Mr. Thompson when he was ill and absent, and had offered to settle the controversy by a bet. In Rosario (1864) after the visit of Rev. Thomas Carter a church was erected, the English and Spanish citizens contributing $1,800 in gold, and friends in Buenos Ay res giving $1,200 more. So this church was reared without aid from the missionary treasury. An important part of the work here is that which is done in a Protestant educational institution. Rosario is the headquar ters of higher education for the whole province. India. In 1852, $7,500 was appropriated to the work of opening a mission in India. It was not, however, until 1856 that a beginning was actually made. The Rev. Wm. Butler, a native of Ireland, who had for four years before his appointment to the India field been laboring in the United States, arrived in Calcutta on Sep tember 25th, 1856. After most careful investigation and much conference with others more familiar with India, the Northwest seemed to be the most needy and promising field. " Our field," wrote Dr. Butler, is the valley of the Ganges with the adjacent hill range, a tract nearly as large as England, being nearly 450 miles long, with an average breadth of 150 miles, containing more than 18,000,000 people." On his way to Bareilly (a city of 100,000), selected as mission headquarters, Dr. Butler was greatly favored by the American Presbyterian Church at Allahabad giving him as a native interpreter and helper Joel T. Jan vier, whom they had trained and educated, and who subsequently became the first native preacher of the Methodist Episcopal Church in India. A few native converts had been gathered in Bareilly through the zeal of an English chap lain, and religious services were at once begun. Before much could be accomplished the Mutiny" burst upon the country. A fortnight later, May 31st, 1857, the native soldiers in Bareilly mutinied, and attempted to assassi nate their officers and exterminate every for eigner in the city. Dr. Butler and family, with other civilians, and all the women and children connected with the English residents, were sent away to Nairn Tal, in the Himalayas. Scenes of fright and horror followed; yet after ex posure, hunger, racking travel, perils from wild beasts in the jungle, and constant appre hension of sudden death at the bands of assas sins, experiencing on occasion prompt deliver ance through prayer, they arrived in safety at Nairn Tal. Reinforcements for the mission arrived on September 22d, 1857, but were obliged to remain at Calcutta until the rebellion was over. The faithful Joel Janvier and his family were preserved, and found their way to Nairn Tal by way of Mussoree and the mountains. Mr. Josiah Parsons, who had been five years in the country in the employ of the Church Missionary Society, joined (with his wife) the missionaries at Naini Tal, and work was im mediately begun. During the summer of 1858 religious services in both English aud Hindu stani were held ; and a school for boys was opened in the Bazaar, and one for girls in one of the mission houses. In an admirable location a house, with a small tract of land, was purchased, a cliapel begun, the corner-stone of which was laid in October, by Major (now Sir Henry) Ramsay, who has continued a fast friend of the mission through all its history. Mr. Parsons,, who was soon joined by Rev. J. and Mrs. Humphrey removed January, 1859, to Morada- bad, which, early in the season, had been re- occupied by the English. Naini Tal was left in charge of Mr. S. Knowles and an English- brother who had been an English officer and had joined the mission in 1858. METH. EPIS. CHURCH (NORTH) 70 METH. EPIS. CHURCH (NORTH) The missionaries at Moradabad were soon sur prised by ;i deputation from the Mo/habec Sikhs, wlio begged tliem to visit their village, twenty miles away, and explain to their people the nature of the Christian religion. Some of them hail heard American Presbyterian missionaries preach at the great nu l/in on the hanks of the Ganges. I ef ore the mutiny, and had been deeply impressed. This opening Held was promptly occupied. Converts from these Mo/.habee Sikhs have been doing service at the large stations, and are also scattered through the mission as preachers, eatechists, colporteurs, and- teachers; those in their villages support themselves without aid from the missionaries. Up to 1871 eight-tenths of all the Christians in this mission were from these Sikhs. They are living in over 100 villages; their work is divided into eight circuits, each under a pastor, and all under an ordained preacher of the same class as the people. These pastors have an average of 15 villages each and receive a salary of about ten rupees a mouth; the ordained preacher in charge of all getting 35 rupees (about $17) per mouth The rule among the people is to pay toward the support of their pastors as much, at least, as they expended on their own religion before their conversion. Public preaching was begun March 18th, 1859, in the Bazaar at Bareilly by Dr. Hum phrey. On July 24th he baptized the first con vert (Zahur-ul-Huqq), Young men from the Sikhs came to Bareilly, worked for their food, and applied themselves to learning more of the Christian religion, and also to learning to read. The methods of work adapted to India were already indicating themselves. Public preach ing in the streets of towns and cities, and at great gatherings of the people, so common in India, at fairs or melas, seemed most important. It is not unusual to find two millions of people gathered at certain festivals by the sacred Gauges, for purposes of barter, and bathing, and for burning up some portions of the bodies of their deceased friends, to cast their ashes into the river. The missionaries also make tours through the country. There are no isolated houses. Agriculture being carried on co-operatively, the natives live in villages, and are easily accessible at the close of Any, when they can be gathered in the public square, which is left vacant for purposes of assemblage. After preaching, the people are invited to the tent for books and conversation. Many re spond, to whom, in the quiet of the cainp, the missionary gives careful instruction. Oudh. The wretched government of Oudh was swept out of existence by the British au thorities just before the "Mutiny," and the mission entered as a part of the new order of things at a time when Mohammedanism was broken and Christianity was politically trium phant. Much of the property of the mutineers had come into the possession of the British Government by confiscation, and was ready for disposal. In Lucknow, Commissioner Mont gomery (a noble Christian) made over the large grounds and buildings of the "Asfee Kotee" (which had belonged! to the Nawab of Oudh) for the use of the, missionaries. He had the premises thoroughly refitted at the expense of the government, and the mission entered, free of charge, into possession of property which cost about 40,000 rupees. .Missionaries began work in September, 1858; in November Mr. Pierce, Goel and Azim Ali had four preaching services, weekly, in the bazaars of Lucknow, a class-meeting, and two small schools . The soldiers were also included in their work. July, 1859, found two schools in the mission compound, one for boys and one for girls, and a third in the southern part of the city. Five missionaries arrived August ^Ist, 1859; they proceeded at once to the lirst general gathering of the missionaries, which took place at Lucknow. The " Boys Orphanage" began in September, 1858, in Lucknow (afterwards removed to Shahjehanpore), where children of those slain in the mutiny, or destroyed by the famine and pestilence that followed, were cared for by the missionaries. This year, also, at Bareilly a printing-office was fitted up and the issue of publications begun. This was the foundation of the "Mis sion Press" or " Book Concern," now at Luck- now, to which place it was removed in 1886. At Badaou a mission station was established in 1859, and premises for mission residence and school were purchased. Great scarcity followed a drought. Children were sold by their parents in the streets of the city for two or three rupees apiece. Men assaulted and pretended to rob others merely to get into prison, where they could be fed. Children were found whose protectors and friends had all perished of star vation. Many of these waifs were made over to the mission at various points. The gi Is were gathered together at Lucknow (1861) and constituted the " Girls Orphanage." From the lowest class of mehters (sweepers) were raised up efficient helpers, who, having been educated at the Theological Seminary, are now engaged in preaching the gospel in va rious mission fields. A valuable accession came from Mohammedanism. Mahbub Khan had been a teacher in a government vernacular school. As a boy he had been for a short time in a mission school in Sialkot. In terested in the search for truth he read all the Mohammedan books he could find, but his unrest continued. In that state of mind he wandered into a government school to ask the teacher if he had any books which could dispel a "fit of blues." The man replied he had only a New Testament which had been left by a missionary. Finding no other book, he took this to his home. He read; laid it aside; took it up again. The fifth chapter of Matthew interested him deeply. The beatitudes fas cinated him, and so did the simple narrative. While reading the account of the Saviour s sufferings, in Matthew, 27th chapter, a pro found conviction of the truth of the narrative and of the divinity of Christ came like a flash to his soul. He and his wife were baptized, several of his relatives following his example. The year 1870 marked an era of unprece dented success in the Badaon field: 149 adults and 66 children were baptized. In summing up the results of labor done during his six years of residence, Mr. Hoskius states that over 450 have been baptized, of whom 300 are communicants. In 1860 much attention was given to the Eng lish in Luckuow, and among the soldiers there was a continuous revival, and a chapel was built. At Moradabad (1860) Sabbath services were conducted in English and among the soldiers. METH. EPIS. CHURCH (NORTH) 71 METH. EPIS. CHURCH (NORTH> Shall jehanpore (an important post in Rohil- kund, near the borders of Oudh) was formally opened us a mission station October 1st, 1859, and a chapel was dedicated, January, 1861. In October, 1861, J. T. Gracey and wife ar rived, and were appointed to open the work at Seetapore, organizing the tirst school under the shade of a tree. January Isth, 1862, a mission school was opened in Haidarubad, and soon had 40 pupils. The war haviug occasioned the aban donment of large tracts in the province of Oudh, the government disposed of these tracts, and Dr. Butler was prompt to secure a section for the Christian village community, and the "grant" was named Wesleypore " pore" meaning place. This spot was the only one of equal size in all India where there was "not an idol, nor an idol temple, nor a Mohammedan mosque to be found," said the superintendent. There was also secured (1869) a tract or jungle of 887 acres. 12 miles east of Shahjehaupore, to pro vide homes for needy Christians, and within 50 days 25 families (95 souls) were settled in straw houses on this tract; better houses soon fol lowed, and also a chapel and schoolhouse. In 1872, when Mr. Thomas endowed the theologi cal school at Bareilly, this village was given by him as part of the endowment. In 1874 floods came and crops were destroyed, but the work went on. An industrial school was opened in Bareilly, July 16th. 1868, men and women manufacturing cloth, carpets, and furniture. A school was also kept up for the children, and so, while thousands were perish ing with hunger, these poor Christians were both clothed and fed. At the annual meeting (February, 1864), upon his resignation, Dr. Butler gave a sum mary of the work done: 9 of the most impor tant of the cities of India had been occupied; 19 mission houses built or purchased; 16 school- houses erected, and 10 chapels; 2 large or phanages and a publishing-house established; 12 congregations had been gathered, and 10 small churches organized; 1,321 youths were under daily instruction; 161 persons had at tained a Christian experience, 4 of whom had become preachers and 11 of them exhorters; $55,186 had been contributed in India for the work, and property accumulated worth $73, 188. Such were the results in so short a period. Gurwhal. The work here owes its origin to General Sir Henry Ramsay, who promised $1,500, with $25 monthly for current expenses, November, 1864. The government school in Streenugger was now offered to the mission and accepted. The year 1872 was made memorable by the establishment of a Theological Seminary, the donation of the Rev. D. W. Thomas amounting to $20,000, the largest sum ever given by a missionary, Eliphalet Remington, Esq., giving $5,000, to which the Board added $5,000. The India Conference was organized in 1864 by Bishop Thompson; and in January, 1877, Bishop Andrews presiding, the instructions of the preceding Conference were carried out by organizing a second conference in Hindustan; the former one to be styled the North India Conference, embracing the old mission field; the new one. South India Conference, covering the work under the superintendence of William Taylor. In 1886 the Bengal Conference was organized; and in 1889 the Malaysian Mission. EDUCATION has immense power in breaking down the idolatry of India, inasmuch as false science is every where wrought into the very fibre of their religious text-books and systems, and to this false science geography and astronomy are fatal. Lord Halifax was the author of the developed system which was embodied iu the great Educational Dispatch from the Court of Directors to the Governor-General of India, dated July 19th, 1854. Universities were estab lished at Calcutta, Bombay, and Madras; all other schools (private, government, or church) were to be affiliated with these universities and lead up to them. Among the important schools founded was the Centennial school of Lucknow, its history dating from the year 1866, the centennial year of American Methodism. Practically the Mohammedan ignores the con nection between religion and morality, hence the great need of religion in the schools. MEDICAL INSTRUCTION was begun by Dr. Corbyne, civil surgeon of Bareilly, who taught, 1868, a class of midwives who were in practice in that city. Dr. Humphrey had charge of seven different dispensaries, and gave treatment, during the year, to 24,652 out-door patients, 341 in-door, performed 21 capital operations and 411 minor ones, and the next year his patients exceeded 35,000. When his Highness, the Nawab of Rampore, was approached by a proposition to grant his premises, he arrested the conversation and promptly presented the estate as a free gift, to be used for medical purposes in behalf of women, Miss Swain, M.D., taking charge of the work. As is well known, almost the only possible means of reaching the women of India is through women missionaries, and it is of great conse quence that many of these should be possessed of the knowledge and practice of medicine. Amid all the magnificence of Mohammedan and Hindu rule, neither system contains one thought calculated to relieve the wants, mitigate the sufferings, or improve the condition of hu manity. Christian civilization, however, has dotted all India with schools, dispensaries, hos pitals, asylums, and almshouses. Prominent among these are the orphanages, with their schools and industrial departments; the children being required to spend five hours daily in school and three hours at their trades. THE MISSION PRESS was founded by Rev. James Walter Waugh, he beginning work in Bareilly (1860) with an antiquated hand-press and inferior material, himself having to boil the molasses and glue, and cast the inking rollers. In the course of five years, by taking in job- work, the business yielded a net profit of 5,000 rupees, and the press, which had been started on $1,000, became worth $3,500. In 1865 the press was removed to Lucknow, where there are greater facilities for shipment of material and securing of skilled laborers. The widespread revival in South India dates its beginning from the labors of the noted evan gelist, Rev. Wm. Taylor, who arrived (from Australia) at Bombay November 20th, 1870. Pressed by necessity for the nursing and build ing up of his converts, he everywhere formed them into " Fellowship Bands," societies within and around the churches, after the manner of Mr. Wesley. During his extensive tours, after beginning at Lucknow, he pursued his great work in Cawnpore, Bombay, Poona, Calcutta METH EPIS. CHURCH (NORTH) 72 METH. EPIS. CHURCH (NORTH) (where a chapel was built, soon succeeded by a large church), Hyderabad, Madras (to the sur rounding towns, where societies arose, as at Berhampore, Mount St. Thome, Palaveratn, Arconum, Jollarpet, Salem, etc.), and Bangalore. The evangelist, preaching through interpreters or not, preaching in theatres, in halls, in streets, in squares, in houses, preaching through con verts and assistants, founded many churches and "Fellowship Bands," and multitudes of converts, from among not only the natives, but the English and other foreign residents, and the Eurasian English-speaking people, crowned his labors. 3. China. The origin of the Methodist Mission in the great empire may be traced, in its first movement, to discussions which were conducted in the " Missionary Lyceum" of the Wesleyan University, at Middletown, Conn., during April and May of 1835. The question, "What coun try now presents the most promising field for missionary exertions ?" was debated. The Chinese Empire was warmly advocated, and the Lyceum resolved that the Methodist Episcopal Church should send missionaries and a press at once to the field. A committee prepared an address upon the subject, which appeared in the "Christian Advocate" of May loth, 1835, with a full exhibit of the field and its claims. China was placed on the list of foreign missions May 20th, 1846, with an appropriation of $3,000 for two missionaries, half of this sum being for their outfit and travelling expenses. Previous to this a young man, Judson D wight Collins, con verted in the great revival at Ann Arbor, Michi gan (1837-38), was ardently moved to enter upon work in China; and when told there had been nothing done oward beginning such a work, he replied to Bishop James: "Engage me a place before the mast, and my own strong arm will pull me to China and support me while there." Months of hesitation and delay ensued, and it was not until April 15th, 1847, that the first company of Methodist missionaries for China departed, setting sail in the " Hebcr " from Bos ton harbor. On September 4th they entered the mouth of the river Min, and on the 6th they were hospitably received by the brethren of the American Board in Foochovv. On a small island (Tong Chin) abreast of the city of Foo- chow, and densely inhabited, the missionaries were able to secure premises for their occupa tion. Quietly housed, they set themselves to the study of the language, and carefully used their little stock of medicines in administering to the sick, and were marvellously successful. They also distributed many tracts and portions of Scripture, which had been translated by Dr. Medhurst of the L. M. S. The Kian San House and the Kalan Orchard House were erected south of the river. In October Mr. Collins made a vigorous effort to obtain a foothold within the city walls. He rented quarters in a house and afterwards in a temple, but thought it prudent to retire because of the public excitement. Rev. Henry Hickok and wife and Rev. R. S. Maclay reinforced the mission, arriving April 15th, 1848. As soon as possible the missionaries opened schools, employing native teachers, the mission aries giving religious instruction and conduct ing the devotions. The first of these schools was begun February 28th, 1848, but WMS suspended because much of the mission force became dis abled. The first Sunday-school was organi/.cd in 1848, most of the children coming an hour before the appointed time. A small chapel in Nautai (outside the walls and on the north bank) was rented, and the crowds surging by supplied an ever-changing congregation. The Chinese are fond of hearing public discourse, and connect audience-rooms with their restau rants in which public talks are invited. Of these rooms the missionaries took advantage ; but it was not until 1855 that the first church- building was erected, the churches of New York and vicinity giving $5,000 to aid the project. The church was named "Ching Sing Tong" Church of the True God which title, ever inviting the attention of the passing throngs, was carved on a tablet of porphyry over the door. Another church (called "Heavenly Rest") was built close to the homes of the mis sionaries, where there was a large foreign com munity, they contributing $1,500 on the con dition that an audience-room should be added for English speaking. This church was dedi cated October 18th, 1856, and the English part December 28th, 1856. Mr. Collins s health rapidly declining, soon after his appointment to the superintendency he set sail for the United States (April 23d, 1851), and went to California, wishing to estab lish a missioft among the Chinese of that State, being impressed with the incalculable reflex power upon China of a Chinese mission in California. But his strength rapidly declined, and he died on May 13th, 1852, in the thirtieth year of his age. Though the mission was reinforced, yet, in consequence of the Taiping rebellion, sickness, and other troubles, it suffered a period of great depression. The schools were deserted ; the missionaries scattered ; death had been relent less, and all was dark and unpromising ; but the Board courageously said in their report to the Church : Let us hold fast our faith in the China mission, and trust in God." July 14th, 1857, was a memorable day at the Tieuang church. Ting Ang, 47 years of age, having a wife and five children, was received as the first convert, and was baptized. For two years he had been carefully instructed at the mission. Messrs. Maclay and Gibson found his home stripped of idols, blessed with re ligious books, and their examination of him was scrutinizing and satisfactory. On October 18th Ting Ang s wife and two of their chil dren were baptized. During the year 13 were baptized. Converts increased in number, a sur prising proportion being of mature age. Some of these endured persecution, losing all things for Christ s sake, but to a man they remained steadfast. The Foundling Asylum was established in 1858, friends in Foochow contributing $670. In 1859 the work of the mission began to ex tend westward. Fifteen miles northwest of Foochow the To-Cheng (Peach Farm) appoint ment was begun. This year, also, native help ers were licensed and employed. II u Po Mi brraiiu pastor at the Peach Farm, and the first native itinerant in China. At a visit to To- Cheng (February, 1859) nine of the Li family gave their names for baptism. Alarm at the success of the new work spread through all the valley, and though personal violence was pro posed, the better class of people discounte nanced all resorts to open persecution, and con verts multiplied. In 1859 the mission was re inforced by the arrival of Rev. and Mrs. S. L. METH. EPIS. CHURCH (NORTH) 73 METH. EPIS. CHURCH (NORTH) Baldwin, the Misses Willston and Miss Potter, and on November 28th a female school was opened. After the circulation among the churches in Baltimore of a powerful appeal by Dr. Went- worth, emphasizing the debased condition of females in China, the need of Christian wives for the male converts, the influence of Chris tianized and educated young women returning to their homes, the liberal readiness of English and American residents at Foochow to assist, the funds were promptly forthcoming, and the "Waugh Female Seminary" and the "Balti more Female Academy" were succeeded perma nently by "The Girls Boarding-school." The year 1861 was marked by the still further ex tension of the work to the westward. After years of collisions between China on the one hand and England and France on the other, treaties were ratified in which the Chinese Government agreed to receive resident minis ters from other nations, to tolerate Christianity, to protect missionaries, to open other ports, and to make the Yaugtz River free to all nations. Foreign intercourse with the interior received a powerful impulse, and the way was thus opened for the advancement of the gospel. At this time a class (of 13) was formed at Kang Chia, ten miles west of Ngu Kang, hitherto our most westerly outpost, and a chapel was built. A press was obtained, and a font of Chinese type, and important tracts and parts of the Scriptures were printed and put into circulation reaching 500,000 pages annually. In 1862 the first annual meeting of the mis sion assembled. A course of study for the native helpers was ordained, examinations es tablished, appointments regularly announced as at conference, and statistics were reported. The appointments included eight fields never before occupied. A membership of 87, mission property worth $30,115, and collections amounting to $70,000, including $20,000 for the poor, were reported. A signal triumph maiked the year :.863, After many attempts a station was" finally .se cured within the walls of Foochow, a house and lot having been purchased on East Street; but the following year persecution raged, the East Street Church was destroyed by a mob, and also the house of the missionary (Rev. C. R. Martin), who with his wife and children ef fected a marvellous escape. In 1865 Bishop Thomson visited the mission. In the same year the new Reference Testament of Mr. Gib son was completed, and became the standard from Canton to Pekin. Preparations were also made for a similar version of the Old Tes tament. A colloquial New Testament was also begun, and new editions of the hymn book, ritual and catechism, and many valuable pamph lets, were issued. , The work rapidly advanced in 1866, and 1867 was a great revival year. The harvest was seen in 451 members reported; yet literary labors were not interrupted. The dic tionary of the Fokien dialect, in the Anglo- Chinese alphabet, was rapidly advanced (since that time it has been completed, and is a stand ard work) ; the issues of the press increased to 5,000,000 pages. Pekin and Kiukiang. On December 1st, 1867, Revs. V. C. Hart and E. S. Todd en tered Kiukiang, an important city in the Kiang Si province. They opened a chapel 40 miles north of the city, and extended their labors 60 miles to the westward and 70 miles to the east ward. Converts were gathered rapidly in. Pekiu, occupied at a later date, is the capi tal of the empire, having a population of about 2,000,000, and the field north of the Yangtz comprises an area half as large as the United States, and contains a population of about 200,- 000,000, nearly all of whom can be addressed in the Mandarin or court dialect. (This is also understood in Tibet, Mongolia, and Man churia.) The great plain lying northeast of Pekin forms the richest and most productive part of the empire, girt about by mountains in which are buried coal and iron without limit, with lead, silver, and gold in abundance. It is traversed on its whole eastern part by the Grand Canal, and is for many reasons one of the grandest mission fields on earth. These inland people everywhere regarded the missionaries with intense curiosity. I stopped," writes Mr. Hart, " at a large trading- place over Sunday, and called upon an officer for a little quiet and rest; but crowds pressed into the building, making holes through the paper windows to secure a look at me." Mr. Wheeler with his family sailed for the north, and reached Tientsin early in March, 1869. Thence they made their way by mule- carts to Pekin, and were hospitably received by the missionaries of the American Board. Exposure and hardships of travel caused the dea.j of Mr. Wheeler s only son. On April 10th Mr. Lowry and family arrived to share in the w T ork. Premises were secured just inside one of the city gates, not far from the foreign legations. Bislio r .Tingsley upon his visit (1869) divided the woi.v into three missions, appointing Dr. Maclay superintendent at Foochow, Mr. Hart at Kiukiaug, and Mr. Wheeler at Pekin. Self- support was systematically provided for, and, with the advice of the mission, Bishop Kingsley ordained from the native helpers 7 deacons, 4 of whom were also ordained elders. At this time the board sent out six single young min isters. The year 1870 brought severe trials. A plot originated with the gentry of Canton to drive all foreigners from the land. Many were massacred \mder circumstances of atrocious cruelty. At Tientsin (80 miles from Pekin) 100 native Catholics, several Protestants, and 22 foreigners were killed. The first violent blows caused a reaction, and the plot could not be car ried out. The mission having been re-enforced, the sys tem of itinerating was put in practice. Thus has the gospel been preached and Christian literature been scattered in hundreds of cities and villages from the steppes of Mongolia on the north, to the city of Confucius, 400 miles to the south, and from the sacred mountains of Shansi on the west, to where the Great Wall of China reaches the sea on the east. As from time to time the missions received new laborers from the United States and raised up helpers from among the native converts, the work was extended. New preaching-places were secured, new stations established; native congre gations arose upon their feet, voting in favor of self-support. In 1874 four districts supported their presiding elders, and one circuit their bachelor preacher. Hu Po Mi, presiding elder of Hok Chiang district, presented to the annual meeting deeds of eleven chapels, all paid for and vested in the Methodist Episcopal Church. METH. EPIS. CHURCH (NORTH) 74 METH. EPIS. CHURCH (NORTH) Medical mission work was entered upon and carried forward with most gratifying results. Bishop Wiley upon his first episcopal visit (24 years after he left the Held as a missionary) uses such language as the following: " Then not a soul had been converted. We were simply met with prejudice and opposition. We did not dare to venture live miles from the city of Foochow. Now our work extends through live districts, over many hundreds of miles in length and breadth. I confess I would feel alarmed at the very magnitude of this work if I did not see the most satisfactory evidence of its genuineness and thoroughness in every respect. " As at present arranged, the missions of the Methodist Episcopal Church in China are four in number: the Central China Mission, estab lished in 1868, including the districts of Kiu- kiang, Nanking, Chinkiang, and Wuhu, with a total of 11 missionaries and a church-member ship of 339; North China (1869), including the districts of Pekin, Tientsin, Shantung, Tsun- hua, and Lanchou, with 15 missionaries and a church-membership of 782; Foochow (1877), with the districts of Foochow, Hokchiaug, Hinghwa, Ingchung, Kucheug, Yongping, and Haitang, under the care of 6 missionaries and with a church-membership of 2,441 ; West China (1881), with a station at Chunking, where still 2 missionaries are holding the outpost in the hope that with increased means and rein forcements they shall be able to go forward and enlarge their work. (See also article China.) Japan. The General Missionary Committee at its annual session in New York (November 1872) authorized the establishment of the Japan Mission. Rev. Dr. li. S. Maclay (form erly of the mission in Foochow, China), Rev. J. C. Davison, Rev. Julius Soper, Rev. M. C. Harris, were appointed to Japan. Dr. Maclay and family arrived in Yokohama June llth, 1873, having been accompanied from San Fran cisco by Dr. J. P. Newman and wife, who re mained for weeks aiding in opeuiugthe mission. Bishop Harris, accompanied by Rev. Messrs. Waugh, Houghton, and Spencer, as visiting brethren, arrived in Yokohoma July 9th, 1873. The meeting for formal organization con vened August 8th, 1873, in the rented Mission House at No. 60, Bluff, Yokohama; Bishop Harris was chairman, and some fifteen others, including the wives of the missionaries and several visitors, were present. It was proposed that the mission proceed at once to establish stations at Yokohama, Yedo (Tokyo), Hakodati, and Nagasaki, which proposition was unani mously adopted, and missionaries were ap pointed to the work. There was no Protestant mission as yet on the Island of Yesso, so in occupying Hakodati the missionaries of the Methodist Episcopal Church were the first to preach the gospel to the nations of that region. The second year was marked by the begin ning of missionary work in Japan by the Woman s Foreign Missionary Society of the Methodist Episcopal Church (q.v.). Rev. John Ing, from the mission in Kiukiaug, China, be gan his labors in Hirosaki, Japan. The first chapel occupied by the mission in Yokohama was rented by Mr. Correll, through his teacher, August llth, 1874, in the native portion of the town, and was first opened for public preaching on the 16th, when the audi ence-room was filled with attentive hearers, Mr. Correll speaking in Japanese, from Matthew 1 : 18-2.-). The first baptisms in Tokyo occurred in 1875. The first purchase of laud in Yokohama for the use of the mission was made- in 1875, when lot No. 222 on the Western Bluff was obtained. Outside the Foreign Concession Mr. Soper be gan holding Sabbath services in a portion of the city called Kauda. The third year was marked by the beginning of public day-schools, the organization of church-classes, the introduction of quarterly- meetings, love-feasts, and quarterly confer ences, the erection of suitable dwelling-houses for the members of the mission resident in Yokohama and Tokyo, the erection of an excel lent chapel in Nagasaki, and other work that showed the advance of the mission. In Nagasaki, upon an eligible lot donated by the government, a mission chapel was erected in a portion of the city called Desima, and was opened for religious services in 1876. In the same year, after two years of faithful labor, Mr. Davisou baptized his first approved candidates in Nagasaki Mr. Asuga Kenjiro, together with his wife and two children. The work advanced in the several stations. In Tokyo a handsome mission chapel was built in 1876; also a handsome Home by the Woman s Missionary Society; out-stations were commenced, and tours to the interior cities begun. In January, 1877, another neat chapel, built on a portion of the lot owned in Tokyo by the Missionary Society, was completed and occupied, at a cost of $1,600. In the sixth year of the mission the Satsuma Rebellion broke out in the southern portion of Japan, which during the closing part of 1876 and the former half of 1877 depressed business, suspended commerce, devastated the fairest portion of the country, and was one of the most formidable dangers that had ever con fronted the civil authorities of Japan. In the autumn of 1877 the severe prevalence of the cholera in Yokohama caused the suspension of the public work of the mission in that city. At other stations, where the disease was less violent, the labors of the missionaries were not interrupted. All the missionaries escaped the pestilence. On Mr. Correll s tour (October, 1877), the in habitants of Matsumoto described themselves to him as being a people without a religion. They had destroyed their idols, pulled down their temples, had removed all traces of their former faith (Buddhism), and had determined to live destitute of any system of religion. But finding such a life without satisfaction, they expressed an earnest desire to receive Chris tian instruction. About 300 persons gave their names as candidates for Christian baptism. Mr. Correll arranged at once to send a native helper to instruct these eager and ready people. In some places, as in Hirosaki (population 33,631), so eager are the people to hear the gos pel that crowds will stand outside in winter snows to catch the words as they may be heard through the windows and doors and over the heads of the crowds within. On Bishop Wiley s visit to Japan (1878) he dedicated the new church edifice, (completed a- Mr. Harris), and ordained the Rev. Yoitsii onda at Hakodati. He is now president of the Anglo-Japanese College at Tokyo. METH. EPIS. CHURCH (NORTH) 75 METH. EPIS. CHURCH (NORTH) Within five years the missionaries established mission stations at five important centres of population and political influence; procured church buildings, school and dwelling houses, the estimated value of which is $25,000; trans lated into Japanese the Catechism, portions of the Discipline, about 50 hymns, and prepared an original tract; planted out-stations extending from about 25 miles northeast of Tokyo to 220 miles west of Yokohama; established a first- class seminary for young ladies in Tokyo; or ganized five flourishing day-schools for boys and girls; matured plans for a mission train ing school and a theological seminary; and gathered under their care a native church of 200 members, of whom 10 are candidates for the Christian ministry. (See Japan.) Mexico. The commencement of the work of the Methodist Episcopal Church in Mexico was at an auspicious time. Louis Napoleon had been defeated and was dead. Austrian schemes had failed. The temporal power of the Pope had been denied, and the Juarez Government had expelled from the country, as enemies and censpirators against the government, the various orders of nuns, Jesuits, sisters of charity, and had confiscated their properties. On February 6th, 1873, Rev. Dr. Win. Butler (whose work in India is elsewhere recorded) ar rived at Vera Cruz, and journeyed to the city of Mexico over the railway which had just been opened. There he found Bishop Haven, who had preceded him to the capital. In addition to the appropriation made by the General Committee in November, the Hon. Washington C. De Pauw had placed at the disposal of the Missionary Society the sum of $5,000, to aid in the purchase of property, to enable the mission to secure tw r o or three centres in which to begin its work. The bishop had visited Puebla, where he examined a property which was formerly part of the Romish Inquisition. This property in cluded the chapel, and also the cells where the victims of the Inquisition were confined or walled in to die. These premises passed into the possession of the Missionary Society by purchase from a Jew, for the sum of $10,000. The bishop, returning with Dr. Butler to Mexico City, opened negotiations for the pur chase of what was called "The Circus of Chaiiuic." Romanism had seized the great palace of Moutezuma, and in it founded the vast and wealthy monastery of San Francisco. The monks held it as their headquarters for about three hundred years. Such was its extent that it was capable of luxuriously accommodating 4,000 monks, rich revenues being wrung from a people who were kept in ignorance, debasement, and superstition. Notwithstanding the efforts of the Romanists to prevent the transfer of the property, the Methodist Episcopal Church acquired her title by honest purchase from the Mexican people, through their government, at a cost of $16,300. Four months of toil transformed the costly court from its theatrical condition into a beau tiful church. Thus on the site of Montezuma s paganism and the institutions of Romanism evangelical Methodism entered, and holds the place as the headquarters of her missions in the Republic of Mexico. Within these premises the church room was dedicated on Christmas, 1873, 600 persons being present. The premises extend 180 feet by 100, and are in the best part of one of the widest streets in the city of Mexico. Besides the church edifice, there are class-rooms and vestries, a book-store, a print ing establishment, two parsonages, and a school room; also the orphanage and school of the ladies mission, and a home for their mission ary, with room still to spare. It forms to-day one of the most complete mission establishments in the world. By the arrival of Rev. Dr. Thomas Carter, who had a knowledge of the Spanish language, the mission was able to begin divine service, and also to start a school, in March, 1873. At the end of the first quarter the mission was able to report four Mexican congregations in the capital and two English services; also both day and Sabbath scholars, numbering 55. Dr. Cooper of the Protestant Episcopal Church (April, 1873) formerly of Spain, more recently sent by the American and Foreign Christian Union for Spanish work in Mexico, concluded to unite his English congregation with the Methodists, and give himself wholly to Spanish work in connection with the mission. Invitations poured in upon the mis sion from various parts of the country from earnest inquirers, urging the missionaries to visit them, and preach the gospel, marry them, baptize their children, and give them the Word of God. The fruit of three hundred years of Catholicism was everywhere seen in the degra dation , ignorance, and immorality of the people, living without lawful marriage, their children growing up in illegitimacy and shame. Near the close of 1873 "he Romish clergy were peculiarly excited and sanguinary in temper. Threats were made and intimidation tried. Nine of the leading Protestants, as was alleged, were marked for assassination. Else where their plots were in a degree successful. At Ahualulco, Mr. Stevens of the Presbyterian Mission and his native preacher were murdered. Then followed assaults upon the Methodist Mission: some were wounded, and the churches at Mixcoac were burned. On January 26th, 1875, followed the horrible assassination (in their chapel, and during public worship) of nine of the congregation at Acapulco, Rev. Mr. Hutch- inson escaping and finding refuge on board a United States ship-of-war then in the harbor. Within a few mouths followed the deadly assault on Rev. Mr. Phillips in Queretaro, vio lence on the missions in Guanajuato and Puebla, the plundering of some of the places of worship, and the murder of other missionaries near the City of Mexico. The public journals of the country denounced, in concert, these religious murders and outrages of Romish fanatics, and boldly held the Church responsible for these violent acts of persecution. Reinforcements arrived, and the work was carried on at Puebla, Miraflores, Orizaba, Guanajuato. At the last-named place the per secutions were most bitter and violent; infuriated and drunken mobs of thousands of men again and again assailed the mission house and prem ises, but they were dispersed through the energy of the police and the determination of the authorities. In 1876, upon his visit to the United States, Dr. Butler obtained subscriptions to the extent of $13,000 to enable the mission to provide itself with a complete outfit for a printing es tablishment, including a steam-press and stereo METH. EPIS. CHURCH (NORTH) 76 METH. EPIS. CHURCH (NORTH) type machinery. During 1877 it issued over 700,000 pages of evangelical truth in the Span ish language. It prints the beautifully illus trated and highly successful "El Abogado Christiano Illustrado. " Bishop Merrill having inspected, in 1878, the entire work in Mexico, concluded his report as follows: "We have in all 17 congregations in Mexico. . . . We are preaching the gospel regularly to from 2,000 to 2,500 people. We have several hundred children under training iu day and Sunday-schools, and circulating reli gious tracts, books, and papers far beyond the range of our congregations and the reach of our ministry. We have seven English-speaking missionaries and ten Mexican preachers, besides A few local preachers. The ladies have two representatives. Besides a school in Amecca, the Woman s Foreign Society of the M. E. Church (q.v.) have a complete establishment in the city of Pachuca for the education of girls, valued at $6,000, and in the capital is the Girls Orphanage. At present the Mission is divided into four districts : The Central district including the circuits of Mexico City, Ayapango, Pachuca, Tezontepec, Tulanciugo, Miraflores, San Vicen- ti, Santa Ana, and Zacualtipan. The Coast dis trict including the circuits of Cordoba, Tehua- can, Orizaba, Oaxaca, Tuxtla, and Tuxpan. The northern district with the circuits of Guanajuato, Salamanca, Cortazar, Queretaro, Cueramero, and San Juan del Rio. The Puebla district with the cities of Puebla Tetela, Tezuit- lan, and the Xochiapulco circuit. Malaysian Mission. This youngest daughter of Methodism in foreign lands was born on April 29th, 1889, when Bishop Thoburn read the appointments and closed the first annual meet ing of the Malaysian Mission. The territory covered by it is wide, populous, needy, and presents some features that are unique and most interesting. For the present but one point is occupied Singapore; but this is the strategic point of the archipelago, and England, with her keen eye for the nerve centres of the commercial world, is happily the mistress of this key to the trade of Southern Asia. The work at Singapore comprises the follow ing branches: First, an English church, which gathers at its services many English-speaking residents, American visitors, and ship-captains as they pass through the port. Second, a Chi nese mission consisting of first, a medical and evangelistic mission, and, second, the Anglo- Chinese school. The former is in its infancy, but is already giving promise of great good. Hundreds of cases have been treated, and much access gained to the hearts of the people. The Anglo-Chinese school is already the largest of the Chinese schools, with an average of three hundred and fifty boys on the rolls. Third, the Malaysian Mission. A work among the Malays of Singapore is particularly difficult, for they are Mohammedans, and largely believe that the white man is godless. Still they are more or less accessible, and some of the ladies have succeeded in visiting the Malay women in their homes. They need a man to go and live in their midst, and itinerate among the villages out side. Fourth, the Tamil Mission. Thousands of these people are employed on the sugar estates of the peninsula; many of them, nominally Christians when they leave their homes, lapse into heathenism on these unfriendly shores. The missionaries of the A. B. C. F. M. have sent a Tamil local preacher from their school in Ceylon, and there is now a small Tamil churcli and a school, and the mission promises well. The woman s work is very successful, some fifty households being regularly visited and taught the Scriptures. The other points will soon be opened. In Borneo and in Java several stations have been tentatively selected in consultation with the Dutch missionaries. Bulgaria. During the meeting of the General Committee in November, 1852, the correspond ing secretary reported voluminous correspond ence concerning a mission to Bulgaria, and amou< the Greeks in Constantinople; where upon it was Resolved, that a fund be created and placed at the disposal of the Board and bishops super intending foreign missions, for the commence ment of a mission in Bulgaria, to the amount of $5,000." An appropriation was made from year to year, till the mission was actually opened in 1857. Rev. Wesley Prettyman and Rev. Albert L. Long were appointed with joint authority to ia- stitute the mission, and conduct it until a super intendent should be appointed. Upon their arrival at Rustchuk, on the south side of the Danube, they found the country was beautiful, fruitful, and populous. The Turkish authorities were kind and tolerant, and the Protestant population everywhere gave them a cordial reception. They fixed upon Varua and Shumla as their mission stations. After advice they determined to occupy but one cen tral location, Shumla, a city of 40,000 popula tion, 8,000 of whom were Bulgarians. Rev. F. W. Flockeu was added to the mission, Novem ber, 1858. September 17th, 1859, Tirnova was occupied as a mission station. The mission aries were received with special favor, as it was understood that they came not to displace any thing that was good, but to vitalize and purify the dead formalism of the Bulgarian Church. On December 24th, 1859, in his home at Tir nova, Mr. Long began regular public religious services exclusively in the Bulgarian language. He was not left without encouragement. Two Bulgarian priests called, one of whom had at a previous visit complained with tears of the lapsed condition of Christianity among his people: "They call themselves Christians, but they do not love God: they neither love the Saviour nor keep his commandments." He now begged the loan of a Bible, for the senior or superior priest had refused him one, asking what business he had with a Bible, and declaring that the Bible was not a book for him to read. At this juncture Gabriel Elieff, a devoted Bulgarian, the first Protestant convert of the land, who was converted through the reading of a Bulgarian Testament, joined Mr. Long as colporteur and assistant. The w r ork of the missionaries was everywhere largely one of personal effort, and in such labors their chief successes were found. Mr. Prettyman, at Shumla, was surprised at his own constantly increasing influence. Even the Bulgarian priests were not slow to manifest their good will. From fifty miles around they called upon him, often inviting him to go with them to the sick, having more confidence in a little of his medicine than in their own holy oil and other sacerdotal rites. METH. EPIS. CHURCH (NORTH) 77 METH. EPIS. CHURCH (NORTH) The Molokans of Tullcha had a most singular origin. Some ninety years ago, they told Mr. Long, there were with a Russian embassador a young Russian man and woman, who, during their stay in En gland .attended religious services, and upon their return to Russia informed their nearest friends of the modes of worship iuEng- laud; of those who met, not in temples, but in dwelling-house s, and had at their places of worship no sort of images, not even a cross or candle; who did not fast or cross themselves, yet were pious and earnest people. These com munications led their friends to adopt similar modes of worship, though retaining their mem bership in the Russo-Greek Church. They abolished images, cross-making, weekly fast ings, etc. Their use of milk on fast-days (the Russian word for milk being moloko) induced their enemies to call them Molokaus. Persecu tion broke out against them, and when sum moned to appear before the Emperor, Alex ander I., they begged to be permitted to con duct their worship in his presence. He con sented and permitted them to return unmo lested, and they continually increased in num bers until they have reached about a million. Mr. Flocken was immediately invited by the Molokans of Tultcha to attend their simple services, they then expressing their earnest desire that he would instruct them more fully in the truths and forms of the gospel. In April, 1860, he removed to Tultcha. The lack of a printing-press left the mission powerless against the assaults of the Bulgarian organ of the Greek patriarchate and Russian embassy, and the Jesuit organ, which was ably edited. These journals poured forth, through the year, a torrent of falsehood and abuse, while the mission had no means with which to respond. Mr. Prettyman slowly concluded that the task of reviving the ancient and corrupt church was hopeless, and that a separate church orga nization was necessary. Constantinople being the centre of Turkish influence, it was thought best to remove the superinteudency of the mission to that city. In 1864 the publication of the " Zornitza "- The Day Star was begun, and was received with great favor by the Bulgarians. Persecutions and discouragements followed ; the mission passed through many vicissitudes, and the missionaries through a great variety of severe trials because of the Russo-Turkish war, and by reason of pestilence and other causes which resulted, for a time, in greatly weakening and almost destroying the work. Yet in 1873 the mission was re-enforced; complete separa tion from the Greek Church was effected in Bulgaria; fifteen Bulgarian bishops occupied the frontier Greek dioceses and 500 Bulgarian priests conducted the services of the land; yet dissatisfaction was widespread, and circum stances did not favor the missionary work. The last report (1888) uses the following language: " Bulgaria has long been the battle ground for sharp contests in the General Mission ary Committee, as well as for contending hosts on her own soil. It has been a hard field to cul tivate under the great difficulties it has had to meet. It has so often seemed to be on the eve of abandonment that the few workers have had to contend with the depressing effects of un certainty as to the continuance of the mission, as well as with the complicated difficulties of the field itself. The reports of this year, how ever, are more filled with encouragement and hope than ever before." Korea. The work in Korea was begun in the year 1885, and is under the supervision of Bishop Niude, H. G. Appenzeller being the superintendent. A small house was purchased in the southern part of Seoul to be used for church work. Within this building, in a room 8 feet by 8, and 6 feet high, with but four persons present, was the first formal service held by Methodism in Korea. On October 9th, 1887, a woman was baptized, being the first baptism by a Protestant missionary in that land. A week later, at night, in the same room, Dr. Scranton and Mr. Appenzeller, with five communicants, celebrated the Lord s Supper. In this quiet way Methodism began her public work in the Hermit nation. A few weeks later the house adjoining was purchased, and regular services were held there every Sabbath until May, when they were stopped by a royal edict. During the fall of 1887 two colporteurs were sent out to travel in the northwestern part of the peninsula. The first one was absent about a month, was robbed by highwaymen, but met a few who listened to his words. The other brother was gone three mouths, and for telling the people to "cease to do evil and learn to do well" he was arrested and cast into prison. After confinement for three days in a cold, damp room, he was brought before the magis trate, who, when he heard the charges preferred against him, promptly dismissed him. In the spring of 1887 the superintendent, with the Rev. H. G. Underwood of the Presbyterian Mission, started to visit the work in the north of Korea. Medicines, books, and tracts were sold. They were everywhere cordially received ; some inquirers being found, they were provided with books. Notwithstanding the edict prohibiting public religious services, the work went forward. Some of the best men in the school spent their vacation in visiting their friends with the view of bringing them to Christ. Their efforts were successful in leading a number of inquirers to the mission. The Pai Chai Hak Dang (school for rearing useful men) had (report of 1888) a very success ful year. Sixty-three students were enrolled. The new college hall is completed. In the fall an industrial department was established, and after that no aid was given to any one unless he earned it by work. The students proved themselves willing laborers. About the same time Dr. Scranton opened a school for medical students, the young men working in the dispensary, being taught the theory and practice together. With July 1st, 1887, closed the third year and a quarter of medical work in Korea, and the second of the hospital. There is no doubt that the medical work of the two societies has had marked effect upon the reception foreigners have received in Korea. Schools, as they now stand, could not have effected a like result. The first quarter of 1887 the number of cases was 481, the same quarter in 1888 the number rose to 1,427, and for the year, reckoning the last two quarters of 1887, was 4,930. All classes accept medical aid with readiness, among them being patients from the highest METH. EPIS. CHURCH (NORTH) 78 METH. EPIS. CHURCH (NORTH) orders in the land who count themselves among the friends of the misson. /^//.Methodist mission work for Italy found an early and y.ealous advocate in the Rev. Charles Elliott, l).U.,who began the public agitation of the subject in 1832. It was not, however, until January 18th, 1870, that the Board appointed a committee to consider and report upon the proposition to institute a mis sion in that country. At the St. Louis Conference (March, 1871) Bishop Ames appointed Rev. Dr. Leroy M. Vernon missionary and superintendent of the mission work of the Methodist Episcopal Church in Italy. He was directed to make a thorough and extensive canvass before fixing upon a place in which to locate a permanent centre for operations. In August Dr. Vernon and family arrived in Genoa, and early visited twelve of the chief cities of Italy, and made his report as directed. Bologna was fixed upon (December, 1872) as headquarters, but subsequently Rome was chosen in its place. Vigorous prosecution of the work excited the opposition of the Romish priesthood. In June, 1873, the church in Bologna was inaugurated. A pamphlet against Protestantism was directed against the chapel, and Protestantism was charged with being atheistic, immoral, and ret rogressive. Public meetings were immediately appointed for confutation of the libels, and the priesthood was challenged, but no representative appeared. People came in crowds, the charges against Protestantism were shown to be true of Roman ism, and the tables were turned. A valuable acquisition was gained in the per son of Signer Teofilo Gay, who had graduated from the Genevan Theological School, the last :ar of Dr. Merle d Aubigne s presidency, e was a man of talent, activity, and culture, who had served at The Hague, afterwards in London at the French Church, and then re turned to Italy. Also at this time a successful work among the Italian soldiers in Rome came into the hands of the superintendent. With the close of 1873 Methodism entered Florence; a hall was rented, and the Rev. A. Arrighi, who had been educated in America, was put in charge and began the public services. The building was attacked, the doors broken in, the lights extinguished, the sexton assaulted, and an attempt made to harm Mr. Arrighi. Next day six of the rioters were lodged in jail. The most important advance of 1874 was the occupancy of Milan. Two places of worship were opened in different parts of the city, and five or six services were conducted weekly. Converts now began to come from distin guished ranks. Prof. Alceste Lanna, D.D., Ph.D., was then (1874) professor in the Appoli- nare, the most popular Catholic college in Rome, and two years previous, in the face of strong remonstrance, had resigned his chair of philosophy in the Vatican Seminary. He had been in a state of agitation and religious inquiry. He frankly recounted his struggles to Dr. Ver non, was encouraged and aided; then he re solved to forsake Romanism, to give up his professorship and associations, and give himself henceforth to Christ and His work. In January, 1875, followed, in Milan, the conversion and introduction into the church of Prof. E. Caporali, LL.D., son of a Viennese baroness. An industrious student of wide range, he was engaged in writing an elaborate encyclo pedia of geography and all its cognate sciences, to number about 30 volumes. lie abandoned all his worldly prospects, and entered upon the work of preaching salvation to hi> countrymen. In April, 1875, a station was opened in Peru gia: from the first the work met with favor. In May, Rev. Vincenzo Ravi of Rome, and his entire congregation, united with the M. E. Church. Mr. Ravi had taken n full course of theology at Florence, and afterward had studied a year in Scotland, where he married a Scotch lady. Dr. Vernon (April 5th, 1875) in the city of Rome secured an eligible site for a ciiurch edi fice, and the Missionary Society promptly appro priated the funds necessary for the erection of a small church and mission residence. And on Christmas day, 1875, St. Paul s M. E. Church, on Via Poli, Rome, was dedicated. The work went on; converts were added, new stations were established. The uprising and firmness of the liberals disconcerted and defeated the violence of Romish devotees. The Woman s Foreign Missionary Society entered the field (1877) and began their work. In January, 1878, "The Torch" ("La Fiacola") began its issue, and Sunday-schools, in face of many and for midable obstacles, were established in the prin cipal stations. Germany. In the year 1844 Rev. Wm. Nast was authorized to visit Germany and inspect its condition, with a view to the founding of a mission there by the Methodist Episcopal Church. In a providential manner the way was being prepared by the zealous and successful labors of a Mr. Milller, who, in order to escape mili tary service, had fled at twenty years of age, to England, where he was converted and became a local preacher. After twenty-five years ab sence (1830) he returned to his native Wiirtem- berg, aud at Winuenden began to preach the necessity of the new birth. Such success crowned his labors that in 1833 he reported to the Wesleyan Missionary Society that there were villages where all the inhabitants came to the meetings, that in places he was detained until ten and eleven o clock at night, after the meetings, for religious conversation, and that new doors were everywhere op.euiug to him which he could not enter. By 1839 the membership had increased to 600, and 60 assistants were employed. From this period the statistics appear in the British min utes. In 1844 Mr. Nast found the crowds at Mul- ler s meetings so great that there was no room for kneeling, and their shadows darkened the rooms in which they met. Worn out by his excessive labors, Milller died (March 17th, 1858), and in 1859 Dr. Lythe was sent out as his suc cessor. At the annual meeting (May, 1849) the Board of Managers and the General Committee of the .Missionary Society of the Methodist Episco pal Church made arrangements for the establish ment of the mission. "Mr. Ludwig S. Jacoby was appointed, aud was directed to begin work in cither Bremen or Hamburg, two of the four free cities of Germany. He selected Bremen, and preached his first sermon on December 9th, 1849, 20 miles distant from Bremen, and on De cember 23d he occupied in the city a rented hall, called Krameramthua METH EPIS. CHURCH (NORTH) 79 METH. EPIS. CHURCH (NORTH) Preaching was also begun among the lowest classes of a suburb of Bremen, and Mr. Jacoby also went to Baden, there addressing large con gregations. Great numbers were converted at these services, many of whom remained in the churches to which they already belonged, mak ing, however, public confession of the new life they had experienced. On Easter, 1850, the first class was organized, the Lord s Supper administered for the first time, and the lirst love-feast was held the next evening, and on May 21st the first Quarterly Conference was held. Mr. Jacoby considered this the birthday of the mission. Even as early as this 1,000 Methodist hymn- books had been sold in Germany, besides tracts and copies of Wesley s sermons, and on May 21st, 1850, a Methodist religious journal, " Dei- Evangelist," began its issue, the prominent house of J. G. Heyse undertaking the publish ing for the mission. About this time Christian Feltman, hoping to spread a knowledge of Evangelical Christianity, opened a library, and loaned books free of charge. June 7th, 1850, the mission was reinforced by the arrival from the United States of Rev. C. H. Doering and Rev. Louis Nippert. The lat ter preached his first sermon in the mission at a country place two miles from Bremen, on the open floor of a farm-house, great crowds, anx ious to hear, filling all the vacant space. On one side were horses and pigs, on the other were bellowing cows, while overhead were fly ing and cackling hens ; but the congregation listened with the greatest attention. Rev. Dr. John McCliutock, who had accom panied these brethren, preached in the parlor of the American Consul, probably the first Eng lish Methodist sermon ever preached in Bremen, while Mr. Doeriug preached on the same Sab bath to crowds in the Krameramthus. On June 16th, 1850, a Sabbath-school (such as heretofore had not been introduced into Ger man} ) was opened in Bremen, 80 children being present at the first session. It met with favor, and soon there were 300 present. A circuit was now formed in and around Bremen, having 15 appointments. Letters from converts in the United States, sometimes read in public assemblies and even from State Church pulpits, served to fan the flame and quicken the work. Converts were active; some were engaged as colporteurs, and Wessel Fiege (August, 1850) was licensed as exhorter. Persecutions met the missionaries in the Grand Duchy of Saxe-Weimar and in the Kingdom of Hanover and the Duchy of Bruns wick. In the latter place the congregations were especially large and the conversions numerous, but many times the missionaries barely escaped imprisonment. They were as sailed and abused through the press, and ac cused of foul heresies and absurd abuses. At Vegesack (a town of Bremen) a crowded hall was attacked by a half-drunken mob, instigated by the State clergy; every window was broken by flying stones, yet no one was hurt. The work grew rapidly, and the prosperity was more than equal to the opposition. Crowds attended upon the ministry of the Word. In some places persecution was exceedingly bitter. Erhardt was forbidden to preach. He persisted and was fined; was brought before magistrates, banished from some places and imprisoned in others. In one jail he found three infidel fellow-prisoners, who thought it strange indeed that they should be in prison because they did not pray, and he imprisoned because he prayed too much. Only in the Grand Duchy of Oldenburg and the free cities of Germany were the mission aries at full liberty to preach the gospel and to form congregations. Prohibition of meetings was so general that Mr. Riemenschneider s labors were confined chiefly to Frankfort and its environs. Mr. Nippert, though greatly embarrassed by the State Church authorities, without whose con sent he could do nothing, had access to eight places. The year 1858 was notable for the origina tion of the Book Concern of Germany, called Verlag des Tractathauses, " also for an institute for Biblical instruction which was the germ of the Martin Mission Institute, founded by the centennial gift of John T.Martin, Esq., of Brook lyn, N. Y., of $25,000, to which he afterwards added $1,000 for a library, built at Roederberg, an elevated suburb of the city of Frankfort. In 1860 the mission, having bought types and press, began to do its own printing, and the "Evangelist" and "Kinderfreund " became self-supporting. At the conference in Basle (July 7th-12th, 1864) it was found that the work had so ex panded that there were not enough preachers to supply the demand. Enlargement and development continued in every direction. In 188(5 Switzerland was formed into a separate conference. The best results are those indicating that not only are the Methodist churches themselves growing in spirituality and strength, but the Stale Church itself is awakening to its duty, and its pastors are taking to heart Dr. Christlieb s reminder The best method against Methodism is to do the same as it is doing." This, however, does, not indicate that Methodism is no longer neces sary. It stands as a help to the State Church and a constant witness for aggressive Christian ity imbound by State relations. Scandinavian Missions. The successful work carried on in Sweden, Norway, and Den mark owed its origin and impulse to fruitful mission work done among the Scandinavian sailors and immigrants in the United States, beginning in New York City in 1845, under the superintendency of the zealous Olof Gustaf Hedstrom. The Bethel Ship, "John Wesley," in which Pastor Hedstrom held the first service, May 25th, 1845, became the headquarters of the mission in the United States. Here the work was carried forward with great success. The ship became an asylum for destitute im migrants, supplying for them, at once, bed, table, wardrobe, and sanctuary, and also a labor agency for hundreds. There was a con stant work of grace going on among the mingled Germans, Belgians, Swedes, Finns, Norwegians, English, and Americans. Wherever these converts went they testified to what God had done for them in New York. In one year (1847) 3,000 were directed to homes in the West, societies were formed, and the work rapidly extended. In 1850 about 12,000 Scandinavian seamen visited the port of New York and 15, 000 Bibles and Testaments were distributed from the ship. Besides the formation of churches and build- METH. EPIS. CHURCH (NORTH) 80 METH. EPIS. CHURCH (SOUTH) ing of edifices in the AVest, great interest began to spring up in Sweden and Norway, excited by letters written and visits paid by converts to their friends :it home. Mr. O. P. I etersen left New York for Nor way (May, 1849) bent upon an evangel to his kindred. A wide awakening followed the work of .Mr. Petersen, and he remained nearly a year. He was appointed a missionary to Norway and returned, arriving at Fredericks- hald in December, 1858. Opposition was en countered. Methodists were looked upon as a low and despised people. The State Church and its priests left nothing untried to annoy and hinder them and their work. Many souls were saved, and the interest spread so rapidly that Mr. Petersen soon felt the need of help, and Kev. C. Willerups was sent out in the summer of 1856. In Sarpsborg (1857) an excellent church building was erected without aid from the Mis sionary Society, and a second edifice, the same year, was built at Frederickshald. Christiania was occupied in 1864 by S. A. Steenseu; but the work continued feeble for some time for want of a suitable building. One thing became patent to all, namely, that these Methodist intruders had excited the Luth erans to work. They were aroused to the build ing of chapels and meeting-houses, besides their churches, in almost every town. They took to sending out colporteurs, with a warning, it is true, against Methodist books and preachers; but through them, after all, Christ was preached. It was a new life for Lutheranism. In 1872, poor as the members were, they gave on an average $5 each to the benevolent objects of the church; one lady offering $4,500 to build a church at Christiauia. This church, with a seating capacity of 1,200, was dedicated in 1874, when, as a result of A. Olsen s labors, there were 177 probationers and 120 persons in full connection with the church. The mission was organized (August 17th, 1876) by Bishop An drews into an annual conference; at which time the membership numbered 2,798, who, amid the greatest financial embarrassment, gave for benevolent objects $1,500 more than they had done the preceding year. "I am compelled to believe," said Bishop Andrews, that the Lutherans of this land ur gently need the aid which Methodism can give and is giving. The coming of Methodism has been the signal for discussion and strife. It has encountered the most violent opposition, and has advanced with difficulty. But far beyond its organized and numerical success, it has quickened religious thought; has made mani fest the defects of existing church life; has stirred the pastors to greater activity; has in troduced, in many places, better measures for the religious improvement of the people (the prayer-meeting societies are an evidence), and thus, beyond its own limits, has done great good. I believe that this result is of incalculable value, and amply repays all our efforts. " Sweden. In the year 1857 the king, greatly in advance of his people, made an earnest effort to obtain more liberal legislation on the subject of religion, but the State Church officials were too strong for him. All Sweden rocked with the agitation of this subject of granting the privi leges of religious worship to others than the members of the State Church. In the year 1865 Rev. A. Cederholm went over from the mission in Norway and unfurled the banner of Methodism in Gotland, an island in the Baltic. The work rapidly grew, and aid was required. Persecutions and troubles, similar to those experienced in Norway, were encountered in Sweden, but the triumphs were many and the fruits encouraging. In 1868 Bishop Kingsley on his visit made this a separate mission, appointing Victor Wit ting superintendent. The year was one of gen eral and constant revival. Large societies sprung up at Gottlaud, Stockholm, Gotteuburg, Ore- bro, and Carlskroua. At the latter place a chapel was built, many of the people living on two meals daily and others pawning clothing and furniture in order to give. The chapel at. Carls kroua was the first Methodist church in Sweden. The whole country seemed to open to this new faith. In 1871 eight chapels were built and dedicated, eight more were in process of erection, and four had been built. Bishop Foster, upon his visit (1872), found fifty ministers employed, and the work in every department prosperous. In 1874, at the annual meeting, Bishop Harris presiding, it was decided, with great unanimity, to withdraw from the state church under the new law for dissenters. A petition, signed by 1,400, was presented to the king, who received the deputation with great consideration, was much moved, and dismissed them with his blessing, saying, " God be with you, my peo ple." A training-school for candidates for the min istry was originated and located at Orebro, having 11 to 17 students. The Swedish Conference was organized at Upsala August 2d, 1876, by Bishop Andrews. Denmark. Mr. Willerup, a Dane, removed to Copenhagen in 1857 from his labors in Nor way and Sweden. The great want of the mission was a church building, but an early convert surprised all Scandinavia by proposing to give 3,000 rix- dollars (about $1,500) toward building an edi fice. The General Committee of 1861 appro priated $5,000, and Harold Dollner, a merchant of New York, offered to add $1,000 more. Political troubles and the war cloud delayed the work, but by January 6th, 1866, the church was dedicated. In 1872 a church was dedicated at Hornsyld, which was built and presented by Niels Simonsen. Since then a good church has been built and dedicated at Viele, without aid from abroad. Similar inspiriting effects were exerted by the mission upon the state church in Copenhagen, as in other parts of Scandinavia. They began Sunday-schools, and in a section of the city where, for a hundred years, no church had been built, they at once began to provide church accommodation for the people. At Langeland a wealthy farmer donated a hall for public worship, and then gave himself to the church. ililioii-i Episcopal Church (South), U. S. A. Hoard of Missions. Headquarters, Nashville, Tennessee, U. S. A. The beginning of the work of this Societv is co incident with that of the Methodist Episcopal Church (North) (q.v.), until the separation of the two churches in 1844. Up to that time each branch had a share in all the missions, but METH. EPIS. CHURCH (SOUTH) 81 METH. EPIS. CHURCH (SOUTH) subsequent to that date the Southern churches organized their own board and carried on sep arate missions. At its first General Conference, held in 1846, a Home and Foreign Missionary Society was organized. Its operations were committed to a Board of Managers, who, in conjunction with the bishops, determined the fields that were to be occupied, selected the missionaries, and dis tributed the amount to be collected among the annual conferences. The home and the foreign fields were under the management of the same Board. In 1866 the General Conference placed the work of the Missionary Society under two, one having charge of the foreign, and the other of the home field. In 1870 the missions of the church were again placed under one Board. In 1874 the constitution was again changed, giving to the work its present organization. The General Board has charge of tlie foreign missions, and all others not provided for by the Annual Conferences. It consists of a presi dent, vice-president, three secretaries, and twenty-five managers. The bishops and treas urer are exofficio members of the Board. The Board meets annually, to determine what fields shall be occupied, and the number of persons to be employed in each; to estimate the amount that may be necessary for its missions; and to divide the same among the Annual Conferences. The revenue of the Board is derived from annu al collections in every congregation and Sunday- school, and from such other plans as may be adopted by the church and congregation, by the Sunday-schools and by such societies as may be formed to raise money for this object, and by special collections by the secretaries and bishops, and from donations and legacies. Each Annual Conference is required to pro vide for the mission work within its bounds. Each one is authorized to organize a Board of Missions auxiliary to the General Board. Said Conference Board appoints its own officers, regulates its own affairs, and has control over the missions it may establish, with the consent of the president, within its bounds, and of the funds raised for their support. The first work of the Board was among the colored people and Indians of the United States. The latter was especially important, but is treated of under the article Indians. Foreign Missions. CHINA. The offer made by Charles Taylor in 1843 to go to China as a missionary of the Church was the origin of the action of the first General Conference, held at Petersburg, Va., in May, 1846, when it was decided to com mence a mission to China, and Charles Taylor was appointed missionary. It was deemed best that he should have an associate, and during the year and a half which elapsed before one could be secured, Mr. Taylor studied and took a degree in medicine. In April, 1848, Dr. Taylor and his colleague, Mr. Jenkins, sailed for China with their families. Shanghai was the place selected, after much thought by Dr. Taylor, as the best location for the mission. On arriving at Hong Kong after a four months voyage, the illness of Mrs. Jen kins prevented Mr. Jenkins from going any farther, and Dr. Taylor began work in Shang hai, in September, alone. Nine months later, May, 1849, Mr. Jenkins arrived, and so soon as a sufficient knowledge of the language had been acquired, the two missionaries opened a preach ing place and talked and preached to the many who came, attracted more by the strange ap pearance of the foreigners than by any desire to learn. Few Christian books were published in Chinese at that time, and the work for quite a while was entirely oral; but as the language was acquired more perfectly and intelligibly, converts were made and the nucleus of a church was formed. Liew-seeu-sang and his wife were the first converts, and the man s name has been familiar to Southern Methodists ever since, until his death in 1866, as the eloquent and useful native preacher, whose vigorous mind, quick apprehension, ready and fluent utterance, and noble piety made him so universally beloved and heeded. The mission was strengthened in 1852 by the arrival of Rev. W. G. E. Cunnyngham and his wife; but the work and the climate began to tell on the pioneers, and in that same year ill-health caused the return of Mrs. Taylor in the spring, and in the fall Dr. Jenkins took his wife and family for a visit home, hoping to restore Mrs. Jenkins health by the change, but she died at sea. In September, 1853, Dr. Taylor joined his family in the United States, as his wife was still in bad health, and the mission was left in the care of one inexperienced missionary. Then was the time of the Taiping rebellion, and in that year Shanghai was captured, and re mained in the power of the insurgents for eigh teen months. During all this time little work could be done. Fire and the ravages of the contending armies were fatal obstacles to the spread of the gospel, and the only chapel, to gether with two mission houses, was burned. Dr. Jenkins returned in 1854 with a large re inforcement of three married missionaries, and the hope was that the cessation of the war, the increased number of workers, and the new strength thus given the mission would result in a great degree of prosperity. But the war con tinued, and the missionaries were attacked by sickness. The following year one left the field and died soon after reaching home, and in the next year another of the missionaries was forced to leave. But in spite of difficulties arising from lack of suitable buildings and lack of means, amid bodily weakness and privation, the work was carried on, inquirers increased, and several were received into the church. In 1860 two more missionaries were sent out, but in 1861 Mr. Cunnyngham and his family were forced to leave, after nine years work in that trying climate. Another of the workers was forced to take a furlough in 1861, and in 1862 Dr. Jenkins withdrew from the mission; so that in 1869 the record of the mission during the twenty one years of its existence showed that eight missionaries with their families had been sent out. Death had removed one missionary and two missionaries wives; one had with drawn from the work, four returned, and two were left in the field. About sixty natives had been baptized, and among them were two na tive preachers of great gifts and usefulness. In 1870 three stations had been occupied Shanghai, Soochow, and Nantziang, of which Shanghai remained the principal station, hav ing good mission houses, and two chapels. Good earnest work was beginning to have its effect, and the mission was as strong and ag gressive a power for good as any other of the METH. EPIS. CHURCH (SOUTH) 82 METH. EPIS. CHURCH (SOUTH) missions in China. Rev. Y. J. Allen took charge of an Anglo-Chinese school under the patronage of the Chinese Government, and gave up his support from the Board for the benefit of the work. In addition to his work of in struction, two papers, one religious, the other scientific and literary, were edited by him, and were patronized, by missionaries and native Christians of all denominations. The lack of good periodical literature for the Chinese has been largely remedied by the indefatigable and valuable efforts of this missionary. Until 1875 Rev. Y. J. Allen and Dr. J. W. Lambuth carried on the work. Bible-women and native assistants were trained and put to work, itinerating tours were made in the sur rounding country, a church was gathered to gether at each of the three stations, boarding and day-schools were opened, the work grew ill importance, and the circulation of the pa pers published by Dr. Allen was greatly en larged. In 1875 another missionary was added to the force, and in 1877 Bishop Marvin visited Shang hai, and presided over the quarterly Confer ence. That same year a missionary and his wife arrived at Shanghai. The Women s Board entered the field in 1879, and sent two female missionaries. From this time on the history of the mission has been one of steady and encouraging growth along all the lines as laid down in the beginning, with most encour aging results. Trials and reverses have been met with, but have only been temporary. In 1889 the report showed the following statistics: 18 missionaries and wives, 14 female mission aries, 6 stations, 7 sub-stations, 468 church- members, 3 Anglo-Chinese schools, 205 pupils, 1 boys boarding-school, 78 boys, 3 girls board ing-schools, 63 girls, 31 day-schools, 579 pupils, 20 Sunday-schools, 666 scholars, 2 hospitals, 10,427 patients. CENTRAL MEXICAN MISSION. The conver sion of an educated Mexican, Alijo Hernan dez, was the providential beginning of the work in Mexico. Under the appointment of Bishop Marvin, Hernandez labored one year on the Rio Grande River, bordering on Mexico. He was re-appointed to the same field for 1872. "Bishop Keener, who presided at the West Texas Con ference, which convened in Victoria in the mouth of December, 1872, was favorably im pressed with Hernandez, and became much in terested in view of establishing a mission in the city of Mexico; consequently, early in the year 1873 the bishop visited the city, purchased property suitable for a house of worship, made arrangements for the organization of a mission, and sent Hernandez to enter at once upon the work in this new field of toil." Later the bishop appointed Rev. Joel T. Dawes, of the Louisiana Conference, superintendent of the mission in the city of Mexico. He pushed the work with energy. Bishop Keener visited the city and his judgment was confirmed as to the opening for mission-work presented to the church. In 1879 the work had extended from the city of Mexico to the cities of Leon, Cuer- navaca, Cuautla, Toluca, and Orilaba. Guada lajara and the region about it was taken under the care of the mission in 1883, as a missionary who had been working independently in that region united with the mission. The Central Mexican Mission Conference was organized in 1886. The latest statistics, (1889) show that missions are now carried on in the States of Mexico, Hidalgo, San Luis Potosi, Morelos, Puebla, Vera Cruz, Oaxaca, Guanajuato, Mech- oacan, Aguas, Calientes, Colima, and the terri tory of Tepic, with a total of 17 local preachers, 1.633 members, 55 Sunday-schools, 1.245 attend ants. There is a theological seminary at San Luis Potosi, and the mission press issues regu larly "El Evangelist a," the organ of the mis sion, besides lesson-leaves and, during the past year, 800,000 pages of tracts. MEXICAN BOKDKK MISSION. This mission was also an outcome of the work of Hernandez in the valley of the Rio Grande. The mission district was established in December, 1874, with missions at Brownsville and Rio Grande City. In 1881 there were four missionaries, and the mission was divided into two districts the San Diego and the San Antonio districts. Two schools were opened in 1882 under the charge of missionaries of the Woman s Board, one ;it Concepcion and the other at Laredo. By 1883 the work had extended two hundred miles into Mexico, and of the 23 missions, 9 were in Texas, 4 were on both sides of the Rio Grande, and 10 were in Mexico. In 1886 the mission was formed into an Annual Conference, which re ported in 1889, 20 local preachers, a member ship of 1.819, 14 church-buildings, 76 Sunday- schools, 1,860 scholars, six day-schools: Laredo Seminary, 83 scholars; Monterey Institute, 18 students; Nogales Seminary, 57 scholars; Sal- tillo Colegio Ingles, 60 scholars; Chihuahua School, 18 scholars; Durango school, 3(5 schol ars. The work is carried on in five districts: Durango, including the states of Durango and Chihuahua in Mexico and part of Texas and New Mexico, has a population of 1,000,000, and is 700 miles long by 300 wide; Sonora in cludes the states of Sonora, Sinaloa, and Lower California, and part of Arizona, with a popu lation of 500,000 in its area of 200,000 square miles; Monterey, with mission stations at stra tegic points along the Texan border; Tamauli- pas, and Monclova. BRAZIL MISSION. In 1875 the Mission Board constituted Rev. J. E. Newman, for some years a resident in Brazil, its first missionary in that country, and early in the following year Rev. J. J. Ransom joined him. The province of Sao Paulo was first occupied, but in 1877 work was commenced in Rio de Janeiro. Two missionaries went out under the Woman s Board in 1881. In 1887 the conference was organized, and in 1889 the statistics were: 9 foreign missionaries, 359 church-members, 10 Sunday-schools, 257 scholars, and a college and seminary at Juiz de Fora. JAPAN. At the annual meeting in 1885 the following resolution, offered by Bishop Keener, was adopted by the Mission Board: " Resolved, That we establish a mission in Japan, and that we appropriate therefor the sum of !$3,000." By request of the authorities at home Dr. J. W. Lambuth visited Japan, and reported fav orably respecting a mission. April 20th, 1886, Bishop McTyeire, in charge of the China Mis sion, appointed J. W. Lambuth, W. R Lam buth, and O. A. Dukes to Japan. On the 25th of July Dr. J. W. Lambuth and wife and Dr. Dukes landed in Kobe, Japan. Dr. W. R. Lambuth followed as soon as his duties in Chin i would permit, and on the 17th of September, thirty-two years after the lauding of Dr. J. W. METH. EPIS. CHURCH (SOUTH) 83 METH. NEW CONNEXION Lambuth in China, they held the inauguration meeting of the Japan Mission in Kobe. Afield of most inviting character around the great In land Sea of Japan was found open, and with apostolic zeal our missionaries entered on their work. Their first Church Conference was held in Kobe December 3d, 1886. In 188? they re ported 6 foreign members, 1 Chinese, and 1 Japanese. Rev. W. B. Palmore, visiting Ja pan, had contributed $100 annually for a sup ply of sound religious literature, and the Pal- more Institute, having that end in view, was projected. A Sunday-school with 20 scholars was opened. A weekly collection for a church- building was started. The wives of the three missionaries entered fully into the work. Sixty women of good families were gathered for Bible-reading and study. The whole length of the Inland Sea was visited. Inquirers had in creased to 27; three circuits Lake Biwa, Kobe, and Hiroshima were mapped out and manned by O. A. Dukes, J. W. Lambuth, and W. II. Lambuth in the same order. From the lower end of the great island of Shikoku came appeals for instruction which were answered in 1887. In 1888 a native missionary society and a church extension society were formed, and in the same year resolutions were adopted favor ing an organic union of the various Methodist bodies in Japan. A "Basis of Union" was subsequently drawn up and referred to the home Board. At the third annual meeting of the mission held in Kobe September 4th, 1889, the report gave the following statistics: 5 sta tions, 12 out-stations, 5 missionaries and wives, 3 single men,l single woman; 232 church-mem bers, 12 theological students, 18 Sunday- schools, 485 scholars, 250 pupils in various schools, and 1 church. Methodist New Connexion Mis sionary Society. Secretary, Rev. W. J. Townsend, Richmond Hill, Ashton-under- Lyne, England. The Methodist New Con nexion, the earliest offshoot from the stem of the parent Wesleyan body in 1797, was for some years occupied in laying its own foundations and organizing its forces, but in 1824 it took its first steps in missionary enterprise. It looked with pitying eyes to the sister-island of Ireland, and the Conference passed a resolution to the effect that: " Sincerely deploring the ignorance, superstition, and misery prevalent in Ireland, an effort be made to diffuse the blessings of Protestant Christianity in that island." The plan was developed at the Conference of 1825, and the following year the mission was estab lished in Belfast and contiguous towns. Since that time important and useful operations have been continued with considerable success. In 1835 the attention of the Conference was directed to Canada as an urgent sphere for mis sionary operations, and in 1837 the Rev. John Addyman went as the first agent of the Con nexion to the Dominion. He was joined in 1839 by Rev. II. O. Crofts, D.D., and great prosperity attended their labors. The mission expanded until in 1875.it united with the other Methodist bodies in Canada, and became the one powerful Methodist Church of that country. When the union took place the Mission com prised 396 churches, 7,661 church-members, 167 Sunday -schools, and 9,259 scholars. In 1859 a long-cherished wish of the Con nexion was realized by the formation of a mis sion to the heathen. China was selected as the field of labor, and Revs. John Innocent and William N. Hall were the first agents of the Society sent there. They worked at Shanghai, until they had opportunity to choose deliber ately their location, and eventually they settled in Tientsin, the great seaport of North China. Here they opened several stations and met with encouraging success. In 1862 a mission to Australia was com menced and churches were raised in Adelaide and Melbourne. In 1887, these churches not having developed resources to make them inde pendent, and the energies of the Society being demanded by the increasing claims of the Chinese work, they were given up. The church in Adelaide united with the Bible Christians, and that in Melbourne with the Wesleyans. The Society is managed by a committee, con sisting of a president, a treasurer, and a secre tary, with 16 ministers and 16 laymen, appointed annually by the Conference. The mission in China is its only foreign sphere, but it actively pursues its work in Ireland, and also in opening fresh stations in large manufac turing centres in England. In China it has three circuits. The first and earliest, in Tientsin, has a fine establishment in the British Com pound, consisting of a college for the training of young men for the native ministry and which is complete, with residences and appliances for the principal, the native tutor, and 18 students; also a female college for the education and training of 12 native girls and 4 women for Christian work, with residence for a lady prin cipal and native helpers. There are two chapels in the city where daily preaching of the Word is carried on, and the English church, in which united services are held, stands on ground owned by the Society. In addition to these there are a chapel and native church in Taku, and the same in Hsing Chi, a city to the west, of Tientsin. This society was the first to enter this great city, but it has been joined since by the agents of several other societies. In 1866 an aged man took his seat in the principal chapel of the Society in the main street of the city, and listened with earnest at tention to the address of the missionary. He remained after the service as an inquirer, and told a wonderful story. He was a farmer from the village of Chu Chia Tsai, in the Shantung province, 140 miles south of Tientsin. Under the influence of a marvellous dream he had travelled to the great city to listen to the foreign teachers of religion. He became an earnest be liever in Jesus, and went to his home carrying with him Bibles, hymn-books, and other Chris tian publications. He invited his neighbors to his house, announcing to them his conversion and reading to them the Bible. A great awak ening took place in the village, which spread by degrees over the district, with the result that a pressing appeal was sent to Tientsin for a mis sionary to come down and take charge of the great work. Thus a second circuit was formed by the Society which now spreads over about 300 miles of the province and consists of more than 40 native churches. In recent years a third sphere of labor has been occupied in the neighborhood of Kai Ping, north of Tientsin. Near this city exten sive mines are being worked by a syndicate of Chinese mandarins, who applied to the Society for a medical missionary, offering to afford METH. NEW CONNEXION 84 METHODS OF MISS. WORK facilities for the teaching of Christian doc trine amongst the workmen. An extensive circuit is now being worked round the neigh borhood of the Tang San collieries, extending to Yung Ping Fu, an ancient and important city near the old wall. These are the particu lar localities at present occupied by the agents of the Society. It has been a special aim of this Society to work the mission as much as possible by native help. The number of foreign agents has been small, but it has been blessed with and owes much of its success to a large number of faith ful and devoted native helpers. It numbers at present 52 chapels, besides smaller preaching places, 6 foreign ordained missionaries, 40 native preachers and catechists, about 3,000 adherents, 1,268 church-members, 227 candi dates for membership, 19 schools, and 178 scholars. In addition to these, in Tientsin it has a lady agent in charge of the college for train ing women and girls, in Shantung it has a medical missionary who has charge of a dis pensary, and a hospital, with beds for 80 in- patients. This institution is crowded with patients, who come on the appointed days from all parts of the district, often to the number of 120 or more, and it is exercising a very happy influence on the success of the mission. The missionaries have no methods of work peculiar to themselves. The chapels are open daily for reading the Scriptures and preaching the gospel, and generally in the large cities and towns, large audiences assemble to listen to the foreigners. After the public service audience is given and conversation held with inquirers who may remain for further information. In the Shantung circuit the area covered by the mission is so wide that the foreign missionaries have to take frequent tours round the churches, exercising a general superintendence over them, and directing the native agents in charge of them. In connection with the work in this circuit several pious native women have been employed for some years in ministering the gospel to women with great success. These have not been able to read or write, but having retentive memories, they are able to repeat the principal portions of the New Testament, hymns, catechisms, etc., and so are well pre pared to speak to congregations of women with great effect. It is to cultivate this branch of essential mission work that the college for women and girls has been opened in Tientsin, and it is intended to prepare females there who may carry the gospel to their own sex in all portions of the mission. The organ of the mission is "Gleanings in Harvest Fields," which is published every other mouth, and is edited by Rev. W. J. Townsend, the general secretary of the Society. The in come of the Society for 1889 was 6,038, the expenditure was 6,206. Ittethodist Protestant Church, Board of Foreign Missions. Head quarters, Eastou, Maryland, U. S. A. The organized missionary work of the Methodist Protestant Church began in 1882. Previous to that time the money received by the church for foreign missions was given to other Boards, at the direction of the pastor who secured it. Some of this money went to Japan, where Miss L. M. Guthrie was employed by the Woman s Union Missionary Society of New York. By this means Miss Guthrie learned of the Method ist Protestant Church, and subsequently when she was in this country she put herself in com munication with some ladies of the church in Pittsburg, Pa., through whom she had received funds for her work. Before her return to .Iap:m she had an interview with these ladies, which resulted in the organization of the Woman s Board of the Methodist Protestant Church. Soon after the General Conference of the Church elected a Board of Missions, Rev. F. C. Klein of Baltimore being appointed superintendent of the mission work in Japan. Under his management the work developed to its present proportions. Rev. F. T. Tagg, being elected corresponding secretary, organized methods for the collection of funds, and the church became more interested in the work, and it became possible to send more workers into the field. Development of its Foreign Work. The or ganization of a Board of Missions was due ta the interest aroused by Miss Guthrie, and Japan, her field of work, was most naturally chosen. Yokohama was the first station opened by the Board. The work at Fugisama and Nagoya was organized in response to the call from the natives for Christian teaching and evangelistic work. Constitution and Organization. The Board of Missions is organized under the discip line of the church, which provides for the collection of funds, the employment of mis sionaries, the establishment of missions, the erection of schools and church buildings, etc. The Society is permitted to do all that its finances will permit, but it cannot go into debt. It has no special lines of work ; its general methods are like the Boards of other churches, in the organization of schools for the education and churches for the evangelization of the natives. methods of Missionary Work. Un der this head it is proposed to give a brief sur vey of missionary work as it is actually being conducted, with special reference to the methods used. Under the head " Organization of Mission Work " the agencies employed in the conduct of these methods will be considered. The first thing to be clearly stated is the ob ject of missions. A missionary society is formed, funds are collected, missionaries are appointed and sent out to some foreign land. What is it that these men and women seek to accomplish? Have they any definite thing in mind, or do- they go out under some great, if rather vague, impulse of doing good and obeying the last command of the ascending Saviour? Ordinarily the constitution of a society givea the answer to such a question. In the case of missionary societies many make no reference to il at all, or mention it in only the most general way, e.g., "the diffusion of the knowledge of the religion of Jesus Christ;" " the diffusion of the blessings of education and Christianity;" "to preach Christ and Him crucified, and as an after result to lift the natives to a higher level," etc. Scarcely more particular on this point are the instructions to the missionaries as they go to their fields. So far as published statements are concerned, there is little or no precise definition of the work of the foreign missionary. It is undoubtedly partly for this reason that so many METHODS OF MISS. WORK 85 METHODS OF MISS. WORK are skeptical of the value and results of mis sions. Were a clearer statement made and widely known, there might be less misappre hension. It does not, however, follow that the actual work of missionary societies is vague or scattering. Except in rare instances, it is sharply defined and steadily directed to a well-under stood end. That end is twofold: first the con version, second the sanctification and develop ment, of individual souls. The second, indeed, involves their relations as members of the Church of Christ, as component parts of society and the nation, but the basis is always the indi vidual. Missionaries go, not to Africa, but to the Africans; not to Persia, but to the Persians. The Church of Christ in Japan is made up of men, women, and children, in each one of whom the missionary is interested and for whom he labors, that the likeness of Christ may be developed in them. Undoubtedly other ends are sought: the spread of the comforts of civilization, the eman cipation of thought from the thrall of false sys tems of belief, the establishment of better social conditions, government, etc. But these are sub sidiary, and in a degree accidental. Wherever they seem to take the precedence, a more careful examination will in almost every case reveal the fact that they are means to an eiid, and that the end is the individual soul to be converted and built up in likeness to Christ. And this is not mere theory, but actual fact. Let any one look carefully at the reports of the societies, and whether or not he approves of their general or ganization, he will find that their methods tend always toward individual, personal work. According to this, the methods adopted in missionary work may be considered as, 1st, Evangelistic; 3d, Pastoral. The first has primary reference to the conversion of men, the second to their development into a likeness to Christ. As expressed in a letter received from the secretary of the Church Missionary Society, we have: 1. The preaching of the gospel to the un converted; 2. The building up of the native church as it is pictured to us in the concluding chapter of St. John s Gospel, where Christ s ser vants are represented in figure, first as fishers casting the gospel net, and then as shepherds feeding and tending the flock. Education is a part of each. For the heathen and the Moham medan it is undertaken solely as a means of evangelization. For the Christian population, whether elementary for the children or profes sional for the future pastor or teacher or evan gelist, it is a department of pastoral work. So, too, publication is a department of each. Medi cal work is primarily evangelistic, its benefit to converts is rather incidental." We will therefore consider first these two classes more fully and then take up the partic ular methods first, those that really belong to both; second, those that are distinctive of each. 1. Evangelistic. The missionary as an evangelist meets with four classes of men: 1st. Those who are greatly dissatisfied with them selves and their condition, and are not only ready but anxious for a change. 2d. Those who are bitterly opposed to change because of their re lation to the existing order of things. 3d. Those who are willing enough to change but wish to have the advantage of change made evident. 4th. Those who are absolutely indifferent, con tent to let well enough alone. The first con stitute a very small minority, and the classes in crease in number to the last, which includes in every case the immense majority of every land where missionary work is undertaken. The problem of the evangelist missionary is to find the first, disarm the second, convince the third, arouse the fourth, and bring all to an acceptance of the gospel of Christ as a Saviour from sin, and their repentance and conversion. 2. Pastoral. The evangelist having accom plished his work, that of the pastor commences. First, the individual Christian is to be established in the faith, to be guided and assisted as he endeavors to throw off old habits of thought and of life and put on new ones; to be instructed, that he may be enabled to recognize and over come temptation now meeting him under en tirely unaccustomed forms; to be strengthened, that he may become an aggressive power to bring others to Christ. He is then to be associated with his fellow- Christians, to be looked upon no longer merely as an individual but as a member, first, of the organic church, and, second, of a community and nation which he is to help to bring into accord with the precepts of the gospel. The church is to be established as a perma nent institution for the work of Christ. It must first be organized in all its different departments, placed on a firm foundation of faith, self-sup port, activity; be provided with the various means essential to its continued existence and growth. The community is to be permeated with Christian ideas, its social life freed from its evil associations, brought into accordance with the spirit of the gospel, its customs purified, its aims enlightened, its national life made to in clude a genuine and true patriotism. And so on in all the endless lines that open lip before us as we look out overall that is involved in the establishment of the kingdom of God upon earth. Each division is a mighty task, more per plexing even than the corresponding duty of the churches at home. And retrospect only makes its difficulties stand out more promi nently. No one can travel in the Levant, over the roads where Paul led the way in Chris tian work, recall the story of those first cen turies of growth, remember the subsequent centuries of stagnation, decay, and almost death, and not wonder whether the story is to be re peated in the churches now gathering in every city and town, and almost in every village. Modern Christians are no more sincere or de voted than those of earlier ages; modern mis sionaries no more earnest or skilled than the apostles and fathers. The problem of the mis sionary, especially in his pastoral work, is one of permanency and growth. The question he is constantly striving to solve is that of how to hold the vantage-ground gained, and make it the point of departure for new achievements. Here certain essentials must be kept in mind: 1. The development and growth of the individ ual church and community must be natural, not forced. The genius of the people must be studied, and that line of development found which will bring out the best that is in them. South Sea islanders cannot be transformed into Europeans or Americans, and every effort to so transform them results in harm. At the same time they must be something different from what they have been. While it is doubtless true that the Asiatic must remain an Asiatic, it is also true that the Christian Asiatic must be as METHODS OF MISS. WORK 86 METHODS OF MISS. WORK different from the heathen or Mohammedan Asiatic as the modern Englishman is from his Norman-Saxon progenitors. 2. The ele ment of time is very essential. Occasionally a sudden transformation will come; but this is the exception rather than the rule, and he works best who is not disturbed if he has to work slowly. 3. The methods adopted must be primarily constructive, not destructive. Their object is to build up rather than to tear down. They do not attack systems, but seek to help in dividuals. It is not that Islam, Hinduism, Shin- toism, or Felichism is to be overthrown, but that individual Moslems, Hindus, Japanese, Africans, are to be guided and assisted into a higher life. It is not so much that corrupted, degenerate Christian churches, as churches, are to be brought back to a pristine, or even better than pristine, purity; but individual Armenians, Nestorians, Copts, Roman Catholics, Bulgari ans, Greeks, are to be helped to lead Christian lives, to understand better the full force of the truths that their lips profess, the full love of the God that they so often iguorantly worship. Undoubtedly the false systems will fall, the old churches be purified; but that is not the end in itself. Attacks are at times necessary. Fearless exposure of false teaching has its place, but missionary polemics as a rule are directed not against false thought so much as against sinful life. There is no shirking in the declara tion of the truth, but the truth attractive, not repellent, is the great theme. I. Taking up now the different methods, we mention first those that are common to both evangelistic and pastoral work, not undertaking to be exhaustive in the statement of them, but rather to indicate the lines along which the mis sionary works. 1. Personal Conversation. The prime element in all missionary work is the personal. Men are drawn to men. Just as it was Christ s person ality that drew men to Him, so it is largely the personality of the missionary that draws men to him, and through him to the Saviour. This has been most markedly shown in the lives of the great leaders Henry Martyn, Judsou, Livingstone, Goodell, Hannington, and others. Indeed, almost all who have had success in mis sionary work have found their greatest power in the close, intimate relation of personal con versation, personal contact, where the needy soul felt the touch of the full soul, drew strength from it, and was satisfied; where the hard soul felt the power of the magnetic soul, and despite itself was drawn away into a higher life; where the cold, indifferent soul felt the heat of a soul on tire with the love of God, and expanded into a nature purer far than it had dreamed of. It is no easy thing for an Occidental to come in contact with Oriental ideas, prejudice, and habits, and seek to exert such influences as shall bring about change without doing harm. It is easier to create repulsion than attraction, to harden than to soften, especially in public. Men, too, are swayed by the power of association with their fellow-men. A single soul in a mul titude may be overwhelmed, in private conver sation it may be developed. Thus the fundamental method of missionary work in every land is intercourse with persons. Not only is this true of the historical inception of any work, but also of its continuance. It is just as important and universal to-day as when mis sion work was commenced. It is employed by every different agency, foreign and native, mis sionary, pastor, eatechut; especially by zenana- workers, and almost exclusively by Bible- readers; it is adapted to every class, and is almost the only means of reaching some. In the pastoral division of missionary work the clement of personal influence is, if anything, stronger than in the evangelistic certainly so far as the missionary himself is concerned ;*and it is here that personal genius makes itself felt most markedly. It not infrequently happens that to a passing traveller the missionary appears to be doing little missionary work. He seldom preaches, he may not be an educator or a translator. Hour after hour and day after day he is in his study, or among the people, talking, talking, talking. Could the observer hear and understand the conversation, he would marvel at the range of topics, covering every depart ment of human life and every phase of relig ious doctrine. Shall tithes be given? How shall a church be organized ? What is a Chris tian s duty toward an unjust, tyrannical govern ment? The following, jotted down in a few moments by a missionary, will give an idea of the keenness of the questioners: "Why has Christian civilization not accomplished in America what you preachers claim that it is fitted to accomplish?" " Why are your Indians so bitter against j r ou, and repressible only by force ?" " If friends pray for us on earth, why should their hearts be dried up and their mouths be stopped when they go to heaven f " Can a man be a believer who has not been an infidel? Must he not first challenge, then establish, then believe?" Any one can give instance after instance where he has had to call up every line of study that he has ever pursued, to meet the diffi culties that occur to the minds of those he seeks to help. But not only does he have to meet personal queries. The missionary must be a statesman. Church quarrels occur on mission ground as well as in Christian lauds, and it is often owing chiefly to the missionaries personal power that they are overcome. Con flicts with persecuting relatives furnish some of the most difficult cases. But instances need not be repeated to show that personal individual influence is one of the mightiest forces of modern as of ancient missions. 2. Public Preaching. This is the develop ment of personal conversation is, in fact, per sonal conversation on a somewhat extended scale. It is not oratorical, but conversational; not instructive, so much as hortatory. And it is universal. Not a few have the idea that preaching is taking a secondary place in the importance of modern mission work. In the large cities, schools, colleges, Bible houses, printing-presses, are often more prominent than the preaching places, and many a traveller passes through and reports that mission work, which is primarily concerned with saving souls, has become a means of diffusing education and civilization all good in its way, but a depart ure from fundamental ideas. Thus a Christian man visited the city of Constantinople, saw Robert College, the Bible House, the American College for Girls, the school and dispensary of the Scotch Free Church Mission, etc., and said he was glad to see such good work being done, but was sorry to see so little preaching 1 The missionary said: "Come with me on Sun- METHODS OF MISS. WORK 87 METHODS OF MISS. WORK day." Then be took him from one end of the city to another, and in Stamboul, Scutari, Galata, Hasskeuy, showed him gathering after gathering, where preaching to audiences numbering from 75 to 300 was going 011 in Turkish, Armenian, Greek, Spanish, and Eng lish. The traveller went away, satisfied that missions had not made a new departure in that line. The same thing is true of every mission station in the world. Comparatively few of the missionary societies report the number of preaching places, partly for the reason that accurate statistics are almost impossible, partly because there is such a wide divergence of usage. If we take the term preaching place to mean a place where divine service is held regularly, whether conducted by a pastor, preacher, evangelist, or catechist, it is probable that the number will somewhat exceed the number of stations and out-stations. Thus, the A. B. C. F. M. reports 1,058 stations and out- stations, and 1,402 preaching places. Other societies, however, make the term station synonymous with preaching place, so that the proportion of the A. B. C. F. M. would not hold through the whole list. We may estimate the whole number of stations and out-stations at about 12,000. (The statistical tables of the "Missionary Review," December, 1889, give 10,609; but there were a number of societies from which no returns were secured, so that the above estimate is probably not far out of the way.) If we increase that by 10 per cent, it is probable that we shall strike a fair estimate as to the number of places where there is regular preaching, and this would give 13,200. In addition to these there are a large number of places where preaching services are held in connection with evangelistic tours, and in many sections of India and China there is not a little of public street-preaching. The fact, too, that there are fully 1500 to 1600 ordained preachers, and a very much larger number of unordaiued evangelists, catechists, etc., whose chief work is preaching, shows that it is relied upon as the great means of bringing the knowledge of the gospel within the reach of men. Passing to the pastoral division, we find the preaching assuming more the character of that in our home churches. It is less conversa tional, more rhetorical ; less hortatory, more educational. Its range of topics widens, and it touches upon every and all the various needs of society and the nation, as well as of individuals. Yet always and everywhere it is intensely per sonal : the man is never lost sight of in the community. 3. Sunday-schools. These need no special de scription. They are carried on in much the same way as in home lands, exert much the same influence, and hold much the same gen eral position, both in their evangelistic and pastoral use. An idea of the universality of their use is gained in the fact that in the report of the A. B. C. F. M. they are not classified apart from the churches and attendance, the rule being that wherever there are services there is a Sunday-school, with not far from the same average attendance. The American Baptist Missionary Union shows 521 Sxm day-schools, with 9,072 pupils ; the Methodist Episcopal Church (North), 1,944 Sunday-schools, with 112,928 pupils (including 710 schools and 43,569 scholars in the European missions, being 1,234 schools and 69,359 scholars in their dis tinctively foreign work). Of the British Soci eties the London Missionary Society reports 381 schools with 22,415 scholars; the Wesleyan Methodist, 694 schools, 35,698 scholars (in their foreign work as distinct from the Colonial and Continental); the Baptist Missionary Society does not give the number of schools, but reports 3,746 scholars. The Basle and Rhenish Socie ties report large numbers. The fact that they do not appear in most of the reports is by no means an indication that they are not widely used as an evangelizing agency. The chief hindrance lies in the lack of competent teach ers, but that is constantly diminishing in force. 4. Education. This is a broad term, and as used indefinitely creates not a little misappre hension. As used in regard to missions, it com prehends the whole system of schools, from the primary to the college, in which (except in the case of the theological seminary) the instruc tion is general, and covers the same subjects as are covered in the public schools, academies, and colleges of America and Europe, but al ways including some direct religious instruc tion. In the earlier stages of missionary enter prise this form of work was, at least in most cases, not thought to be consistent with its dis tinctive character as evangelistic. As the pas toral element increased, it became readily rec ognized as an essential, especially for those who were to take up the work that so increased upon the missionary s hands that he simply could not do it. Converts implied churches; churches needed pastors, and the contrast be tween pastor and missionary must not be so great that the people should not be willing to look to the former as their leader. And so on in all the grades of active work and church de velopment. Education as a direct means of evangelization has come, however, to hold a more and more prominent place in the minds and plans of missionaries. 1st. It is an essential to the reading and un derstanding of the Bible, and upon the knowl edge of the Bible conversion must depend in a great degree. Illiteracy in mission lands is extreme, and involves not merely ignorance of letters, but of words, as expressive of ideas. The child in a primary school who has learned to read has a higher grade of knowledge of Bible truth than his parent. 2d. It is a great assistant in the correction of false ideas, thus opening the mind to re ceive the truth. In many cases it is almost an absolute prerequisite to such appreciation of truth as must precede conversion. 3d. It secures a certain time during which positive religious influence can be brought to bear upon the individual, whether child or adult. This element of time, in which the old prejudices may be softened and new ambitious and hopes aroused, is one of the most impor tant elements in the influence of education as an evangelizing agency, especially as it takes chiefly the young at a period when they are un der formative influences. Looking now at education as it is actually conducted, it is so similar to that in Christian lands as to scarcely need description. The con comitants of rooms, seats, floor, walls, win dows, etc., are often different; but the text books are much the same, the methods are very similar. The kindergarten has not been confined to the Occident, but helps the Orient METHODS OF MISS. WORK 88 METHODS OF MISS. WORK as well; and every form of modern advance in style of instruction is adapted to the needs of Arabs, Hindus, Japanese, and Kafirs. Grading is conducted on much the same prin ciple as in other lauds. Small villages nave little more than the primary school, where children (and sometimes grown people) learn to read and write, and get some idea of the great realm of knowledge that opens before them. The larger towns and the cities have every grade up to the high-school. Boarding-schools are established for those who, having passed the lower grades in village schools, are anxious for higher education, or may be fitted for work as teachers. Colleges, too, with courses of study that may be most favorably compared with those of England and America, are founded everywhere, and exert not a little influence among those classes that do not attend the lower grades of schools. In the same general line is the movement for industrial education carried out so fully by the Basle Missionary Society, and at Lovedale, South Africa (q.v.), by the Presbyterian churches of Scotland. It is, however, in the second division of missionary work that the value of education is seen in its fullest degree, and in which it is carried to its highest grade of efficiency; and it is here that there has been the most discussion as to the wisdom of allowing it so prominent a place in missionary work. Without entering into the discussion, or even undertaking to give a detailed statement of the extent to which higher education is carried by the different societies, it is sufficient to say that it has been developed in direct proportion to the apprecia tion of this second part of missionary work. As long as it was felt that the work of the missionary proper ceased when a man was con verted, so long it was felt and held that the higher education, while advantageous in itself, formed no legitimate part of the missionary- society s work, but must be left to local organi zation or individual effort. When, however, it became more and more evident that the only salvation for the convert himself lay in his opportunity and ability to grow, and that that opportunity could not and would not be given or the ability developed unless the society lent a helping hand, then the high-schools and colleges sprang up on every side, until there is scarcely a society that has not one or more, while many have several. These are in many cases semi-missionary, i.e., they are under missionary auspices and general missionary direction, though supported partly if not. en tirely by distinct funds. Looking at the special objects in view in this second division of pastoral work, we note especially 1. The furnishing of an educated ministry, which not only takes the place of the missionary, leaving him free for the work of superintendence, but enables the churches to be placed upon a more substantial basis of self- development and fits them for aggressive work. 2. It supplies an element of support to the ministry in the form of an educated laity, able to hold its own in matters of faith, resist any undue desire for ministerial authority (very natural in lands where the hierarchical idea ha s held a most prominent place), and exert a powerful influence in the community. 3. It helps to solve the question of social customs by bringing the community in contact with the best results of society in other lands. This has its dangers as well as its advantages, yet it is a positive necessity. Customs of social life a people must have. If heathen ones are discarded, something must be provided to take their place. It is chiefly through ths higher education that the best of Christian usages in social intercourse reach the people of non- Christian lauds. 4. It places women in their proper relation in the home, the church, and the community. The occasion for the development of one of the finest institutions for girls on mission ground (the American College for Girls at Constan tinople) was the feeling, as expressed by parents of the wealthier classes, that they wanted a Christian education for their daughters, which should fit them, not only for teaching, but for presiding in their homes. Any one who -would accurately judge of the effects of this line of missionary work should follow those young ladies not only to the village life of Ada Minor and Bulgaria, but to the more pretentious homes of the cities. 5. It gives a proof unexcelled by any other, to the great mass of the indifferent in mission lauds, that the gospel takes in the whole man and develops the best that there is in him. In these days of the telegraph and quick and easy communication, Christianity is judged by its ability to develop as well as to impart. Islam, Buddhism, etc., are losing their hold upon men largely by reason of their failure in this very regard, and Christianity is being watched most closely to see whether it meets the need. Robert College at Constantinople, the Syrian Protestant College at Beyrout, the Doshisha in Japan, the almost numberless in stitutions in India, are testifying to an element of power in Christianity before which old systems must soon give way. 5. Publication (see also Bible Distribution). As an evangelizing agency the preparation and dissemination of Christian literature has always held a foremost place, and need not be discussed here. Its object is: 1. The presentation of Chris tian truth in such form as to attract the notice, stir the thought, and arouse the conscience of those who for one reason or another do not come under the personal influence of Christian work ers. 2. To guide the thoughts of those who are already inquiring. Here especially the construc tive spirit rather than the destructive is kept prominent. To put into the hands of a Moslem a tract attacking the character of Mohammed or the truth of the Koran would in most cases do more harm than good. Such tracts are indeed powerful instruments in the hands of those who know how to use them. The sledge hammer will do what nothing else can, but it must not be allowed to work indiscriminately, without special direction. The lines of publica tion followed by missionaries with a special view to evangelistic work are: 1. Tracts, set ting forth in simple and attractive style some gospel truth, often in the form of narrative, so as to bring out forcibly the personal element. 2. Books explanatory of the Bible and Chris tian doctrine, emphasi/ing such points as have special relevancy to the needs of that particular people and place. 3. Periodicals, weekly and monthly. These latter are in many cases in the form of illustrated child s papers. The weekly papers have more of secular matter, but are always not merely evangelical, but evangelistic METHODS OF MISS. WORK METHODS OF MISS. WORK In tone, and reaching, as they do, multitudes who hold aloof from direct missionary influences, are powerful means for Christian work. In pastoral work missionary publications in clude the higher lines of theological and other text-hooks, and some general literature. There is not as much of this as there ought to be, chiefly because, in the great strain upon the time and strength of missionaries, only that is done which at the moment is most essential. As, however, higher education provides mature minds among the natives, this want is being supplied more fully. II. Turning now to those methods which are distinctively evangelistic or pastoral, we notice, as belonging to the former class, Attention to physical and social needs, in cluding especially medical work. The relief of physical suffering, the supplying of social wants, is a department of missionary work where, ex cept in the single item of medical work, classi fication is impossible. Acting upon the general principle that the state of the body affects most vitally the condition of the mind, missionaries in every land have adopted the various means now used so freely and successfully in the large cities of Europe and America. " The gospel of a clean shirt," or even of any shirt at all, has proved in many cases a most powerful one in lands where social customs were of the lowest. But even in communities where that particular form of evangelization was not called for there has almost invariably been need of more or less attention to these wants, in order to secure entrance to and appreciation of divine truth. In the earlier history of missions, far more than now, persecution took a form that left the convert without even the means of subsistence. An excommunication that forbade the baker to sell him bread, meant more than trial: it meant starvation to the man who was bold enough to accept the new faith. In such circumstances the missionary was compelled to meet the emer gency in such way as he best could. Of recent times that has not been so true ; but the need has come in the form of widespread distress from deluge, famine, and pestilence. India, Turkey, Persia, and notably China, have re peatedly furnished instances where the supply ing of material food has prepared the way for the reception of the spiritual, and hunger, cold, and nakedness have unbarred many a door hitherto held tight closed by prejudice and hostility. Undoubtedly there is danger in this, and none are so quick to recognize it as the missionaries. How to give help without pauperizing, how to avoid the appearance of a bribe to accept Chris tianity, has required the most careful judg ment. Medical missions have of late come to the front as a direct element of missionary evangeli zation with a rapidity that makes one wonder that the church was so slow to recognize their value and power. Their general character is noted elsewhere (see Medical Missions); here we have simply to mention the varied forms in which they effect their work. 1. The most important end that they meet is the alleviation of physical pain, so that the soul can comprehend the force of the divine message. No one who has been in mission lands can have failed to see instance after instance where preacher and teacher have failed, but the doctor has succeeded, primarily by re moving the obstacles inherent in a diseased body, and by the positive attraction of gratitude for the kindness rendered. 2. The medical missionary is often a pioneer, securing entrance and acceptance where a preacher or teacher would be immediately re jected. This is especially true in such countries as China, where the prejudice against foreign influence is so strong as to yield to almost noth ing else. Another notable example is found in the history of missions in Korea (q.v.). 3. The physician is often able to exert an in direct influence in favor of evangelical work by the prevention of hostility on the part of in fluential men. Notable instances of this have occurred in Persia, where the personal influence of such men as Dr. Asahel Grant and later of Dr. J. P. Cochran with the wild chiefs of the Koordish Mountains have undoubtedly availed much to prevent bloodshed, secure gratitude, and disarm prejudice. The distinctively pastoral methods of mission work are chiefly connected with organization and superintendence, and cover the church, the family, and social and community life. Church organization is one of the first of the distinctively pastoral duties of the missionary. The new converts cannot stand alone. For their own growth they need mutual support, and for their position in an unfriendly and often hostile community they need organiza tion. It is not only natural but inevitable that that organization should take the form to which the missionary himself has been accustomed; and thus it happens that mission churches are in most cases the extension of the denomina tional differences of the home lands. It is, however, to be said that those differences are seldom if ever as sharply defined in foreign fields as at home; and except in case of divisions in the churches resulting from rival teaching, the members look upon them as formal rather than substantial. There are some cases where the form of church organization has been left almost entirely to the choice of the native community, with the result of an occasional departure from the denominational usage of the missionary. This is especially true of the mis sions conducted by the Congregational Churches of England and the United States. As a rule, however, the idea of the missionary has pre vailed, not because he has felt tied to it, but because in it he can work to better advan tage for the best growth of the church. The question of church organization has come up with some sharpness in reference to the work among the Oriental churches and in Papal lands. When missions were commenced in the Levant among the Armenians, Nestorians, Greeks, etc., there was no plan for a separate church organization. The old one, it was thought, was good enough, and it was far better to utilize that, introducing whatever of reform was necessary or practicable, but not severing historic associations, especially in view of the fact recognized by all, that their creeds were essentially in accord with modern faith. This, however, was found to be impracticable (see especially article Armenia); and as a matter of fact Protestant church organizations have been formed wherever Protestant missionaries have gone. Family life on mission ground has always received the attention which has only recently been given to it in Christian countries as a METHODS OF MISS. WORK 90 MEXICAN VERSION direct method of exercising Christian influence. This is true in almost every hind, but is espe cially marked in those sections where the change has been from a complete paganism. The relations and mutual duties of husbands and wives, parents and children, form not only the theme of much earnest thought on the part, of the missionary, but of much careful coun sel. To raise the wife from the position of a slave to that of an associate; to develop in the husband and father the sense of responsibility for something more than the provision of the physical needs of those dependent upon him; to educate the children to a genuine reverence rather than an unthinking obedience; to give the home an identity as a centre of Christian life, these are some of the problems which can only be met by the recognition of family life as a distinct method of pastoral work. The mere statement of them indicates their broad scope, but gives very little idea of the perplex ity attending them. The transition from the old to the new must not be too abrupt or do too much violence to established customs. How ever much the missionary may deprecate the marriage of a Christian man to a heathen woman, it may be better to allow, or even to encourage it, than to give occasion for the charge that Christianity disregards the sanc tity of the betrothal vow entered into before conversion. Even polygamy has to be treated carefully, lest the impression be given that the marriage relation itself is of light moment in the missionary s eye compared with the observ ance of customs with which he is familiar, but which seem to the convert unnecessarily harsh, especially in view of the biographies of the Old Testament. And so on in all the numerous relations which come out in bold relief when seen in the light of unaccustomed habits. Here we can merely indicate, not discuss or even ex plain in detail the different forms in which missions must work as they seek to confirm the new churches in their works as well as their faith. Social life, or the relations of families with each other, may perhaps be considered as one of the problems rather than a method of mis sionary work or influence. It is, however, gaining increased importance in the eyes of those who are watching the development of Protestant Christianity in foreign lands. A man leaves his old faith and accepts the new one. He cannot, however, break away entirely from his old associations, which may include those dependent upon him certainly those to whom he has duties. He meets them daily in home, in business, in the social circle, is bound together with them in many ways. He cannot if he would isolate himself from them. It is the old question of the times of the apostles, and creates as much perplexity now as then. To meet it wisely, and place the settlement on a firm, enduring basis, requires that the mission ary make a specialty of its study in all its bear ings, and be able not merely to show where the old is wrong or weak, but to present something that shall commend itself to all as taking its place. That this is being done increasingly is evident to all who watch carefully the progress of thought as indicated in the discussions of missionary methods. Community and national life are in most cases but the development of the social. There are fields, however, where they involve ques tions of still greater perplexity. Instances of this occur in Africa and the islands of the Pacific, and even in the Levant, wherever church and state are united, and political privi leges depend upon ceremonial observances. In some cases practically new states have been formed, with their entire paraphernalia of offices and officers. When this has not been the case, still the new Christian community has invari ably had a distinct if not a corporate existence, which has come to be recognized as an important element in rendering the position of the church complete and permanent. Here the missionary meets the questions of accord to unjust laws and the demands of unchristian governments. Each case cannot be settled merely upon its own merits: the very idea of a Christian s rela tion to the powers that be " must be thoixnigh ly thought out and clearly stated. Most marked instances of this have occurred recently in connection with the French and Spanish oc cupation of islands in the Pacific, where the firm, patient influence of the missionaries has been the only thing that prevented hostilities, which would inevitably have ended in loss of life if not of national existence. The Christian state, not so much as an accomplished fact, but as an ideal, is a most practical and impor tant element in the methods by which Christi anity is to be ultimately established. That this statement of the methods of mis sionary work is complete, is not claimed. Many things will occur to those intimately acquainted with the subject which should have been mentioned. If, however, the impression shall have been given that missionary work is no mere haphazard carrying out of a vague although noble impulse, but a calm, determined, well considered effort on the part of the churches through their representatives to estab lish Christian faith, worship, and life on a sure foundation in every section of the globe, the chief end of the writer will have been attained. Some special items, such as the work of laymen, the community life, etc., will be mentioned under the head "Organization of Mission Work." 1TI el I a Kalitla, northwest coast British, Columbia, 30 miles south of Alaskan boundary. Fairly healthy, though damp and very change able. Population chiefly Indians. Language, Zimshian. Religion, pagan. Condition of natives low. Mission station C. M. S. (1862); 6 ordained missionaries and wives, 1 bishop, 5 unordained missionaries, 17 native helpers, 8 out-stations, 7 churches, 250 church-members, 1 theological seminary, 6 students, 8 schools, 310 scholars. The mission was begun by Mr. Duncan, a C. M. S. teacher at Fort Simpson, in 1857. The Zimshians are a very simple-minded, single- hearted people, a little credulous, very supersti tious, and therefore very open to the seductive influences of the whiskey and vices of the white man. In order to protect his flock, Mr. Duncan moved with his converts in 1862 to .Met la Kahtla, where he led them in the pursuit of agriculture, deep-sea fishing, etc. Good artisans of his acquaintance were induced to join the colony, which was at that time a well- ordered, progressive, and prosperous congrega tion of about 1,200. Mexican or Aztec Version. The Mexican belongs to the South American Ian- MEXICAN VERSION 91 MEXICO guages, and is used by the Mexicans, for whom some priests are said to have translated portions of the Scripture at a very early period. But nothing is known of these translations. A version of the Gospel of Luke was made by Dr. Pazos Kauki, under the care of Mr. Thomson, the agent of the British and Foreign Bible Society, and printed in 1832. Latterly a fresh demand having arisen for the Scriptures in Mexico, a reprint was made by the American Bible Society in Mexico. (Specimen verse. Luke 15 : 18.) Mexican, or Aztec. Ni mehuaz yhuan^ni.az campa ca in no tatzin yhuan nic ilhniz : No tatzin e, oni | tltlac6 ihui- copa in ilbuicatl yhuan mixpan tehuatl. Mexico. Physical Geography. In form Mexico is shaped like a cornucopia, whose mouth opens toward the United States. As seen on the map it hangs as a receptacle be low the great sister republic, and not as a ripen ing fruit above, destined to fall into its posses sion. Mexico anticipated the United States as a European colony by about a century. Yet seventy years ago it was glad to copy our na tional institutions, and from that time to this, in spite of the restrictions of papal bigotry, it has continued to receive some of its choicest bless ings from this country, at the same time, as must be confessed, yielding up some of its most valuable territories by the arbitrament of war. Mexico, as it now stands, is a country with nearly 6,000 miles of coast-line, more than two thirds of which are on the Pacific and the great Gulf of California. It has no navigable rivers. The east coast is peculiarly lacking in good harbors. It is, moreover, low-lying, and as a rule insalubrious. Mexico can boast but few islands, and those are insignificant in character or extent. The mountain ranges, which seem to form a sort of vertebral column throughout this hemisphere from Alaska to Patagonia, are prominent in Mexico, though cut off from the South American chain by the low-lying Isthmus of Darien. The high table-land intervening between the eastern and western branches of this great mountain range constitutes an admir able highway for railroad development and for international traffic a fact which did not escape the eye of the great explorer and philosopher Humboldt. There is a vast portion of land in the country that can never become arable, but for this deficiency there are partial compensa tions: first, in the prevalence of mineral re sources ; and, second, in the fact that the coast is everywhere easily reached. With the establishment of artificial harbors and break waters, access can be found for maritime com merce, both on the Pacific and on the Gulf of Mexico. Yet the whole situation indicates that the chief commerce of the country must be car- vied on with the United States. In the northern portions of the republic there are great barren expanses, which, though suf ficiently level for tillage, are so lacking in fer tility as to promise but a slender reward to agriculture. Farther south, and along the east coast, however, there is an affluence of fertility; and although the climate is often unhealthful, the fruitfulness of the country is such as to supply a large population, if need be, and a lucrative commerce. In Michoacan and other still more southern States there are extensive forests of all the most valuable timber-trees. The great lacustrine basins of Auahuac and Chihuahua, lying at elevations of from 4,000 to 7,000 feet, undergo great vicissitudes from alternate floods and droughts. But a gen eral process of desiccation, due, undoubtedly, to the destruction of forests on the mountain tops, has gone on until in the valley of Mexico what was once an extended lake or a series of lakes is well-nigh dry. The country is in many places volcanic, and from an elevated position in the city of Mexico one can behold several greater or smaller cones which are manifestly of volcanic origin, and near them extended plains of flinty lava. About the middle of the last century the mountain known as Jorullo, in the State of Michoacan, was thrown up about 1,600 feet above the plain by volcanic action. A great transverse range running nearly at right angles with the northern and southern trend, and presenting the great peaks of Popo- catapetl, Orizaba, and Ixtaccihuatl, though very old, is thought to be of more recent origin than the general ranges extending north and south. The mines of Mexico, especially those of silver, have long been regarded as the richest in the world. It is said that for two or three centuries Mexico has produced at least one half of the entire yield of silver possessed by man kind. From 1537 to 1880 the total yield of this metal is said to have been nearly three thou sand millions. The yield of gold in the same time has been nearly one thousand millions of dollars. Population. The entire area of the coun try is 763,804 square miles. The population was reckoned in 1880 to be 9,577,279. It has undoubtedly now reached 10,000,000, and may be divided as follows : Persons of pure Spanish lineage, 1,000,000; descendants of aborigines, 5,500,000; persons of mixed blood, 3,500,000; total, 10,000,000. In speaking of the Indian population, an able writer has justly said: "A wide difference exists between the Indians of the United States and British America and the so-called Indians of Mexico. They are a dif ferent race. The Mexican Indians are docile and industrious; they engage in agriculture, in mining, and in such rude arts as are practised in countries which do not enjoy the advantages of modern transportation. In all the wars in which Mexico has been engaged the Indians have constituted largely the rank and file of her armies. They are now enfranchised citizens under the laws of their country, and to the ex tent to which they are taxed they enjoy equal political rights with those of the Spanish race. While the Indians and the inhabitants of mixed blood comprise the menial class, yet from the ranks of the aborigines have sprung men of mark men who have risen to distinction in science, in arts, in letters, in educational em ployments, in the church, in military life, and in the conduct of state affairs. Benito Jxiarez, the deliverer of his country from the Austrian usurper, was an Indian of full blood, and as a statesman and military leader he stood peerless among his countrymen. Morelos, who achieved fame in the early efforts of his countrymen to secure their liberty from the Spanish yoke, was also an Indian of full blood." MEXICO 92 MEXICO The Ancient Inhabitants. The Toltecs, who preceded the Aztecs in the valley of Mexico, are supposed to have migrated from the north. Like other Indian races on the Western Hemis phere, they probably passed over the narrow channel known as Behring s Straits from north ern Asia, and were attracted southward by more friendly climates and more abundant supplies of food. Ebrard has given good reasons for supposing that other migrations also occurred perhaps in some instances by acci dentsfrom Japan across the Pacific, and from Europe and Africa across the Atlantic. The Aztec civilization and that of the Mayas of Yucatan have many things in common with Eastern cults, and particularly with the hiero glyphic inscriptions of ancient Egypt. The Toltecs were in some respects more highly civilized than the Aztecs, who finally conquered them. Their strength lay in the arts of peace as that of the Aztecs was developed by war. The terrible system of bloody sacrifice was es tablished in connection with the warlike spirit of the Aztec conquerors. The Tezcucans, who entered into a triple league with the Aholcuans and the Aztecs, and were finally betrayed and conquered by the latter, presented the highest perfection of the ancient Mexican civilization. One of their kings was one of the grandest fig ures in history. The Aztecs were characteristically a warlike race; and, like the Lombards in the Roman Empire, they took on the culture of the van quished peoples. Like the Venetians, who, when driven by northern barbarians into the Adriatic, built upon the very lagoons and marshes a mighty dominion, more invincible because built upon the marshes, so the Aztecs, harassed at first by other tribes, took refuge upon a small island in the shallow lake of Tezcuco. This, gradually enlarged by driven piles and the dredging of their canals, became the impreg nable stronghold from which they at length dictated terms to all their neighbors, till they had built up a great empire, extending from sea to sea. At the time of the Spanish conquest this little island had become another Venice, intersected by numerous canals, having 300,000 inhabitants, and subsidizing the best civilization of all the tribes of Anahuac. And but for the one sanguin ary blot of their religious system, we should think of the Aztecs with unmingled wonder and admiration. There is not space to speak of their early industries and skill, their agriculture and ingenious lloating gardens, their jewelry and feather-work, their aqueducts and architecture, their chronology and their marvellous calendar whose intercalations quite equal our own in ac curacy, their picture language and poetry, their humane laws and local courts, their kindness toward women, and their hospitals for their wounded soldiers; and after all the long history of bondage, many of these elements still remain in the character of their Indian descendants. No chapter of history is more pathetic than that which describes the invasion of Cortez and his followers in the early part of the 16th century. The combination of prowess and treachery, and the heartless cruelty inflicted in the alleged service of the Cross, have left an indelible blot upon the Christian name, and the Aztecs, in spite of their bloody religion, have the sympathy of mankind. The three centuries which followed the con quer are historically a barren waste. Cortez became an object of mean jealousy, and was misrepresented at the court of Spain, was ba tiled and persecuted till he had drunk the dregs of the very cup of ingratitude and heart lessness which he had given to the gener ous monarch of the Aztecs. The Indians were reduced to peonage on the great estates of the Spanish planters. Foreign bishops amassed fortunes, while the lower clergy of the native priesthood were allowed a pittance. Immense estates were gathered into the hands of the church, which finally became the chief creditor of the nation. By deed or by mortgage one third of all real property was thus held, and the nation came under the thrall of the Church. This state of things existed till the spirit of liberty and independence was awak ened within a comparatively recent period. THE DAWN OP POLITICAL LIBERTY. It seems wonderful that Napoleon I. should have been the man to strike at last the key note of liberty among all Spaniards on both hemispheres; but so it was. There had been in all the colonies a sort of chivalric loyalty to the sovereigns of Castile, however severe their op pression. But when in 1808 Napoleon sent his armies into Spain and dethroned Ferdinand VII. , placing the sceptre in the hands of a Bonaparte, the spell of loyalty was forever broken. In 1810 the standard of independence was raised, a patriotic priest leading the movement. By the year 1821 the independence of Mexico and sev eral other Spanish-American states had been won, and by the year 1828 all the Spanish colonies on the Western Hemisphere had become free republics. But the work of reform was as yet only partial religious liberty had not been achieved. The people had not learned that republicanism and ultramoritanism cannot co exist; that the one encourages the enlightenment and free thought of the people, and cannot exist without them; while the other must exist by authority and repression. The result has been a succession of pronunciamentos, and a general insecurity. But we come to another series of providences in relation to Mexico, and those too which have to do with our own history and with the general advancement of civilization. In the year 1835 Santa Anna, then President of Mexico, brought about a coup d etat, by which the governments of the different States were abolished, and all the power was concentrated in the central government under his dictatorship. Yucatan on the south and Texas on the north at once rebelled; and so grave was the Texan rebellion that Santa Anna himself was compelled to take the field. His armies at tacked and dispersed the Texan Legislature ; and prisoners of war whom they captured were mercilessly shot by his orders, thus rendering the reconciliation of the people of Texas forever impossible. At the battle of San Jacinto, Santa Anna was vanquished and taken prisoner by General Houston, and for nine years Texas maintained her independence. In 1846 Texas applied for admission to our union and was admitted, and Mexico thereupon declared war upon the United States. The oppressive acts of the Mexican dictator were considered a first-rate pretext MEXICO 93 MEXICO And besides, the fashion of our English cousins in making conquered nations pay the expense of conquering them was also thought to be the right thing to do ; and so we concluded to defend Texas all the way from the Gulf of Mexico to the Pacific. General Taylor appeared on the battlefields of Matamoras and Monterey. General Scott marched triumphantly from Vera Cruz to Mexico city. General Kearney was heard from in Arizona, and Fremont in California. THE ADVENT OP RELIGIOUS FKEEDOM. Up to the year 1867 there was no religious liberty in Mexico. It is true that the Liberal party had in 1857 drafted a constitution demand ing liberty of faith, abolishing conventual es tablishments, and confiscating church proper ties in mortmain; but they were not able to enforce them. Juarez, the president of the republic, was a fugitive, and the Reactionists were in arms against him. How, then, was religious freedom at length established, and what were the influences which finally united the discordant political elements of the country, and achieved the more stable government of the present time? As Napoleon I. had unconsciously promoted the political in dependence of all the Spanish-American states a half-century before, so Napoleon III. became the unconscious leader in this later movement for religious freedom and political consolidation. He also attempted the dispensing of crowns and sceptres; and he also saw his efforts overruled for the very opposite results. The War of the Rebellion in the United States had furnished the opportunity. A Swiss banker had an ex aggerated financial claim against the Mexican Government, which by the adoption of the banker as a citizen of France furnished the emperor with a pretext. England and Spain also had claims, and an alliance was formed for an armed intervention. In 1862 the united fleets appeared at Vera Cruz with their contingents of men. But Eng land and Spain soon withdrew from the enter prise and returned home. The French army under Generals Forey and Bazaine fought their way over the Cordilleras to the capital, where they established a provisional govern ment known as the " Regency of the Empire." This virtual French Assembly submitted the choice of a ruler to the patronizing French emperor, who was politic enough to give it to the house of Austria, which he had defeated on the plains of Lombardy. In the beautiful palace of Miramar, on the shores of the Adriatic, resided an Archduke of Hapsburg with his young and accomplished wife, daughter of King Leopold of Belgium and granddaughter of Louis Philippe. There the evil genius of French ambition sought him, and thither strange ambassadors, half "Spanish and half Indian, came to offer him a crown. On the 10th of April, 1864, amid all the pomp of royalty, this ill-starred couple left their charming abode and embarked for Mexico. Stopping at Civita Vecchia, they paid a visit to the Holy City, where they received the communion and the Papal benediction, and were honored with a private breakfast with Pius IX. and Cardinal Antonelli. They arrived in May at Vera Cruz. Their journey to Mexico City was one series of ova tions from the clerical party. Having pro ceeded first of all to the great cathedral to celebrate mass, they were escorted to the old Vice-regal palace, amid the ringing of bells and the rejoicing of the Reactionists that the re public was dead, and an empire was once more established. But General Sherman was already on his march to the sea; and within four months General Grant received a sword presentation at Appomattox, which attracted the attention of France, and of all the courts of Europe. From that day everything went wrong with the French power in Mexico. It was patent to all men that the empire would prove a failure; and the French people especially were vexed at the stupendous blunder of their ambitious and meddling emperor. Meanwhile, Maximilian and Carlotta had both sincerely endeavored to conciliate the people he by special franchises, she by indefatigable charities. But in July, 1866, matters had assumed so grave an aspect that the young empress, then only twenty -six years of age, set out with a few attendants to visit the court of France and remonstrate with Napoleon against the with drawal of his support. Receiving only discouragement, she passed on to her deserted castle of Miramar, which she reached in the midst of a dismal storm, as if the very skies would point the contrast of her return and symbolize the ruin of her for tunes. She next sought solace in a visit to the Pope; but even before she reached Rome her reason began to sink under its heavy burdens, and her wild fancy was that Napoleon had bribed her friends to poison her. Meanwhile no means were left untried to reconcile the people to the empire. Efforts were made especially to excite jealousy to ward the United States. The ravings of a subsidized Roman Catholic press on this sub ject were sometimes tragic and sometimes amusing A favorite line of argument was that the United States were only impeding the imperial cause in order to secure the country for themselves. "You will soon hear," said one of these papers, " of schemes of annexation. The sordid and aggressive Yankees will over run your laud with their railroads and their sharp speculations. Your mines will be ex hausted by adventurers, and all positions of profit will be monopolized." Meanwhile the republic, which for ten years had existed, we might almost say in the person of a single man, Beuito Juarez, had returned from its exile at El Paso to San Luis Potosi, and it became apparent that the final conflict would centre at Queretaro, half way between the latter place and the capital. During all the years of the struggle with France this man, with a cabinet composed of Lerdo, Iglecias, and Mareshal, and with Senor Romero as his Minister at Washington, kept alive the cause of liberty among the people. Even when they were driven to El Paso on the northern border, they still held their organiza tion as President and Cabinet of the Republic; and sending letters through the United States to friends in all lauds, they assured them that their republican cause was not dead, but would certainly triumph in the end. Their sublime faith and devotion doubtless had great influence in shaping diplomacy at Washington and in creating a reactionary senti ment against the empire even in Europe. MEXICO 94 MEXICO The spring of 1867 brought the beginning of the end. Maximilian s chief forces, with him self among them, were at Queretaro under siege. In an attempt to escape he was bet rayed by one of his generals, placed under arrest, tried by a military tribunal, and with Generals Miramou ami Mexia was sentenced to be shot. In the trying scenes which followed, the character of this typical Indian president was well illustrated. Efforts were made by the United States and by the European consuls to secure a change of sentence. And when the wife of Prince Salm Salm, a member of Maxi milian s staff, threw herself at the president s feet and clung to his knees r.s she poured out her entreaties, he wept in sympathy, while he declared himself powerless as a mere executive under the behests of the law. It is a strange spectacle, a European princess at the feet of an Indian patriot pleading for the life of an emperor, and both weeping as the solemn fiat is uttered. And this is the man this full-blooded American Indian this is the man who for ten years of hard struggles had carried a republic in his head and heart, and who, both before and after that solemn hour, did more than any other to restore order to his distracted country. When, in a public reception, a captured French tricolor was spread for him to walk upon, he stepped aside. No," he said, "the French are not our enemies it is only their emperor. The French are our friends, and depend upon it that flag will yet wave over a republic." A prophecy which Juarez lived to see fulfilled! With the establishment of the republic under Juarez in 1867 that religious liberty which had been proclaimed in 1857 was fully realized, and notwithstanding the efforts and the bitter persecutions of the Roman Catholic clergy, it has been maintained till the present time. THE RECORD OP THE PAPACY IN MEXICO. Even by the judgment of candid Roman Catho lics, the religion of Mexico from the very be ginning of the Spanish conquest has been a mixture of Christianity and heathenism, the latter often predominating. Abbe Dominic, chaplain of the Emperor Maximilian, a native of France, did not hesitate to pronounce the religion of the country a baptized heathenism, a mixture of superstitions, unworthy of the name of Catholic. Some of his utterances against the ignorance and immorality of the priesthood and their degrading ceremonies, as quoted in Abbott s " Mexico and the United States," are quite equal to the strongest denun ciations which have been expressed by even the most prejudiced Protestant writers. For ages no religion except that of the Roman Catholic Church was known in Mexico. When the republic was established in 1823, and thence on ward to the proclamation of religious liberty in 1857, an express provision in the constitution declared that the Roman Catholic faith was the religion of the state, and that no other could be tolerated. One third of the real property of the republic came at length into the possession of the hie rarchy. Conventual establishments for either sex were greatly multiplied. Mexico City might almost have been said to be a city of con vents at the time when religious liberty was established. The people, wearied with the long dominion of an unscrupulous hierarchy, and remembering that the church had been impli cated in all the measures designed to overthrow the popular liberty, carried reform to an oppo site extreme of intolerance. It confiscated a large portion of the church property, silenced the clangor of convent-bells which the public patience had so long endured, ordered the long robes and shovel-hats and other insignia of the priesthood and other sacred orders to be laid aside when appearing upon the public streets, and suppressed all public processions and various, childish pageants. The Jesuits were banished from the country, as they had been at various times f rom so manv nations of Europe. ItisdiHi- cultfor any who desire to be entirely candid, to decide whether the papacy, as it existed in Mexico fifty years ago, was on the whole a blessing or a curse. It can hardly be doubted that although the Virgin Mary was almost made to take the place of Deity, yet enough of Christ was communi cated to many souls to save them from sin and death. Yet the influence of the priesthood was declared by many who were residents in the country to be positively corrupting to the pub lic morals. The licentiousness of their live* was scarcely disguised, and their exactions for the performance of the marriage ceremony were so oppressive, that to a large extent the masses dispensed with the sacred rite altogether, and with the poor, concubinage became the rule. The Bible was strictly kept from the people, or if found in their possession was burned as a poisonous and pestilent thing. In the desecra tion of the Sabbath the priesthood, by example at least, might be said to take the lead. The perfunctory ceremonies of the morning mass once over, they were among the promptest and most enthusiastic at the bull-fights. Gambling was a favorite pastime within the monasteries, and that excessive wine drinking took the place of vigils and of fasting was too plainly indicated by the rotund figures and sodden faces of the padres whenever they appeared in public. This easy-going life was not inconsistent with the most fiery zeal for dogma, and the bitter ness that could persecute even unto death. The priesthood of Mexico was in touch with the priesthood of Spain in the palmy days of the Inquisition. This institution was estab lished in Mexico by Philip II., and the spirit of the infamous Torquemada did not fail to stamp itself upon the new continent, as upon the old. When the Northern Methodist Mission pur chased a confiscated monastery in Puebla in 1872. and proceeded to adapt it to their mission ary uses, they found in the substructure skele tons of Christian martyrs who had been walled into their cells to perish from the sight and memory of men. The people of Mexico, two thirds of whom were of Indian blood, were on the whole easily managed in matters of religion. The race had been thoroughly quelled and cowed by the bloodthirsty Spaniards, and after three centu ries of oppression and toilsome bondage, coupled with dense ignorance, submission had become hereditary. Although revolts were frequent enough after the establishment of the republic, they were generally instigated by those who were wholly or in part of Spanish blood. The masses of the Indian population were spiritless, though there were noble exceptions, as in the MEXICO 95 MEXICO person of Juarez, who was of pure Indian blood. The old superstitions of the people were largely countenanced and utilized. To these were added the pleasing effects of the Catholic pageantry, of which the Spanish Mex ican Church was so complete a muster. En lightenment was the last thing thought of, and truth was invariably sacrificed whenever cir cumstances required. An example is furnished in the legend of Our Lady of Guadaloupe, whose miracle-working image is still seen in a church situated three miles from the city of Mexico. Candid Mexicans do not hesitate to relate how, when the Indians of the early day still bore a grudge against the conquering and oppressive Spaniards, against their religion and all that belonged to them, even against their fair-faced Queen of Heaven, the happy device was planned of miraculously producing the image of an Indian Virgin Mary. Through all changes this dusky goddess has remained one of the most popular of all images. She has performed no end of wonders, all of a merciful type. One apartment of the church above named bears witness to the miracles which she has performed for the distressed. Her picture is on the wall, and around it many other pic tures illustrative of her wonderful works. In a corner is a stack of crutches said to have been left by cripples whom she had instantly healed. The whole scene is almost an exact counterpart to an apartment in the Buddhist Temple of Osa- kasa, in Tokyo, Japan, where an image of Quau Yen, the Buddhist Goddess of Mercy, is sur rounded by similar trophies of her miraculous power. Meanwhile, even before the proclamation of religious liberty in 1857, the more enlight ened statesmen of Mexico had come to feel the degradation which papal superstition had brought upon the country; and when upon the death of Maxamiliau the republic was restored under Juarez as president, the general protest of enlightened men became outspoken. Juarez was from the first in favor of the more enlight ened influence of Protestantism, and every president since 1867 has exerted his influence for freedom of opinion. Among those of liberal sentiments there have been two classes some undoubtedly mere freethinkers, who cared for no religious faith, but were stanch supporters of freedom. Others, even though Catholics, have advocated liberty of thought, and wel comed Protestantism, not only because such freedom is the dictate of wise government, but because they believe that the disintegration of the one dominant mass of the papacy is more favorable to national liberty. Of this class was General Esquibedp, who in 1879 was heard to express his satisfaction at the introduction of Protestantism, because he believed that its in fluence, even its rivalries, would prove a benefit to the Mexican Catholic Church, and make it more like the Catholic Church in the United States. THE .POLITICAL ATTITUDE OF THE PAPAL CHURCH. A Mexican s estimate of the part taken by the church in the achievement of politi cal independence is as follows. While speaking of the past struggle for liberty he says: " Over against the leaders of the national uprising, bigotry reveals to us the haughty clergy united most intimately and firmly with our would-be oppressors, hurling their anathemas against the defenders of independence, and making their own the cause of the throne and of foreign do minion during the second decade of this cen tury. " It shows us also the real secret of that sud den desire for the independence of Mexico which in 1821, at the last moment of the strug gle, seized upon our infuriated enemies. It was the hope of transferring hither the persecuted dynasty (of Castile) which was on the point of disappearing entirely amid the revolutionary convulsions of Europe; the intention of strengthening still more the dependence of the ancient colony upon the mother-country, con verting it into a fief of the Spanish crown. Then came the war with the United States, a nation eminently Protestant, more so then than now, representing in 1847 in religious matters the most marked contrast with our country, which had not even yet rid itself of its uniform ity of creed and of worship. What efforts, what diligence, what sacrifices were manifested in that epoch, a thousand times to be deplored, by these jealous partisans of religious uniform ity! " Did they summon their compatriots to arms in defence of the sacred cause of religion and their native land ? Did they fly to the battle fields and fight heroically against the invader and the Protestant? No; the only thing which they did was to seduce to revolution the battal ions of the National Guard, who, as the result, fought many days in the effort to overthrow the Liberal administration which was at the head of affairs, and these battalions actually were fighting in the streets of Mexico, covered with shame, at the very time when the North American squadron was bombarding night and day the port of Vera Cruz, that noble city which covered herself with glory in this strug gle. "Afterward came the French invasion, in vited to our land by these same zealous parti sans of religious uniformity who to-day figure as champions of national independence; and while the true and constant defenders of this noble and divine cause of the nation s liberty suc cumbed before the invader on the battle-field, or under the terrible sentences of court-martial, or amid the unspeakable horrors of exile, these false defenders of independence were receiving under a gorgeous canopy, at the gates of the capital, Marshal Forey, and were being ap pointed as regents by the invader, and were crowding their newspapers with the praises of the enemy. ..." Referring to the constant efforts of the church party in recent years to arouse the patriotism of the Mexican in the interest of the papacy, that historic foe of patriotism in all the struggles of the past, the same writer says: " A party of this sort, which has always op posed the national independence, which has al ways sympathized with invaders, which indeed has united itself with them, even if it did not defend intolerance, has no right to invoke a cause so sacred and noble as that of national liberty. Let it set forth, at the right time and in the right place, its private interests, its opin ions with reference to sect and its animosities; but let it not invoke that which it has never loved nor defended, not even when to do so would have been to defend also religious uni formity, as in 1847. For the rest, they have as absolute a right to defend their religious beliefs as the Protestants have to diffuse their princi ples. " MEXICO 96 MEXICO THE PRESENT STATUS OP THE REPUBLIC. A great advance in industrial and commer cial resources has beeu made since the more complete establishment of the republican gov ernment in 186? at the close of the Maximilian empire. The cause of public education has also greatly advanced siuce the separation of church and state. It certainly is not credita ble to the Roman Catholic Church, which for more than three centuries had held dominion over the country, that the breaking of its do minion was the signal for a great advance in the education of the people. In the year 1857 the University of Mexico was abolished, and was replaced by special schools of law, medi cine, letters, agriculture, mines, science, and a military college. There are now said to be 200 schools of the lower class in the capital alone, where formerly there were innumerable pa geants and the constant din of church and con vent bells, but very little that could promote the intelligence of the people. All this is changed. . In 1886 there were in the republic 11,000 primary schools with 600,000 pupils. Of these schools 9,236, with 470,000 scholars, were sus tained by the federal or state governments, or by municipalities. The Laucasterian Society had 39 schools with 5,000 students; the Catholic parishes maintained about 1,000 schools with 100,000 children; the Protestant societies and missions were credited with 260 schools with 12,000 pupils, and there were 731 private schools in the republic with 26,000 pupils. There are not far from 2,500,000 persons in Mexico who can read and write. Mexico can now boast a larger proportion of her whole population in school than Austria, Greece, Portugal, or Brazil. In an article entitled "Europeans in Mexico," published in November, 1882, by Senor Ro mero, Mexican Minister to the United States, he says in regard to his country: " From a bigoted, intolerant country, it has been changed into a liberal, progressive nation, and this could not have been effected without great effort, and without commotion and bloodshed to some ex tent. Neither England, nor France, nor other countries standing now at the head of the civil ized world, could establish civil and religious freedom without revolution and bloodshed; but, once accomplished, all the purposes of revolu tion freedom of religion, freedom of educa tion, equality before the law, trial by jury, etc. established, there is no political reason for revolution." In an official report to the State Department of the United States, dated December 23d, 1882, Hon. David H. Strother, United States consul- general at the city of Mexico, said: "After fifty years of almost continuous wars and revo lutions, the party of liberal opinions has at last detinitely triumphed. The results of this tri umph have been the complete separation of church and state, and the absolute subjection of the ecclesiastical to the civil authority: a politi cal constitution based on the broadest .repub lican principles; a free press, free schools, and universal religious toleration. Indeed the laws of the reform proclaimed in 1857, under Com- onfort, and executed by Beuito Juarez in 1867, after the downfall of the empire, are more thorough and radical in their character than those promulgated by any government of mod ern times. " All that was said of the stability and pros perity of the country in 1882 has been more than verified in the subsequent years. The railroad systems which had then connected the chief cities with the great lines of international traffic have been extended in all directions, and have given decided impulse to commerce, min ing, and manufactures. The country has so long been exempt from serious political disturbances, that the confi dence of capitalists has been fully established, and the wealth which springs up with stable government has of itself become a strong con servative factor, and a new warrant for future prosperity. The capitalists of the country cannot afford the luxury of the old-time pronunciameuto, and they are now a more influential class than the impecunious adventurers who follow political revolution as a profession. The Catholic party have not ceased to re echo the old cry of " patriotism" as a means of opposition to Protestant missions and all Ameri can influence, but the most enlightened states men have learned long ere this, that Protes tantism is a better friend to Mexico than the Papacy. Nothing is more foreign to the pur pose of Protestant missions than to promote annexation to the United States. The more free thought and general enlightenment of the people are promoted, the better are they pre pared to maintain their independence. Such a result is the desire and hope of all Protestant missionaries for Mexico. The Era of Protestant Missions. For the beginning of the Protestant movement, we must go back to a period anterior to the proclamation of religious liberty. The seed- sowing of the truth followed immediately the rude ploughshare of the so-called Mexican war. The Bible was borne into the country by General Scott s army. This divine talisman, that had wrought such marvels in the civifand religious institutions of the Northern republic, was a stranger on Mexican soil. It was as novel as a falling meteor from another planet. The simple truths of the gospel were received by the people with a sort of hunger. The American Bible Society had from an early period cherished a deep interest in Mex ico, but almost nothing could then be done for the spread of the truth. But after the Mexican war direct effort was made to introduce the Word of God. Rev. Mr. Thompson was employed as a Bible agent in Brownsville in 1860. Bible distribu tion was carried on in connection with the mis sionary work of Miss Melinda Rankin in Brownsville, Texas, in 1854. In 1866 she estab lished a school in Monterey, Mexico. As an example of the way in which this word found its way and began to work like leaven, we may cite Ville de Cos, a mining community, in the State of Zacatecas. An " ecclesia" like those of New Testament times was formed in a private house, where peo ple met to read the Word of God in secret. The proclamation of libert}" of thought in 1857 gave them courage, and the little company grew in numbers and in knowledge. Sending to Monterey for a clergyman, they received the rite of baptism, and organized themselves into a church. They appointed one of their own number to conduct services and administer the sacraments. The}- were instructed and variously assisted MEXICO 97 MEXICO from time to time by Dr. G. "W. Provost, an American physician of Zacatecas. By the year 1873 they had erected a church, and the num ber of communicants had risen to over a hun dred. A similar example of the leaven of Bible-dis tribution was found years later in Zitacuaro, in the State of Michoacan. A Presbyterian native preacher, Rev. Mr. Forcada, on commencing missionary work at that point in 1877, learned that a Bible depository had been opened there by a Mexican six years before, and that four hundred Bibles and many religious tracts had been sold. Thus the way had been prepared for an unexpected welcome to the missionary, and a most gratifying success. At present, within a radius of forty miles, there are sixteen congregations of Protestant Christians. Undenominational Missionary Work. Through the influence of Miss Rankiu at Mon terey the attention of Rev. Henry A. Riley was called to Mexico as a promising missionary field, and in 1869 he proceeded to the capital, where he found the harvest ripe beyond his ex pectations. He began his labors under the auspices of the American and Foreign Chris tian Union, and he succeeded in purchasing at a low price a valuable confiscated church prop erty. Meanwhile an important movement had already begun in the city of Mexico, where a few prominent priests openly avowed their renunciation of the Roman Catholic dogmas and corruptions. The first was Francisco Aguilas, a man of freat fervor and eloquence. Alarmed at his oldness and success, a fellow-priest, Manuel Aguas, set out to prepare himself to refute the teachings of Aguilas, who had already been joined and encouraged by Mr. Riley. While Aguas pursued his investigations in search of arguments, he himself became a convert, and a most successful preacher of the gospel. Un fortunately for the cause which they had es poused, both of these eloquent men died after a brief career. The converts who were gathered by Father Aguas were organized into a church based upon the doctrines and order of Ameri can Episcopacy, and known as the Church of Jesus. This church now reports "29 mission sta tions, served by five ministers (of whom 4 are natives) and 9 teachers (of whom 6 are natives). It embraces about 700 communicants and 2,700 members. In the missipn schools there are 68 boarders and 121 day scholars. Mrs. M. J. Hooker is in charge of the girls orphanage, and Mr. Hernandez in charge of the training school." The Advisory Committee in the United States, appointed by the Right Rev. H. C. Potter, D.D., L.L.D., Bishop of New York, consists of Revs. Henry Y. Satterlee (president); Geo. F. Flichtner (secretary); G. Williamson Smith, J. II. Eccleston, David H. Greer; lay members, Thos. P. Fowler, Alexander Orr, E. P. Dutton and John H. Boynton (treasurer). The Missions of the Presbyterian Church (North). In 1872 the Presbyterians sent three men and four ladies to establish stations at San Luis Potosi and Zacatecas. While stopping at the capital they were requested to adopt and assist a congregation then worshipping under the care of a convert from Romanism, Senor Palacios. This led to the establishment of a station in Mexico City. In January, 1873, Rev. M. N. Hutchinson and wife were sent to take charge of the station. Rev. Henry C. Thomson was in the beginning stationed at San Luis Potosi and Rev. Messrs. Paul Pitkin and Maxweii Phillips and their wives established themselves, at Zacatecas, where a prosperous work had already been begun by Dr. G. W. Provost. The Presbyterian Mission in Mexico has had a checkered history, often diversified by perse cution, mob violence, and martyr deaths. In two instances the lives of missionaries have been attempted, but in both the mob failed of their purpose. Many native Christians, however, and three or four native preachers, have fallen as martyrs to their faith. In all cases the ignorant murderers have been instigated by the priests, who were only careful to accomplish their murderous purposes in such a way as to save themselves from the hands of justice. Characteristic features of the Presbyterian Mission have been the large number and the ability of its native ministry. A prosperous theological seminary is now conducted by Rev. Messrs. Thomson and Brown at Tlalpum, twelve miles from the capital. Two flourishing girls seminaries are also in full operation one in Mexico City under the care of Misses Bartlett and De Baun, the other conducted by Wheeler and Elliott at Saltillo. This institution has sprung from the germ planted by Miss Melinda Raukiu at Monterey. It was placed by her under the care of the American Board of Foreign Missions, by which it was subsequently transferred to the Presbyterian Board. The present statistics of the Presbyterian Mis sion in Mexico are as follows: Ordained missionaries, 7; lady missionary helpers, 4; ordained natives, 25; licentiates, 25; native preachers and helpers, 58; churches, 90; communicants, 5.165; added during the year, 388; boarding-s chools, 2, with 88 pupils; day- schools, 40, for boys and girls, with 1,270 pupils; theological seminaries, 1, with 15 students; pupils in Sabbath-schools, 1,709; contributions, $3,627. The press, under the able management of Dr. J. M. Green, has issued 13,000,000 pages during the year, and the bi-weekly paper, "El Faro," has been widely read. The mis sions of the Board extend to 12 States. Mission of the Methodist Episcopal Church (North). This mission was established in 1873 in Mexico City. Fortunate purchases of prop- perty were secured at an early day in the capi tal, at Puebla, Cordova, Pachuca, and at other important points. The policy pursued has been the always wise one of laying strong and permanent foundations. Great attention has been paid to education and to the work of the press. An attractive illustrated Christian paper has been among the most effective agencies. The Mexican report of the Missionary Society of the Methodist Episcopal Church (.North) for January, 1890, gives: foreign missionaries, 10; assistant missionaries, 9; missionaries of the Woman s Foreign Missionary Board, 8; native ordained preachers, 10; native unordained preachers, 27; foreign teachers, 8; native teachers, 26; workers of the Woman s Foreign Missionary Society, 27; other helpers, 27; com municants, 1,286; probation ists, 757; adherents, 4,599; converts during year, 120: adults bap tized, 143; infants baptized, 123; theological seminaries, 1, with 2 instructors and 5 students; high-schools, 3, witli 12 teachers and 147 pu- MEXICO MEYER. PHILIP L. H. pils; day -schools, 36, with 2,199 pupils; churches and chapels, 19. The press has issued over 3.000,000 pages. The estimated value of churches and chapels is $89,200; there are 35 places of worship and 15 parsonages. Parson age properly is reported at $100,800; property in orphanages, hospitals, schools, etc., $106,240; making a total of nearly $300,000 ; 8 different states are occupied. The Methodist Church (South). This branch of the Methodist Episcopal Church began mis sionary work in the city of Mexico in 1873, un der the general direction of Bishop Keener. Olijo Hernandez, a converted Mexican, was an active laborer. Rev. J. T. Davis was soon ap pointed. In 1878 W. M. Patterson, D.D., was appointed superintendent of the mission. Evangelistic work has been pushed forward with great vigor. It has greatly multiplied its stations, and the number of its evangelists not without corresponding results. Its roll of com municants is relatively large. The reports of 1888 show in the Central and the Border Mis sion: missionaries, 10; native preachers of all grades, 89; communicants, 3,095; Sunday- schools, 90; 17 States are occupied. The American Board Mission. The opening history of the work of this Board in Mexico was marked by sad disaster. Its first mission ary, Mr. Stevens, was killed by a mob at Al- maluco in 1874. One of his first converts shared his martyr s crown. Nevertheless a strong mission has grown up from that sangui nary beginning. The American Board has 16 missionaries, 10 churches, 323 communicants, of whom 74 were received last year, 6 schools, with 176 pupils. The Southern Baptist Convention reported in its missions in Mexico in 1889, 15 missionaries including wives of missionaries and unmarried ladies. Its stations are located in the States of Coahuila, Zacatecas, Aguascalientes and Jalisco. The statistics of the work show 16 churches, with 572 communicants, and 102 pupils in schools. This mission has not escaped the tires of persecution. Many assailnieuts have been made with a view of breaking up its relig ious services, and in December, 1881, Rev. J. D. Westrup, a newly appointed missionary, was murdered by the Indians. On the other hand, this mission has received some special encour agements. The governor of Coahuila has shown much sympathy with its efforts in the line of female education. A large and flourish ing girls school is now maintained at Saltillo. The Presbyterian Church (South) has a mission in Mexico in which, according to the report for 1889, there are 6 missionaries, including ladies communicants, 400; native ministers, 8; pupils in day-schools, 150; Sunday-school pupils, 250; contributions, $875. Its chief work is on or near the northern border. The stations are Browns ville, Matamoras, Moutemorelos and Linares. TJie Society of Friends established a mission in Mexico in 1871. It is now carrying forward work in the state of Tamaulipas. The Associated Reformed Presbyterian Synod of the South has also a mission extending to two of the Mexican States. There are in all 150 foreign Protestau mission aries in the country, 360 native laborers, 400 con gregations, 15,000 communicants, 4,000 pupils in schools, and 6,000 Sunday-school pupils. Mexico, the capital of the republic of Mexico, is beautifully situated on a plateau 7,500 feet above the level of the sea, in the Tenochtitlan valley, not far from the lake Tez- cuco. Population, 241,100 (1880), comprising Spaniards, Aztec Indians, and all gradations of mixed races. In the midst of lofty mountains, the climate is temperate and healthy. The streets are well-paved, broad, and well-lighted, and raised paved roads, called paseos, which lead out into the country, and are shaded on either side by fine trees, add much to the natural beauties of the place. The Roman Catholic religion is the state religion, but other religions are tolerated. In addition to the many churches, monasteries, convents, and other religious or benevolent institutions are plentiful. Schools and colleges, theatres, and the buildings for the government offices give the city the usual modern appearance. Street railways are in operation. Of the railroads, the Mexican Central, Mexican National, Mexican, and Morelos railroads run into the city. Prot estantism is represented by the following mis sions: Methodist Episcopal Church. (South) (1886); 3 missionaries and their wives, 21 out- stations, 17 churches, 445 comnumicants, 18 Sunday-schools, 337 scholars, 7 other schools, 269 students, 1 theological seminary, 10 stu dents, 5 girls schools, 110 scholars. Methodist Episcopal Church (North), 1873; 1 missionary and wife, 2 other ladies, 219 church-members, 145 Sabbath-scholars, 128 day-scholars. Pres byterian Church (North); 2 missionaries and wives, 2 other ladies, 2 native preachers. Meyer, Pliilip Lewis Henry, b. at Neuwied-ou-the-Rhine, Germany, November 13th, 1826, of earnest Christian parents. At his confirmation in 1840 the love of Christ mightily took possession of his heart. Successively a cabinet-maker, a school-teacher, a student of medicine, he was thus variously qualified for mission service, and received a call to South Africa in 1854. He was ordained July 16th, 1854, married Louisa Gregor, daughter of a missionary, and reached Cape Towu^November 3d the same year. He found the mission sta tions at Shiloh and Goshen in ashes by a recent Kafir war, and commenced rebuilding at once, studying the Kafir language, teaching the na tives handicraft, and inculcating gospel truths. In 1859 he built a new station, not far from Shiloh, in a plain watered by the river Eugoti, and called it Engotine. "The desert was changed into a beautiful village surrounded with gardens and fields, and the outward change was a type of the spiritual transformation." Now he might be seen at the hardest manual labor, now hastening to a Kafir kraal to tell the glad tidings of salvation. Disease and drought brought great hardship to the natives, in which the missionaries gladly shared, seeing that the Lord used these means to open the hearts of the people to their influence, and the reception or the gospel. In 1869 a call came from Zibi, chief of the Hlubi Kafirs, 240 miles from Engo tine, to come and teach his people. Receiving this as a call from the Lord, he set out with Samuel and Luke, native Christians. They went through great dangers and hardships to settle with him. War followed, and its worst perils threatened them. The chief and people, after being routed, forsook the region, and for two years the missionary and his family dwelt in solitude, except as Mr. Meyer went METER, PHILIP L. H. 99 MICRONESIA from time to time to preach to the chief and his people in their mountain fastnesses. A great work of grace followed, and when peace was restored many from neighboring tribes came to listen to the gospel. A church-building was erected, a church formed, a school followed; in all things the missionary was friend and coun sellor, and his house was thronged with people seeking advice in things spiritual and temporal. Mr. Meyer was permitted to found one more mission, but his health failed, and he was obliged to return to Europe. After severe suf fering he received his release at Marburg, Ger many, August 3d, 1876. Mliow (Mhau), city in Malwa, Central In dia, 13 miles from the city of Indore. Popu lation, 27,221, Hindus, Moslems, etc. Mission station Methodist Episcopal Church (North); 2 missionaries, 11 native helpers, 2 schools, 95 scholars, 19 church-members. Presbyterian Church in Canada; 1 missionary, 2 ladies, 300 Sabbath-scholars, 320 day-scholars. Microncia, a section of Australasia, north of the equator and between 130 and 180 east longitude, including the Gilbert (Kingsmill), Marshall (Mulgrave), and Caroline Islands, the Marianas (or Ladrones), and Boniu Island, the Radack and Ralick chains, and many other small atolls and groups. These latter have been colonized by the Spaniards, and the native races are nearly extinct. With few exceptions the islands are low atolls of coral formation. The groups vary in extent from the single islet half a mile long to the extensive archipelago enclosed by a coral reef 200 miles or more in circumference. The depth of the island-stud ded lagoon thus enclosed varies from 5 to 100 fathoms. Some islands are accessible to the largest ships, having good channels through breaks in the reef, and furnishing commodious harbors; while some have channels which can not be entered with the prevailing winds, and others are entirely enclosed by reefs and have no anchorage. Ocean currents with frequent calms render navigation very uncertain and often dangerous. The area of land in any of these atolls is insignificant compared with the size of the lagoon or the extent of the support ing reef. The laud, ranging in elevation from 5 to 20 feet above high-water mark, is com posed of coral rocks and sand washed up by the waves, and forms a series of islets resting at varying distances from one another upon the reef. At high tide the waves roll over the reef at a depth of 4 to 10 feet and between the islets into the lagoon, while at ebb tide the reef is bare, and furnishes a connecting pathway from islet to islet, except where it is broken by a channel. (Ebon, of the Marshall Islands, for example, is a ring of reef 25 miles in circum ference. Upon it rest 18 islets, the longest being about 6 miles and the shortest but a few yards in length, while the width of land aver ages about one half mile, and the fringe of reef on either side is 1 or 2 furlongs more.) Some of the islets are 20 miles in length, and in some cases there are long stretches of reef with no land upon it. The average area of land in the atolls is probably from 5 to 10 square miles. The flora of the atolls is exceedingly poor, but varies according to situation with reference to the belt of precipitation. The cocoa-nut palm abounds everywhere, and thrives even where the roots are washed by the sea-water. It furnishes the natives food, shelter, and some times clothing. It is the principal article of commerce, copra being shipped in large quan tities from all the islands. The paudanus is also found everywhere, and furnishes food in its season; while the leaf, green and ripe, is used for braiding mats, hats, sails, etc., and is the principal roofing material on the atolls. Except on the Gilbert Islands, the bread-fruit is plentiful, and bananas are cultivated. The tim ber of the bread-fruit is valuable for the con struction of canoes and for some building pur poses. A coarse kind of taro is also cultivated. The islands are all wooded, and those within the belt of constant precipitation have a dense growth of (mostly) low trees and shrubs. On some there are wells rising and falling with the tides, but foreigners depend upon rain-water, there being no fresh-water streams. The high islands of volcanic origin are Kusaie (or Strong s Island), 2,300 feet; Pouape (Ascension), 2,800 feet; link (Hogolu); and Yap. These have the physical peculiarities of the atolls, only that the lagoon is replaced by elevated laud, link is an immense lagoon about 100 miles by 40, with 10 large islands (soma nearly 300 feet high), and many islets. These are very fertile, and are well supplied with food. Besides the flora already enumerated, we find on the high islands yams, taro, pine apples, sweet potatoes, sugar-cane, and a great variety of bananas. Many tropical trees and plants have been introduced, and all the tropi cal flora would flourish. On Ponape and Kusaie are many beautiful streams and cascades, fur nishing abundance of pure water. The fauna of the atolls consists of a few birds (mostly aquatic), lizards, and rats. Pigs and chickens have been introduced, and everywhere thrive. The fauna of the high islands is much richer, including many varieties of birds, some of beau tiful plumage and some good for food. Pigs and chickens have there relapsed into the wild state. Dogs and cats have been introduced, but deteriorate rapidly. Goats thrive and cat tle to some extent, but only on the high islands. The temperature ranges from 72 to 90. (On Apaiang, 80 to 90; Ebon, 75 to 87 ; Ponape, 74 to 87.) Fish are taken in great abundance in their seasons, and the most beautiful shells in the world are found on the reefs. The peo ple are of the brown Polynesian race, but bear traces of a constant addition from a variety of sources. The languages are quite distinct in the different groups, but have some peculiar ities pointing to a common origin. They are simple in construction, easily acquired, yet quite difficult to reduce to writing because of the shading of sounds, and also on account of the presence of close consonants at tne end of words. Five of these languages have been reduced to writing. Portions of the Bible, hymn-books, and various school-books have been printed. Some of the dialects are very expressive, and though not having extended vocabularies, are rendered flexible by the use of pronominal suffixes, verbal directives, and ter minations to indicate place and to express com parison. Degraded in past usage, the intro duction of Christian ideas means resurrection to the language no less than life to the people. The religion of the islanders was not greatly unlike modern spiritism, and their social usages imposed no family ties. Polygamy was toler ated among the chiefs, but not very exten- MICRONESIA 100 MICRONESIA sively practised. No marriage ceremony was known. Men and women lived together until the caprice of one or the other separated them. The children belong as much to all the sisters of the mother and brothers of the father as to their own parents; and the children of broth ers or of sisters continue to be counted brothers and sisters through all generations. The chiefs received their rank from the mother. On Po- nape and some other islands the language varies in its use, according to the rank of the one ad dressed. The forms of government varied, but were all founded on the idea of the aggrandizement of the chief rather than the good of the subject. Human life was lightly regarded, and even petty chiefs sent many a victim to the executioner. Licentiousness prevailed, and chastity was almost unknown. The seeds of disease planted in such soil by vile white men resulted in such a spread of disease that none escaped, and the taint reappears in the successive generations. Cannibalism was not practised, except on rare occasions in time of war. The people wore little if any clothing, though the habits of different groups show great variety. In the Gilbert Islands men had no covering of any kind; the women wore a fringed skirt 10 or 12 inches long, the children being nude. In the Marshall Islands men wore a fringe skirt 25 to 30 inches long, and the women two mats, about a yard square each, belted about the waist. Upon the Caroline Islands some covering was used. The dwelling-houses were mere shelters of simple construction, though the council- houses were large. Their canoes vary greatly in construction. Those of the Marshall and Mortlock Islands are large, and adapted to mak ing long sea-voyages. An outrigger is always used. These sea-going crafts were all of hewn timber, the pieces fitted together and fastened with cord made of the cocoa-nut fibre. Ropes were made of the same and the sails of matting. The natives were skilful navigators, some of them seeming to have an intuitive perception of locality, and an instinct of the proximity of land while yet many miles out of .sight of it; yet whole fleets have been often lost, and canoes sometimes drift about for days and weeks to reach land at last hundreds of miles from home. Such occurrences suggest how the islands may have been peopled at first, and account for the mixed character of the population. Missionary work was begun on Ponape and Kusaie (Caro line group) in 1852 by three American mission aries (L. H. Gulick, A. A. Sturges, and B. G. Snow) with their wives. They were accom panied by two Hawaiian missionary helpers with their wives. The first five years were discour aging. Many times the enterprise seemed ready to fail. Opposition of foreigners (self-exiled and more degraded than the natives), small-pox on Ponape, insurrection on Kusaie, disastrous results of contact with the w r haling fleets, and the dense paganism of the natives themselves had all to be overcome by the faith of earnest men. Three more missionaries (G. Pierson, E. T. Doane, and H. Bingham) with their wives joined the mission, and the first Morning Star " was built. The year 1857 saw Apaiang (Gilbert Islands), Ebon (Marshall Islands), and Kusaie and Ponape (Caroline Islands) occupied by six mission families with two Hawaiian helpers. During the next five years (1857 to 1862) the harvest began. Three churches were organ ized. The one on Kusaie, with 30 members, was left in care of a native helper. The mis sionary force was reduced to three men with their wives and five Hawaiian assistants. During the next nine years the work of teaching, trans lating, and laying foundations went on. The churches on Kusaie and Ponape witnessed a steady growth. Five of the Marshall and five of the Gilbert Islands were occupied by Hawaiian missionaries under the direction of the Board of the Hawaiian Evangelical Association (see Ha waiian Board). In 1870 the number of church- members was as follows: Ponape, 250; Ku.-nir, 226; Marshall Islands, 140; Gilbert Islands, 51: a total of 667. There had been printed for t ln-.-c missions nearly 2,500,000 pages of Scripture, hymn-books, etc. (2,408,218; viz., Ponape, 381,- 600; Kusaie, 223,200; Marshall Islands, 381,726; and for Gilbert Islands, 1,050,192). From 1869, when the second " Morning Star " was wrecked, till 1871, there was only one white missionary in the field (Rev. E. T. Doaue, Po nape). This was a time of preparation for the advance to be made during the next decade. In 1871 the third " Morning Star " carried as passengers from Honolulu the three veterans, Messrs. Sturges, Snow, and Bingham, one new family from America (F. T. Whitney and wife), and three Hawaiians these last for Gilbert Islands. In 1873 the "Morning Star "visited the Mortlock Islands and stationed three Ponapeans with their wives, inaugurating that movement which in later years yielded such wonderful results. In 1874 three more men (H. J. Taylor for Gilbert Islands, R. W. Logan and F. E. Rand for Ponape) with their wives joined the mission. More attention was given to establishing train ing-schools and developing the native agency. In 1877 E. M. Pease, M.D., and wife were sent to take the place of Mr. Snow, who w r as taken from the work by a paralytic stroke; and in 1880 A. C. Walkup and wife accompanied Mr. Taylor, returning to his work on the Gilbert Islands. The same year the Marshall Islands training-school was removed to Kusaie. The reports for 1880 give nearly 2,000 church-mem bers, 45 pupils in the two training-schools, and 1,500 in other schools. During the last decade there has been a con stant increase of both hearers and converts. The training-school for the Gilbert Islands was- removed to Kusaie. Girls schools were estab lished at Kusaie and Ponape under the care of lady missionaries sent out by the various woman s- boards. Political changes during this period greatly affected the missions. In 1885 Ger many annexed the Marshall Islands. She at tempted at the same time to take possession of the Caroline Islands, but was prevented by Spain s claim of long standing. The Spanish occupation of Ponape resulted in such acts of injustice and persecution that the natives arose in self-defence. The governor had already sent one of the American missionaries (Rev. E. T. Doaue) to Manila under arrest. When hi- was released and returned to Ponape it was found that the governor and many of his soldiers had been slain, and the natives were in possession of the Spanish quarters. A new governor was sent out, who, after investigating the matter, recog nized the injustice of his predecessor, and pro posed terms that the mission was able to in dorse, and thus peace was restored without further bloodshed. The scattered churches MICRONESIA 101 MIKMAK VERSION were gathered again, and the schools opened; some of the converts under pressure renounced the truth, but the steadfast faith of many of them greatly encouraged the missionaries. In the Marshall Islands the German rule is oppressive. The heavy taxation is impoverish ing the people, while frequently the assertion of their rights by the people is regarded as an offence, and punished with heavy flues. The result so far of foreign intervention has not been beneficial to the natives. The sale of liquor, tobacco, and firearms by unscrupulous foreigners, both before and since annexation, has fostered old and developed new vices among the people. The latest reports of the mission (January, 1890) give a total membership of 4,509; three training-schools with 79, and 48 other schools with 2,035 pupils. The estimated population of Micronesia is 84,000: Gilbert Islands, 25,000; Marshall Islands, 15,000; Ponape and adjacent islands using the same language, 5,000 ; Ruk and Mortlocks, 15,000; islands lying between Ruk and Yap, 7,000; Yap, 10,000; Palan, 7,000. Of these per haps 50,000 have heard the gospel; about 8,000 have become converts, and twice as many more call themselves Christians. This work has been accomplished in less than 40 years. There have been employed of American missionaries and assistants a total of 40, viz., 15 ordained missionaries, 17 wives of missionaries, and 8 single women. Three missionaries and 5 wives of missionaries have died; 6 missionaries, 6 wives of missionaries, and 1 single woman have withdrawn. The present force (May, 1890) is 20, of whom 2 are at the Hawaiian Islands, and 6 others are in America on account of failure of health. The changes which have been wrought through the efforts of the missionaries are truly wonderful. The transforming power of the Word of God has never been more manifest than in this field. There has been a marked development of stability in the character of the natives. Formerly they were dishonest and untruthful. There was a belief among them that the Great Spirit used deceitful means for the accomplishment of His plans or for main taining His authority, and the people accord ingly cultivated deceit. Ships were often pil laged and the crews murdered. But the gospel has iii many islands effected a complete revolu tion. Social ideas have been changed. The family has been built up, and the ceremony of marriage is becoming more and more common. The practice of family worship has done much to purify and crystallize social ideas, and a strong sentiment of his duty to guard the house hold and defend his family from the lust of even the chiefs is rising in the mind of the head of the household. Drunkenness has prevailed to some extent on all the islands more on the Gilbert Islands than elsewhere. On the Marshall Islands this vice was unknown until the advent of foreigners, and became prevalent only after many years of contact with them. Prohibitory enactments have been made by some of the chiefs of the Marshall Islands against tlie traffic in ardent spirits. These still serve a salutary purpose, though they have been greatly modified and weakened under German rule. Some of the disputes with the German authorities have grown out of the desire of the natives to stop the traffic in fermented as well as distilled liquors. Better dwellings, greater personal cleanli ness, and tidiness have also followed the moral reformation. Intellectual progress is quite marked. The schools are well attended. Na tive teachers have done very efficient work. The mother-tongue has become the vehicle of blessing. From the first a missionary spirit has been cultivated, and the young convert has been taught to keep in view the prospect of becoming a teacher of the new doctrine on his- own island, or, if need be, on other islands. When the work was to be pushed westward from Ponape it was done by native mission aries, furnishing one of the most interesting chapters in the annals of missionary work. Going forth to a people of diverse tongue, these men and women prepared themselves for the work, and soon gathered in large numbers of converts. The type of Christianity on the islands is- eminently biblical. The Word of God is held in great reverence. The instability of native character is often exhibited by the converts, and large numbers have retrograded, usually, however, to return with a juster estimate of their weakness and a humbler and more tena cious trust in God. The "Morning Star," provided by the Sab bath-school children of America and thrice re built, has been an invaluable aid to the mission ary work. Midiiapur, a town of India, 70 miles west of Calcutta. Climate hot. Population. 33,624. Race and language, Bengali Santhal. Religion, Hindu. Social condition of the masses, corrupt, ignorant, very poor. Station of the Bengal Mission American Free Baptists, occupied 1844, reopened 1863; 3 missionaries and wives, other ladies, 4 out-stations, 462 adherents, ft churches, 245 communicants, 17 additions in 1888, 2 preaching places, 150 average attendance, 2 ordained preachers, 5 unordained, 6 Sabbath- schools, 2,268 scholars, 1 theological seminary, 1 female school, 516 scholars, 1 other school, 73 scholars. Midyat, a town of Koordistan, in the Jebel Tur district, about 50 miles northeast of Mardin. The people are a hardy, energetic race, belonging to the old Jacobite (Mono- physite) Church, and speaking both Arabic and Koordish. Mission work among them, conducted by the missionaries of the A. B. C. F. M. at Mardin, has been very successful. Schools have been established and a flourishing church formed. Hier, a town of the Tamaulipas district, Mexico. Mission station of the Methodist Episcopal Church (South). lUikmuk Version. The Mikmak belongs to the American languages, and is used by the Mikmak Indians of Nova Scotia. The Gospels of Matthew and John were published by the British and Foreign Bible Society in 1854. Two years later the Gospel of Luke, prepared by the Rev. S. T. Rand, was published at Halifax; and in 1871 there were printed at the same place the Book of Exodus, the Epistles to the Romans, Galatians, and Hebrews, by the same person. MIKMAK VERSION 102 MILLS, CYRUS TAGGART (Specimen verse. John 3 : 16.) Mild a Nicscam ieliksatCU9 tnsitcumot tvedjj igunum-raedo-gub-unn" nruiktra-bistadjui incwisu), Ctulijrn^n m sit wen tqn kcdlamsitc luti^nincu, o^ mninadt, jinpuiCj Ccjdra rasco>t ap9oi;j\vc m jmadjraocufb Mi 1<1 111 ay Missions. Headquarters, the Conference Hall, Mildmay Park, London, Eng land. The work of the Mildmay Mission radi ates from the Conference Hall," near Mildmay Park, the corner-stone of which was laid, 4th August, 1869, by the founder and superintend ent of the work, the Rev. William Penne- father, Vicar of St. Jude s, Mildmay Park. The first " Conferences," which led to the formation of the mission, assembled at Barnet in 1856. The " Iron Koom," in which they were held, was afterwards removed to London, and used as a conference hall for many years, giving place in 1870 to the larger hall. The main object of this hall, which seats 2,500 people, is to provide a place for holding conferences, but it is also designed to be a centre of union for Christians of all denominations, and to facilitate the prosecution of a variety of evangelistic and missionary enterprises. The large hall is used for preaching every Sunday afternoon and evening throughout the year, and for many piiblic and evangelistic meetings; the five basement rooms are used for Bible-classes and special services, including one for deaf-mutes on Sundays, and for unceasing efforts during the week to benefit the poor, both temporally and spiritually. Adjoining the hall, on the west, is the Deaconess House, the centre for an extensive field of "woman s work." The deaconesses reside on the premises, and without taking vows give their whole time to ministry among the poor and ignorant, their work comprising house-to-house visitation, mothers meetings, night-schools, and classes of many kinds, conducted in some room or house set apart for the purpose; these missions are at Bethnal Green, Hackney Road, Hoxtou, Pentonville, Caledonian Road, St. James s, Islington. Stratford, West Ham, Lambeth, Bermondsey, Old Kent Road, etc., etc. Others, south of the river, are worked in connection with a Branch Deaconess House at Brixton, established in 1879, in response to appeals from ministers in South London; it is on the same plan and under the same supervision as that at Mildmay. An important branch of the Mildmay work is the home for nurses in Mildmay Road, whence trained nurses are sent to hospitals in London and provincial towns, and to private cases and other work, as directed. Opposite the Nursing Home is the Cottage Hospital, with ten beds for the reception of patients from the parish of St. Jude. Other branches of work are the Home for Invalid Ladies, the Orphanage, Invalids Kitchen, Dorcas Society, Servants Registry, and Mothers Meeting. A Men s Night-school is held in one of the rooms in the Conference Hall. The 46 classes are taught by ladies; the branches taught range from the most elementary to the higher branches of general and practical knowledge. Coffee and bread and butter may be purchased by scholars before leaving. A Lending Library is attached to the school. The highest attend ance in 1888 was 570, the lowest 443. In connection with the work carried on by the deaconesses in one of the poorest parts of Betlmal Green is the Medical Mission, opened in 1875. Its hospital contains 80 beds, and out patients are cared for two days weekly. Attached to this mission are a coffee-house and a lodging- house for men, which is almost always full. In other localities, too, coffee-houses have been opened, with comfortable sitting and reading rooms, library, etc. Missions to cabmen and to railway employes are carried on. " Special Teas " are provided for policemen, postmen, cabmen, etc. The Bible Flower Mission, established in 1876, has now four depots in London. From the depot at Conference Hall from 1,500 to 2,000 bouquets, with Scripture texts, are sent out weekly to the hospitals and infirmaries assigned to it. The Mildmay Mission to the Jews was commenced in 1876; it embraces a medical mis sion, services in Hebrew twice a week, sewing- meetings for Jewesses, a night school for Jewish children, etc. An itinerant mission to Jews living in towns and cities of Great Britain is a distinct feature of the mission. Hebrew New Testaments are distributed in Russia, Austria, Hungary, Galicia, Morocco, etc., and grants are made to missionaries of other societies in all parts of the world. The Medical Mission at Jaffa is under the care of Mildmay (see Jaffa Medical Mission and Hospital). The Mildmay Association for Female Workers has now 1,400 members, many of whom reside in distant parts of the earth. From 22,000 to 24,000 is required annually for the whole work of the mission, of which Jas. E. Mathieson, Esq., is the present super intendent. Mills, Cyrus Taggart, b. Paris, N. Y., U. S. A., May 14th, 1819. From the day of his conversion, at the age of nineteen, he dedi cated himself to the missionary work. He graduated at Williams College 1844, and Union Theological Seminary, New York, 1847. While pursuing his theological course he was active in mission work among the poor of the city. He also studied the Tamil language a year with a returned missionary from Ceylon. In Sep tember, 1848, he was married to Miss Susan Tolrnau of Ware, who had been for six years in Mount Holyoke Seminary with Miss Mary Lyon as pupil and teacher. Sailed October 10th, the same year, as a missionary of the A. B. C/F. M. for Ceylon. He was appointed, by the Jaffna Mission, Professor in the Batticotta Seminary in 1848, and in 1849 succeeded Mr. Hoisiugton as president, which position he filled till 1853, when utter failure of health compelled him to resign and return home. He spent two years in the service of the board among the churches; was settled as pastor in Berkshire, N. Y. His health again failed, and resigning his charge, he spent two years in business in Ware, Mass.. in which he was successful. Dr. Mark Hopkins having sug gested him as a suitable person for the presi dency of Oahu College, Honolulu, Hawaiian Islands, lie was appointed, and in 1860 sailed for that field. This position he held for four years, when ill-health obliged him to resign, and he returned home. In 1865 he purchased Miss Atkins school at Benicia, California, with which he was connected for seven years. Hav ing purchased land in Oakland that rapidly MILLS, CYRUS TAGGART 103 MILNE, WILLIAM appreciated, and generous contributions having been made by friends of education to induce him to remove to that city, he decided to erect buildings there, and in 1871 the seminary was reopened in Oakland. In 1877 the seminary was incorporated and deeded by Dr. Mills to a Board of Trustees. He made additions of buildings and improvements until the property increased to the value of $275,000. About two months before his death he had a severe pain in his right arm, and it was found to be necessary to amputate it to save his life. When the preparations were going forward he was perfectly tranquil, saying to his physician: " I cannot think just now, but I can trust; I am simply clinging to the cross. " He seemed to rally for a while after the operation, but soon began to fail, and died April, 1884. The Trustees of Mills Seminary passed the follow ing resolution: "We record our appreciation of the true Christian character and manliness of our deceased friend. Associated with him in our official relations, we bear testimony to the wisdom of his counsels, the soundness of his judgment, his financial skill, his clear fore sight, his genial manners, his earnest purposes, and his transparent rectitude." The Presbytery of San Francisco also testified in the highest terms to Dr. Mills long and useful life in the " active work of the ministry in both the home and foreign mission fields of the church, and an honored career in the grand work of woman s education." Dr. Mills was honored with the degree of D.D. from Williams College in 1870. Mill*, Samuel John, b. at Torringford, Conn., U. S. A., April 21st, 1783, was the son of a minister. He was a subject of earnest Christian instruction and of early deep religious impressions. In childhood he heard his mother say to a friend, " I have consecrated this child to the service of God as a missionary;" and from the time of his conversion he cherished the desire to go to heathen lands to make known the gospel. He entered Williams College in 1806 and graduated in 1809. After entering college he was accustomed to meet with a few students in a grove for prayer and religious conference, and on a memorable afternoon, when driven by a thunderstorm to continue their conference under a haystack, he first suggested the idea of sending the gospel to the benighted portions of the earth, and declared that they could and ought to send them the gospel. They formed a society, whose object was stated to be " to effect in the persons of its members a mission to the heathen." In 1810 he entered Andover Theological Seminary, where he found Hall, Newell, Judson, and Nott deeply interested in the same subject, and with them he united in a memorial to the General Association of Massachusetts soon to meet at Bradford. This memorial led to the formation of the American Board. He was licensed to preach in 1812, and spent two years in the Southern and Western States, distribut ing Bibles, and organizing Bible and other benevolent societies. On his return he was ordained, June 21st, 1815, and spent the next two years in New York and other cities, labor ing to promote the missionary cause. In behalf of the American Colonization Society, in whose organization he largely shared, he was appointed to visit England, and to explore the western coast of Africa for a site for a colony of colored people from America. Having had extensive intercourse with chiefs, and collected much im portant and encouraging information, he em barked for home May 22d, 1818. Having taken a severe cold, which was followed by fever, he rapidly declined, till on the 16th of June he ceased to breathe. His body was com mitted to the ocean near the west coast of Africa. Though not permitted to engage personally in a foreign mission on which his heart was set, he accomplished much for the conversion of the world. Dr. Griffin, president of the col lege, speaking of the society formed by him and his associates at Williams College, says: " I have been in situations to know that from the counsels formed in that sacred conclave, or from the mind of Mills himself, arose the American Board of Commissioners for Foreign Missions, the American Bible Society, the United Foreign Missionary Society, and the African School under the care of the Synod of New York and New Jersey; besides all the impetus given to Domestic Missions, to the Colonization Society, and to the general cause of benevolence in both hemispheres." He then adds: " If I had any instrumentality in origi nating any of those measures, I here publicly declare that in every instance I received the first impulse from Samuel John Mills." Ilillshur;;, town in Monrovia, Liberia, west coast of Africa, on the St. Paul s River, northeast of Clay-Ashland. Mission station Methodist Episcopal Church (North); 2 native workers, 60 church-members. Milne, William, b. Aberdeenshire, Scot land, in 1785. He was converted at the age of sixteen, and joined the church in Huntley. His fixed purpose to engage in missionary work was formed in 1805, at the age of twenty. After this he spent five years in securing a support for his mother and sisters. His early opportunities for education were meagre. Entering the mis sionary college at Gosport, he went through the regular course of study, under the direction of the Rev. David Bogue. He was ordained in July, 1812, received his appointment to China, married, and sailed for China, arriving at Macao July 4th, 1813, where he was welcomed by Dr. Morrison. China being closed against missionaries, and the Portuguese, who controlled the neighboring islands and points on the mainland, being hostile, he was ordered in ten days to leave Macao. Leaving Mrs. Milne with Mrs. Morrison, he went to Canton, almost the only place in China where he could remain in safety. Here he re mained six months, engaged in the study of the language. The next eight months he spent in a tour through Java and other points of the Indian Archipelago, distributing among Chinese residents copies of the New Testament, and some tracts and catechisms Dr. Morrison had translated into Chinese. At the end of the eight months tour he re joined Dr. Morrison at Canton, September 27th, and spent the winter of 1814 in studying Chinese, and at the same time holding religious service in his own rooms for the foreign residents and sailors. As preaching was prohibited, and little could be done to circulate religious litera ture in China at that time, it was decided to open a mission to the Chinese in Malacca. Dr. MILNE, WILLIAM 104 MISSIONARY CONFERENCES Milne was appointed to this work, and in 1815 he and his wife went to Penang, taking up their residence at Malacca, where they were re ceived by the Dutch residents, to whom he preached every Sunday. He obtained from the government land for a missionary establish ment ui .Malacca. Soon a free school was estab lished, Christian books were cautiously intro duced, and the pupils induced to attend reli gious service. He began now to publish "The Chinese Monthly Magazine," which was con tinued till his death, and thousands of copies were circulated through the Chinese commu nities in the Dutch East Indies and in China also. In 1817 he began to issue an English Quarterly, "The Indo-Chinese Gleaner." He also nave much time and thought to the found ing of the Anglo-Chinese College. Dr. Morri son in 1818 gave 1,000 for this object, and a yearly gift of 100 for five years thereafter. But the entire work of planning and executing the details fell to Dr. Milne. The corner-stone was laid at Malacca, November llth, 1818, and in 1820 the tirst class was formed. The main work of Dr. Milne from 1815 to the close of his life was the preparation of religious literature. He aided Morrison in the work of translating the Bible into Chinese, the Books of Deuter onomy and onward to Job being translated by him. He prepared also a Commentary on the Epistle to the Ephesians, an " Essay on the Soul," in two volumes, and fifteen tracts, all acceptable to the Chinese. He had great skill and readiness in the use of the language, and in addition to his literary labors performed much evangelistic work. His first convert, Leang- Afa, whom he baptized, was the first ordained Chinese evangelist, and was in the service of the London Missionary Society for many years. The University of Glasgow conferred upon him the degree of doctor of divinity in 1820. Mrs. Milne died in March, 1819, leaving four children, one of whom. William, became a mis sionary to China in 1839, and labored some years at Ningpo and Shanghai. Dr. Milne s health failing^ he took a voyage to Penang, but returned weaker, and died in 1822, at the early age of thirty-seven, and but ten years in the missionary work. Besides the works mentioned, he published " Retrospect of the Protestant Mission to China." II ilia* Geraes, town in Brazil, S. A., not far from Rio de Janeiro. Mission station of the Southern Baptist Convention, recently started; 2 missionaries and wives, 1 native preacher. ^1 in Hi in pallia, a town of Bengal, India, 25 miles from Cuttack. Mission station of the General Baptist Missionary Society (England); 1 native preacher, 31 church-members, 63 scholars. , a district of Asiatic Russia, in the lieutenancy of the Caucasus, lying between Tirlis and the Black Sea. Area, 2,600 square miles. Surface generally mountainous, slop ing towards the south. Climate warm and damp; fevers are prevalent; soil exceedingly fertile, and vegetation rapid. The mountains are covered with magnificent forests, and much good land lies waste. The district is without external improvement, and has a savage and deserted appearance. Population, 240,000, most of whom belong to the Georgian race, but are generally inferior in appearance to the mountaineers of the Caucasus. The dominant religion is that of the Greek Church. Mingrelia corresponds with ancient Colchis. It was long a part of the kingdom of Georgia, was after wards independent under a long line of native princes, and became subject to Russia in 1804, but its prince remained nominally sovereign till 1867, when he sold all his rights to the emperor of Russia for 1,000,000 roubles. There is no distinctive mission work carried on among the Miugrelians, though colporteurs of the British and Foreign Bible Society go through the country occasionally. , a town in Kandy district, Ceylon. Station of the Wesleyan Methodist Missionary Society; 1 missionary, 27 church- members, 374 scholars. Mirzapur, city in Northwest Provinces, British India, on the Ganges River, 45 miles west of Benares, 56 southeast of Allahabad. As viewed from the river, the city presents a very striking appearance, exhibiting numerous mosques, Hindu temples, and dwelling-houses of the wealthy merchants, all of which make the town better than many in India. Population, 56,378, Hindus, Moslems, Jains, Christians. Mission station London Missionary Society; 4 missionaries, 3 missionaries wives, 2 native help ers, 20 church-members, 2 schools, 48 scholars. Missionary Conferences. When the revival of missions commenced at the close of the last century, the great effort at home was to find enough of those interested in the work to justify making a beginning, and the great aim abroad was to find a field where missionaries could labor unmolested. The whole undertak ing was then so novel that those engaged in it had not yet begun to know their ignorance. For to carry on the work of missions with suc cess requires not merely a spirit of obedience to Christ, but some knowledge of the difficulties to be met and the best method of overcoming them, and only an actual advance could indicate the points on which they needed light. They found, moreover, that the further they went on the more the questions multiplied. Even success only furnished new problems to be solved, ttat had not occurred to them before. For the solution of these they went, first of all, to the Lord Jesus, and then as in apostolic times, when an unlooked-for emergency arose, "the apostles and elders were gathered together to consider the matter " (Acts 15 : 6), so now in the con stantly recurring inquiries, " How can we re move this evil, and secure that result ?" each group of laborers felt the need of counsel from others who encountered similar obstacles. Hence miaionary conferences came into exist ence naturally and unavoidably now among those laboring in the same heathen laud, and now amoug the societies at home; the former seeking to discover the best ways of presenting the truth to heathen minds, and the latter how to secure the greatest interest in the work among the churches. At first a few deprecated such conventions lest some Utopian scheme should be broached by unpractical men, or some imprac ticable organic union of different societies, in stead of the cordial co-operation of independent bodies. These fears happily proved ground less, for those interested in missions are too MISSIONARY CONFERENCES 105 MISSIONARY CONFERENCES earnest to be satisfied with anything that does not push forward the work. The first union missionary conference was held in the United States May 4th, 1854, the various missionary societies then existing there being moved by the presence of the celebrated Dr. Alexander Duff among them to propose such a convention in order to manifest the real unity of Christians, increase interest in the work, and secure a more intelligent co-operation in carrying it on. So 11 missionaries, 18 officers of missionary societies, and 150 persons in all, met in the chapel of Dr. Alexander s church in New York, and continued together a day and a half. They considered the comparative advantages of concentration and diffusion in missionary work on the field, and came to the conclusion that the best way was to equip com manding centres of operation thoroughly, and then operate from those centres by itinerating in the regions round about. They expressed their satisfaction also that so little interference with each other had occurred among different societies, and recommended that it be understood that as soon as an evan- felical society had occupied any field it should e left in undisturbed possession of the ground. In the matter of raising up candidates they were unanimous in the opinion that much de pended on pastors taking an intelligent interest in the work. The next conference met that same year in London, October 12th and 13th, and was some what limited in the range of its discussions, for unfortunately at that time only a few secre taries of missionary societies were able to be present. India. Another form of missionary con ference was inaugurated at the close of that same year. At that s;ime time the American Board sent out its senior secretary, Rev. Ruf us Anderson, D.D., with Dr. A. C. Thompson, a member of its Prudential Committee, as a Depu tation to consult with the missions in India and Turkey. They discussed with the several mis sions such topics as "The governing object of missions," and this they found to be the preach ing of the gospel. Then "Preacbiug," how is this connected with schools, and how can they be made most promotive of evangelization ? Next, "Native churches and pastors," how can they be brought into existence and made most efficient for good? Also, "Caste and Polyg amy;" " Schools of all grades for both sexes;" " Native helpers," other than pastors and teach ers; "Correspondence;" "Printing establish ments," should they be owned and managed by the mission, or by natives independently? "Provision for invalids, for children and widows of missions," how can this be made most effective, and at least cost? "Medical missions and instruction of natives in medicine;" " Visits home," how can these be made most subservient to success in the work? and " Mis sion property," how much? how managed? and in whose name invested? "Government grants;" "Estimates and appropriations;" "Aid to poor converts," etc., were also considered. The results of these discussions appeared in the form of papers drawn up by the missionaries, and letters commenting on them by the deputa tion, and the whole form a volume of 600 pages, full of most valuable information in these de tails of missionary work. The title is Reports and Letters connected with Special Meetings of the India and Syria Missions of the Ameri can Board in 1855. Printed for the use of the Prudential Committee, Boston." See also Dr. Anderson s Missions to India, pp. 240-265. About the same time E. B. Underbill, Esq., Secretary of the Baptist Missionary Society (England), rendered a similar service to their missions in India. The title of the volume re cording the results is " Minutes and Reports of the Baptist Missionaries in Bengal, the Northwest Provinces, Behar, and Ceylon, in 1885-6. Printed for the use of the Committee and the Missionaries." Mr. Underbill was a fellow passenger with Drs. Anderson and Thompson from England to India. More than a year before this, the Executive Committee of the American Baptist Missionary Union had deputed Rev. Solomon Peck, D.D., and Rev. J. N. Granger to visit their mission in Burmah and consult with the missionaries. They met at Moulmein April 4th, 1853, and con tinued in session till May 17th. Their proceed ings were printed for the use of the Executive Committee in a volume of 116 pages Dr. Anderson left copies of the printed min utes of the conferences with Dr. Mullens (L. M. S.) at Calcutta; and the latter, in his " Brief Review of Ten Years Missionary Labor in India. London, 1863," states that the idea of a general conference of missionaries of all so cieties for consultation sprung from these meet ings of the Deputation in India. The Bengal Missionary Conference met in Calcutta September, 1855. It was composed of nearly 50 missionaries of various societies, sat four days, held eight sessions besides meet ings for prayer, and discussed " The progress and the peculiar difficulties in Bengal," " Preaching in the vernacular," " Education in English," " Influence of the Indigo and Zemin, dary Systems on the Work in Rural Districts," "Vernacular Literature and Schools," and " Fe male Education." Each topic was set forth in a paper, and after discussion the opinions of the brethren were embodied in resolutions, and the whole published in a volume entitled "Pro ceediugs of a General Conference of Bengal Protestant Missionaries held in Calcutta, Sep tember, 1855. Dalton, London " Another Conference of missionaries in the Northwest Provinces was held in Benares January, 1857. Thirty missionaries were present from seven societies. A sketch of the proceed ings appeared in the "Calcutta Christian Ob server," March, 1857; but the records of tht Conference were destroyed when the Allahabad Mission press was burnt during the mutiny, June, 1857. A third Conference of South India mission aries was held at Ootacamund, in the Nilgiri Hills; thirty-two missionaries met, and spent a pleasant fortnight in comparing notes. The results were published in " The Proceedings of the South India Missionary Conference held at Ootacamund, April, 1858. London." This volume contains twenty-seven narratives of mis sionary labor, and thirty papers on different themes, followed by resolutions embodying the general views of the Conference on "Native Agencies," " Education," "Vernacular Preach ing," " Village Congregations," " Industrial In stitutions," "Caste," " Government and Moral ity." and "Government Education," with a MISSIONARY CONFERENCES 106 MISSIONARY CONFERENCES number of valuable statistical tables. See Con ference on Missions at Liverpool, 1860," pp. 865-374. Next in order comes the Conference on Missions at Liverpool, March 19th to 23d, 1860, where 25 British societies were repre sented by their officers. Two missionaries from America were present, and nearly one hundred other members took part in the proceedings. Two sessions of three and a half hours each were held daily, preceded by a meeting for prayer in the morning, and followed by a soiree in the evening. The whole ended in a large public meeting in Philharmonic Hall. Two stenographers reported the discussions, and the whole proceedings were published in an octavo of 428 pages; of these the index alone fills 38. Papers were read on " European Missionaries abroad," " Best Means for producing and maintaining a Missionary Spirit." Three papers were read " On Missionary Education." The next topic was " How to call forth Liberality at Home." "Native Agency" followed; then "Candidates for the Work," "Indian Con verts in the Mutiny," and "Native Churches, "Addresses supplemented these papers, with others on "The Missionary Lectureship," " The Peshawar Mis sion," "Missions in South Africa," "Missions in Turkey," "Education of Woman in the East," and "Medical Missions in China and Japan." The discussions are also summarized in " minutes " on the several themes. The " Proceedings of the Conference at La hore, in the Punjab, December, 1862, and January, 1863." fill 398 octavo pages. At Allahabad, where the records of a previous Conference were burned in 1857, another was held in 1872-73. at which 136 missionaries were present from nineteen societies. Among these were 21 Presbyterians, 18 Methodists, 4 repre sented the American Board, 2 the United Pres byterian Church, and 1 the Reformed all these from the United States. The English Baptists sent 10, Church Missionary Society 25, London Missionary Society 13, Free Church 12, Church of Scotland 3, Irish Presbyterians 3, United Presbyterian Church 3, and Gossner s Mission 2; 96 foreigners and 28 natives. Several missionary Conferences have been held in China. The first important one was at Shanghai in 1877. This is often quoted as authority in matters pertaining to missions in that empire. (See below.) Eighteen years passed away after the Confer ence at Liverpool before another was held in England, in the large hall of Mildmay Park, on the north side of London, October 21st to 26th, 1878. The Conference at Liverpool represented only 25 British Societies, but this one 37 in all 26 British, 6 American, and 5 from the continent of Europe. This one not only dealt more thor oughly with particular fields, but also viewed each in its relations to the whole world, noting what had been accomplished, and searching to see what might be brought to pass in the near future. Besides a general review of missionary education, Christian literature, and Bible translation, it gave a list of recent versions of Scripture covering 15 pages. There was a look ing forward to the completion of the work in some fields, and a passing on to the regions be yond. It inquired for the readjustments that would secure the largest aggressive evangeliza tion. The topics discussed were such sis these: Increased Co-operation of all Agencies, by Rev. Dr. Mullens; Resultsof Emancipation, by E. B. Underhill, LL.D.; Discovery and Missions in South Africa, by Sir T. Fowell Buxton, Bart.; Lnvedale, South Africa, by Rev. Dr. Stewart; Medical Missions, by Rev. Dr. Lowe; Claims of Foreign Missions, by Rev. Daniel Wilson and Rev. Dr. Herdman; the Missionary Character of the Church, by Rev. Dr. A. C. Thompson; the Gospel in Turkey, by Rev. Dr. N. G. Clark; Growth of Christianity in India, by Rev. M. A. Sherring; Education in India, by Rev. Dr. Murray Mitchell; Dutch India, by Rev. Dr. Schreiber; Netherlands Missionary Society, by the Secretary; Islam and Hinduism as related to the Gospel, by Rev. E. E. Jenkins; The Work in China and its Future, by Rev. Dr. Legge; Work in the Zenana, by Mrs. Weit- brecht; The Karen Mission, by Rev. Dr. Mur- dock; Dr. Maxwell, Rev. J. Hudson Taylor, and Rev. W. F. Stevenson spoke on Missions in China, and Rev. Dr. Legge on the Opium Traffic; The Bible Work of the World was set forth by the Assistant Secretary of the British and Foreign Bible Society; Missions in Japan, by Rev. Dr. Ferris; The Provinces of China, by Rev. J. H. Taylor and others; Polynesia, by Rev. S. J.Whitmee; The Influence of Coloniza tion on Native Races, by Rev. G. Blencowe; New Guinea, by Rev. W. G. Lawes; Madagas car, by H. Clark and Rev. J. Sibree, Jr. ; New Hebrides, by Rev. J. Inglis; Education of Woman in the East, by Miss E. J. Whately of Egypt, Mrs. Urmstonof North India, Mrs. Fer guson of Bengal, Mrs. Etherington of Benares, Rev. J. E. Payne of Calcutta, and Miss M. A. West of Turkey; Missions among the Moslems, by Rev. T. P. Hughes, B.D., of Peshawar; English Mission Schools at Cairo, by Miss E. J. Whately; Mission Work in Egypt, by Rev. Dr. Watson; Mission Work among the Afghans, by- Rev. T. P. Hughes; Foreign Work of the Re ligious Tract Society, by its Secretary; British Syrian Schools, by a sister of Mrs. Bow en Thompson; The American Mission in Syria, by Rev. Dr. H. Jessup; Sabbath-schools on the Continent, by F. J. Hartley, Esq.; Continental Missions, by Rev. R. S. Ashtou; Mission Work in Paris, by Rev. D. M. Berry; TheMcAll Mis sion, by Pastor Dumas; Missions to the Jews, by Rev. J. C. Brenan. Interspersed among these were many short addresses on the topics pre sented. And in almost every case both the paper and the address were from men who had been on the ground, and could speak from per sonal observation. The Conference closed with a general meeting in Exeter Hall, which seemed to gather into a focus the interest and energy that had been steadily increasing during all its ten sessions. But these previous conventions only pre pared the way, and rendered possible the Cen tenary Conference on Foreign Missions that met in London June 9th to 19th, 1888. For years men had been asking, What is the result of so vast expenditure? What lessons are taught by a century of missionary experience in all parts of the world ? What victories have been won among savage races, and what among those whose civilization and literature antedate s our own ? For the first time Protestant mis sionary societies gave an authoritative answer to these questions, having devoted fifty meetings to a searching scrutiny of every department of missionary work, and to the public record of the results. The great object was to encourage MISSIONARY CONFERENCES 107 MISSIONARY CONFERENCES the churches to press forward in obedience to the last commaud of Christ, by setting forth the experience of evangelical missions during the last hundred years, and to confer together on those numerous questions which the large expansion of the work had brought into the foreground. The Conference made no attempt to legislate for the churches, nor to stir up temporary excitement by a mass meeting. The work of Christ is not to be carried forward in either of these methods. But the kingdom of truth advances by the spread of information concerning the principles of that kingdom and the facts connected with its progress in the past. The Mildmay Conference was a great advance on that at Liverpool, but this was a still greater advance on that. Even though it accomplished nothing else, the great number of men and women that it drew together from all parts of the world was a grand testimony to the advance that had taken place in the work. In 1860 about 129 met together; in 1878 about 158; and in 1888, 1,576 nearly ten times as many. In 1860 there is not one name of a woman in the entire list; and in 1878 only two appear, tkough more than that number (5) took part in the proceedings; but in 1888 the names of 429 women appear on the roll much more than the entire membership of previous Conferences. In 1860 none were present from the United States. In ,1878 one attended from the United States and one from Canada. In 1888, 183 names appear from the United States and 30 from Canada. Indeed, the numbers were so large that two si multaneous meetings were held in the forenoon and evening, and generally three at the same hour in the afternoon. The Conference being di vided into sections for that purpose, nine meet ings were devoted exclusively to prayer; twenty- four meetings of members in section, for the discussion of important principles; six meetings for open Conference; and, including the open ing meeting, eighteen public assemblies. The published report of the Conference fills two octavo volumes of 560 pp. and 624 pp., the Indices alone filling 46 pages with double columns. In the first volume is a Missionary Bibliography of 48 pages, prepared by Rev. S. M. Jackson of New York, giving the works published on Missionary Ethnology, Heathen Religions, Miscellany, History of Missionary Societies, Jewish Missions, Papal Missions, Mis sionary Biography general and individual, Mis sionary Biography of Converts, Travels in Mis sionary Lauds in general and in each one severally. This last occupies 28 pages. The number of missionary societies repre sented in the Conference was 139; of these, 57 belonged to the United States, 9 to Canada, 18 to the continent of Europe, and 2 to the colonies; leaving 53 to the kingdom of Great Britain. Many topics discussed at previous Confer ences were also discussed at this, but with much greater thoroughness; e.g., Missionary Comity was the subject of two papers, and a prolonged discussion filling 59 pages. Instead of repeat ing those again, some new topics are more worthy of mention, such as, The Increase and Influence of Islam; Buddhism compared with Christianity, by Sir MonierM. Williams; Papal Foreign Missions; Reaction of Foreign Missions on the^Cburch; The State of the World a Hun dred Years ago with Reference to the Missionary Work as compared with the Present; Mission ary Methods, (1) The Agents, (2) Modes of Working, (3) Dealing with Social Customs, (4) Dealing with Religious Beliefs. The entire two volumes are full of both very interesting and instructive reading. The " Allgemeine Missions Zeitschrift" for November, 1889, contains a report of the Third Scandinavian Missionary Conference July 2d to 5th, at Christiauia, Norway. The next meeting- is appointed for 1893. At this session 553 members were present 400 from Norway, 105 from Denmark, 61 from Sweden, and 1 from Finland. Scandinavian societies support over 100 missionaries, and spend annually $200,000. The same class of topics discussed in the London Conference were prominent here; and so the work goes on till there shall remain no more lands to be won for Christ (" Missionary Herald," 1890. 28). Even in Japan, though it was not accessible to Christendom till 1854. and missionaries were unknown there till 1859, and even then could only employ themselves in learning the lan guage, a missionary Conference was held at Osaka on the large island of Nippon, April 16th to 21st, 1883. It is interesting to note the progress of the work in those islands up to that date. The first convert, Yano Rift, was baptized in October, 1864. The first church of nine young men was organized at Yokohama, March 10th, 1872. In 1876 the converts numbered 1,004; in 1879, 2,965; in 1882. 4,987; and in 1883, the year of the Conference, 6,598. Twenty -two societies were represented in it by 106 delegates, 48 of whom were women. The A. B. C. F. M. had 32 representatives, the largest number from any one society. Next to that came the American Presbyterians with 12. The Church Missionary Society, The American Episcopal Church, and The Reformed (Dutch) Church had 8 each; and other societies had smaller representations. The opening sermon was preached by Rev. James H. Ballagh, from Acts 1:8; and a His tory of Protestant Missions in Japan, by Rev. G. F. Verbeck, D.D., fills 163 of the 566* pages of the volume of Proceedings of the Conference, which was printed and published at Yokohama. Other topics discussed were: The Obstacles to the Reception of the Gospel in Japan; among which were specified, The Influence of Buddhism, on which Rev. M. L. Gordon, M.D., read an instructive paper; The Influence of Confucianism, on which Rev. H. Waddell read another paper; and the Influence of Modern Antichristiau Literature, Rev. D. C. Greene, D. D. , read on this topic, and divided it into (1) that which gives expression to an atheistic philosophy, (2) that based on objec tions to the Bible, and (3) that which opposed the gospel on political grounds. Education was considered (1) as to the object of missionary education in Japan, (2) its methods, (3) the training needed for native pastors and evangelists, and (4) the distinc tive claims of education for women. Two papers on this last topic w r ere read by women Mrs. L. H. Pierson and Mrs. E. R. Miller. The self-support of the native church was discussed, with special reference to some ex treme views on this subject entertained by one of the missionaries. * The pages number only 468, but are duplicated from 88 to 186 to make room for the first paper. MISSIONARY CONFERENCES 108 MISSIONARY CONFERENCES Medical missions came in for their usual share of attention; and a unique paper by J. C. Berry, M.D., on Missionary Health, Vacations, and Furloughs, gave a great deal of valuable information on that subject, and on the prac- ice of the different societies in that regard. Another paper on a subject unusual though practical, viz., The Health of the Missionary as affected by his Work, by Rev. W. Taylor, M.D., took up the various causes of ill-health in Japan, and gave counsel which, intelligently carried out, may greatly promote missionary health and usefulness in that interesting field. Other topics were also discussed, such as: The Preparation of a Christian Literature for Japan; The Principles of Translation into Japanese; The Matter and Method of Preach ing to the Heathen; How best to conduct Sunday-schools in that Field; etc. On two evenings the topics that had been discussed during the day were further eluci dated by papers read by the native Japanese pastors, Rev. T. Matsuyama, J. T. Ise, P. Sa- wayama, and P. Kauainori, though no Japa nese name appears on the roll of the Conference. Perhaps in the next Conference the natives will have it all to themselves. In the paper on missionary health is a large colored chart of temperature and humidity, giving the elastic force of vapor in inches for the twelve months of the year, at Sapporo, Kiyoto, Hakodate, Tokyo, Kobe, Nagasaki, and Yokohama in Japan, and the mean annual temperature arid relative humidity of fourteen other cities in various parts of the world, four of them in the United States of America. China.* I. The first Conference of the mis sionaries laboring in China was held in Shang hai, May l(Jth-24th, 1877. The origin of this meeting was at a meeting of the Presbyterian Synod of China, held at Chefoo in August, 1874, at which many delegates of other Presby terian bodies were present; and so beneficial were the meetings, so much good was accom plished by the mutual interchange of views and the discussion of methods, that the desire for a meeting of representatives of all the mission aries in China took form in the appointment of a committee to confer with the missionaries and secure a universal opinion on the practicability and advisability of holding a general Confer ence. This committee consisted of Rev. J. L. Nevius, D.D., Rev. A. Williamson, LL.D., and Rev. J. B. Hartwell. A circular was issued by the committee, stating the object of the Con ference, and asking opinions as to the time, place, subjects for discussion, writers, and dele gates to such a conference. Amid the variety of opinions received the committee were unable to decide, and a new circular was issued, giv ing the results of the first circular; when re plies to this were received the result was pub lished in the " Chinese Recorder" for May-June, 1875, the holding of the Conference was advised, and the following committee of arrangements was appointed: A. Wylie, Esq., representing Hong Kong and Canton Province; Revs. C. Douglas, LL.D., Formosa and Fokieu Province; J. Butler, Che- kiang; W. Muirhead, Kiangsu; G. John, Yangtz Ports; C. W. Mateer, Newchwang and Shantung; J. Edkins, Chihli. * The conferences in China have been so important that a special and somewhat enlarged statement of them is appended.) This committee met at Shanghai, October 25th, 1875, and finding that fully two thirds of the missionaries were m favor of the meeting, called the Conference for the 10th of May. 1877. The attendance on the Conference was very gratifying to those who had labored for its suc cess. There were in all 1^6 members 74 gen tlemen, ~)2 ladies. Five of this number had arrived in China in 1847. Twenty different missionary societies were represented: 10 Amer ican, 1 German, and 9 of Great Britain, besides the British and Foreign Bible Society. Ten different provinces claimed the delegates, and Presbyterians, Baptists, CoDgregatioDaligts, Episcopalians, Methodists, and Lutherans united in fraternal discussion and worship. Papers were read and discussed which dealt with the practical details as well as the general policy of the missionary work, such as: The Field in all its Magnitude; Buddhism and Taouism; Itiner ancy; Medical Missions; Woman s Work for Woman; Schools; Christian Literature; Self- support; Opium; Ancestral Worship; Treaty Rights of Native Christians; Principles of Translation; and the Training of a Native Agency. In addition to those who were at the Conference, papers were prepared by such well-known missionaries as Dr. James Legge, Rev. A. P. Happer, D.D., Rev. W. A. P. Martin, D.D., and J. G. Kerr, M.D., who were unable to be present. A delightful spirit of harmony and brotherly kindness prevailed throughout all the meetings of the Conference, so that subjects likely to create spirited and perhaps unpleasant discus sion were harmoniously considered in a calm and Christian way. The influence of this meet ing was felt in greater harmony between the different missionaries, in a spirit of unity which pervaded the whole body, not only those who had been in attendance upon the Conference, but among their associates, and in- the resulting friendships, the mutual encouragement, the in creased wisdom, and the greater zeal in mission ary work which was the inevitable result of such a meeting. The tabulated results of the Conference of 1877 were a full table of statistics and the publi cation in a volume of the papers read, together with the discussion which followed them; and this formed a valuable treasury of facts in re gard to mission work, as well as the views held in regard to methods of work. A summary of the statistics will be found on the next page. The work thus tabulated was done by a force of 473 missionaries, divided thus: married men, including wives, 344; single men, 66; single women, 63; total, 473. This large num ber w T as connected with 11* American societies, 13f British, 2} Continental, 3 Bible Societies, and 7 were unconnected with any society. * A. B. M. U.. South. Bap. Conven.. Seventh Day Bap tists, A. B. C. F. M.. P. E. Mission, M. E. (North), M. E. (South), Presbyterian (North), Presbyterian (South), Reformed (Dutch). Woman s Union Mission. t Baptist, China Inland, Church .Missionary Society, S. P. G., London Mission. Methodist New Connexion, United Methodist Free Church, Wesleyan Mission. Canadian Presbyterian. English Presbyterian. Irish Presbyterian. Scotch United Presbyterian, Society for Promotion of Female Education. J Basle Mission. Rhenish Mission. American Bible Society. British and Foreign Bible Society, National Bible Society of Scotland. MISSIONARY CONFERENCES 109 MISSIONARY CONFERENCES American. British. Conti nental. Totals. Mission stations. . . 41 42 8 91 Out-stations 215 269 27 511 Organized churches . 150 150 12 312 Wholly self-supporting 11 7 18 Partially " 115 128 243 Communicants 5,300 6,464 1 271 13035 Males 3,117 4,264 687 8068 Females 2,183 2,200 584 4,967 Boys boarding-schools 19 8 3 30 Pupils 347 118 146 611 Girls boarding-schools 24 12 2 38 464 189 124 777 Boys day-schools 93 70 14 177 Pupils 1,255 1,471 265 2 991 Girls day-schools 57 24 1 82 957 335 15 1 307 Theological schools 9 g 2 20 Sunday-schools 92 23 115 Scholars 2,110 495 2,605 School-teachers 178 88 24 290 Ordained preachers and pastors 42 28 3 73 Assistant preachers 212 265 34 511 Colporteurs 28 45 3 76 Bible-women 62 26 2 90 Church buildings for Christian worship 113 115 15 243 Chapels and other preaching places 183 229 25 437 Hospitals 6 10 16 In-patients for year 1876 1,390 2,340 3,730 Out-patients for 1876 47,635 39,870 87505 Dispensaries 14 4 6 24 Patients treated in 1876 25,107 16,174 41,281 Medical students 19 10 1 30 Total contributions of native Christians in 1876. . $4 48S.84 $4 789 08 $9 271 92 II. The Conference of 189O met at Shanghai May 7th-17th, pursuant to a resolu tion of the Conference of 1877 calling for an other conference. Over 400 representatives of the various missions from almost every province of China were assembled at the meetings. Nearly seventy papers were prepared for pres entation. In most cases the papers were print ed beforehand, and each member of the Con ference was supplied with a copy, so that in telligent discussion could take place after a brief resume of the essay had been given. The subjects of these papers embraced almost every topic that was relevant to mission wants or work. The Bible, the Church, Education, Lit erature, Relation of Christian Missions to the Chinese Government, Hospitals, Orphanages, Opium, Aboriginal Tribes, Woman s Work, Self-support, Ancestral Worship, and other subjects were treated of in a manner varying from a brief synopsis of general principles to an exhaustive treatise. The meetings were characterized by the greatest harmony and unanimity of opinion, such dangerous topics as the Term Question having been excluded from consideration. Forty missionary societies were represented, and almost all Protestant denomi nations, yet the key-note of the whole Confer ence was unity. Diversity of opinion there was, of course; but kindly Christian forbearance dominated the entire meeting. A wide range of experience was represented in the Conference. Side by side sat the hoary- headed veteran of over thirty years service in China, and the recruit who had but just landed. Fourteen members had served over thirty years, the Nestor of them all, Rev. A. P. Happer, D.D., of the American Presbyterian Church, having seen forty-six years of service. This group of seniors represented a combined service of more than five hundred years in the mission field. Such being the case, one of the most interesting meetings of the whole session was the inquiry and experience meeting, where practical questions were asked and answered out of the fulness of the experience there rep resented. Many of these questions were of universal interest, as the following: "The safety and advisability of adopting the Chinese costume: it is perfectly safe, and expediency alone is to be considered." "The length of time necessary for acquiring the language: that depends on individual gifts, at least a year is considered necessary. " Is a slight amount of medical training beneficial or otherwise? a little knowledge is a dangerous thing, but used with common-sense it would be of great help, especially in the interior, when separated from physicians. " "Is the need of a greater number of foreign missionaries a real one ? the present need can only be met by foreign workers." The practical results of the Conference were: 1. The crowning work was the agreement upon a union version of the Sacred Scriptures, in three styles the high classical, the easy clas sical, and the Mandarin; this version to supersede the various translations which have been made during the last forty years. Committees were appointed to elect the translators and super intend the entire work. Thus the question of Bible translation in China has been simplified, unified, and perfected. In addition to this chief action, committees were appointed with reference to the rendering of the Scriptures into the various vernaculars of China, and for the publication of editions for the blind, and deaf and dumb. The use of the Roman letter was indorsed, and recommended for the vernacular translations. 2. The wealth of information contained in the papers and the discussions of the Conference form a most valuable result of the meeting: as an argument for foreign missions it is unan swerable. 3. Steps were taken for securing a Bible in Chinese, with summaries, chapter headings, and brief explanations, the need of which has long been felt. 4. A committee was also appointed to prepare MISSIONARY CONFERENCES 110 MIZPAH a union annotated Bible; this ranks next in im portance to the union version. 5. A resolution was adopted, expressing iu well-chosen, temperate language a protest against the growth and use of opium (and the abuse of anti-opium pills containing morphia;, calling upon the Christian Church to make more earnest efforts against this great evil. 6. The use of alcoholic liquors among the native Christians was made the subject of in quiry for a committee who will report at the next Conference. 7. The Educational Association of Practical Teachers, which has been formed in China for the promotion of educational matters, especially the mutters of text-books and scientific termi nology, was recognized by the Conference, and the work and material assets books, maps, blocks, etc., of the school and text-book com mittee of the last Conference were turned over to it. 8. Harmonious working in literary effort is desired, and a permanent committee was elected with a great many important duties to perform in regard to the classification, storage, and sale of standard books at important centres. 9. In order that Christianity should not appear to be inimical to government and those in au thority, a committee was appointed to present to the Chinese Government a statement as to what Christianity is, and what its aims are; and while thanking the government for the protec tion of the past, to ask for the suppression of libellous charges against Christian missions. 10. Strong appeals for reinforcements were issued by the Conference, not in the enthusiasm of the moment, but as a measure made neces sary by the results already accomplished, by what is now in hand, and by the needs of the future. One appeal was framed on behalf of the two hundred lady-members, asking for more lady missionaries for China. An appeal for more lay missionaries, and another appeal which called for large reinforcements of ordained workers, were drafted into one grand appeal for a thousand more men in the next five years. 11. Comity between missions and a division of the field was made the subject of the work of a permanent committee, whose object is to promote harmony between individuals as well as societies. 12. A permanent committee of correspondence was elected to serve as a medium of communi cation on subjects of interest common to mission aries, and to provide for the next Conference. 13. The importance of periodical literature was recognized, and a resolution passed urging upon all missionaries to support and spread the publications already in existence. 14. Full statistics were gathered together, but as yet only abstracts are available. At the close of 1889 the number of missionaries in China was 1,295, belonging to 42 different organiza tions. The increase of 1889 over 1888 was 172. At the end of 1889 the number of native com municants was 37,287, an increase of more than 286 per cent since 1876. The contributions of the native Christians (only) for the year 1889 were $36,884.54, which lacks a little less than $403 of being an average of one dollar a mem ber for all the native communicants in the empire. Organized churches numbered 520, 94 of which are wholly self-supporting, 49 others partly so, while 61 hospitals and numerous dis pensaries treated a total of 348,439 patients. In the short space at the disposal of this article the above summary of the results of this most important Conference must suffice. Acknowledgment is due to the "^North China Herald," whose full reports of the meetings have been availed of, and its closing comment on the Conference is well worthy of repetition: " What ever it may have done or left undone, the Shanghai Conference of 1890 is both a prophecy and a promise of the day hinted at in the Latin, verse found in some editions of Bagster s Testa ment: Multae lerricolis linguae calestibus una, To the dwellers upon earth there are many tongues; to those in heaven, but one." Missionary Leaves Association. Headquarters, 20 Compton Terrace, Upper Street, Islington, London, N., England. The work of the Association originated in the needs called forth by the success vouchsafed to the Church Missionary Society. The organization of native churches resulted in the formation at each missionary station of a sort of parish with all the wants of any poor out-of-the-way English parish, with some needs peculiar toitself. While these mission stations were comparatively few, private friends were able to meet their wants; but with the growth of the work of the Society came the need of organized help. Thus, iu 1868, by the advice of Rev. Henry Venn, Hono rary Secretary of the Church Missionary Society, was formed the Missionary Leaves Association for the purpose of furnishing information to friends at home, and of conveying their aid to recipients abroad. It is the object of the Asso ciation to supply the missionaries and stations of the Church Missionary Society with help in money and material towards such requisites as it is not the province of the Society to supply, but which aid nevertheless is found to be most helpful in the various works undertaken by the missionaries. Organization. To insure, as far as possible, that the administration of the Missionary Leaves Association shall be in harmony with that of the C. M. S., it has been arranged that some mem bers of the committee of the former shall be nominated by the committee of the latter. As a matter of fact, all the present members of the Association committee are members of the Society committee. The Association possesses an organization peculiarly adapted for placing private gifts where they are most needed, and affords advantages in acknowledging gifts, which the C. M. S. has not been able to do, owing to the immense amount of correspond ence and other work involved in the general management of the missions. Mizpall, a Moravian Brethren station in. Jamaica, West Indies. Formerly an out-station of Bethany, known then as Cheapside. It lies about ten miles northeast of Bethany, on the Blue Ridge Mountains. It is pleasantly situated 1,800 feet above the level of the sea, surrounded by a well-wooded district. In 1866 a formal separation from the mother-church was ell ected. and an independent congregation organized. It is one of the most promising of the Jamaica congregations. Moravia and Bohemia, with schools and regular preaching services, are two flourishing out-stations belonging to Mizpah. MKUNAZ1NI 111 MOFFAT, ROBERT IHkuiiazini, town in Zanzibar, Africa. Station of the Universities Mission; 2 mission aries, boys school, 43 pupils, dispensary, and medical work among the natives. Itloub Mission, or Methodist Mission to Palestine. Established 1884. Conducted by Mr. and Mrs. Lethaby. Supported by Wesley an Methodists in England. Secretary, Rev. George Piercy, 267 Burdett Road, London, E. Much courage and determination were needed to effect an entrance into the town of Kerak in Moab, and to maintain the position when it had been won. Mr, and Mrs. Lethuby have been subjected to personal violence, robberies, insults, and in timidation of every kind. The two missionaries have now to a great degree lived down oppo sition, and their work has so far developed as to render further assistance absolutely necessary. The difficulties of the work are still very great, owing to the isolation of the place, the dangers attending communication with Jerusalem and the outside world, and the lawless character of the people. There is one great advantage Ke rak is still a purely Arab state, independent of Turkish control. From its position on the top of the mountains of JVioab it may be plainly seen from Jerusalem, which is in a direct line only fifty miles away; the actual travelling dis tance is about ninety miles. The journey from Jerusalem occupies four days of hard travel, and is attended with considerable danger of pillage or worse treatment at the hands of the Bedouin who infest the way. Kerak is a very old town, is elevated 3,500 feet above the sea, and must have been before the invention of gunpowder almost impregnable. All the forti fications are now in ruins. There is a popula tion of 8,000. About one sixth of this number are Greek Christians. Day and Sunday-school teaching form a very important part of the work of this mission, because it is only through the children that the parents can be reached. The Moslem school has enabled Mrs. Lethaby to gain access to twelve Moslem homes, where she conducts evangelistic services. The medical work and house to house visiting are also important agen cies. The present attendance on the day-school is 30; on the Sunday-school, 40. Modimolle or Waterburg, a town in North Transvaal, East South Africa, not far from Ga Matlale. Mission station of the Berlin Evangelical Missionary Society (1867); 2 mis sionaries, 12 native helpers, 237 communicants. Modjovarno, city in Java, East Indies, northwest of Malang. Mission station of the Netherlands Missionary Society, Rotterdam, with 10 churches and 2,816 members; also a medical station. Moffat, Robert, b. Ormiston, East Lo thian, Scotland, December 21st, 1795, of humble parentage. His mother had carefully trained him in the Bible, and told him much of the early Moravian Brethren. He learned the craft of gardening. While in England he saw a placard on the wall announcing a missionary meeting. He attended, listened with great interest, and that night in his quiet chamber he prayed that if it were God s will He would send him forth to preach the gospel to the heathen. Having resolved to be a mis sionary, he offered himself at the age of nine teen to the L. M. S. ; was accepted, and afte r spending some time in special study, was or dained; sailed from England for South Africa October 31st, 1816, and arrived at Cape Town in 1817. His request to proceed inland being refused by the Governor of Natal, he remained several months at the Cape, studying in the meantime the Dutch language with a Christian Hollander. This tongue was chiefly spoken at that time by Europeans in South Africa. At length permitted to proceed, Moil at set out from Cape Colony, through the territory o the Boers, for Namaqualand, in the Orange River country, and especially for the district con trolled by Africaner. This chief had been out lawed for barbarous crimes, and his name had been a terror to all the region. But he had be come a convert to Christianity. The farmers did not believe the reported conversion, and predicted Moffat s destruction. After incredi ble perils and difficulties he reached a mission, station called Warm Baths, where the native Christian teacher and the people insisted on his remaining, the women declaring that they would block the wheels of his wagon with their own bodies, when a party from Africaner s men appeared and carried him off to the kraal of Africaner, beyond the Orange River. He ar rived January 26th, 1818, and was cordially received by the chief, who ordered some women to build a house for the mission;iry. In this hut he remained six months, exposed to the sun, rain, dogs, snakes, and cattle, doing his own sewing and cooking, and often having nothing to cook, consoling himself with his violin and the Scotch Psalms, but with all his hardships maintaining regular day-schools and preaching services. Africaner was a regular attendant, and proved himself to be a true Christian, very docile, a firm friend and efficient helper of the mission. In 1819 Moffat visited the Cape for the double purpose of getting sup plies and introducing Africaner to the governor. The chief hesitated to go, since he was an out law; but when assured of safety he consented. The presence of Moffat was a surprise to the people, who supposed he had long since been murdered by Africaner, and even his testimony to the entire reformation of the chief was utterly disbelieved. On Moffat s arrival at Cape Town the governor received Africaner with great kindness, and expressed his pleasure at seeing one who had been the " scourge of the country, and the terror of the border colonists." He was also much struck with this result of mis sionary enterprise. As a testimony of good feeling he presented to Africaner a wagon worth 80. The people who had been for twenty years familiar with Africaner s deeds were struck with the mildness of his demeanor, also with his knowledge of the Scriptures. Mr. Moifat had intended to return at once to his station with the purchased supplies, but was prevailed upon by the deputation from the L. M. S., Rev. J. Campbell and Dr. Philip, who had just arrived, to accompany them in their visits to the mission stations. While at Cape Town he was married to Miss Mary Smith, to whom he had long been engaged, and who had come from England to meet him. In 1820 he left the Cape with his wife for Griqua Town, and eventually was appointed to the Bechuana tribes lying west of the Vaal River. In 1821 he commenced a mission at Kuruman, where for many years he labored, preaching, teaching, MOFFAT, ROBERT 112 MOHAMMEDANISM translating Scripture, composing hymns and books, without seeing the people converted, lu 1829 he visited the Matabele tribes lying south of the Zambesi, and in 1835 established a mis sion there. The results of these journeys were published in England. About 1830 he com pleted a translation of Luke, and printed it at Cape Town. He returned with this and a hymn-book in the native language, a printing- press, type, paper, and ink, having learned to print while at the Cape. After this the mission greatly prospered. He made frequent excur sions into the interior to visit other tribes, where, amid great perils and strange adventures, he made known the gospel, and prepared the way for other laborers. By 1838 the entire New Testament was translated, and in 1839 he went to England to get it printed. He made there a deep impression by his addresses. He published also in 1842, while at home, "Mis sionary Scenes and Labors in South Africa." Returning to his station in 1S43, he says: " Many were the hearty welcomes we received, all appearing emulous to testify their joy. Some whose hearts had sickened with deferred hope would ask again and again , Do our eyes indeed behold you? " In 1857 he completed single- handed the translation of the whole Bible into Bechuana, which was printed at Kuruman. In 1858 he went to Cape Town, returning with a reinforcement for the new Matabele Mission. His son was at Matabele, and afterwards took up his father s work at Kuruman, where his sister was engaged in teaching. The first church was formed in 1829, at Kuruman. His eldest daughter w T as married in 1844 to Dr. Livingstone. In 1870, enfeebled by age and work, Mr. Moffat returned to England. Mrs. Mofl at, who for more than a half-century had been a sharer of his labors and trials, died in 1871. In 1872 he received from the University of Edinburgh the degree of doctor of divinity, and a testimonial of about 6,000. He died at Leigh, near Tunbridge Wells, August 9th, 1883. Moffat sought not only to Christianize the natives, but to induce them to abandon their savage modes of life, and adopt the arts of civilization. By precept and example he suc ceeded in turning murderous savages into a "people appreciating and cultivating the arts and habits of civilized life, with a written lan guage of their own." " The discouragements and dangers which Moffat met were overcome by his strong will, heroic faith, and genial humor." MofUss, town in East Sherbro country, West Coast, Africa, southeast of Mambo and northeast of Toungkoloh. Mission station of the United Brethren in Christ (U. S. A.); 33 church-members, 21 scholars. Mogadorc, a city of Morocco, Barbary States, North Africa, on the Atlantic coast, 130 miles southwest of Morocco City. Substan tially built; houses large, flat-roofed; some of the mosques fine; the harbor is the best on the coast of Morocco. Population, 20,000, many of them Jews. Mission station of the London Society for the Jews; 1 missionary. OTograliat, town in Bengal, East India, 32 miles southeast of Calcutta, 12 from Barripur. Mission station S. P. G. with Barripur. or Iflog j >l iriin. town in Southeast Brazil, northwest of Campinas and Sao Paulo, southwest of Espirito Santo. Mis sion station of the Presbyterian Church (South), U. S. A. ; 1 native pastor, 1 church, 30 mem bers. Mohammedanism. I. The Prob lem. Islam is the greatest organized oppo nent of Christianity. Geographically it has an unbroken field from the Philippine Islands in the Pacific to Sierra Leone on the Atlantic, and from the snows of Crimea to the Equator. It has been successful with every race type Semitic, Aryan, Turanian. It has won to its banners polytheists, pantheists, Jews, and Christians. It has steadily grown in war and peace for over a thousand years, and to day controls the relig ious life of two hundred million human beings. It has a common religious language (Arabic), which is rich and expressive, and which is the medium of a literature of wide range and en during power. It is the language of commerce throughout two thirds of the continent of Africa, and is preparing the way for the exten sion of a Moslem civilization. There is a sim plicity of practice in Islam which easily adapts itself to its environment wherever it has gone. Although politically Mohammedanism has al ways tended toward despotism, there is running through it all a democratic spirit, which recog nizes the brotherhood of man, and which places all believers on a common level. Its ethical and doctrinal code is lofty and pure as con trasted with all other extra-biblical religions; and even when contrasted with many degraded forms of Judaism and Christianity, it does not take a secondary place. It develops strong in dividuality, and yet binds the faithful together as few religious have been able to do as effec tively. In the earlier days Islam was a political as well as a religious unit. As a type of the ancient life which fashioned the nation on the war principle, Islam was a success for cen turies; but under the new conditions, when na tions are being more and more fashioned on the industrial principle, it can never succeed politically. Moslem powers are steadily weak ening as civilization advances. In the en deavor to keep in line with the progressing na tions, Moslem rulers invariably impoverish their lauds to the last degree and make industrial progress impossible. Moslems flourish best under Christian rule or under a controlling Christian influence. Syria imder the Sultan is f rowing poorer every day, while Egypt under nglish guidance is growing richer. The ten dency to revert to a nomad civilization in Mo hammedan countries has about reached its limit. But while the political power of Islam is weakening, and as far as civilization is con cerned may be counted as dead, the last few years have witnessed a great religious revival in the Moslem world, especially in Turkey, Russia (Caucasus and Central Asia), India (Ben gal), Australasia (Java and Sumatra), and Africa. Steamship lines make Mecca more accessible, and religious zeal, fanned to a white heat at the pilgrim festivals, is making surer and even more rapid conquests than did the sword, lu 1888 Sumatra alone had 50,000 Moslems who had made the pilgrimage to Mecca. Loss of politi cal power seems to bring unity of religious life to the Mohammedan world, the like of which has not been witnessed since the Ommeiads from Damascus ruled an unbroken territory from MOHAMMEDANISM 113 MOHAMMEDANISM the Indus to the Atlantic. Islam is throwing itself with all its combined forces upon the in ferior races of Asia, Australasia, and Africa, and is winning them to its faith. It is its last opportunity. Another century must see vast transformations, and a Christian civilization is sure to win. Mohammed, by accepting Jesus as the prom ised Messiah of the Old Testament, allied him self with Christianity rather than with Juda ism. He gave all credit to the original text of the Scriptures, and claimed to have been predicted by Christ as the fulfiller of the New Testament dispensation. His rejection of the crude tri-theistic Christianity about him shows the vitality of his religious instinct. The minu tiae of detailed ceremonial in Islam undoubt edly was the result of Jewish influence, while its missionary fervor was Christian. The gen ius of Mohammed coined the metals at his hand aud put his own image and superscription on the mixed resultant. His admissions as to Jesus and the original Scriptures will in the coming struggle be the open door for the Christian apologetic. In 627 A.D. Mohammed sent from Medina the following letter to Heraclius, Em peror at Constantinople. It was his first strictly foreign missionary effort, and speaks of peace. " In the name of God the Compassionate, the Merciful. Mohammed, who is the servant of God, and is His apostle, to Heragl the Qaisar of Rum; peace be on whoever has gone on the straight road. After this I say, verily I call you to Islam (resignation or submission). Em brace Islam, and God will reward you twofold. If you turn away from the offer of Islam, then on you be the sins of your people. O people of the Book (Christians), come toward a creed which is fit both for us and for you. It is this to worship none but God, and not to associate anything with God, and not to call others God. Therefore, O ye people of the Book, if ye re fuse, beware! But we are Moslems, and our re ligion is Islam. (Seal.) Mohammed, The Apostle of God." This letter reveals the sober sense of Moslems to-day as they look over into the Christian camp. It is not unlike the letter sent by the Mahdi to Emin Pasha a short time ago. We must prove to these 200,000,000 votaries of Is lam that we do " worship none but God," and that we do not "associate anything with God " and "call others God." It was a misconcep tion from the first (natural enough when we consider the phase of Christianity presented to Mohammed), and it is a misconception empha sized by a thousand years of contact with half- idolatrous Christian sects in a state of deca dence. The problem before the Christian Church is to take away this misconception, to present the gospel in its simplicity, and to lead this great Unitarian disaffection back to the truth. The doctrine of the Trinity is vitally involved, and the Arian controversy must be fought all over again. The Incarnation must be shown, even more clearly than the thought of a millen nium and a half has been able to do, to be not only a fact, but a reasonable fact, though still a mystery. Recent controversy over the usefulness and power of Islam has called attention away from the true issue. Moslems can never be won over to Christianity by a series of wholesale male dictions, nor by a weak yielding of the vital facts of a true faith. The truths contained in the Koranic creeds should be readily granted, but it must be understood by way of caution that truths may be so connected that the result may be a great falsehood. Good bricks may be used in putting together useless structures. Islam has happily been characterized as a " broken cistern," so badly broken that it must be all torn down, and many new bricks added before it may hold water; but it is a cistern still. The historic relations of Islam with Judaism on the one hand and with Christianity on the other will be considered later on, but there cannot be a question but that Mohammed and his early followers looked upon the Abyssinian Christians as their religious neighbors and kinsmen. From the first that peculiar relationship has been noted. Dean Stanley calls special attention to this when he says: " Springing out of the same Oriental soil and climate, if not out of the bosom of the Oriental church itself, in part under its influence, in part by way of reaction against it, Mohammedanism must be regarded as an eccen tric heretical form of Eastern Christianity. This, in fact, was the ancient mode of regarding Mohammed. He was considered not in the light of the founder of a new religion, but rather as one of the chief heresiarchs of the church." Dollinger agrees with this, and says: " Islam must be considered at bottom a Christian heresy, the bastard offspring of a Christian father and a Jewish mother, and is indeed more closely allied to Christianity than Mani- choeism, which is reckoned a Christian sect." (Lect. " Reunion of Churches," p. 7, translated by Oxeuham, 1872). Ewald calls it "the last and most powerful offshoot of Gnosticism. " John of Damascus, who did his work early in the eighth century, at the very seat of the Ommeiad dy nasty, did not consider Islam a new religion, but only a Christian heresy. The same was true of Samonas of Gaza, Bartholomew of Eclessa, Peter Abbot of Clugny, Thomas Aquinas, Savonarola, and most of the mediaeval writers. Radulfus de Columna, who wrote about 1300 A.D., says: " The tyranny of Heraclius provoked a revolt of the Eastern nations. They could not be re duced, because the Greeks at the same time be gan to disobey the Roman Pontiff, receding, like Jerolxmm, from the true faith. Others among these schismatics (apparently with the view of strengthening their political revolt) car ried their heresy further, and founded Moham medanism." The very errors in this statement are instructive. Dante consigned Mohammed to the company of heresiarchs in the " Inferno" (canto 28). Turning to the early Protestant confessions, we find similar notions. The Augs burg Confession condemns as heresies Mani- chieism, Valentinianism, Arianism, Eunomiau- ism, Mohammedanism, "and all similar to these." The second Helvetic Confession con demns Jews, Mohammedans, and all those heresies teaching that the Son and the Spirit are not God. Doubtless there has been a tendency to carry this idea of the identity between Islam aud Christianity too far, and we are in a reactionary period just now. But without a certain sym pathy and an open acknowledgment of the truth in Mohammedanism, the missionary can never hope to win Moslems. When once the principles of higher criticism are understood in the Mohammedan world, Mohammed s admis sions as to the inspiration of the original Chris tian Scriptures will be used with effect, for we MOHAMMEDANISM 114 MOHAMMEDANISM have manuscripts of the New Testament older by several centuries than the rise of Islam. liis admission of the miraculous birth of Jesus, of His miraculous power, of His deathlessncss, and that. He will lie the Judge at the last great <lay will also play an important part in the con troversy. The invat dilliculty is that Islam has not pre served its early simplicity, and tradition plays a prominent part in Moslem belief and practice. Any movement like that of the Wahabees is a good symptom. A larger number of sects have arisen within the pale of Mohammedanism than can be found in Christendom. Saint-wor ship has sprung up in many forms, and monas tic orders have been established. Fanaticism crops out at frequent intervals. It is death for any but Moslems to visit Mecca, and except under Christiairlaw, it is death for a Mohamme dan to change his religion. It is into this vast field that the Christian Church is sent by its Master. Already the field has been cultivated a long while, and the har vest is as yet insignificant. The problem is as various as the sects and nationalities in the Moslem world. Patient labor, instruction in fundamental questions of philosophy and relig ion, the cultivation of an historic sense, the ex ample of pure lives and a Christlike self-denial must at last give effect to the striving of the Spirit upon these hearts of flint. II. Pre- Islamic Arabia (see Arabia). Arabia, cut off from the rest of the world by deserts and seas, unconquered by Assyrian, Babylonian, Persian, Egyptian, Greek, or Roman, was the last place to which a prophet would have looked for the rise of such a phenomenon as Islam. It was not always thus isolated, for the latest research gives evidence of a very ancient civilization, which was the connecting link between Egypt and Babylonia in the earliest periods. But up to the time of Mohammed the Arabs had remained free. The peninsula, together with adjacent regions, inhabited by Arabs, covered about 800,000 square miles, or an area as large as the United States east of the Mississippi. Throughout the early centuries its inhabitants probably aver aged from 9,000,000 to 10,000,000 people, divided up into tribes, some of which were nomadic, while the large majority were settled. The southern portion of the peninsula was well cultivated, and furnished many valuable articles of commerce. The tribes were for the most part independent, or were loosely bound by confederacies. There was no nation of Arabs until the genius of Mohammed welded together the heterogeneous mass and gave Arabia a distinct mission, which harmonized with a latent pride and love of conquest. In the earliest days commerce seems to have been a predominant occupation in Arabia. The caravan trade furnished occupation to a large proportion of the inhabitants. At that era commerce was almost entirely confined to the land. The influence of Rome, and the development of a merchant marine under government protection and patronage, and the disturbed condition of the Persian frontier, broke up the monopoly of the Arabs, and many tribes were compelled to betake them selves to a nomad life. We have traditions of great emigrations from the more crowded south northwards, which occurred before the historic period, which removals were doubtless caused by the interruption of the caravan trade. The story of Arabia until the period of Mohammed is confused. Putting aside con jecture, which has taken great license with the mysterious peninsula, we learn of a number of kingdoms which wielded considerable power. The Himyarites in the southwest formed the most prominent political combination in Arabia. Their king, Abd Kelal, who reigned about 2?.") A.D., is said to have been converted to Christianity by a Syrian stranger, and was murdered by his subjects. His son, Mart had, was famous for his religious toleration. He is reported to have said: "I reign over men s bodies, not over their opinions. 1 exact from my subjects obedience to my government; as to their religious doctrine, the judge of that is the great Creator." Coustanlius, the Byzantine emperor, about the middle of the fourth century sent an embassy to the Himyarites, wishing to strengthen his alliance with them and to attract them to Chris tianity. Two hundred Cappadociau horses of the purest breed were sent j>s a present, and Bishop Theophilus undertook the mission work. Churches were built at the capital, Tzafar, at Aden, and one on the Persian Gulf. Arabian historians make no mention of this mission. A little later the Himyarites began to decline, and became a sort of dependency of Abyssinia, a Christian kingdom across the Red bea. Be tween 490 and 525 A.D. Dim Nowas, in the district of Najrau, took the reins of power iri his hands. He was a recent convert to Juda ism, and persecuted Christians bitterly in that region. They were offered Judaism or death, and twenty thousand are said to have perished. One intended victim, Tholaban, escaped to Hira, and holding up a half-burnt copy of the Gospel, invoked, in the name of outraged Christendom, retribution. Justin I. sent a message to the Abyssinian monarch, asking him to inflict punishment on the usurper. Dhu Nowas was defeated, and the Najran became an Abyssinian dependency. A zealous Chris tian, Abraha, had become Abyssinian viceroy somew y hat later in Yemen. Bishop Gregentius was sent by the Patriarch of Alexandria to as sist in pushing the interests of Christianity. A cathedral was built at Sana, and an attempt made to make it the Mecca of the peninsula. The Meccaus were displeased, and killed one of the Christian missionaries. A Koreishite from Mecca defiled the cathedral at Sana, whereupon Abraha set out on an expedition, about 570 A.D., to destroj r the Kaaba. His army was destroyed, and the episode has come down in Mohammedan story as the affair of The Elephant." Mohammed was born a few months after. By the aid of the Persians the Abyssinians were finally expelled, in 603 A D., and Southern Arabia became thereafter loosely dependent upon that eastern rival of the Byzan tine empire, until it was absorbed, in 634, by Moslem conquest. Along the Persian frontier was another con siderable political power the kingdom of Hira, founded in the second century of our era, and having political autonomy until the spread of Islam. It looked to Persia for help in its various wars, and tended more and more towards a dependent condition. Along the Syrian border, and more or less under Byzan MOHAMMEDANISM 115 MOHAMMEDANISM tine influence, was the kingdom of the Ghassan- ides, which early came under the influence of the western civilization. Christianity had a strong following in this region from the first, and the whole kingdom was under Christian influence. The kingdom of the Kiudites, in Central Arabia, was another political unit, but much weaker than the other three. At Mecca we find the powerful Koreish tribe, which had control of the Kaaba, the religious centre of native Arabian religion. The religion of Pre-Islamic Arabia may be called heathen, with constant tendencies in the nobler minds toward a conception of one supreme God. Mohammed speaks of the era before him as " the times of ignorance," which he came to do away with. At the Kaaba there were said to have been three hundred and sixty-rive images of the gods, who were looked upon as the children of Allah, the creator of all. The wife of Allah was Al-hal, or Al-Ozza, and the Meccans looked upon their local gods as daughters of this union. Sexual dualism thus was the fundamental religious notion of the Arabs. Idols were found in every house, and formed an important article of manu facture. Religion was a sort of barter, which the individual carried on with the gods or goddesses whose aid he desired or whose vengeance he wished to avert. Festivals and pilgrimages, punctiliously attended to, made up a large part of religious life and worship. There was a considerable stir of literary life, and renowned poets contested at the annual fairs for pre-eminence. The successful poems were displayed on the walls of the Kaaba. These poems, some of which have come down to us, show the lowest grade of morals. Drunkenness, gambling, gross love intrigues, vengeance, theft, the loosest possible family ties, the degrading of woman to a mere animal existence all these traits, common throughout Arabia, make plain the utter inadequacy of the prevail ing faith to elevate the life. Add to this the widespread tendency toward atheism and in difference. Such a state could not last long. Serious minds turned in every direction for help. There arose an ascetic fraternity who called themselves Hauifs (penitents). They sought to go back to the simple faith of Abraham, whom they styled the first Hanif. They proclaimed themselves as seekers after truth, and adopted the life which had been set before them for centuries by Christian hermits, whose rigid vigils had impressed the Oriental mind. Among these Hanifs were Obaydallah, own cousin of Mohammed, Waraqah and Othman, cousins of Khadijah; all three of whom found their way to Christianity. Zaid ibn Amr, an aged Hanif, was seen leaning against the Kaaba, and sadly stretching his hands upward, and praying: " O God, if I knew what form of worship is most pleasing to Thee, so would I serve Thee; but I know it not." Mohammed was touched when this was reported to him, and said: "I will pray for him: in the resur rection he, too, will gather a church around him." It cannot be said that these Hanifs were Jews or Christians, yet they could not have arisen without these two religions as fore runners. They anticipated the central idea contained in the word "Islam " (resignation), and their conception of God was summed up in the word "Judgment." We shall see later how Mohammed became a Ilanif, and gave shape, proportion, and continuity to a half-faith which was floating about Mecca and Medina (Yathrib), and how he originated a church polity in closest union with a political organi zation, the combination of which was destined to make him the moral ruler over more human, beings than have ever been controlled by any other man. The whole question of Christianity in Arabia is very obscure. Christians fled for refuge from the Roman persecutions to the fastnesses of the Syrian desert in the early days of Chris- tianity. Paul himself spent three years among Arabs, whether on the Sinaitic peninsula or along the border of the desert south of Damas cus. A local church council at Bostra shows a large growth of Christianity east of the Jordan before the close of the third century. The Ghassauides were first reached, and bishops were appointed to follow the wander ing tribes in their migrations. The faith penetrated the desert south and east along caravan routes, and we may be sure that by the middle of the third century Christianity was well known in many parts of Arabia. We have seen how the Himyarites were reached in the succeeding century. Hira and Kufa, along the Persian frontier, about the same time learned of Christianity through Nestoriau mis sionaries. A king of Hira was converted in the sixth century. Other tribes, such as the Beni Taghlib of Mesopotamia, the Beui Haris of Najrau, the Beni Tay, and various tribes about Medina (Yathrib) became nominally Christian. Ali Saad sneeringly said, "The Beui Taghlib are not Christians: they have borrowed from Christianity only the custom of drinking wine." In the first Avars between the Persians and the rising Moslem power the Christian Arabs of the northeastern frontier joined the Persians. But in spite of this spread of Christian knowledge throughout the penin sula it did not seem to take any vital hold. It was swept away at the first onset of Islam. The nomad life in the desert was not condu cive to Christianity. Hostile Judaism to some extent neutralized its efforts. Northern Arabia was the battlefield between Persian and Byzantine. The form of Christianity which penetrated into Arabia was of the most inferior type. The apocryphal gospels were held as of equal value with the real gospels. The doc trine of the trinity was travestied by a crude tri-theism, in which the three persons of the Godhead were God the Father, God the Son, and the " Virgin Mary." This sounded to Mohammed like the sexual dualism of the "times of ignorance." Jacobite and Nestorian influences predominated. It is doubtful whether the Bible or any portions were put into the vernacular. The haughty nature of the Arabs could with difficulty accept the humble and forgiving spirit of the gospel. The Abyssinians, although making up a powerful Christian kingdom, were of negro blood, and hence uuin- ttueutial. "In fine," says Muir, in summing up this subject, "viewed thus in a religious aspect the surface of Arabia had been now and then gently rippled by the feeble efforts of Christianity; the sterner influence of Judaism had been occasionally visible in a deeper and more troubled current; bxit the tide of indi genous idolatry and of Ishmaelite superstition, setting from every quarter with an unbroken MOHAMMEDANISM 116 MOHAMMEDANISM and unebbing surge towards the Kaaba, gave simple evidence that the faith and -worship of Meeca held the Aral) mind in a thraldom rigorous and undisputed. Yet, even amongst a people thus enthralled, there existed elements which a master mind, seeking the regenenition of Arabia, might work upon. Christianity was well known; living examples of it were amongst the native tribes; the New Testament was respected, if not reverenced, as a book that claimed to be divine; in most quarters it was easily accessible, and some of its facts and doctrines were admitted without dispute. The tenets of Judaism were even more notorious, and its legends, if not its sacred writings, were familiar throughout the peninsula. The wor ship of Mecca was founded upon patriarchal traditions believed to be common both to Christianity and Judaism. Here, then, was a ground on which the spiritual fulcrum might be planted; here was a wide field, already con ceded by the inquirer at least in close connec tion with the truth, inviting scrutiny and im provement. . . . The material for a great change was here. But it required to be wrought, and Mohammed was the workman." Jews had made their homes in the Arabian peninsula in the earliest times. From the days of Solomon the Red Sea was the avenue of a thrifty commerce, and Hebrews had probably located at the trading ports. Later the conquests of Palestine by Assyrians, Babylonians, Persi ans, Egyptians, Greeks, and Romans had sent waves of Jewish immigration into the desert. The fall of Jerusalem and the rebellion of Bar Cochab had driven thousands of Jews in the footsteps of their brethren. A number of native Arab tribes embraced Judaism, and in the time of Mohammed we find this people scattered all over the peninsula, in small compact colonies. There were a large number of colonies near Medina, and from their teachers Mohammed drew much of the material found in the Koran. At first he hoped to win them to Islam, and contemplated making Jerusalem the Kibla. Their obduracy changed his temper, and in the conflicts that ensued thousands of Jews were butchered, and most of the others submitted to Islam. Communities of Jews are still to be found in Southern Arabia who have clung to their faith all these centuries. III. The Life of Mohammed. Into this world of conflicting dogmas Mohammed was born in the year 570 A.D., at Mecca. This city, situated on the caravan route between Yemen and Syria, had for centuries been famous for the Kaaba, which contained the sacred Black Stone and formed the centre of the Arabian peninsula. The leading tribe had for years been the Koreish, and Mohammed sprang from the Beni Hashim, a noble though somewhat waning branch of this tribe. His father s name was Abdallah. Returning from a mercantile trip to Syria, Abdallah was taken sick at Medina, and died some months before the birth of Mohammed. His mother, Amina, according to the prevailing custom, put the in fant out to nurse with Halima, a woman of the Beni Sad, one of the Bedawin tribes, where he remained four or five years, acquiring the free manners and the pure tongue of the nomads. His Bedawin nurse was more than once alarmed by epileptic symptoms in her charge, and at the age of about five years he was given back to the keeping of Amina. The following year, while travelling toward Medina with her boy, Amina died, and the orphaned Mohammed was taken up by his uncle, Abu Taleb, who became his faithful guardian. At the age of twelve years Mohammed accompanied his uncle on a mercantile trip to Syria, when he first came in contact with the rites and symbols of Oriental Christianity. As a youth he lived for the most part quietly, keeping the flocks of Abu Tulib, and at the age of twenty-five, his uncle being poor, he entered the service of a rich widow named Khadija. He was sent by her on a trading journey to Syria, and superintended the caravan. Khadija was delighted with her agent s service, and though almost double his age, soon became his wife. She bore him four daughters and two sous. Both sons died. The youngest daughter, Fatima, married Ali, and thus became the ancestress of all the Moslem nobility. When approaching his fortieth year Mo hammed began to retire from his family for the purpose of meditation. The gross idolatry of Arabia oppressed his mind. He was aroused but not satisfied by his slight knowledge of Judaism and Christianity. For days at a time he would continue in a lonely cave on Mount Hira. Ecstatic reveries accompanied his medi tations, and he finally came to believe himself called to be the reformer of his people. After a period of silence known as the fatrafi, these revelations continued with more or less fre quency till the end of his life. Khadija was his first convert. The first three years of his preaching resulted in the conversion of some forty of his relatives and friends, among whom were Ali, Zeid, Abu Bekr, and Othman. His teaching against idolatry developed fierce opposition, in which Mohammed was safe under the piotectiou of Abu Taleb, but others suffered persecution, and in 615 eleven men fled to Abyssinia. In 620 Abu Taleb and Khadija died. Mohammed afterward married other wives, nine of whom survived him. Proceeding to Taif, he was un successful in his appeal to the people there, but returned strengthened by a dream of a journey to heaven. In 621 his cause was greatly advanced by the addition of twelve pilgrims from Medina, and the following year the band was increased to seventy, who were pledged to receive and defend the prophet in Medina. His brightest hopes now centred about the northern city. Abandoning Mecca, he and 150 followers in little bands fled to Medina. This date marks the era of the Hegira (migration), A.D. 622. At Medina Mohammed built a mosque, in stituted rites of worship, and declared war against unbelievers. The Jews rejecting his claims, he became their bitter foe. In 623 the battle of Bedr resulted in a signal victory for the Moslems over the Meccans. A year later he was defeated by the Koreish at Ohod, and Medina was unsuccessfully besieged by 4,000 Meccaus. About this time the Beni Koreitxa, the last of the Jewish tribes in the neighbor hood, surrendered to the power of Mohammed, and over 600 men were beheaded by his order. In the sixth year of the Hegira Mohammed, with 1,500 followers made a pilgrimage to Mecca, but was refused admitance. A truce was signed at Ilodeibia, near the city, suspend ing hostilities for ten years, and granting per mission for a pilgrimage the following year. Discontent was allayed among the Moslem con- MOHAMMEDANISM 117 MOHAMMEDANISM verts by an expedition against the Jews of Kheibar, yielding rich booty. His plans now widened, and the same year he sent written demands to the Persian king, Chosroes II., Emperor Heraclius, the Governor of Egypt, the Abyssinian king, and several Arab tribes. Chosroes tore up the letter and Muta killed the envoy. To revenge this insult Mohammed fought a losing battle at Muta, on the Syrian border, where his friend Zeid was killed. A breach of the truce at this time by the Koreish gave grounds for attack, and Mo hammed at the head of 10,000 men entered Mecca in triumph in 630. In the course of the year Tiiif submitted, and this ended opposition in. the peninsula. In G3 ,J Mohammed with his wives and 40,000 adherents performed the "Farewell Pilgrim age" to Mecca. The rites of this pilgrimage are still scrupulously followed. Three mouths after Mohammed fell sick and died in the house of his favorite wife, Ayesha, after having liber ated his slaves and distributed alms to the poor. He was buried in the room where he died, which is now included within the Great Mosque. The person of Mohammed was attractive. Though little above the ordinary height, his presence was stately and commanding. His expression was always pensive and contempla tive. His eyes and hair were black, and a beard reached to his breast. His gait was quick, and is said to have resembled a man descending a hill. As to his character, up to the end of his life in Mecca his sincerity cannot be doubted, and his conduct seems beyond reproach. He be lieved himself to be the divinely appointed messenger for the overturning of idolatry, and he suffered for years the taunts of a nation with apparently no ulterior motive but the ref ormation of his people. Secular history can furnish no more striking example of moral courage than Mohammed bearing patiently the scorn and insults of the Koreish. From the beginning of life in Medina temporal power and the acquisition of wealth and glory mingled with the Prophet s motives. Cruelty, greed, and gross licentiousness were justified by spe cial "revelations." His conduct during the last ten years of his life seems to bear out this estimate of his character, that he was delivered over to the judicial blindness of a self-deceived heart." IV. The Koran. Like Christianity, Islam centres about a book. This book is the Koran ("reading" or "that which is to be read"). This title is applied by the Moslems to the whole book or to such selections as may be used . at one time. The Koran is the foundation of Islam. _ The faithful believe that the original text existed in heaven as a " concealed book," "a well-guarded tablet." By a process of "sending down," one piece after another was communicated to the Prophet, who in turn pro claimed them to his immediate circle of follow ers, and so to the world. The Mohammedan idea of God excludes the thought of direct in tercourse between God and the Prophet, and this rendered necessary a mediator, who is sometimes known as the " Spirit " and again as " Gabriel," who dictated the words directly to Mohammed. This being the origin and nature of the Koran, all Moslems hold to its absolute verbal inspiration, and regard it as the rule of faith and practice, from which there can be no appeal. The Koran as given to the Moslem world is in Arabic, a volume slightly smaller than the New Testament. It is divided into 114 chap ters or suras, of very unequal length, a sura literally meaning a row or series. This collec tion constitutes the Revelation proclaimed by Mohammed as received during the last twenty- three years of his life. The heading of each sura indicates whether it was revealed at Mecca or Medina, though it must be noted that these headings are the work of commentators, and form no part of the inspired text. Every sura is in turn divided into verses, though it is doubtful if these subdivisions are actually num bered in any manuscript copies. The 114 chapters are arranged seemingly in a most artless manner, without regard to chronology or doctrine, the only order dis cernible being that the longest are placed first, with the notable exception of Sura I., called the Fdtihat. So far as is known, Mohammed himself never wrote anything down, and if he was acquainted with the arts of reading and writ ing (which some have disputed), it seems that he- found it more convenient to employ an amanu ensis whenever he had anything to commit to writing. At the time of his death the revela tions existed only in scattered fragments, on bits of stone, leather, and thigh-bones. The great repository of truth was in the minds of his followers. With the marvellous tenacity of the Arab memory, large numbers of Moslems at the time of their Prophet s death could repeat the principal suras, and soon after some are mentioned who could recite the whole without an error. With Mohammed s death the canon was closed, but up to this time no attempt had been made to systematically arrange or even to collect the contents. In the second year after this event a vast number of the best reciters of the Koran were slain at the battle of Yemaua, and Omar became convinced that the divine revelation ought to be put on a less precarious footing. The attention of Abu Bekr being called to the matter, he speedily appointed Zeid, the chief amanuensis of the Prophet, to- make the collection. Zeid worked diligently, and brought together the fragments of the Koran from every quarter, gathering them from " palm-leaves, stone tablets, the breast-bones of sheep and camels, from bits of leather, but most of all from the breasts of men." The tablets of the Arab memory were at that time the reliable source of much of the revelation. The manuscript thus formed was given into the keeping of Haphsa, one of the Prophet s widows, and remained during the caliphate of Omar the standard text. As transcripts of this original were made variety crept in, and in the caliphate of Oth- man, sometime a little later than 33 A.H , Zeid was appointed to make a recension of his former text. With a committee of three Koreish to act as final judges in disputed cases, the new collection was made in the pure Meccan dialect, which Mohammed himself used. The former copies were called in and burned, and the recension of Othman has re- mained down to the present day unaltered. All the facts warrant us in supposing that the Koran as now existing contains the very words MOHAMMEDANISM 118 MOHAMMEDANISM as delivered by the Prophet. Various readings are practically unknown. One .source of the Koran s power is the simplicity of its doctrine. The unity of God, Judgment, and Islam (that is, submission to His Vfi\\) are the fundamental teachings. The whole substance of the religion is compre hended under two propositions, which are some times spoken of as the Mohammedan "Con fession of Faith," viz., There is no God but God, and .Mohammed is His Prophet." The former sweeps away idolatry, and the latter at once lends divine authority to every precept of Mohammed. The portion of confession per taining to faith embraces six branches: Belief in God; in His angels; in His scriptures; in His prophets; in the resurrection and the day of judgment; in God s absolute decree, and predestination of both good and evil. Relating to practice, there are four points: prayer, alms, fasting, and the pilgrimage to Mecca. Salvation depends on belief, and "the be liever is at the same time bound to do good works, and, in particular, to observe the ordi nances of Islam. " Large portions of the Koran deal with the narratives of the Jewish and Christian Scriptures, showing that Mohammed had come in contact with the corrupt forms of these religions then in Arabia. The Old Tes tament characters, especially the Patriarchs and Prophets, and Our Lord Himself, are re garded with the greatest reverence. His nar ratives taken from the Jewish and Christian sources are, however, often garbled, and many are drawn from later apocryphal accounts. The Koran prescribes an ethical code, dealing with the relation of the sexes, inheritance, the indulgence of appetites, etc. If we may trust the opinion of some of the most learned of modern scholars, the Koran is to-day the most widely-read book in existence. V. The Hatleeth or Traditions. All Mohammedans regard the Koran as the only divine book, but along with it they place what they consider to be the well-authenticated say ings of the prophet, which they call " an unread revelation." The utterances that have in this way come down purport to be authoritative declarations on religious, ethical, and ceremonial subjects, "uninspired records of inspired say ings." They inform us not only what Mo hammed said and did, but what he allowed others to say and do unrebuked. Mohammed was much afraid that he would be misreported, and commanded his adherents as follows: "Convey to other persons none of my words except those ye know of a surety. Verily he who represents my words wrongly shall rind a place for himself in the fire." How poorly this injunction was followed is evident from the fact that Abu Daud received only 4,800 traditions out of 500,000. Thus it appears why there is such a diversity of opinion among Mohammedans. Various canons of criticism have been laid down by learned Moslems by which these traditions may be sifted such as the integrity of the persons transmitting the saying, the number of links in the chain of narrators, the style of composition, etc. The first attempts to collect these traditions were made in the Sth century. The work of Imam Malik is held in the greatest esteem. The six standard collections (out of 1405 in all) are by (1) Mohammed Ismail al Bukhari, A.H. 256; (2) Muslim ibnu l Hajjnj, A.H. 261; (3) Abu Tsa Mohammed at-Tirmizi, A.H. 279; (4) Abu Da ud as-Sajisiani, A.H. 275; (5) Abu Abdi r- Rahman an JNasa i, A.H. 303; and (6) Abu Abdi llah Mohammed Ihn Majali, A.H. 273. All the Moslem sects receive the traditions, although the Suunites arrogate to themselves the title of " Traditionists." The following are a few characteristic sayings of Mohammed: " I am no more than a man, but when I en join anything respecting religion, receive it, and when 1 order anything about the all airs of the world, then I am nothing more than a man." "I have left you two things, and you will not stray as long as you hold them last. The one is the book of God, and the other is the law (Suuuah) of his prophet." " Some of my injunctions abrogate others." " My sayings do not abrogate the Word of God, but the Word of God can abrogate my sayings." The following is a specimen of the way a tradition was handed down in the collection of at-Tirmizi: "Abu Kuraib said to us that Ibrahim ibn Yusuf ibn Abi Ishaq said to us from his father, from aim Ishaq, from Tulata ibu Musarif, that he said, I have heard from Abdu r-Rahman ibn Ausajah that he said I have from Bara ibn Azib that he said I have heard that the prophet said, Whoever shall give in charity a milch- cow, or silver, or a leathern bottle of water it shall be equal to the freeing of a slave. " (See "Tradition" in Hughes Diet, of Islam, and Muir s Life of Mahomet, Vol. I., Introd., p. xxviii.) VI. Islam and the Bible. Moham medans profess to receive the Old and New Testament Scriptures, as well as the Koran, as the revealed Word of God. Mohammed and his immediate followers seem to have considered the Koran as being in perfect harmony with the Bible. When the discrepancies were pointed out somewhat later, the learned Moslem doctors claimed that the current Scriptures had been corrupted since Mohammed s time. They claimed that the Koran was in perfect accord with the original Scriptures to which their prophet had access. The modern discovery of texts of the New Testament older than Moham med s times has seriously weakened that argu ment. When once they are compelled to admit the genuineness and antiquity of the uncial manuscripts, they will be compelled to show reason for the discrepancies. The Koran gives a large part of the Old Tes tament history in a garbled form. Adam, created out of earth, the " chosen one of God," was the first man. Eve, his wife, was created by God from a rib of Adam s left side. Iblees (Satan) tempted them, they fell and were cast out of Paradise. The story of Abel and Cain, is embellished with rabbinical additions. Noah, "the Prophet of God," isapromiuent person in the Koran, and the narrative of the flood is told with many amusing details. Abraham, " the Friend of God," is mentioned very freely, to gether with Islmiael and Isaac. The story of the conversion of Abraham is of a high order. " When the night overshadowed him he saw a star and he said, This is my Lord. But when it set he said, I like not those that set. And when lie saw the moon rising he said, This is my Lord; but when it set he said, Verily if my Lord direct me not I shall assuredly be of the erring people. And when he saw the" sun rising, MOHAMMEDANISM 119 MOHAMMEDANISM he said, This is my Lord. This is greater. But when it set he said, O my people, Iain clear of the objects which ye associate with God. Verily I turn my face uiito Him who hath created the heavens and the earth; following the right religion I am not of the polytheists." The story of his sojourn in Babylonia is given elaborately. His journey to Palestine, his dealings with corrupt Lot, the half-miraculous birth of Isaac, the destruction of the cities of the plain, the attempted sacrifice of Isaac, to gether with apocryphal incidents, are tediously set forth. Abraham gives direction to his children as to Islam, the true religion, and is ac counted the first Hariif," the founder of the Moslem faith in its present form. The stories of Isaac, Ishmael, Joseph, the life and bondage of the Hebrews in Egypt, Moses and the wan derings in the desert, Joshua (slightly men tioned), Samuel, Saul, David, Solomon, Job, Elijah, Elisha, Isaiah, Jonah, Ezra, are given in a prolix fashion. Turning to the New Tes tament we find mention of Zacharias, with John the Baptist, his sou, and Gabriel. There is no evidence in the Koran that Mohammed ever saw a copy of the New Testament, but he constantly mentions it as the " In jil which was given to Jesus." The Koran says: (57 : 27) " We caused our Apostles to follow in their (i.e. Noah and Abraham) footsteps, and We caused Jesus the son of Mary to follow them, and We gave him the Injil, and We put into the hearts of those who followed him kindness and compassion, but as to the monastic life, they invented it them selves. " Again (3:2): "He has sent thee a book (Koran) confirming what was sent before it, and has revealed the Law and the Gospel before, for the guidance of men." (See also 7 : 156; 3 : 43; 3 : 58; 48 : 29; 9 : 112; 5 : 50, 51, 70, 72, and 110; 19:31.) Very full statements are made concerning Jesus Christ. He is called Jesus (Tsa), Jesus the Son of Mary, the Messiah, the Word of God, the Word of Truth, a Spirit from God, the Mes senger of God, the Servant of God, the Prophet of God and illustrious in this world and the next. Mohammed taught that Jesus was mi raculously born of the "Virgin" Mary (Sura 3:37-43; 19:16-21) who was the sister of Aaron. The infant vindicated the chastity of its mother miraculously by speaking in its cradle (19 : 22-34; 23 : 52). Jesus performed miracles in his youth (Apocryphal Gospels) and in his maturity (3 : 43-46; 5 : 112-115). He was commissioned as a Prophet of God to confirm the Law and re veal the Gospel (57 : 26, 27; 5 : 50, 51; 2 : 81, 254; 61 : 6; 6 : 85; 4 : 157; 3 : 44). The Koran affirms that Jesus did not die, but ascended to heaven miraculously, and another victim was, unknow ingly to the Roman soldiers, substituted for Jesus on the cross. (3 : 47-50; 4 : 155, 156.) After he left the earth his disciples disputed as to whether he was a prophet, like Moses or Isaiah, or a part of the Godhead, making up the Trinity as The Father, the Mother, and the Son." (19 : 35, 36; 3 : 51 ; 52; 43 : 57-65; 9 : 30; 3 : 72, 73; 5 .: 19; 5 : 76-79; 4 : 169; 5 : 116, 117). The Traditions teach that Jesus will come a second time, and that he will be the Judge at the last great day, and that even Mohammed will be judged by him. Jesus, it is claimed, was more than a prophet or an apostle, he was a Spirit of God. He predicted one that should come after him who should carry out his mis sion, and Moslem theologians affirm that Mo hammed was that person. Mohammed himself calls himself "Ahmad," (Sura 61: 6), "The Praised," to adapt his name to the title used by Christ which Moslems claim had been perverted from " Paraclitos "to " Paracletos," the former meaning "the Praised" and thus designating Mohammed ("The Praised"). Sir William Muir says : " After a careful and repeated examination of the whole Koran 1 have been able to discover no grounds for be lieving that Mohammed himself ever expressed the smallest doubt at any period of his life in regard either to the authority or the genuine ness of the Old and New Testaments as extant at his time. He was profuse in his assurances that his system entirely corresponded with both, and that he had been foretold by former prophets; and as perverted Jews and Christians were at hand to confirm his words, and as the Bible was little known among the generality of his followers, those assurances were implicitly be lieved." (Muir s Life of Mahomet; Lond. ed. Vol. 1. p. Ixx.) VII. History of Mohammedan Con- qtiests. At the time of Mohammed s death (June 8th, 632 A. D. , in the 1 1th year of the Moslem era) the whole of the Arabian peninsula had em braced Islam, with the exception of a few south ern tribes which preferred Moseylemah, the "false prophet" of the Nejd. The few hours that succeeded the death of Mohammed were critical ones for Islam. Ali, the nephew and son-in-law of the prophet, a young man, and Abu Bekr, the old stanch follower of Moham med, and the father of Ayesha, the prophet s favorite wife, were the natural candidates for the leadership. Abu Bekr was at last proclaimed caliph ("successor"), and the wisdom of the election was made plain by the vitality which characterized his reign of two years. The re bellious tribes of Arabia were subdued, the government, was thoroughly organized and centralized, and the long career of victory was begun. Under Khaled the armies crossed the Syrian frontier, occupied Bosrah, overran the Hauran, defeated the Byzantine army on the plains of Eznadin, and invested Damascus. After a seventy days siege this capital of South ern Syria fell August 3d, 634 A.D. (13 A.H.). Sweeping eastward and northward, Khaled de feated a second Byzantine army at Yamook. In the meanwhile Omar succeeded to the caliphate, August 22d, 634 A.D. Jerusalem was conquered, and all Syria was in the hands of Moslems. In the mean time an army was push ing across the Persian frontier. At the battle of Kadisiya the initial failure of the Arabs was retrieved, Ctesiphon and Susa fell, Mesopotamia was gained, and on the field of Mahavend (641 A.D.) the Sassanid dynasty of Persia received a death blow. The whole of Persia, Khorasan, Kerman, Mekran, Seistan, and Balkh were con quered and assimilated. The century had not passed before the Oxus was the eastern boun dary of the caliph s empire. In 641 A.D. Amr invaded Egypt, which fell with hardly a struggle, the Monophysite Chris tians throwing in their lot with the Arabs as against the orthodox Byzantines. Othman suc ceeded to the caliphate in 644 A.D. The armies steadily pushed westward. Libya, Tripoli, Tunis, Algeria, and Morocco fell successively. A Christian civilization made a firm stand at Carthage, but in the battle of Utica (698 A.D.) the Byzantine power was broken, and Musa MOHAMMEDANISM 120 MOHAMMEDANISM rode to his saddle-girths into the Atlantic, and with raised sword took possession of the regions beyond in the name of Allah. Othman had been assassinated in 656 A.D., and AH, Mohammed s nephew, was at last raised to the caliphate. A rebellion was put down at the battle of the Camel, fought at Basra, November, 656 A.D. The murder of Othman aroused the Koreishite faction. Mo awiya of this tribe, the Syrian governor, did not recognize Ali as caliph, and Ah saw it was a hopless task to subdue him. The strength of Ali was in Kufa. The Syrians gained the battle of Siffiu by fastening copies of the Koran to their lances (657). Disaffection arose among the caliph s forces, and he was murdered in January, 661 A.D., becoming a martyr in the eyes of a large part of the Moslem world, and occasioning that great split in the faith which has ever since divided Shiite (Ali s faction) from Sunnite (traditionists). Mo awiya was proclaimed ca liph by his soldiers. Moslem Persia proclaimed Hassan, a son of Ali, as caliph; but on being defeated in battle, Hassan retired from the struggle. Hossein, another sou of Ali, was not so tractable. The Syrian caliph showed great statesmanship in the management of his empire, which was expanding in every direction. Ar menia, Cyprus, Cos, and Crete were conquered, and even Constantinople was invested. Mo a- wiya died at Damascus, which he made the cap ital of the Ommeiad dynasty, of which he was the founder, 680 A.D., and was succeeded by his son, Yazid I. This voluptuous caliph ordered the prefect of Medina to strike off the head of Hos sein, a sou of Ali, if he would not yield. Hossein fled toward Kufa with all his family. The Ommeiad army met him in the plain of Kerbela, near Kufa, and surrounded his little company. Hossein declared himself ready to renounce all pretension to the caliphate, but on October 9th, 680 (9th of Moharram, A.H. 61), on his refusal to surrender his person to the enemy, he and all his followers were cut to pieces. The Shiites observe the 10th of Moharram as a day of public mourning. The news of this bloody ending of the son of Ali spread consternation far and wide. Revolts were with difficulty put down. Ali, son of Hosseiu, wisely refused to put himself at the head of the opposition. Medina was plun dered, and Mecca was in a state of siege, when news came of the death of the caliph at Da mascus (November llth. 683). Mo awiya II., Merwan I., Abd al Melik, al Walid, and the other caliphs in the Ommeiad dynasty saw Is lam extending in every direction. Tarik crossed the strait, ever after called from him Jebel Ta rik (Gibraltar), into Spain in 711 A.D. ; Roderick, the last of the Visigothic kings, lost his crown and life in the battle of Xeres; Malaga, Granada, Cordova, Seville, Toledo, Saragossa, Barcelona, and the whole Spanish peninsula, except a few mountain retreats, were rapidly conquered. In 731 Abder-Kahman crossed the Pyrenees and swept up as far as Tours, where his host was defeated by Charles Martel in 732. In the meanwhile the Ommeiad dynasty at Damascus began ^o decline. Ibrahim, great- grandson of Abbas, the uncle of the Prophet, of the house of Hashem, put himself at the head of a revolt, which under his son Abd Allah Abu- Abbas, the " Blood-shedder," was successful. The Ommeiad dynasty gave place to the Abbas- sides, and the newly-built city of Baghdad be came the capital of the Moslem world. The year 750 A.D. was the turning-point in Islam. There were still further ront| nests to be made in Central Asia. India, and Central Africa, but the unity of the Moslem world was broken politically forever. Tlie Abbassides controlled affairs in the east, but the Ommeiads held on in Spain. In 755 Abder-Rahman founded the caliphate of Cordova, which ran a brilliant career until 1013 A.D., when Moslem power in, Spain was broken up into various factions. Christians were treated with great leniency, universities were established, libraries collected, literature, science, and art fostered, and from these centres went forth light which hastened the dawning of modern civilization. The Mozarabes" (" Arabs by adoption") were Chris tians living under this mild rule, who were the instruments of this wide diffusion of Arab learning throughout Europe. The Saracens did not long remain in France. In 760 Pepiu the Short drove them over the Pyrenees. Charles the Great (Charlemagne) drove them back in Spain beyond the Ebro. By the year 1030 A.D. the kingdom of Leon was well established. Navarre, Aragon, Castile, and Portugal were gathering headway. Sardinia in 1017 was reclaimed from the Arabs, and Corsica in 1050. The Balearic Islands were won by Aragon. By the middle of the four teenth century the Saracens had nothing left in Spain but the little mountainous kingdom of Granada. In 1492 the combined forces of Cas tile and Aragon under the lead of Ferdinand the Catholic extinguished this last faint glimmer of Moslem rule in Southwestern Europe, at the close of a crusade lasting eight centuries. With the downfall of the Ommeiad dynasty at Damascus Arabia lost political power in the Moslem world. The Abbassides at Baghdad were non-Arab in tendency. The subtile scep ticism of Persia brought a looseness and indif ference in sharp contrast with the strict and fanatical Arab type. Founded in 750, this dynasty existed until 1258. For a hundred years it ran a brilliant career. Baghdad was the resort of learned men from every region. Greek letters and philosophy were cultivated. Haroun er-Rasheed (768-809 A.D.) gathered at his court an assemblage of the wisest and wit tiest minds in his empire. Arabic literature expanded under his patronage. He sent an embassy to the court of Charles the Great, and gathered information from every quarter. But the first century of Abbasside rule was followed by four centuries of decay. The Karmathian revolt in Arabia greatly weakened the central organization. Turkish mercenaries at Baghdad, called in as a body-guard of the caliph, acquir ed more and more power, and the last caliphs were mere puppets in their hands. Province after province was dismembered. In 1258 Holagoo, grandson of Genghis Khan, overthrew Baghdad and extinguished the Abbasside rule. In 909 A.D. the Fatimite dynasty was founded in Kgypt by Obeidallah, a supposed descendant of Ali and" Fatima. The story of this mystic rule in Egypt is revolting to the extreme. Cairo w;is founded and made the capital. Saladin put an end to this dynasty in 1171 A.D. In the mean tinie Islam had been pushing steadily eastward. Large bodies of Mongols were converted, among them several tribes of Turks, members of which served in the body guard at Baghdad and learned the arts of civili zation. The .Seljuk Turks appeared as an iude- MOHAMMEDANISM 121 MOHAMMEDANISM pendent body of marauders as early as 1035 A.D., and pushed south and west to the Mediterranean . After conquering Armenia, they set up a power ful kingdom in Central Asia Minor, threatening destruction to the Byzantine empire. Their discontinuance of the mild treatment of Chris tian pilgrims to the holy places about Jerusalem excited the Crusades, which held the attention of Europe from 1095 to 1291, and which resulted in the checking of the onset of the Seljuk Turk, but left Syria a prey to discord. A little later the Ottoman Turk appeared, and by 1300 A.D. had a firm position on the border of the Byzan tine empire. After absorbing all the Greek territory in Asia, the Ottoman armies entered Europe in 1354; Constantinople fell a century later (1453), and the whole Balkan peninsula was under the crescent. The armies of the sultans pressed up the Danube as far as Vienna, "but from the last part of the 17th century the Ottoman has been receding, until he has only a precarious foothold in Europe. Islam obtained a firm foothold in India as early as 1000 A.D. An attempt to conquer Sindh in the eighth century had failed. It was not until the Moslem Turk appeared that Islam made headway. Seventeen invasions and twenty-five years of fighting under the leader ship of Mahmud of Ghazni (1001-1030) had re duced only the western portions of the Punjab. Bengal was conquered in 1203. By 1306, as a result of the barbarous conquests of three cen turies, there was a powerful Mohammedan rule in Northern India. The story of Islam in India is one of constant revolts, or uninterrupted in vasions and steady aggrandizement. There were a large number of independent Mohamme dan states when the Mogul dynasty (1526-1761) put in appearance. Babar (1482-1530), having gathered headway on ihe Afghan side of the Indian passes, pushed through in 1526 and con quered right and left, until at his death his em pire stretched from the river Ainu in Central Asia to the delta of the Ganges. This vast power began to decline as early as 1707. Inde pendent Moslem kingdoms were detached from the main body. The Marhattas grew in power until they were able to break the Mogul Empire into pieces. The English East India Company was already at work in India, backed by the British army. The first governor, Lord Olive, took the helm in 1758. The Company grew until nothing less than a great military power could properly care for the immense territory and the millions under its control. Since 1858 the Mohammedans of India have been directly under English rule. The spread of Islam in China, Australasia, and Central Africa cannot be traced historically. During the last hundred years its extension has been promoted very largely by peaceful meas ures. Having conquered the Mediterranean coast of Africa Mohammedanism pushed up the Nile valley and across the Sahara. Abyssinia alone has been able to withstand the Moslem civilization, and remains like an island in a sea of Islam. The native terminology of the geog raphy of all Northern Africa as far south as the equator is Arabic. Misr (Egypt), Sahara, Soudan, Bahr el Abyad (White Nile), Bahr el- Asrak (Blue Nile), Bahr el Ghasel, are specimen names. The Arabic has penetrated south be yond the Zambesi River, as is shown in " Kafir" (Caff re), which means infidel or unbeliever. In Zanzibar and throughout Central Africa the Swahili dialect of the Arabic is the language of commerce. Islam has spread in Africa by three agencies the sword, commerce, and the mis sionary. VIII. The Extent of Islam To-day. It is impossible to estimate accurately the nuineri cal strength of the Mohammedan world. For many years it was reckoned at 160,000,000, but the latest investigations push it up to 200,000,000. The following table is drawn from the most re cent data (see Statesman s Year Book, 1890): EUROPE. Roumania 2,000 Bulgaria 668,173 Servia 14,569 Bosnia and Herzego vina 492,710 Montenegro 10,000 Greece 24,000 Turkey in Europe 2,000.000 Russia in Europe; 2,600,000 Total for Europe . . 5,811,452 ASIA Turkey in Asia (includ ing Arabia) 22,000,000 Persia 7,560,600 Bokhara 2,500,000 Russia in Caucasus 2,000,000 Khiv.i 700,000 Russia in Central Asia. 3,000,000 Siberia 61,000 Afghanistan 4,000,000 India 50,121,595 Ceylon 197,775 Baluchistan 500. 000 China 30,000,000 Australasia 15,000,000 Total for Asia 137,640,970 AFRICA. Egypt 6,000,000 Zanzibar , 200,000 Morocco 5,000,000 Tripoli 1,000,000 Tunis 1,500,000 Algeria 3,000,000 Bornu (Lake Tsad) 5,000,000 Wadai 2,600,000 Baghirmi 1,500,000 Egyptian Soudan 10,400,000 Sokoto and feudatory states 14,000,000 Sahara and scattered. .. 10,000,000 Total for Africa... 60,200,000 Total for Europe 5,811,452 Total for Asia 137,640,970 Total for Africa 60,200,000 Total Moslems. .. 203,652,422 It is believed that these figures will fall be low rather than above the facts. Let us exam ine more in detail the various countries. Rou mania, Servia, Montenegro, and Greece have nearly rid themselves of the Turk. Those who remain are scattered about as land-owners and merchants. It is said that they are moving towards Asia Minor slowly, and before long will not be an appreciable part of the population. The same is true of Bosnia, Herzegovina, and Bulgaria, although over a million Moslems still remain in these lands. Turkey in Europe has two million Mohammedans, scattered from, the MOHAMMED ANIS M MOHAMMEDANISM Adriatic to the Bosphorus. These are more stationary, although it is a common feeling among the Turks that Anatolia (Asia Minor) is their true home, and there is a constant move ment that way as European civili/ation more; and more pervades the Balkan peninsula. It should be remembered, however, that by far the greater number of the Moslems of European Turkey, etc., are not Turks, but natives of the land who accepted Islam, and have always identified themselves with the Turkish govern ment. What course they will take is by no means certain. Mohammedanism in European Russia has of late attracted considerable attention, especially since the last census. It is largely confined to Southern and Eastern Russia territory which for centuries has been occupied by Tartars, Mon gols and Turks (synonyms). In 1886, 50,955 roubles were dispensed by the Russian Govern ment to the Mussulman clergy. There are said to be 20,000 muftis, mollahs, and other teachers in European Russia. A majority of the population of the Transcaucasus district are Moslems, as might have been expected. As Russia has pushed down toward the Persian and Afghanistan bor ders she has taken in more and more tribes of Mohammedans. Professor Arminius Vambery, a witness of the highest intelligence, in writing of these Moslem portions of the Russian Empire, has said (" Nineteenth Century," February, 1890, pp. 203-4): "In the cities of Central Asia, where Islam has taken much firmer root than in the Caucasus or the other parts of the Moham medan world, there can be no probability of the old and knotty trunk of religious education being soon shaken. On the whole, Islam stands everywhere firmly on its feet, nor can Christi anity succeed in weakening it. Indeed, when subjected to Christian rule it seems to become stronger and more stubborn, and to gain in ex pansive force. This we see in India, where, in spite of the zeal of the Christian missionaries and the millions spent in their support, the con versions to Islam become daily more frequent. We see this too in Russia, where statistics prove that the number of mosques has considerably increased in the course of this century, and that the heathen among the Ural-Altaic people are more easily converted by the Mollah than by the Pope. . . . Bokhara will still long continue to boast of being the brightest spot in Islam, and her colleges will not soon lose their attraction for the studious youth among the Moslems of Inner Asia." The British Empire is the greatest Moham medan power in the world, in that it rules over more followers of the Prophet than does any other one sovereignty. The statistics for India are elaborately worked out. The figures given in the table were those for 1881, and probably several millions should be added (one authority putting the number of Moslems in India as 80,000^000). They are massed in Bengal (22,000,000), Punjab (12,000,000), Northwest Provinces, including Oudh (6,000,000), Bombay (4.000.000), Madras (2,000,000), Assam (1,000,- 000), Hyderabad (1,000,000), Rajputana (1,000,- 000), Central India (50,000), and the others are in Ajmere, Berar. British Burmah, Central Provinces, Coorg, Baroda, Cochin, Mysore, and Travaucore. Mohammedanism has consider able iulluenee in Ceylon. In speaking of the growth of Islam in India, Sir William Hunter says: "Islam is progressing in India neither more quickly nor more slowly than the rest of the population. If you take a hasty view of India and add up totals, you will find that Islam now has a great many more followers than it had 10 years ago. But you will find that the whole population has increased." He places the increase of Mohammedans at 10J per cent, during the nine years for which we have com parative statistics. The extent of Islam in China must remain conjectural for man} years. Thirty millions may seem too high a figure (see Matesinan s Year-Book. 1890. p. 412). Moslems are found in dense masses in the Province of Yunnan and in Western Chinese Tartar}*, and they arc- also scattered in communities throughout the Empire. The Mohammedan name for China is Tung Tu ("Land of the East "). There stands a Mohammedan mosque in the southwestern angle of Pekin, in the midst of the Moslem quarter, where are found 200,000 Moham medans. Haugchau is also a stronghold of Islam. Between 1865-73 there was a bloody insurrection among the Mohammedans of the Kansuh Province. According to Dr. S. Well* Williams ("The Middle Kingdom," rev. ed. 1883. vol. ii. p. 268), the introduction of Islam into China was very gradual. It began at the seaports of Canton and Hangchau. "The number throughout the region north of the Yangtz River cannot be stated, but it prob ably exceeds 10,000,000. In some places they form a third of the population. A missionary in Sz chuen reckons 80,000 living in one of its cities." This being so, it is probable that 30,000, 000 of Moslems is a conservative estimate for China. The wide spread of Mohammedanism in Aus tralasia is becoming more and more evident. It is spreading rapidly among the whole Malay race, and assumes a peculiar type. It estab lished itself in the Malay Peninsula in the 14th century, and crossed into Sumatra, Java, and ad jacent islands in the 15th century, thus antici pating the Portuguese by only a few years. There are a large number of Malay Moslems on the Malay Peninsula, in the native states, and under the English Mag. Sumatra (128,560 square miles) has a population of 2;000,000, nearly all of whom are strict Mohammedans. Java before 1478 A.D. was Hindu in religion. In that year Islam overthrew the chief Hindu principality of Majapahit, and the conversion of the whole island to Mohammedanism fol lowed within the century. The census for 1886 shows on this island of 50,000 square miles a population of 21,997,560 (see Statesman s Year- Book 1890, p. 770), and of these only 11,229 were Christians. Mohammedanism claims the majority of the remainder. The C elebes, with a population of over 800,000, is largely Moham medan in religion. Islam had just been in troduced when the Portuguese lauded in l.j 2."). It spread in a hundred years over all the dis tricts it now occupies. The south peninsula is divided into nine native Moslem states, which form a kind of Bugis confederacy. They are in alliance with the Dutch. North of this is a smaller Mandar confederacy of states, only partly Mohammedan. There are Moslems also along the north coast of C elebes. Concerning Islam in the Dutch possessions, the Rev. Dr. Schreiber of the Rhenish Missionary Society says: "Wherever Mohammedans and heath en are in contact, Islam is winning ground, MOHAMMEDANISM 123 MOHAMMEDANISM sometimes slowly, sometimes more speedily. . . . Oiily a small portion of the whole pop ulation remains still heathen, and those only small and insignificant tribes scattered in the forests of Sumatra and Borneo. There are some strong and unmistakable signs of the in creasing vigor of Islam in Dutch India. Ac cording to the official statements there were iu 1886 not less than 48,237 Hadjis (pilgrims to Mecca) in Java alone, against 33,802 iu 1874; thus an increase of 40 per cent withiu 12 years. In Sumatra not including Atcheeu there were 8.342 Hadjis in 1874 and 15,287 in 1886; thus an increase of 83 per cent. In Borneo and Celebes they increased from 3,019 to 5.074; thus 66 per cent. . . . Those Mohammedan sects whose well-known hostile and aggressive tendencies make them so dangerous, are more and more supplanting the more placable-spir ited folks, formerly so common amongst the Mohammedans of Dutch India, especially of Java. Another hardly less ominous sign is the astonishing growth of Mohammedan schools. In 1882 there were hi Java 10,913 of those schools, numbering 164,667 pupils; in 1885 we are told there were 16,760 schools, with not less than 225,148 pupils: thus withiu 3 years an in crease of not less than 55 per cent. Even in the residency of Tapanoeli in Sumatra, where the whole of Mohammedanism is of comparatively recent date, we find 210 such schools and 2,479 pupils." (Report of the Missionary Conference, London. 1888, vol. i. pp. 21-2.) Turning eastward from the Dutch posses sions, we find Mohammedanism constantly pushing forward. The large islands of Bou- tou and Moona are inhabited by Moslem Malays. The coast villages of Bouru, west of Ceram, are inhabited by semi-civiJized Mohammedans. In Ceram we have villages nominally Mohamme dan. In Amboyna, Bauda, Goram, Manowolke, Ke, Mysol, Louibok, and Sumbawa there are con siderable numbers of Moslems. Bali and Lom- bok are the only islands in the Malay Archipel ago which maintain their old Hindu religion. The Sulu Archipelago, still further eastward, comprises 150 islands, inhabited by Mohamme dans of the Malay race, speaking a peculiar lan guage, which they write with the Arabic charac ter. They are ruled over by a sultan, who claims sovereignty over part of western Borneo. Pi racy is prevalent in this region. The Philip pine Islands have 7,500,000 inhabitants, 4,000.- 000 of which are unsubdued Mohammedan and pagan tribes. The Moslems are mostly in the southern portions of this group. Taking all these facts into consideration the figures set down in the table for Islam in Australasia are probably too small. There are at least 150,000,- 000 Moslems in Asia alone. Turning to Africa, we find ourselves in still greater difficulty. The data for Egypt, Zanzi bar, Morocco, Algeria, Tunis, and Tripoli are correct enough. For the interior we are obliged to use the estimates of travellers (see Statesman s Year-Book, 1890). We can get even these rough estimates for only a few of the tribes. It does not seem exorbitant to put down 10,000,000 for those unaccounted for. Crossing the Atlantic to South America, we find the Protestant mis sionaries asking for Arabic Bibles to use with Moslems who have immigrated for purposes of trade. IX. Sects in Islam. It is related that Mohammed said, " Verily it will happen to my people as it did to the children of Israel. The children of Israel were divided into seventy-two sects, and my people will be divided into seventy-three. Every one of these will go to hell except one sect." If the number was put too low for the Christian sects (probably con fused with the Jews), the corresponding num ber is far too low for the Moslem world, and the bitterness of feeling indicated by the tra ditional utterance of the prophet holds true to-day in the fanatical world of Islam. Shaykh Abdu 1-Qadir says there are 150 sects in Islam; but there are infinite shades between them which make them practically innumerable. The two grand divisions of the Moslem world are Sun- nites (" traditionists "), who account Abu Bekr, Omar, and Othman legitimate caliphs; and the Shiites("followers"), who consider the first three rulers after Mohammed as illegitimate rulers, and account Ali, the prophet s nephew and the hus band of Fatima, the first true caliph. The Sunnites embrace by far the larger part of the Moslem world, the Shiites being mainly confined to Persia. Upon the death of Mo awiya (A.H. 60), Yazid obtained the position of Imam or caliph without the form of election, and hence arose the great schism, which is as strong to-day as ever. The Shiites trace the true Imam down through Ali, Al-Hassan, Al-Hussin, AH Zaiuu l- Abidin, Mohammed el-Baqir, Ja far as-Sadiq, Musa al-Kazim, Ar-Raza, Mohammed at-Taqi, Ali an-Naqi, Al-Hassan, Al-Askari, and Mo hammed, the Imam al-Mahdi. This last Imam is believed by the Shiites to be still alive, although absent for a time, and they claim that he will appear in the last days as the Mahdi ( Director "), after which the judgment day will soon follow. Many of the Shiites carry their veneration for Ali so far as to account him a divine being, and even greater than Mo hammed. Besides these differences as to the doctrine of Imams and the person of Ali, the Shiites differ from the Sunnites in observing the ceremonies of the Muharram in com memoration of the cruel death of the sons of Ali, Hassan and Hossein, while the Sunnites observe only the tenth day of Muharram as the day on which God created Adam. The Shiites receive the " fire- worshippers " as a people who have received an inspired record from God, while the Sunnites acknowledge only Jews, Christians, and Moslems as such. The Shiites allow pious fraud when iu danger of persecu tion. The other differences have to do with liturgies and civil law. Although the Shiites number only about fifteen millions but of two hundred millions, they have about as many subordinate schisms and sects as the Sunuites. It is hard to account for this ex cept on the principle that Persia is the nationality which holds the influential Shiites. The Per sians are Aryans, and it may be the outcrop ping of peculiar Aryan tendencies, and that Persia is the Germany of the Moslem world. The Persians have always had sceptical tenden cies, and have demanded a high order of religion. The Sunnites are divided into many sects, the following of which are the most important: (1) the Hanafiyahs (in Turkey, Central Asia, and Northern India); (2) the Shafi iyahs (Sou th em India and Egypt); (3) the Malakiyahs (Morocco, Barbary, and other parts of Africa); (4) the Hambaliyahs (Eastern Arabia and some parts of Africa). In India we find Sikhism (Sikh = " a disci- MOHAMMEDANISM 124 MOHAMMEDANISM pie " or "pupil"). It is confined to the Pun jab, and is a strange mixture of Hindu and Mo hammedan ideas, and is pantheistic in its ten dency. Nanak seized the idea of the unity of God, and reduced the Hindu gods to the sub ordinate position of angels. The soul of man is a ray of light from the divine Light, and hence naturally sinless. Sin and misfortune are the result of delusion. The object before the believer is to attain the total cessation of in dividual existence. There are five leading sects among the Sikhs. In Persia we have a powerful and growing sect, the Sufi, which are subdivided into in numerable divisions or sub-sects. They all in culcate blind submission to an inspired guide. Sutism is Mohammedanism engrafted on the primeval mysticism of Persia. God only is ex istent; all things are an emanation from Him; religions are matters of indifference; there is no real difference between good and evil; the will of man is fixed by God; the soul existed before the body; and meditation is the method by which the soul may progress along the journey of life so as to attain unification with God. In Arabia we find the Wahhabees, founded in 1691 A.D., by Mohammed, son of Abdu 1 Wahhab. This sect grew out of the Hambali- yah sect. Its founder was the Luther of Mo hammedanism, calling Moslems back to the original Scriptures of Islam. He proposed to do away with saint-worship, which per meated the Moslem world. The Wahhabees call themselves "Unitarians," and claim that any man who can read the Koran and sacred traditions can judge for himself in matters of doctrine. They forbid prayers to any prophet, wali, pir, or saint. They hold that at the judg ment-day Mohammed will obtain permission of God to intercede for his people. They forbid the illumination of shrines, or prayers and cere monies in or about them, not excepting Moham med s shrine. Women must not visit graves, because they weep so violently. This sect has always been fanatical. The sword was appealed to. Abdu 1 Aziz, the leader after 1765 A.D., pushed his conquest to the limits of Arabia. He was assassinated in 1803. His son Sa ud car ried the victorious banner beyond the peninsula, and threatened the Turkish empire. Mecca was conquered in 1803. All sorts of ornaments and pipes were burned. Tobacco was pro hibited on pain of death. Sa ud sent com mands to Mohammedan sovereigns in every direction that pilgrims to Mecca must conform to these puritan regulations. Missionaries were sent out. Disturbances were occasioned in Northern India. A little later, Mahomet Ali of Egypt sent a strong force into Arabia under Ibrahim Pasha. The Wahhabees were thor oughly subdued, and Mecca released from the strict rule of this Protestant phase of Islam. The sect since that day has made little if any progress. X. Agencies in use to reach Moharn- tnedans. Such being the state of the Moslem world, what means are being used to win these millions to Christ, and what success has up to this time attended the efforts of the church? We must believe that God has some beneficent aim in view even when He allows Islam to arise and spread from the Pacific to the Atlantic. Could we fully understand, we should prob ably see some underlying scheme of Provi dence which is being worked out before our eyes, even though the conversion of idolaters and fetich-worshippers to Islam seems to fill them with a gloomy fanaticism which resists Christianity far more successfully than does heathendom itself. Mohammedanism has un doubtedly an elevating influence upon the heal lien it wins. It develops a strong individ uality, it theoretically and most frequently practically frees from drunkenness, cannibal ism, gambling, and the more degrading heathen practices. It elevates womanhood and the fam ily to a certain degree. It gives a regular order of life, and has introduced letters everywhere it has gone. Its use of the sword recalls the method by which Christianity has made its largest territorial conquests (Germany, Spain, South and Central America, Siberia, etc.). With the exception of the Mahdi movement on the upper Nile, its method of propaganda to-day is peaceful and successful. The startling fact is that, although Christian missions have been in contact with Islam for so many years, so lit tle real progress has been made in winning in dividual Mohammedans to Christ. The task has appeared so formidable, that no great mis sionary society has been organized with the special object of reaching them, although we have several societies for the conversion of the Jews, who number at most eight millions as contrasted with two hundred million Moslems. We are dealing with Islam incidentally. The best that can be said is that up to this time we have been laying foundations, and perhaps this is all that could have been done. At any rate some of our foundation-stones will be abiding. In the first place, we have put into the sacred language of the Koran the Christian Scriptures. The Arabic Bible, translated by Drs. Eli Smith and Van Dyck, and published at Beyrout, Syria, is accounted one of the finest translations in existence, and is being distributed all over the Moslem world from Sierra Leone to Java. When Mohammedans can be convinced that this Bible is practically the original Scriptures which Mohammed considered to be inspired records, a great deal will have been gained. In lands where Arabic is not the vernacular this Arabic translation is read more freely by Mohammedans than in countries where that language is in common use, for they do not appear to be yielding a point to the Chris tian missionaries, who do their main work with the masses by means of a local vernacular trans lation. The Arabic Bible is far more effective than any missionary society we could organize, and which might send forth an army of mis sionaries. The second great agency for reaching Islam is the Christian schools and colleges scattered now all over the Mohammedan world. Robert College on the Bosphorus, Anatolia College at Marsovan, Euphrates College at Harpoot, Cen tral Turkey College at Aiutab, Oroomiah Col lege in Persia, the Syrian Protestant College at Beyrout, Assiout College in Egypt, and Jaffna College in Ceylon are a few of the list. In Western Africa at Sierra Leone and in Liberia, and in Eastern Africa at Mombasa, we have similar institutions. The great universities of India carried on by the government and by the missionary agencies are reaching Mohamme dans. All of these institutions, and thousands of others, especially of a lower grade, are con stantly adding to a Christian literature which is bringing a Christian civilization effectively MOHAMMEDANISM 125 MOLOKANS before the Mohammedans, who in the Middle Ages were leaders in science, philosophy, liter ature, and art. A third ageucy to be mentioned is the per sonal influence of the Christian missionary, whose home is an example of what Christianity cnn do. Silent influences are sometimes the most effective. The medical missionary is es pecially successful in reaching all grades of so ciety. Mohammedans rarely attend religious Christian services, but they are respectful on the streets, as a rule, and welcome the mission ary to their homes. In many cases they are convinced that Christianity is the true religion, but are afraid to acknowledge Christ openly for fear of social ostracism, if not of legal per secution and martyrdom. Without attempting to exhaust the catalogue of agencies in use in reaching Mohammedans, we will mention lastly Protestantism or evan gelical Christianity as the only phase of Chris tianity likely to be successful in this great work. Pictures and images used in the service of the Greek Orthodox, Roman Catholic, Cop tic, Nestorian, Abyssinian, and other decayed forms of Christianity are utterly revolting to followers of Mohammed, and churches using these can never hope to make headway among Mohammedans. The simple gospel simply proclaimed, must be the effective weapon. The number of sincere Mohammedans who have been reached successfully is small. In the Turkish Empire it is still death to these re ligionists to embrace Christianity. In Africa a few individuals have become Christians. A few in Persia and still more in India have turned to Christ. The interesting successes that give us hope, have been achieved in Dutch India (Java and Sumatra). According to Dr. Schreiber, " Of the eleven thousand converted in Java, all of them, with very few exceptions, were won from amongst the Mohammedans. And in Sumatra also, where the number of Christians since 1878 has increased from 2,500 to 12,000, there are hundreds of Mohammedans who have been baptized by our missionaries during the past few years, or are under instruc tion for baptism just now (1888). I am not aware of any other country where so many converts have been won from Islam in our days as is the case in Dutch India, or where it seems more easy to win many more of them. Notwithstanding the increased vigor of Islam in this region, it is not growing in the same ratio as Christianity; and although the numbers of Mohammedans are swelled yearly, very con siderably indeed by the natural increase of the population, the number of converts from hea thenism to Islam is very probably far below that of converts made by the Christian mission aries; and whereas conversions from Christian ity to Islam are almost never heard of, thou sands of Mohammedans are coming over from the adherents of the False Prophet to Jesus Christ, our only Saviour." (See Report Miss. Conference, Loud. 1888, vol. i. pp. 22-3.) Sir William Hunter, an authority on the statistics of India, says that while Mohamme danism is increasing in that peninsula at the rate of 10 per cent in nine years, the Christian po*p- ulation has increased at the rate of 64 per cent in the same time. In Persia Mohammedanism seems to be dis integrating through internal forces. That country stands midway in the Mohammedan world. Over a hundred conflicting Moslem sects are found among the seven or eight mil lions of this Aryan race dwelling between the Caspian and the Persian Gulf. Russian and English influences are predominant. The natu rally sceptical Persian mind is open to new in fluences. In some important respects Persia is a strategic point in Islam. If it could be won to Christ Islam would be cut in two. There are indications that great transformations may take place in Persia at a not distant date. On the whole there is everything to encourage the Christian Church to move forward upon this its greatest organized enemy. In the near future the battle must be squarely joined. Civiliza tion is slowly but surely opening the way. Before long all political opposition to the prop agation of Christianity in Moslem lauds will be over. The followers of Christ never had a more serious undertaking on hand when looked at from the theological, social, ethical, or politi cal standpoint. It calls for the keenest minds and the most consecrated hearts. We shall succeed. " Deus vult." Mohawk Version. The Mohawk be longs to the languages of North America, and is spoken by Indians west of Niagara Falls. In 1700 the Rev. Mr. Freeman translated the Gospel of Matthew, and some chapters were printed by the Gospel Propagation Society, New York, 1714. In 1787 another translation of Matthew by Joseph Brant, a Mohawk chief, was printed in London at the cost of the crown; and another with English in parallel columns, by the New York District Bible Society, ,in 1829. The Gospel of John was translated by John Norton, a chief of the Mohawks, and pub lished at London, 1805, by the British and For eign Bible Society. Another edition was pub lished by the American Bible Society at New York in 1818. In 1832 the three Epistles of John, translated by Rev. Mr. Williams, and the Gospel of Luke, translated by A. Hill, a Mohawk chief, were printed at New York by the Young Men s Bible Society, and in 1835 the Acts of the Apostles and the Epistles to the Romans and Galatians by the same translator. In 1836 the same Society published the Epistles to the Philippians, Colossians, Thessalonians, Timothy, Titus, and Philemon, translated by an educated Mohawk. The latter also translated the Book of Isaiah, which was published in 1843 by the British and Foreign Bible Society, and also by the American Bible Society in 1848. (Specimen verse. John 3 : 16.) Iken no Yehovah. egh nQ.s aakouoroughkwa n ongwe, nene rodewendeghton nene raonhaoa rodewedon rphhjiv&k, nene-onghka kick teya- kaweghdaghkori raouhage yaghten aongh- tonde, ok denghnon aontehodiy eudane ne eterna^ adonheta. Molepolole, town in the Transvaal, East South Africa, on a branch of the Limpopo, northwest of Pretoria. Mission station of L. M. S.; 1 missionary and wife, 174 church- members, 1 out-station, 2 schools, 208 scholars. Molokaiis, a sect of Russian dissenters, many of whom, having been expelled from Rus sia," have settled in the Caucasus and Bulgaria. (See M. E. Church (North), Bulgarian Mission.) MOLUCCAS ISLANDS 126 MONGOL VERSIONS Molucca* >r Spice I*land*, a group of the Indian or .Malay A rchipelago, scattered over the sea from Celebes on the east to Papua on the west, and from the Philippine! to Timor. Area, 42,946 square miles. The number of these islands is said to be several hundreds. Many of them are small and uninhabited. The large islands are Ceram, Gilolo, and Booro. Nearly all are mountainous. The cli mate is hot, but not excessively so. Population (estimated 1888) 370,248 natives and over 2,000 Europeans. The native population consists of two races, the Malays and the Papuans. The Malay is the common language, and the Arabic character is employed in writing it. Moham medanism is the prevailing religion, but some few profess Christianity. The laws are chiefly founded on the precepts of the Koran. The chief power is in the hands of the Dutch. Missionary work is carried on by the Nether lands Missionary Society, especially in Ceraiu (q.v.). Molting, village of Assam, bordering on the plain of Assam, 35 miles south of Sibsagar. Climate cooler than usual for Assam. Popu lation, 450 to 500, As-Nagas. Religion, demon worship. Social condition good; family rela tions distinct; woman respected. Mission station A. B. M. U. (1876); 1 missionary and wife, 13 native helpers, 8 out stations, 3 churches, 69 church-members, 160 school-children. Contri butions, $28.90. Mombasa, a small island on the east coast of Africa, 4 south latitude, which was the first station of the C. M. S. in East Africa (1844), and is now with two other stations the Mom basa district. A medical work is carried on among the slaves of the Swahili people, and the Arabs and rich Hindus are very willing to assist the doctor. There are 91 communicants, 2 schools, 280 scholars. Monastir, city in Macedonia, European Turkey, in a valley 1,700 feet above the sea, 100 miles northwest of Salon ica. Climate tem perate. Population, 35,000, Bulgarians, Turks, Wallachs, Albanians, Gypsies. Social con dition, civilized. Mission station A. B. C. F. M. (1873); 2 missionaries and wives, 2 other ladies, 8 native helpers, 5 out-stations, 112 com municants, 1 school, 35 scholars. (See Bul garia and Macedonia.) Moiiclova, town in Central North Mex ico, southeast of Chihuahua, northwest of Bil bao. Mission station Methodist Episcopal Church (South); 1 missionary. Moiigliyr (Mungir), a town of Bengal, In dia, on the Gauges. Being very old, it is not in a good condition; but its numerous temples, etc., give it a very pretty appearance, and its pic turesque scenery and healthy climate make it a great resort for invalids. Population, 55.372, Hindus, Moslems, etc. Mission station Bap tist .Missionary Society; 3 missionaries, 1 evan gelist, 81 church-members, 1 out-station, 340 school-children. Mongol Versions. The Mongol lan guage belongs to the Mongol branch of the Ural-Altaic family of languages, and is spoken in Mongolia. There exist four different ver sions in the Mongol. 1. Tlie Literary Mongol, used in Mongolia. A translation of the Old Testament into the Lit erary Mongol was effected by Messrs. E. Stally- brass and W. Swan of the London Missionary Society, and printed at St. Petersburg in 1840. A translation of the New Testament was made by the same, scholars, and printed in 1846 at the expense of the British and Foreign Bible Society. The same Society published in 1880 an edition of the New Testament in Mongolian characters, under the editorship of Autoine Schiefner and Prof. Pozdnieff, and in 1881 an edition in Manchu character. 2. The Northern or Buriat Colloquial, which is used by the Buriats on Lake Baikal, to the number of about 150,000, of whom only some are Christians. At the beginning of the pres ent century Dr. Schmidt, aided by two Buriat nobles, commenced a translation of the New Testament into the Buriat Colloquial, which was printed at St. Petersburg in 1824. 3. The Southern or Kalkhas Colloquial, A translation into this dialect, which is spoken in Chinese Mongolia, was undertaken by the Rev. J. Edkins of the London Missionary Society, and J. J. Schereschewsky of the American Missions. The Gospel of Matthew was pub lished at Pekiu in 1872. 4. The Western Mongolian or Kalmuk. The Kalmuks or Western Mongols occupy a large steppe in the southeast of Russia in Europe. It stretches from the bend of the Volga at Sarep- ta westward toward the Don, and southward toward the Kuban. As early as 1808 the aid of the British and Foreign Bible Society in pro viding Scriptures in Kalmuk for the Moravian Mission at Sarepta was sought. The prepara tion of a version was entrusted to N. James Schmidt of the mission, and in 1812 the Gos pel of Matthew was ready. It was printed at St. Petersburg in 1815 for the British and Foreign Bible Society, and was the first book ever printed in that language. A second edi tion followed in 1817. and in 1820 the Gospel of John was added, the Emperor Alexander I. sharing the cost of its preparation. In 1822 the Gospels and Acts were put to press, and con versions to Christianity were appearing as the fruit of the previous circulation of the two Gos pels. The suppression of the mission brought all this good work to an abrupt end. In 1877 a new T edition of the above-named Gospel of John was greatly needed, but the necessary type and a competent proof-reader were no longer to be had. So an old copy was taken to pieces and photographed upon zinc plates, from which a new edition was printed and bound in a more attractive and serviceable form than before. This book has not been cir culated in Siberia. However, a fresh version has been for some years in progress for the good of the Kalmuks. Prof. Pozdnieff, of the University of Petersburg, was authorized by the British Bible Society to prepare a transla tion of the New Testament. The four Gospels were published in 1887, and the entire New Testament in 1888. The edi tion was large, since according to statistics in 1^09 the number of Kalmuks in European Russia should be 119,866, in Asiatic Russia 40,000, in China 253,- 000 souls, or a grand total of 434,366, possessed of a common language, not indeed devoid of dialectical peculiarities, but mutually intelli gible, and having a common literature. MONGOL VERSIONS 127 MONGOLS (Specimen verses. John 3 : 16.) Literary. Colloquial. Buriat Colloqural. Western Mongolian or Kalmuck. cum the land of the Mongols," is a vast part of the empire of China (q.v.) lying in the interior of Asia, comprising 1,300,000 square miles of territory between latitude 37 and 54 north, and longitude 85 and 125 east. On the north it is bounded by Siberia, on the east by Manchuria, on the south by China proper, and on the west by East Turkestan and Jun- garia. Its population is estimated at 2,500,000, one fifth of whom are Chinese. A high plateau 3,000 feet above sea-level occupies the greater part of the region. In the centre is the Desert of Gobi, where sand and stones, dust in summer and snow in winter, render habitation unbear able. The northern part is occupied by ranges of mountains forming part of the Altai chain. On its slopes rise the Selenga, the Kerlow, and Onou, which form the Amoor. In the south are rich meadow-lands, which afford food for cat tle. Chinese have introduced agriculture to some extent. Mountain ranges are again found on the west. On the east is a strip of fertile land. On the southeast of the desert of Gobi is the mountain range of Alashan, which reaches in some places the height of 15,000 feet above the sea. Along its hills pasture-land is found. The climate is in general cold, subject to sud den changes, and in summer intolerably hot. Mission work in Mongolia is carried on by the A. B. C. F. M. (See Kalgan.) Mongols, the term given to a large branch of the human family, which has been designated Turanian by late ethnologists. It comprises, in its proper limitation, the hordes of Central Asia, the Burials, Bashkirs, and Kalmucks and. MONGOLS 128 MONTEREY more -widely, the Chinese, Indo-Chinese, Tibe tans, Burmese, Siamese, Japanese, Eskimo, Samoieds, Finns, Lapps, Turks, Tartars, and Magyars. lu very ancient times they formed the Median Empire in Chaldea, though they are the characteriM ic nomadic people. Another olfsboot settled in the plains of China at a re mote period. To the Greeks the Mongols were known as Scythians, to the Romans as Huns. Under Genghis Khan, in the 13th century, they overran and conquered the greater part of Asia, and Russia and Hungary in Europe. The Mongols proper are divided into three branches: the Kast Mongols, the West Mongols, and the Burials. Of the East Mongols the Kbalkas in habit the region north of the Gobi, the Shara Mongols are" found south of the Gobi along the Great Wall, and the Shairagut are found in Tangut and North Tibet. The West Mongols are found in Kokonor, Kansuh, on the eastern slope of the Thiaushan Mountains, and many of them under the name of Kalmucks are under the rule of Russia. The Burials are in the Russian province of Irkutsk, around Lake Baikal. The original Mongols are thus described by Dr. Latham: "Face broad and flat; the cheek bones stand out laterally and the nasal bones are depressed. The eyes are oblique; the dis tance between them is great, and the caruucuhae are concealed. The iris is dark, the cornea yel low. The eyebrows form a low and imperfect arch, black and scanty. The complexion is tawny, the stature low. The ears are large, standing out from the head; the lips thick and fleshy, forehead low and flat, and the hair lank and thin." In the more civilized nations of Mongol origin these original characteristics have been modified more or less. The language of the Mongols is found in three dialects corresponding to the division of the race as above given. It is written perpen dicularly from above down and from left to right. Seven vowels and seventeen consonants are represented (see Mongol Versions). Buddh ism is the most prevalent form of religion, though Confucianism and Mohammedanism have had their influence upon the races nearest to China and India. Mongwe, East Central Africa, north of the Limpopo River, very near Inhambane. Mission station A. B. C. F. M. ; 2 missionaries and wives. The headquarters of the East Central Africa Mission, with a training-school of 23 members. The organization of a church has been delayed, although there are a number desiring church- membership. Monrovia, the capital of the republic of Liberia, west coast of Africa, so named in honor of President Monroe of the United States, stands at the foot of Cape Mensurado, in Monrovia Bay. The town is laid out in American style, but cocoa-nut palms and mango-trees give a tropical aspect to the place. The climate is not excessively hot ; the mean annual tempera ture is not more than 81 F., with daily varia tions between 77 and 86. In the dry season the intense heat of the day is followed by cooler nights. But the climate is considered very dangerous for Europeans, on account of the prevalence of marsh-fever. The population is estimated at 3,400, nearly all of whom are ne groes. Mission station of the Methodist Episco pal Church (North); 2 missionaries, 353 church- members. Protestant Episcopal Church, 4 mis sionaries, 2 ladies, 4 out-stations, 76 communi cants. Presbyterian Church (North); 1 mission ary, 53 communicants. Monte Allegre, a city of Northern Brazil, in the district of Peruambuco. Station of the Presbyterian Church (South), U. S. A.; 1 native pastor, 20 church-members, 25 Sunday-scholars. Moiitc Christi, station of the Baptist Missionary Society in San Domingo, West Indies; 2 evangelists, 24 church-members, 62 scholars Moiitcgo Bay, town in Jamaica, West Indies, on the north coast. Population, 6.000. Mission station of U. P. Church of Scotland; 1 missionary, 224 church-members. Moiitcniorelos, capital of a district of the same name, in the State of Nuevo Leon, Mex ico, 2,000 feet above the sea. Climate hot, but healthful. Population about 9,000, chiefly mixed Spanish and Indian. Language, Spanish. Religion, Roman Catholic. Social condition, civilized. An out-station of Matamoras, Mexico, Presbyterian Church (South); 1 organized church (18 added during 1888), 4 preaching places, 1 Sabbath-school. Montenegro, an independent principality in European Turkey. It is bordered on the south or southeast by Scutari and Kossovo, vila yets of Turkey, on the east by the Sanjak of Novi Bazar, and on the northwest by Her zegovina. A narrow strip of Austrian territory separates it from the Adriatic on the west, ex cepting where the newly acquired districts of Antivari and Dulcigno give it a seaboard of 28 miles in length. The entire area is estimated at 3,630 square miles, with an extreme length of 100 miles and a width of 80. The population is estimated at 236,000. The principal cities are: Cettinje, the capital; Podgoridza, Dulcigno, Danilograd. The government is a limited monarchy, ac cording to the constitution dating from 1852. The prince holds the executive authority, and a state council has the legislative power; practi cally the will of the prince is law. The religion of the kingdom is the Greek Church, and that too is under the direct in fluence of the prince, who appoints the bishops. Nominally, church and state are independent. The number of adherents is 222,000; the Mo hammedans number 10,000, and the Roman Catholics 4,000. Elementary education is com pulsory and free, government supporting the schools. In 1889, 3,000 male and 300 female pupils attended 70 elementary schools. The Montenegrins are Slavs of the Servian (q. v. ) stock, and have many noble characteristics. A dialect of the Servo-Illyrian Slavonic is the language spoken. Agriculture is the leading occupation of the people, and live-stock of all kinds are reared. There are no missionary societies at work in Montenegro. The British and Foreign Bible Society have translated the Bible into Servian and Croatian. Monterey, capital of the State of Nuevo Leon, Mexico, 450 miles north-northwest from Mexico City, and 6 miles from the base of the Sierra Madre Mountains. Climate compara tively mild, but subject to sudden changes, and to extremes of heat and cold, drought and rain. Population (1869), 13,534, chiefly people MONTEREY 129 MORAVIAN MISSIONS of mixed Spanish and Indian descent. Lan guage, Spanish. Religion, Roman Catholic, in its most degraded form. Social condition not good, but improving; morals and manners very lax indeed. Principal station of the Mexican Border Mission, Methodist Episcopal Church (South); first touched by missionary influence in 1846-48, at the time of the Mexican war; oc cupied permanently in 1874. Including all the other stations and out-stations of the Mexican Border Mission, the statistics are as follows: 8 ordained missionaries, 1 uuordained, 6 mission aries wives, 24 other ladies, 36 stations and out- stations, 60 organized churches, 1,640 communi cants (134 added in 1888), 144 preaching places, with an average attendance of about 3,600 for all; 21 ordained preachers, 7 unordained, 77 Sabbath-schools, 1,651 scholars, 6 female schools, 2(75 scholars, 3 other schools, 75 scholars, 6 theological students, 5 teachers. Montevideo, Sail Felipe de, the capi tal of Uruguay, South America, is situated on the north bank of the River Plate, near its mouth, where it is 60 miles wide. It is said to be the cleanest and most healthy city in South America, though the water-supply is limited. A wall surrounds the city, with its one-storied, flat-roofed houses. A university and other schools for secondary and higher education are located here. In 1887 the population, including the suburbs, was 134,346, one third of whom were foreigners. With a fine bay, it has quite a trade principally with Great Britain; but lines of steamers run also to the United States, Brazil, and Genoa; and France and Spain share in the traffic. Mission station of the Methodist Episcopal Church (North); 2 mis sionaries, 5 schools, 501 scholars, 203 com municants. Montgomery, a town on the island of Tobago, West Indies, beautifully situated on an elevation of considerable height in the western part of the island, commanding a fine view over that portion of the country which is most thickly populated and best cultivated. Mis sion station of the Moravians, opened in 1789, but after one year closed on account of the death of the missionaries; reopened in 1827; now under the charge of 1 missionary and wife. Montgomery, Giles Foster, b. Wai- den, Vermont, U. S. A., November 8th, 1835; graduated at Middlebury College 1860, Lane Theological Seminary 1863; sailed as a mission ary of the A. B. C. F. M., and reached Aintab, December 23d, 1863. He was the first mission ary to enter Marash after being driven away three times and almost killed in 1865, but was afterwards stationed at Adana. It was chiefly due to his courage, skill, and great personal in fluence that a division in the large church at Adana was healed, and the esteem in which he was held in the city could not be too highly rated. At the time of the famine in Adaua he worked very hard, and his health was greatly impaired. The heat, too, was greater than was ever known before in Turkey, and he was too much reduced in strength to rally. He died at Adana December 4th, 1888. The native breth ren, when permitted to come into the room to look upon his face a minute before the end came, wept like children. "Notwithstanding the rain and mud, 3,000 at the time of the funeral occupied the paved yard and verandas of the house, and some 2,000 were on the house tops aud standing in the street. An Armenian priest made an address, in which he said: The Armenians as a community wished to express their thanks to God for giving such a man to the work here; that his life would still speak ro us, and help us to live for others, and not for self. A Greek priest wished to speak, but did not, as he knew no language but Greek, which the people do not understand." Most of the large crowd walked through the mud to the Protestant cemetery a mile distant. "Mr. Montgomery was one of the strongest men in Turkey, a good business man, a strong preacher, and unusually successful in the management of men." Moiitscrrat, one of the Leeward Islands, West Indies; 10,083 inhabitants. Mission sta tion of the Baptist Missionary Society (Eng land); 1 evangelist, 12 church-members. Moosli, a city of Eastern Turkey, 83 miles southeast of Erzroom, in a large plain, one of the most populous of the whole section. The popu lation is Koordish and Armenian. The Koords are very fierce, and treat the Christians most oppressively. This plain is the home of Moussa Beg, a famous Koordish chief, who attacked two American missionaries, and committed such assaults on the Armenians that he was called to Constantinople, and despite the most active efforts of his friends, was exiled. Mission out- station of the A. B. C. F. M., worked from Bitlis. Moradabad, British India, a town in the Rohilkund district, Northwest Provinces. Mis sion station of the Methodist Episcopal Church (North); 1 missionary, 1 assistant missionary, 2 single ladies, 2 other European assistants, 76 native helpers, 3 churches, 237 church -members, 31 schools, 1,363 scholars. Moratumimilla, a town of Ceylon, in the district of Colombo. Mission station of the Wesleyan Methodist Missionary Society; 1 mis sionary, 12 local preachers, 386 church-mem bers, 405 scholars. Moravian Hill, a station of the Moravian Brethren in Cape Town, Cape Colony, South Africa. Owing to droughts and scarcity of employment, many of the members of the Moravian congregation at Gnadeudal, Mamre, etc., wandered to Cape Town and settled there, finding shelter chiefly in Malay lodging-houses. Their spiritual life suffered much from the loss of church privileges, and the brethren deter mined to follow them. At first they visited Cape Town once a week; but this being found insufficient, one of the missionaries and his wife removed thither, and purchased a piece of property, which they named Moravian Hill, where they settled, and soon brought about the building of a church, which is well and faith fully attended by quite a large congregation. Moravian Missions. History. The Unitas Fratrum, or the Moravian Church, as it is commonly called, was founded in the year 1457 by followers of John Huss, the Bohemian re former and martyr. In spite of frequent and severe persecutions it flourished in Bohemia and Moravia for a century and three quarters, and was then forcibly overthrown by Ferdinand II., a bigoted Romanist, in the so-called Bohe mian Anti-Reformation, at the beginning of the Thirty Years War. Their episcopate, however, MORAVIAN MISSIONS 130 MORAVIAN MISSIONS was carefully preserved in the event of a re suscitation of their church, and a "hidden seed " remained in Bohemia and Moravia. In 1722 some descendants of the brethren belonging to the " hidden seed" emigrated to un estate of Count Ziuzendorf in Saxony, and founded Herruhut, which grew to be a flour ishing settlement. As early as the year 1715 Count Zinzendorf, while yet at the academy at Halle, had entered into a covenant with the friend of his youth, Fred, de Watteville, to establish missions, especially among those heathen tribes which were totally neglected by others. He had an opportunity, while at the house of Professor Frauke, to hear accounts relative to the mis sion established by Fred. W. King of Den- mark,among the Malabars at Tranquebar, in the East Indies; he became acquainted there with some missionaries whom Mr. Frauke was pre paring for their intended situation, for which they were soon to set out by way of Copen hagen, as well as with others who happened to be on a visit at his house. This excited in him an earnest desire to further, as far as he could, the increase of the kingdom of God by the conversion of heathen nations, as soon as a door should be opened for that purpose. This op portunity presented itself in the year 1731, when Count Zinzendorf undertook a journey to Copenhagen in order to be present at the coro nation of Christian VI. For on this occasion some of the brethren who belonged to the household of the count became acquainted with a negro from the West Indies, named Anthony, who was then employed in the service of Count de Laurwig at Copenhagen. The brethren, and especially David Nitschmann (who in the sequel assisted in the commence ment of the first mission, and was consecrated a bishop in 1735, chiefly with a view to the establishment and furtherance of the Brethren s missions among the heathen), were informed by this negro, that while yet on the island of St. Thomas he had often felt an ardent long ing after a full revelation of the divine truth, in consequence of which he had prayed to God to give him an insight into the nature of that doc trine which the Christians professed to believe in. God had in His providence led him to Co penhagen, \vherehe had received instruction in the Christian faith, and been added to the church by baptism. He then described in a lively man ner the lamentable situation of the negro slaves on that island, both as to temporal j.nd spiritual things; and deplored more especially the wretched condition of his own sister there, who, like himself, had entertained an earnest desire to become acquainted with God, but had neither time nor opportunity for obtaining instruction in consequence of her being in a state of slavery, and who frequently offered up prayers to God that he would send some messenger to instruct her in the way of salvation. He concluded his representations on this subject by expressing a confident hope, that if instruction could be con veyed to them, she, and many other negroes who were of the same mind with her, would be converted to Christianity. Count Zinzendorf being informed of this subject, deemed it of so much importance, that he wished to send David Nitschmann immediately to St. Thomas, to carry the consolatory tidings of the gospel to this distressed negro woman and her fellow- slaves. But as this was found to be impracti cable, he returned as soon as possible to Herrn- hut, whither he desired the negro Anthony and David Nitschmanu to follow him. in order that the former might himself make known his request. Soon after his return to Herruhut, the Count related, according to his usual prac tice, July 23d, 1731, to the assembled congrega tion, the most remarkable incidents of his jour ney, and acquainted them particularly with what he had heard of the negroes in St. Thomas. His narrative excited in the hearts of two young and lively brethren, John Leonhard Dober and Tobias Leupold, an earnest desire to go and preach the gospel of Jesus Christ to these poor slaves. They were intimate friends, yet they did not, on that day, communicate to each other their sentiments and views. It was Leonhard Dober s custom every even ing to converse with Tobias Leupold concern ing the day that was now passed, and to en gage with him in prayer; and having fixed his mind on him as a suitable fellow-traveller and fellow-worker among the negroes in St. Thomas, he determined to mention to him the impulse he felt, and if he found him to be of the same mind to consider the affair as settled and to give it further publicity. How great then was his astonishment when he learned from his friend that he himself had felt the same impulse to go among the slaves in St. Thomas, and that he had not been able to fix his mind on any other than his intimate friend to be his com panion and assistant in this undertaking. July the 29th the negro Anthony arrived at Herrnhut; and soon after an opportunity was given him to make known his request to the congregation, on which occasion the count acted as his interpreter, for his address was de livered in the Dutch language. In this address he described, in feeling terms, the miserable condition of the blacks in the West Indies, who not only were groaning under the yoke of the most oppressive slavery, but lived in the com mission of the most heinous vices, in con sequence of that gross darkness in which they walked, not knowing anything of God and of His Christ. He expressed a hope that as soon as the crucified Saviour should be preached to the negroes many of them would be converted, and mentioned in this view his own sister more particularly; but added that it would be almost impossible for a teacher to have any intercourse with them, except he would .himself submit to a state of slavery: for the negroes were so over whelmed with labors that there would be no access to them with a view to give them instruc tion, except in the hours they were doomed to spend in their labors. Leon hard Dober and Tobias Leupold, how ever, were not intimidated by this representa tion, but declared their willingness to sacrifice their lives in the service of our Saviour, and to be sold as slaves if they could win but one soul for Him. Their whole project, however, met with little encouragement from the congrega tion: in the first instance, most of them con sidered it as a well-meant but Impracticable in tention of youths who, being full of ardor and courage, did not sufficiently take into account the insurmountable obstacles connected -with it. Leonhard Dober drew up a memorial addressed to the congregation, in which he says: " You re quire me to state the reason I have to assign for my proposed undertaking. I have therefore to make the following declaration : It was not my MORAVIAN MISSIONS 131 MORAVIAN MISSIONS intention for the time present to go from home, but rather to tarry, with a view to get more (irmly rooted and grounded in our Lord Jesus Christ; but when the count returned from his journey to Denmark, and explained to us the condition of the slaves, so deep an impression was made 011 my mind that nothing could erase it. It was then I formed the resolution, that, if another brother should be found willing to accompany me, I would offer myself to be a slave in order to tell these poor beings what I knew and had experienced of the love and grace of our blessed Saviour; for I am fully persuaded that the word of the cross, though preached by the weakest and poorest of His followers, must have a divine influence upon the souls that hear it. As to myself, my earnest desire was that should I even be of benefit to none, I might thereby show my love and obedience to our Lord and Saviour. I leave my proposal to the decision of the congregation, and have no other reason to urge it but this that I think there are yet souls on that island who cannot believe because they have never heard." After a whole year s delay spent in weigh ing and examining the proposal of Leouhard Dober, it was finally decided to permit him to go. Tobias Leupold was unable at that time to accompany him, and the congregation feeling unwilling to let Dober travel alone, the latter requested that they would allow David Nitsch- mann, who had first become acquainted with the negro at Copenhagen, to accompany him. The congregation consenting, the proposal was made to this brother, and he willingly accepted it, though he had to leave a wife and children behind him. At 3 o clock in the morning of the 21st of August the count set out with Leouhard Dober and David Nitschmanu, and accompanied them as far as Bautzen, where he commended them and their important undertaking to the grace of the Lord, and blessed the former in a solemn manner with imposition of hands. All the in struction he gave to him was comprised in the advice in all things to suffer himself to be guided by the Holy Spirit. At taking leave the count gave each of them a ducat (about $2.50) for their journey-money, in addition to the sum of $3, which they had before. And with this scanty provision they continued their route on foot, by way of Wernigerode, Brunswick, and Hamburg, to Copenhagen. All along their journey and in Copenhagen they met with much discouragement and many difficulties and hardships; eventually they suc ceeded in securing a passage on board a Dutch vessel bound for St. Thomas, no captain be longing to the Danish West India Company being willing to take them. The voyage lasted upwards of 10 weeks, during which they en countered many difficulties and perils, but turned on all occasions to the Lord, whose help they constantly experienced. They reached St. Thomas on the 13th of December. The next day after their arrival being Sunday, they began to put into execu tion the design which had induced them to leave their homes and cross the ocean to St. Thomas. In the afternoon of that day they went in search of Anna, the sister of Anthony. They found her and a second brother named Abraham, and delivered the letter received from Anthony for them. The letter contained an account of Anthony s baptism, and an admo nition urging them also to believe in Christ. This admonition gave the brethren an oppor tunity to begin there and then their labors by preaching to Anna and her brother, and some others who had gathered with them, the uni versal redemption wrought out by Jesus Christ. This was the beginning of the mission work of the Brethren s Church, which has been owned and blessed of the Lord until the pres ent time. The Government of the Foreign Missions. The General Synod. The For eign Missions are carried on by the Moravian Church as such, and constitute a cause in which all its three provinces are conjointly engaged. Hence the missions stand directly under the control of the General Synod, w r hich meets every ten or twelve years, and consists of dele gates from Germany, Great Britain, America, and the Foreign Missions. The Unity s Elders Conference. The Gen eral Synod elects an Executive Council or Board of Bishops and other ministers, styled "The Unity s Elders Conference," to superin tend the general affairs of the Unitas Fratrum in the interval between two Synods. To this body is committed the entire control of the Foreign Missions, including the general man agement of the finances, and the appointment of the superintendents and other missionaries, who are all responsible to it. It has its seat at Berthelsdorf, near Herrnhut, in Saxony, and is divided into three Boards or Departments, as they are technically called, namely, the Depart ment of Education, the Department of Finance, and the Department of Missions. The Mission Board Proper. The Depart ment of Missions is the Mission Board proper, directing the details of the work and its finan ces. Matters of importance, however, such as the appointment of missionaries and the organi zation of stations, are brought before the whole body. Agents and other Officers. The Unity s El ders Conference appoints a treasurer of mis sions, a secretary of missions in England, and agents of missions in Germany, England, and America. These officers are empowered to receive contributions, to draw on the mission treasury, and to represent the cause in other ways. Methods of Work. Long experience has taught the Brethren that the doctrine of Christ crucified is the power and wisdom of God unto salvation to every one that believeth. Without, therefore, first endeavoring to pre pare the minds of the heathen for the reception of the gospel, by instructing them in natural religion, they at once declare unto them the record that God gave of His Son. This they have found, whenever received in faith, to be the most efficacious means of turning the Gen tiles from darkness to light, and from the power of Satan unto God. Yet there is no part of revealed truth, whether of doctrine or practice, which the missionaries do not endeavor to in culcate on the minds and hearts of their hear ers and converts. In a word, their constant aim is to humble the sinner, to exalt the Sav iour, and promote holiness. The internal regulations are the same in every mission. Besides preaching the gospel, the missionaries are diligently employed in visit ing the heathen in their dwellings, or in receiv ing visits from them, for the purpose of dis- MORAVIAN MISSIONS 132 MORAVIAN MISSIONS coursing with them in a familiar manner on spiritual subjects, or administering comfort, ad vice, or reproof, as the case may require. If any heathen are led to serious reflection, and desire their names to be put down for further instruction, they are called New People, and included in the class of catechumens. If they remain steadfast in their resolution to forsuki; heathenism, and in their desire after baptism, they are considered as candidates for baptism: and. after previous instruction respecting this ordinance, are baptized. If their conduct after wards proves that they have not received the grace of God in vain, they become candidates for the Communion, and are admitted to be present as spectators at the celebration of the Lord s Supper. Separate meetings are held with each of these divisions. This is likewise done with other divisions of the congregation, with the children, the single men, the single women, the married people, the widowers and widows. These meetings, besides affording the missionaries an opportunity of instructing them, in a practical manner, in those precepts of the gospel which have a more immediate reference to their circumstances, and in exhort ing them to make their calling and election sure, have a pleasing tendency to cement the bond of brotherly love, and maintain the spirit of unity among all the members of the congregation. In most missions, especially when the num ber of converts is very large, assistants are chosen, consisting of persons of both sexes, whose good understanding and exemplary con duct have made them respected by the whole congregation. In the discharge of their duty they have particular districts assigned them, in which they visit the people from house to house, attend to the poor, the sick and infirm, endeavor to remove dissensions and promote harmony, etc. They are occasionally employed to hold meetings on week-days, and to preach in the out-places. The assistants, at stated times, meet the missionaries in conference, to report to them and receive their counsel and advice. Servants are also appointed to have the care of the chapel, and attend to every thing relating to external order. A council, consisting of a number of persons, chosen by the whole congregation, meets occasionally to confer on all subjects involving the general welfare of the congregation or settlement. Statement of Missions. DANISH WEST INDIA ISLANDS. St. Thomas. The island of St. Thomas, being the scene of the first labors of the Moravian missionaries, the history of the commencement of the mission on that island is necessarily included in the account of the be ginning of the missions of the Moravian Church. St. Thomas was the home of Anthony, the negro whose pathetic account of the condition of the slaves in that island, which he related to the congregation in Herrnhut, Saxony, moved the hearts of Leon hard Dober and Tobias Leu- pold to determine to preach the gospel to these destitute souls if God would permit them to carry out their desire. St. Thomas was a place of considerable com mercial importance at that time. Lying, as it does, between the Greater and Lesser Antilles, and having the advantage of a safe and magni ficent harbor, it was a port of call for vessels of all kinds seeking cargo, and at the same time a depot for many of the neighboring islands. It was at one time the rendezvous of the noted Carribbean buccaneers, and there are towers still standing bearing the names of Bluebeard and Blackboard, said to have been the homes of these pirates. The moral and spiritual condition of the slaves was deplorable in the extreme. The mis sionaries, however, found them willing to listen to the gospel, and the poor creatures clapped their hands for joy when they understood the glad tidings that Jesus had died for them also. St. Croix. In the mean time a mission had been opened on the adjacent island of St. ( mix, the largest of Ihe Danish group, which is often called the Garden of the West Indies, on ac count of its rich, fruitful soil and fine vegetation. At the time when the Brethren first went there (1733), the island was covered with forests; a very small portion of it had been brought under cultivation, and the climate was exceedingly insalubrious, especially for a European constitu tion. Eighteen persons went out on the invita tion of Count Pless; they were to settle down as colonists and managers of his estates there, and at the same time to avail themselves of every opportunity that would offer for carrying on mission work among the negroes. In less than a year nine were dead, and the rest, perplexed and disheartened, made their way back to Europe, with the exception of one man, Freund- lich, who joined Frederick Martin in his work. It soon became evident that the attempt in this form had been a mistake, and that the seed of failure was in it from its commencement. A few years later (1740) Martin visited here and found entrance to many hearts, especially on the Great Princess estate, the property of the West India Trading Company, where the first church was built by the blacks in 1749. Some natives of his training proved, even at this early stage, very valuable helpers in the missionary work. St. Jan. In the neighboring small and mountainous island of St. Jan or St. Johns the gospel had found entrance by means of some Christian slaves who had been sold from an estate in St. Thomas, where they had be longed to Martin s flock. Visits of the mission ary to his scattered members led to a spread of the truth here as elsewhere, and it was soon possible to receive converts into the church by baptism. With the exception of a small Luth eran congregation which is occasionally visited by the minister from St. Thomas, there are no churches besides the Moravian in St. Jan, and the whole population, which does not greatly exceed 1,000 persons, is under the care of the Moravian missionaries. GREENLAND. The occasion for sending Breth ren to Greenland was nearly the same, and took place at the same time, with that which proved the cause of the commencement of the mission among the negroes in the West Indies. While Count Zinzendorf and some other Brethren were at Copenhagen in the year 1731, they saw there two baptized Greeulanders, and heard much of Mr. Egede s endeavors to preach the gospel to the healhiMi dwelling in that remote country. The count being informed at the same time of the many difficulties this pious man had already encountered, and of the small success which had as yet attended his zealous exertions, was much distressed to learn that serious thoughts were entertained of relinquishing the mission in Greenland altogether. He therefore resolved, if possible, to procure help for this- MORAVIAN MISSIONS 133 MORAVIAN MISSIONS faithful servant of the Lord, and the missionary spirit which at that time began to manifest itself among the inhabitants of Herrnhut pro moted his design. For when, after his return thither, the mission to St. Thomas was taken into consideration, the Brethren who had been with him related at the same time what they had heard at Copenhagen concerning the Dan ish mission in Greenland. The Brethren Matthew Stach and Frederic B&hmisch imme diately felt a powerful impulse to go thither and preach the gospel to the Greenlanders. Matthew Stach himself gives us the following account of the impulse then excited in him, and the manner in which it was carried into effect: "While I was attending the meeting at which the letter of the two Brethren who offered themselves to go to St. Thomas was . communicated, the impulse I had felt, when I heard for the first time the accounts received concerning the state of Greenland, was forcibly renewed in my mind, for hitherto I had enter tained serious misgivings about making that impulse known to any one, in consideration of my disqualifications for such an undertaking, and my great inexperience, as having been only two years an inhabitant of Herrnhut. I was work ing at that time with Frederic Bohmisch in the new burial-ground on the Hutberg; to him I first unbosomed myself, and found that in him also a desire had been excited to promote the salvation of the heathen. We entered into a simple and confidential conversation on the sub ject, and each of us felt an uncommon desire to go to Greenland; yet we knew not whether we were to consider this inclination as produced by a divine impulse and should on that account make it known to the congregation, or ought rather to wait till a call should be given us. But being of one mind, and simply believing that "our Saviour will at all times fulfil His promise, that if two agree as touching* anything that they shall ask, it shall be done for them (Matth. 18 : 19), we kneeled down before Him in the little grove hard by, and entreated Him to fill our minds with clearness as to this im portant matter, and to lead us in the right way. We felt on that occasion an extraordinary degree of cheerfulness and alacrity, and we hesitated no longer to declare our mind in writ ing to the congregation, leaving it entirely un decided to what heathen tribe we should be called, though we ourselves had the greatest in clination to go to Greenland." About five months after the departure of Dober and Nitschrnann for St. Thomas Janu ary 19th, 1733 the second missionary company left Herrnhut to proceed to Greenland. The little information about this land that had reached Herrnhut was anything but cheering and calculated to awaken hopeful enthusi asm; the country barren and unfruitful, the people indescribably repulsive in their savage barbarism, their language very difficult even for a man of learning and education. The few European colonists in the employ of a Danish trading company were about to be withdrawn, as the trade-returns proved far less than had been expected, and the heroic labors of the Norwegian clergyman, Hans Egede, and his noble wife, which had been carried on without interruption since the year 1721, had resulted in no real spiritual fruit, although a few children had been baptized. Those who knew most about Greenland were the most eloquent in dissuading the two volunteers Frederic B5h- misch and Matthew Stach from adhering to their offer of service. But all in vain. When the church at Herrnhut gave its sanction to the attempt, the men were ready to start. Bohmisch was away on a long journey when the decision was given, and could not go till the following year, but his place was taken by Christian Stach; and with them went Christian David, the carpenter, whose axe had felled the first tree for the building of Herruhut, and was now to be used in the construction of a mission ary abode in distant Greenland, while his wis dom and Christian experience were for the first year or two to be a guide and support to the unlettered novices in the work. "There was. no need of much time," wrote one of these men, " or expense for our equipment. The congre gation consisted chiefly of poor exiles, who had not much to give, and we ourselves had nothing but the clothes on our backs. The day before our departure a friend in Venice sent a dona tion, and part of this we received for our jour ney to Copenhagen. Now we considered our selves richly provided for, believing that He who had procured us something for our journey at the very critical moment, would also supply us with everything requisite for accomplishing our purpose, whenever it should be needful." Their instructions were to offer themselves as. assistants to that apostle of the Greenlanders, Mr. Egede, in case he would and could make use of them; but if he did not want their assist ance, then not to disturb him in the least. At Copenhagen Count Pless, First Lord of the Bedchamber of King Christian VI., after a while pleaded their cause; and they received much kindness from many persons in high po sitions, including the royal family, the king giving them a letter in his own handwriting to Mr. Egede, in which he warmly com mended them to his kind assistance. By the 20th of May, after a voyage of seven weeks, they reached the coast of Greenland, and were warmly welcomed by Egede at God- haab, the most northerly of the Danish colonies in South Greenland. (The sphere of labor of the Moravian Mission is restricted to South Greenland; in North Greenland there is only the Danish Mission.) An eligible spot, about a mile away, was selected, a sod-hut raised, and an old boat bought for the purpose of travelling along the coast, and fishing. By and by a wooden house brought from Denmark was put together, the place was called New Herrnhut, and the Moravian Mission in Greenland had begun. In the year 1738 the first Greenlander was awakened by the preaching of Jesus sufferings. They give the narrative of this pleasing event. "On the 3d of June, many of the natives of the South, passing by our dwelling, visited us. John Beck was just then employed in making a fair copy of part of a translation of the Evan gelists. The heathen wished to know what were the contents of that book. He read part of it to them, and took the opportunity to enter into conversation with them. Having put the ques tion whether they had immortal souls, they replied, yes. He further asked whither their souls would go when their bodies must die. Some said up above, others down below. After setting them to rights, lie inquired who had made heaven and earth, mankind and every thing visible. Their answer was that they did MORAVIAN MISSIONS 134 MORAVIAN MISSIONS not know, nor had ever heard, but supposed it must be some mighty and opulent lord. He then related to them how God had created all tilings good, and man in particular; aud how man baa rebelled against Him through disobe dience, and thereby plunged himself into ex treme misery and perdition : but, added he, God had piiy on him, and was manifested in the Mesh to redeem man by suffering and dying. In Him, said he, we must believe if we wish to be saved. The Holy Ghost, on this occasion, prompted this brother impressively to describe the sufferings and death of Jesus. He exhorted them, with great energy, to consider well how much it cost our Saviour to redeem us; and to give up their hearts to Him, as His reward so dearly gained by all that He suffered, and es pecially by the travail of His soul, which caused His sweat to be as it were great drops of blood falling down to the ground. He then read to them the history of our Saviour s sufferings on the Mount of Olives. It was then that the Lord opened the heart of one of these savages called Kn jarnak, who stepped up to the table, and said with a loud voice that trembled with emotion: How was that? Tell me that once more, for I would fain be saved too. These words, says the missionary, which I had never heard from any Greenlander before, pierced my very soul, and affected me so much that with tears in my eyes I related to them the whole history of the sufferings of Christ, and the counsel of God for our salvation. Meanwhile, the other brethren returned home from their occupations, aud entered, full of joy, into a still farther explana tion of the doctrines of the gospel. Some of the savages laid their hands upon their mouths, as is their custom when much surprised at any thing they hear; others, who had no relish for the subject, sneaked away; but some desired that we would teach them also how to pray; and, when we did so, they repeated our words sev eral times, lest they should forget them. In short, there was such an emotion amongst them as we had never seen before. At taking leave, they promised soon to repeat their visit, because they wished to hear more of this matter, and to tell it also to their acquaintance." THE NORTH AMERICAN INDIANS. The his tory of the Moravian Missions among the North American Indians is one full of sadness, of faithfulness, and of discouragement. From the year 1735 efforts were made to carry on mis sions in the north and west among the Dela- wares, Iroquois, Mahikanders, Nantioks, Sha- wanos, Monseys, Chippewas, and other tribes in Pennsylvania, Ohio, Canada, and the Western States, and also among the Creek and Cherokee Indians, first in Georgia, then in North Caro lina, and finally in the far west. In the year 1735 Moravian missionary work was commenced in North America. A colony of pious men from Herruhut and neighborhood were sent out to Georgia, with the assistance of Count Zinzendorf and the Government of that State, in the hope that thej r might there obtain that religious liberty which was denied them at home. Some brethren resolved to go with them, in order to preach the gospel to the Creek, Chiek- asaw, and Cherokee Indians, who were under stood to reside in the neighborhood of Savan nah. Here the colony was soon successfully established, under the patronage of General Oglethorpe, and faithfully tended for a time by Brother Peter Bohler as its pastor. On an isl and in the river Ogeechee a school for Creek Indian children was commenced, and many natives listened with interest and pleasure to "the great Word" which was proclaimed. Three years later the demand that the colonists should take up arms in order to resist an attempt of the Spaniards to expel the English from Georgia, to which they conscientiously refused compliance, led them to abandon their flourish ing plantations and retire to Pennsylvania. In Pennsylvania a settlement was erected, which was called Bethlehem, and which soon developed into an important centre of Christian activity among nominal Christians, and espe cially among the aborigines. Spangenberg s account of the wretched condition of the In dians on his return from America awakened so great an interest on their behalf that several young men at once volunteered their services as missionaries. From these, Christian Henry Kauch was selected to commence the work. On reaching New York in the summer of 1740, he was quite in the dark as to the course and means he should adopt for executing his com mission, but firmly assured by faith that the Lord would be his Guide and Counsellor. At that time successful missionary work among the Indians was deemed an impossibility even by Christian people. The Romanists had been attempting it with not a little self-denial and heroism from the year 1649; the Puritans had labored in it with such men as Eliot and May- hew; but the results were anything but encour aging, aud the work was regarded with little sympathy or hope. "Heathen they are, and heathen they must remain," was the sad ex clamation of a missionary who had labored for six years among them. One day Kauch met two Mohicans, Shabash aud Wasamapah by name, who had come to negotiate with the government ; aud he re quested permission to accompany them to their village and become the teacher of their tribe. Half intoxicated, they consented, but eventually slunk off to their village without him. Kauch at once followed them to Shekomeko, where his two acquaintances and the rest of the tribe listened to his message, and permitted him to visit them. Residing on the farm of a settler, to whose children he acted as tutor, Rauch con tinued his work, preaching and visiting from house to house ; and by degrees, in spite of the most determined opposition of the white men in the district, the hard hearts became softened under the influence of God s Word and Spirit, and some of the worst characters in the tribe were converted. (Among the first converts was Wasamapah, commonly called Choop, who had been notorious for his vio lence, drunkenness, aud profligacy. This word, pronounced ChOpe, is supposed to be n German corruption of the name Job, which the man appears to have borne among the European settlers round Shekomeko. At his baptism he received the name John.) Nor was the effect of a transitory character; on the contrary, the power of the grace of God was singularly mani fested in the rapid growth to manhood in Christ Jesus, which marked the course of these first- fruits from among the Indians. On February llth, 1742, the first three were baptized at Oley in Pennsylvania, and a few weeks afterwards Job (or Wasamapah) at Shekomeko. Under Rauch s faithful care the little church here grew in numbers aud in grace, and natives from MORAVIAN MISSIONS 135 MORAVIAN MISSIONS a considerable distance carne to hear his "good words of the God who died to save the In dians." By the close of the year there were thirty-one baptized converts, and Count Ziuzen- dorf , who visited there in the month of August, w r as filled with wonder and amazement at the change which God had wrought in these de graded savages. In this year, 1742, the Indian congregation was dispersed by the enemies of the gospel. About this time Count Ziuzeudorf made many heart-stirring visits among the Indians; but the white inhabitants showed their enmity towards the gospel so that the missionaries were driven from place to place. In the following years the Indian congregations endured great perse cutions until their settlement in Fairtield, Canada, in 1792. Among the many noteworthy events during this period may be mentioned the following: In 1755, when war broke out between the English and French, the Indian tribes were more or less concerned in it. The missionaries and Christian Indians remained neutral, thus incurring the odium of both par ties. On the evening of November 24th the mission-house near Gnadenhiitten, on the Mahanoy (now Lehighton, Carbon County, Pa.), was attacked by the Indians, and individ uals either shot or burnt to death in the house. In 1772, under the lead of the venerable and devoted missionary David Zeisberger, the Christian Indians removed to the Tuscarawas valley, Ohio, and built two stations, Schon- brunn and Gnadenhiitten. Here the congrega tions nourished for some ten years; many Indians were awakened, and brought to know Jesus as their Saviour; but in 1781 the peace able Indian congregations were suddenly at tacked by 300 Hurous, at the instigation of the English, who believed the Christian Indians to be allied with the Americans; the lives of the missionaries were endangered, and all the in habitants were dragged for trial to Sandusky, and the missionaries to Detroit. In 1782 many of the famished Indians who had been brought to Sandusky returned to Gnadenhiitten to secure the corn which they had left in their fields They were surprised by a band of 160 armed Americans, imprisoned, and on the 8th of March cruelly massacred on the pretence of their being British spies; their bodies were then burnt. Of 96 Indians only one youth escaped to tell the ghastly tale. (A monument now marks the scene of this tragedy.) In 1797 the American Government having offered land on the Muskingum (now called Tuscarawas), where Schonbrunn and Gnaden hiitten had once flourished as a garden of the Lord, Zeisberger at once and for the last time took the pilgrim s staff in hand, and led a party of his Indians to the much-beloved spot. Here Zeisberger closed his pilgrimage, and his sixty years of mission work among the Indians, on the 17th of November, 1808. The weeping Indians stood round his de;ith-bed, exclaiming, Father, we will cleave to the Saviour, and live to Him alone." After his death many of the Indians returned to Fairneld, Canada; others migrated westward in 1837, and founded West- field, on the river Kansas. Of the many con gregations founded by the Brethren among the Indian tribes in New York, Connecticut, Mas sachusetts. Pennsylvania, Ohio, Michigan, Canada, Kansas, and Arkansas, the only re maining stations at the present time are Fair- field and New Westfield. In the South renewed efforts were made to commence a mission among the Cherokees, and with this view several visits were paid from the Moravian congregation at Salem, in North Carolina, to the ancient seats of the tribes in the upper valley of the Tennessee River, and among the mountains of Georgia, Western Carolina, and Alabama. Here, in 1801, the brethren Steiner and Byhau commenced a station, called Spring Place; the Indians gave the missionaries a kindly welcome, but lent a deaf ear to the gospel which they preached. The school proved useful in many respects, but years elapsed before visible results of the labor expended were granted. In 1819 a second station was opened at Oochgelogy. In 1830 the troubles began between the citizens of Georgia and the Indians, which resulted in the forcible expulsion of the latter from the State to the Indian Territory, west of the Mississippi. This took place in 1837 and 1838. The mis sionaries went with the emigrants, of whom many died on the arduous journey; but the missionary work was for the time ended, as regu lar systematic effort was impossible. After various vain attempts, stations were formed at Canaan (1840), and New Spring Place (1842), and the work revived and prospered. The civil war between the Northern and Southern States again put an end to the mis sion, as the Cherokees from their geographical position were involved in the struggle. The nation was convulsed, old feuds were revived, lawless bands wandered through the country, plundering and murdering without restraint, and many of the inhabitants sought safety in flight. A native assistant, James Ward, was murdered by some Indians belonging to the Union party, and the missionaries were in con siderable peril. The station at Canaan was en tirely destroyed, New Spring Place greatly damaged, and all hope of a renewal of the Cherokee Mission seemed vain. At the close of the war, however, in 1866, Brother Mack returned to New Spring Place, and subsequently another station was occupied at Tahlequah, in the Parkhill district. These two are still maintained, and only these, as the result of seventy years of labor, hindrances, and trials, and have still been persevered in, often in hope against hope. SOUTH AMEIUCA. Between the 5th and 6th degrees of north latitude the territory of Guiana stretches in southeasterly direction from the mouth of the river Orinoco towards that of the Amazon. Formerly entirely a Dutch posses sion, a portion of it is now held by the French, and contains their well-known penal colony of Cayenne, and the largest part by the English, who gave the names of Demerara and Berbice to the two counties of British Guiana. The Dutch colony goes by the name of Surinam. In British Guiana only the flat land along the shore, extending from ten to fifty miles inland, is cultivated; in Dutch Guiana the swamp is on the coast, and the cultivated land generally follows the course of the rivers up to the bor der of the colonial territory; beyond that, in virgin forests on higher land, are the homes of the bush-negroes, or maroons, as they are called in Jamaica, and of some Indian tribes. For Europeans the climate is very unhealthy, and the death-roll of missionary "brethren and sis MORAVIAN MISSIONS 136 MORAVIAN MISSIONS ters in this land is exceptionally long. The sphere of the operations of the Moravian Church is almost entirely within the borders of the Dutch colony, as the work among the negroes in Demernra is as yet comparatively in significant, and that among the Indians, although begun in English, had most of its stations in Dutch territory. For the sake of clearness it is well to distinguish four separate branches, which, although in more or less close connection with each other, and to some extent worked by the same men, have yet their own characteristic features and separate history. I. Arawack Indians. Of several Indian tribes resident in Berbice, the Arawacks, at the time the mission began, were the chief in point of numbers and influence. They occupied a con siderable territory, and were under a sort of royal government, which, however, was ma terially limited by the untamed independence of the Indian nature. Their religion was dis tinguished by dark superstitions and revolting rites. Their character was marked by strong sensual tendencies, hypocritical deceitfulness, revengeful cruelty. The work among the In dians proved almost throughout its whole course a "sowing in tears;" with wonderful perse verance, and often with heroic endurance, it was maintained for seventy years, and then sorrow fully abandoned. The following are some of the principal events in connection with this mission. In 1748 the gospel was already beginning to exercise its blessed influence on the poor heathen, when Theophilus Solomon Schuman, called the "Apostle of the Arawacks," arrived. His great talents rendered him, after an abode of four months among the Indians, capable of preach ing in the difficult language of the natives; whilst a wonderful combination of wisdom and firmness enabled him to triumph ove? the op position of the whites in Berbice. Three hun dred converts were a proof of the success of his labors. But in 1757 difficulties of every description, and among the rest famine and epidemics, thickened around and almost dis persed this little flock. The Brethren therefore sought a more peaceful abode, which they found at Sharon on the Saramacca, about two hundred miles east from Pilgerhut in Berbice, and in Ephrem on the Correntyu, about forty miles east from Pilgerhut. In 1761 Sharon was burnt by the bush-negroes on a marauding excursion, and the converts dispersed for a time; and in 1779 it was given up, as continual incursions of the bush -negroes, combined with difficulty in procuring a maintenance, had compelled the Indians to emigrate. As Ephrem was unfavorably situated, a new station about twelve miles higher up the river was commenced, and called Hoop (Dutch for Hope); but in 1808 this station was burnt to the ground by enemies, and thus ended the Breth ren s mission among the South American In dians. II. Mission among the Negroes in Surinam. The river Correntyn separates Surinam from Demerara. The products and general aspect of the two colonies are alike, only that the- lat ter has far outstripped the former in develop ment. With an area of 60,000 square miles, the population is estimated at 70,000, including 17,000 bush-negroes. Paramaribo, the capital of Surinam, on the river Surinam, is a thor oughly Dutch town of 23,000 inhabitants, with an atmosphere which is described as " like that of a hot-house and vapor-bath combined, having blown over the great moist plains, brimming river-marshes, and dense forests which consti tute nine tenths of the Guianas and Brazil." Fifteen miles of swamp and forest separate the larger part of the cultivated districts from the sea-breeze. The town itself is said to be healthy. It contains a Lutheran, a Reformed, and a Roman Catholic Church, besides the large Moravian places of worship, and also two syna gogues. In the year 1735, when the first Moravian missionaries landed in Surinam, the town was not more than half its present size: it afforded convenient headquarters for those Brethren who soon afterward came out to commence a mis sion in Berbice. Four years later a company of five Brethren arrived, and began to work at their trades, in order by the labor of their hands to support both themselves and the mission in Berbice; for the latter their services as a kind of local agents were of great value. At first they had to face a good deal of opposition, but they gradually overcame ill grounded preju dice, and were permitted to purchase a piece of land in the town. For a considerable time their missionary work continued very limited: indeed it was almost entirely restricted to- those persons with whom business connections brought them into close and frequent inter course. By slow degrees, however, they be came more untrammelled in their evangelistic operations, and Paramaribo became a genuine mission station. In 1776 Christian Cupido, the first negro convert, was baptized; he was fol lowed by eight more in the same year. Two years later a church was built in the garden surrounding the missionaries abode: at that time fifty-two negroes and mulattoes were under the spiritual care of the brethren, of whom eighteen were baptized. Some influential white resi dents, including the governor, occasionally at tended the services, "and showed themselves favorably disposed towards the new work, but not a few proprietors punished their slaves for entering the church. In 1779 it became necessary to enlarge the church, and at the same time a new sphere of usefulness was opened for the missionaries, which in years to come was destined to assume freat importance as one of the most extensive epartments of Surinam missionary work. The proprietor of the "Fairfield" estate on the river Commewyne, some 30 miles from Para maribo, having requested the Brethren to supply his negroes with the gospel, the latter gladly accepted the invitation. For many years this was the only estate, out of some 400 then in cultivation, to which they had access with the gospel, but here it was received with joy. With the year 1821 an era of more marked progress began. A few additional estates were thrown open to the missionaries, by the year 1826,6; inthefollowingyear, 13; during the next ten years, 90, and the negroes on them were supplied with the; gospel, as far as was possi ble, under very disadvantageous circumstances. The visits to the estates could only be paid about once in eight weeks, and the want of trustworthy native helpers made it very diffi cult for the missionaries to become thoroughly acquainted with their people, and to ensure their being well-grounded in Scripture truth. The negroes themselves complained that " they MORAVIAN MISSIONS 137 MORAVIAN MISSIONS could understand what the teacher said as long as he spoke, and that they heartily rejoiced over it; but that they were too dull to remember it or repeat it." This drawback was to some extent remedied by the publication and distri bution in the Negro-Euglish language of the "Harmony of the Four Gospels (1821);" but, although mitigated by the creation of central stations, at which missionaries reside, and to which the negroes have, of course, free access, it remains a serious obstacle down to the pres ent day. Up to this time no entire portion of the Scrip tures had been printed for circulation among the negroes; indeed the number of those who were able to read was so few that it would scarcely have seemed worth while to publish an edition of the Bible or even the New Testament for them. The New Testament existed in man uscript in the Negro-English language, and was used in this imperfect form, but along with the preaching of the gospel education had made way among the slaves; wherever permitted, the Brethren commenced schools, in which, at all events, the first rudiments of learning were taught. Hence, when in 1831 the Britisli and Foreign Bible Society sent out a supply of printed New Testaments in the Negro-English language, they at once came into the hands of such as could use them intelligently. Naturally much good resulted. In not a few instances older persons were brought to the knowledge of the truth as it is in Jesus, and became consist ent Christians from hearing their children read out of the Testaments which they had learnt to read in the mission school. Thus the work rapidly expanded; at the close of the year 1831 the congregation at Paramaribo numbered 3,089 souls, while 264 persons on the plantations were under the spiritual care of the missionaries. In the year 1862 the first step towards the emancipation of the slaves was taken by the passing of a law by the Legislative Assembly in Holland. On the 1st of July, 1863, proc lamation was made that at the close of ten years of apprenticeship, to date from the pass ing of the Act of Parliament, all bondsmen in Surinam should become free, and there was great rejoicing in every humble home. Every where order and decorum were maintained. The effects of emancipation on the mission were awaited with feelings of anxiety, for it could scarcely be expected that of the 27,000 persons who professed church connection with the Moravian Church in the year 1863, all would prove stable against the temptation to convert liberty into license. The anticipations of the Brethren were in part fulfilled when in 1872 the term of appren ticeship ended. A recent report sums up the position in a few words: " Social relations have greatly changed, and with them the aspect of the missionary work. Formerly the blacks, being attached to the soil, could always be found by the visiting missionary on the estate to which they belonged; now they are scattered abroad: some have become possessors of land themselves, and often reside at great distances, beyond his reach; others have no settled abode, "but wander about from place to place. Under these circumstances pastoral intercourse and supervision, which constitute an important part of our missionary work, as well as preaching the gospel, are rendered very difficult." III. Bush-negroea or Free Negroes in Suri nam. "Bushland," the home of these repre sentatives of the negro race, comprises the more elevated tracts of forest land through which the rivers Surinam, Saramacca, and Marowyne wend their early course. The name merely dis tinguishes this district from the cultivated por tion of the colony, which is itself, to a large ex tent, covered with forests. As early as the 17th century bauds of fugitive slaves ranged through these regions, but their permanent occupation on a large scale is to be traced to the following circumstances: In the year 1712 a detachment of a French fleet appeared at the mouth of the river Surinam, with hostile intentions towards the colony. The Dutch proprietors, as a matter of precaution, removed their slaves up the country out of reach of the enemy. But when the danger was over the slaves very naturally refused to return to bondage, and every attempt to compel them only drove them deeper into the recesses of the forest. Warlike operations proved not only useless but dis astrous, as most of the European soldiers perished, struck down by the hardships of the campaign in the deadly climate of those forests and swamps, or by the poisoned arrows of unseen foes. After several years peace was concluded in 1761, and the independence of the Bush- negroes was formally proclaimed. Soon after this settlement of affairs the colo- onial authorities requested the Brethren to extend their operations to the Bush-negroes on the river Surinam, and the invitation was at once accepted. Thus began a mission which is unique in some of its features. Unaffected by the ob stacles which are inseparable from a state of slavery, this mission had to struggle against the darkest heathenism and to encounter the most violent resistance from the idolatrous priests and sorcerers; and this, too, under the depressing influence of a climate which proved fatal to a large number of missionaries, and dis abling to almost every European who engaged in the service. In the year 1813 Brother and Sister Mahr, who had labored at Bambey for 18 years, and were unable to continue in active service, were re called, and no successor was appointed, partly in consequence of the urgent claims of other mission fields for all the available missionary resources of the church. During the 48 years of the mission s existence nine Brethren and six Sis ters had sacrificed their lives in its service. The number of converts was only 50, and of these some were of doubtful character. Among the Matuari tribe of Bush-negroes a remarkable work had begun in 1858, through the instrumentality of a man named King, who lived at Maripastoon. Led to inquiry by re markable dreams, he visited the missionaries at Paramaribo, and on his return home at once stood forward as a bold antagonist of the dark horrors of heathenism. The impression made was very powerful indeed so much so that no hand or voice was raised in opposition when he ventured to overthrow the wretched idol- temples and cast the idols with their parapher nalia into the river. Other branches of the tribe were visited, and even the chieftain Kal- koen listened respectfully to the eloquent pro tests of this singular "prophet." A goodly number of his countrymen, following his ex ample, made their way to town to inquire fur ther about the strange things they had heard. In 1861 (August llth) King was baptized, re- MORAVIAN MISSIONS 138 MORAVIAN MISSIONS ceiving the name John. A church was built at Maripastoon, exactly suited to the people s means and notions in fact a native house on an enlarged scale; John King acted as teacher and native helper, the missionaries visited there as frequently as they could, and the little baud of converts grew in number and in grace. King seemed to feel it his calling to work as an evan gelist among his countrymen, and undertook long journeys to the Aukti, Matuari, and Bouy negroes, everywhere preaching Christ, and meet ing with a very favorable reception for his mes sage. When a missionary from Paramaribo or Bergendal, the station which is the " key of the bush-country," travels up the river, it almost always happens that King brings some converts to be added to the church by baptism, who are the fruit of his own faithful testimony as a wit ness for Christ to his dark countrymen. IV. Demerara. In the year 1835 Brother and Sister Coleman were sent to commence a mission among the negroes on the Anna Ilegina estate, the propietors of which defrayed the entire expense. Hopeful at first, the aspect of things seemed soon to change, and unexpected difficulties arose, which led to the withdrawal of Brother Coleman after two years of service. The effort was resumed by Brother and Sister Hamann, and the work appeared to prosper, but Sister Haimmn s suddenly failing health necessitated a second abandonment of the field in the year 1838. At the request of Quintin Hogg, Esq., in the year 1878 a similar mission was commenced at his expense for the benefit of the negroes on his estates. Brother Henry Moore and Brother A. Pilgrim occupied two stations, Graham s Hall and Reliance, and reported, in general, gratefully of the measure of success which marked the past and hopefully as to future prospects, although not concealing sundry very serious drawbacks. In 1884 Mr. Q. Hogg informed the Directing Board that he could no longer continue to pay the full amount he had at first given for the support of the work, and in consequence Re liance, one of the newly-founded stations in Demerara, had to be abandoned. SOUTH AFRICA. Since the year 1869 this extensive sphere of labor has been divided into a western and an eastern province. The former used to be called the Oberland or Upper District, and embraced the stations near Cape Town, and also those in the vicinity of Algoa Bay. The latter was called Unterland or Low lands; it embraces all the stations in Kaffraria. In the former the people are mostly a mixed race of Hottentots and negroes, the pure Hot tentots being generally supposed to have dwin dled down to a very small number; in the latter they are mainly Kafirs of various tribes. I. The Western Province. The work at the Capeof Good Hope began in the year 1787, when George Schmidt reached Cape Town as the first representative of the Moravian Church in the colony. Two and a half centuries earlier Christianity had begun to touch the country, as the Portuguese successors of the bold Bartholo mew Diaz often paid short visits to its shores on their way to and from India. Crosses wen- reared hen- and there on the shore, but little more was done to bring Christianity to the notice of the inhabitants. In 1620 two English captains took possession of the country in the name of their sovereign, hoping that "the sav age inhabitants would soon become servants of his Majesty, and then worshippers of the true God." Thirty years later the Dutch built a fort at the Cape, and claimed the laud as theirs, and in their record of the transaction expre < <1 the desire that "their rule might tend to up hold righteousness, and plant and further pure Christian teaching among the wild and savage natives of the country." When Schmidt arrived at the Cape, the con dition of the natives, and their relations to the white colonists, who embraced French and Ger man elements as well as Dutch, painfully showed that very little had been done to carry out the wishes of the early occupants of the colony. Both Hottentots and Bushmen had been disgracefully treated, robbed of their lands, regarded as beasts rather than as human beings, and reduced to hard servitude or the wild life of the brigand, hiding in rocks and caves, and preying on the white man as oppor tunity offered. The Dutch Boer or farmer, combining in his character the most contrary qualities, and strongly tinged with a peculiar puritan form of religion, persistently regarded the natives as doomed to destruction, like the people in Canaan in olden times, and treated them with contempt and loathing, and with terrible cruelty. To offer Christian teaching to these " zwarte schepsels" (black creatures), was not to be dreamt of : Christianity was intended for white people, but not for "black cattle." To buy laud, however absurdly low the price paid might be, was of course out of the ques tion, if it could safely be taken by force. The curse of civilization they were welcome to, and they had become to a terrible extent slaves to the vice of drunkenness, with all its concomitant evils; diseases, too, previously unknown, raged with fearfully fatal effects, decimating the pop ulation of the country. Thus it came about that the colonists as they increased in, number and power seized the whole land, while the poor natives were reduced to a condition of moral and physical degradation and wretched servitude. Christian churches existed in the country and Christian doctrine was preached often, alas! by men who were mere hirelings; but woe be to the native who would .dare to venture near the white man s house of prayer. Under these circumstances G. Schmidt entered upon his work. Two gentlemen residing in Amsterdam, who had become interested in the natives of the Cape Colony by Zicgenbalg s account of them, and had been led to the duty of taking part in Christian missions by intercourse with some of the gospel messengers who had embarked for their destination at Amsterdam, suggested to the Brethren at Herrnhut the commencement of a mission among the Hottentots. The man se lected for the office of pioneer was a devoted servant of God whose zeal and -lead fastness had already stood a severe test. Although only twenty-seven years of age when setting forth for Africa, he had spent >i\ years in chains in a I xiliemian prison " for the sakeof the gospel," and one year (immediately on his release) in travelling on foot through several countries of Kurope in order to become acquainted with awakened souls, and to proclaim, wherever he could lind an opportunity, the glad tidings of salvation in Jesus. He was a poor man, earn ing his living by his daily labor; his education had been exceedingly limited, but his heart was MORAVIAN MISSIONS 139 MORAVIAN MISSIONS full of love and devotion, and he longed to be spent in the Master s service. Arriving at Cape Town on July 9th, 1739, he and his projects soon became common topics of conversation: in all sorts of circles of society the missionary was sneered at and derided, or spoken of with angry scorn. Scarcely any one gave him credit for the most ordinary honesty of purpose, not to speak of lofty enthusiasm for his work and calling, and no one believed in his achieving any success. In two months time, however, he was making his way to a Hotten tot kraal on the river Zondereud, about fifty miles to the east of Cape Town, under the guidance of Afriko and Kybodo, natives from that place whom he had met there. The former was master of the Dutch language and of great use as interpreter. Having built himself a hut near Afriko s dwelling, round which a gar den was soon laid out, he at once began to preach with the help of the interpreter. His attempts to learn the Hottentot language with its singular variety of " click " sounds and most peculiar intonations, which travellers compared with the "cries of turkeys, owls, or magpies," proving a failure, he wisely resolved to teach the people Dutch. In imperfect fashion he told the story of the cross; but before long a Dutch corporal living near was won for Christ ~by his testimony, and became his stanch friend and faithful helper in the work. In the following year (1738) some hostile farmers procured an order transferring him to a spot some ten miles off, a wild locality, called Bavianskloof, or Ape Valley, from the large number of those animals which frequented the place. Eighteen Hottentots followed him, who were surprised to see how soon he had built himself a new hut and laid out a garden; at once he resumed his work of preaching and teaching, and training the natives to habits of industry and all kinds of agricultural pursuits. The people liked the only kindly white being they had ever seen; they had such confidence in him that even several of those who did not come to reside near him sent their children to school to him. The number of pupils soon grew to fifty, among whom the most promising was Willem (William), who was the first to be baptized (in the year 1742), and subsequently Schmidt s valued assistant. With the Hotten tots tendency to lead a roving life and to in dulge in gross vice, the office of a faithful mis sionary was no sinecure; on the contrary, it re quired an inexhaustible supply of love and patience, and Schmidt appears to have possessed this. In a short time the Christian flock at Baviauskloof numbered seven Hottentots, and a considerably larger number of natives had be come very warmly attached to the good teacher. As soon as the tidings of the baptism of natives reached Cape Town, great opposition was excited; the chaplain of the fort summoned some of the candidates to an examination, and was amazed to find that they could read fairly well, and give sensible and even correct an swers to his questions on Christian doctrines. His favorable testimony, however, had no weight with those who could not endure that these natives should be regarded and treated as human beings, and they succeeded in inducing the governor to forbid Schmidt to baptize. Thus obstructed in his work, he returned to Europe in 1744, in the hope that negotiations there would clear the way for missionary opera tions at the Cape. The hope was vain: no peti tions availed with the government in Holland, and the small flock of converts, which had grown to forty-seven persons, after keeping to gether for a time in the hope that their teacher would return to them, gradually dispersed or died. Baviauskloof was abandoned and be came a wilderness. Schmidt returned to his humble calling of day-laborer, but to the last day of his life never lost faith in the eventual success of the Mission in South Africa, and never wearied of frequent prayer for his be loved Hottentots. While on his knees the Master s welcome summons called the faithful servant home. Eastern Province. The Kafir Mission proper dates back to the year 1828, when, at the request of Lord Somerset, the Brethren consented to commence a mission in a tract, on the north east frontier of the colony, which owned the sway of the Tambookie Bowana as its chief. At that time the London Missionary Society, the Glasgow Missionary Society, and the Wes- leyans were already at work among portions of the Kafir tribes. The brethren Lemmertz, Hoffmann, and Fritsch, some twenty Hotten tots, and Wilhelmiua Stompjes, a Kafir woman, who seems in God s providence to have been specially raised up as an invaluable help to the missionaries in their difficult and often perilous work, formed the little company, which set out from Gnadendal on February 21st, 1828. Not before May 20th did they reach their destination, and fix on a site for the new station on the river Klipplaat. (Its posi tion is 120 miles northeast of Port Elizabeth, and 60 or 70 northwest of East London.) In a mouth s time building operations were so far advanced that services could be held in a room which served as a church, and the natives were surprised and delighted to see the happy effects of an irrigation scheme, which the brethren at once recognized as a necessity if good harvests were to be looked for. Spiritual work had hard rocky ground to deal with. Bowana and his Tambookies were by no means eager to hear the gospel, and very loath to accept it. " The Word of God is for the white people," they said, "not for us: it will not enter our ears and hearts. " And their statement seemed only too true. They would come, and listen stolidly, and beg most pertinaciously; yielding to the infectious example of the missionaries, whom they saw leading the way in hard manual labor in gar den, field, or water-conduit, they would even handle a spade for a while in a dilettanti fash ion, but the gospel appeared to make no im pression. The missionaries labored under the great disadvantage of being obliged to carry on all communications through an interpreter. But Wilhelmina proved a host in herself, teach ing a number of native girls, interpreting with great readiness, though frequently interspers ing comments and additional remarks from her own warm heart, using all the gifts and graces she possessed with singular humility and ear nestness for the furtherance of the Lord s work. Employed in the kitchen of the mission-house, she liberally dispensed the Word of Life along with the dole of bread to the throng of beg gars which daily crowded round the door: there, too, she received the messengers of many a proud Kafir chief, who could not resist the powerful weight of her noble, upright, uuself- MORAVIAN MISSIONS 140 MORAVIAN MISSIONS ish character, and her words of wisdom and discretion. At the close of the year things looked far from promising, however; locusts had devastated the gardens, thievish Fetkameas had stolen the herds, and most of the Tamboo- kies had left the neighborhood. In the following year Bowana and his savage son Mapasa, enraged at a well-deserved fine in flicted on them by government for an unwar rantable act of violence towards another tribe, and attributing the action of government to the advice of the missionaries, suddenly appeared at Shiloh at the head of fifty armed men with the intention of murdering all its inhabitants. Working in the garden, Wilhelmina at once recognized, from the war-costume of her coun trymen, the object of the visit, and hastened to the rescue of her teachers. With undaunted courage she faced the tierce and cruel chiefs, and with scathing eloquence upbraided them with their abominable treachery and wicked designs. Instead of killing the missionaries and the woman who had dared to intrude in the assembly of men, they withdrew peacefully with their followers, and in a few days actually sent to apologize. Mapasa s hatred continued unabated, but so did the Lord s care for Shiloh and its people, and faithful Wilhelmina was often used by Him as the channel for His pro tection and blessing. Through many difficulties, hindrances, and trials the missionaries perse vered until the work was fairly established on a solid foundation and began to spread to the sur rounding tribes. BAKBADOES (WEST INDIES). Except the force of Christian sympathy and compassion, there appears to have been no cause of a special character to induce the authorities of the Brethren s Church to commence a mission in this island. But its circumstances might well claim both. Churches and schools there were, but exclusively for the whites, who were more numerous in proportion to the black population than in any other West Indian island. Even the members of the Society of Friends, at that time numerous in Barbadoes, appear to have been mainly, if not exclusively, concerned with the improvement of the external condition of the slaves; these were at that time intellectually lower than in some other islands, but of a rest less turn, which not unfrequently led to opposi tion against the. ruling class, and severity of treatment by way of check or retaliation. It was in the year 1765 that John Wood and Andrew Kittmansberger were sent to commence operations in Barbadoes. They reached Bridge town in safety, but within a month of their laud ing Rittmansberger had died of fever, and before the end of the year Wood had lost courage, and abandoned his vocation. Another brother, sent out in the following year, fell a victim to fever a week after reaching the island. In 1767 Brother B. Brookshaw, who was subsequently in Antigua, arrived, and was permitted at length to lay a foundation to the spiritual building, which it was proposed to erect to the glory of God. Though not possessed of great learning, he was gifted with practical good sense, and above all was devoted to our Sav iour, and full of eager zeal for the spread of His kingdom on earth. To his simple faith no obstacle proved insuperable, and his genuine humility and loving nature won the hearts of all with whom he came in contact. His first address to the slaves was delivered in the yard surrounding the "great house" on an estate belonging to a Quaker gentleman, Mr. Jack- man. A week later the spacious saloon of the residence was used, and several white persons were present. The proprietor was astonished at the attention of the negroes, who seemed eagerly to swallow the words as they fell from the preacher s lips. An effect was soon per ceived, the work of evangelization had begun, .and if there were opponents around who in voked vengeance on the ship s captain who had brought out "this Moravian preacher," or threatened to throw him into the water if they came across him, there were several stanch friends who rallied round him. Among the latter were several clergymen of the Church of England, of whom Brookshaw says in his diary that "their doctrine is more in accordance with the truth of the gospel, and the articles of the Church of England, than what one is ac customed to hear in churches at home." JAMAICA (WEST INDIES). It was at the re quest of two wealthy proprietors the brothers William Foster and Joseph Foster Barham that a mission was commenced on their estates in this island. Through the preaching of John Cennick in England they had been converted, and were desirous of conferring the blessings of the gospel on their slaves; hence they brought all their influence to bear on the mis sionary work which Brother Zacharias George Caries and two others went out to commence in the year 1754. For the attainment of this object they were willing to make no inconsid erable pecuniary sacrifice; but this was of small account to persons of their condition, in com parison with the loss of reputation, the ridicule and ill-will to which they cheerfully subjected themselves from relatives, friends, and fellow- proprietors. Their object was in the first in stance to provide religious instruction, but then also to promote the temporal and social well- being of the negroes, for whom they held themselves responsible. In the case of some of the subsequent promoters, Christian philanthro pic motives may have been tinged with a hope of improving their property, especially after it became known as was publicly stated by a Jamaica proprietor in the House of Commons that a "Moravian negro "by reason of his industry, obedience, and faithfulness was worth considerably more than an ordinary one. But it is fair to state that many Jamaica estate-owners, resident and non-resident, espe cially during the past fifty years, have been ready to make real sacrifices to secure the spiritual, moral, and temporal well-being of their negroes. On the 18th of October, 1754, Caries reached the Bogue estate in the parish of St. Elizabeth. The negroes heard his message gladly, and the Word of the Cross soon found its way into some hearts, and proved itself a regenerating di vine power. In April of the following year the first convert was baptized, and the preaching of Caries attracted white men as well as blacks, from a distance of twenty to thirty miles even, so that the faithful and truly humble servant of God began to be anxious concerning the favor he was obtaining from men. By the end of the year 1755 there were already 77 baptized ne groes and 400 candidates or inquirers on the estates under the care of the brethren. ANTIGUA (WEST INDIES). Samuel Isles was the honored founder of the mission in this MORAVIAN MISSIONS 141 MORAVIAN MISSIONS island. He had labored for eight years iu the island of St. Thomas, when he was sent on to Antigua with instructions to commence work there among the neglected black population, if an opening could be found. On April 1st, 1756, he landed at St. John s, alone, friendless, with out introduction. Placing his trust in God, and seeking for His guidance, he straightway called on the governor, to whom he presented a copy of the Act of the British Parliament of 1749 recognizing the Moravian Church and encour aging its labors in the British colonies. Permis sion to commence work was at once granted, and on the 12th of January of the following year the first convert was baptized. But the work progressed very slowly: For the exercise of the public ministry among the slaves there was little scope, the opposition of most of the planters was strong and bitter, and the efforts of the missionaries were greatly impeded by having to labor for their own maintenance, which w r as the common practice among the early Mora vian messengers. Isles died at his post in 1764, having seen but little fruit of his labor. In the years immediately following, the number of baptized members dwindled down from thirty- six to fourteen. This was the state of the mis sion when in 1769 Brother Peter Brown (or Braun), commonly known among the negroes as "Massa Brown, "arrived from Bethlehem in Pennsylvania, through whose influence, with God s blessing, a wonderful change was soon effected. Brown is described as "undistinguished by either shining abilities or superior knowledge, by dignity of manner or elegance of delivery; yet possessed of gifts and graces which the most talented among his fellow-servants would do well earnestly to covet." Brother Beunet Harvey, who followed him in his service after an interval of forty years and had ample op portunity of forming a just estimate of his char acter and labors, wrote of him as follows : "Simplicity and unction marked the genuine character and earnest labors of Brother P. Brown. Rightly discerning his call to be a disciple of the cross and a preacher of the gospel to the poor, he minded not high things, but condescended to men of low estate; even to those who were esteemed the weak, base, foolish, and "despised of this world. Even by such he was himself at first despised; but he pitied and bore with their ignorance and the mockery of their children, until by the Chris tian meekness and gentleness of his demeanor he overcame their obstinacy, obtained from them a patient hearing, and prevailed with them to be reconciled to God. He visited them in their huts, followed them in their hours of rest in the field, ate with them out of their calabash, talked the gospel to them, and with qual grace and wisdom, as a father with his children, drew their hearts to himself as the negro s friend, and the messenger of the Church desirous of their salvation. His heart was in his work and in his words. . . . With a wisdom which the world counts foolishness, and a lowliness of mind which it despises, he suited liimself to their capacity and condition; and thus by word and deed preached the gospel to the poor. . . . Truly blessed continues to be his memory. " ST. KITTS (WEST INDIES). Tidings of the happy results of the mission in Antigua, easily transmitted to the adjacent island of St. Kitts, soon awakened a desire on the part of some well- meaning proprietors in the latter to try the ex periment of Moravian missions on their own estates. Self-interest was, no doubt, a leading motive with several of the intelligent gentle men who promoted the scheme. But in the case of the main mover, Mr. Gardiner, an emi nent solicitor and planter, there was a true desire to advance the Saviour s kingdom among the black population on his own property and throughout the island. On his invitation the Brethren Gottwalt and Birkby were sent out in the year 1777, and received a very kind welcome from Mr. and Mrs. Gardiner, who introduced them to some of the leading officials, including the governor and the commander-in-chief of the Leeward Islands. A house in the outskirts of the town of Basseterre was hired as headquar ters, and the work of preaching began here and at Palmetto Point, the estate of Mr. Gardiner. Supported by this friend and the governor, the Brethren were able to successfully cope with the hostility of some ill-disposed whites, and they soon found that their words were begin ning to take effect on the hearts of the negroes. TOBAGO (WEST INDIES). The whole popu lation of this island is about 17,000 souls, con siderably less than that of the single town of Bridgetown in Barbadoes. It lies about 24 miles northeast of Trinidad, and rather more than 50 miles from the South American Conti nent. Its landscapes are very picturesque, river- scenery frequently enhancing their beauty. A large portion of the central districts is still un cultivated. Situated nearer to the equator, its hot and damp climate is generally found to be more unhealthy for Europeans than that of the other islands; but it is stated that cases of yel low fever in its most dangerous type are of rare occurrence. Hurricanes, too, are seldom men tioned in the island records. The missionary work of the Moravian Church in this beautiful tropical island may be dated from the year 1787; but permanent footing was not actually obtained until 1826. In the former year Brother and Sister Montgomery (the par ents of the poet) proceeded from Barbadoes to Tobago on a visit to Mr. Hamilton, the pro prietor of several estates, who was anxious to do more than he had done for his numerous slaves. Mr. Hamilton, at that time not the de cided Christian he subsequently became, was a man of great benevolence, and an exception to the majority of the planters of that day, among whom the rule was to make as much money as possible out of the labor of oppressed and help less slaves, and spend it in reckless profligacy and debauchery. He was deeply impressed by the consistent Christian words and work of the Brethren, whom he had learnt to know in London and Barbadoes, and became very urgent in his wish to have Moravian missionaries for his people. He was favored to see good fruits pro duced among his slaves, and several members of his family continue to the present day to manifest their interest in the mission work. Montgomery returned to Barbadoes, with a re port which was very hopeful of good results for a missionary effort in Tobago. But men were so scarce, and the requirements of the rapidly growing mission elsewhere so multi plied, that it was not till 1790 that the first mis sionary could be sent in the person of Brother Montgomery himself. His work was begun with great vigor, but was sadly hindered by a MORAVIAN MISSIONS 142 MORAVIAN MISSIONS formidable outbreak of soldiers and people on receipt of the tidings of the French Revolution, by a disastrous hurricane a month or two later, and the failing health of his wife which ended in her happy departure before the year closed. In .March of the following year Montgomery, Avith his health completely shattered, had to re turn to Barbadoes, where, in the month of July, his brief missionary career was terminated by his death. Twenty-four years later the mission was re opened by Brother Peter Ricksecker, from the congregation at Bethlehem in Pennsylvania, with prospects not less favorable than on the pre vious occasions. The sou of Mr. Hamilton, who had inherited not only his father s estate, but also his ardent desire for the temporal and spiritual welfare of his slaves, was ready to give them every assistance, and the island seemed now to be permanently settled in English hands. At liiseland a building was soon arranged as a temporary church; and as the missionary be came acquainted with the people, he was de lighted to rind that the fruits of the earlier mis sions had not altogether disappeared. At first the blacks came from all parts to see and hear him. but the charm of novelty soon wore away, and then it became needful for him, with patient and self-denying love, to seek them out and press the gospel on their attention: the children especially were objects of his warm interest and tender care. In 1827 twenty estates were visited and provided with services, and the need of a mission station with its own church became pressing. MOSQUITO COAST, CENTRAL, AMERICA. About the year 1847 the Mosquito Coast was much spoken of in public papers in connection with an attempt of the Prussian Government to establish a colony there and to direct the tide of emigration to those parts. The project proved abortive, chiefly on account of the uni versally prevailing belief that the climate was unhealthy for Europeans. As a field for mis sionary labor this region was first commended to the consideration of the Moravian Directing Board by Prince Schonburg Waldenburg, a munificent helper in their missionary work in various climes, whose generous gifts were always characterized by practical wisdom and a very real and intelligent interest. The country in question, comprising a narrow strip of coast, about one degree in breadth and two in length (west longitude 83 31 to 84 40 , north latitude 11 45 to 14 15 ), is bounded on the north by Honduras, on the west and south by Nicaragua. A reconnoitring visit was made in 1847 by the Brethren H. G. Pfeiffer and A. A. Reinke, at that time missionaries in Jamaica. A four days sail from Kingston brought the explorers to St. Juan de Nicaragua, on account of its harbor the most important town on the coast. It is now also called Greytown, after Sir George Grey, formerly governor of Jamaica. Colored Spaniards from Nicaragua and Costa Rica were the inhabitants of the place; the Christian religion was represented by a Roman Catholic Church in course of erection at the expense of the Nicaraguan Government, to which, however, as yet no priest was attached. Truly characteristic it was that the mission aries were forbidden to preach in public, and ordered to restrict their worship to the precincts of their own bedrooms. Greytown is still Nira- raguan, but such restrictions are happily no longer enforced. Between this town and Blew- fields, the capital of the Mosquito territory, early experience was made of the delays which often attend these coasting trips: it took four days to accomplish seventy miles, as the rough state of the sea obliged the travellers frequently to seek safety on shore. On May 2d Blew- fields was reached, where the Brethren, on pres entation of a letter of introduction from Lord Palmerston, received a cordial welcome from Mr. Walker, the British consul-general, who, during the whole visit, did all that lay in his power to aid them in the attainment of their object. The town of Blewfields was found to contain about 600 inhabitants, the majority of whom were whites and colored men, with a good many negroes and a very small number of Indians. Of the whiles about 80 were German immigrants. Most of the residents professed to be Christians, although there was very little pretence of Christian knowledge and still less of Christian life. A catechist of the English Church, recently arrived from Jamaica, read prayers and a sermon on Sunday, and con ducted a school during the week; but these advantages were confined to the white and colored people, and no manner of provision was made for the moral and religious instruc tion of the blacks and Indians. Of the latter a considerable number often visited Blewfields to do homage to their chief or "king," or to sell turtle, tortoise-shell, deer-skins, and other articles of traffic. Under the general term of Moscos or Mosquito Indians, a number of tribes were included, Woolwas, Ramahs, Summoos, and others, differing from one another in out ward features, in dialect, manners and cus toms, but all understanding the Mosco lan guage, yielding willing obedience to the one chief, and inspired with a firm determination to defend their country against all efforts of Nica ragua to annex it. Gross darkness covered the people; but while scarcely a semblance of religious belief was to be found, there existed a great dread of evil spirits, whose influence could only be con trolled by the Sukias, or witch-doctors; these wily impostors therefore held unrivalled sway over the poor deluded natives. Polygamy was commonly practised, and the vice of drunken ness was terribly prevalent. Even a brief ex amination sufficed to show that there was here abundant scope for missionary effort, while the gentle, pliable, impressible nature of the Indians furnished ground for a fair hope of successful evangelization of the tribes who lived scattered along the coast. Before the two missionaries concluded their visit (July 10th), the king and his council of state begged them to commence a mission in the country, at the same time offer ing for their use a small island inhabited by Ramah Indians, and a plot of laud in the town of Blewtields. The General Synod of the Moravian Church, which met at Herrnhut in the summer of 1848, recognizing in a variety of providential circumstances an indication of the Lord s will that they should go forward to occupy fresh fields of heathendom for the Saviour, almost unanimously passed a resolution to send mis sionaries to the Mosquito Coast. Before the end of the year Brother H. G. Pfeiffer, who had spent twenty-two years in the service of the Jamaica Mission, was on his way to this MORAVIAN MISSIONS 143 MORAVIAN MISSIONS ew sphere of labor, accompanied by the young rethren J. E. Lundberg and E. G. Kandler new Brethren as his assistants. LABRADOR. The first attempt to commence a mission among the Eskimos was made in the year 1752. The chief originator of the work was John Christian Erhardt, a sailor, who, by God s blessing on the faithful preaching of Frederick Martin, had come to the knowledge of the Saviour in the year 1741, on a visit to St. Thomas. Having visited Greenland in the Brethren s ship " Irene," under the command of Captain Garrison, and there heard of the Eskimos living on the western shores of Davis Straits, he most persistently urged the Brethren at Herrnhut to send the gospel there. The re quest that missionaries might be allowed a pas sage on board of one of the Company s vessels to the territory of the Hudson s Bay Company, was not acceded to; but a London merchant, Mr. Nisbet, with two other gentlemen, volun teered to fit out a trading vessel for Labrador, in which, after some delay, Erhardt with four companions sailed from London on May 17th, 1752. A suitable spot for a station was selected, to which they gave the name of Nisbet Harbor, and a wooden hut was soon put up. Continu ing his journey up the coast, Erhardt, w r ith the captain and five of the crew, were treacherously murdered by the natives, and the other mission aries had to help to work the ship on her home ward voyage. Deep sympathy with the fate of this brave Christian sailor, and the accounts received from the survivors of the party, stimulated to many prayers on behalf of these savage heathen, and a carpenter, Jens Haven, resolved to take up Erhardt s .work as soon as the Lord would open the way. After spending two years in the Greenland Mission, where he learned the lan guage, while assisting in establishing the station at Lichteufels, he made his way to London in the spring of the year 1764, with the intention of getting to Labrador by working his passage out as ship s carpenter or sailor on board of one of the Hudson s Bay Company s vessels. Eventually he was allowed to sail with the British fleet to St. John, whence he succeeded in procuring a passage in a small coasting- schooner to Labrador, landing in Chateau Bay (north latitude 52) towards the end of August. On hearing the stranger speak in their own lan guage, the Eskimos vociferously bade him welcome, and he trusted himself without any escort in their midst. They hailed him as their countryman, listened to his message with inter est, and begged him to renew the visit. The success of this attempt to open up friendly communication with the Eskiinos induced the Brethren of the Directing Board to continue the effort. Three other Brethren were associated with Haven, one of whom, Drachart, before joining them had been a clergyman in the employ of the Danish Mission in Greenland, where he had displayed singular tact and power iu the treatment of the natives gifts which stood him in admirable stead during his service in Labrador. Drachart was then fifty years old, but full of youthful courage and enthusiasm the very man for the work. A British man-of-war conveyed them from St. John s, Newfoundland, to Pitt s Harbor, where by and by some 300 natives assembled, who were extremely friendly iu their demeanor, and singularly attentive to the words of Haven and Drachart, and open to their quiet Christian influence. In September they returned to London, to prepare for a permanent, occupation of Labrador, by obtaining from the Board of Trade in England ensured possession of a piece of land on the coast. Four years elapsed be fore a decision was reached, as suspicion was entertained in certain influential quarters as to the real intentions of the Brethren. In the mean time Haven and Drachart lived in Eng land, chiefly at the Moravian settlement Ful- neck, iu Yorkshire. Here they had the privilege of bringing the first Eskimo from Labrador to the knowledge of the truth, and seeing him baptized as the first-fruits from that nation. This was a youth of fifteen, named Karpik, who with other natives had been brought to England by Commodore Sir Hugh Palliser, and intrusted to the care of these two Brethren. On the day after his baptism, after having given satisfactory proof of his faith in Jesus, he died of small-pox In 1769 the obstacles were removed, and Haven, Drachart. and eight others went out in the "Jersey Packet," a small sloop of eighty tons, under the command of Captain Mugford, purchased and fitted out by the " Ship s Com pany," which consisted principally of members of the "Brethren s Society for the Furtherance of the Gospel among the Heathen." After touching at several points on the coast, a suit able place for a station was selected on Nunen- goak Bay, which afforded the advantage of a fair harbor. There were about 700 natives here, who flocked round the ship in their kayaks, and were especially delighted to see their " little Jens," as they called him, his small stature, like their own, being a strong recommendation in their eyes; their affectionate familiarity did not, however, interfere with the respect and venera tion entertained for him. On August 16th pos session was taken of a plot of land in the name of George III., and presents were distributed. Two days later the ship was on her way home. Communication between Europe and the mis sion stations in Labrador has been maintained since the work commenced, in the year 1770, by means of a vessel which makes annual voyages each way. During this long period (of 120 years) no fatal accident has been permitted to befall the favored bark, or those whom she was conveying across the boisterous and often ice-bound deep, and along a coast bristling with rocks, and abounding with peculiar perils; nor has the communication between, the missionaries and their brethren in Europe been in a single instance interrupted. To the praise of God, the Society can record with grate ful hearts that his preserving mercies have been graciously vouschsafed in rich measure and with unchanging faithfulness, in answer to many prayers of His children. Since the year 1770 nine vessels have been employed in this mission service the "Amity," the "Good Intent " (1776), the first " Harmony " (1788), the " Resolution" (1802), the "Hector" (1808), the "Jemima" (1809), the second "Har mony " (1819), the third "Harmony " (1831), the fourth or present " Harmony" (1861). The ship now iu use is a bark of about 250 tons register, built at Yarmouth, and has proved a sound, strong vessel and a very good sailer. She has a slightly raised quarterdeck, by which addi tional height is gained for the cabins. The lat ter, though small, are neat and commodious. MORAVIAN MISSIONS 144 MORAVIAN MISSIONS Though furnished with every additional pro tection required in case of contact with the ice, the outline of the ship is elegant. Her usual crew consists of twelve hands, besides the captain. The present commander, Captain Linklater, fills his important post in such a manner as to enjoy in the highest degree the esteem and confidence of his employers, being thus a worthy successor to those whose names are recorded with grateful respect in the history of the Society, as " faith ful, experienced, and energetic seamen, in whom a degree of confidence has been placed, which could only have been inspired by the be lief that they considered themselves the servants of the cause, rather than of the Society; that they acknowledged their entire and continued dependence on that Lord whom winds and waves obey, and were disposed at all times, and especially in seasons of difficulty and peril, to seek His counsel, help, and blessing." ALASKA. 1. Bethel. On the 18th of May, 1885, a party consisting^ of the Rev. William H. Weiuland and wife, Rev. J. H. Killbuck (a Delaware Indian who had been educated in the theological college at Bethlehem, Pa.) and wife, and Mr. Hans Torgerseu, a mechanic and lay assistant, sailed from San Francisco, carry ing with them lumber, sashes, doors, hard ware, furniture, etc., for mission buildings. A spot had been selected on a previous exploratory tour on the Kuskokwim River, one hundred and fifty miles from its mouth, near the native village of Mumtrekhlagamute. On the 20th of June the little company landed on the shores of Alaska, and in the course of the month be gan their mission work at the station, which had been previously selected, and which was named Bethel. The mission met with a sad loss on the 10th of August by the accidental drowning of Mr. Torgersen. The other brethren felt his loss keenly, as their house was only in the course of erection, and there was much to be done before they would be ready for the long and severe Alaska winter. Gradually they became acquainted with the people, and learned some thing of the language. The latest intelligence from this station mentions awakenings and con versions, and a general desire on the part of the surrounding heathen for religious instruction. In 1888 an unmarried Brother was added to the staff in Bethel, and in 1889 an unmarried Sister. 2. Carmel. In 1886 the Moravian Brethren were requested by the Commissioners of Edu cation to commence a station at Nushagak, near Fort Alexander. They were first to estab lish a school, but hoped and expected also to reach the adult Eskimos. The Rev. Frank Wolff, with his wife and two children and Miss M. Huber, arrived there in May, 1886. A school was established, and the missionaries have been much encouraged. The school is appreciated, and there are prospects of the work being en larged and extended. In 1889 an unmarried Brother was added to the force at this station. AUSTRALIA. It was about the year 1834 that for the first time the attention of the Moravian Church was directed to the needs of the abori gines of Australia, especially in the " district of Port Philip," now the prosperous colony of Victoria. Missionary efforts had been under taken by various churches or societies from the days of Samual Marsdeu, of the Church Missionary Society, in 1795. But none had been maintained for more than a few years, and the results were very trifling. It was, therefore, scarcely a matter of surprise that repeated calls addressed to the Church to enter this field of labor failed to move the Directing Board. They had the effect, how ever, of creating and fostering a deep, praver- ful interest in the proposed work among various circles in the German congregations. Associations were formed to keep up constant intercession for the Australian blacks, and to provide a fund for the maintenance of the mis sion, whenever it should be undertaken. A repetition of the call in a letter addressed by the London Association in aid of the Moravian Missions to the General Synod assembled at Herrnhut in 1848, led to the unanimous resolu tion to enter upon this field without delay. In the autumn of 1849 the Brethren Taeger and Spieseke sailed for Australia, and reached Melbourne in February, 1850. Here they received a cordial welcome from all classes, and not least from C. J. La Trobe, Esq., at that time superintendent of Port Philip and soon afterwards first lieutenant-governor of the Colony of Victoria. The aborigines of Australia, called Austral- negroes or Papoos, are said to be a branch of the negro race; socially, morally, physically, they would seem to stand on the lowest stage of humanity. Their clothing at most an opos sum-skin or a bit of grass-matting; their home a hut of branches, affording scarcely any shelter or protection; their food the flesh of kangaroo, opossum, wild dog, fish-grubs, lizards, snakes, rats, and occasionally that of a human foe, with scarcely any pretence of religion or wor ship, they seemed to have no object to live for except to sustain gross animal life and indulge their sensual and cruel instincts. The women, were slaves and beasts of burden; the children, if troublesome, were killed; if not, left to care for themselves as bi st they could. Wherever else the " noble savage " might be found if to be found at all in Australia he certainly did not exist. In April (1850) the missionaries went up the country to Mount Franklin, the station of Mr. Parker, Assistant-Protector of Aborigines, where they sojourned for eight months, perfecting themselves in English, and studying the natives and their language. This place, about eighty miles from Melbourne, afforded good oppor tunities for reconnoitring the district in search of a suitable site for a station, and welcome facilities for intercourse with the blacks, who were induced to attend a small school, main tained at the charge of the government. Eventually, at a distance of some two hun dred miles from Melbourne, a piece of land on the shores of Lake Boga, south of the police- station, Swanhill, on the river Murray, was fixed on, and, after wearisome negotiations with government, and not a few perilous journeys to and fro, occupied by the missionaries in October, 1851. CENTRAL ASIA. At an early date in the his tory of the missions of the Moravian Church interest was manifested in the nations of the old world, and especially in the Mongolian race. Count Zinzendorf looked with a longing eye to the countries of Eastern Asia, and in one of his hymns speaks of the communication of the gospel to the Persians and Mongols as no im probable event. Several attempts were made in this direction, which may be regarded as in- MORAVIAN MISSIONS 145 MORAVIAN MISSIONS troductory to the mission now in progress in the Himalayan Mountains. The memory of these past efforts of the church to convert the Mongol race, with their many details calculated to interest both mind and heart, was revived in the year 1850 by a prolonged visit of the well-known and zealous missionary to China, Dr. Gutzlaff, at Herru- hut. Responding to his urgent representation of the desirableness and the hopeful prospects of a renewed attempt for the accomplishment of this great object, the Directing Board after much serious consideration resolved to take measures for the establishment of a mission to the Mon gols inhabiting the northern provinces of the Chinese Empire, as soon as qualified candidates could be found, and the best mode of com mencing the work ascertained. An appeal for volunteers for this missionary service brought forward several applicants, from whom J. E. Pagell and A. W. Heyde were selected to go forth as pioneers; both of them men of courage and endurance, with a fair education, but with out theological training. On August 1st, 1853, they set out for their field of labor by sailing-vessel to Calcutta. It had been their plan to proceed through Russian territory to Mongolia, but it was frustrated by the refusal of the Russian Government to pro vide the needful passports. Early in April, 1854, the missionaries had reached Kotgur, a station of the Church Mis sionary Society, situated about a week s journey to the northeast of Simla,but separated from that, delightful retreat by two or three lofty moun tain ranges crossed by passes at an elevation of about 11,000 feet. The Rev. Mr. Prochuow gave them a warm welcome, and assisted them by all the means in his power in the work of equipping themselves for their difficult task. Hindustani had to be learnt for conversing with Hindus, and their knowledge of English per fected for negotiating with British officials; the study of the Mongolian language, of which a beginning had been made, was continued; but special effort directed to mastering the Tibetan, which is the language of a large portion of the people inhabiting the provinces adjacent to the Chinese frontier. A Tibetan lama, employed by Mr. Prochnow as interpreter, proved most serviceable as linguistic teacher. In March, 1855, Heyde and Pagell set out on their first great missionary journey, which they hoped would take them right into Mongolia. At Sultanpur, the capital of Kullu, a stay of some weeks had to be made until the passes across the mountains were open. Then the Rotang Pass (13,600 feet) was crossed, and the province of Lahoul entered. Thence they pro ceeded on perilous paths to Leh, the capital of Ladak, and residence of the native potentate, Goolab Singh. To their great surprise not a single Mongol was to be found amongst its 4, 000 inhabitants. Turning eastwards in pursuance of their mission, the missionaries then crossed the Kallas range (18,000 feet), and, after skirting the extensive PangongLake, reached the borders of the Chinese province of Ruduk. Entrance into Chinese territory was at once and peremp torily refused. Separating, in order to more effectually reconnoitre the unknown country, each renewed the attempt to cross the Chinese borders, and actually pushed forward through a few villages. But they were soon stopped, and compelled to return by the determined re fusal of the authorities to allow the people to provide any food for man or beast. By differ ent routes they made their way back to Kotgur, where they arrived in October. The result of the seven mouths journey was disappointing as far as its main object was con cerned. It was not possible to reach the Mon gols from the side of British India, or the provinces of neighboring states standing more or less under British influence or protection. In other respects the results of the tour were very satisfactory. The ground covered by the travellers embraced the provinces of Lahoul, Kunawur, Spitti, Kullu, Rupchu, which, with some extension to the north and Avest, have ever since formed the principal sphere of mis sionary operations. Much information was ob tained respecting the country and its inhabi tants, which proved of very great service when the question came to be discussed where they should settle down to work, pending the open ing of Chinese Tibet to their advance. Ladak seemed to offer a good field, especially Leh and its neighborhood; but the ruler, Goolab Singh, had let them distinctly understand that he would not give his sanction to their permanent settlement under his rule. Eventually, on the advice of Mr. Prochnow, the province of Lahoul was selected, and a suitable site for a station fixed on in the village of Kyelang, situated on the banks of the river Bhaga, about 10,000 feet above the level of the sea. Although scarcely 150 miles distant from both Leh and Simla a little to the west of a line joining these two towns Kyelang is separated from both by such lofty mountain ranges that a journey to either is an undertaking of at least a fortnight. The population in the district is sparse; but as the village lies on the main commercial route between India, Yarkand, Ladak, and other regions to the north, it affords an opportunity for intercourse with representatives of a great variety of nations. BOHEMIA. Bohemia is the birth-place and original home of the Church of the Brethren s Unity (Unitas Fratrum; Bohemian, Jedrota bratrska). The Ancient Church, begun in 1457 by earnest, peace-loving followers of John Huss, had, in spite of severe trials and bitter persecutions, spread over a large part of Bo hemia and Moravia, and into Poland. Within fifty years she had some two hundred congre gations with many thousand members. After a period of one hundred and sixty years of much prosperity and influence, she was destroyed in the cruel and bloodthirsty tri umph of the Roman Catholic power in the great Thirty Years War. Then for one hundred and sixty years the darkness of popery held sway over the fair lands of her home. Gradually some of the restrictions against Protestantism were removed. In 1781 the " Edict of Toleration " was issued, and in 1861 a kind of general religious liberty was intro duced by the Austrian Government. At once, on the door being thus partially opened, the missionary evangelists of the Re newed Church pushed in, and busily traversed the accessible parts of Bohemia and Moravia. They were gladly welcomed by the people at large, and found many traditions of the An cient Unity still alive and held in loving rever ence; many earnest appeals were made to them to come and renew its life and work. Owing to political considerations the work had to be MORAVIAN MISSIONS 146 MORAVIAN MISSIONS carried on with quietness and caution. At length the General Synod of the Church in 1869 took up the claims of Bohemia. Steps were taken for the evangelizing and forming congre gations of the Brethren s Church in Bohemia wherever openings for the same should be pre sented. Pottenstein, a village in the picturesque north east of Bohemia, where four hundred years be fore there had been a congregation of the Uuitas Fratrum, was the first to be occupied, and in 1870 a number of persons hitherto Roman Cath olics, earnestly awakened, applied for admission and were formed into a congregation. In 1872 the second congregation was begun at Dauba. These two places and congregations have continued to be the centres of the ever growing and hopeful, ever-difficult and trying, but ever-devoted labors of the missionaries and their assistants. Prague is now occupied by an agent, and services are held in a building secured for the purpose, with good hopes of progress. At Landskron, Tschenkowitz, Leutomischel, and lleicheuau hopeful work is opening out. At Potteustein a girls orphanage is in a promising condition. UNSUCCESSFUL MISSIONS. Some of the Mora vian Missions proved unsuccessful, and were abandoned from time to time. Lapland. In 1734 and 1735 an attempt was made by Andrew Grassman, Daniel Schneider, and John Nitschmanu to establish a mission among the Swedish Laplanders, but relinquished because they were found to be under the super vision of the Lutheran state church. Shores of the Arctic Ocean. In 1737 and 1738 Andrew Grassman, Daniel Schneider, and Micksh proceeded to Archangel, in order to begin a mission among the Snmoyedes on the shores of the Arctic Ocean. But the mission aries were arrested and thrown into prison, falsely charged with being Swedish spies, and after an imprisonment of five weeks conveyed to St. Petersburg, where they were examined, and, their innocence having been established, sent back to Germany. Algiers. In 1740 Ehrenfried Richter, at one time a wealthy merchant of Stralsund, but subsequently a resident of Herrnhut, felt con strained, although far advanced in years, to undertake a mission among the Christian slaves of Algiers, where he labored with great zeal and some success, until he Avas carried off by the plague, five months after his arrival. Ceylon. In 1740 David ISTitschmann, known as the Syndic, and subsequently a bishop of the church, accompanied by Dr. Eller of Ber lin, inaugurated a mission among the natives of Ceylon, which work, however, just when it began to prosper, was relinquished on account of the persistent opposition of the colonial authorities and the Dutch clergy. Guinea. In 1737 Christian Protten, a con verted mulatto and native of Guinea, together with Henry Ilukuff, undertook a mission on that coast. Ilukuff died, and Protten met with no success. Hence the work was abandoned in 1741. In 1767, however, it was renewed, and continued until 1770, in which period nine mis sionaries were sent out, who all died, so that the enterprise was finally given up. Persia. In 1747 Dr. Frederick William Hocker and Dr. J. Rueffer attempted a mission among the Guebres, or the so-called fire-wor shippers of Persia, which country they pene trated as far as Ispahan. They could, however, etfect nothing, and abandoned the field in 1748. On their way home Rueffer died at Damietta, in Egypt. Egypt. From 1752 to 1783 three attempts were made by Hocker, George Pilder, John Dauke, and John Antes to begin a mission in Abyssinia; but, in each case, they could pene trate no farther than Egypt, where some of them labored among the Copts, especially at Benesse, on the Kile. Owing to a want of success in this work, and political disturbances, the field was abandoned in 1783. East Indies. In this country a mission was carried on for thirty-seven years, from 1759 to 1796, and stations were established at the so- called "Brethren s Garden" near Tranquebar, at Serampore, at Patna, and on the Nicobar Islands. But the work did not prosper, the cost of it was enormous, and the mortality among the missionaries and Moravian settlers very great, nearly forty of them being carried off by disease. Hence this enterprise was finally given up in 1796. The Countries of the Kalmucks. For more than half a century, from 1768 to 1823, repeated attempts were made to begin missions among the Kalmucks, but they all proved unsuccessful. Chronological Table of Moravian Missions : 1732 Mission to St. Thomas, West Indies. ,1733 Mission to Greenland. 1734 Mission to North American Indians. 1734 Unsuccessful attempt in Lapland. 1735 Mission to Surinam. 1736 Mission to South Africa. The work here had to be suspended in 1743, and was not resumed till 1792. 1737 Attempt among the Samoyedes, Arctic Ocean, lasting till 1741. 1738 Mission to the Arawack Indians, Surinam. Abandoned in 1816. 1740 Attempt in Ceylon, which proved un successful. 1740 Unsuccessful attempt in Algiers. 1742 Unsuccessful attempt in China. 1747 Unsuccessful attempt in Persia. 1752 Between this date and 1783 three attempts were made in Abyssinia. 1752 Failure of attempt to commence a mission in Labrador. 1754 Mission in Jamaica begun (West Indies). 1756 Mission in Antigua begun (West Indies). 1759 Mission in the East Indies (Nicobar Islands, Tranquebar, and Serampore). Abandoned in 1796. 1765 Mission in Barbadoes begun (West Indies). 1768 Mission among the Kalmucks, repeated attempts up to Ib23. 1771 Mission in Labrador begun. 1775 Mission in St. Kitts begun (West Indies). 1782 Unsuccessful attempt in the Caucasus. 1790 Unsuccessful attempt in Tobago (West Indies). 1792 Mission in South Africa renewed. 1818 Kafir Mission begun, South Africa. 1822 Work among lepers at Hemelen Aarde, South Africa. 1827 Tobago (West Indies) permanently occu pied after three attempts. 1828 Shiloh, the first station in Kaffraria proper, South Africa, founded. MORAVIAN MISSIONS 147 MORRISON, ROBERT 1835 Unsuccessful attempt in Demerara, South America. 1838 Training school at Gnadendal, South Africa, commenced. 1842 Training school at Fairfleld (Jamaica) begun. 1846 Leper hospital transferred to Robben Island, South Africa. 1847 Training Institution at Cedar Hall, Antigua, begun. 1849 Mosquito Coast Mission begun (Central America). 1849 Australian Mission begun on Lake Boga. 1851 Training school at Beekhuizeu, Surinam. 1853 Central Asian Mission begun. 1856 Suspension of work in Australia. 1859 Australia reoccupied. 1867 Leper Mission at Jerusalem commenced. 1869 Bohemian Mission begun. 1878 Demerara reoccupied (South America). 1885 Mission to the Alaska Eskimos com menced. Mordwin Version. The Mordwin be longs to the Finn branch of the Ural-Altaic family of languages, and is used by a tribe on the banks of the Oka and Volga, in the govern ments of Nijni-Novgorod and Kazan, Russia, supposed to number about 400,000. The Rus sian Bible Society published at St. Petersburg a New Testament under the care of the Arch bishop of Kazan, in 1820. It has never been reprinted, though the Mordwins profess Chris tianity. The Gospel of Matthew was printed in 1865 for Prince L. L. Bonaparte. (Specimen verse, John 3 : 16.) HCIIIH BeiKirae Hast wacuiopOHb MSKC-B MUKcuse uibpanao conse? iioSbi spbBa Ke jaHro.301130 auojb ioMa, HO yjeee^b Moresby, or Port Moresby, a station of the London Missionary Society, on the southern coast of New Guinea, Melanesia, un der English authority. It was founded in 1873, and has a college in which natives from Tahiti, Rarotooga, Samoa, etc., are educated, and from which 17 stations are provided with teachers. There are 2 missionaries, 14 native ordained preachers, 314 church-members, 927 scholars. Moriali, a mission station of the Moravians on the island of Tobago, West Indies. It was be gun in 1842, and the work has been blessed from the very beginning. Its situation is very pic turesque, standing as it does on an eminence sur rounded by a labyrinth of sharp ridges and deep ravines, over which grow the luxuriant tropical vegetation. It is ten miles from Montgomery. Moriaro, town in Chota Nagpur, Bengal, India. Mission station of the Gossner Mission ary Society; an out-station of Muzaffarpur. Morija, a town of Cape Colony, South Africa, 160 miles east of Caledon. Population about 4,000. Mission station of the Paris Evan gelical Society (1833); 5 missionaries. Is, since 1883, the chief seat of the missions, and has a normal school, with a theological class, and 853 church-members. Morioka, a town in Japan, north part of Nippon, southeast of Honjo. Station of A. B. M. U. ; 1 missionary and wife, 4 out-stations, 43 church-members, 70 pupils. Methodist Epis copal Church (North); 1 native pastor, 36 church-members, 2 Sunday-schools, 60 scholars. Morocco, a country of Africa on the At lantic and Mediterranean. Area about 260,000 square miles. Population, 5,000,000, chiefly of the Berber race, though there are large num bers of Arabs. Religion Mohammedan. Mis sion work is carried on by the North Africa Mission, with stations at Tangier, Tetuan, and Sifroo. (See Africa and North Africa Mission.) Morrison, John Hunter, b. Wallkill Township, New York, U. S. A., June 29th, 1806; fitted for college at Bloomfield Academy with Dr. Armstrong; graduated at Princeton College 1834, and Theological Seminary 1837; or dained as an evangelist by the Presbytery of New York the same year; sailed as a missionary of the Presbyterian Board for North India and the Punjab 1838. He was stationed at Allahabad, Agra, and other places. He was characterized by great earnestness and boldness in the presen tation of truth. On account of his fearlessness he was in mission circles styled " the lion of the Punjab." Yet no one was more affable than he, more genial in personal intercourse. Dr. Morrison made two brief visits to the United States, during one of which he was Moderator of the General Assembly at Peoria, Illinois. It was he who, after the Sepoy mutiny in 1857, proposed to the Lodiana Mission to call upon all Christians to observe an annual week of prayer for the conversion of the world. He died of cholera at Dehra Doon September 16th, 1881, aged 76, and in the 44th year of mission work. His dying words were, "It is perfect peace. I know whom I have believed." Dr. Morrison left a wife and several children, of whom a son and daughter are engaged in the work of the Lodiana Mission. Morrison, Robert, b. Morpeth, Nor thumberland, England, January 15th, 1782, of humble Scotch parentage, his father being a maker of lasts and boot-trees. After receiving an elementary education he was apprenticed at an early age t,o his father. So eager was he to acquire knowledge, that he not only devoted all his leisure to close study, but had his book open before him while he worked, and removed his bed to his workshop, that he might study late into the night. At the age of fifteen he joined the Scotch Church. As early as 1801 he began the study of Latin, Hebrew, and theology with the minister of Newcastle, and after fourteen months study entered the Independent Theo logical Academy at Hoxton, to prepare for the ministry. Soon after his admission he decided to become a missionary to the heathen. In May, 1804, he offered himself to the London Missionary Society, was accepted, and ap pointed its first missionary to China. Enter ing the Mission College at Gosport, he spent two years not only in special preparatory stud ies, but also in acquiring Chinese under a native teacher. He devoted also some hours daily to copying from a Chinese manuscript in the British Museum. He was ordained, and sailed for China January 31st, 1807, but the Chinese being hostile to the English on ac count of the opium difficulties, he was obliged MORRISON, ROBERT 148 MORTLOCK ISLANDS VERSION to go via New York instead of going direct from London. He received from Mr. Madison, Secretary of State, a letter of introduction to our consul at Canton, which was of great ad vantage to him. Reaching Cautou September 7th, he secured lodgings in the basement story of an American factory used as a wareroom, but soon removed to a more comfortable and convenient French factory. At first he adopted the Chinese dress, diet, and habits, but soon resumed his usual mode of life. An edict being issued about this time by the Chinese Govern ment prohibiting the printing of religious books and the preaching of the gospel, Mr. Morrison set himself at once to study the lan guage and translate the Bible. His health having suffered from incessant study and too rigid economy, he went, June 1st, 1808, to Macao, a Portuguese colony below Canton, where he had to remain in seclusion because of the jealousy of the Roman Catholic priests. His health being restored, he returned to Can ton. But difficulties having arisen between the Chinese Government and the British Govern ment, he went again to Macao. He resided here a year with an English family named Martin, and in 1809 married the eldest daugh ter. On the same day he was offered the posi tion of translator to the East India Company s factory at Canton. As it relieved him of pe cuniary anxiety, secured for him a permanent residence in China, ready access to some of the people, and time for the translation of the Scriptures and preparation of his dictionary, he accepted the appointment. This office he held to the day of his death twenty-five years. To the end he had the confidence of the E. I. C., and they advanced large sums at different times for the publication of his various works. Though much occupied with office-work, he found time for Bible translation and the prepa ration of religious books. In 1810 a revised and amended version of the Acts of the Apos tles, based on his copy of the manuscript in the British Museum, was printed the first portion of the Scriptures in Chinese printed by any Protestant missionary. In 1812 the Gospel of Luke was printed. Early in 1814 the whole of the New Testament was ready, and the E. I. C. furnished a press and materials, also a printer to superintend its printing. In this year he baptized his first Chinese convert, Tsai-A-Ko, the first Chinese convert to Protestant Christi anity, who continued steadfast in his faith till his death in 1818. In 1815 a Chinese gram mar of 300 quarto pages, prepared in 1805, was printed at the Serampore press. In 1815 Mrs. Morrison went to England for her health, re maining five years, and died in 1822, two years after her return to China. In 1816 Mr. Morri son acted as interpreter to Lord Amherst. In 1817 he published " A View of China for Philo logical Purposes." In this year the University of Glasgow conferred upon him the degree of doctor of divinity. In 1818 the translation of the entire Bible, in part with the aid of Dr. Milne, was completed, and printed in 1821. This version is said to be too literal, and not idiomatic. But it was the first attempt, and the difficulties were enormous. Dr. Morrison says he studied "Oddity, perspicuity, and simplic ity," " common words lii-ing preferred to clas sical." He was convinced of the necessity of a thorough revision, and hoped to be able to re vise the work. From 1810 to 1818 the British and Foreign Bible Society appropriated 6,000 at several different times towards the printing and publication of the Chinese Bible. The Old Testament formed 21 volumes 12mo. In 1818 the Anglo-Chinese College at Malacca (re moved in 1844 to Hong Kongj was founded for "the reciprocal cultivation of Chinese and European literature." Dr. Morrison gave 1,000 for the buildings, and 100 annually for its support. With Dr. Milne he established this year a monthly magazine in Malacca. His most laborious literary work was the Chi nese dictionary, published in 1821 by the East India Company at an expense of 15,000. In 1824, for the purpose of recruiting his health and awakening an interest in the mission, he visited England, where he spent two years. Previous to his departure for home he ordained to the ministry Leang-Afa, having had eight years experience of his fitness for the work. He was elected while at home a Fellow of the Royal Society. Everywhere he was received with distinction by civil and religious bodies. He had an audience with George IV., to whom he presented a copy of the Sacred Scriptures in Chinese, and a map of Pekin. In 1826 he married Miss Armstrong of Liverpool, em barked for China, and reached Macao the Sep tember following. Though not vigorous, he continued his public labors for nine years more. He devoted himself more than ever to the mis sionary work, preaching, translating, and dis tributing printed works among the Chinese. He conducted religious services on the Sabbath, both in English and Chinese. He baptized Choo-Tsing, a Chinese teacher once employed at the Malacca College. In 1832 he writes: "I have been 25 years in China, and am now beginning to see the work prosper. By the press we have been able to scatter knowledge far and wide." He was cheered by the arrival in 1830 of Messrs. Abeel and Bridgman from America. He accompanied Lord Napier as in terpreter to Canton, and died there August 1st, 1834. His remains were taken to Macao, where they still rest, the site being marked by an appropriate inscription. "He endeav ored," says his biographer, "in the employ ment of such expedients as he could command, to relieve the wants, to mitigate the sufferings, and heal the diseases of the poor Chinese around him. In order to secure to the natives the means of a liberal and religious education, as well as to furnish facilities to foreigners for prosecuting the study of the Chinese language, he projected the establishment of the Anglo- Chinese College." Besides the works mentioned, he published "Horse Sinicse," being translations from the popular literature of the Chinese, and " Chinese Miscellany." Mortlook I MlaitdK.it group in Micronesia, 300 miles west-southwest of Ponape. Mission station of A. B. C. F. 31., with Ruk; 1 mis sionary, 2 ladies, 1 lay helper, 13 churches, 3 native pastors. A geography has recently been translated by Mr. and Mrs. Logan, and is now in use; and Genesis, Exodus, and " Story of the Gospels," translated by Mr. Logan, are now in the press. A population greater than ;it any other point in Micronesia awaits the ef forts of the missionaries. >loi-Mo< k Island* Version. The lan guage used in Mortlock Islands belongs to the MORTLOCK ISLANDS VERSION 149 MOULMEIN Microuesian languages. In 1880 the American Bible Society published at Honolulu the Gospel of Mark, translated by the Rev. R. W. Logan. (Specimen verse. John 3 : 16.) Pue aft Kot a tone fanufan mi rapur, ie mf a nanai na an Alaman, pue monison mi luku Fra te pait mual la, pue ra pue uerai rnauau samur. Mosetla, a town in South Transvaal, East South Africa. Mission station of the Her- mannsburg Missionary Society, with 435 mem bers. Mosquito Coast, a territory on the Carib bean coast, Central America, extending from latitude 10 30 to 13 N, with a width of about 40 miles, was for a long time an independent reserve of native Indians, under the protection of Great Britain, 1655-1850. By the Clayton- Bulwer treaty of 1850, England resigned all claims to the Mosquito Coast, and by the treaty of Managua, 1860, the territory was ceded to Nicaragua (q.v.), which country exercises a supervision over the native administration. A chief elected by the natives is assisted by an administrative council. Mission field of the Moravian Brethren, with stations at Blewflelds, Magdala, Raman, Bethany, etc. Mosquito Version (Moskito). The Mos quito belongs to the South American languages, and is spoken by the Mosquito Indians, a people dwelling along the coast from Blewfields north ward to Cape Gracias a Dios, and thence to Truxillo. The Rev. Alexander Henderson of Belize, a Baptist missionary, resolved the lan guage to writing and grammatical principles. Parts of the Bible were published at Stuttgart in 1864 by the Moravian Missionary Society of Herrnhut, the translation having been made by Mr. Griiuwald. A translation of the four Gos pels and the Acts of the Apostles, made by the Rev. W. Sieberge of the Moravian Mission, is now being carried through the press by the translator, for the British and Foreign Bible Society. Mossel Bay, a town in Cape Colony, South Africa, on Mossel Bay, 25 miles west-southwest of Georgetown. Mission station of the S. P. G., with 2 missionaries, 365 church-members. Berlin Evangelical Society (1879); 1 missionary, 4 native helpers, 208 members, 77 communi cants. Mosul, a city of Mesopotamia, on the wes tern bank of the Tigris, 160 miles southeast of Manlin. Just across the river are the ruins of Nineveh. The city covers a great extent of ground, but is poorly built, and large sections are almost uninhabited. Population about 50.000, Arabs, Jacobite and Chaldean Chris tians, Jews, Turks, Koords, etc. The summers are very hot, and those who remain in the city are compelled to live in the cellars. The result is that it is very unhealthy, except as great care is taken. Mission station of the A. B. C. F. M., at first belonging to the Assyria and now to the Eastern Turkey Mission. It was the point of departure for Dr. Asahel Grant in his journeys among the mountain Nestoriaus. So many of the missionaries died from the effect of the climate that it was given up as a station, and the force was transferred to Mardin. Of late years, however, as people have learned bet ter to guard against the evil effects of the cli mate, it is being occupied again as a permanent station. The Protestant church is a slroug church, and increasing in numbers and influ ence. The Presbyterian Board (North), U. S. A., have taken Mosul also as their headquarters for their w r ork among the Nestorians in the valleys of Koordistan. Near Mosul is the chief shrine of the Yezi- dees (q.v.). Mota, one of the Banks Islands, the north ernmost group of the New Hebrides, Melanesia, has 700 inhabitants, all Protestants. It was the first island of the New Hebrides which was visited by Christian missionaries, in 1857, from Melbourne. Infanticide and polygamy have entirely disappeared in Mota, and in 1884 the natives built a church of stone themselves, though none of them had ever seen a stone building before. They have sent out 12 teach ers to the other islands. Mota Version. The Mota belongs to the Melanesian languages, and is used in Banks Islands. A translation of the New Testament into the Mota was published in 1884 by the So ciety for Promoting Christian Knowledge. Motu or Port Moresby or Guinea Version. The Motu belongs to the Melanesiau languages, and is spoken in New Guinea. The first connected portion of Scripture that was printed was the Gospel of Mark, translated by the Rev. W. G. Lawes. It was printed at Sydney, New South Wales, under the superintendence of the Rev. J. T. Sunderland, and at the expense of the Sydney Auxiliary. In 1884 the four Gospels were also printed in Sydney, under Mr. Lawes personal supervision. Motupatti, in the Trichinopoli district, Madras, India, on or near the north bank of the Coleroon River, between Trichinopoli and Pu- ducottai. Mission station of the Evangelical Lutheran Society of Leipsic (1863); 1 native preacher, 282 communicants, 81 scholars. Moukdeii, the capital of Shing-King, Manchuria, (called Shing-Yangby the Chinese), is situated on the river Shin, a tributary of the Liaou. It has a wall around it, pierced by twelve gates, and is a city of some grandeur. Broad streets, well laid out, and numerous shops for native and foreign goods, add to its commercial importance. It is distant 120 miles from the treaty port of Newchwang. The popu lation is estimated at 200,000, and Koreans, Tartars, Manchus, as well as a large number of Chinese, give variety to the streets. Several Korean scholars helped Mr. Ross in the transla tion of the New Testament, which was made here. Mission station of the United Presby terian Church of Scotland (1876); 3 missionaries and wives, 15 native helpers, 4 out-stations, 3 churches, 500 members, 257 communicants, 4 schools, 57 scholars. Moulniein (Maulmain), a city of Burmah, at the mouth of the Salwiu River. Population, 53,107, chiefly Buddhists, Hindus, and Mos lems. Mission station of the American Baptist Missionary Union. It has been and is one of the most important stations of that Society. The work is carried on in three departments Bur- man, Karen, and Telugu and Tamil. There are 3 missionaries and wives, 9 female missionaries, MOULMEIN 150 MULLENS, JOSEPH 1 physician, 15 out-stations, 17 churches (15 self- supporting), 10 ordained, 2:3 unonlained preach ers, 1,757 church-members, 1,070 scholars (see article American Baptist Missionary Union). S. P. G. ; 1 missionary, 54 communicants, 230 scholars. Mount Olive, town in Monrovia, Liberia, West Coast of Africa, on or near the Junk River, north of Fish Town. Mission circuit of Methodist Episcopal Church (North); 2 mis sionaries, 8 native helpers, 80 church-members. Mount Scott, town in Maryland, Liberia, West Coast of Africa, near Cape Pal mas. Mis sion circuit of Methodist Episcopal Church (North); 59 native helpers, 3 out-stations, 339 chu rch- members. Mount Tabor, a town in Barbadoes, West Indies, 10 miles from Bridgetown, on an ele vated plateau 900 feet high, thus commanding an extensive and beautiful view over the sur rounding country. Mission station of the Mo ravians (1825); 1 native missionary and wife. The site for this station was granted by the pious proprietor, Edmund Haynes, Esq., who also gave liberally towards erecting the mission buildings. Mozambique. 1. A part of the east coast of Africa, between Cape Delgado and Delagoa Bay, nominally subject to Portugal. It contains 80,000 square miles, with a population of 600,- 000. It is administered by a governor-general and 9 district governors. Along the coasts are large tracts of fertile lands; but between Delagoa Bay and Cape Corrieutes, and from Mozambique to Cape Delgado, the shores are steep and lofty. Ornamental woods, ivory, gold, and copper are the principal products. The climate is good in the highlands, but the coast is full of fever and malaria. From No vember to March is the rainy season, and the heat of summer is intense. The Arab traders visited the coast long before the first visit of the Portuguese in 1498, and carried on a brisk slave- trade, which was not entirely suppressed, even after Portuguese power was enforced, until 1857 and after. 2. The capital, on a small coral island in latitude 15 : 2 south, was the original fortress of the Portuguese. It has three strong forts. The population consists largely of slaves and Arabs, with a few Christians and Hindustanis. Since the abolition of the slave-trade its export trade, principally with India, is of little importance. Education and religion are under the control of the Roman Catholics, and are at a very low ebb. Mpliome, a town in North Transvaal, Af rica, south of Limpopo River. Mission station Berlin Evangelical Lutheran Society (1878); 2 missionaries, 20 native helpers, 12 out-stations, 604 church-members, 205 scholars. Mpoiigwe or Poii^ua Version. The Mpongwe belongs to the Bantu family of Afri can languages, and is vernacular in the region of the Gaboon River. The Gospel of Matthew, as translated by the Rev. W. Walker, was printed by the American Bible Society at Ga boon in 1850. The Gospel of John translated by Rev. A. Bushnell, and revised by N. J. L. Wilson, was printed in New York. Proverbs, Genesis, Exodus, and the Acts, translated by Mr. Walker, were printed in New York under the translator s supervision. Paul s Epistles ap peared at New York in 1867. A third edition of the Gospels the Kpistlesof Paul, Ecclesiastes, Song of Songs, the Minor Prophets, and Isaiah i-xxix., appeared in 1879 from the press of the American Bible Society, which also published the entire Bible in two volumes. (Specimen verse. John 3 : 16.) Kande AnyambiS arandi ntye viola nli nta- ndinli me" avenliS Orjwanli ye" wikika, inle" om edu o bekelie avere, ndo e be doanla nl effie nla zakanlakft. Mpwapwa, town in Eastern Central Af rica, inland west of Zanzibar, south of Mam- boia, the starting-point of Stanley on his first expedition. Mission station C. M. S.; 2 mis sionaries, 1 missionary s wife, 1 out-station, 1 school, 51 scholars. A printing establishment is issuing the first books in Kigogo. Mudalur (Moodaloor), town in India, in the Tuticorin district, Madras. Mission station of the S. P. G (1835); 1 missionary, 22 native helpers, 2.745 church-members. Mudeii, a town in North Natal, South Af rica, northeast of Emakabeleui, and northwest of Hermanusburg. Mission station of the Her- manusburg Missionary Society. Miilileiil>erj?,town in Liberia, West Africa, on the St. Paul River, 20 miles northeast of Monrovia. Climate tropical. Religions, fetich- ism, devil-worship. Natives very low. de graded. Mission station Evangelical Lutheran General Synod (1860); 2 missionaries and wives, 6 other missionaries, 7 native workers, 2 churches, 175 members, 70 communicants, 2 schools, 100 scholars. Miikimvika, town in West Africa, south west of Underbill, at the mouth of the Congo. Mission station of the Baptist General Associa tion of the Western States and Territories (U. S. A.), worked under the general direction of the American Baptist Missionary Union; 2 mis sionaries and a flourishing Sunday-school. >lulki. town in South Kauara, Madras, British India, on an inlet of the sea, 19 miles north of Mangalore. Mission station Basle Mis sionary Society; 2 missionaries and wives, 28 native helpers, 329 church-members, 7 schools, 460 scholars. Mullens, Joseph, b. London, England, 1820; entered Coward College 1837; graduated 1841 at the London University; ordained 1843, and embarked the same year for Calcutta as a missionary of the London Missionary Society. In 1858 he visited England, and returning to India remained till 1865, when, after visiting the missions in India and Ceylon, he sailed for England to be assistant secretary with Dr. Tid- man. On Dr. Tidmau s death he became sole foreign secretary. In 1870 he visited the United States as delegate of the London So ciety to the American Board. In 1873 and 1874 he visited Madagascar in the interest of the missionary work. Mr. Arthington of Leeds having made a liberal donation in 1875 for a new mission on Lake Tanganyika in Central Africa, Dr. Mullens accompanied several mis sionaries to assist in the organization of the mission. Starting from Zanzibar for the in terior, he reached Mwapwa, where from ex- MULLENS, JOSEPH 151 MUSIC AND MISSIONS posure and fatigue he died of peritonitis July 10th. There his remains were buried. He was a man of great earnestness, and an eloquent speaker. The degree of doctor of divinity was conferred upon him iu 1851 by Williams Col lege, Mass., and in 1868 by the University of Edinburgh. He published " Twelve Months in Madagascar," "A Brief Review of Ten Years Missionary Labor in India between 1852 and 1863," " London and Calcutta compared in their Heathenism," " Privileges and Prospects." Tliillan. 1. City in Punjab, India, 193 miles southwest of Lahore, with which it is con nected by railway. One of the oldest cities of In dia, having some very interesting ruins, also many modern buildings of note. A very impor tant commercial centre. Population, city and .suburbs. 57,471, Moslems, Hindus, Sikhs, Jains, etc. Mission station C. M. S. (1856); 1 mission ary and wife, 1 native pastor, 24 communicants, 2 schools, 450 scholars, (with Bahawalpur.) 2. (Mooltau), town in Mussoorie district. Ben gal, India. Mission station Methodist Epis copal Church (North); 1 missionary, 20 church- members. Muiidakayain, a town in Travancore, Madras, India. Mission district of the C. M. S. ; 4 Pukka churches, 19 preaching places, 497 communicants. Munger, Sciidol B., b. Fair Haven, Ver mont, U. S. A., October 5th, 1802; graduated at Middlebury College 1828, and Andover Theological Seminary 1833; was for a time agent of the A. B. C. F. M. iu Vermont; ordained 1834; sailed May 21st the same year as a mission ary of the same Society for Bombay. He was first stationed at Bombay, but in 1837 removed to Jalna. In 1842 he returned to the United States for his wife s health; re-embarked Jan uary 3d, 1846. Mrs. Munger died on the pas sage, and was buried in the Indian Ocean. Mr. Munger was then stationed for a time at Ah- maduagar, then for some years at Bhingar, and in 1855 removed to Satara, where he re mained till 1866, when the wants of Bombay required his return to that, his first field in In dia. He made before this two other visits to the United States, in 1853 and 1860. Mr. Munger was an able preacher, and con tinued to preach to the last. He held meetings but a few weeks previous to his illness at his own house Sabbath evenings for a few families that found it difficult to attend upon regular services. A few days before his death, when his strength allowed him to speak but one or two minutes, he was at the preaching place in. front of the American mission house. The meeting of the mission, July 21st, was held at Bombay to secure the benefit of his counsels and prayers, and he was to have preached the sermon; but on the first day of the session he was partly paralyzed and not able to speak, and did not speak afterwards except once, when he was heard to say, "None but Christ." He died July 23d, 1868, and native Christians bore his body to the Scotch Cemetery at Bombay. A biographical notice in "Bombay Guardian" soon after his death, says: ",WhiIe Mr. Munger was in Jalna and Ahmadnagar he spent much time in itineracies, traversing on horseback the whole region of country from Sholapoor to Nagpoor, and preaching in every village on the route. He delighted in the work of an evan- fuiist. He had an admirable command of the larathi language, great facility, earnestness, and power in preaching, and a powerful voice. Men heard him gladly." In preaching to Europeans, an officer to whom the message had been blessed, desired, as a thank-offering to the Lord, to place in the hands of the Board a large sum of money for establishing a new mis sion at Nagooor. The .Board then not being able to avail itself of the offer, it was subse quently made to the Committee of the Free Church of Scotland s Mission, and they estab lished the Nagpoor Mission. Mr. Munger had an extensive acquaintance with Marathi litera ture. He published several valuable books and tracts in the vernacular, and left others in manuscript. Muiigeli, town in Chattisgarh, Central Provinces, India, on the banks of the Shirouath River, 200 miles northeast of Nagpur. Cli mate hot, dry. Religion, Hindu; Kabir, Perathi, Satwami sects. Languages, Hindu, Chatdsgarhi. Natives poor, miserable, dwelling in huts of mud and grass. Mission station Foreign Chris tian Missionary Society (1888), worked from Bisrampui ; 2 missionaries and wives, 1 native preacher, 1 church, 6 members, 1 school, 15 scholars. Muiikcu-liaiig, town in South China, province of Kwangtung, near Swatow. Mis sion station American Baptist Missionary Union; 1 missionary and wife, 1 other lady, 2 ordained, 2 unordained preachers, 40 church- members. M nelson, Samuel, b. New Sharon, Maine, U. S. A. , March 23d, 1804 ; graduated at Bowdoin. College 1829, Andover Theological Seminary 1832; ordained October 10th; sailed June 10th, 1833, as a missionary of the A. B. C. F. M. with Rev. Henry Lyman, under instructions to explore the Indian Archipelago, especially Java, Sumatra, Borneo, Celebes, the Moluccas, and the neighboring islands, and reached Batavia September 30th. In April, 1834, they embarked for Pedang, on the island of Sumatra, and thence sailed for the Battas group of 122 islands. War raging in the interior, they were attacked by the Battas, and both fell, Mr. Lyman being shot, and Mr. Munson pierced with a spear. For an. account of their expedition and death, see the article on Mr. Lymau. Murray Island, an island in the Gulf of Papua, south of New Guinea, east of York Island. Mission station of the London Missionary Society; 3 missionaries, 2 mission aries wives, 18 native pastors, 256 church-mem bers, 1,148 catechumens, and a seminary with 93 scholars. It is the chief seat of the mission. in the western districts. Murray Island Version. The Murray Island belongs to the Melanesian languages, and is used in Torres Straits, New Guinea. A translation of the Gospels of Mark and John, translated by the Revs. McFarlane and H. Scott, was published in 1865 by the Sydney Auxiliary, under the care of the Rev. J. P. Sunderland. Mu*ie and Missions. Missions touch music at two points: 1. The missionary as an intelligent man studies the poetry and songs of the people among whom he labors. Those in vestigations are carried on during the earlier MUSIC AND MISSIONS 152 MUSIC AND MISSIONS period of a mission, and contrary to what some might expect, among savage races, as well as in more civilized communities. 2. After a mis sion has become successful the newly formed churches must be helped in their worship, especially in the department of Praise, and this we shall see sometimes demands a very deep and thorough knowledge of the foundation principles of music. DAKOTA Mr sic. Rev. A. L. Riggs ("Gospel among the Dakotas," pp. 450-484) gives a very interesting resume of Dakota music, with speci mens of songs of love and war, songs of sacred mysteries, and social songs. They are ex tremely simple, and abound with the repetitions so natural to untutored minds. A widow s lament expresses the deepest heartweariness and despair. Their music is also very simple. It consists of melody alone, with rude accompaniment, mainly for marking time. The men sing, while the women sound one single falsetto note ai, ai, ai, keeping time with drums. They do not appreciate harmony. The minor key is their favorite, though the major key occurs in their war songs Their instruments are the drum, rattle, and pipe. The drum is more than a foot in diameter, and from three to ten inches deep. The rattle is made of segments of deer hoops tied to a tapering rod of wood. The conjuror xises a gourd shell with a few pebbles inside. The usual pipe is a sumac flageolet, nineteen inches long, with a diameter of five eighths of an inch. A peculiar partition forms the whistle. Six notes are burnt on the upper side, and a brass thimble forms the mouth piece. The pitch is A Prime, changed to G Prime by a seventh hole. Sometimes the pipe is made of the long wing or thigh bone of a crane or swan. Dakota music is rude, but its power is measured by the adaptation of its wild melody to savage life in the wilderness, where in the misty moonlight the night air bears the plaintive sounds, with the hollow bass of the drum-beat, along the waste, full of possible war- whoops, and where each bush may hide an enemy. CHINESE Music. Dr. S. Wells Williams ("The Middle Kingdom," new edition, vol. ii. 94-104) gives a gniphic description of Chinese music and musical instruments. However small their attainments in both theory and practice, no nation gives to music a higher place. Confucius taught that it was essential to good government, harmonizing the different ranks in society, and causing them all to move on in unison. The Chinese have sought to develop instrumental rather than vocal music. The names of the notes, ascending regularly from the first line of the staff to the third space above it, are as follows: first line, ho; first space, sz ; then i, chang, die, kung,fan, liu, wu; first space above, i; then chang, che, kung, fan, the last being on the third space above. The real tone cannot be represented by our staff. The second octave is denoted by affixing the sign jin, a man, to the simple notes. No chromatic scale exists at least no instrument is made to express flat and sharp notes. There are two kinds of music in China the northern and the southern. The octave in the former seems to have had only six notes, while the eight-tone scale prevails in more cultivated circles. Music is written for only a few in struments, and the notation good for one is useless for another, because marks meaning to push, fillip, hook, etc., are added to denote the mode of playing; indeed, the combinations are so complicated that the Chinese usually play by ear. All music is in common time; no triple measures are used. Of harmony and counterpoint they know nothing. Marks to regulate the expression are unknown, nor are tunes set to any key. No description can do justice to their vocal music, and few can imitate it. Some notes seem to issue from the larynx and nose; tongue, teeth, and lips having little to do with them. Singing is usually in a falsetto key, some where between a squeal and a scream, and yet it is plaintive and soft, and not without a certain sweetness. Chinese musical literature is voluminous. A work on beating the drum dates from A.D. 860, and contains a list of 129 symphonies. Among 12 instruments described in the chrestomathy are 17 drums of various sizes, then gongs, cymbals, tambourines, musical vases in considerable variety. Stringed instruments are not so nu merous. They have nothing that resembles the lyre. The kin or scholar s lute is deemed the finest. "Easy Lessons * for this lute is a work in two volumes, explains 109 terms, and has 29 pictures of the position of the hand in playing. The instrument itself is ancient, and is named kin, "to prohibit," because it restrains evil pas sions. It is a board, four feet long and eighteen inches wide, convex above and flat below, where two holes open into hollows. Seven strings of silk pass over a bridge through the board at the wide end, and are fastened by nuts beneath. They are fastened to two pegs at the smaller end. The sounding-board is divided by thirteen studs, so placed that the strings are divided into halves, thirds, quarters, fifths, sixths, and eighths, but no sevenths. The seven strings enclose the compass of a ninth, or two fifths, the middle one being treated like A on the violin, and the outer ones tuned one fifth from that. The in terval is treated like our octave in the violin, for the compass of the kin is made up of fifths. Each of the outer strings is tuned a fourth from the alternate string within the system, so that there is a major tone, and interval tone less than a minor third, and a major tone in the fifth. The Chinese leave the interval entire and skip the half-tone, while we divide it into two un equal parts; so the mood of the music of the kin is different from our instruments, and for that reason none of them can do justice to Chinese airs. There are other instruments like the kin, one with 30 and another with 13 strings. Some resemble the guitar, lute, and spinet, with strings of silk or wire, but never of catgut. The pipa, a balloon-shaped guitar, has four strings, is three feet long, with twelve frets to guide the player. The strings are tuned to the intervals of a fourth, a major tone, and a fourth, so that the outer strings are octaves to each other. The nan Jiien or three-stringed guitar resembles a rebeck in shape, but the head and neck is three feet in length. The strings are tuned as fourths to each other, and their sound is low and dull. The yueh kin, or full-moon guitar, has four strings in pairs that are tmisons with each other, with an interval of a fifth be tween the pairs. It is struck briskly, and used for lively tunes. The two-stringed fiddle is merely a bamboo split stuck into a bamboo cylinder, with two MUSIC AND MISSIONS 153 MUSIC AND MISSIONS strings fastened on pegs at one end of the stick and passing over a bridge on the cylinder to the other end. They are tuned at intervals of a fifth. As the bow passes between the two strings, much care is needed in playing not to scrape the wrong string. The harsh grating of this wretched machine is very popular among the natives. The ti kin ( crowing lute) has a cocoa-nut shell for its body, and is even more dissonant than the last. The yang kin is an embryo piano, consisting of brass wires of dif ferent lengths, tuned at proper intervals, and fastened on a sounding-board. The sounds are very attenuated. The sang, in like manner, is an embryo organ, a cone-shaped box, with a mouthpiece to blow in, and thirteen reeds of different lengths, inserted in the top, the valves of some opening upwards and others downwards. -They are provided with holes also that may be opened or closed by the player. It is very ancient. Some think it the organ invented by Jubal (Gen. 4 : 21). The Chinese think it more curious than useful. Their wind instruments are numerous. The hwang tih (flute) is twice the length of our pipe, made of bamboo, and pierced with ten holes. The two near the end are not used. The mouth hole is one third of the way from the top. The &hu tih (clarionet) takes the lead in musical per formances. It has seven holes, but no keys. Its tones are shrill and deafening, and therefore popular. A street musician fits a flageolet, or small clarionet, to his nose, slings a small drum under one shoulder, hangs a frame of four cym bals on his breast, and with a couple of monkeys sallies forth, a peripatetic choir and orchestra. The stem of the horn is retractible, like a trombone. There are other varieties, however. The lo (gong) is the standing type of Chinese music. A crashing harangue of rapid blows on this, with a rattling accompaniment of drums, and a crackling symphony of shrillness from clarionet and cymbal, is their beau ideal of music. They have heard good Portuguese music for ages, but have never adopted either an instrument or a tune. A Chinese baud makes the European think of Hogarth s "Enraged Musician." Each per former seems to have his own time, and bent on drowning the noise of all the rest; yet they keep good time, only no two of them are tuned on the same key. (See G. T. Lay in " Chinese Repository," vol. viii. 30-54; Doolittle s " Social Life of the Chinese," ii. 216; " Memoires con- cernant les Chiuois," tomes i., iii., vi., etc.; " Barrow s Travels," 313-323; " Chinese Chres- tomathy," 356-365.) ARAB Music. Dr. Eli Smith of Beirut found that hymns composed in Arabic measures could seldom be sung in our tunes, and our musicians were puzzled by the intervals in Arab music. On the other hand, Arabs could not repeat our scale. A treatise on Arab music by Michael Mishakah of Damascus explained the difficulty; and from that, with Kosegarten s edi tion of Ispahauy s " Book of Odes," and Faraby 011 "Ancient Arab Music," Dr. Smith wrote a valuable paper which was published in the "Journal of the American Oriental Society" (i. 171-210), with notes by Prof E. C. Salis bury. He says that sounds are naturally divided into groups of seven, rising one above the other, ach the response to the one below, and the base of the one above. The group is called an octave, diwan, and the octaves are composed of tones, burj, pi. buruj. The first is called yegdh, then osheiran, arak, rest, dugdh, sigdh, and jeJtdrgiih, This is the first octave. The second is nawa, huseiny, auj, mdhiir, muhaiyar, buzre/c, and ma- hurdn. The last is the response to jehdrgdh. The first of the third octave is remel tuty, the response to nawa. The next octave is the re sponse to the response of nawa, and so on ad iufinitum. So in the first series below yegdh they say the base to jehdrgdh, to sigdh, and so through the list, then the base to the base of jehdrgdh, etc. The intervals between these notes are unequal. They are divided into two classes, one containing four quarters, and the other three. The former are from yegdh to osheiran, from rest to dugdh, and from jehdrgdh to nawa. The latter from osheiran to arak, from arak to rest, from dugdh to sigdh, and from sigdh to jehdrgdh. The first class then has three inter vals with twelve quarters, and the second four intervals with twelve quarters. The modern Greeks divide the intervals into seconds, and make three classes. One class, corresponding to the first of the Arabs, divides the interval into twelve seconds; the second class divides it into nine seconds, and is from dugdh to sigdh, and from huseiny to auj. The third class, from sigdh to jehdrgdh, and from auj to mahur, has seven seconds to the interval. So their octave contains seven intervals, and sixty-eight seconds. The Arab and Greek scales coincide only at four out of the sixty-eight seconds. This is the substance of only four of the thirty pages of the paper. Chapter II describes Arab melodies now in use, and Chapter III is devoted to musical rhythm, and Chapter IV to musical instruments, describing stringed instru ments like el ud (literally the wood, whence our word "lute"), the Arab guitar, Ihe kemenjeh, or Arab fiddle, with a cocoanut shell for its body, like the Chinese ti kin; the tambur, a kind of mandolin, and the kanun, correspond ing to the yang kin of the Chinese orchestra, only, it would seem, a better instrument. Then of wind instruments, the nay or flute, kerift, mizmar, sunndy, urghan (organ, see Chinese sang), tmdjenah. For a full descrip tion of Arab musical instruments with illus trations, see Lane s "Modern Egyptians," vol. 2, in small edition, pp. 66-82. INDIA. In India music was formerly much more scientific than at present. There idolatry has degraded music, and the martial music of the country has changed with its government. Its religion now has little to do with music, ex cept in connection with the dancing girls of the temples. Operas are unknown, and theatrical music is of a low order. Marriages furnish the chief occasions for musical display. There are many kinds of musical instruments, as drums, trumpets, horns, cymbals, hautboys, and violins, but the performers have little [skill and less taste. The wedding orchestra varies from six to twenty performers. Singing is an accom plishment of women of doubtful morality, who are much employed for this purpose by the wealthy. Christianity is changing all this, not gener ally, it is true, but gradually and permanently, for the native convert must give vent to his new joy in songs of praise, and they do this not only in the church, but also in their families and when alone. Even before conversion, music does much to prepare the way. MUSIC AND MISSIONS 154 MUSIC AND MISSIONS Miss Mary Leitch in visiting the schools in Ceylon used to take her little organ with her, as it could easily be carried by coolies, and sing translations of our best English hymns, in the soft Tamil tongue. One day she asked a teacher whether he taught English. "Why should we teach it? Sanskrit is the primitive language." " Are there not valuable books in English ?" " English books are not true. The most valuable are in Tamil. The works of the greatest scholars are in Sanskrit." "But the most valuable books in science are in English." What do we care for science? Our religious books are in Sanskrit." Meantime the coolies had brought in the organ, which soon became the centre of eager curiosity, and when she sang with the organ in Tamil, " There s a laud that is fairer than day," she had the hearts of the children at least, who pressed up close to the singer in thefulnessof their enjoyment. ("Life and Light," 1881, p. 822.) A favorite and most successful mode of intro ducing the gospel in western India is the kirt- tan, i.e. solo singing by native evangelists with orchestral accompaniment. In September, 1880, Rev. Mr. Bruce of Satara visited Wai with his kirttan choir. The people crowded to hear, especially as the leader had been a Mos lem. Hundreds stood outside of the building in the rain, and listened for the first *time to the way of salvation through a Redeemer. The whole city was moved, and Christ was the great topic of conversation for many days. ("Mis sionary Herald," 1880, pp. 521, 526.) Rev. H. Ballantine, called the Dr. Watts of the Marathi Mission, prepared a hymnal for the churches, and another for the children, which met with great acceptance among the people. Rev. E. Webb was an enthusiast in his re searches into the laws of Tamil poetry. It is extremely elaborate in its rhythmical construc tion. The whole Ramanayam is rendered into rhyme and sung throughout the country. Our tunes do not suit Tamil taste, nor are our metres adapted to the language. In 1853 he published a Tamil hymn-book, containing hymns in our metre, children s hymns, and chants with music, but the largest part of the volume was made up of hymns in native metres. Many copies were taken at once by the English missions in Tanjore and Tinnevelly, and sing ing was introduced in congregations of the American missions in places where it had been unknown before. An edition of 2,000 copies was soon exhausted, and a new one was issued in 1858. Though the people hear listlessly the most important truth in prose, they give eager atten tion to the same truth when versified and sung. In October, 1860, Mr. Webb gave an account of Tamil versification to the American Oriental Society, defining the two kinds of syllables, then the feet and the stanzas in which they were combined. Though the natives could see no measure in our verses, or melody in our music, yet hymns written in their own metres, and set to their own melodies, were extremely popular. He read some of them in Tamil with elaborate rhyme assonance and alliteration. He described also the music of the Hindus, known all over India under the same Sanskrit titles, and indi cated its relation to our own scale. (" Journal of the American Oriental Society," vol. 271, and "Missionary Herald," 1854, p. 150; 1858, p. 59.) Rev. G. T. Washburn carried on the work thus begun by Mr. Webb. In 1863 he published two volumes of Tamil lyrics. They were hymns by natives in native metres. Ancient India excelled Greece in her cultivation of music; and though no new tunes have ap peared for centuries, those of the best periods still exist, and for these the hymns were com posed. Rev. W. W. Howland prepared the tunes for the Tamil hymn-book of Dr. Spauld- ing. ("Missionary Herald," 1870, p. 130.) OTHEU LANDS. Though in other missions there may not have been the same zeal for native music, yet in them all, as soon as men receive " the light of the knowledge of the glory of God in the face of Jesus Christ," they feel impelled to praise the name of the Lord, and missionaries are glad to assist the effort to praise as soon as the spirit of praise appears. It is interesting to look over the record of missions in this line. In Turkey, though at that time the} had few hymns ready for use, yet they could not wait to prepare more, but in 1850 issued an Armenian hymn-book of only 55 pages. This was followed in 1853 by one in Armeno-Turkish, i.e. Turkish in Ar menian letters, of 112 pages, and the next year saw an Armenian " Hymn and Tune Book" of 300 pages, so rapidly grew their hymnology. That same year (1854) the Greek hymn-book appeared, of 100 pages, though 16 pages of hymns had been printed as early as 1833. All these were 16mo, but in 1855 fippeared a work on church music, in Armenian, of 44 pages 8vo. Then in the same language a hymn and tune book for children was published in 1860, 40 pages 8vo. This was followed by 24 8vo pages of additional hymns and music in 1863. It seemed as though good men kept on com posing hymns, and, as fast as they did so, the churches could not wait, but had them printed for use at once. Next year (1864) appeared a hymn-book of 104 16mo pages in Arabo-Turk- ish, i.e. Turkish in Arabic type. The following year four hymns were printed on one 8vo sheet, and in 1866 a supplement to the Armeno- Turkish hymn-book, of 88 pages 16mo, made its appearance. Next came an Armenian Sunday-school hymn-book of 134 16mo pages, followed next year by a Sunday-school hymn and tune book in the same language of 12 8vo pages. The year 1869 saw a volume of Arme nian hymns and prayers of 192 pages 16mo. The same year welcomed a Greco-Turkish hymn- book of 264 16mo pages, and a second edi tion came out ten years later. In 1869 the Armenian hymn-boo k had grown to 426 pages, and four years later afresh edition contained 430 pages. This was followed by a supplement of 56 8vo pages to the Armenian hymn and tune book in 1877, and as though that was not enough, an appendix of 16 pages more was issued the same year. Such a list of publi cations indicates an abounding spiritual life that makes what would otherwise be the driest of statistics an occasion of great joy to all who love the prosperity of Zion. In Bulgarian, three pages of hymns and tunes were primed in 1861, the year following a hymn-book of 24 12mo pages, and in ls<>.~) a hymn and tune book of 64 Svo pages. The hymn-book in 1872 had grown to l.">4 Himo pages. In Syria, while the mission was still under the care of the American Board, , ()() pages of versified Psalms were printed about 1868. The same year gave 200 pages of children s hymns to the Sunday- schools, and before the mission passed into the MUSIC AND MISSIONS 155 MYNPURI hands of the Presbyterians a hymn-book ap peared first of 300 pages, and after that of 500. About 1874 a hymn and tune book was print . ed, containing an introduction teaching how to read our musical notation. This was after wards printed separately, 30 pages 8vo. In 1882 the Psalms in verse were printed for the use of the United and Reformed Missions, hymns alone, 400 I8mo pages; with tunes, 500 12mo pages; and with tonic Sol Fa notation, 600 12mo pages. In 1885 a new 8vo hymn and tune book, containing 327 hymns and 280 tunes, was prepared by Rev. Samuel Jessup and Rev. George Ford, and a second edition was called for in 1889. A hymn-book with out tunes appeared in 1885, of 418 pages 18rno. This advanced to a second edition in 1887, and a third in 1889, showing a very encouraging -demand for such a work. In the Persian Mission the hymn-books have gone through several editions. The last, issued in 1886, has about 300 hymns, mostly transla tions, but adapted to the expression of Chris tian feeling in Persia, and also to the wants of the young in their Oriental homes. Music has been taught by the missionaries. The popular tunes are those used in congrega tions in the United States. The chants of the Ancient Sj riac are used in religious worship, and are very popular. The words, of course, are in the vernacular, and so the congregation can join in the responses. They are used espe cially in chanting the Psalms, and also some other portions of the Scripture, such as are found in books for responsive reading at home. The writer has material for similar statements concerning other missions, but these may suffice to show how in our day those words of the Psalmist were fulfilled (Ps. 67:3): "Let the peoples praise Thee, O God. Let all the peoples praise Thee." And again (Ps. 145: 10- 13): " All Thy works shall give thanks unto Thee, O Lord, and Thy saints shall bless Thee. They shall speak of the glory of Thy kingdom, and talk of Thy power. To make known to the sons of man His mighty acts, and the glory of the majesty of His kingdom. Thy kingdom is an everlasting kingdom, and Thy dominion en- dureth throughout all generations." Muskoki, or Cree Version. The Mus- koki belongs to the languages of America, and is spoken by the Indians in the United States. They were provided by the American Bible Society with several parts of the New Testa ment, Matthew, John, the Epistles of John, of James, to Titus and Philemon, which were published since 1867. In 1879 the same Bible Society published at New York the Acts of the Apostles, translated by Mrs. E. "W. Robertson, and in 1885 the Epistle to the Hebrews. In 1886 the New Testament was completed by Mrs. Robertson, who also revised the version of Matthew which had been in use since 1867. (Specimen verse. John 3 : 16.) Hesaketvmese ekvnv vnokece mahet omekv, Eppuce hvmkuse heckuecvte emvtes, mvn estimvt oh vkvsamat estemerkekot, momis hesaketv yuksvsekon ocvren. Musooree, a town and sanitarium of Dehra-Dun district, Northwest Provinces, Ben gal, India, 7,433 feet above the sea, on a Himalayan peak, among beautiful and varied scenery. Population fluctuates with the season of the year, the maximum reached being 7,652; Hindus, Moslems, Christians, and Jews. Mission station of Methodist Episcopal Church (North); including Rajpore, 2 mission aries and wives, 7 native helpers, 2 out-stations, 2 churches, 21 church-members, 2 girls schools, 28 scholars, 5 Sunday-schools, 100 scholars. Musquiz, Mexico; two towns in the State of Coahuila, near Saltillo. Mission station of the Southern Baptist Convention; 1 missionary and wife. Methodist Episcopal Church (South); 1 native pastor. Muttra (Mattra), town in the Rohilkund district, Northwest Provinces, India, between Agra and Aligarh, east of Alw y ar. Mission station of the C. M. S. ; 14 native agents, 28 church-members, 1 school, 8 scholars. Metho dist Episcopal Church (North); 1 missionary and wife, 534 native helpers, 15 church-mem bers, 12 schools, 300 scholars. Mutwal, Southeast Ceylon, very near Colombo. Mission station of the S. P. G. ; 1 missionary, 1 church, 77 church-members, 3 chapels, 9 native helpers, 3 schools, 162 scholars. Mutyalapad, town in Madras, South India, near Secuuderabad. Mission station of the S. P. G.; 1 missionary, 35 native helpers, 727 communicants. MuzaflFariiagur, town of Muzaffarnagur district, Northwest Provinces, Bengal, India; station on the Siud, Punjab and Delhi Railroad. Population (1881), 15.080, Hindus, Mohamme dans, Jains, and a few Christians. Climate for merly very unhealthy and malarious, but lately, owing to modern sanitary improvements, it has been made much more salubrious. Station of the Bengal Mission, Methodist Episcopal Church (North); 1 foreign missionary, 1 mis sionary s wife, 2 out-stations with 10 adherents, 1 organized church, 6 communicants, 2 preach ing-places with an average attendance for each of 65, 1 ordained preacher, 2 unordaiued, 1 Sabbath-school, 50 scholars, 1 female school, 20 scholars, 3 teachers. MuzaflTarpiir, or MuziifTerpoor, a town in Bengal, India, 35 miles north-north east of Patna. Population, 38,223. It is well built and clean, with good schools, temples, court-houses, and other public buildings. Has a large trade. Mission station of the Gossner Missionary Society and of the Methodist Epis copal Church (North). ii,