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J. D. FALCONBRIDGE, ESQUIRE, K.C. 



Christian Missions 

and 
Social Progress 




REPRESENTATIVE MISSIONARIES WHO HAVE SERVED BOTH CHURCH 
AND STATE. 



Christian Missions 

and 

Social Progress 

A Sociological Study of Foreign Missions 

By the 

Rev. James S. Dennis, D. D. 

Students Lecturer on Missions, Princeton, 1893 and 18965 Author of 

"Foreign Missions Aft era Century" j Member of the American 

Presbyterian Mission, Beirut, Syria 



" God works in all things, all obey 
His first propulsion from the night ; 
Wake thou and watch ! the world is gray 
With morning light." 

" Aid the dawning, tongue and pen ; 
Aid it, hopes of honest men j 
Aid it paper, aid it type j 
Aid it, for the hour is ripe. 

In Three Volumes 
VOL. III. 




NEW YORK CHICAGO TORONTO 

Fleming H. Revell Company 



M DCCCC VI 



Copyright, 1906, by 
FLEMING H. REVELL COMPANY 



TYPOGRAPHY BY THE DE VINNE PRESS 



PREFACE 



THE present volume the third of the series, which includes also the 
statistical supplement, "Centennial Survey of Foreign Missions" 
completes a work the norm of which originally consisted of six lec 
tures of an hour each. The first four lectures, rewritten and much 
amplified, were included in Volume First, while lecture fifth extends 
for about one hundred pages into the Second Volume. The sixth 
lecture begins on page 100 of Volume Second, and occupies the re 
mainder of that, and the whole of the final volume, now issued. The 
form in which the matter was first used as lectures will serve to 
explain why the author has been led to retain it here, in spite of its 
cumbersomeness and unsuitability in so extended a treatise. The 
subjects dealt with in the lengthy concluding lecture were hardly 
more than briefly stated in outline at the time of delivery, but upon 
subsequent study and research they were found to be so suggestive 
and varied in their scope, and so important and serviceable as a 
demonstration of the main argument of the book, that detailed and 
extended treatment seemed not only allowable but essential, in the 
interest of a thorough and comprehensive study of important aspects 
of the theme. 

If any reader is inclined to think that the author has trespassed 
upon his patience, or given undue attention to detail upon a sub 
ject which it is desired to commend to popular attention, it would 
be well for him to recall that very large and significant claims on 
behalf of missions have been advanced in the previous lectures which 
ought to be made good by ample and sufficing evidence. It has 
been asserted, for example, that missions are a forceful dynamic 
power in social progress, a molding influence upon national life, and 
a factor of importance in commercial expansion, as well as a stimulus 
to the religious reformation not only of individual lives but of society 
as a whole, through many and varied channels of influence. 

The author has felt bound to substantiate such explicit statements 
by authentic facts and tangible evidence of sufficient weight and his- 



PREFACE 



toric import to justify his assertions. He has, therefore, ventured 
to invite his readers, especially the serious and thoughtful students of 
missions, to a close inspection of an immense field of research, where 
this mighty instrument of social transformation is discoverable, work 
ing out, in so many and interesting ways, its beneficent function. 
This is an age of specialization in all departments of learning, and 
there seems to be no good reason why those who are interested in 
the theme should not look this subject of missions through and 
through, to discover, if possible, the full scope and suggestive sig 
nificance to the world of these Christianizing agencies, or at least to 
take a patient survey of those powerful constructive forces which are 
effectively, though quietly, working through them for the universal 
uplift of the human race. 

The book is not a history of missions, though historical facts are 
abundantly marshalled in support of the manifold aspects of the argu 
ment. The topical form of the treatment has given a somewhat 
encyclopedic variety to the contents, while it has justified here and 
there a repetition of facts to illustrate different phases of the out 
come of mission influence, since certain personalities or incidents 
have served equally well as evidence in differentiated lines of social 
helpfulness. A temperance reformer like Khama, for example, may 
command attention as an excellent specimen of a Christian ruler, a 
friend of education, a foe to polygamy, and also furnish an example of 
other commendable virtues as exhibited in private life and in the service 
of the State. The same may be said now and then of certain historic 
incidents, or important facts, which may be interpreted as of varied 
significance when regarded from different points of view. This will 
explain the introduction of what might occasionally seem to be repe- 
titional subject-matter. The author has had in mind the probable use 
of the book by students, who might turn to it to investigate some 
special phase of mission influence, or some distinct theme, topically 
treated therein, and he has, therefore, aimed at a reasonable fullness 
of exposition, and a grouping together of the illustrative evidence 
bearing upon each topic as it occurs. It should not be forgotten, 
moreover, that one specialty of the book is an attempt to give a 
world-wide summary of facts relating to the subjects under consider 
ation, while it has usually been the case, when surveys of this kind 
have been presented, that they have been limited in their range to a 
denominational outlook. 

It seems eminently fitting in this age of diminishing exclusiveness 
in ecclesiastical circles, that the one Church of Christ, as related to 



PREFACE vii 

her one Lord, should have a broader, more discerning, more penetrat 
ing vision of the great work which, independently of all denomi 
national lines, she is accomplishing towards the redemption of the 
world. There is no nobler and more inspiring rallying-point for the 
universal Church than her stupendous task of discipling all nations. 
Is it not well, therefore, that the Church as a whole should have 
at her command a comprehensive survey of universal missions, which, 
barring its imperfections of which no one can be more conscious 
than the author will serve as a present-day basis of judgment as to 
the modern aspects of the progress and prospects of our Lord s work 
in His own great mission field of the world? 

The newer, or rather the broader, views of the missionary enter 
prise, of which we are all more or less conscious, are not due so much 
to any radical change in the conception of its essential purpose and 
ultimate significance, as to the impressive revelation it is making 
of the great range of its influence upon mankind, its subtle power 
to transform social conditions, to create a new religious atmosphere in 
society, and to refashion the life of backward races along the lines of 
permanent regeneration. We are beginning to discover with our own 
eyes the microcosm of an uplifted society already formed within the 
bounds of successful missionary enterprise, slowly growing into pre 
paredness for its coming world enthronement, and eventually its 
happy occupation of a redeemed earth. 

The author took up his task nearly twelve years ago, with a cheer 
ful unconsciousness of its magnitude, though fully aware that the sub 
ject was one in which mere general or abstract statements would 
count for little. He has since been continuously engaged in a system 
atic and careful search for facts of evidential value, which have 
accumulated to a surprising even bewildering extent. He has 
endeavored to arrange and classify this mass of material in a con 
densed and orderly form, so that it may be easily available for those of 
his readers who wish to enter with him into this fascinating field of 
study. To all such fellow-students of this wondrous theme, and to 
the Christian public who may desire to be informed upon the progress 
and outlook of missions in our modern era, these volumes are sub 
mitted, in the hope that their perusal will encourage further research, 
and at the same time serve to quicken a strong and unwavering 
optimism in the hearts of all those who long for the triumphs and 
blessings of the kingly rule of Christ over the world He came to 
save. 

J. S. D. 



ACKNOWLEDGMENTS 



THE author is grateful for the sympathetic interest and helpful coop 
eration of many friends of missions who have in various ways aided him 
in the accomplishment of his purpose. In his efforts to secure informa 
tion and verify facts he has been brought into communication with 
earnest souls in nearly all the fields of world-wide service for the 
Master s kingdom. His work has been much facilitated by the kind 
attention given to his inquiries, and by the valuable material which 
has been forwarded for his use. The secretaries of the leading mis 
sionary organizations in the United States, Canada, Great Britain, 
and the European Continent have been frequently consulted, as have 
also many missionaries in various parts of the world, whose prompt 
responses to his sometimes burdensome requests, and manifest appre 
ciation of the theme he was endeavoring to treat, have alike lightened 
his toil and afforded substantial aid. 

The assistance which he has received through the loan of photo 
graphs by the officers of missionary societies has been of great help 
in illustrating various aspects of mission work. The acknowledgments 
already made in the introductory paragraph at the head of the List 
of Illustrations in Volume II. (page xxi) might be largely repeated 
here. In addition, however, for use in Volume III., many photo 
graphs, through the kindness of missionary friends, have been secured 
direct from the foreign field. In some instances they have been 
taken specially for the author by local artists, or by the friendly 
camera of a resident missionary. 

Special thanks are due, in recognition of these kind courtesies in 
the matter of photographs, to Mr. Eugene Stock and the Rev. George 
Furness Smith, M.A., of the Church Missionary Society; to the 
Rev. R. Wardlaw Thompson and the Rev. Lewis H. Gaunt, M.A., 
of the London Missionary Society ; to the Rev. Charles H. Robinson, 
M.A., of the Society for the Propagation of the Gospel; to Mr. 
Alfred Henry Baynes and Mr. Charles Edwin Smith, of the English 



x ACKNOWLEDGMENTS 

Baptist Missionary Society ; to the Rev. A. R. Cavalier, of the Zenana 
Bible and Medical Mission ; to the Rev. George Tonge, M.A., and 
Miss J. S. Jameson, of the Church of England Zenana Missionary 
Society ; and to Dr. George Smith, C. I. E., and Mr. Robert F. Young, 
of the United Free Church of Scotland. In the United States, the 
Rev. W. R. Lambuth, D.D., of the Methodist Episcopal Church, 
South, has kindly supplied the author with excellent photographs 
suitable for his purpose ; while others have been obtained from the 
collection in the Library of the Presbyterian Board in the United 
States of America, 156 Fifth Avenue, New York City. 

The author would also gratefully record his obligations to the fol 
lowing friends who have favored him with illustrative material direct 
from India: Professor Samuel Satthianadhan, LL.D., of Madras; 
the Rev. E. M. Wherry, D. D., of Lodiana ; the Rev. J. J. Lucas, 
D.D., of Allahabad; the Rev. J. C. R. Ewing, D.D., of Lahore; 
the Rev. W. I. Chamberlain, Ph.D., of Vellore ; the Rev. Robert A. 
Hume, D.D., of Ahmednagar ; the Rev. Dr. and Mrs. Edward S. 
Hume, of Bombay ; the Rev. Arthur H. Ewing, Ph.D., of Allahabad ; 
the Rev. C. H. Bradburn, of Chupra; Mr. Walter Davies, of Cal 
cutta; Miss S. S. Hewlett and Miss Lena R. Athim, of Amritsar; 
Mrs. H. M. Andrews, of the Woodstock School, Landaur; and Mrs. 

E. Guilford, of Tarn Taran. 

Similar thanks are due to others in China, especially to the Rev. 

F. L. Hawks Pott, D.D., and the Rev. Timothy Richard, D.D., of 
Shanghai ; the Rev. James Jackson, of Wuchang ; the Rev. W. E. 
Soothill, of Wenchow ; the Rev. Robert F. Fitch, of Ningpo ; the 
Rev. W. S. Ament, D.D., of Peking; and the Rev. D. Z. Sheffield, 
D.D., of Tungchou, near Peking. 

The Rev. Henry Loomis, of Yokohama, Japan ; the Rev. Sidney 
L. Gulick, D.D., of Kobe; the Rev. Henry St. George Tucker, 
of Tokyo ; and Mr. J. M. Stick, of Sendai ; and also the Rev. James 
Sibree, F.R.G.S., of Madagascar, have placed a generous supply 
of excellent photographs at the authors disposal. 

Dr. O. R. Avison, of Seoul, Korea ; Mr. F. D. Phinney and Mrs. 
J. N. Gushing, of Rangoon, Burma ; Miss E. M. Buck, of Chieng 
Mai, Laos; Mr. F. R. Johnson, of Tainan, Formosa; the Rev. F. E. 
Hoskins, D.D., Dr. Walter B. Adams, and the late Miss Jessie 
Taylor, all of Beirut, Syria ; Mrs. George Wood and the Rev. George 
A. Ford, D.D., of Sidon, Syria; Dr. Wilfred M. Post, of Cesarea, Asia 
Minor; and the Rev. Charles C. Millar, of Coyoacan, Mexico, have 
also furnished material for interesting illustrations. 



ACKNOWLEDGMENTS ri 

For pictures of the Young Men s Christian Association work in 
India thanks are due to Mr. Frank Anderson, M.A., and Mr. James 
McWhirter, M. A., of Bombay ; and for several illustrations of the 
Young Women s Christian Association similar acknowledgments are 
made to the Committee of the American Department of the World s 
Young Women s Christian Association, including Miss Susan M. 
Clute, the Office Secretary. Miss Emily C. Wheeler, of Worcester, 
Massachusetts, Secretary of the National Armenia and India Relief 
Association, the Rev. Howard Agnew Johnston, D.D.,and Dr. A. M. 
Trawick, have also added to the illustrative attractions of the volume. 

Messrs. G. W. Wilson & Company, of Aberdeen, Scotland, and 
Bassano, Ltd., of 25 Old Bond Street, London, have given permis 
sion to use copyrighted photographs, as indicated on the reproductions. 
Mr. P. Cameron, of Pitlochry, Scotland, has kindly authorized the 
insertion of his photograph of the Duff Memorial Cross. 

The author is indebted to Miss Elizabeth M. Claggett for accurate 
stenographic aid, and for intelligent reading of missionary literature, 
as well as for watchful attention to proof-sheets. To Miss Anna G. 
Claggett he is under obligations for helpful work on the index ; and to 
Mrs. James Edward Graham, for suggestions of value, based upon her 
familiarity with missions, and her personal observations during a long 
tour of mission fields in Asia, Mr. G. Mercer Adam has kindly read 
the manuscript and proofs, offering discriminating suggestions, which 
are acknowledged with thanks. Others, at various times, have been 
engaged in searching for data, or in verifying facts. 

The De Vinne Press has added to the author s indebtedness by 
the proficiency of its typographical and proof-reading service in this, 
as in the previous volumes ; while to the Walker Engraving Company 
should be credited the excellence of the illustrations throughout. 

As this final volume is issued, the author desires to express his 
many obligations to his publishers, the Fleming H. Re veil Company, 
of New York, and Messrs. Oliphant, Anderson & Ferrier, of Edin 
burgh, for the consideration and patience which they have shown 
during the many disappointments and delays incidental to the com 
pletion of so extended a work. The date of issue has been repeat 
edly deferred, much to the author s regret, but for reasons which 
seemed quite beyond his control. To these friends, and to readers of 
his previous volumes who have anticipated this closing issue of the 
series, he offers apologies for its tardy appearance, and bespeaks 
their friendly and charitable estimate of his now completed task. 



GENERAL TABLE OF CONTENTS 

VOLUMES I, n, AND m 

VOLUME I 

LECTURE I. The Sociological Scope of Christian Missions. 

LECTURE II. The Social Evils of the Non-Christian World. 

LECTURE III. Ineffectual Remedies and the Causes of their Failure. 

LECTURE IV. Christianity the Social Hope of the Nations. 

VOLUME II 
i 

LECTURE V. The Dawn of a Sociological Era in Missions. 

LECTURE VI. The Contribution of Christian Missions to Social Progress. 

VOLUME III 
LECTURE VI. The Contribution of Christian Missions to Social Progress. 

(Continued) 

APPENDIX 

(The statistical appendix which it was intended originally to insert at the con 
clusion of this volume has been published in a supplemental issue, under the title of 
" Centennial Survey of Foreign Missions." The author s work as Chairman of 
the Committee on Statistics, in connection with the Ecumenical Conference on For 
eign Missions, held in New York in 1900, turned his attention in advance to that 
special feature of his plan, and having once undertaken to deal with the subject he 
was obliged to delay the preparation of Volume III. until after the completion of 
the statistical volume, which thus appeared in the form of a supplement, issued in 
1902, out of its proper chronological order. The Directory of Protestant Foreign 
Missionary Societies in all lands also appeared in the statistical volume.) 

BIBLIOGRAPHY OF RECENT LITERATURE OF MISSIONS 

INDEX 
xiii 



TABLE OF CONTENTS 

VOLUME IE 

LECTURE VI (Continued) 

THE CONTRIBUTION OF CHRISTIAN MISSIONS TO SOCIAL PROGRESS. 

Scope of the present volume, p. 3. Missions the source of vitalizing 
forces in the higher life of society, in the development of national 
life and character, in the promotion of commercial interests, and in the 
refining of religious experience, p. 4. 

PAGE 

IV. RESULTS TENDING TO DEVELOP THE HIGHER LIFE OF SOCIETY. . 4 

i. THE INTRODUCTION OF EDUCATIONAL FACILITIES. . . "J v . . 5 

Christianity an ally of intellectual progress, p. 5. The Church the 
patron of medieval learning, p. 6. Modern missions have every 
where heralded an educational revival, p. 7. Early indigenous educa 
tion in India, p. 8. Pioneer educators of the eighteenth century in 
India, p. 9. The marshalling of forces for a great campaign, p. 10. 
First efforts for the education of girls in India, p. 10. The reign of the 
Indian classics, p. 12. Dr. Duff and his plea for a broader curriculum, 
p. 13. Lord Macaulay s minute on educational reform, p. 14. The 
purport of the Despatch of Sir Charles Wood, p. 15. The work of 
the Education Commission of 1882, p. 16. The University Commis 
sion of 1902, p. 17. An appraisement of Indian State Education, p. 
17. The gradations of the government system, p. 19. The eman 
cipating power of education in India, p. 20. The supreme aim of 
missionary education, p. 21. Immediate conversion not the sole test o 
success, p. 22. The mighty uplift of Christian education in India, r 
23. A cursory survey of missionary education in India, p. 24. J*n 
educational equipment excellent in quality and large in volume, p. 26 
A general summary of the educational forces of Indian missions, p. 
28. Educational success in Burma, p. 28. Excellent institutions in 
Ceylon, p. 29. The transforming leaven of education in Indian society, 
p. 29. An open door of opportunity among Indian students, p. 29. 
The social influence of education, and its power to reach all grades of 
Indian society, p. 30. Its development of moral character, p. 31. 
Its helpfulness in promoting general intelligence, p. 32. Its contribu- 



TABLE OF CONTENTS 

PAGE 

tion of gifted personalities in India, p. 32. -Its stimulus to literary and 
artistic culture in India, p. 33. Its promotion of educational zeal in 
native circles, p. 34. The development of educational plans among 
native rulers in India, p. 35. New government projects for the educa 
tion of the Pariahs, p. 35. The educational contribution to govern 
ment service in India, p. 37. The above summary of results applicable 
to other fields than India, p. 37. The beginnings of missionary educa 
tion in China, p. 38. The colossal task of the missionary educator in 
the Chinese Empire, p. 39. Significant movements towards educational 
reform in China, p. 40. The role of the Chinese obstructionist, p. 41. 
The mission educator t the real school-master of the empire, p. 42. 
The Christianization of Chinese education all-important, p. 43. 
The valuable educational provision of missions in China, p. 44. The 
modern educational progress of Japan, p. 46. The important service of 
missionaries, p. 47. A more invigorating ethical incentive needed in 
Japanese education, p. 48. Can Japanese tradition and history be 
deemed a sufficient and stable basis of ethics? p. 48. An extreme re 
actionary policy may sometimes gain the ascendancy, p. 50. Japanese 
State education elaborate and extensive, p. 50. Abundant facilities for 
the education of women, p. 51. Mission efforts among students in 
Japan, p. 52. The Christian forces of the empire recruited from 
mission schools, p. 53. Educational facilities of missions in Korea, p. 
55. No adequate system of State education in Korea, p. 57- Mission 
ary education a valuable national asset in Siam, p. 57. A vigorous 
educational movement in the Laos community, p. 58. Malaysia a 
scene of educational activity on the part of American, British, Dutch, 
and German missions, p. 59. The debt of Turkey to missionary educa 
tion, p. 60. The brilliant record of mission colleges in Turkey, p. 61. 
Excellent higher institutions for boys and girls, p. 62. Many train 
ing schools theological and industrial, p. 63. The missionary an 
educational pioneer in Persia, p. 64. Urumiah College and its fruitful 
work, p. 65. Educational beginnings in Arabia, p. 65. Vigorous 
educational efforts on the part of missions in Egypt, p. 66. A new era 
in Egyptian State education, p. 67. Educational progress in East Africa, 
p. 68. The phenomenal work of the Church Missionary Society in 
East Africa and Uganda, p. 68. Scotch Presbyterians in the British 
Central Africa Protectorate, p. 69. Education in South Africa from 
the Zambesi to Cape Town, p. 70. The beneficent function of mission 
ary education among South African races, p. 71. Some representative 
institutions of South African missions, p. 73. Mission schools in the 
Congo State, p. 75. The educational movements on the West Coast 
from Kamerun to Senegal, p. 75. Prominent institutions of the 
various missions on the West Coast, p. 76. Educational summary for 
the African Continent, p. 77. A long and fruitful educational work in 
Madagascar, p. 77. Superior instruction and crowded schools, p. 78. 
The first chapters of the educational story of New Guinea, p. 79. 
Schools for aborigines, Kanakas, and Chinese immigrants in Australia, 
p. 80. An educational record in New Zealand covering three gener 
ations of Maoris, p. 81. The Melanesian Mission and its "lona of the 



TABLE OF CONTENTS xvii 

PAGE 

East," p. 82. The educational taming of wild tribes in the New 
Hebrides, p. 83. A bold venture and a noble outcome in the South 
Seas, p. 84. A minimum percentage of illiteracy in mission fields in 
the South Pacific, p. 85. Missionary education of the Hawaiians, p. 85. 
Its sequel in a well-organized system of public instruction, p. 86. 
American mission schools in Micronesia, p. 86. Educational summary 
for the Pacific Islands, p. 87. A remarkable record of progress from 
cannibalism to culture, p. 87. A vigorous educational policy in the 
Philippines, p. 88. South and Central American missions, and their 
educational plans, p. 89. Excellent mission schools in Mexico, p. 91. 
Fruitful educational efforts in the West Indies, p. 92. A new start 
in Cuba and Porto Rico, p. 93. Efforts among the aborigines of North 
America, p. 93. Educational summary of the mission fields of the 
world, p. 94. 

THE DEVELOPMENT OF INDUSTRIAL TRAINING .... , 95 

An urgent economic problem, p. 95. Industrial training essential in 
some mission fields, p. 96. The notable industrial record of the Basel 
Mission, p. 96. The Industrial Missions Aid Society and its work, p. 
98. The "Uganda Company, Limited," p. 98. Other lay movements 
in support of mission industries, p. 99. The rise of industrial mission 
ary societies, p. 100. Enlarged industrial efforts on the part of estab 
lished societies, p. 101. Extensive industrial plants now a feature in 
many mission fields, p. 102. Lessons in scientific agriculture, and 
schooling in model workshops, p. 102. The undoubted benefits of in 
dustrial training in Africa, p. 103. Mission industrial schools honored 
in Madagascar, p. 104. The exceptional value of industrial training in 
India, p. 104. Increased attention to an industrial programme, p. 106. 
Growing appreciation of the economic benefits of technical training, p. 
107. English societies and their industrial activities, p. 108. Conti- 
nenta^ societies and their large and varied work, p. 109. American so 
cieties extensively engaged in industrial training, p. 109. Numerous 
printing-presses a special feature in India, p. 1 10. Useful industries 
in many orphanages, p. ill. Valuable work in the hostels, p. 112. 
Special efforts for Eurasian children and Indian widows, p. 113. 
Mission industries in Ceylon, p. 113. Varied industrial projects in 
Burma and Laos, p. 114. China eager for mental culture, but averse 
to manual training, p. 114. Efforts to improve the industrial prospects 
of Chinese converts, p. 115. Interesting work for defective children in 
China, p. 116. An industrial beginning in Korea, p. 116. Mission in 
dustries in Japan, p. 117. Energetic work of Japanese philanthropists, 
p. 117. Industrial education a blessing in Turkey, p. 118. Manual 
training in the orphanages, p. 119. Industrial centres in Syria and Pal 
estine, p. 120. Arts and crafts in the missions of the Malay Archi 
pelago, p. 120. Flourishing industries and reclaimed lives in British 
New Guinea, p. 121. Business enterprise invades a primeval wilder 
ness, p. 122. Industrial communities in Australia and New Zealand, 
p. 123. Successful schooling in handicrafts among the Pacific islanders, 
p. 124. Transforming the Indian from a "pagan liability " into a 



xvi ii TABLE OF CONTENTS 

PAGE 

"Christian asset," p. 125. Industrial efforts in South America, Mex 
ico, and the West Indies, p. 126. 

3. MODERN METHODS OF UNIVERSITY EXTENSION 127 

Extra-institutional methods for extension of culture, p. 127. Special 
efforts among Indian students, p. 127. Valuable work of the Oxford 
and Cambridge Missions, p. 128. Efficient aid of lecturers on the Has- 
kell foundation, p. 129. The Decennial Missionary Conference of 
India, and other stated assemblies, p. 129. Summer schools, harvest 
festivals, and students camps in India, p. 130. Settlement work in 
Indian cities and villages, p. 132." Rainy Weather Bible Classes " in 
Burma, p. 132. The Mission among the Higher Classes in China, p. 
133. Numerous conferences, associations, and institutes in China, p. 
133. The Educational Association of China, p. 134. The academic 
utility of museums, p. 135. Informal classes among the Chinese for the 
study of "Western learning," p. 136. University extension devices 
popular in Japan, p. 136. Bible institutes and social settlements in Jap 
anese cities, p. 137. Bible study classes a remarkable feature in Korea, 
p. 137. Students conferences, Bible schools, and lectureships in Africa, 
p. 138. Conferences on the heights of Lebanon in Syria, and summer 
schools in Asia Minor and Macedonia, p. 138. 

4. CHRISTIAN ASSOCIATIONS FOR YOUNG MEN AND YOUNG WOMEN . 139 

A noble response to the claims of world- wide missions, p. 139. The 
progress of the Y. M. C. A. in mission fields, p. 140. The Y. W. C. 
A., and its activities abroad, p. 142. The Student Volunteer Move 
ment for Foreign Missions, p. 143. Its genesis and notable services, 
p. 144. The Christian Student Movement its distinctive sphere and 
aim, p. 145. The "World s Student Christian Federation "its de 
sign and scope, p. 145. The United Society of Christian Endeavor, and 
its remarkable extension in mission lands, p. 146. The Epworth 
League as a factor in mission progress, p. 147. Other societies of young 
people, and their service to foreign missions, p. 147. The growth of 
the Y. M. C. A. in India, p. 149. The Madras Association, and its 
noble building, p. 149. The Association in Calcutta, and its expanding 
work, p. 150. The Intercollegiate Department, and its work among 
Indian students, p. 151. Hearty official endorsements of the Associa 
tion in India, p. 151. Excellent work of the Y. W. C. A. among Eura 
sian and Indian women, p. 152. The Christian Endeavor Society in 
India, p. 153. The Epworth League and the India Sunday-school 
Union, p. 154. Other associations, and their work among young people 
in India, p. 154. The Y. M. C. A., the Y. W. C. A., and other socie 
ties for the young people of Burma and Siam, p. 155. "The Associa 
tion of Christian Men of Vigorous Years " in China, p. 156. The rise 
of Christian literati in China a twentieth-century product, p. 157. 
"The Drum-around-and-rouse-up-Society" in China, p. 158. En 
trance of the Y. M. C. A. into Japan, p. 159. Its important work among 
students, p. 160. Its plan of a beneficent campaign in cities, and also 
in the Japanese Army and Navy, p. 161. Progress, of the Y. W. C. A, 



TABLE OF CONTENTS xix 

PAGE 

in Japan, p. 162. The Christian Endeavor Society in Japanese churches, 
p. 162. The Y. M. C. A. an active force in Korea, p. 163. Vigorous 
organizations for young people in Africa, p. 164. The Y. W. C. A. 
active at various important centres, p. 165. Christian Endeavor, and 
its useful work in Africa, p. 166. The young people of Madagascar 
an appeal, p. 166. Various associations in Mohammedan lands, p. 166. 
The Y. M. C. A. in Australasia and Oceania, p. 167. Christian En 
deavor spreads its sails in the South Seas, p. 168. Modern movements 
on behalf of young people on the South American Continent, p. 169. 
Hopeful work among the young in Mexico and the West Indies, p. 170. 
Christian Endeavor heroism l amid Alaskan snows, p. 171. 

THE PRODUCTION OF WHOLESOME AND INSTRUCTIVE LITERATURE . 172 

A noble role in authorship, p. 172. Increasing attention to vernac 
ular production, p. 172. Great languages waiting for a Christian litera 
ture, p. 174. A monumental service in Bible translation, p. 176. The 
triumphant march of God s Word, p. 178. Phenomenal demand for the 
Scriptures, p. 179. Statistics of Bible translation, p. 179. The notable 
services of the tract societies, p. 181. The large literary output in India, 
p. 182. Prosperous mission presses, p. 182. The growth of period 
ical literature, p. 183. A proposed classification of mission literature, 
p. 185. Group I. : biblical handbooks, histories, and expository aids, 
p. 185. Scripture biographies and Bible Dictionaries, p. 186. Bib 
lical histories, p. 187. Scripture exposition, p. 187. Group II.: 
church liturgies, catechetical and devotional literature, including hym- 
nody, p. 189. Bunyan s "Pilgrim s Progress" a missionary classic, 
p. 190. A new career for the old favorites of our devotional hours, p. 
190. Valuable devotional literature by missionary authors, p. 191. 
The surprising hymnology of missions, p. 192. The admirable work of 
native hymnists, p. 192. Beautiful hymns for use in India, p. 194. 
Songs of Zion in Burma, Ceylon, and Siam, p. 195. Prominent hymn- 
writers in China, p. 196. Hymnals in Japan and Korea, p. 196. The 
service of song in the languages of Turkey and Persia, p. 197. An 
abundant ministry of song in Africa, p. 197. A century of song in the 
Pacific Islands, and among Indian tribes, p. 198. Group III. : the lit 
erature of theology and cognate studies, p. 199. Able theological writ 
ings in the languages of India, p. 200. Volumes dealing with ethics, 
evidences, and pastoral training, p. 200. A large output of controver 
sial literature, p. 201. The great importance of a wise apologetic in 
mission fields, p. 202. Missionary authors in the department of Church 
History, p. 203. Group IV. : biography, and the literature of science 
and culture, p. 203. Great nations in the school of history, p. 204. 
Timely historical studies in national evolution, p. 205. Lessons in po 
litical and social science, p. 206. Literature for a time of intellectual 
and social transformation, p. 207. Economic themes and scientific lit 
erature, p. 207. Technical handbooks, and books on the industrial arts, 
p. 208. Group V. : medical, surgical, and sanitary science, p. 208. 
Group VI. : educational text-books of great variety and utility, p. 209. 
Group VII. : books for the home circle, p. 210. Literature for the 



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blind, p. 211. Libraries and free reading-rooms, p. 212. The entrance 
of the modern encyclopedia into China, p. 213. 

THE QUICKENING OF GENERAL INTELLIGENCE 214 

A conclusion amply vindicated in previous sections, p. 214. The 
entrance of missions presages a general intellectual awakening, p. 214. 
Communities thus enlightened instinctively seek their own betterment, 
p. 215. Encyclopedic interrogations and plethoric mail-bags as after 
maths of missions, p. 216. Sources of spiritual and mental culture are 
treasured in native homes, p. 217. Singular transformations wrought 
by the leaven of intelligence, p. 218. 

THE ABOLISHMENT OF OBJECTIONABLE SOCIAL CUSTOMS . . .219 

Missions a specific remedy for degraded and bestial living, p. 219. 
Established customs in the Orient cannot be changed by violent and 
arbitrary means, p. 220. The spirit of reform now characteristic of 
enlightened India, p. 220. Remarkable progress of the anti-foot-bind 
ing movement in China, p. 221. 

THE DISINTEGRATION OF CASTE .221 

The social tyranny of caste in India, p. 222. Governmental regula 
tions bearing upon the system, p. 223. Patriotism and manhood 
versus the ritual of the pill, p. 224. Caste .irreconcilable with the 
Christian spirit, p. 224. The historic attitude of missions to the system 
of caste, p. 225. High-caste schools a concession on the score of ex 
pediency, p. 227. Great ingatherings into the Christian fold from the 
lower castes, p. 227. The missionary as the friend and liberator of the 
Panchamas, p. 228. A great change apparent in the attitude of intelligent 
and progressive Hindus, p. 229. Christianity should not become 
itself a caste, p. 229. Education a powerful levelling agency as against 
caste pretensions, p. 230. Great social changes brought about by the 
influence of education, p. 231. The medical work of missions, and its 
disintegrating effect upon caste, p. 232. The influence of missions upon 
Hindu public opinion, p. 232. 



V. RESULTS TOUCHING NATIONAL LIFE AND CHARACTER . . . 234 

The God of Nations sovereign in our present time as in past ages, p. 
234. Missions a department in the modern school of national life, p. 
235. The "principle of projected efficiency" exemplified in the larger 
trend of missionary influence, p. 236. Christian teaching a valuable 
asset in the historic development of nations, p. 236. Some striking fea 
tures of the national discipline and training which may be credited to 
missions, p. 237. 

i. CULTIVATING THE SPIRIT OF FREEDOM AND TRUE PATRIOTISM . 238 

The missionary evangel a charter of soul-freedom, p. 238. This im 
plies no discrediting of civil allegiance to existing governments, p. 239. 



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Political disloyalty not encouraged by Protestant missionaries, p. 240. 
Lessons imparted in the true import of liberty, and the limitations 
which should govern its exercise, p. 241. Missions, while nourishing 
the spirit of liberty, also train a people to enjoy freedom and use it 
aright, p. 242. Enlightened views of the import and demands of true 
patriotism are cultivated by missionary training, p. 243. Japanese pa 
triotism an intense sentiment, but not always ideal in practice, p. 243. 
Spasms of false patriotism in Japanese national development, p. 244. 
The Japanese patriot must face perplexing questions, p. 245. Chris 
tianity no foe to liberty or true patriotism, p. 246. Missionary instruc 
tion broadens the outlook of an extreme nationalism, p. 247. Currents 
of missionary influence discoverable in the national reform movement in 
Korea, p. 248. The Independence Club, and its protest against official 
despotism, p. 249. Korean Christians are true patriots, p. 250. The 
missionary occupation of China, and its dynamic power in this transi 
tion period, p. 251. The missionary in China an expounder of the 
rationale of Western civilization, p. 252. The proverbial attitude of the 
Chinese towards the Government, p. 253. The potential patriotism of 
the Chinese not a negligible quantity, p. 254. The relation of missions 
to imperialism in India, p. 255. British rule in India an instrument of 
Providence, p. 256. Perplexing problems in Indian administration, p. 
257. The education of Christian manhood the best possible service of 
missions to the State, p. 257. A providential meaning in the conjunc 
tion of British rule and Christian missions in India, p. 258. Is there a 
potential national sentiment among Indian races ? p. 259. The influ 
ence of missions conducive to Indian loyalty and political sobriety, p. 
260. The moral and intellectual discipline of missions a valuable stim 
ulus and guide to national aspirations, p. 261. Missions encourage 
among Indian races wholesome views of liberty and patriotism, p. 262. 
The racial dignity and sane political tone of the Karen Christians in 
Burma, p. 263. The friendly estimate of missions on the part of the Sia 
mese Government, p. 264. The virtual prohibition of proselytism from 
Islam in the Moslem State, p. 265. The uplift and improvement of 
Christians in Turkey not welcomed by Moslem rulers, p. 266. Amer 
ican missions in the Turkish Empire make no attempt to disturb the 
political status, p. 267. The only political offense of missions in 
Turkey is the benefits they confer upon the subject Christian races, p. 
268. Missions an immense boon to Oriental Christians who have been 
for centuries under the rule of the Moslem, p. 269. The unhappy fate 
of the Christian populations of Persia, p. 270. The political role of 
missions among primitive African races, p. 270. Missions a valuable 
adjunct to colonial rule in Africa, p. 271. Some examples of trans 
formed kingly policy which may be credited to missions, p. 272. Read 
ing the same Bible a bond of peace and confidence between African 
chieftains, p. 274. The influence of missions in aiding the African to 
adjust himself to a constitutional regime, p. 275. The political services 
of missions in Australasia, p."2"j6. Missionary cooperation in the ad 
justment of political relationships in New Zealand, p. 277. The decay 
of primitive native races not chargeable to missions, p. 278. Chalmers 



xxii TABLE OF CONTENTS 

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of New Guinea, and his political services to the savage races of that 
island, p. 279. Valuable testimony of Sir William Macgregor while 
Governor of British New Guinea, p. 280. A missionary idealist and his 
political achievements among savage Indian tribes, p. 280. Indians of 
North and South America beginning to respond to the claims of order 
and good citizenship, p. 282. Protestant missions and their work on 
behalf of religious liberty in South America, p. 283. 

2. PROMOTING THE RECONSTRUCTION OF LAWS AND THE REFORM OF 

JUDICIAL PROCEDURE 283 

The influence of Christianity on Roman legislation, p. 283. The call 
of conscience in the Roman State, p. 284. The outcome of Christian 
modifications the gradual accentuation of individual liberty, p. 285. 
Missions a potent instrumentality in modifying the legal ideals and 
methods of barbarous races, p. 286. The relation of the missionary to 
the problems of Church and State in a non-Christian environment, p. 
287. Missions and colonial rule in South Africa, p. 288. The proper 
relationship between missions and colonial administration, p. 288. 
Pioneer missionaries among primitive races are often called to be arbiters 
and judges, p. 289. Missionary intervention a protection to the victims 
of barbarous rule, p. 290. The savagery of native law and custom a 
menace to African communities, p. 291. Terrors which attend the 
charge of witchcraft, p. 292. The helpfulness of missions in discred 
iting native methods of dealing with witchcraft, p. 292. The passing 
of legal barbarities in the Pacific Islands, p. 293. Missionary efforts to 
protect native communities from the aggressions of foreign greed, p. 
294. The effort to promote legal reforms and to conserve morality in 
the State a legitimate function of missions, p. 295. Efforts to promote 
legal reconstruction not confined to savage races, p. 297. Missionary 
pilots on the Japanese Ship of State, p. 297. The service of Verbeck 
at a critical period in Japanese history, p. 298. The influence of Ver 
beck in securing religious toleration in Japan, p. 299. The influence 
of missionaries in promoting penal and other reforms in Japan, p. 300. 
The ethical standards of the new Japanese codes due in part to the 
influence of Christian missions, p. 301. Legal and political reconstruc 
tion in Korea,p. 301. The relation of the missionary to the Chinese 
State one of great delicacy and difficulty, p. 302. Protestant missions 
maintain an attitude of wise restraint and great reserve, p. 303. The 
reform leaven in Chinese politics can be traced to Christian sources, p. 
304. The prominence of Christian literature as a stimulus and guide 
to Chinese reformers, p. 305. The spiritual and intellectual forces 
introduced by missions will guarantee a reformed China, p. 306. British 
jurisprudence in India an assurance of justice and security, p. 307. 
Traditional Asiatic conceptions of justice must be adjusted to an orderly 
judicial system, p. 309. The Indian codes represent essential justice 
adjusted to indigenous precedent and popular custom, p. 310. The 
moral insistence and support of missions have been helpful in the process 
of legal reconstruction, p. 311. The problem of neutrality, and its 
happy solution, p. 311. The personal independence -versus the official 



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PAGE 

reserve of British and native rulers, p. 312. The function of the pan- 
chayat, p. 313. Missionary appeals to the Government, and their good 
results, p. 314. The late Dr. Murdoch, and his " open letter " to Lord 
Curzon, p. 314. Efforts to abolish some vexatious disabilities still 
resting upon Indian Christians, p. 315. Miss Cornelia Sorabji, and 
her appeals on behalf of the purdahnishins, p. 316. The status of 
subject Christian races under Moslem law, p. 316. The unhappy con 
dition of Christian races in Turkey, p. 317. European protection an 
uncertain dependence to the Christian communities of Turkey, p. 318. 
The value of the friendly interposition of missionaries in behalf of per 
secuted and distressed Christians, p. 318. The missionary a faithful 
advocate of a just and kindly policy in dealing with the Indians, p. 319. 
The early efforts of Eliot, p. 320. The rights of citizenship secured 
to mission converts from among Indian tribes in South America, p. 320. 
A larger liberty the result of missions in South America, Mexico, and 
the West Indies, p. 321. 

3. AIDING IN THE RENOVATION AND AMELIORATION OF ADMINISTRATIVE 
METHODS 322 

Pure administration essential to good government, p. 322. Adminis 
trative methods not subject to missionary revision, p. 322. Taxation a 
facile instrument of oppression, p. 323. Excessive taxation often aggra 
vated by bad administration, p. 323. The tax banditti in Turkey and 
Persia, p. 324. Missionary interference avails little, p. 325. Mission 
aries cannot be mentors to those in authority, p. 325. The presence 
and friendly appeals of resident missionaries are often of value, p. 326. 
Korean Christians not an easy prey, p. 327. A land where it is dan 
gerous to be successful, p. 327. Extortion and blackmail favorite 
methods with rapacious officials, p. 327. The perils of a lawsuit in 
China, p. 328. Successful missionary appeals on behalf of the Pariahs, 
p. 328. The extortionate greed of the money-lender in India, and a pro 
posed remedy, p. 329. Extortion and cruelty in the Congo Free State, 
p. 329. A vigorous missionary indictment of administrative iniquity, p. 
330. Extortion plus massacre and torture the Belgian interpretation of 
the Berlin pledges, p. 331. How missionaries "spoil the country for 
other white men," p. 332. 

4. ELEVATING THE STANDARD OF GOVERNMENT SERVICE . . . 333 

A better class of native officials supplied by mission institutions, p. 

333. The spirit of Christianity has touched Japanese statesmanship, p. 

334. Many leading men have been pupils of missionaries p. 334. 
Christian profession no bar to government positions, p. 335. The par 
liamentary service of Christians has been specially honorable, p. 335. 
Christian officials in Japan are highly esteemed, p. 337. Efforts on the 
part of missionaries to influence Korean officials, p. 337. Friendly pro 
tection to Christians by humane Chinese officials, p. 338. Missionary 
literature an inspiration to the reform movement in China, p. 338. 
Graduates of mission institutions welcome in government service, p. 
339. A growing friendliness on the part of enlightened Chinese offi- 



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cials, p. 340. Christian officials not unknown in Siam, p. 341. The 
native Christian will win his way to government service in India, p. 341. 
Growing appreciation of the native staff in British India, p. 342. 
Mission institutions are training a superior class of public servants, p. 
343. Graduates of many institutions in prominent positions, p. 344. 
A Christian contingent in the Indian Civil Service, p. 345. Sir Har- 
nam Singh and his distinguished career, p. 346. -Training worthy and 
competent officials in Africa, p. 346.- A new dignity and quality to public 
service in Uganda, p. 347. "Kings shall be thy nursing fathers, and 
their queens thy nursing mothers," p. 348. Daudi of Toro and his 
Christian rule, p. 349. A royal evangelist in Bunyoro, p. 349. 
Thrones "established by righteousness," p. 350. A tribute to mission- 
trained natives by Sir Lloyd Mathews, p. 350. A moral revolution in 
kingly policies, p. 351. The political value of Lovedale in South 
Africa, p. 351. Princes, rulers, and judges who are lovers of peace, 
justice, and good order, p. 352. Baptized queens in Madagascar, p. 
353. A new order of manhood in official ranks in Turkey, Syria, and 
Egypt, p- 353. Mission graduates in government employ in Persia and 
Arabia, p. 354. Wise and humane Christian rulers in the Pacific 
Islands, p. 354. Heathen war-chiefs who have put on the Christian 
armor, p. 356. Teaching natives the art of government in New Guinea, 
p. 357. Modern "saints of Caesar s household," p. 357. 

FURTHERING PROPER INTERNATIONAL RELATIONS . . . .337 

There is an international value to missions, p. 357. Apostolic missions 
a link between continents, p. 358. Christian history a story of expan 
sion among the nations, p. 359. The missionary factor in American 
colonial history, p. 360. Puritan hearts were in sympathy with the 
missionary motive, p. 360. The legend of the Norse missionary who 
discovered America, p. 361. The missionary motive in early maritime 
explorations, p. 362. The evangelistic aspirations of Columbus, p. 362. 
Some significant extracts from his journal, p. 363. Further evidence 
from his writings, p. 363. The Papal Bulls and their references 
to the conversion of the West, p. 363. The Spanish occupation of the 
Philippines was in part missionary, p. 364. Early Spanish missions in 
the southern regions of North America, p. 365. The historic outcome 
of the Roman Catholic propaganda in America, p. 365. The Jesuit 
Missions in North America, p. 365. Their large place in the history of 
New France, p. 366. French interest in the Canadian missions, p. 367. 
The religious spirit of the Dutch colonists, p. 367. The presence of 
the missionary motive in the British colonial establishments, p. 367. 
Hakluyt s "Discourse Concerning Western Planting," p. 368. The 
Charter of Virginia and its missionary clause, p. 368. Bradford and his 
hope of planting the Gospel in the New World, p. 369. A formal 
statement of the missionary desire of the Pilgrim Fathers, p. 370. 
Winthrop and his desire for the conversion of the aborigines, p. 370. 
The Massachusetts Colony and its seal, p. 370. Statement in the Articles 
of the New England Confederation, p. 371. Roger Williams and his 
missionary efforts for the Indians, p. 372. The Swedish settlement 



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PAGE 

and its mission to the savages, p. 372. William Penn and his evangel 
istic spirit, p. 373. Significant declarations in the Charters of Carolina 
and Georgia, p. 373. Sufficient evidence of a missionary purpose in 
early colonial ventures, p. 374. John Eliot and his successors, p. 374. 
The Corporation for the Propagation of the Gospel in New England, 
established in 1649, p. 375. The formation of the Society for Promot 
ing Christian Knowledge, in 1698, p. 375. The Society for the Propaga 
tion of the Gospel, founded in 1701, p. 376. Its memorable service in 
the American Colonies, p. 376.- The missionary purpose in colonial 
education, p. 377. Missionary efforts form an important asset in our 
colonial history, p. 378. Home missions a lineal descendant of their 
colonial progenitor, p. 378. The international links forged by Carey 
and his associates, p. 379. Missionary pioneering among the Pacific 
Islands and in Africa, p. 379. The missionary has promoted interna 
tional acquaintance, p. 380. International friendships have been nour 
ished by missions, p. 381. Lines of service between nations specified, p. 
381. Verbeck the real sponsor of the Japanese Embassy of 1871, p. 382 
Missionaries have in some measure prepared the way for modern treaties, 
p. 383. Pioneers of modern political development in New Zealand, p. 
384. Savage races in the Pacific trained for their political destiny, p. 
384. Dangerous shores made accessible to the white man, p. 385. 
American missions in Hawaii have been of political value, p. 386. 
Some striking political features of missionary progress in Africa, p. 387. 
Missions the forerunner of international ties in Central Africa, p. 388. 
Missionary participation in China s first treaty with a European Power, 
p. 388. Missionary cooperation in China s earliest treaties with the 
United States and Great Britain, p. 389. The service rendered in con 
nection with the treaties of Tientsin, p. 389. Williams and Martin 
sponsors for the famous Toleration Clause, p. 390. The policy of tol 
erant recognition of Christianity due to missionary insistence, p. 390. 
The subsequent diplomatic service of Dr. Williams, p. 391. Dr. Wil 
liams and the Perry expedition, which opened Japan to foreign inter 
course, p. 393. The recent revision of Japanese treaties cordially sup 
ported by missionaries, p. 394. Subsequent treaties confirm the policy 
of toleration, p. 394. The services of missionaries in defense of the 
Legations at Peking, p. 395. The late Dr. McCartee and his diplo 
matic services, p. 396. Dr. Horace N. Allen for several years Ameri 
can Minister to Korea, p. 397. Missionary ministrations in time of war, 
p. 397. Teachers of international law in China and Japan, p. 398. 
The humane provisions of the international code have been initiated and 
fostered, p. 398. Unobtrusive, yet valuable services of missionaries in 
the interest of peace, p. 399. Missionary converts not inciters of dis 
order and massacre, p. 400. The memorable victory of the Moravians 
over the Bush Negroes in Dutch Guiana, p. 400. Arbiters, mediators, 
and advocates of higher reciprocity, p. 401. Almoners of international 
philanthropy, p. 402. Incidental contributors to kindly feeling among 
the nations, p. 402. A helpful rather than a disturbing element in 
international intercourse, p. 403. The Christian missionary should be 
tactful, patient, and wise, p. 404. The true causes of the Boxer up- 



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PAGE 

rising, p. 404. Government attitude to missionaries as a rule respect 
ful and friendly, p. 405. 

CONTRIBUTING TO THE INTELLECTUAL AND SCIENTIFIC PROGRESS OF 
THE WORLD 46 

Missionaries have made unique contributions to the world s store of 
knowledge, p. 406. Their literary services varied and important, p. 

407. Some representative volumes by missionary authors, p. 407. 

Monumental labors in Japanese, Chinese, and Korean lexicography, p. 
409. Learned tomes in the languages of India and Burma, p. 410. 
Strange African tongues conquered by patient and assiduous toil, p. 411. 
The Indian languages of North and South America made accessible, 
p. 4I 3. The missionary contribution to philology of exceptional import 
and value, p. 414. Linguistic triumphs of missionary scholars, p. 414. 
The mastery of Oriental languages a most difficult task, p. 415. 
Many obscure languages reduced to written form, p. 416. Missionaries 
in the South Pacific have no peers in these linguistic achievements, p. 
4!6. African languages illustrate the peculiar difficulties of these philo 
logical labors, p. 417. Official commendation of good work in Central 
Africa, p. 418. Aboriginal languages indebted for their literary form to 
the early toils of missionaries, p. 419. Efforts to secure a uniform sys 
tem of orthography, p. 420. Contributions to the science of comparative 
philology, p. 421. A remarkable recognition of the linguistic erudition 
of missionaries, p. 422. The missionary as an explorer and geographer, 
p. 423. Missionary initiative in African exploration, p. 424. Geograph 
ical services in many sections of the Continent, p. 425. The opening 
of Africa largely the outcome of missionary pioneering, p. 425. Mis 
sionary tours in Central Asia, the Shan States, and China, p. 426. 
Explorations in Australasia and Oceania, p. 427. Varied geographical 
data furnished, p. 428. Reporters of volcanic phenomena and earth 
quake shocks, p. 429. Chroniclers of archaeological discoveries, p. 429. 
Students of anthropology, ethnology, and ethnography, p. 430. An 
accomplished student of biology, p. 431.. Some eminent botanists in 
the missionary ranks, p. 432. Missionaries who have been students of 
geology, p. 433. The debt of science to missionary zoologists, p. 434. 
Services in astronomy, pharmacology, medicine, and agriculture, p. 435. 
Studies in music, and improvements in typography, p. 436. Chroni 
clers of Christian history, p. 437. Histories which will be classics in 
the bibliography of the world s redemption, p. 438. Valuable histor 
ical records of events in the Far East, p. 438. Missionaries are influ 
ential factors in contemporary history, p. 439. A leaf from the Court 
Annals of one of the Native States of India, p. 440. Examples of mis 
sionary participation in the historical development of nations, p. 441. 
The missionary factor in American history, p. 441. Some data fur 
nished upon primitive methods of government, p. 442. Valuable studies 
in philosophy and ethics, p. 443. Contributions to biblical learning, p. 
443 Missions stimulate practical theology, federated cooperation, and 
church unity, p. 443. Missionaries have been leaders in the study of 
comparative religion, p. 444. Abundant data furnished in sociology 



TABLE OF CONTENTS xxvii 

PAGE 

and folk-lore, p. 444. The fitness of Christianity to be the universal re 
ligion vindicated by missions, p. 445* Recent testimonies to the value 
of missions as a civilizing agency, p. 446. Tributes from officials in 
India, p. 447. Significant statements from officials in Australasia and 
Oceania, p. 448. What well-informed men in Africa are saying, p. 450. 
Words of appreciation from influential native sources, p. 451. Lord 
Curzon on the philanthropic service of missions, p. 451. Notable 
honors and awards to missionary benefactors, p. 452. Generous recog 
nition of eminent services, p. 453. Decorations and medals for devoted 
men and women, p. 454. High tributes to the personal character and 
worth of numerous missionaries, p. 455. Tributes in bronze and marble 
to men who have been loved and admired, p. 456. 



VI. RESULTS AFFECTING THE COMMERCIAL AND INDUSTRIAL STATUS . 457 

The beneficent mission of commerce, p. 457. Is commerce histori 
cally in debt to missions ? p. 458. The moral and educational subsidy 
which missions furnish for the promotion of commerce, p. 458. Com 
merce has, in its turn, offered many advantages to missions, p. 459. 

1. COMMENDING NEW STANDARDS OF COMMERCIAL INTEGRITY . . 459 

Christianity introduces new conceptions of the ideal purport of 
wealth, p. 460. Missionaries universally trusted and regarded as exam 
ples of integrity, p. 461. Native Christians accept and endeavor to 
practise new standards of honesty, p. 461. Business integrity recog 
nized as a Christian obligation, p. 462. 

2. PROMOTING BETTER METHODS OF TRANSACTING BUSINESS . . 463 

Mission fields are the commercial hinterland of Christendom, p. 463. 
Phenomenal changes in the commercial outlook in the Far East, p. 
463. Missions helpful in solving grave problems of industrial adjust 
ment, p. 464. The ethical ministry of missions a valuable feature of 
commercial training in the East, p. 465. The higher interests of com 
merce not neglected in the mission programme, p. 466. A code of 
market-day morals, p. 466. Laymen inaugurating a new campaign of 
business enterprise in mission fields, p. 467. 

3. SEEKING TO INTRODUCE A BETTER SYSTEM OF FINANCE . . . 468 

The financial stability of the Orient depends largely upon foreign super 
vision, p. 468. Missionaries endeavor to save their converts from im 
provident habits, p. 468. The first savings-bank in India established 
by missionaries, p. 469. Provident funds and loan associations, p. 470. 

4. DEVELOPING TRADE AND COMMERCE WITH THE OUTER WORLD . 470 

The promotion of trade not the deliberate design of missions, p. 470. 
Missions, nevertheless, indirectly stimulate commercial interchange, p. 
471. Conditions and desires conducive to trade are created by missions, 
p. 471. The promotion of commerce an incidental result of mission ac- 



xxviii TABLE OF CONTENTS 

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tivities, p. 472. This aspect of missions cannot be regarded as either 
aggressive or conspicuous, p. 473. The marvelous commercial and 
material advances of the age, p. 474. Livingstone s "open path for 
commerce " in Africa, and the monumental changes it heralded, p. 475- 
The recent phenomenal growth of African commerce, p. 475. An era 
of rapid railway extension throughout the African Continent, p. 476. 
The part taken by missions in the commercial awakening of Africa, 
p. 476. Early mission efforts to promote commerce on the West Coast, 
p. 477. The Rev. Henry Venn and his expert knowledge of the com 
mercial possibilities of the West Coast, p. 477. Missionary coopera 
tion in the opening of the Niger Valley to trade, p. 478. Pioneer ex 
plorations of missionaries in the Congo Valley, p. 479. The early pilots 
along the Congo waterways were from the missionary ranks, p. 479. 
The important service of missions in the commercial develop 
ment of Uganda, p. 480. The heroic missionary occupation of 
Uganda counts for much in its history, p. 481. The advances of trade 
along the "open path" in British Central Africa, p. 481. The "Afri 
can Lakes Corporation "a result of missionary initiative, p. 482. The 
first planting of coffee in Nyassaland was by a Scotch missionary, p. 
483. South African trade among native tribes began under missionary 
tutelage, p. 484. The native kraal transformed by missions into a min 
iature trading centre, p. 485. Pacific Islands linked commercially with 
the outer world by pioneer missionaries, p. 485. The moral influence 
of missions upon South Pacific trade, p. 486. Missionary labors in the 
Pacific Islands have proved a valuable asset of commerce, p. 487. 
Islands where shipwrecked crews were massacred are now marts of 
trade, p. 488. The "banner church-goers of the world "have also a 
creditable trade record, p. 488. The story of trade extension in the 
New Hebrides, p. 489. The missionary occupation of New Zealand 
prepared the way for immigration, p. 490. Missionary outposts in New 
Guinea have long marked the line of safety for the trader, p. 491. The 
redemption of the Hawaiian Islands a missionary achievement, p. 492. 
The part missions have taken in promoting commercial prosperity in 
Hawaii, p. 493. The commercial value of missions appears also in the 
recent history of Asia, p. 493. Some important testimony based upon 
personal observation, p. 494. Evidence that missionaries in China are 
serving the interests of commerce, p. 494. The recent enormous 
growth of commerce in the Far East, p. 495. The immense possibili 
ties of Chinese commerce, p. 496. The phenomenal commercial de 
velopment of Japan, p. 497. The great transformation in Japanese 
commercial and industrial aspirations, p. 497. Remarkable growth of 
the commerce and industries of Japan, p. 498. Commercial progress in 
Korea, p. 499. Missionary impetus to trade in India and Burma an 
unknown but not a negligible quantity, p. 500. The material returns 
of mission work in Turkey are apparent, p. 501. An opening market 
in Syria, especially for American exports, p. 502. The commercial 
value of missions among the Indian tribes of North and South America, 
P- 53- Protestant progress in South America coincident with trade 
advances, p. 504. Missionary footsteps make a pathway for commerce, 
P- 504. 



TABLE OF CONTENTS xxix 

PAGE 

INTRODUCING MATERIAL CIVILIZATION AND MODERN FACILITIES. . 504 

Spiritual enlightenment usually a passport to economic welfare, p. 505. 
Missions change not only the spiritual but the physical outlook of life, 
p. 505. The traditional anti-modern spirit of non-Christian cults, p. 
506. " In the beginning God sent the missionary, " p. 507. "The en 
chanter s wand," and its work in the material environment of savagery, 
p. 508. "The Gospel has added a story to our houses," p. 509. A 
new type of home supplanting the filthy hovels of pre-mission days, p. 
510. Missionaries the sponsors of many "first things" of value, p. 
510. Agricultural improvements have made even the soil a debtor to 
missions, p. 5 1 1 . Experimental farms and agricultural colonies, p. 5 1 2. 
Valuable contributions to native agricultural wealth, p. 513. Exotics 
planted by missionaries in African soil, p. 513. Fruit culture in Korea 
and China, p. 514. Missions are making new markets for agricultural 
implements, p. 515. Every reminiscent missionary has much to say of 
material improvements, p. 515. The missionary heralds the incoming 
of many modern inventions, p. 516. Typewriting machines and typo 
graphical improvements, p. 518. A campaign in behalf of good roads, 
p. 518. The passing of old and clumsy methods new devices the 
order of the day, p. 5 19. Pioneer printers in many lands, p. 520. Enter 
prising shipbuilders, and patrons of modern machinery, p. 521. Cotton- 
spinning in China a large industry promoted by missionaries, p. 522. 
Mackay s busy workshop in Uganda, p. 523. An electric plant in 
British Central Africa, p. 523. The enterprise of native converts , p. 
524. How soap was first manufactured in Madagascar, p. 525. 
Miniature World s Fairs in China, p. 525. Modern methods of trans 
portation in some instances the result of missionary initiative, p. 526. 
Missions not a negligible factor in the modern progress of the world, 
p. 526. 



VII. RESULTS OF SOCIAL VALUE TRACEABLE TO REFORMED STANDARDS 

OF RELIGIOUS FAITH AND PRACTICE 527 

The social value of religious reform, p. 527. Special themes to be 
considered in the following sections, p. 528. 

1. THE SOCIAL ADVANTAGES OF A MORE SPIRITUAL CONCEPTION OF 

RELIGION 528 

The perils of formalism, p. 528. The spiritual instinct when mis 
guided may, itself, mislead and bewilder, p. 529. Spirituality in the 
Christian sense is a religious grace, p. 530. The spiritual Christian a 
valuable asset of society, p. 530. Christian evangelism an outcome of 
spiritual religion, p. 531. Spiritual Christians are multiplying, p. 531. 
Spiritual earnestness is the secret of a vigorous native Church, p. 532. 

2. THE SALUTARY INFLUENCE OF THE DECLINE OF IDOLATRY . . 533 

The debasing influence of idolatry, p. 533. The doom of an idola 
trous society, p. 533. Idolatrous customs a social incubus, p. 534. 
The manifold gain to a community in discrediting idol worship, p. 534. 



xxx TABLE OF CONTENTS 

PAGE 

-The moral power of a break with idolatry, p. 534. The reign of the 
idol is waning, p. 535. "I will never believe in idols again," p. 535. 

3. THE GAIN TO SOCIETY FROM THE OVERTHROW OF SUPERSTITION . 536 

The deplorable power of superstition, p. 536. " Demonophobia " 
its dismal outlook upon life, p. 537. The social blight of sorcery, p. 
537. The witch-doctor and his black arts a peril to society, p. 538. 
Superstition a grave danger to social order, p. 538. Superstitious fears 
are vanishing before the trustful courage of faith, p. 539. 

4. THE WHOLESOME SOCIAL EFFECTS OF ASSOCIATING MORALITY WITH 

RELIGION 54 

The religion of Christ demands a life of moral integrity, p. 540* 
The special emphasis of missions upon the moral code, p. 541. Reli 
gion should be an incentive to good morals, p. 541. Christian morality 
essential to social well-being, p. 542. Ethical discontent in Japan, p. 
543- 

5. THE PUBLIC BENEFITS OF EXEMPLARY RELIGIOUS LEADERSHIP . 544 

The personal character of religious leaders a matter of vital moment 
to society, p. 544. The Christian leadership of mission fields is worthy 
of confidence, p. 544. Some men of light and leading on the roll of 
missions, p.544- Asocial influence which cannot be tabulated, .p. 545. 

6. THE ENNOBLING SOCIAL RESULTS OF RELIGIOUS LIBERTY . . 546 

The social value of religious liberty, p. 546. Missionaries have been 
leaders in interdenominational federation, p. 546. Great changes in the 
attitude of foreign states towards religious liberty, p. 547. Notable 
progress of the spirit of tolerance in Japan and China, p. 547. The in 
fluence of Verbeck in promoting religious liberty, p. 548. 

7. THE SOCIAL UPLIFT OF SABBATH OBSERVANCE . . . 549 

The benign purpose of the Sabbath, p. 549. Mission emphasis on 
the observance of the Lord s Day, p. 550. The "Japan Sabbath Alli 
ance" and its work, p. 550. Sabbath observance in many mission 
fields, p. 551. A novel method of identifying the day, p. 552. The 
story of a rescued Sabbath, p. 553. The social rewards of Sabbath keep 
ing. P- 553- The outcome of our study, p. 554. Things hoped for are 
coming true, p. 554. The gist of this final volume, p. 555. The 
majestic meaning of universal redemption, p, 555. 



LIST OF ILLUSTRATIONS 

Representative Missionaries Who Have Served Both Church and State . . Frontispiece 

Facing page 

Forman Christian College, and Group of Students, Lahore, India 8 

Alexandra School, Amritsar, India 12 

Pupils in Alexandra School, Amritsar, India 12 

The Alexander Duff Memorial at Pitlochry, near Moulin, Scotland 16 

Graduates of the Batala High School, Batala, Punjab 20 

Lady Dufferin Native Christian Girls High School, Lahore, India 24 

" Newton Hall," Forman Christian College, Lahore, India 24 

Karen Theological Seminary, Insein, Burma 28 

Burmese Women s Bible School, Insein, Burma 28 

Ruggles Hall, Baptist College, Rangoon, Burma 28 

Boarding School for Boys, Coimbatore, India 32 

High School, Coimbatore, India 32 

Christian Students Hostel, Trivandrum, Travancore 32 

The North China Union College, Tungchou, near Peking 36 

Scenes at St. John s College, Shanghai, China 40 

St. John s College, Shanghai, China 44 

Group of Students, St. John s College, Shanghai, China 46 

Faculty and Graduating Class, 1905, St. Paul s College, Tokyo, Japan 50 

The Doshisha and its Founder, Kyoto, Japan 54 

Inmates of the Factory Girls Home, Matsuyama, Japan 58 

Girls School, Chieng Mai, Laos, Siam 58 

Faculty of the Syrian Protestant College, Beirut, 1905 61 

St. George s School and Orphanage for Girls, Beirut, Syria 66 

Mission Scenes in Madagascar 70 

Mission Groups from Madagascar 74 

Educational Institutions in Madagascar 78 

Scenes in the Boys High School, Ambatonakanga, Madagascar 86 

Granbery College, Juiz de Fora, Brazil 89 

Theological Class at the Granbery, 1904 89 

Calabar College The New Building Kingston, Jamaica 92 

Industrial Class (all Christians) under the Direction of Mrs. Edward Hume, 

Ahmednagar, India 95 

Industrial Work at Mangalore, India 97 

Cathedral Scenes in Uganda, Africa 99 

The Yakusu School, Congo Mission 103 

Brick-making at Yakusu, Congo 103 

Industrial Training in India 106 

xxxi 



xxxii LIST OF ILLUSTRA TIONS 

Scenes at the Deaf and Dumb School, Palamcotta, India 108 

Industrial Education at Cawnpore, In4ia 1 I2 

Educational Buildings at Chupra, Bengal, India O 

Scenes in the New Guinea Mission I21 

Special Work for Young Men in India I28 

Church Union in India I 3 

Decennial Missionary Conference, Madras, India, 1902 I3 2 

Students of Palmore Institute, Kobe, Japan 13 

Lady Harnam Singh J 4 2 

Sir Harnam Singh X 42 

Building of the Young Men s Christian Association, Bombay, India 142 

Building of Young Women s Christian Association, Rangoon 146 

Building of Young Women s Christian Association, Calcutta 146 

Bible Class in the Students Hostel, Y. W. C. A., Madras 146 

Young Women s Christian Association Work, India 152 

Scene at the Laying of the Foundation Stone of the New Building of the 

Madras Indian Christian Association, May I3th, 1905 155 

Graduating Class, Bridgman School, Peking 159 

Boys School, Peking 1 59 

The First Adult Christian Endeavor Society in North China 159 

Teachers and Pupils, Doremus Hall, Yokohama, Japan 163 

Orphan Groups in the Institutions of the American Board, Asia Minor 167 

Normal School, Saltillo, Mexico 170 

Clergy of the Churchjof England at Consecration of Bishop Williams of Tinne- 

velly 174 

Christian Work in the Homes of Ahmednagar 178 

American Presbyterian Mission Press, Shanghai, China 182 

American Baptist Mission Press, Rangoon,TBurma 182 

High School, Bombay 188 

Students Union Composed of Graduates of the Bombay High School 188 

Industrial Work in School and Orphanage, Sidon, Syria 194 

Dr. R. M. Gibson, Hospital Staff, and Medical Students, Hong Kong Hos 
pital 199 

Summer School of Theology, Chungking, China 199 

Staff of Professors and Instructors, Soochow University 204 

Students in Soochow University, Soochow, China 204 

Severance Hospital, Seoul, Korea 209 

Operating Room of Severance Hospital, Seoul, Korea 213 

Chinese School Girls at Musical Drill, Foochow 218 

Chinese School Beys Ready for Drill at Singan (Hsianfu) Shensi 218 

Groups of Central School Pupils, Calcutta 222 

Untainted Children of Lepers in the " Home " at Tarn Taran 227 

Three Sisters All are Widows 227 

Boys Orphanage, Bombay 227 

The Duchess of Connaught Hospital, Peshawar, Punjab, India 232 

Philanthropic Cooperation in India 237 

Meiji Gakuin, Tokyo, Japan 243 

Miyagi Girls School, Sendai, Japan 243 

Ningpo College, Ningpo, China, . . . ....... , 251 



LIST OF ILL USTRA TIONS xxxiii 

PAGE 

New Congregational Church, Peking, China 251 

Quinquennial Conference of C. M. S. Missionaries, Madras, December, 1902. 258 

Armenian Orphans in Missionary Institutions 265 

Graduates of 1902 Sivas Girls School 269 

Orphans at Marsovan 269 

Mombasa Cathedral, Mombasa, East Africa 274 

Apolo Kagwa, Katikiro of Uganda 274 

Faculty and Students, Presbyterian College and Theological Seminary, Coyoa- 

can, Mexico 283 

Dedication of New School Building, Zahleh, Syria 288 

Buildings of Lebanon Hospital for the Insane, Asfuriyeh, near Beirut, Syria . 292 

" Sunshine Girls," Matsuyama, Japan 300 

Red Cross Hospital, Oita, Japan 300 

District Meeting of Methodist Free Church Preachers and Leaders, Wenchow, 

1904 306 

United Methodist Free Church College, Wenchow, China 306 

First Anniversary Meeting of the Palghat Ladies Association, at the Deva 

Vilas Palace, Palghat, India 312 

View of Cesarea, Asia Minor 317 

Mission Buildings at Talas, near Cesarea, Asia Minor 321 

Scenes at the Talas Hospital, Cesarea, Asia Minor 324 

Sara Seward Hospital, Allahabad, India , 328 

Hoshyarpur Orphanage 328 

Mary Wanamaker Girls High School, Allahabad, India 328 

A Group of Japanese Christians 335 

General View of Boone School Compound, Wuchang, China 339 

Hislop College, Nagpur, India 343 

The Junkin Memorial Hospital, Fusan, Korea 343 

Representative Indian Christians 346 

View of a Portion of Antananarivo, Madagascar 353 

Great Family Tomb of the Prime Minister, Madagascar 353 

Belgaum High School, Belgaum, India 359 

Allahabad Christian College, Allahabad, India 367 

Founders of Baptist Missions in 1 792 379 

St. John s College, Shanghai, China 390 

Anglo-Chinese College, Tientsin, China , 396 

Group of Famine Children Cared for by Mr. and Mrs. S. R. Modak, of Ah- 

mednagar, India 402 

Scenes at St. John s College, Shanghai, China 410 

Voorhees College, Vellore, India 418 

Commemorative Monuments of Distinguished Scotch Missionaries 424 

Medical Staff, Duchess of Connaught Hospital, Peshawar, Punjab, India . . . 435 

Groups of Boys and Girls in the Orphanages at Sirur, India 440 

Work for the Blind, Rajpur, India 447 

Scenes at St. Catherine s Hospital, Amritsar, India 451 

Missionaries in Bronze and Marble 456 

American Mission House, Cairo 462 

Assiut Training College 462 

Sir Dinshaw M. Petit Hospital for Animals, Nasik, India 469 



xxxiv LIST OF ILLUSTRA TIONS 

PAGE 

Industrial Classes at Nazareth, India 474 

Lady Kinnaird Memorial Hospital, Lucknow, India 479 

Miss Harvey among Leper Patients at the Nasik Asylum, India 479 

Missionaries in the New Hebrides 489 

Boys School, Kyaingchiu, China 494 

Tainan High School, Formosa 494 

Industrial Education, North Japan College, Sendai 498 

Teachers and Pupils at the Girls Seminary, Sidon, Syria 502 

Industrial Education, Cawnpore, India 506 

Native Church at Analakely, Madagascar 508 

Interior of the French Protestant Mission Church, Antananarivo 508 

Kindergarten Training, Hiroshima Girls School, Hiroshima, Japan 512 

Food and Health Class, Kobe, Japan 516 

Schools for the Blind, Foochow, China 520 

Educational Work for the Blind in India 524 

Loving Ministry to Lepers, Tarn Taran, Punjab, India 530 

Boarding School for Girls, Nantai Island, Foochow, China 534 

Pupik of the Woodstock School, Landaur, India 540 

Representative Indian Christians 545 

Sunday-school of the First Congregational Church, Ahmednagar, India 550 

Famine Girls at the Alice House, Ahmednagar, India. 550 



ABBREVIATIONS OF MISSIONARY SOCIETIES 
USED IN VOLUME III 

A. B. C. F. M. American Board of Commissioners for Foreign Missions. 

A. B. M. U. American Baptist Missionary Union. 

A. B. S. American Bible Society. 

A. C. C. American Christian Convention. (U. S. A.) 

A. F. B. F. M. American Friends Board of Foreign Missions. 

A. W. M. S. Australasian Wesleyan Methodist Missionary Society. 
Ba. M. S. Basel Missionary Society. 

Ber. M. S. Berlin Missionary Society [Berlin I.]. (Germany.) 

B. F. B. S. British and Foreign Bible Society. 

B. S. M. British Syrian Mission. 

C. E. Z. M. S. Church of England Zenana Missionary Society. 
C. I. M. China Inland Mission. 

C. M. D. Cambridge Mission to Delhi. 

C. M. M. S. Canadian Methodist Missionary Society. 

C. M. S. Church Missionary Society. (Eng.) 

C. P. M. Canadian Presbyterian Mission. 

C. S. M. Church of Scotland Mission. 

C, W. B. M. Christian Woman s Board of Missions [Disciples]. (U. S A.) 

E. B. M. S. English Baptist Missionary Society. 

E. M. M. S. Edinburgh Medical Missionary Society. (Scot.) 

E. P. C. M. English Presbyterian Church Mission. 

F. C. M. S. Foreign Christian Missionary Society [Disciples]. (U. S. A.) 
F. C. S. Free Church of Scotland. (See U. F. C. S.) 

F. F. M. A. Friends Foreign Missionary Association. (Eng.) 

G. M. S. Gossner Missionary Society [Berlin II.]. 
H. E. A. Hawaiian Evangelical Association. 

Ind. Independent. 

L. E. L. M. Leipzig Evangelical Lutheran Mission. (Germany.) 

L. M. S. London Missionary Society. 

Luth. G. C. Lutheran General Council. (U. S. A.) 

Luth. G. S. Lutheran General Synod. (U. S. A.) 

M. E. M. S. Methodist Episcopal Missionary Society. (U. S. A.) 

M. E. S. Methodist Episcopal Church, South. (U. S. A.) 

M. L. Mission to Lepers in India and the East. (Scot.) 

M. M. Melanesian Mission. 

M. M. S. Moravian Missionary Society. 

N. A. M. North Africa Mission. (Eng.) 

N. B. C. National Baptist Convention. (U. S. A.) 



Xxxvl ABBREVIATIONS OF MISSIONARY SOCIETIES 

Neth. M. S. Netherlands Missionary Society. (Netherlands.) 

P. B. F. M. N. Presbyterian Board of Foreign Missions, North. (U. S. A.) 

P. B. F. M. S. Presbyterian Board of Foreign Missions, South. (U. S. A.) 

P. C. I. M. S. Presbyterian Church of Ireland Missionary Society. 

P. E. M. S. Protestant Episcopal Missionary Society. (U. S. A.) 

P. M. M. S. Primitive Methodist Missionary Society. (Eng.) 

R. B. M. U. Regions Beyond Missionary Union. (Eng.) 

Ref. C. A. Reformed Church in America. [Dutch.] (U. S. A.) 

Ref. C. U. S. Reformed Church in the United States. [German.] 

Ref. P. N. A. Reformed Presbyterian Church of North America. 

R. M. S. Rhenish Missionary Society. 

S. A. M. S. South American Missionary Society. (Eng.) ^ . 

S. B. C. Southern Baptist Convention. (U. S. A.J 

S. D. B. Seventh-Day Baptist Missionary Society. (U. S. A.) 

S. D. C. K. Society for the Diffusion of Christian, and General Knowledge 

among the Chinese. (China.) 

S. E. N. S. Swedish Evangelical National Society. 

S. F. N. E. Society for Promoting Female Education in the East. (Work 

now transferred to other societies.) 

S. M. E. Socie"t des Missions Evangeliques de Paris. (France.) 

S. P. G. Society for the Propagation of the Gospel. (Eng.) 

U. B. C. United Brethren in Christ. (U. S. A.) 

U. F. C. S. United Free Church of Scotland. 

U. M. C. A. Universities Mission to Central Africa. (Eng.) 

U. M. F. M. S. United Methodist Free Churches Missionary Society. (Eng.) 

U. P. C. N. A. United Presbyterian Church of North America, Board of 

Foreign Missions. 

U. P. C. S. M. United Presbyterian Church of Scotland. (See U. F. C. S.) 

W. C. M. M. S. Welsh Calvinistic Methodist Foreign Missionary Society. 

(Eng.) 

W. M. S. Wesleyan Missionary Society. (Eng.) 

W. U. M. S. Woman s Union Missionary Society. (U. S. A.) 

Y. M. C. A. Young Men s Christian Association. 

Y. W. C. A. Young Women s Christian Association. 

Z. B. M. M. Zenana Bible and Medical Mission. 



LECTURE VI 

(Continued from Volume II ) 



SYNOPSIS OF LECTURE VL 

(Continued) 

The first three of the classified groups of Lecture VL, dealing with the social 
results of missions, are treated in Volume II. (pp. 100-486) as follows : 

I. RESULTS MANIFEST IN THE INDIVIDUAL CHARACTER. 

II. RESULTS AFFECTING FAMILY LIFE. 

III. RESULTS OF A HUMANE AND PHILANTHROPIC TENDENCY. 

The remaining four groups make up the contents of the present Volume. 

IV. RESULTS TENDING TO DEVELOP THE HIGHER LIFE OF SOCIETY, (i) 
The Introduction of Educational Facilities ; (2) The Development of Industrial 
Training; (3) Modern Methods of University Extension ; (4) Christian Associa 
tions for Young Men and Young Women ; (5) The Production of Wholesome and 
Instructive Literature; (6) The Quickening of General Intelligence; (7) The 
Abolishment of Objectionable Social Customs ; (8) The Disintegration of Caste. 

V. RESULTS TOUCHING NATIONAL LIFE AND CHARACTER, (i) Cultivating 
the Spirit of Freedom and True Patriotism ; (2) Promoting the Reconstruction of 
Laws and the Reform of Judicial Procedure; (3) Aiding in the Renovation and 
Amelioration of Administrative Methods ; (4) Elevating the Standard of Govern 
ment Service ; (5) Furthering Proper International Relations ; (6) Contributing to 
the Intellectual and Scientific Progress of the World. 

VI. RESULTS AFFECTING THE COMMERCIAL AND INDUSTRIAL STATUS, (i) 
Commending New Standards .of Commercial Integrity; (2) Promoting Better 
Methods of Transacting Business ; (3) Seeking to Introduce a Better System of 
Finance; (4) Developing Trade and Commerce with the Outer World; (5) Intro 
ducing Material Civilization and Modern Facilities. 

VII. RESULTS OF SOCIAL VALUE TRACEABLE TO REFORMED STANDARDS 
OF RELIGIOUS FMTH AND PRACTICE, (i) The Social Advantages of a more 
Spiritual Conception of Religion ; (2) The Salutary Influence of the Decline of 
Idolatry ; (3) The Gain to Society from the Overthrow of Superstition ; (4) The 
Wholesome Social Effects of Associating Morality with Religion ; (5) The Public 
Benefits of Exemplary Religious Leadership; (6) The Ennobling Social Results 
of Religious Liberty; (7) The Social Uplift of Sabbath Observance. 



LECTURE VI 



THE CONTRIBUTION OF CHRISTIAN MIS 
SIONS TO SOCIAL PROGRESS 

(Continued) 



" St Paul felt, as he gathered into the Church the weak and foolish things of 
this world, runaway slaves, and even men of despicable character (for * such/ he 
says, were some of you, ) that every one of these contributed something to the 
efficiency of the whole Church. 

" Well, what is thus true of units is true also of the races and nations of mankind. 
Each has its own genius and characterization. The point is that each nation has 
its peculiar gjft, and all are needed; that if there are seven lamps, each Church car 
ries its own into the darkness ; and each hears a message evoked by its own char 
acter and its needs ; and yet that message is for all He that hath an ear, let him 
hear what the Spirit saith unto the Churches unto all the seven. And do you 
think that this, written of the Churches in Asia, is no longer true except of Europe? 
That Japan, when she is won, will turn for us no new page of theology? And 
India none ? Why, Bishop Westcott said that the adequate commentary upon St. 
John would never be written until India is converted. Surely, the dreaming, 
patient, subtle soul of Asia must have something deep and strange to tell us about 
the wisdom of Proverbs and about the Logos of St. John. It may well be that 
Missions the inbringing of those new races, of the fulness of the Gentiles are 
much like those explorations of Egyptian sepulchres and Syrian monasteries, des 
tined to show us wonderful, mysterious, new aspects of the truth we love new to 
us because we have not found them, but existent all along, and patiently awaiting 
recognition. 

" And we who preach to individuals that they cannot expect miracles to avert the 
penalties of their own thriftless extravagance or sloth, shall we not preach it to our 
selves? Is there no waste in our leaving these fields untilled, these gold mines un- 
worked? So, then, the bringing-in of the fulness of the Gentiles will be to them 
salvation and blessedness, and to unbelievers at home the most overpowering 
evidence, and to the Church new joy and strength and wisdom. 

"And lastly, and above all, what shall it be to the Master ? I think of that most 
Divine, most human heart of all most human because most Divine and of the day 
when He shall see of the travail of His soul, and shall be satisfied. How great, 
how world-wide must that redemption be which shall quite content His large and 
absolute love." 

THE RIGHT REV. G. A. CHAD WICK, D.D., 

Bishop of Derry and Raphoe. 



" What we need in the Christian Church to-day is a revival of the patriotism of 
the Kingdom ot Heaven. The commonwealth of love for which Christ lived and 
died is world-wide. We cannot love any part of it rightly unless our thoughts and 
our desires reach out through that part to the greater whole to which it belongs. 
Indifference to missions is the worst kind of treason. Enthusiasm for missions is 
the measure both of our faith in Christ and of our love for man." 

THE REV. HENRY VAN DYKE, D.D., LL.D. 

In Baptist Missionary Magazine. 



LECTURE VI 

* 

THE CONTRIBUTION OF CHRISTIAN MISSIONS TO 
SOCIAL PROGRESS 

{Continued) 

THE impress of missions upon individual character, upon family 
life, and upon humanitarian progress, has been found to be at once 
potent and salutary. As these themes have been 
treated in the previous volume, we turn now to scope of the present 
study the impact of the same forceful instrumen- volume, 

tality along other lines of social progress upon 
the higher life of humanity in its varied forms of culture, upon the 
development of national character and the elevation of administrative 
standards, upon the enlargement of commerce and the refinement of 
religious ideals. We shall find abundant evidence that the making of 
better men and women awakens in society as a whole loftier aspirations, 
and stimulates to wiser and nobler effort the new man becoming the 
embryonic norm of a new society and a new national life. It will be 
discovered that the influence of missions upon the nascent desires and 
eager searchings of this quickened life is marked by directness, adap 
tation, and wholesome incentive. In the spheres of education, literary 
activity, general culture, social refinement, and caste problems, their 
ministry brings a manifest and distinct gain. They furnish invigorat 
ing stimulus, suggest useful discriminations, cultivate finer tastes, and 
establish wiser standards of judgment. In tracing further the molding 
power of missions upon national life and character, we shall find that 
at many points a process of reconstruction is discoverable which has 
in it ennobling visions of freedom, truer views of patriotism, the 
revision of laws, the repression of official corruption, the elevation of 
the public service, the increase of concord and international amenities 
among separate races, and the general promotion of civilization. In 

3 



4 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

the sphere of commercial and industrial interests, also, we shall discover 
that missions are by no means an indifferent factor, since they com 
mend the principles of fair and honest dealing, and have a useful 
though indirect part to play in developing trade and commerce, and in 
introducing the characteristic facilities of modern progress. Further 
more, in the religious development of communities which have been 
quickened and illumined by the fuller light of divine revelation, they 
implant new convictions, awaken fresh aspirations, respond to earnest 
questionings, supply moral guidance, develop personal leadership 
based upon character rather than upon hierarchic position, cultivate a 
spirit of tolerance, give the consciousness of freedom, and inspire an 
ardent longing for higher spiritual ideals. Through these various 
channels of influence missions are pouring vitalizing forces into the 
social, national, commercial, and religious life of foreign peoples. It 
remains for us to examine in detail the present status of missionary effort 
as manifested along these lines of transformation and progress. We 
shall consider first the realm of the higher intellectual and social life 
of mission lands. Dealing with this theme, we are introduced to the 
fourth main division of the present lecture. 



IV.-RESULTS TENDING TO DEVELOP THE 
HIGHER LIFE OF SOCIETY 

This is a sphere in which we may expect to find missions at their 
best as a social force, ministering directly to the higher nature of man, 
providing facilities for increased culture, awakening dormant powers 
of development, quickening the aptitude for progress, giving a finer 
tone to life, and elevating the ideals of intellectual and social aspira 
tion, so that a new atmosphere is produced and a more beneficent 
environment is created, to which society as a whole readily and quickly 
responds, and that with an upward, aspiring trend. First under this 
general caption comes the educational work of missions as a quicken 
ing ministry to the intellectual powers of man. 



THE SOCIAL RESULTS OF MISSIONS 6 

i. THE INTRODUCTION OF EDUCATIONAL FACILITIES. The noble 
service which missions have rendered in the education of the modern 
world has become part of the intellectual history 
of mankind. Christianity itself is a message to Christianity an ally of 
the mind as well as to the heart, and has brought intellectual progress, 
light from the eternal source of wisdom to illumine 
the pathway of knowledge. It has also stimulated and aided the 
intellect of man in its search after truth in all departments of investi 
gation and discovery. The Church has sometimes, no doubt, mistaken 
its function, presumed upon the extent of its wisdom, and assumed 
authority in realms of knowledge which were outside its ken, yet, 
when true to its historic mission, it has ever been the advocate and 
supporter of verified truth, in whatever sphere it has been discovered, 
and has shown itself to be a zealous ally of true enlightenment and 
culture. Where this statement does not hold, it will be found that the 
failure on the part of the Church has resulted from false conceptions 
of its sphere of service, from the corruption of its aims, and the prosti 
tution of its sacred functions to ignoble uses. Despite some of the 
melancholy aspects of medieval church history, the intellectual develop 
ment of Europe, and in fact the whole course of learning in the world, 
are deeply indebted to the zeal of the Church in establishing and 
nourishing seats of learning, and in laying the foundations of those 
great universities which have been for centuries the agencies and 
centres of culture. The educational quickening which touched the 
Continent of Europe as early as the seventh and the beginning of the 
eighth century was traceable to the influence of the Irish-Scottish 
missionaries, who, wherever they went, founded centres of learning. 
Mr. Reginald Lane-Poole, in his " Illustrations of the History of 
Mediaeval Thought," writes of them: "Wherever they went they 
founded schools." 1 

1 The following paragraph gives us the conclusions of this accomplished writer 
upon this point : " Malmesbury, the house of which Saint Ealdhelm was a scholar 
and ultimately abbat, took its origin from the company of disciples that gathered 
about a poor Scottish teacher, Mailduf, as he sat in his hut beside the walls of the 
old castle of Ingelborne. The foundations of Saint Columban, Luxeuil, and Bob- 
bio, long remained centres of learned activity amid Burgundian or Lombard barba 
rism; the settlement of his comrade, Saint Gall, rose into the proud abbey which 
yet retains his name, and which was for centuries the beacon-tower of learning in 
western Europe; the sister-abbey of Reichenau, its rival both in power and in 
cultivation, also owed probably its establishment on its island in the lake of Con 
stance to the teaching of a Scot. Under the shelter of these great houses, and of 
such as these, learning was planted in a multitude of lesser societies scattered over 



6 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

One of the striking historical features of the reign of Charlemagne 
is his cooperation with Scottish missionaries in the promotion of edu 
cation. The Emperor made them the masters and 
The Church the patron guides of the intellectual training of a company 
of medieval learning. o f young men, some of them the noblest of his 
realm, and their influence was thus extended to 
the affairs of State, and to all ranks of society. 1 The story of Bede 
and his follower, Alcuin, who was deeply imbued with his spirit, is 
identified, in the case of the former, with English learning, and of the 
latter, with educational foundations upon the Continent, and is familiar 
to students of that period. Later on in the course of medieval develop 
ment, we come to the intellectual revival of the eleventh and twelfth 
centuries, during which ecclesiastical orders appear as the friends and 
supporters of learning. The parish and cathedral schools, and subse 
quently the " Studium," from which issued the university, represented 
the educational forces of the Continent of Europe. 2 Rashdall, whose 
work upon the history of European Universities in the Middle Ages is 
regarded as a model of research and learning, is most emphatic in 
according to Christianity the credit of extending and cherishing edu 
cation amidst the darkness which followed the dominance of barbarism, 
and which has given the distinctive title of the " Dark Ages " to a 
section of medieval history. " It is at least certain," he writes, " that 
so much of the culture of the old Roman world as survived into medi 
eval Europe survived by virtue of its association with Christianity." 
Again, he writes : " Narrow as may have been the Churchman s educa 
tional ideal, it was only among Churchmen that an educational ideal 
maintained itself at all. . . . The improvement of education formed a 
prominent object with every zealous Churchman and every ecclesias 
tical reformer from the days of Gregory the Great to the days when 
the darkness passed away under the influence of the ecclesiastical 
revival of the eleventh and twelfth centuries. If the monastic system 
of Cassian retained something of the ascetic and obscurantist traditions 
of the Egyptian desert, the Benedictine Monasticism which superseded 

the tracts of German colonisation ; and almost uniformly the impulse which led to 
their formation as schools as well as monasteries, if not their actual foundation, is 
directly due to the energetic devotion of the Scottish travellers." Lane-Poole, 
" Illustrations of the History of Mediaeval Thought," pp. 14, 15. 

1 Ibid., pp. 1 6, 17. 

2 Rashdall, "The Universities of Europe in the Middle Ages," vol. i., pp. 
4-10. A mine of suggestive comment and bibliographical information on the whole 
subject of education will be found in Cubberley s " Syllabus of Lectures on the 
History of Education " (The Macmillan Company, New York, 1904). 



THE SOCIAL RESULTS OF MISSIONS 7 

it created almost the only homes of learning and education, and con 
stituted by far the most powerful civilising agency in Europe until it 
was superseded as an educational instrument by the growth of the 
Universities." 1 In fact, pre-university education was almost exclu 
sively ecclesiastical. 

If we turn our attention to the development of modern missions, 
we shall find undoubted evidence that education has been especially 
prized and fostered, and has proved itself also one 
of the most effective instrumentalities, for accom- Modern missions have 

.... , everywhere heralded an 

plishmg the full, rounded purpose of the Gospel educational revival. 
to mankind. Missions have had to face igno 
rance in its darkest and most desolating forms, but they have accepted 
with courage and patience the serious task of intellectual training 
which this situation imposed. In fact, the pioneers of the educational 
revival of nations outside of Christendom have been the missionary 
teachers, who have always striven to have this mental awakening 
identified with Christian enlightenment, and thus be in cooperation 
with the supreme aim of Gospel evangelism. In this they have suc 
ceeded to an extent which is not surpassed in the educational pro 
visions of the most favored communities of Christendom. While 
intellectual culture no doubt brings its peculiar temptations, this is no 
reason why it should be ignored in the missionary programme. The 
Gospel itself often involves startling and fierce trials to the soul ; yet 
we are bound to propagate it as the only assured way of spiritual 
victory. The experience of missions, moreover, has brought abundant 
evidence to demonstrate the benefits of education and its power as a 
cooperating agency in preparing a people for the acceptance and en 
joyment of Christianity. 

This subject has been treated in some of its general aspects in the 
previous volumes of this work. In Volume I. (pp. 357-361) will 
be found a discussion of the futility of merely secular education, with 
neither a Christian basis nor an ethical aim, as an instrument for the 
moral regeneration of society. In Volume II. (pp. 3335) will be 
found a brief survey of the fundamental value of education in the 
promotion of social progress. Again, in the same volume (pp. 177 
209) will be found special references to the educational work of mis 
sions in improving the condition of woman, and a brief review of the 
educational facilities provided in different fields for her higher training 
and culture. Detailed lists of missionary institutions, with much 
information concerning their special lines of service, will be found in 

1 Rashdall, " The Universities of Europe in the Middle Ages," pp. 26, 27. 



8 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

the author s " Centennial Survey of Foreign Missions." 1 We shall not 
attempt, therefore, to discuss further these general aspects of the sub 
ject, but shall proceed at once to summarize briefly the decisive influ 
ence and historical progress of missionary education in different lands, 
and to outline in a cursory way its present status in some of the more 
prominent fields, presenting, as opportunity may offer, some fresh mani 
festations of its power to uplift, and some concrete illustrations of its 
influence in the promotion of social progress. 

The country which of all others, with the possible exception of 
Japan, is distinguished for educational progress, both under govern 
mental and missionary auspices, is India, and the 
Early indigenous influence of missions in fostering this advance is 
education in India, indisputable. Indigenous education under native 
patronage, and in harmony with Hindu, Buddhist, 
and Moslem ideals, has been in operation there for centuries, but it 
was much limited in extent and scope, being chiefly in the interest of 
the Brahman caste, and thus fruitless in practical incentive to the 
masses. The East India Company had established, through Warren 
Hastings, a government college known as the Calcutta Medrassa, in 
1782 ; the Sanscrit College at Benares was opened in 1791 ; the Hindu 
College in 1817 ; and the College at Poona (now known as the Deccan 
College) was founded in 1821. There followed the Agra College, in 
1823; the Calcutta Sanscrit College, in 1824; the Delhi College, in 
1825 ; and the Elphinstone College at Bombay, in 1827.2 These in 
stitutions, however, were dominated by native traditional conceptions 
of education, and in purpose and spirit, as well as in their curricula, 
were wholly Oriental, besides being exclusively for the higher classes of 
Hindus. The British Government, as early as 1822, began a series of 
official inquiries into the state of education. Sir Thomas Munro, in 
1822, ordered an investigation in the Madras Presidency; while Lord 
Elphinstone in Bombay, and Lord Bentinck in Bengal, in 1823 and 
1835 respectively, were also instrumental in instituting a similar in 
quiry. The incentive which prompted these researches was the pitiful 
ignorance of the masses, and a sense of responsibility as to the promo 
tion of their moral and intellectual welfare. The higher education 

1 Dennis, " Centennial Survey of Foreign Missions : A Statistical Supplement 
to Christian Missions and Social Progress, Being a Conspectus of the Achieve 
ments and Results of Evangelical Missions in All Lands at the Close of the Nine 
teenth Century," pp. 69-120. 

2 Consult " Report of the Indian Universities Commission, 1902," and also 
Chamberlain, " Education in India," pp. 13-18. 



THE SOCIAL RESULTS OF MISSIONS 9 

found to exist was entirely in the hands of Brahman teachers, 1 and 
confined to pupils of the same caste ; village schools were crude in 
method, and gave only the most elementary instruction, and, moreover, 
were exclusively for boys. The curriculum in the higher schools was 
narrow and intensely scholastic, formed altogether in the Brahmanical 
mold, fostering caste exclusiveness, and failing in practical incentive 
and useful stimulus. 2 These preliminary researches, however, initiated 
a movement which has developed during the past century into the 
present elaborate system of government education in India. 

The earliest efforts at foreign education began in the seventeenth 
century, when the Dutch opened numerous schools in Ceylon. These 
schools were under governmental, rather than 
strictly missionary, auspices, and yet the move- Pioneer educators of 

... . . the eighteenth 

ment was a religious one, prompted largely by century, 

the Dutch clergy, and having in view the moral 
and spiritual good of the native community. A distinctively missionary 
effort appears, however, with the establishment of the Danish Halle 
Mission at Tranquebar, in 1706. Ziegenbalg, Plutschau, Schultze, 
Fabricius, and Schwartz were the leading spirits in this movement 
during the larger part of the eighteenth century. Their educational 
work cannot be considered as extensive, but it became an important 
part of their programme. The British Society for the Propagation of 
the Gospel, and the Society for Promoting, Christian Knowledge, coop 
erated financially with the Danish-Halle missionaries in their early edu 
cational efforts, and in 1728 the Christian Knowledge Society assumed 
the support of the Madras Branch of the Tranquebar Mission, chiefly 
under the direction of Schultze, who opened schools in that section of 
India. The Christian Knowledge Society eventually transferred the 
practical management of its work to the Propagation of the Gospel 
Society, while it continued to give financial aid in support of education. 
The London and the Wesleyan Missions began educational work in 
Madras in 1805 and 1819 respectively; the Wesleyans, however, had 
previously opened several schools in Ceylon. The Scotch Mission 
commenced its notable educational efforts in the Madras Presidency 
in 1837, with the coming of the Rev. John Anderson, whose name 

1 A curious indication of the reverence due to the Brahmanical teacher in early 
Vedic times is found in the following passage from the Laws of Manu: " By cen 
suring his preceptor, though quietly, he [the pupil] will be born an ass ; by falsely 
detaining him, a dog ; by using his goods without leave, a worm ; by envying his 
merit, a larger insect or reptile." 

2 Satthianadhan, " History of Education in the Madras Presidency," pp. 1-6. 



10 CHRISTIAN MISSIONS AND SOCIAL PROG- R ESS 

occupies an honorable place in the history of education in India. As 
early as 1758, John Daniel Kiernander, one of the Danish missionaries 
supported by the Society for Promoting Christian Knowledge, being 
driven out of Cuddalore by the warlike aggressions of the French, 
proceeded to Calcutta and began mission work there, establishing a 
school with two hundred pupils, and inaugurating a missionary and edu 
cational campaign, which was still going on when Carey arrived there 
in a Danish vessel in 1793. 

The last decade of the eighteenth century, and the opening years 
of the nineteenth, found Baptist representatives in Carey and his asso 
ciates, and also Anglican missionaries, aided by 
The marshalling of t h e alliance of some distinguished Christian offi- 
campaign. cials notably Charles Grant and several British 

chaplains with representatives also of the Lon 
don Missionary Society, all engaged in securing a missionary foothold 
in Calcutta and its vicinity. Educational efforts were identified with 
each of these agencies. The Baptists, who were known as the Seram- 
pore missionaries, owing to their enforced residence at that place 
under Danish rule, the London Society agents, and the Church of 
England missionaries, were all active in promoting school work. In 
1816 the Serampore Mission reported 10,000 children as having been 
under its instruction in schools. The London Missionary Society in 
the same year reported thirty schools in operation, with 2600 children 
in attendance, under the supervision of their missionary, Mr. Robert 
May, 1 while the Church of England missions were also active in pro 
moting elementary education in the first quarter of the century. The 
earliest college in India under missionary auspices was founded in 
Serampore by Carey, in 1818, followed, in 1820, by the Bishop s Col 
lege at Calcutta, or rather at Howrah, directly opposite Calcutta, 2 
representing an elaborate scheme of higher education devised by Bishop 
Middleton the first Anglican Bishop of India and placed under the 
direction of the Society for the Propagation of the Gospel. 

We find these three representative agencies of 

First efforts for the edu- tne Baptists, Anglicans, and English Independents 

cation of girls. fully committed in 1820 to education in India as 

a component part of their missionary effort ; but, 

as yet, the benefits accrued almost exclusively to boys, although, 

in some instances, a few girls had been received in certain of the 

1 Lovett, " The History of the London Missionary Society," vol. ii., p. 16. 

2 Bishop s College is sometimes spoken of as located at Sibpur, a section of 
Howrah, four miles below Calcutta. 



THE SOCIAL RESULTS OF MISSIONS 11 

boys schools of the London Mission. The formal effort in behalf of 
education for girls was ere long to be inaugurated. Mrs. Hannah 
Marshman, of Serampore, as early as 1800, was the first woman 
actually to attempt female education in India. It should be noted, 
however, that her school enterprise was intended primarily for Eura 
sians, with a view to securing financial returns for the support of the 
Serampore Mission. Subsequently, in 1807, she began to include 
native girls within the scope of her school work. Her efforts, however, 
through the initiative of some young ladies, probably Eurasians, who 
had been under the instruction of Mrs. Lawson and Mrs. Pearce, of 
the Baptist Mission in Calcutta, resulted in April, 1819, in the forma 
tion of the Calcutta " Female Juvenile Society for the Education of 
Native Females," which set itself heroically to overcome the prevailing 
prejudice of the natives against female education. The Society could 
report only eight scholars during the first year of its existence, and not 
more than thirty-two during the second year ; but at the end of another 
three years the schools had increased to six, and the scholars to one 
hundred and sixty. 1 

In September of the same year (1819), the "Calcutta School 
Society " was founded, with a view to uniting under combined Euro 
pean and native control a movement in the interest of education. 
The Society soon enlisted itself especially in behalf of female education, 
and was aided therein by missionary cooperation, and by gifts from 
various sources in England. 2 It shortly afterwards applied to the 
British and Foreign School Society in England, begging that a com 
petent lady be sent out to undertake this branch of service. This ap 
peal resulted in the sending of Miss M. A. Cooke to Calcutta in 1821, 
and in 1822 that lady opened a school for girls in the city. This 
school is regarded by the missionary historians of India as the first 
formal effort under the auspices of an organized missionary society to 
establish schools exclusively for girls in that country. Miss Cooke 
had ten schools in operation in a few months, with two hundred and 
seventy-seven pupils. In 1823 the schools had increased to twenty-two, 
with nearly four hundred pupils. Owing to an irreconcilable prejudice 
among the native members of the mixed committee of Europeans and 
Hindus representing the Calcutta School Society, Miss Cooke found 
it expedient to transfer her work almost immediately to the charge of 
the Church Missionary Society. An auxiliary organization, originated 
by Mrs. Marshman herself, called the " Ladies Society for Native 

1 Lovett, " The History of the London Missionary Society," vol. ii., p. 244. 

2 Ibid., p. 245. 



12 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

Female Education in Calcutta and the Vicinity," was formed, in 1824, 
to cooperate with and aid in supporting the entire movement. Thus 
the work of female education in India gained headway, and before 
long, through the various missionary societies at home especially the 
Society for the Promotion of Female Education in the East (1834), 
the Church of Scotland Women s Association (1837), and the Indian 
Female Normal School and Instruction Society (1852) a decided 
impetus was given to the movement, which has steadily grown to the 
present status. The important feature of zenana work might properly 
be mentioned here, but in Volume II. (pp. 251-258) will be found a 
sufficiently full statement concerning it. 

The progress of education under both governmental and missionary 
auspices advanced along two distinct lines until 1835, when a memo 
rable change took place. The Government had 
The reign of the Indian confined its attention to the fostering of a system 
classics. of education exclusively in harmony with Oriental 

ideals ; the missionaries, on the other hand, had 
availed themselves of the common vernaculars, and had given promi 
nence to religious instruction. The curriculum adopted by the Gov 
ernment was, therefore, restricted to the Indian classics, through the 
medium of Sanscrit, Arabic, and Persian, since the promotion of Orien 
tal learning, and the exploiting of classical literature as embodied 
especially in the sacred Sanscrit, was the main object in view. As 
early as 1793, when the Royal Charter of the East India Company 
was to be renewed a necessity recurring every twenty years Wilber- 
force and others of like views as to the moral responsibility of England 
for the well-being of the natives of India endeavored to introduce 
into the renewed Charter a clause which would prove serviceable in 
initiating more definite efforts to further the moral and intellectual 
welfare of India. The attempt failed, although it was hopefully and 
strenuously advocated. 

In 1813, however, when another term for the renewal of the 
Charter came round, a more successful effort was made, and provision 
was secured for the inauguration of an educational programme, together 
with the founding of a religious establishment in India. The appro 
priation, amounting to one hundred thousand rupees annually, was 
used in rather a lukewarm fashion by the "Court of Directors" in 
supporting the existing institutions, and in promoting the study of the 
Indian classics, until finally, in 1823, a " Committee of Public Instruc 
tion " was appointed, charged with the expenditure of the government 
appropriation. It was devoted partly to education, and in part to the 



THE SOCIAL RESULTS OF MISSIONS 13 

publication of Oriental classics. Matters thus drifted, as it were, until 
about 1833, when, on the further renewal of the Charter, the appro 
priation was increased to one million rupees, and in connection with 
the proper use of this enlarged grant arose the famous controversy 
which resulted in the memorable educational minute of Macaulay, 
dated February 2, 1835. 

Missionary education, heretofore, though giving due attention to 
secular branches, had proceeded along religious lines, but was confined 
almost exclusively to the use of vernacular lan 
guages as media of instruction. The arrival, in Dr. Duff and his pica for 
1830, of Dr. Alexander Duff, sent out as a mis- a broader curriculum, 
sionary of the Established Church of Scotland 
(Dr. Duff became a Free Churchman in 1843), an d his subsequent 
advocacy of the use of the English language and the introduction of 
Western learning into Indian educational work, brought about a crisis 
in a controversy of far-reaching importance. On the one hand, it was 
advocated that the proper sphere of Indian education was the Indian 
classics as embodied in Oriental sources an exploitation of Oriental 
ism was in fact conceived to be its proper scope. Dr. Duff, on the 
other hand, argued that this ignoring of Western knowledge and the 
neglect of the English language, with the rich sources to which it gave 
access, was narrowing and unfair to the intellectual needs and pros 
pects of India. Raja Rammohun Roy had already (in 1823) advo 
cated the use of the English language, in a letter to Lord Amherst, the 
Governor-General, but Dr. Duff took the practical step and founded 
an institution in Calcutta, in harmony with his ideals, and the Duff 
College proved an immediate success. 1 This was, in fact, the significant 
contribution of Dr. Duff to the educational progress of India, since to 
him the country is indebted for having established a Christian college, 
with Western learning as its distinctive basis. He made a modern 
curriculum to be an accredited feature of mission policy, and inciden 
tally his influence was also strong and decisive in securing and im 
planting the essentials of European culture as a part of State education. 
Dr. Duff s proposal, in his own language, was as follows : " to lay the 
foundation of a system of education which might ultimately embrace 

1 Dr. Duff s record as an educator is remarkable in the value and efficiency of 
its results. Dr. J. P. Jones speaks of it as follows : " It is said that, of the forty 
eight educated men who were won to Christ through his mission, in 1871, nine were 
ministers, ten were catechists, seventeen were professors and high-grade teachers, 
eight, Government servants of the higher grade, and four, assistant surgeons and 
doctors." Jones, "India s Problem, Krishna or Christ," p. 176. 



14 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

all the branches ordinarily taught in the higher schools and colleges 
of Christian Europe, but in inseparable combination with the Christian 
faith and its doctrines, precepts, and evidences, with a view to the 
practical regulation of life and conduct. Religion was thus intended 
to be, not merely the foundation upon which the superstructure of all 
useful knowledge was to be reared, but the animating spirit which was 
to pervade and hallow all." 1 

The controversy waxed, and reached its crisis in the minute of 
Lord Macaulay, issued in 1835, sustaining Dr. Duff s position. 2 The 
minute was approved immediately by Lord Ben- 
Lord Macauiay s tinck, then Governor-General of Bengal, who 

minute on educational . ...... 

reform. issued a proclamation in which it was declared 

"that the chief aim of the educational policy of 
Government should be to promote a knowledge of European literature 
and science." The result of this new move was apparent at once, and 
consequently a great impulse was given to the study of the English 
language in all the government schools and colleges. The printing of 
Oriental books was largely supplanted in the interests of European 
literature, and Orientalism, henceforward, occupied a subordinate place 
in the government curriculum. Dr. Duff had followed closely a 
scheme outlined by Dr. Inglis, of Scotland, in 1824, and this adoption 
of the English language and literature as instruments of higher educa 
tion in India has abundantly justified itself as a master-stroke of mis 
sionary statesmanship. Although criticized and deprecated at the time 
by admirers of Indian literature, it has proved of the highest benefit to 
the intellectual development of India. It has broadened and enriched 
the whole scope of knowledge, and opened to the native mind the door 
to the noblest realms of modern scientific and religious attainment. 
The personal influence of Dr. Duff may justly be said to have been a 
very forceful factor in shaping the policy of the Government, and in 
establishing in its educational curriculum the English language and 
its literary treasures, rather than Sanscrit and the other sacred languages 
of India, as the media of high educational training. Throughout 
India to-day government universities, colleges, and schools bear witness 
to the momentous import of this wise and far-reaching programme, 
which has become incorporated into the intellectual growth of India 

1 Smith, "Life of Alexander Duff, D.D.," vol. i., p. no. 

2 The minute is given in full in " Sketches of Some Distinguished Anglo-In 
dians " (Second Series), by Colonel W. F. B. Laurie, pp. 170-184 (W. H. Allen 
& Co., London), and in Appendix A in " History of Education in the Madras Presi 
dency," by Dr. S. Satthianadhan (Srinivasa, Varadachari & Co., Madras). 



THE SOCIAL RESULTS OF MISSIONS 15 

largely, as we have seen, through missionary initiative. Two other 
Church of Scotland missionaries, Dr. John Wilson at Bombay (1829), 
and the Rev. John Anderson at Madras (1837), followed in the path 
marked out by Dr. Duff, and were the leaders in founding institutions 
which have developed into large plants, and are to-day among the 
most useful educational agencies in India. Both the Wilson College 
at Bombay and the Madras Christian College at Madras are monu 
ments to the wisdom and energy of their founders, as well as to those 
who have aided in bringing them to their present standard of efficiency. 
Another pivotal point in the history of Indian education under 
government auspices is the Despatch, dated July 19, 1854, of Sir 
Charles Wood (afterwards Lord Halifax), which 
inaugurated the present scheme of government The purport of the 

, . . T ,. . .. , , , . . Despatchof 

education in India, and established what is known sir Charles Wood, 
as the system of " Gran ts-in- Aid." As a matter of 
missionary history it may be noted that this document was drawn up 
by Mr. T. G. Baring (later known as Lord Northbrook), after pro 
longed conferences with Dr. Duff and Mr. John Clark Marshman, 
who was the son of Carey s associate, and also a distinguished official 
of the Government of India. 1 Both of these men happened to be in 
London at the time Sir Charles Wood was Chief of the India Office. 
Mr. Baring, who drafted the document, was, as Lord Northbrook, 
subsequently Governor-General and Viceroy of India. The system of 
Grants-in-Aid to educational institutions, both missionary and non- 
missionary, inaugurated by the Government in 1854, and put into 
operation by Lord Dalhousie, secured a measure of financial aid to 
educational work not directly under government control. The Grant- 
in-Aid scheme was in reality a compromise between the absolute pro 
hibition of all religious instruction in any school under government 
supervision, and the proposal urged by Dr. Duff and Mr. Strachan 
that the Bible should be a class-book in government schools, atten 
dance on the class being optional. 2 The provisions of the Despatch 
were, in their original form, not onerous or hampering to missionary 
education, and the proposal was received by the friends of missions 
with gratitude and satisfaction. Missionary schools in which religious 
instruction was given could thus benefit by the financial aid of gov 
ernment. It has come to pass, however, that in connection with its 



1 Stock, "The History of the Church Missionary Society," vol. ii., p. 240; 
Smith, " Twelve Indian Statesmen," p. 237. 

2 Stock, " The History of the Church Missionary Society," vol. ii., p. 241. 



16 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

administration certain supplementary requirements instituted by local 
officials have sought to impose undue exactions and limitations which 
have been unwelcome to missionaries in India. The result has been 
that a few missionaries in certain sections of India have found these 
conditions and limitations neutralizing, in a greater or less degree, the 
benefits of the system. It should be noted, however, in all fairness, 
that the original provision placed no restrictions upon the giving of 
Christian instruction in mission schools accepting the grants from the 
Government, and that the Grant-in-Aid system has, with some minor 
and local exceptions, worked satisfactorily. 

Again, in 1882 another historic date in the educational progress 

of India when the Education Commission was appointed, we have 

further evidence of the helpful cooperation of 

The work of the missionaries. We have noted this already as 

Education Commis- . , . . 

sionofissa. having occurred m 1835 an ^ m 1854, and once 
more, in 1882, we find that friends of missions in 
England, acting as an organization entitled a " Council on Education 
in India," worked in harmony with missionary educators in the field, 
and that this combined influence in the interest of missions did much 
towards securing the appointment of this important Commission. 1 Two 
of its leading members were the Rev. Principal Miller of the Madras 
Christian College, and the Rev. W. R. Blackett of the Church Mission 
Divinity College at Calcutta. A third missionary member was the 
Rev. Dr. Jean, Rector of St. Joseph s Jesuit College at Trichinopoly. 
Sir William W. Hunter was the President, and it consisted of twenty- 
one members, chosen from among British officials, educated natives, 
and missionaries. Its object was to examine into the workings of the 
Despatch of 1854, which had then been over a quarter of a century in 
operation, to correct abuses, and to suggest measures looking to the im 
provement and larger efficiency of the educational system. Its volu 
minous report gave special attention to the Grant-in-Aid system, and 
secured its more effective application and usefulness. It laid out an 
advanced programme in the interests of primary education, which had 
hitherto been too much neglected, in favor of higher schools and col 
leges. It secured also advantageous measures in behalf of indigenous 
secondary, collegiate, and special education. Among its recommen 
dations, under the head of collegiate education, we note the following 
specifications : " That an attempt be made to prepare a moral text 
book based upon the fundamental principles of natural religion such 

1 " Education in India," by William I. Chamberlain, Ph.D., p. 67; " History 
of Education in the Madras Presidency," by Dr. S. Satthianadhan, p. 151. 



THE SOCIAL RESULTS OF MISSIONS 17 

as may be taught in all Government and non-Government colleges," 
and further, "that the Principal, or one of the professors, in each 
Government or Aided college deliver to each of the college classes in 
every session a series of lectures on the duties of a man and a citizen." 
These recommendations, although adopted unanimously, and favored 
by a large majority of experienced educators who gave testimony be 
fore the Commission, were, strange to say, rejected by the British 
Government. 1 

In a very elaborate review of the Report of this Education Com 
mission of 1882, it is stated that the document refers "to the impor 
tant part taken by missionary societies in originat 
ing and carrying on modern culture in India. The University Com- 
In going over the different provinces it is shown mission of igoa. 
that in almost every instance the missionary 
had preceded the Government in setting up schools of every kind ; 
and the great service rendered by them in female education is frankly 
and gracefully acknowledged." In the University Commission of 
1902, appointed to examine and report upon the condition and pros 
pects of the universities established in British India, and suggest plans 
for promoting their efficiency, we find a missionary among its seven 
members, in the person of the Rev. Dr. Mackichan, of Bombay ; while 
among the witnesses who were asked to give evidence before the Com 
mission were twenty-four missionary educators. This is a still further 
indication of the active part which missionary cooperation has taken 
in the shaping of the present system of State education in British 
India. The work of the University Commission promises to result in 
practical benefits to elementary and secondary education, quite as 
much as in advantageous changes in the university system. 

The government system sketched in the preceding paragraphs 
may be described as an elaborately graded scheme, reaching from the 
village school to the university. While it is not 
faultless, lacking as it does teaching power, and An appraisement of 
encouraging unduly a process of superficial cram- Indian state education, 
ming on the part of the student, besides needing 
more practical and utilitarian adaptation in its curriculum to the special 
requirements of India, it nevertheless stands as a striking testimony 
to the wisdom and liberality of the British Government in its efforts 
to promote the intellectual welfare of those vast populations. Its 
sweeping condemnation as a complete failure is an extreme under- 

1 Satthianadhan, " History ot Education in the Madras Presidency," pp. 165- 
168. 



18 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

valuation. It should be remembered that education in India is not 
in the least compulsory, and that seven eighths of the children of school- 
going age are not sent by their parents. The fact that the outcome in 
high-grade institutions has not been wholly satisfactory in every re 
spect, and that the Indian Babu using the term in its disparaging 
sense seems to be a perversion of the true educational ideal, is no 
doubt disappointing, yet this is, perhaps, to be expected to some extent, 
in an era of intellectual transition in a land of caste spirit like India, 
where, moreover, the government appointment has, unfortunately, 
become both the incentive and the aim of a student career. It is evi 
dent also that the Brahman and his congeners in all classes of Indian 
society, either through natural incapacity or overweening self-com 
placency, do not seem in numerous instances to assimilate modern 
knowledge with wholesome psychological results, failing often to avail 
themselves of its benefits in a way which is either creditable to them 
selves or useful in their environment. The absence of all religious 
instruction, which is carried to the extent of absolute neutrality, is, 
moreover, a grave defect when the higher welfare of society is con 
sidered, and goes far to account for much. that is disappointing in the 
outcome of Indian State education. This is freely acknowledged 
even by many who regard religious neutrality as the only proper atti 
tude for the Government to take in an educational system for India. 1 
Under these circumstances, mission schools where religious instruction 
is imparted become all the more essential as moral factors in the 
progress of Indian civilization. It is recognized, however, by acute 
observers in that imperial dependency of Britain that "the Govern 
ment educational policy, though technically neutral, r and in its ad 
ministration strictly non-religious, has proved to be more powerfully 
destructive to Brahman and Moslem orthodoxy than any form of 
missionary agency." If this be true, it is obviously the more impor 
tant that missionary education should teach Christianity, in positive 
terms, as the religion to which unsettled minds may turn with comfort 
and assurance. 

The gradations of the government system may be enumerated 
under five heads : 

(i) Universities. There are five of these, located at Calcutta, 

1 Valuable articles, judicial and suggestive in conception, on this perplexing 
theme are found in The Imperial and Asiatic Quarterly Review for October, 1900, 
p. 225, by Mr. R. Maconachie, late of the Indian Civil Service, and by D. Duncan, 
LL.D., late Director of Public Instruction, Madras, in the same Review for Janu 
ary, 1902, p. i. 



THE SOCIAL RESULTS OF MISSIONS 



19 



Bombay, Madras, Lahore, and Allahabad. The first three were 
established in 1857, that at Lahore in 1882, and the one at Allahabad 
in 1887. These are not teaching institutions, but 
simply for the examination of candidates for de- The gradations of the 
grees in the arts, sciences, and professions. government system. 

(2) Colleges. These are teaching institutions 

in which candidates are prepared for the university examination. 
They have also special courses in law, medicine, engineering, art, 
and other technical branches. 

(3) Higher Schools. These educate for the matriculation examina 
tion at the universities, but do not undertake to prepare candidates for 
anything beyond their entrance enrolment. 

(4) Middle Schools. These occupy a medium grade between the 
higher and the primary, and provide a good general education. 

(5) Primary Schools. These are ordinary village schools where 
the teaching is usually in the different vernaculars of the country. 

The total number of male pupils is 4,083,393, and of females 446,- 
098, making, as reported in "The Statesman s Year-Book for 1904," 
an aggregate total of 4,529,491.! 

l " The Statesman s Year-Book for 1904," p. 144, gives the following statis 
tical summary of Indian education, compiled up to March 31, 1902. The two 
grades of schools named above as higher and middle are grouped in this table under 
the one head of secondary. Under the head of special education are included techni 
cal and industrial schools. 



Colleges 


INSTITUTIONS FOR 


SCHOLARS. 


Males. 


Females. 


Males. 


Females. 


180 

5.045 
92,902 

1,003 
41,805 


12 

462 

5,686 

75 
i,355 


23,027 

519,004 
2,922,522 

32,368 
586,472 


264 

41,638 
348,857 

2,8l2 
52,527 


General Education : 




Special Education : 
Training and other special 
schools 




Total 


140,935 


7,590 


4,083,393 


446,098 


Grand total . . . 


148,525 


4,529,491 





20 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

Although, all things considered, this is a magnificent provision, 
yet it is entirely inadequate for India, as is only too apparent when we 
note that, according to a recent estimate, only 23.10 per cent, of the 
boys of a school-going age attend school, and only 2.60 per cent, of 
the girls. 1 The school-going age is estimated to represent about fifteen 
per cent, of the total population of India. There are about 1 7,000,- 
ooo girls who are suitable candidates for educational privileges, and 
out of that number only about 400,000 are under instruction. Less 
than six per cent, of the entire population can read or write, and only 
one in 330 of the women. The Census of 1901 reveals the depressing 
fact that 277,728,485 persons are illiterate. 

Thus, in its origin and in its subsequent development, the whole 

imposing system of popular education in India, where the caste spirit 

of ostracism and exclusiveness has reigned for 

The emancipating centuries amidst the darkness of ignorance, is, to 

power of education 

in India. a very considerable and gratifying extent, the 

product of missionary faith and wisdom, cooperat 
ing with British statesmanship. The British Blue Book on the " Prog 
ress of Education in India," issued in 1904, has the following state 
ment : " From a very early date missionary societies have played a 
prominent part in the development of Indian education." 2 It is 
impossible to forecast the results of general education, not only in 
promoting intellectual progress, but also in cultivating a spirit of 
democracy and social brotherhood, in a country which has long been 
a veritable stronghold of privileged exclusiveness. We cannot expect 
that educational movements under Hindu auspices will work any 
change in the dominant spirit of Indian society, since they are almost 
entirely designed for the higher castes, and are expressly arranged in 
deference to the exactions of the caste system. The Serampore mis 
sionaries, however, as long ago as 1802, issued a circular containing a 
" Plan for the Education of the ;Children of Converted Natives, or of 
those who have lost Caste," 3 and the missionary programme has never 
lost sight of this educational attitude in regard to the caste system. 
Sooner or later, ancient social wrongs, however proud and defiant, will 
crumble at the touch of the missionary educator and those who happily 
adopt bis principles. Recent educational reports of the Government of 
Jndia show that the prejudice against the admission of low-caste chil- 

1 " The Statesman s Year-Book for 1904," p. 144. 

2 Blue Book on the "Progress of Education in India" (Fourth Quinquennial 
Review, 1898-1902), vol. i., p. 3. 

3 The Mission World, October 16, 1899, p. 442. 



THE SOCIAL RESULTS OF MISSIONS 21 

dren to the State elementary schools is much less operative than formerly, 
and there is reason to expect that it will gradually pass. 1 The entrance 
of an untrammelled educational force into the intellectually stagnant 
communities of the Orient creates everywhere an irrepressible move 
ment in the direction of a higher social evolution. The educated soon 
forge ahead ; the uneducated become restless and anxious ; the advan 
tages of educational training are made apparent, and thus a demand is 
created. Men, and especially young men, begin to see visions, and 
the whole mass of society is stirred by new desires. The old unchal 
lenged conservatism loses its influence ; it cannot face the facts and 
live. Where different races are concerned, as in India, the movement 
may be still further stimulated by a jealous zeal on the part of com 
petitors who are unwilling to be left behind. " English education," 
wisely observes Dr. Samuel Satthianadhan, " is the great emancipator 
of the Indian races." It is worthy of note that, speaking generally, 
missions now control fully one third of the collegiate education- of 
India, one tenth of the secondary grade, and about one fourth of the 
total number of all pupils, of all grades and both sexes, so that one 
person in every 1 20 comes under the influence of missionary education ; 
while of the girls receiving instruction one third at least are under 
missionary training. 2 

There are weighty and perplexing problems arising in connection 
with the whole question of missionary education, but it is obviously 
impossible to discuss them here. Nor is it within 
our present purpose to attempt any vindication of The supreme aim of 
the missionary function of education, where it is missionary education, 
properly conducted and regulated. All that it is 
necessary to say on this point has been said many times over in mis 
sionary literature. 3 One principle, however, is of supreme moment ; 
it is that missionary education should be Christian in its spirit, and 
should be so conducted as to unfold and commend the essential truths 
of Christianity to the minds of the pupils, and produce as its final re- 

1 Blue Book on the " Progress of Education in India" (Fourth Quinquennial 
Review, 1898-1902), vol. i., pp. 391-394. 

2 The Rev. J. Morrison, M.A., in a Paper on " Educational Work in India 
during the Queen s Reign," read at the Calcutta Missionary Conference. 

3 A very complete re sume of the evidence in favor of education as a missionary 
agency will be found in " Educational Missions in India," the revised special Re 
port to the General Assembly of the Church of Scotland, May, 1890. See also for 
a full discussion The Church Missionary Intelligencer, April and May, 1872, and 
The Missionary Review of the World, July, 1901. Cf., also, Volume I. of this 
work, pp. 357-3 6 l- 



22 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

suits a basis of Christian culture. Education, emphatically, must be 
the handmaid of religion. Christ must be the master-spirit of intel 
lectual progress if India or any other mission field is to receive the 
highest benefits from the establishment of educational facilities. In 
the light of present results it may be safely asserted that the educa 
tional, quite as much as the evangelistic, campaign is already a price 
less contribution to the welfare of the native Christian Church. 

After this clear statement we shall not be misunderstood if we ex 
press the conviction that the test of immediate conversion should not 
be established as the one essential mark of success 
immediate conversion j n missionary education. However desirable this 

not the sole test . 

of success. ma y e, and however commendable as the aim 

of a missionary teacher, it seems a mistake to 
regard it as the only test, or the final one, of success. In the spiritual 
and intellectual soil of India, and in fact of the entire Oriental world, 
the seed which springs up quickly does not necessarily issue in the 
most healthy and permanent growth. It is likely to be without the 
deep roots which are necessary to nourish and support it, and so may 
soon wither and die. Spiritual impressions, in some cases, may result 
speedily in sound conversion, but, among others, the ripening processes 
are apt to be slow ; yet the final outcome, in the latter case, is not un 
likely to be quite as permanent as, and perhaps even richer and sounder 
in essentials than, the first. 1 The missionary must be a man of faith, 
and must serve in love and patience, if he aims to be the educator of 
Orientals. He must wait in humility and prayer upon the workings 
of the Divine Spirit. However ardently he may desire to record 
results, he must be content to refrain until they have been written first 
in the book of Providence, where time alone will make them legible. 

1 Evidence in favor of the ultimate converting power of missionary education 
seems decisive. "It is simply matter of historical fact," writes a careful student 
of missions, " that more converts from Hinduism have been gathered into the 
Christian Church through the influence, direct or indirect, of schools, than by any 
other one instrumentality." Stock, "The History of the Church Missionary So 
ciety," vol. i., p. 195. 

The above statement, although made originally with reference to the influence of 
missionary education early in the nineteenth century, may still be regarded as not 
out of date, even at the beginning of the twentieth century. Bishop Caldwell as re 
cently as 1876, after an earnest effort to reach the higher castes by evangelistic 
methods, states his conviction as follows : "I found I was obliged to look, as be 
fore, almost entirely to teaching in mission schools for direct fruit." The verdict of 
missionaries in Egypt is that the mission school is " the cheapest and most effective 
method of reaching the life of the non-Christian community for the purpose of 
evangelizing it." 



THE SOCIAL RESULTS OF MISSIONS 23 

Meanwhile, we may all hope for the time when distinctively Christian 
universities and colleges will crown the educational development of 
India, and when the religion of Christ will become the dominant influ 
ence in such higher centres of learning. It is true that Christian 
education has always been an essential feature of missionary policy, 
yet, in the judgment of some eminent missionaries, the hour has now 
come when there is a call for a decisive advance in the direction of a 
more thorough Christianization of all missionary institutions, and the 
establishment of Christian universities with their affiliated colleges. 1 

The inestimable value of Christian education as a factor in the 
higher progress of India is apparent. The guidance of its modern 
development will be chiefly in the hands of its 
educated leaders. Shall they represent the ag- The mighty uplift of 
nostic and materialistic, or the Christian, view of Christian education, 
life and destiny? The ultimate conversion of 
India, so far as human instrumentalities are concerned, must be the 
work of Christian natives, so that a preaching and teaching corps 
drawn from the varied ranks of Indian society becomes essential for 
this gigantic task. Education, moreover, is an aggressive and creative 
force in the making of manhood. It is an accredited method of 
storing away in the individual personality an endowment of power 
which God s guidance and blessing may render of priceless value to 
those nascent races in their formative and unifying era, just as they are 
entering upon the responsibilities and perils of modern culture. 2 It is 
already manifest that the Christian community of India, under the 
stimulus of missionary education, is gaining a vantage-ground which 
insures it a place of influence and efficiency altogether outranking its 

1 Cf. The Church Missionary Intelligencer, March, 1899, p. 175, April, 1899, 
p. 273, June, 1899, pp. 469-472; also The Chinese Recorder, April, 1897, pp. 
153-160. 

2 A Report of the Secretary of State for India, presented to the House of Com 
mons in 1892, contains a paragraph referring to the work of missionaries, as fol 
lows : " The various lessons which they inculcate have given to the people at large 
new ideas, not only on purely religious questions, but on the nature of evil, the ob 
ligations of law, and the motives by which human conduct should be regulated. In 
sensibly a higher standard of moral conduct is becoming familiar to the people, es 
pecially to the young, which has been set before them not merely by public teaching, 
but by the millions of printed books and tracts which are scattered widely through 
the country. This view of the general influence of their teaching, and of the great 
ness of the revolution which it is silently producing, is not taken by missionaries 
only. It has been accepted by many distinguished residents in India, and by ex 
perienced officers of the Government." Quoted in Thompson s " British Foreign 
Missions," p. 39. 



24 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

social standing. Taking into consideration its recent origin, with no 
historic prestige and no caste lineage, its present position and prospects 
indicate that Christian education holds the key to social destiny in 
India, despite the protest of traditional exclusiveness. It opens a door 
which even the dominance of caste sentiment cannot effectively close. 
It is fast becoming an illustration of the Gospel paradox that " the last 
shall be first, and the first last," when we find the small Christian com 
munity of India fairly in competition with the Brahman for the leader 
ship of twentieth-century progress. In university examinations the 
successful Christian candidates for degrees are already far above the 
proportion which one would expect from the size of the Christian 
community. This is especially true of lady graduates. 

In a cursory survey of missionary education in India we cannot 

expect to do justice to its many noble institutions. 1 In the principal 

cities, as Calcutta, Bombay, and Madras, are large 

A cursory survey an( j flourishing colleges, having in several instances 

of missionary 

education. over a thousand pupils in all departments. Other 

cities not so prominent are not less important as 
centres of education. In fact, it is now true that almost every strategic 
point in India is occupied by Christian educational forces. We may 
name Trichinopoly, Nagpur, Rawal Pindi, Vellore, and Tanjore, each 
with institutions containing over a thousand pupils, while Masuli- 
patam and Sialkot have slightly under that number. Guntur, Delhi, 
Agra, Almora, Nagercoil, and Cottayam have each five hundred and 
over in their colleges. 2 The higher institutions are not for boys alone. 
The Sarah Tucker College at Palamcotta, with 277 pupils, the Isabella 
Thoburn College at Lucknow, with 1 64, and the Sigra Normal School 
at Benares, with 188 on its roll, all show that a promising beginning 
has been made in the higher education of girls. 

Next in order are theological and training schools, established for 
the raising up and adequate preparation of competent Christian natives 
to aid in the spiritual and educational conquest of India. Their im- 

1 More extended sources of information concerning educational work in India 
may be found in Mott s " Strategic Points in the World s Conquest," Smith s " The 
Conversion of India," Stock s " History of the Church Missionary Society," 
Lovett s " History of the London Missionary Society," Sherring s " History of 
Protestant Missions in India," and Chamberlain s " Education in India." 

2 The following list of Indian missionary colleges is confined to those reporting 
over 250 students, the enrolment of their preparatory as well as academic depart 
ments being included in most instances. For fuller details, and a more complete list 
of institutions, consult the statistical tables in the author s " Centennial Survey of 
Foreign Missions," pp. 70, 71. 







O g 

1 



THE SOCIAL RESULTS OF MISSIONS 25 

portance is increasingly manifest as an essential factor in the Christian 
progress of Indian races, and it is interesting to note that this class of 
institutions is represented by no schools, with 2905 male pupils and 
1433 female, making a total of 4338. Twenty-five of these report 
over fifty pupils in attendance, while fourteen others report over one 
hundred. 

Medical training schools, including those for nurses, number sixteen, 

(Continued from p. 24.) 



SOCIETY. g 

Madras ...... Christian College ........ U. F. C. S ...... 1793 ....... *793 

Trichinopoly .College ............... . . S. P. G ......... 1458 ....... 1458 

Rawal Pindi .. Gordon Mission College ..U. P. C. N. A. ..1272 ....... 1272 

Tanjore ..... St. Peter s College ....... S. P. G ......... 1210 ....... 1210 

Nagpur ...... Hislop College .......... U. F. C. S ...... 1 169 ....... 1 169 

Calcutta ..... Gen. Assembly s Inst ...... C. S. M ........ 1 148 ....... 1 148 

Madras ...... Mission College ......... C. S. M ........ 1013 ....... 1013 

Vellore ...... Elizabeth R. Voorhees 

College ............... Ref. C. A ....... 1004 ....... 1004 

Calcutta ..... Duff College and Institution. U. F. C. S. ..... 995 ....... 995 

Masulipatam .Noble College ............ C. M. S ........ 961 ....... 961 

Sialkot ...... Scotch Mission College ____ C. S. M ........ 909 ....... 909 

Guntur ...... Arthur G. Watts Memorial 

College ............... Luth. G. S ...... 882 ....... 882 

Delhi ....... St. Stephen s College ..... C. M. D ........ 759 ....... 759 

Bombay ..... Wilson College ........... U. F. C. S ...... 699 ....... 699 

Almora ...... Ramsay College .......... L. M. S ........ 600 ....... 600 

Calcutta ..... Bhowanipur College ...... L. M. S; ....... 572 ....... 572 

Agra ........ St. John s College ........ C. M. S ........ 534 ....... 534 

Cottayam ---- Cottayam College ......... C. M. S ........ 518 ....... 518 

Pasumalai . . . Pasumalai College and 

Training Institution ..... A. B. C. F. M. . . 512 ....... 512 

Nagercoil ---- Christian College ......... L. M. S ........ 500 ....... 500 

Madras ...... Royapettah College ....... W. M. S ........ 482 ....... 482 

Ongole ...... American Baptist Mission 

College ................ A. B. M. U ..... 457 ....... 457 

Bellary ...... Wardlaw College ......... L. M. S ........ 455 ____ ... 455 

Calcutta ..... American Methodist Institu 

tion for Native Christians . M. E. M. S ..... 400 ....... 400 

Tinnevelly . . .College .................. C. M. S ........ 368 ....... 368 

Lahore ...... Forman Christian College. . P. B. F. M. N. . . 354 ....... 354 

Lucknow .... Reid Christian College ____ M. E. M. S ...... 340 ....... 340 

Palamcotta. . . Sarah Tucker College ..... C. M. S. & 

C. E. Z. M. S ......... 277.. 277 

Mannargudi . . Findlay College .......... W. M. S ........ 252 ....... 252 



26 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

with a total of 191 students. Of this number it may be noted that 

134 are females and 57 males. Institutions such as the North India 

School of Medicine for Christian Women at Lodiana, the Medical 

Missionary Training Institute at Agra, and the training class for nurses 

in connection with St. Catherine s Hospital at Amritsar, where maternity 

cases are made a specialty, are all centres of beneficent service to 

India. Industrial training institutions and classes are increasing 

rapidly, and already number about 170, with several thousand pupils. 

Institutions not yet graded as colleges, but designated as boarding 

schools, high schools, and seminaries, are numerous in India, filling a 

large place in the educational resources and equip- 

An educational equip- me nt of the country. They number 337, with 

ment excellent in quality . 

and large in volume. 29,321 male pupils and 12,092 female, making a 
total of 41,413. Few of them have less than one 
hundred pupils, and the majority enrol between two and three hundred 
each. In several instances the list goes beyond four and even five 
hundred, and in two cases the record exceeds eight hundred. The 
table given below enumerates some of the more important schools of 
this grade, being limited to those reporting an attendance of 250 or 
over. 1 Details concerning schools reporting less than 250 pupils will be 



SOCIETY. g 

1 Srinagar High School C. M. S 989 989 

Lahore Rang Mahal School P. B. F. M. N. . .807 807 

Bangalore . . . Petta High School L. M. S 737 737 

Mysore City .High School W. M. S 654 ...654 

Benares Jay Narayan s School C. M. S 569 569 

Bangalore . . . High School W. M. S 549 549 

Jalandhar High School P. B. F. M. N. ..510 510 

Ambala High School P. B. F. M. N. . . 507 507 

Sialkot City High School U. P. C. N. A. . .500 500 

Chinsurah . . .Boarding and High School .U. F. C. S 494 494 

Vizigapatam . . High School L. M. S 490 490 

Amritsar City High School C. M. S. 467 467 

Belgaum High School L. M. S 458 458 

Gujrat High School C. M. S 450 450 

Calicut High School Ba. M. S 428 428 

Ahmednagar . High School A. B. C. F. M 400 400 

Peshawar Edwardes High School C. M. S 377 377 

Ahmednagar .Girls Boarding School A. B. C. F. M 370. . .370 

Ebenezer .. .High and Training School . I. H. M. S 157. .200. . .357 

Ahmedabad . .High School P. C. I. M, S. . . .353 353 



THE SOCIAL RESULTS OF MISSIONS 27 

found in the " Centennial Survey of Foreign Missions." A number 
of these schools, it will be noticed, are for girls. Among the more 
important may be mentioned that of the American Board at Ahmed- 
nagar, with 370 pupils ; of the United Free Church at Madras, with 302 
pupils; of the Methodists at Calcutta, with 250 pupils; of the Baptists 
at Ongole, with 246 pupils ; of the Methodists at Aligarh, with 234 
pupils, and at Jabalpur, with an enrolment of 215. There are besides 
thirty-two schools for girls reporting between one and two hundred 
scholars, and fifty-five others reporting fifty or over, but with less than 
one hundred. These statistics, bare as they are, afford a basis for esti 
mating the volume of work which is being conducted along this line. 
Mention might further be made of thirty kindergartens, with 815 
pupils, and of the elementary or village day schools, numbering, ac- 

(Continued from p. 26.) 

SOCIETY. g H 

Dera Ismail 

Khan Boarding and High School . C. M. S 342 342 

Madras ..... . Vepery High School S. P. G 338 338 

Dehra....... High School P. B. F. M. N. ..336 336 

Lodiana City High School P. B. F. M. N. ..334 334 

Ellore High School C. M. S 333 333 

Beawar Anglo-Vernacular High 

School U. F. C. S 332 332 

Wazirabad ...High School C. S. M 332 332 

Bombay Boarding and Station School. A. B. C. F. M 128. . 180. . .308 

Gorakhpur . . .High School C. M. S 307 307 

Madras High School U. F. C. S 302. . .302 

Nellore High School U. F. C. S 300 300 

Berhampur. . .Khagra High School L. M. S 300 300 

Nasirabad. . . . Anglo-Vernacular High 

School U. F. C. S 300 300 

Surat High School P. C. I. M. S. ... 295 295 

Moradabad . . . Boarding and High School . M. E. M. S 285 285 

Ramnad High School S. P. G 284 284 

Madura High School A. B. C. F. M....28o 280 

Benares High School and Boarding 

Home L. M. S 278 278 

Calcutta Garden Reach High School . C. M. S .275 275 

Ajmere Anglo-Vernacular High 

School U. F. C. S 270 270 

Mirzapur High School L. M. S 267 267 

Salem High School L. M. S 250 250 

Calcutta High School M. E. M. S 250... 250 



28 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

cording to the recent estimate of Mr. Harlan P. Beach, in his statisti 
cal Atlas, 8285, with 342,114 pupils. 

The total educational force of Protestant missions in India may 

therefore be summarized as follows : 34 colleges, with 22,084 students ; 

no theological and training schools, with 4338 

A general summary of students ; 1 6 medical schools, with 1 9 1 students ; 

the educational forces . -111 11 i * 

of Indian missions. !7 industrial schools and classes, with about 
T 0,000 pupils ; 337 boarding schools, high schools, 
and seminaries, with 41,413 pupils; and 8285 elementary day schools, 
with 342,114 pupils. As some allowance should be made for a few 
industrial departments or classes in connection with various institutions 
which probably have been reported both under the head of industrial 
work and also in the enrolment of schools, it will be safe to say that 
a total of 8900 schools and about 418,000 pupils is well within the 
limits which the reports justify. 

Higher institutions of learning have been established in Burma by 
the American Baptist Missionary Union and by the Society for the 
Propagation of the Gospel. The Rangoon Bap- 
Educational success tist College, with 567 pupils, is the leading insti- 
in Burma. tution of the first of these, while St. John s Col 

lege at Rangoon, with 650 pupils, is the most 
important institution of the Society for the Propagation of the Gospel. 
Theological and normal training schools, and also flourishing boarding 
and high schools of excellent character, are conducted by the Ameri 
can Baptists and Methodists, the English Wesleyans, and the Angli 
cans, representing, all told, 26 schools of this grade, with 2801 pupils. 
The great majority of these are connected with the American Baptist 
Mission, which, moreover, conducts an extensive work of a primary 
grade, as does also the Society for the Propagation of the Gospel. 
The Welsh Calvinistic Methodists have a large normal coeducational 
training school at Shillong, in Assam, with 336 boys and 104 girls on 
its roll, and a high school for boys at Sheila, with 150 pupils, besides 
over 200 schools of primary grade. An interesting result of missionary 
education in Burma is the remarkable appreciation of the Karens, and 
their readiness to enter into educational work voluntarily, even at 
great sacrifice. " Illiteracy among Karen Christians of the second 
generation is very rare indeed," writes the Rev. W. I. Price, of Henzada. 
This interesting race seems to have broken the record for enthusiastic 
cooperation in the educational campaign, and in their readiness to 
contribute a large and gratifying share towards the expense of provid^ 
ing these advanced facilities. 



THE SOCIAL RESULTS OF MISSIONS 29 

In Ceylon, educational work under Dutch auspices dates back to 
the seventeenth century, but the distinctively missionary beginning was 
early in the eighteenth. During the nineteenth 
century the Wesleyan Methodist Missionary So- Excellent institutions 
ciety of England gave much attention to general in Ce y lon - 

education, and established some fine institutions 
of the higher grade. Wesley College at Colombo, with 540 pupils, 
Jaffna Central College, with 500 pupils, Trinity College at Kandy, 
with 430 pupils, Jaffna College at Batticotta, with 160, and Rich 
mond College at Galle, are leading examples. Next in magnitude 
comes the work of the Church Missionary Society, including St. John s 
College at Chundicully (Jaffna), with 271 pupils, and four theological 
and training schools, besides a number of higher schools, some of 
which are for boarding pupils. In addition to the above, the Ameri 
can Board of Foreign Missions has 141 schools of various grades. Sev 
eral other British societies are also engaged in educational work in Cey 
lon. It is a striking feature of the good work in that island that the 
majority of schools of the higher grade are for girls. This is true of 30 
out of a total of 56 higher educational institutions, including high schools. 

Educational work in such volume and variety as we find under 
mission auspices in India and Ceylon should reveal itself as a social 
influence of transforming efficacy, with facile 
power to create a new and stimulating intellectual The transforming 

_ . , . . . leaven of education in 

environment. Evidence demonstrating that this Indian society, 
is true can be brought forward. Not to burden 
our pages with too tedious details, it will be sufficient to note some of 
the channels of social influence opened up by education, and present 
some concrete examples of results noticeable in Indian progress. 

The valuable opportunity which educational work gives for special 
efforts among students, and among the educated classes in general, is 
apparent. Such campaigns as have been sue- 
cessfully conducted by the Young Men s Christian *%* 
Association, especially in its collegiate depart- Indian students, 
ment, with the personal aid of Mr. John R. Mott, 
and the immediate practical oversight of the able corps of foreign 
secretaries residing in India, are efficient factors in this sphere. The 
Intercollegiate Young Men s Christian Association of India has forty- 
one branches in different institutions in India, with over 2340 mem 
bers. In addition, there are at least some twenty-two general Asso 
ciations, the membership of which is drawn in part from the student 
body, making in all a student constituency of over 3000. The total 



30 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

of all the Associations in India (1904) is 147, with a membership of 
6957. Conventions and enthusiastic assemblies with a view to directly 
influencing the whole student body of India, including also the student 
constituency of the Young Women s Christian Association, are inci 
dental to these efforts. The services of such men as the members of 
the Oxford and Cambridge Missions, and of Messrs. Wilder, Moorhead, 
Wright Hay, Larsen, Campbell White, Wilbert White, McConaughy, 
Anderson, Eddy, Smith, Barber, Williamson, Steinthal, Carter, Gilbert, 
Murray, Grace, Patton, Golden, and Farquhar, who, with many 
others, have been specially active among the student body, suggest the 
aggressive influence of this department of work. 1 A further oppor 
tunity presents itself in the numerous hostels under Christian auspices, 
which have been opened for the occupancy of students while in atten 
dance upon the colleges. St. John s College at Agra, for example, 
has two of these, and likewise the Hislop College at Nagpur and the 
Madras Christian College at Madras. They have also been established 
in connection with Duff, Cottayam, and Trichinopoly Colleges, and 
the Church Missionary Society High School at Jabalpur. The Lady 
Jane Dundas Hostel of the Church of Scotland and the Hostel of the 
Oxford Mission, both at Calcutta, are further examples. The hospi 
tality of such special homes for students includes watch and ward, 
and kindly moral influence, amidst the temptations of student days. 

The distributive and penetrative social influence of education is 

also noticeable. It domesticates itself in the humblest villages ; it has 

welcome access to obscure and isolated commu- 

its power to reach all n iti es , otherwise difficult to reach because of sus- 

grades of Indian . . . . 

society. picion and fanaticism. It lays hold of the most 

forsaken and stranded lives ; it gathers the young of 
both sexes from communities where life has remained stagnant for 
generations, and trains them for a future which brings a wondrous 
change of environment and opens a door to signal achievement. The 
progress of the native Christian community in enlightenment and social 
betterment is already so marked as to attract the formal notice of the 
Government and awaken a note of dissatisfaction and protest among 
the more exclusive caste communities of the country. The Govern 
ment Report, even as long ago as 1890, comments as follows, in speak 
ing of the Christian community : " There can be no question, if this 
community pursues with steadiness the present policy of its teachers, 

1 Mott, "Strategic Points in the World s Conquest," pp. 75-108; Wilder, 
" Among India s Students," pp. 9-78 ; " Year-Book of the Young Men s Christian 
Association of North America, 1904," pp. 86, 330. 



THE SOCIAL RESULTS OF MISSIONS 31 

that, with the immense advantages it possesses in the way of educa 
tional institutions, in the course of a generation it will have secured a 
preponderating position in all the great professions." l 

The contribution of moral character which education makes to 
Indian society is another of the striking evidences of its social value. 
A statement from official documents is here in 
place. We learn that whereas there is one crimi- Its development of 
nal Hindu in 447 of the population, in the Chris- moral character, 
tian community there is found only one in 2500. 
The estimate has been made that " if all the people in the Madras 
Presidency were Christians, there would be 12,000 criminals fewer 
every year, and most of the jails might be shut." 2 The Christian 
community has a reputation for truthfulness, honesty, morality, and 
general excellence in behavior, which reflects the influence of its edu 
cation and Christian training. Native converts are already conspicu 
ous for those habits of orderly living and self -regulated discipline which 
give symmetry and direction to life, and make their personal influence 
of value to society as an example and a dynamic power. Sir Alex 
ander Mackenzie, formerly Lieutenant-Governor of Bengal, not long 
ago remarked concerning the graduates of the Free Church of Scot 
land Institution at Calcutta, that he had in the course of his long 
service met many pupils of that Institution, Christian pupils, whom 
he had always found "good men men on whom one could always 
place absolute reliance, and who served Government as honestly and 
zealously as any Government could wish." 3 A retired Indian civilian 
writes: "The system of education pursued in mission schools has had 
a far-reaching effect on the standard of popular morality, even among 
those who have not professed themselves Christians." 4 Nearly all of 
the four hundred students in Cottayam College were Christians in 1898, 
and the graduates of the institution bear a high moral character every 
where. 5 From the College of the Church Missionary Society in Tin- 
nevelly was sent, in 1898, to the Society s Office in England an address 
from the past students of the College, men holding, for the most part, 
positions of usefulness and high standing in the community. "You 
may have the gratification to know," they write, " that this College has 

1 Report of Mr. H. B. Grigg, Director of Public Instruction, Madras Presi 
dency, 1890. 

2 Quoted in Work and Workers in the Mission Field, June, 1898, p. 234. 

3 The Church of Scotland Home and Foreign Mission Record, May, 1897, p. 135. 
* Work and Workers in the Mission Field, June, 1901, p. 224. 

& The Church Missionary Intelligencer, July, 1898, p. 542. 



32 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

expanded the minds and elevated the morals of numerous young 
men " ; and a little further on in the address they make the discerning 
comment: "The only return for such great and beneficent kindness is 
the use made of it." 1 

The infusion of general intelligence into the life of the country is 

a further tribute to the social value of education. There are many 

men and women in India, graduates of missionary 

its helpfulness in institutions, of distinguished academic and profes- 

promoting ... .... . 

general intelligence, sional attainment. A single fact, stated in a 
British Blue Book, of 1897-98,15 indicative of the 
intellectual stimulus which education has imparted to the literate 
classes in India. " The number of postal articles, excluding money- 
orders, issued per head of population for the whole of India was 1.63, 
against 1.54 in 1896-97. Per head of literate population the percentage 
was 38.58, against 36.39 in the preceding year." 2 Then in what has 
been called the "Science of Common Life," in the realm of every-day 
wisdom and in the varied round of duty, the value of the knowledge 
and discriminating intelligence which education gives is a wholesome 
gain to the social system. In the more intelligent comprehension of 
history, geography, natural science, political economy, and sanitary 
hygiene, the fruits of instruction appear in a thousand instances. An 
improved domestic economy both sweetens and brightens the home, 
and sows the seeds of a better economic and moral life for succeeding 
generations. 

Moreover, there is that volume of missionary and philanthropic 
energy to be considered and appraised which goes forth from educa 
tional institutions to do its work in the realm of 
its contribution of social life. We take a single illustration from 

gifted personalities. t h e record of the Isabella Thoburn College at 
Lucknow, founded in 1886, which has sent forth 
a group of educated Indian women, such as Miss Lilavati Singh, 
M.A., Miss Zoe Bose, and others, who would bring honor to any 
institution. Of the girls who were graduated from the school in a single 
year, it is stated that one is teaching, one is engaged in evangelistic 
work, one became an army schoolmistress, one enlisted in the work of 
the Church of England, one went to Cawnpore School as first assistant, 
one entered upon government educational labor, two are under-teachers 
in the academic department of the College, and still another continued 

1 The Church Missionary Gleaner, September, 1898, p. 130. 

2 " Statement Exhibiting the Moral and Material Progress and Condition of 
India during the Year 1897-98," p. 165. 



THE SOCIAL RESULTS OF MISSIONS 33 

her studies in a post-graduate course. They are all earnest Christians. 1 
Examine also the record of the Pasumalai College, at Pasumalai, 
Madura. President G. T. Washburn, who for nearly forty years has 
been connected with the institution, states that since 1886 over 350 
schoolmasters have been trained there, and that the College and Theo 
logical Seminary have sent out nearly two hundred preachers, evangel 
ists, and pastors. Its graduates, moreover, are found on the faculties 
of twelve colleges in various parts of India. Of the 24 pastors, 139 
preachers, and 124 teachers connected with the Madura Mission, 
nearly all of them look on Pasumalai as their foster-mother. 2 St. 
John s Girls School with its affiliated schools also for girls, at Nazareth, 
in connection with the Society for the Propagation of the Gospel, have 
furnished 225 teachers for work in the Madras Presidency. 3 Similar 
illustrations might be presented by the score. 

It is education that creates in the Indian mind a taste for the 
literature of the modern world, and breaks the spell of the ancient 
Indian classics, which, however worthy of ad 
miration as examples of philosophic acumen and i ts stimulus to literary 
speculative genius, are of little value for all pur- and artistic culture, 
poses of practical instruction in this age of the 
world. The demand for fresh and informing literature in all 
branches of knowledge is stimulated; journalistic enterprise is pro 
moted ; mission and native presses and publishing-houses are multiplied 
and kept busy ; while an era of wholesome, instructive, and timely 
literary activity is being rapidly developed. The founding and en 
riching of museums of science for the cultivation and encouragement 
of learning are additional features of this intellectual renaissance. An 
intelligent and increasing appreciation of nature and all her varied 
riches, of the treasures of art and the interesting relics of archaeology, 
demands an organized esprit de corps devoted to their development and 
proper preservation. Learned societies, literary institutes, and courses 
of popular lectures soon command a growing constituency, while cul 
tured tastes and intellectual cravings search for useful and congenial 
expression, and give a refined tone to the higher life of society. 

The educational revival among Indian peoples themselves, and 
the stimulus thus given to public and individual effort on their part 
for the increase of facilities, are further to be noted as, in them 
selves, benign and helpful contributions to the progress of India. It 

1 World-Wide Missions, April, 1897, p. 2. 

2 The Missionary Herald, February, 1899, p. 57, and February, 1903, p. 77 

3 The Mission Field (S. P. G.), December, 1903, p. 378. 



34 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

is undeniable that this desire and purpose in native circles, now 
beginning to be discernible, to extend to all classes the benefits of 
education, -are in large part the result of the mis- 
its promotion of educa- s i O nary invasion of India. The educated upper 

tional zeal in native . . .... 

circles. classes, who have been trained in the atmosphere 

of non-religious and non-missionary institutions, 
are, confessedly, not zealous in desiring or working for the education of 
the masses. The educational enthusiasm which plans large things for 
the benefit of all classes of the Indian populations has pertained almost 
wholly to the programme of missions ; even in the case of non-Chris 
tian progressives, where we find an approach to this enthusiasm, it can, 
in large measure, be traced to the example and influence of missions. 
This, it may be said in passing, is also true of philanthropic work in 
general. It is the Ramabais among the natives who gather in the 
famine waifs, befriend the ostracized widows, and establish orphan 
homes, and, we may add, incite to the initiation of similar efforts under 
other than Christian patronage. Bright signs of this awakening in 
terest in educational and philanthropic progress are already in evidence. 
"Village Education Societies" are forming. Prominent Indian Chris 
tians, like Sir Harnam Singh, K.C.I.E., Professor Samuel Satthianad- 
han, LL.D., of Madras, and many others, are revealing this deepening 
interest in the educational movement. The former has lately given 
fifty thousand rupees, the interest of which will be used to create a 
number of scholarships to be tenable by poor Indian Christian students. 
The Fergusson College of Poona is a Marathi institution pure and 
simple an outgrowth of native interest in education, and the sign of 
a spirit of liberality and sacrifice in native hearts which is destined to 
prove a powerful factor in Indian progress. The same may be said 
of similar colleges at Madras, Lahore, Calcutta, and elsewhere. The 
education of Indian women has been and is still enlisting the services 
of many women of culture. The late Mrs. Anna Satthianadhan, of 
Madras, who founded schools and zenana classes some forty years ago 
in that presidency, Mrs. Sorabji, of Poona, whose educational work 
is well known, and Miss Bose, formerly Principal of the Bethune 
College, with others, are examples of this helpful class of workers. 

The non-Christian communities and the native rulers are feeling 
also the benign force of this quickened enthusiasm for education. 
The Native State of Baroda, in 1875, had but two small schools 
for girls; in 1900, however, it reported 108 schools, with 9151 pupils. 1 

1 The Church Missionary Intelligencer, December, 1900, p. 940. 



THE SOCIAL RESULTS OF MISSIONS 35 

Not less significant is the fact that the Raja of Punganur has invited 
the Arcot Mission of the Reformed Church in America to take charge 
of the educational work in his capital, where it is now conducting sev 
eral flourishing schools. 1 Lady Mukarram-ud- 
Dowlah, daughter of the late Sir Salar Jung, has, 
moreover, paid honor to her deceased father by among native 
establishing a memorial zenana school at Hydera 
bad. Other instances might be mentioned to show the general interest 
in education which is being awakened throughout India even outside 
the Christian community. A noteworthy example among the Parsis is 
the project of the late Mr. J. N. Tata, of Bombay, for establishing a 
university for all India, modelled after the Johns Hopkins University 
of Baltimore. To this end he devoted an endowment of a million 
dollars in 1898. The final form which the scheme appears to have 
taken is the founding of an Indian Institute of Science. Government 
cooperation has been secured, with that of the Native State of Mysore, 
and in the near future the project is likely to be realized. 2 A notable 
Mohammedan Educational Conference, it may also be mentioned, 
was held in 1902, at Delhi, in which the intellectual needs of the 
Moslem community were earnestly discussed, and the necessity of 
strenuous efforts in that line was insisted upon, lest the Mohammedans 
should be left behind in the general advance of Indian races. 3 

Another noticeable result which seems largely due to the educa 
tional campaign of missions, and is of great social value to India, is the 
awakened interest of the Government in the edu 
cation of the Pariahs, now designated in some New government proj- 

. , , . ,, . ects for the education 

official documents, especially those of the Madras O f t h e Pariahs. 
Presidency, as the Panchamas. Missions have 
always sought to reach in some measure these outcast classes, but 
hitherto they had been almost ignored or forgotten in the great edu 
cational scheme of the Government. Missionary appeals to the 
authorities on their behalf have been numerous and urgent, and a 
favorable disposition, due no doubt in part to these solicitations, is 
now observable in official circles. This has been attested of late years 
by the efforts put forth by the authorities in their behalf, and by the 
opening of schools under official patronage in Pariah villages, at the 

1 The Mission Field (Ref. C. A.), June, 1901, p. 64. 

2 The Educational Review (Madras), February, 1903, p. 57, and May, 1903, 
p. 213. 

3 Cf. a remarkable speech by Aga Khan at this Delhi Conference, published in 
The East and the West (London), April, 1903, pp. 148-155. 



36 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

expense of the local fund boards. An explicit statement may be 
quoted, made in 1887 by Sir Charles Aitchison, then Lieutenant- 
Governor of the Punjab, who wrote : " Missionaries have been the 
pioneers of education, both vernacular and English, and they are still 
the only body which maintains schools for the low castes." Lord 
Elgin was probably the first Viceroy to receive an " Address " from a 
Pariah community; it was presented in 1895 by the Pariah society 
known as the Mahajana Sabha, and to it the Viceroy made a kindly 
and courteous reply. 1 A forward movement began in the Madras Presi 
dency about the year 1892, during the administration of Dr. Duncan, 
who was then Director of Public Instruction in that presidency. In 
the Report of Public Instruction in the Madras Presidency for the 
official year 1890-91, Dr. Duncan dismissed the education of the 
Pariahs in seven brief lines. In 1892 he devoted a whole chapter to 
it! In 1893 we find that Panchama children to the number of 31,659 
were attending schools. In 1897 the attendance was 57,894, an 
increase of over eighty-three per cent. ! Dr. Duncan s order of the 
ist of February, 1893, granting special privileges to Panchama schools, 
is regarded as the " Magna Charta of Panchama education." 2 Ex 
ceptional progress has been made in this respect in the Madras Presi 
dency. In other parts of India low-caste education is still in a 
backward state, although the barriers of prejudice are slowly crumbling. 
There are signs of increasing interest in this new departure in some of 
the native sections of India, especially in the Native State of Baroda, 
where the Maharaja is devoting himself to the enlightenment of the 
backward classes. 3 His recent address (1904), at the annual distribu 
tion of prizes to the pupils of the Alexandra Native Girls Institution, 
Bombay, was a vigorous plea for female education in India. 4 These 
efforts of the Government represent an encouraging step in the right 
direction. The stronghold of hope, however, for Indian outcasts is in 
the Christian sympathy and devotion of the missionary. " As in the 
past," says The Christian Patriot of Madras, " so in the future, we 
firmly believe that the salvation of the Panchamas will rest with the 
missionary bodies." Here is surely the prophecy of a momentous 
social change in India. 

1 The Baptist Missionary Review (Madras), January, 1896, p. 34. 

2 The Christian Patriot (Madras), August 6, 1898. 

3 In Burma, also, the labors of the American Baptist Mission have developed a 
large and flourishing educational work among the Karens, whose caste position is 
an inferior one in the eyes of the Burmans. The Educational Review (Madras), 
October, 1902, p. 529, and April, 1903, p. 186. 

4 The Educational Review (Madras), May, 1904, p. 309. 




Ml 



THE SOCIAL RESULTS OF MISSIONS 37 

A further helpful outcome of education, which has both a social 
and a political value, is the supply of native candidates for government 
positions, possessing the intelligence, training, and 
discipline, combined with such standards of fidel- The educational 

. . contribution to govern- 

ity, as will make them suitable for the service of ment service. 
the State. The Rev. E. A. Hensley, of the Church 
Missionary Society, stationed at Jabalpur, writes that the " majority 
of all the men in government offices have passed through our [mission] 
classes." He referred, of course, to that immediate section of India. 
In a recent speech, Sir Andrew H. L. Fraser, K.C.S.I., Lieutenant- 
Governor of Bengal, remarks: "It has been my policy to find out 
the school from which boys who are candidates for government service 
come, and I find that the best boys we have come from missionary 
schools and colleges." 1 Nor must we overlook another gratifying fact, 
namely, that Christian education is already a propagator of trustworthy 
political loyalty, as well as a maker of native men-of-affairs who have 
caught, in some measure, the spirit of Anglo-Saxon integrity and jus 
tice, and display an encouraging esprit de corps. 

Another result of the deepest social significance may be mentioned, 
touching the welfare especially of the domestic life of India ; this is the 
service of education in training those who will become wives and 
mothers of intelligence, character, and refinement for spheres of 
influence in the homes of present and future generations. Female 
education, now so successfully established, becomes in this aspect 
of vital and cumulative import. Indian wives and mothers of the 
nobler and finer type have been, and will continue to be, the gift of 
Christian education to the country. 

We have dwelt thus at length upon the educational function and 
influence of missions in India as a typical illustration of what missions 
may accomplish through their educational forces 
in almost every foreign field. It will be impossible The above summary of 

. , ., , . , results applicable to 

to review in like detail the history, status, and ot her fields than India, 
outcome of education in other countries. Brief 
outline references to developments of special interest in the educational 
annals of other lands will be all that can be here attempted, in view of 
the exigencies of space and the immense range and scope of the topic. 
We have found in India a sufficiently suggestive illustration of the 
historic import of missionary participation in educational progress, and 
this has afforded also a favorable opportunity for a study of the social 

1 Speech at Simla, reported in The Missionary Herald of the Baptist Missionary 
Society (London), October, 1903, p. 508. 



38 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

value of the educational enterprise, now well established in all mission 
lands. It will not be necessary, therefore, to repeat the statements 
made in the course of this exposition, to which all other fields can 
furnish a more or less perfect analogue. 

The aspects of education in China and Japan have been admirably 

and instructively discussed in a recent volume by Robert E. Lewis, 

M.A., entitled " The Educational Conquest of the 

The m?ssionary S f Far East " The historic facts and the present-day 
education in china, environment of the subject are therein presented 
in luminous and, we believe, in authentic detail. 
Certainly no one can peruse the book without discovering the signifi 
cance of the educational renaissance in these mighty nations, whose 
swiftly unfolding destiny promises to fill a large place in the history of 
the twentieth century. Missionary education entered the Empire of 
China when the " open door " gave it access towards the middle of the 
nineteenth century. Dr. Samuel R. Brown went out in 1838 to take 
charge of the work proposed by the then recently established "Mor 
rison Educational Society," and founded in 1839 what was known as 
the Morrison School, first located at Macao, and afterwards at 
Hong Kong. This school, however, was suspended in 1848. Dr. 
Brown, on account of the failure of his wife s health, left China in 
1847, bringing with him to America the first Chinese boys to be edu 
cated here under Christian auspices. They were taken to Dr. Brown s 
home in Monson, Massachusetts, where they were for a time under the 
care of his mother. This was the beginning of the education of 
Chinese in America, which twenty-five years later, in 1872, under Dr. 
Yung Wing, a graduate of Yale, resulted in the Chinese Government 
supporting one hundred and twenty young men who were sent to America 
to be educated. They were here for nine years, under the special 
supervision and care of Dr. Yung Wing, and were recalled to China 
in 1 88 1. Dr. McCartee, a contemporary of Dr. Brown s, was also 
deeply interested in the work of the Morrison Educational Society. 
This Society was named after the pioneer missionary, Dr. Robert 
Morrison, who died in 1834. It was founded by a group of Christian 
missionaries and laymen, among whom was that distinguished and 
philanthropic American merchant, Mr. David W. C. Olyphant, of 
Canton, and continued its useful work for more than thirty years. 

Mr. Milne, of the London Missionary Society, as early as 1815 had 
established a school at Malacca, afterwards known as the Anglo- 
Chinese College. This was closed in 1843, but reestablished at Hong 
Kong, where an Anglo-Chinese Theological Seminary was immediately 



Ttf SOCIAL RESULTS OP MISSIONS 3 

opened, under the charge of Dr. James Legge. Since then the roll 
of missionary educators in China has included such distinguished 
names as Happer, Martin, Tenney, Ross, Sites, Mateer, Ferguson, 
Headland, Hayes, Corbett, Richard, Smyth, Sheffield, Pott, Bridie, 
Parker, Partch, Anderson, Lowry, Peet, Moir Duncan, Bentley, and 
many others. 1 These men and their colleagues represent the aggres 
sive and tireless efforts which everywhere have been characteristic of 
the missionary educator, and their work has not only borne fruit in its 
own sphere of activity, but it has awakened throughout China, and even 
in government circles, an interest in modern education which has 
given a remarkable stimulus to various reform movements. These may 
not have fulfilled expectations for the time being, but they are signifi 
cant of coming changes which will in time make irresistible headway. 
The numerical extent of population, and the mighty geographical 
environment, of the Chinese Empire are obviously imposing, but may 
not the spiritual and intellectual weight of such a 
mass of humanity, in its relation to the progress The colossal task of the 

missionary educator in 

of the human race as a whole, be as full of portent the Chinese Empire. 
as of promise? Think of one million students 
flocking to the Triennial Examinations, in search of coveted honors, 
after years of arduous preparation. To capture such a volume of 
aspiring intellectual energy, and endow it with the power and self- 
control which Christian education gives, would surely promise results 
of untold value to China. The moral and intellectual enlightenment 
of one fourth of the world s population is a matter which cannot be 
regarded as an indifferent factor in the development and destiny of 
humanity as a whole. More than this, the colossal significance of the 
whole educational movement in missions is apparent when we reflect 
that about one thousand million, or at least two thirds of the world s 
population, seem to have been committed largely to the care of mis 
sionary educators, who have been and are still responsible, to a very 
considerable extent and in most important respects, for the initial pro 
vision and the unfaltering toil which have been instrumental in open 
ing to vast multitudes the door of opportunity. As Eastern nations 
and backward races become more enlightened, it is to be expected 
that they will establish educational systems of their own ; but the 
originating and propelling stimulus will doubtless be traced, in almost 
every instance, to missionary enterprise. 

Education under mission auspices in China has been beset by many 

1 Cf. an article on American Educators in China, by Dr. George B. Smyth, in 
The Outlook, November 3, 1900, p. 545. 



40 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

difficulties, and has lacked many of the favoring influences which have 
furthered intellectual progress in India. The language, because of its 
numerous dialects, has been an especially formidable difficulty ; while 
the opposition of the literati, wedded to their ancient system, has been 
unrelenting. The elaborate provision under government patronage 
for passing the examinations as a preparation for official service has, 
moreover, proved an irresistible attraction to young men of ambition, 
eager for promotion. Despite all these obstacles, significant progress 
can be noted, resulting in revolutionary changes on the part of the 
Government and the learned caste in their attitude towards Western 
learning, and in the manifest eagerness of multitudes to secure the ad 
vantages of the new curriculum. Missions through various channels 
of influence are carrying the day in their efforts to bring China to an 
appreciative attitude towards modern knowledge, and to break the spell 
of the effete and musty scholasticism of the ancient classical regime. 

The Emperor Kwang Hsli, in 1898, before his deposition, seemed 

to have a vision of the educational reforms needed in China, but his 

efforts at that time, no doubt sincere, and his 

significant movements imperial edicts, were seemingly barren of perma- 

towards educational & 

reform in china. n e nt results. The Empress Dowager and many 
notable officials of China apparently discovered 
for themselves the defects of the old system, and in 1901 launched 
upon the empire another series of edicts, which if carried out fully 
would have wrought a colossal change in the method and aim of the 
whole educational programme. Western learning and modern scien 
tific knowledge were, strange to say, officially sanctioned and required 
as essentials of the curriculum. Colleges and schools after Western 
ideals were favored by imperial decree. Practical culture, rather than 
the mere mastery of effete literary formulae, was made the goal, and a 
heroic attempt was apparently made to substitute mental development, 
with its stimulus and inspiration, under the guidance of modern know 
ledge, for the monotonous activity of a classical but enslaved pen. Still 
further changes followed, in 1902, in connection with the rehabilitation 
of the State University at Peking. A system of government institu 
tions, forming a ladder reaching from the primary school, through high 
schools and colleges, to the universities, was established, and the plan 
of educating Chinese young men abroad was favored. Each province 
was to have its university, and each prefecture its college, to be fed 
by the district schools. In Shansi, Dr. Timothy Richard was to have 
exclusive control in the organization and conduct of its university, 
which was to be endowed K ^ devoting to this purpose indemnities which 




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THE SOCIAL RESULTS OF MISSIONS 41 

the missionaries of that province had declined to collect. In Shan 
tung also, Dr. Hayes, of the American Mission, was to have charge of 
the university established there. These elaborate provisions have, sad 
to relate, proved more imposing on paper than in their practical out 
come, as they have met with active and hampering hostility from many 
influential officials in the empire, to whose hands was committed the 
practical execution of these imperial orders. Dr. Richard made a 
visit of several months in North China, to arrange for the opening of 
the Shansi University. He found that the Chinese Government had 
already opened a university of its own, to be run in accordance with 
conservative Chinese ideals, but after prolonged deliberations an amal 
gamation was agreed upon, resulting in a single university with two 
departments, one devoted to the classical Chinese course, with its 
essential traditional features, and the other to Western learning, under 
foreign control. The final arrangement stipulated for a payment of 
fifty thousand taels per annum for ten years by the Chinese Govern 
ment, it being part of the compact that the Rev. Moir Duncan should 
be made Principal, and with him should be associated two other foreign 
professors. In ten other provinces of the empire universities were estab 
lished, with a government annuity varying in amount from twenty 
thousand to one hundred thousand taels, making a total of about half 
a million taels annually appropriated for modern education in China 
in its university curriculum alone. 1 

In a conservative empire like China, biassed by traditional hos 
tility to reform, it is not a matter of surprise that new departures in 
education should be especially difficult. China 
has always prided herself upon the superiority of The r6ie of the Chinese 
her educational system, and its sufficiency for all obstructionist. 
her requirements. Revolutionary changes can 
hardly be brought about in that unprogressive land by deliberate and 

1 Cf. the following authorities on the modern educational movement in China : 
" The Empress Dowager s System of Modern Colleges for China," by Robert E. 
Lewis, M.A., in The American Monthly Review of Reviews, July, 1902, p. 72; 
" The Shansi University from Within," by the Rev. Timothy Richard, D.D., in 
The Missionary Herald of the Baptist Missionary Society of England, April, 1903, 
p. 193, and September, 1903, p. 478 ; a similar article appears in The Chinese Re 
corder, September, 1903, p. 460; "Mission Work and Educational Reform in 
China," by His Excellency, Sir Chentung Liang Cheng, in The Independent, August 
6, 1903, p. 1846; " Education in China," by C. H. Daniels, M.D., in The Baptist 
Missionary Magazine (Boston), May, 1903, p. 179; "How St. John s College is 
Helping to Solve the Problems of China s Future," by the Rev. Francis L. Hawks 
Pott, D.D., in The Spirit of Missions, June, 1902, p. 405. 



42 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

orderly processes. They are more like spasms, desperate and convul 
sive starts, resulting only in temporary advances, followed by disap 
pointing reactions. This process may repeat itself, yet slowly the new 
movement gathers headway, and in time some real advance is made. 
Experience counsels us to be on our guard against too sanguine an 
interpretation of imperial edicts of revolutionary import. The crux of 
the situation is that, however wise in conception and thoroughgoing 
in requirements such documents may seem to be, their execution, we 
find, is committed to officials who are hostile to their proposals and are 
expert in the arts of obstruction. The recent edicts have in fact been 
largely neutralized throughout the empire by various devices on the part 
of the provincial authorities. They have been misinterpreted, their 
provisions minimized, while teaching facilities of the poorest quality 
have been substituted, and an inefficient curriculum instituted; old 
institutions have been placarded with new names, and lack of funds 
has been pleaded as an excuse for inaction. Religious exactions 
have also been imposed in the interests of Confucianism, so that the 
scope and usefulness of the edicts represented hardly any advance upon 
previous conditions. The dedication of these institutions to the propa 
gation of Confucianism, and the demand that all students shall pros 
trate themselves in worship twice every month before the tablet of 
Confucius, have practically banished Christian pupils, and the re 
signation of Christian instructors has followed. It is to be hoped 
that these stringent requirements will be relaxed in the case of Christian 
students, as they are clearly in violation of the pledges subscribed to 
in treaties. 

We must not, however, give undue weight to these disappointing 

revelations. A new educational era in China has already begun. It 

may win its victories slowly, and only after many 

The mission educator 3 . ./.,.. 

the real school- reactions, but it is destined to triumph in the end. 
master of the jf we se arch for the animating incentive which 

empire. . , . -, ,. , 

has given both impetus and direction to the new 
intellectual growth of the Chinese, a large place must be assigned to 
mission education. When China shall find herself intellectually ap 
proaching the high plane of European nations, and when practical results 
of genuine worth shall have superseded these vast paper schemes of 
educational reconstruction, it will be seen that the missionary educator 
has been the real schoolmaster of the empire. It is difficult to com 
prehend all that it means to have a great and capable nation put to 
school for the study of modern science, philosophy, economics, me 
chanics, law, and civics, with the instructive lessons of the world s past 



THE SOCIAL RESULTS OF MISSIONS 43 

history spread open before it, and the wonders of discovery and in 
vention made accessible. We can compare it only with the mightiest 
outstanding events of the past, such as the Renaissance, the Reforma 
tion, or the discovery and settlement of the American Continent. The 
making of a new China, and the molding of a new Asia we say it 
without too optimistic a flight of the imagination easily come with 
in the range of such a historic vision. 

It will be noticed that a boundless field of influence is, undoubtedly, 
open to Christian education in China. The Chinese ideals of learning 
have had a long and undisputed reign, but their 
downfall is inevitable, and it is a matter of crucial The Christianization of 

..... Chinese education 

import whether an effective Christianization of ail-important. 
Chinese education shall be brought about, or only 
its purely secular content shall be coordinated with Confucianism. 
It is an hour of deep significance in Chinese history. The last decade 
has been one of unprecedented awakening, and the educational plans 
of the various missions, happily, have recognized and vigorously re 
sponded to the enlarged opportunity. Calls for the " New Learning " 
are increasingly urgent on every side. The intellectual horizon of 
even the humblest Chinese has expanded more in the last few years 
than in many generations, or even in centuries, before. So deeply 
impressed have the missionaries been with the import of this situation 
that they have organized an " Educational Association of China," in 
cluding in its membership all missionaries who are especially interested 
in that sphere of service, and they meet at stated intervals for the dis 
cussion of the educational outlook and its demands. The Chinese 
Recorder is the official organ of their proceedings, and the organization 
finds itself face to face with unprecedented responsibilities and a 
widening sphere of usefulness. The Rev. W. M. Hayes is its Presi 
dent, and the Rev. J. A. Silsby its Secretary. A very useful service 
which it has recently rendered to the cause of education is the prepa 
ration, through a special committee, of a standard syllabus of study, 
covering six years in the primary course, four years in the academic 
course, and four years in the collegiate course, with a list of elective 
studies, and a supplementary list of Christian studies properly graded 
for use in each schedule ; besides recommending for students a list of 
suitable text-books. 1 

The educational plant of missions in China is still small, in com 
parison with the immense demands of the situation. It includes, how 
ever, a goodly number of beneficent and prosperous higher institu- 
1 The Chinese Recorder, June, 1903, pp. 294-301. 



44 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

tions, and numerous schools of a less advanced grade. Among the 

former may be noted : the Anglo-Chinese College of the American 

Methodists at Foochow, with over 300 pupils, and 

The valuable edu- fog Nanking University of the same Church, with 

cational provision of * 

missions in China. 1 7 5 students, and their new College at Chentu ; the 
American Board Colleges for Boys and. Girls at 
Foochow, with 190 and 96 inmates respectively; and the fine North 
China College of the same Society at Tungchou, lately domiciled in its 
new buildings erected in place of those destroyed during the " Boxer 
outbreak." We also note the Anglo-Chinese College of the Southern 
Methodists at Shanghai, and their Tung Wu College at Soochow, both 
of which have recently been united under the new charter of Soochow 
University. At Shanghai also is the new Medhurst College of the 
London Mission, and St. John s College of the American Episcopal 
Mission, with an enrolment of 150, and a new building just erected 
to accommodate 150 more. The Presbyterian college at Wei Hsien 
(formerly at Tengchow, but now known as the Shantung Presbyterian 
College) and the one at Hangchow belong also in the first rank. In 
dependent institutions, missionary in tradition and aims, are the Chris 
tian College at Canton, the Anglo-Chinese College at Amoy, and the 
Peking University, which was founded by the Methodist Mission. A 
new college at Moukden has also just been established, under the 
auspices of the United Free Church of Scotland and the Presbyterian 
Church in Ireland. The Ningpo College, projected in 1903 by the 
Chinese, is a unique institution, in that it represents a native enter 
prise which has been put under the administration and supervision of 
missionaries by the voluntary choice of Chinese contributors and 
organizers. St. Stephen s College (C. M. S.) is at Hong Kong. 

Theological and training schools number 68, with 772 male and 
543 female pupils. Notable among these are the Church Missionary 
Institution at Hong Kong, the Theological College of the London 
Mission at Hankow, and others at Moukden, Amoy, Canton, Ching- 
chowfu, Foochow, Hinghua, Swatow, and Nodoa. Boarding and high 
schools are well distributed at important centres, to the number of 
1 66, with 2930 boys and 3509 girls in attendance. 1 There are also a 
few industrial schools, with a total of 191 students. The medical 
schools, including those for nurses, number 32, with 270 pupils. 
Primary education has been earnestly promoted, so that a total of day 

1 The following boarding and high schools in China report more than fifty stu 
dents in attendance. For further details concerning the entire list, consult the 
" Centennial Survey of Foreign Missions," pp. 88-92. 




Interior View of Quadrangle, Preparatory Building. 
Preparatory Building. View from the Outside. 

ST. JOHN S COLLEGE, SHANGHAI, CHINA. 
(P.E.M.S.) 



THE SOCIAL RESULTS OF MISSIONS 45 

schools of elementary grade is reported by Mr. Beach, in his statistical 
Atlas, numbering 1819, with 35,412 children enrolled therein, to which 
may be added 5150, which he gives as the number in higher institu- 

(Continued from p. 44.) 

3 I j 

3 a H 

SOCIETY. S fa H 

Amoy Boarding School E. P. C. M 70 70 

Amoy Boys Academy Ref. C. A 62 62 

Amoy Boarding School Ref. C. A 65 65 

Amoy Anglo-Chinese School Ind 89 89 

Anchia High School M. E. M. S 75 75 

Canton Female Seminary P. B. F. M. N 156 156 

Canton Boarding School S. B. C 84 84 

Canton Boys Academy S. B. C 60 60 

Chefoo Boarding and High School. P. B. F. M. N. ..164 164 

Chefoo Anglo-Chinese School P. B. F. M. N. ... 60 60 

Chinchew Boarding School E. P. C. M 82 82 

Chingchowfu .Native Christian Normal 

Boarding School E. B. M. S 69 69 

Foochow Boarding School M. E. M. S 166 166 

Foochow Boarding School C. M. S 138 138 

Foochow Boarding School C. E. Z. M. S 75 75 

Hangchow ...Boarding School P. B. F. M. S 56 . 56 

Hinghua Boarding and Scientific 

High School M. E. M. S 60 60 

Hinghua Hamilton Boarding School . M. E. M. S 101 .... 101 

Hinnen Boarding School Ba. M. S 33 ... 26 59 

Hong Kong . . Boarding School C. M. S 70 70 

Kiukiang .... Institute and Boarding 

School M. E. M. S 75 75 

Kucheng Boarding School M. E. M. S 72 72 

Kucheng Boarding School M. E. M. S 60 60 

Kucheng Boarding School C. E. Z. M. S 60 60 

Lilong Boarding School Ba. M. S 80 80 

Nyenhangli . . . Boarding School Ba. M. S 75 75 

Peking Bridgman School A. B. C. F. M. 72 72 

Peking Boarding and High School. M. E. M. S 146 146 

Shanghai St. Mary s Hall and Or 
phanage P. E. M. S 56 56 

Singan ) Mary Stephenson Boarding 

(Hsianfu) ) School E. B. M. S 54 54 

Swatow Boarding and High School . A. B. M. U 75 75 

Taning Boarding School C. I. M 61. ..14 75 

Tientsin Boarding and High School . M. E. M. S 90 90 

Tschongtshun . Boarding School Ba. M. S 53 53 

Tsunhua Boarding School M. E. M. S 67 67 

Wuchang Boone School P. E. M. S 137 137 



46 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

tions, making in all 40,562 pupils under missionary instruction in China. 
The total of schools reported by Mr. Beach is 1989. Christian educa 
torsseveral of them missionaries also occupy important positions in 
government colleges, at Peking, Tientsin, and Shanghai. One single 
fact in the educational record of missions in China is of unusual in 
terest. The Tengchow College, under Dr. Mateer, of the Presbyterian 
Mission (since removed to Wei Hsien), reported 150 graduates in 1898, 
every one of whom was a Christian, and twelve of whom had been 
chosen as professors in the Imperial University at Peking. "Ten 
years ago," writes Miss M. E. Talmage, of Amoy, " there were com 
paratively few Christian women in this region who could read the Scrip 
tures, and the pupils in girls schools were but a few score. This year 
(1902) there are seven hundred girls under instruction, while there 
are over a thousand women who can read." 1 

The progress of education in Japan is one of the most striking in 
tellectual movements of history, and here as elsewhere an honorable 

and leading place may justly be accorded to mis- 

The modern educational sions as an inspiriting factor in this phenomenal 

progress of japan, development. That a nation of forty-five million 

people which came into touch with the modern 
world not more than half a century ago should organize an elaborate sys 
tem of State education, administer it efficiently, endow it with a complete 
working plant, enlisting meanwhile in its support the enthusiastic co 
operation of all classes, and accomplish this unprecedented achieve 
ment virtually within the limits of a single generation, is surely a phe 
nomenon of extraordinary interest and impressiveness. The stir of the 
awakening came with the opening of the empire by Commodore Perry 
in 1853 and 1854, and the subsequent treaties of Townsend Harris on 
behalf of America, and of Lord Elgin on behalf of Great Britain, the 
former being signed July 29, 1858, and the latter August 26 of the 
same year. The beginning of the Meiji Era, in 1868, witnessed the 
initial efforts set in motion to develop an educational system. In 1871 
a Department of Education was established, and in 1873 a programme 
was drawn up along modern lines, modelled after the approved methods 
of the West. Even at this juncture the enterprising youth of Japan did 
not wait for the opening of the door of opportunity at home, but, as we 
know, came by hundreds to America and other Western lands, in search 
of educational privileges. The Emperor, in 1872, issued his remark 
able proclamation of an educational code, in which occurs this striking 

1 The Mission Gleaner of the Woman s Board of the Reformed Church in 
America, January, 1902, p. 10. 




< ^^ 
CT! "I 



THE SOCIAL RESULTS OF MISSIONS 47 

sentence : " It is intended that henceforth education shall be so diffused 
that there may not be a village with an ignorant family, or a family 
with an ignorant member." In setting before themselves the accom 
plishment of so monumental a task the Japanese had the wisdom to 
seek the advice and aid of educational experts men of gifts and ex 
perience, mostly from America, into whose charge were committed 
various departments of the general scheme. Dr. David Murray was 
invited to become Superintendent of Schools and Colleges, and was 
installed as official adviser to the whole Educational Department of 
Japan. 

The service rendered by missionaries at this time was of conspicu 
ous value. Dr. Hepburn s Dictionary became a serviceable working 
tool, indispensable as a link between the Japanese 
language and Western learning. Dr. Guido F. The important service 
Verbeck was called upon by the Government, in of missionaries. 
1869, to establish a college after the Western 
model. In fulfilling this mission, he became virtually an instrument 
in laying the foundations of an Imperial University. He acted as 
Adviser of the Department of Education, and so identified himself 
with intellectual progress, during a period of ten years, that he has 
been justly regarded as one of the founders of the whole educational 
machinery of the empire. He assumed at the same time the role of 
political counsellor and guide to the leading men in government circles. 
Dr. Samuel R. Brown was another missionary educator whose services 
were notable at this formative period. " Nine tenths," writes Dr. 
Griffis, "of the modern educated men and women of Japan before 
1890, and a majority of those in influence and office to-day, received 
their first instruction from American missionaries." 1 Female instruction 
received also an abiding incentive at this time through the services of 
Mrs. Louise H. Pierson. 2 The growth of the educational spirit has 
been quickened by such Japanese Christians as Neesima, Honda, Ibuka, 
Nijima, Ebara, Motoda, Oshikawa, Yoshioka, and Kataoka. Men of 
affairs have promoted these high interests with patriotic devotion and 
liberal gifts. Mr. Fukuzawa is an example of a man of great public 
spirit and enlightened views on national questions, who has established 

1 The Outlook, August I, 1903, p. 802. 

2 A Japanese official is quoted as saying concerning the initial efforts to promote 
female education: "You missionary ladies have done a vastly greater work for 
Japan than you ever dreamed of. Our Government had no hope for success in 
establishing girls schools until we were inspired by your successes." Quoted in 
" Dux Christus," p. 267. 



48 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

what is practically an independent university, in which ethical instruc 
tion and moral discipline receive due attention. 

The Japanese educational system, although a wonderful achieve 
ment, with many admirable features, is not without grave defects, and 
in the hands of reactionary administrators it may 
A more invigorating even become a source of moral degeneracy to the 

ethical incentive needed . * 

in Japanese education. Japanese. Its ethical basis and its moral trend 
both lack the highest and most efficient elements 
of educational power. It is not meant that ethical instruction is al 
together neglected, but that moral discipline is based purely upon 
patriotic ideals derived from the national consciousness or from social 
custom, with no inspiring religious incentive and hardly any pressure 
of supreme authority to support it. Things that ought to be observed 
or done are taught in the form of maxims or rules, with a wearisome 
iteration which leads many teachers to regard the hour for instruction 
in ethics, or, in other words, the classic formulae of the traditional moral 
systems of Confucianism and Buddhism, as the most unwelcome and 
tiresome feature of the curriculum. Stimulus and power are lacking, 
and practice is hardly counted a serious duty, except by those already 
predisposed to a moral life. The spirit of patriotic chivalry, which is 
inspired by reverence for ancestral traditions and by devotion to the rul 
ing Emperor that code of the samurai, with its loyalty and its in 
tense esprit de corps, which has flamed up so marvelously in the present 
great struggle for national existence and international prestige is an 
endowment of which any people may be proud. It is, however, a 
Code of Honor, an Order of Knighthood (known among the Japanese 
as "Bushido"), rather than a religion of love and humility, which 
finds its inspiration in reverence for the Christ who exemplifies uni 
versal sacrifice, teaches pure and noble morals for all men, and em 
phasizes the brotherhood of mankind in terms of gentleness and 
unselfish service. 

The Japanese themselves, in many instances, recognize the imper 
fection of such a system, but those in authority, while seeking to pro 
vide a remedy, have apparently, as yet, failed to 

Can Japanese tradition . . . , . . . , , , . . 

and history be counted comprehend the need of a spiritual and religious 
a sufficient and sanction to ethics. The Emperor s " Imperial Re- 

stable basis of ethics ? . , . . , , 

script on Morals, issued in 1890, was intended 
to relieve this situation and give to the educational system a more 
invigorating quality. It can hardly be said, however, to have been 
really helpful in this respect, as it made the traditional moral standards 
of Japan, in a somewhat idealized form, virtually the highest rule of 



THE SOCIAL RESULTS OF MISSIONS 49 

conduct for succeeding generations. Japan must be built upon Japan, 
the Japanese must be good Japanese, true to themselves and to their 
history, a reproduction of their ancestral exemplars this is the first in 
centive and the final word of the moral code. 1 In a work on ethics for 
use in the schools, and sanctioned by the Department of Education, 
occurs the following sentence : " Our country s history clearly consti 
tutes our sacred book and moral code. . . . Our sacred book is our 
history, holy and perfect, the standard of morals, authority or time hav 
ing not the slightest value. We have this divine, sacred book of history ; 
do we need to seek another? " This appeal to national consciousness 
and historic ideals may, no doubt, be regarded by some as a close 
counterpart of natural religion ; but must it not be conceded that while 
Japanese education brings to the front no higher moral standards than 
these, and enforces them with no more vigorous appeals to the con 
science, the educational programme will be lacking in power ? In 
addition, the portrait of the Emperor is hung in every school, and 
receives honors which place him in the seat of moral authority, if not 
of religious supremacy. In the stress and strain of that mighty con 
flict with evil which marks all human experience, the Japanese surely 
need the authoritative guidance of a Sovereign higher than the loftiest 

1 Let the reader judge for himself as he scans the instructions of the " Rescript," 
which are as follows: "The founder of Our Imperial House and Our Imperial 
Ancestors laid the foundation of Our Empire on a grand and everlasting basis, and 
deeply implanted the virtues to be ever cherished. The goodness of Our subjects, 
displayed generation after generation in loyalty and piety and harmonious coopera 
tion, constitutes the fundamental character of Our Country, and from this the principles 
of education for Our subjects have been derived. Do you, Our subjects, be filial to 
your parents, kind to your brothers, harmonious in your relations as husbands and 
wives, and faithful to your friends ; let your conduct be courteous and frugal, and 
love others as yourselves ; attend to your studies and practice your respective callings, 
cultivate your intellectual faculties and train your moral feelings, foster the public 
weal, and promote the interest of society, ever rendering strict obedience to the Con 
stitution and to all the laws of Our Empire, display your public spirit and your cour 
age in behalf of Our Country, whenever required, and thereby give Us your support in 
promoting and maintaining the honor and prosperity of Our Empire, which is coeval 
with the heavens and the earth. Such conduct on your part will not only be what 
is fitting in Our good and loyal subjects, but will also suffice to make manifest the 
customs and manners bequeathed to you by Our Ancestors. These instructions be 
queathed to Us by Our Imperial Ancestors, to indicate the course of conduct which 
We and Our subjects are bound to pursue, have been of unfailing validity in all ages 
past as in the present, and in all countries whatever. Consequently We trust that 
neither We nor Our subjects shall at any time fail to observe faithfully these sacred 
principles. Given at Our Palace in Tokyo this 3Oth day of the loth month of the 
23d year of Meiji." 



50 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

human ruler, and the gracious help of that divine love and compas 
sion which have been the support of the human heart and the inspira 
tion of heroic service among the most advanced nations of the earth. 
The Department of Education, in 1899, under the influence of a 
narrow and nationalistic policy, promulgated a restrictive "Instruc 
tion " concerning education, prohibiting, in fact, 
An extreme reactionary a }j religious teaching, not only in State institutions, 

policy may sometimes . . . . 

gain the ascendancy. Dut in all the private and mission schools of the 
empire. 1 This was made a subject of respectful 
remonstrance by missionaries, as well as by some of the leading liberal 
spirits of the empire. The remonstrance did not concern itself so 
much with State education, but insisted that private teaching in mis 
sion and other schools entirely dissociated from the State system should 
be relieved from such a prohibition, on the ground that it was an in 
fringement of the religious liberty embodied in the Constitution of 
Japan. Such enlightened non-Christian educators in the empire as 
Mr. Fukuzawa and Count Okuma were equally strenuous in deprecat 
ing this reactionary policy of the Educational Department. The 
prohibition was finally repealed, so far as private schools were con 
cerned. This result is clearly an advance in the direction of a more 
liberal interpretation of religious liberty in Japan. 

The facilities provided by the State represent a completely graded 

ladder of educational agencies, from the kindergarten to the university, 

providing every opportunity for a generous and 

Japanese state quickening intellectual culture through the channel 

education elaborate . . 

and extensive. of a broad and varied curriculum, ihe latest 
statistics of education under governmental aus 
pices, as furnished by His Excellency Kogoro Takahira, Japanese 
Minister to the United States, 2 are as follows : 2 universities, with 4046 
students; 57 normal schools, with 19,194 pupils; 258 middle schools, 
with 95,027 pupils; 859 industrial and technical schools, with 57,855 
pupils; 80 higher schools for girls, with 21,523 pupils; 50 public and 
private special schools, with 16,390 pupils; 8 government teachers 
training institutes, with 319 pupils ; 27,154 elementary schools, with an 
attendance of 5,135,487 scholars. The total State educational plant 

1 The text of the " Instruction" is as follows: " It being essential, from the 
point of view of educational administration, that general education should be inde 
pendent of religion, religious instruction must not be given, or religious ceremonies 
be performed, at government schools, public schools, or schools whose curricula are 
regulated by provisions of law, even outside the regular course of instruction." 

2 See article in The Churchman, August 6, 1904. 




1 



THE SOCIAL RESULTS OF MISSIONS 51 

would, therefore, be represented by 28,468 schools of all grades, with 
5,349,841 pupils. State education is compulsory, and the above at 
tendance represents a very large proportion of the children between 
six and fourteen years of age. The total of children within the school 
age amounts in round numbers to 7,500,000. The technical, com 
mercial, and special schools have increased rapidly in numbers, and are 
in prosperous condition, the courses offered being remarkably complete 
and thorough, giving to graduates at once a professional and com 
mercial standing, which is of great value. As for the training given in 
the military, naval, and engineering schools, no one is to-day likely 
to doubt its practical excellence. A fine Agricultural College at 
Sapporo is a State institution conducted with great efficiency. Under 
the presidency of William S. Clark, Ph.D., LL.D., from the State 
Agricultural College at Amherst, Massachusetts, it assumed an impor- 
tance among the public institutions which has made its record especially 
honorable. It bids fair to develop into a university in the near future. 
Christian influence has been strong, and many of its students have 
become men of prominence in the Christian community of the empire. 1 
The two State universities are at Tokyo and Kyoto. The facilities, 
especially in higher education, are so complete that there has been a 
large influx of students from China, who are seeking a foreign edu 
cation under Japanese auspices. The expenditure of the Department 
of Education increased from about $8,500,000 (gold), in 1896, to 
$18,000,000, in 1900. 

Educational provision for girls has claimed a good share of this 
amount, as the cause of female education has been remarkably vindi 
cated in Japan, so much so that a University for 
Women (Joshi Dai Gakko) was established at Abundant facilities for 

mi -i o mi e j T- e * ne education of 

Tokyo in April, 1901.2 The founder is Professor women. 

Naruse, an enterprising Japanese Christian, who 
has made a special study of the facilities for female education in 
Christian lands, and has devoted himself to this line of service at 
home. His undertaking has proved immensely popular, an attend 
ance of more than eight hundred pupils being already reported. It is 
supported by Japanese funds contributed by men of wealth interested 
in the education of women. Christian students have every oppor 
tunity afforded them, and enjoy religious freedom. Count Okuma is 
Chairman of the Board of Trustees, and is deeply interested in the 
undertaking. Among its departments is one devoted to domestic 

1 The Japan Evangelist, August, 1901, p. 236, 

2 n,id. t December, 1901, p. 368. 



52 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

science. There are other notable efforts on behalf of female educa 
tion, independent of the government scheme : we may mention the 
School for Peeresses, and the admirable institution recently established 
by Miss Ume Tsuda, at Tokyo. The city of Tokyo has become the 
educational centre of the empire, and is estimated by a prominent 
Tokyo journal to contain a student population of about fifty thousand. 
We have spoken of two State universities, at Tokyo and Kyoto ; the 
University for Women, it may be said, makes a third. There are still 
two others, the one founded by Mr. Fukuzawa, and another by 
Count Okuma, making in all five Japanese universities, three of which 
are independent of State aid. 

In view of the naturalistic basis of morals which underlies State 
education in Japan, and the absence of a religious impress upon the 
character in its instruction, the function of mission 
Mission efforts among education appears all the more needful in the 
students in japan. mO ral interests of the nation. Special usefulness 
attaches also to Christian work among students. 
The Young Men s Christian Association has an important sphere in 
the collegiate and university life of Japan. It has been organized 
with a view especially to its efficiency among the student body. Mr. 
John R. Mott, of the Student Volunteer Movement, has visited Japan 
at intervals, in the capacity of a Student Evangelist, with memorable 
and cheering results. The Christian instruction in mission schools, 
with its moral anchorage and religious incentive, is, therefore, in some 
measure, an offset to the obscurantist policy of government education. 
It is coming more and more to be recognized among thoughtful 
moralists everywhere that the education which does not touch, inform, 
and develop the spiritual and religious faculty in the young is, however 
elaborate its scope, partial and defective, and in certain vital respects 
profitless. Distinguished leaders in Japan speak very plainly of the 
peril of the present situation. Baron Iwasaki has recently said on this 
point : " In all the essentials of outward improvement, there has been 
remarkable progress remarkable to a degree quite out of proportion 
to what might have been expected. But it is otherwise when one 
looks below the surface, and searches for those qualities without which 
there can be no solid advance, nor any legitimate enlightenment. In 
these essentials the record is not encouraging. A marked absence of 
the sense of responsibility is necessarily accompanied by want of re 
spect for one s self, and a failure therefore to win the respect and 
confidence of others. The low value set upon integrity destroys 
mutual trust. The defect is not in the basis of Japanese character ; in 



THE SOCIAL RESULTS OF MISSIONS 63 

the days when the old samurai spirit prevailed, loyalty, self-sacrifice, 
faithfulness to promises, and courageous perseverance were conspicuous 
traits of the educated man. But in the rush of modern materialism 
these qualities have been submerged. The great wants of the time 
are earnestness of purpose and integrity of conduct. The lack of a 
sense of responsibility and the indifference to moral restraints displayed 
by leading Japanese are not due to deficient learning." 

Under such conditions it is manifestly from the mission schools 
that Christian workers will be supplied. The Imperial University has, 
as yet, made but a nominal contribution to the 
distinctively Christian forces of the empire. 1 The The Christian forces of 

the empire recruited 

record of several mission schools shows that they from mission schools, 
are nurseries of Christian character. Sixty-five 
per cent, of the students who have been connected with the Ferris 
Seminary at Yokohama have become Christians, and of those who 
have been graduated the proportion is ninety-five per cent. The 
record of the Joshi Gakuin, of the Presbyterian Mission at Tokyo, is 
even more remarkable, nearly every graduate having become a pro 
fessing Christian. The Kobe College for Girls has a record of more 
than ninety per cent, in church-members. The Joshi Gakuin up to 
1900 had graduated 48, and of this number 41 had become Christian 
workers, and of 164 graduates of the Kobe College 100 have been in 
Christian service. Still another example of the social stimulus and 
extended utility along various lines of service is furnished in the fol 
lowing record of students of the Anglo-Japanese College of the 
Methodist Mission at Tokyo. Among them are found five professors 
in the Imperial University, fifty-six teachers in middle-grade schools, 
twenty-one Christian preachers, seventy-seven in business life, six 
editors, five physicians, twenty-three government officials, ten officers 
in the army, five officers in the navy, and a scattering representation 
among lawyers, artists, engineers, explorers, legislators, and diplomatic 
officials. 2 This is surely ample testimony in vindication of the far- 
reaching influence of missionary education. 

1 "Report of the Tokyo Conference, 1900," p. 353. The following classified 
returns of the graduates of the Imperial University were made by Mr. Tokon Yama- 
gata, in 1903. He says: " During the 27 years that have elapsed since the first 
batch of 56 graduates from the course of Law and Medicine was turned out in 1876, 
the University has produced no less than 4995 graduates, classified as follows ac 
cording to the courses of study: Law, 1481; Engineering, 1200; Medicine, 815; 
Literature, 609; Sciences, 392; Agriculture, 498; Total, 4995." Quoted in 
" The Christian Movement in its Relation to the New Life in Japan," 1903, p. 8. 

2 World-Wide Missions, October, 1900, p. 7. 



54 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

Dr. Neesima founded the Doshisha at Kyoto in 1875, and its record 
is already remarkable. About 5000 students have been connected with 
this notable University, and its graduates number over a thousand. 
Out of this list, 93 have become preachers, and 161 teachers. Scat 
tered throughout Japan there are 148 merchants, 19 journalists, 34 
bankers, and 28 government officials, who are representatives of its 
graduates. In a single year the one preceding Dr. Neesima s death 
172 conversions were reported among its students. Its last Report 
gives its student enrolment as 522. Under its new President, Mr. 
Shimomura, continued and satisfactory progress seems assured. Among 
other leading missionary institutions in Japan, in addition to those 
already mentioned, may be noted St. Paul s College, Aoyama College, 
and the Meiji Gakuin, of Tokyo, the Anglo-Japanese College at Kobe, 
Steele College at Nagasaki, the Anglo-Japanese College at Nagoya, 
and the Tohoku Gakuin at Sendai, reporting in all about 1400 
pupils. There are 38 theological and training schools, with some 600 
students. Boarding and high schools number 55, with 6682 pupils. 1 

-OltJ fi DfHOOCnl Jin ! /.<;:. 

1 The following, in addition to those already mentioned, report over fifty pupils 

^ niu^iiO Ma<> ; . 

W J j 

amoood !.:>, 3 g 

SOCIETY. g 

1 _:>//!,.. i / 

Fukuoka Boarding and High School . M. E. M. S 60 .... 60 

Hakodate Caroline Wright Memorial .M. E. M. S 186. . . 186 

Himeji Boarding School A. B. M. U 56 56 

Hirosaki . Boarding School M. E. M. S 188 . . . 188 

Hiroshima . . .Boarding and High School. M. E. S 130. . . 130 

Kanazawa . . . Girls School P. B. F. M. N 70 70 

Kofu Boarding School C. M. M. S 93 93 

Kyoto St. Agnes Boarding School .P. E. M. S 140 . . . 140 

Maebashi Girls School A. B. C. F. M 107.. .107 

Nagasaki Boarding and High School . M. E. M. S 208 ... 208 

Nagasaki Chinzei Gakkwan M. E. M. S 264 264 

Nagasaki Jonathan Sturges Seminary . Ref. C. A 80. . . .80 

Nagoya Boarding and High School.?. B. F. M. S 66..., 66 

Nara Boarding School P. E. M. S 100 100 

Osaka Naniwa Girls School P. B. F. M. N 66.... 66 

Osaka Bishop Poole Memorial C. M. S 93 93 

Osaka Baikwa Jo Gakko A. B. C. F. M 2 14 ... 2 14 

Osaka MomoyamaBoardingSchool.C. M. S 364 364 

Sapporo Northern Star Boarding 

School P. B. F. M. N 115... 115 

Sendai Boarding School Ref. C. U. S 57----S7 

Shizuoka Boarding School C. M. M. S 64 64 

Tokyo Joshi Gakuin P. B. F. M. N 219... 219 




Theological Hall. 

Dr. J. H. Neesima. 

Recitation Hall. Chapel. Science Hall. 

THE DOSHISHA AND ITS FOUNDER, KYOTO, JAPAN. 



THE SOCIAL RESULTS OF MISSIONS 56 

The total number of evangelical mission schools of all grades, reported 
in the latest statistical tables, is as follows: schools, 173, with 13,196 
pupils. 1 Nearly half of these schools are for girls, with, approximately, 
5000 pupils. 

In Formosa a suitable location for a new college, in connection 
with the Mission of the Presbyterian Church of England, has been 
selected at Tainan, and a handsome and commodious building is now 
ready for occupancy. The same Mission has a theological training 
school, and a training home for Bible-women, as well as a boarding 
school and a girls high school, all at Taichu (formerly called Tai- 
wanfu). The Canadian Presbyterian Mission has at Tamsui the 
Oxford Theological College, and a boarding school for girls. Both 
missions have schools of the elementary grade. The Japanese are 
themselves giving attention to educational matters in Formosa. A 
number of schools have been established in various parts of the island, 
and facilities for normal training are provided. 

Missions in Korea have been especially fruitful in evangelistic 
results, but education has not been wholly overlooked. An ingather 
ing of about 12,000 church-members, represent 
ing a Protestant community of over 30,000, in Educational facilities 
twenty years (1884-1904) has so taxed the work- of missions in Korea. 
ing force of missionaries that the development of 
an educational plant has not progressed rapidly. Presbyterian mis 
sionaries have given special attention to primary schools, and report 

90 in all, with 1661 pupils. 2 It is a gratifying fact that the support 
i6l asr nl .g .Trorfffiji oaffi *j>w aJn^bu 

(Continued from p. 54.) g 

*ib -. -iJ juod-guoirfl bhd Ix&vsa .alirfw ,QS^ < g 

SOCIETY. $ 

Tokyo Boarding School M. E. M. S 168. . . 168 

Tokyo Sarah Curtis Home and 

Boarding School A. B. M. U .64. . . .64 

Tokyo Boarding School C. M. M. S 70 70 

Tokyo Tokyo Boys School C. M. M. S 540 540 

Tokyo St. Margaret s Hall P. E. M. S 70 70 

Yokohama . . . Mary L. Colby Home and 

Boarding School A. B. M. U 117... 117 

Yokohama . . . Ferris Seminary Ref. C. A 134. . . 134 

Yokohama . . .Dokuritsu Jo Gakko W. U. M. S .70 70 

Yokohama ...Girls Boarding Home M. P. B. F. M 54 54 

1 " The Christian Movement in its Relation to the New Life in Japan " (Second 
Issue, 1904), p. 245. 

2 "Minutes of the Eleventh Annual Meeting of the Council of Missions in 

Korea," September, 1903. 

. 



56 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

of these schools is contributed largely by the Koreans themselves. 
Methodist missions have turned their attention chiefly to advanced 
education, with only a small quota of lower-grade schools. They 
planted in 1886, at Seoul, the first higher institution of learning in the 
country, known as the Pai Chai College, with which is connected also 
a theological department. The full name of the College is Pai Chai 
Hak Tang, a title happily suggested by the Emperor, signifying " Hall 
for Rearing Useful Men." An excellent boarding school for girls, 
founded in 1886, in the capital, is also conducted by the Methodist 
Episcopal Church Mission. The higher institutions of the Presby 
terians consist of a boarding school for girls, opened at Seoul in 1889, 
and what was formerly a boarding school for boys, opened in 1886, 
but since then reorganized and now known by the title of the Wells 
Memorial Training School. Theological and normal training classes 
are informally conducted at various stations from year to year. The 
record of some of these classes is remarkable. The one held at Pyeng 
Yang in December, 1903, enrolled 610 members. Its curriculum was 
confined largely to biblical themes and those having a practical bear 
ing upon Christian life and service. A special course, announced in 
the programme for 1902, was one not usually listed in our American 
theological schools, namely, " The Attitude to be taken in Times of 
Persecution." In addition, 135 study classes were held, during the 
year 1903, in the country districts, with an aggregate enrolment of 
about 4500 men, while a more select class of 58 normal and theologi 
cal students was also gathered at Pyeng Yang. In 1902 a class for 
women, with the same general aim, had a membership of 302 ; an 
other numbered 329, while several held throughout the country dis 
tricts included an attendance of 600. There is also a flourishing 
Academy for Boys at Pyeng Yang, with an industrial department, and 
a total enrolment of 86. The Anglican Mission has a boarding school 
for boys at Kanghoa, and an orphan boarding school at Mapo. An 
interesting fact is the establishment, in 1898, of a school in reality a 
missionary, project by the Japanese Foreign Education Society, which 
is largely a Christian association in the neighboring empire. Its 
teachers are graduates of the Doshisha, and its aim is to train mature 
students in Western learning, through the medium of the Japanese 
language. 

The Korean Government has made sundry movements in the direc 
tion of State education, but with only indifferent results as yet. Gov 
ernment instruction is usually through the medium of Chinese charac 
ters, and the subject-matter of study has been largely the Chinese 



THE SOCIAL RESULTS OF MISSIONS 57 

classics. Efforts have been made to substitute the Korean language, 
and the native script, known as Unmon, as more practically useful, 
but so strong as yet is the traditional admiration 
for Chinese learning that the plan has not been re- No adequate system 

, . , r i i -i of State education 

ceived with favor by the educated classes. The edu- in Korea, 

cation given through the medium of the Chinese is 
empty and useless, save that it holds out the promise of government 
employment, as all official documents are written in the Chinese lan 
guage. The whole system of Korean education has been described as 
a " wandering through the wilderness of Chinese characters to arrive 
at the desert of Chinese classics." According to these old traditional 
methods, Korea hitherto was practically without an educational oppor 
tunity of any value from the modern point of view. A few years ago 
a reform movement began, largely stimulated, no doubt, by the educa 
tional methods of the missionaries. The Government established a 
few primary schools, and here and there a normal school, to supply 
teachers for government service under the new system. A normal 
school at Seoul has been for some years under the charge of the Rev. 
Homer B. Hulbert, and is efficiently conducted. Schools in which 
the Japanese, Russian, German, French, and English languages are 
used have been opened. Each school gives special attention to its 
own language, and makes that the medium of its instruction. These 
schools are of service to the Government in training interpreters and 
diplomatic agents. Korea as a nation is still lamentably destitute of 
educational facilities. It is to be hoped that the educational reforms 
which the Japanese may introduce will prove of the highest value to 
all classes of the people. The total missionary plant of Korea num 
bers no schools of all grades, with 1944 pupils. 

Missionary education, admittedly, has had a powerful influence in 
the development of modern Siam. In 1851 the King died, just as 
diplomatic complications threatened war with 
Great Britain, and it happened that the young Missionary education 

-T. . . . , . . a valuable national 

Prince who succeeded him had been under the asset in Siam. 
instruction of the Rev. Jesse Caswell, a mission 
ary of the American Board. An enlightened and liberal policy, in 
consequence, characterized the new reign, with the result that cordial 
relations based upon treaties have been established with Great Britain 
and the United States. Favorable consideration has also been shown 
to missionary projects, and the young King, whose acquaintance with 
Mr. Caswell had ripened into attachment, manifested an inclination to 
be friendly with missionaries. The Government ever since has re- 



58 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

garded missionary work with interest, and has advanced especially its 
educational and philanthropic features. The present King is the son 
of Mr. CaswelPs pupil, and preserves the same attitude of confidence, 
cordiality, and esteem towards the missionary body. He has given 
liberally to advance their educational plans, and many of his high offi 
cials have done likewise. In 1878, Dr. McFarland, of the Presbyterian 
Mission, was appointed Principal of the Royal College at Bangkok, 
and served for a time as Superintendent of Public Instruction. The 
Queen, in 1899, gave on her birthday 2400 ticals ($1440, silver) to the 
Harriet M. House School. This has been reserved as an endowment 
for a system of prizes to be given annually in honor of the Queen. 

The American Presbyterian Mission has had charge almost exclu 
sively of the educational interests of missions among the Laos people 
in Northern Siam. The theological school at 
A vigorous educational Chieng Mai was established in 1890, and now 

movement in the Laos . . . 

community. reports eighteen students. The Mission has also 
at that place two crowded boarding schools for 
boys and girls, with 113 and 7 1 pupils respectively. Similar institutions 
are conducted at Lakawn, with an aggregate attendance of 1 1 1 pupils. 
A system of self-supporting parochial schools has, moreover, been 
introduced, and is working successfully. It promises to initiate a self- 
governing, self-propagating, and self-supporting educational policy 
throughout the native Christian community of the Laos people. In 
Siam, the Harriet M. House Boarding School for Girls at Bangkok, 
with 114 enrolled pupils, has the distinction of being entirely self-sup 
porting, 1 and in the same city is a high school for boys, with 186 in 
attendance. At Pitsanuloke is also a boarding school, built on the 
grounds of an old palace, presented by the Government, in 1899, for 
this purpose. The Suriwong School at Rajaburee has been con 
ducted, with an enrolment of 92. The Howard Industrial School for 
Girls at Petchaburee is a useful institution. Elementary schools are 

1 " The influence of this school is tremendous. Half of its pupils come from 
the families of noblemen, five are royal princesses, the daughters of brothers of the 
King, and others are daughters of governors and ministers to European capitals. 
The powerful High Commissioner of Pitsanuloke sends his three daughters here. 
The entire teaching force of the Bangkok public government schools, thirteen in 
number, are graduates of Wang Lang, twelve of them being Christians. At the re 
cent government examinations our Wang Lang school elicited the outspoken 
admiration of the Prince Director-General of Public Instruction by excelling all 
other schools in the kingdom, including the Prince s own college, in the proportion 
of pupils who creditably pass the examinations." The Rev. Arthur J. Brown, D.D., 
in The Missionary Review of the World, May, 1903, p. 358. 





INMATES OF THE FACTORY GIRLS HOME, MATSUYAMA, JAPAN. 
(A.B.C.F.M.) 

GIRLS SCHOOL, CHIENG MAI, LAOS, SIAM. 
(P.B.F.M.N.) 



THE SOCIAL RESULTS OF MISSIONS 59 

found in numerous villages of Siam and Laos, with a total of about a 
thousand pupils. Dr. Brown, of the Presbyterian Board, remarks: 
" Our whole educational work occupies a unique position in Siam and 
Laos, as the only Protestant Christian schools in the entire kingdom. 
Our missionaries are educating the leaders of Siam. The graduates 
are already occupying influential positions in many places, and they 
are so manifestly superior to the products of the other schools that a 
Siamese Commissioner has said that he will take at sight for govern 
ment service all the boys we can educate." The present Crown Prince 
of Siam is receiving a liberal education, having spent eight years of 
study in England, part of which was passed at Oxford University. 
He has travelled extensively throughout Christendom, visiting America 
in 1902, and there is good reason to expect that he will continue the 
friendly and enlightened policy of his father. 

In Malaysia the American Methodist Episcopal Mission has some 
excellent schools, with a student enrolment of 1470. Its Anglo-Chi 
nese School at Singapore reports 927 pupils, and Malaysia a scene of 
the girls school 150. On Penang Island, under educational activity on 

. ... V^^Sj the part of American, 

the same auspices, is also an Anglo-Chinese British, Dutch, 

School, with 520 Students, and boarding schools and German missions. 

for boys and girls. At Ipoh there is a high school, with a boarding 
department, having 300 in attendance. All of these institutions are 
largely self-supporting. The English Presbyterians conduct a school 
at Singapore, with 300 pupils. In addition, the British authorities 
support 209 government schools in the Straits Settlements. 

In the larger islands of the Malay Archipelago, five boarding 
schools for boys are conducted in British Borneo i by the Society for 
the Propagation of the Gospel, the largest being at Kuching, with 113 
pupils. The societies of the Netherlands, and the Rhenish and Neu- 
kirchen Missions, have large educational plants in Sumatra, Borneo, 
Java, Celebes, Nias, and the smaller outlying islands. They report a 
gratifying total of 384 primary schools, with 18,713 scholars, and a few 
higher institutions, with about a hundred pupils. At Pantjur-na-pitu, 
in Sumatra, is a training school of the Rhenish Mission, with 60 pupils, 
and also a similar institution at Silindung, with 66 in attendance. At 
Depok, in Java, under the Depok Seminary Committee, is a flourish 
ing seminary, and another at Tomohon, in Celebes, among the Ali- 
furs. The Reformed Church in the Netherlands has also a training 
school at Poerworedjo, in Java, with 60 pupils, and at Mergaredja, in 
the same island, is a boarding school, reporting 149 pupils, under the 
Mennonite Missionary Society of the Netherlands. The Sangir and 



60 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

Talaut Committee report twenty-five schools in the islands under their 
charge, with over 4000 pupils. 

Education in the Turkish Empire has been largely, though not 
exclusively, in the hands of missionaries. It may be safely said, how 
ever, that so far as its social helpfulness is con- 
The debt of Turkey to ccrned, as a ministry of progress and enlighten- 
missionary education. m ent, it may be regarded as wholly a missionary 
importation. Mohammedan schools established 
by the Government are of comparatively recent origin, and they are 
practically for Moslem children only, as the subject Christian races of 
the empire cannot either wisely or safely patronize them. From a 
modern educational point of view they cannot be regarded as minister 
ing to progress or tending to profitable mental discipline, being inno 
cent for the most part of useful knowledge, devoted to parrot-like 
repetition of Koranic formulae, and to the minute study of the rhe 
torical and poetic refinements of classical Arabic, while dominated 
rigorously by the unprogressive traditionalism of Islam. This verdict 
should be understood as applying to the village schools of an elemen 
tary grade. In the important cities of the empire are some schools 
of a higher grade where instruction of a more modern type and of 
broader scope is given. Mr. D. M. Thornton after a careful study 
of the trend of Moslem education in Turkey gives a highly unfa 
vorable report of its practical helpfulness either as a mental discipline 
or a social benefit. 1 

American, British, and German missionaries have planted schools 
and higher institutions some of them the peers of our best modern 
colleges all through the Turkish Empire. Moslem children do not, 
as a rule, avail themselves of these facilities, but the subject Christian 
nationalities are eager to secure for their children the advantages they 
provide. Systematic gradation, modern text-books, the best methods 
of scientific pedagogy, the most complete and instructive devices in 
the line of apparatus, an attractive and stimulating esprit de corps, a 
picked band of teachers, foreign and native, a predominant ethical 
and religious aim in fact, all the essentials of rounded intellectual 
training and helpful soul-cultureare marked characteristics of this 
energetic educational campaign of missions in Turkey. A mighty 
revolution has already resulted not military or political, but reforma 
tory and progressive tending to the lifting up of the standards of life, 
the creating of a new social outlook, and the ripening of humanity in 
intelligence, capability, and refinement. The higher life of a whole 
1 The Church Missionary Intelligencer, June, 1901, p. 458. 



THE SOCIAL RESULTS OF MISSIONS 61 

generation has practically been set in motion, aspirations have been 
kindled, spiritual energies have been awakened, and that to such an 
extent as to save Turkey from again sinking into the dreary, indolent 
stagnation of the old times of ignorance. Despite the cruel assaults 
of despotic power, and the depressing terrors of relentless caste domi 
nation, the Christian communities of Turkey are awake and alert in 
the midst of an encouraging intellectual revival. 

Look at the brilliant record of such an institution as the Syrian 
Protestant College at Beirut. It was incorporated in 1863, and was 
fairly in working order about 1870, yet in a single 
generation, under the long presidency of Dr. The brillian t record of 

mission colleges 

Daniel Bliss (now succeeded by his son, Dr. in Turkey. 

Howard J. Bliss), it presents a stately array of 
thirteen handsome buildings, a teaching faculty of nearly sixty eminent 
foreign and native instructors, and an enrolment of 750 students, 
crowding every inch of its dormitory and class-room capacity. It re 
ports since its organization 3122 different students under its instruction, 
and has graduated 205 physicians, 102 pharmacists, 221 bachelors of 
arts, and 513 preparatory students. The stimulating and molding 
influence of an educational plant like this is practically immeasurable. 
Notice furthermore Robert College, at Constantinople, with its 338 
students. Since the date of its foundation, in 1863, by Dr. Cyrus 
Hamlin (it was incorporated in 1864), under the fostering care of such 
men as Washburn, Long, Van Millingen, Grosvenor, Anderson, Or- 
miston, and recently Dr. Gates, its new President, with a corps of able 
native professors and instructors, it has had a mission of enlighten 
ment which any nation might welcome as a valuable aid to progress. 
It has enrolled since its organization 2575 students, with 450 gradu 
ates. President Washburn has given the following terse summary of 
the work of Robert College: "We have won the confidence and 
sympathy of the people of all nationalities. We have educated two 
thousand young men under Christian influences from the elite of differ 
ent nationalities, most of whom would otherwise have been educated 
under anti-Christian influences. We have led the way in a great 
educational movement in all that part of the world. We have done 
something to break down the antagonisms of race and religion, which 
are the great curse of the East. We have had no little influence in the 
movements which are going on in the old Christian churches of the 
East to revive their spiritual life and teach the people that religion is 
not in creed and form, but in the heart and life." 1 Similar institutions, 
l The Intercollegian, February, 1901, p. 108. 



62 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

as yet less favored with facilities to develop their resources, but planted 
with the same high aims, and destined to render in their own spheres 
a service not less useful, are scattered throughout the empire. Euphra 
tes College at Harpoot, with over a thousand pupils, Central Turkey 
College at Aintab, Anatolia College at Marsovan, and the International 
College, Smyrna, are prominent examples. 

Higher institutions for boys not yet in the collegiate grade are, 

moreover, to be found at Bardezag, Bitlis, Brousa, Cesarea, Erzerum, 

Gurun, Hadjin, Iconium, Marash, Mardin, Mer- 

Exceiient higher s j ne? sivas, Talas, Urfa, Van, and Yozgat, in Asia 
tlt and giris^ Minor, with the St. Paul s Institute at Tarsus (now 



under the care of the American Board), and the 
Collegiate Institute at Samokov, in Bulgaria. Syria presents another 
equally gratifying list in the Gerard Institute at Sidon, the schools at 
Suk-ul-Gharb, Shweir, Brummana, Damascus, Latakia, and Suadia, and 
the new boarding school at Tripoli, recently opened. In Palestine, 
the first educational effort dates from Bishop Gobat s School, founded 
in 1852, and now there are several flourishing institutions in Jerusalem 
alone. 

To this list of higher institutions for young men can be added a 
group of excellent schools for girls, not surpassed in value in any 
mission field. The American College for Girls at Constantinople, with 
128 pupils, under the presidency of Dr. Mary Mills Patrick, is easily 
comparable with the best of women s colleges at home. Another 
fine institution is the Central Turkey College for Girls at Marash. 
Then there are flourishing colleges or seminaries for girls at Adabazar, 
Adana, Aintab, Bitlis, Brousa, Cesarea, Erzerum, Gurun, Hadjin, Har 
poot, Mardin, Marsovan, Sivas, Smyrna, Talas, Urfa, and Van, and in 
Bulgaria at Kortcha, Loftcha, Monastir, and Samokov. In Syria are 
also admirable seminaries for girls, under the charge of the American 
Presbyterians at Beirut, Sidon, and Tripoli, and others conducted by 
the British Syrian Mission at Beirut and Shimlan, besides its high 
schools at Tyre, Hasbeiyeh, Zahleh, and Baalbec. The Beirut Semi 
nary of the American Mission has alone furnished a quota of 162 
teachers to Syria, Palestine, and Egypt, and the Sidon Seminary is 
represented by 158. The Kaiserswerth Sisters Institution at Beirut is 
well conducted. Miss Taylor s St. George s School, also at Beirut, 
is doing a beneficent work for Moslem and Druse girls. Miss Proc 
ter s School at Shweifat, that of the English Friends at Brummana, of 
the Irish Presbyterians at Damascus, and of the American Reformed 
Presbyterians at Latakia and Suadia, all deserve fuller mention than 



THE SOCIAL RESULTS OF MISSIONS 63 

we can here give them. In Palestine, the Church Missionary Society 
has a girls boarding school at Jerusalem, as has also the London 
Society for the Jews. The Tabeetha Boarding and Training School 
at Jaffa, the Training Home for Girls conducted by the American 
Friends at Ramallah, and that of the Church Missionary Society at 
Bethlehem, are also rendering valuable service. 

Theological training is conducted at Harpoot, Marash, Mardin, 
Marsovan, Samokov, Suk-ul-Gharb, and Jerusalem. There are, in all, 
four industrial schools and orphanages at Jeru 
salem, and similar institutions at Bethlehem a nd Man y trainin e schools - 

theological 

Nazareth, besides the large and admirable orphan and industrial, 
training school of the Kaiserswerth Deaconesses 
at Beirut. Numerous orphanages all of them educational to some 
extent are scattered through Asia Minor. Enough has been said to 
indicate the educational labyrinth into which one enters when under 
taking to recount the facilities so freely and generously provided for 
the younger generation throughout Turkey. The array is bewildering, 
and we must take refuge in a statistical grouping of this aggressive 
educational campaign. In all Turkey we find eight collegiate institu 
tions, with 2726 students, eleven theological and training schools, with 
261 students, sixty boarding schools and seminaries, with 5000 pupils, 
and 767 elementary day schools, with 36,719 children in attendance. 
When we think of the crushing disabilities which handicap the popula 
tion of Turkey, especially those of non-Moslem affinities, it seems an 
immeasurable benefit to begin the twentieth century with an outlook 
like this 

rr>1 1-1 f 1 J 1 e -i f > ~tf * 

The commercial value of this education is worthy of notice. I 
know of no import," writes Mr. T. H. Norton, American Consul at 
Harpoot, " better adapted to secure the future commercial supremacy 
of the United States in this land of such wonderful potential possibili 
ties than the introduction of American teachers, of American educa 
tional appliances and books, of American methods and ideas." 1 
Consul-General Charles M. Dickinson, of Constantinople, writes that he 
considers American educational missions in Turkey as " worthy of the 
most cordial support," and that both he and his family " have come to 
regard this work with an interest which approaches enthusiasm." Its 
moral value is inestimable. "The missionary teacher," writes one 
who has long resided in Turkey, " uses for such culture of the moral 
sense the instrument which served in his own case the teachings of 
Jesus Christ. He uses these teachings also as Jesus Christ used them 

1 The Missionary Herald, July, 1903, p. 298. 



64 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

in the form of plain statements of duty which every conscience must 
and does approve, whatever its religious citizenship." 1 As elsewhere, 
so in Turkey, missionary education has proved a model, and has 
served as a resistless stimulus to general education under government 
or private auspices, and thus forces the hand of those in authority, and 
quickens the liberality and ambition of all classes of society. 

Persia is another illustration of an unprogressive nation, caught 

long ago in the toils of a decaying civilization, hampered by absolutism, 

and lying in intellectual stagnation under the in- 

The missionary an cubus of a narrow and persecuting religious cult, 

educational pioneer in .... . . 

Persia. which has received at the hands of missionaries at 

least the initial benefits of modern education. As 
yet these benefits have been enjoyed by the Nestorian, Chaldean, and 
Armenian populations, and the evangelical converts, rather than by the 
Mohammedans ; but the establishment of this educational plant, with 
its stimulating forces and its modern appliances, will no doubt ere long 
arouse the whole nation to an appreciative estimate of its value. There 
was little, if any, common-school education to be had in all Persia 
before the advent of the missionaries, and a violent prejudice was 
found to exist against the instruction of girls. That small school 
opened in a cellar, in 1836, by Justin Perkins, a missionary of the 
American Board, was the first step towards realizing the Urumiah 
College of the present day, with its 73 students, and a record of 302 
graduates, of whom 62 have entered the ministry, 122 have become 
teachers and lay preachers, and 12 have been trained as physicians. 
Again, the little school for girls begun by Mrs. Grant at Urumiah, in 
1838, has developed into the Fiske Seminary, reporting to-day 80 
pupils in attendance, and having a noble record of spiritual fruitage 
and educational success during its past sixty years, since Miss Fiske 
opened it as a boarding school in 1844. Both of the above-mentioned 
institutions are now connected with the American Presbyterian Mission ; 
while identified with the same Mission may be named the Memorial 
Training and Theological School, and the girls boarding school, at 
Tabriz, each with over a hundred pupils, the Iran Bethel for girls, and 
also the high school for boys, at Teheran, with an attendance of 61 
and 121 respectively, the Faith Hubbard Boarding School for girls, at 
Hamadan, with 115 pupils, and also the high school for boys, with an 
enrolment of 53. In addition to these higher institutions, the Mission 
conducts ninety-seven elementary schools, with a total attendance 
of about 2500 children. The Archbishop s Mission to the Assyrian 
1 D wight, " Constantinople and its Problems," p. 234. 



THE SOCIAL RESULTS OF MISSIONS 65 

Christians has a theological school at Urumiah, with 46 students, and 
a high school for boys, with 52 pupils. This Mission also conducts 
elementary schools, with about 500 pupils. The Church Missionary 
Society has seven schools in Southern Persia, with an aggregate at 
tendance of 537 pupils. The total missionary educational work of 
all societies in Persia now numbers nine higher institutions, with 851 
students, and 158 village day schools, with, in round numbers, 3500 
pupils. 

The stimulus already given by this educational initiative in Persia 
is illustrated by the fact that within six years thirty schools, under 
various auspices, have been opened in Teheran 
alone. The last Report of the Urumiah College urumiah College and 
contains the following paragraph : " In the Col- its fruitful work - 
lege, itself, there is a grand chance to build up 
character. The very best in the nation in the way of its youth are 
gathered here for self-improvement. Great changes are taking place, 
and a progressive spirit is in the air. It is impossible, nor is it right, 
to expect that many of our young men will settle down here with the 
terrible restrictions that are placed on them by their Moslem masters 
and neighbors. The situation gets more unbearable every day, and 
all who have been awakened to the possibilities of life and caught the 
vision of liberty cannot but be restive. Some will stay and fill greatly 
needed places, but only by such a readjustment of the situation as will 
make it possible to do so. Others will go abroad or into the profes 
sions. It is given to us to have them during their formative period 
and to influence their characters for life." We find in Persia the same 
bright story that has greeted us throughout the mission world the 
power of Christian, education to develop manhood and womanhood, 
and lead the nations into the paths of higher culture. 

Into Arabia, that wilderness of ignorance, and one of the few re 
maining fastnesses of barbarism in the world, some bold and deter 
mined pioneers of light have already entered. The 
martyr-like heroism of Ion Keith-Falconer will be Educational beginnings 
forever identified with the effort of the Scotch in Arabia. 

Free Church to reach the interior tribes by way 
of Aden and Sheikh Othman. The little school at the latter place has 
been, as it were, the entering wedge. The Arabian Mission of the 
Reformed Church in America has chosen its point of contact on the 
eastern coast of the great peninsula. Its three stations, at Busrah, 
Bahrein, arid Muscat, are scenes of devout labor, partly medical and 
partly evangelistic, but to some extent also educational, as the schools 



66 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

at Bahrein and Muscat indicate. The school at Muscat was estab 
lished as a training home for freed slaves rescued from Arab slave- 
dhows. Many of these have now been graduated, and have found 
places of service in India or elsewhere, with the boon of freedom 
brightening their lives. 

The education of an ignorant continent is a mighty task, calling 

for age-long patience and devotion ; yet there is no part of the great 

mission field into which a more dauntless entrance 

Vigorous educational h as been made than into the vast realm of con- 
efforts on the part cf . 
missions in Egypt, tmental Africa. A suggestion of its illiteracy was 

evinced by the status of Egypt just before the 
English occupation of 1882. This land may be regarded as one of the 
more advanced sections of the Continent ; yet ninety-one per cent, of 
the males and about ninety-nine and one half per cent, of the females 
at that time could neither read nor write. The Church Missionary 
Society opened schools in Cairo as early as 1825, the chief one being 
the " Coptic Seminary." The Society about 1862 suspended its opera 
tions for a time, but reentered the field in 1882. It conducts now 
schools for boys and girls in Cairo and Old Cairo, with over three 
hundred pupils. The United Presbyterians of America opened their 
mission to Egypt in 1854, and have carried on a vigorous pioneer work 
in education. Their Assiut Training College is a superior institution, 
which has grown out of a little school for boys, started by that inde 
fatigable missionary, Dr. John Hogg, ir 1865, and it now reports an 
enrolment of 570. It has trained a whole generation of men who, as 
pastors, teachers, men of affairs, leaders in journalism and literary 
activity, and servants of the Government in numerous departments, 
have been an honor to the College, as well as a power in the social 
and civil progress of the country. The Pressly Memorial Institute for 
girls is also at Assiut, and is an excellent school, reporting an atten 
dance of 192. Boarding schools for girls are in operation at Cairo 
and Luxor, with 374 and 149 pupils respectively. Six high schools 
for boys and thirteen for girls are at various centres in Lower Egypt, 
.and a theological seminary is conducted in Cairo. To this list add 
147 village schools, with 8759 pupils, and we have a total of 170 
schools, 351 teachers, and 12,942 scholars. Some of the smaller mis 
sionary societies have also joined in this good work, increasing the 
total of mission schools to 187. 

The British officials are encouraging general popular education, 
especially of an elementary grade, and grant financial aid to schools 
in numerous places. The Gordon Memorial College at Khartoum is 




"2 2 
si 



THE SOCIAL RESULTS OF MISSIONS 67 

still in the experimental stage of its usefulness, despite the costly plant 
bestowed upon it. The complete equipment of a new building for a 
girls school at Khartum is soon to be an accom 
plished fact, under the auspices of the Church Mis- A new era in Egyptian 
sionary Society. The Egyptian Ministry of Public State education. 
Instruction conducts eighty-seven schools of the 
lowest grade, and thirty-five of the highest grade, three of the second 
ary, two institutions for girls, and ten schools for higher or professional 
education. In addition, it has under its inspection 845 primary schools 
of an elementary grade, and 23 primary schools of a higher grade, 
with a total attendance of 30,000 pupils. Jesuit, Coptic, Greek, and 
Jewish schools have multiplied within a decade. There are also 
many institutions under Moslem auspices, ranging from those of an 
elementary village grade up to the theological schools connected with 
the mosques, such as El Azhar in Cairo, which dates back nearly a 
thousand years, and now reports over ten thousand students all 
Mohammedans. 1 The status of priest, teacher, or student is popular 
in Egypt, as it secures exemption from military service. The condi 
tions of admission to this latter strange university are that the candi 
dates must be fifteen years of age, able to read and write, and know at 
least half of the Koran by heart. Its curriculum is limited almost 
entirely to Moslem theology and jurisprudence, combined with the 
usual delving into Arabic philological lore. The exegesis of the Koran 
and of the Hadith (traditions traceable to Mohammed as their source) 
seems to open a boundless realm of dogmatic research. 

Along the northern coast of Africa to the Atlantic Ocean is a 
region where as yet missions are struggling with many and serious 
difficulties. The North Africa Mission has secured a foothold at vari 
ous prominent centres, but it engages only to a limited extent in edu 
cational work. It reports eight schools, with 265 pupils. Along this 
northern coast-line, there are four other missions with a somewhat lim 
ited sphere of operations, besides two especially for Jews, but they 
are still facing much opposition, and give their attention chiefly to 
evangelistic and medical labors. 

Returning now to the eastern borders of the Continent, we find 
southward of Egypt the Swedish Evangelical Society at Massowah, 
on the Red Sea, with several inland stations, conducting fourteen 
schools, with 305 pupils. A long stretch further to the south brings us 
to British and German East Africa, where we find the Neukirchen, 

1 Cf. article entitled "A Muslim University," by Adolph Heidborn, in The 
Imperial and Asiatic Quarterly Review , October, 1903, pp. 300-326. 



68 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

Leipzig, Moravian, Berlin, German East African, and Methodist Free 
Church, missionary societies. The educational efforts of these agencies 
in the British and German East African posses- 
Educational progress in sions are for the most part elementary, and as yet 
East Africa. not vei y extensive. The Church Missionary So 
ciety and the Universities Mission may properly 
be considered the foremost missionary agencies in East Africa. 
The latter reports 146 schools and 5079 scholars, chiefly on the 
Island of Zanzibar, and in German East Africa as far south as Lake 
Nyassa. Its principal institutions are St. Andrew s College at Kiun- 
gani, with high-grade schools at Kilimani, Kiungani, and Mbweni, all 
on the Island of Zanzibar, and at Kologwe, Magila, Mkuzi, Masasi, 
Misozwe, and Newala, in German East Africa. In the region of Lake 
Nyassa are also schools of the upper grade, at Likoma and Unangu. 

The earlier field of the Church Missionary Society on the East 

Coast was in the vicinity of Mombasa, but in 1876 it was extended to 

Uganda by that bold and memorable move into 

The phenomenal work . . 

of the church Mission- the interior. Uganda itself has become a centre 

ary Society in East o f marvelous missionary activity, and already SUp- 
Africa and Uganda. , . , 
plies a chapter in modern church history which 

cheers the heart of every Christian who has taken the pains to inform 
himself concerning its remarkable religious development. So rapid has 
been the evangelistic growth that the emergencies of the work have im 
pelled to direct Gospel instruction rather than to educational outlay. 
The returns in the Church Missionary Society s Report for 1904 indi 
cate a total of 5492 adult converts baptized during 1903, and it begins 
to look as if an evangelistic entrance into the Soudan would eventually 
be made from Uganda as a base. The native Christians (Protestant) 
now number over 50,000. There has been a singular and resistless 
passion on the part of converts, young and old, to learn to read and 
write. These simple accomplishments have come to be esteemed by 
the natives as among the insignia of Christianity, and the first step in 
the direction of Christian faith is to become a "reader," of whom there 
are now (1905) at least 60,000 connected with the Mission. 1 Thus 

1 " It is astonishing what an educational value this reading of God s Word has ; 
their [the pupils ] very physiognomy seems to be changed by it, so that it is almost 
possible to tell a reader by his outward appearance. And in no other way does the 
reality of God seem to impress itself so forcibly on the native mind as by the daily 
poring over the pages of the New Testament, at first mechanically, and then with 
more and more glimmering of meaning, until at last the Divine message of love is 
intelligently grasped, and perhaps driven home by some sermon or meeting or the 
faithful words of a friend, and another catechumen is added to the roll, and, we trust, 



THE SOCIAL RESULTS OF MISSIONS 69 

the educational policy of the Society has been largely concerned with 
the elementary schooling of the entire body of inquirers, rather than 
with the opening of schools for the young. It is estimated by Sir Harry 
Johnston that about 200,000 have been taught to read since the com 
mencement of missionary work. A broader educational campaign is, 
however, already in motion, as is apparent in the boys school at 
Mengo, which has increased its attendance in three years from less 
than one hundred to over five hundred pupils. The pleasing statement 
is made that corporal punishment is unnecessary, since no more severe 
chastisement can be administered to a pupil than to forbid his atten 
dance at school for a few days, until he is ready to conduct himself 
properly. Teachers are sent from this Mengo school to open other 
schools in various parts of the country, and from it tutors have been 
supplied to instruct King Daudi and his younger brother Suna. Alto 
gether, three thousand boys have received therein a fair elementary 
training without the slightest compulsion. School attendance is not 
considered a task, but rather a pleasure. The total school plant of the 
Church Missionary Society in British East Africa, including Uganda, 
is 262 schools, with 26,847 pupils. 

The London Missionary Society has had a long and hard struggle 
on the shores of Tanganyika. It has now begun to reap some evan 
gelistic reward, but its educational work has, so far, been attended 
with great difficulties, although steadily advanced. Its schools at pres 
ent number 18, with 2453 scholars. 

The British Central Africa Protectorate, to the west and south of 
Lake Nyassa, is the scene of characteristic Scotch enterprise and 
triumph. The Established Church of Scotland 
has its headquarters at Blantyre, and conducts Scotch Presbyterians 

J in the British Central 

fifty-Seven Schools, With 3643 Scholars. The Africa Protectorate. 

United Free Church of Scotland is devotedly at 
tached to its Livingstonia Mission on the western shore of the lake, 
which reports phenomenal educational progress, with 207 schools 
and 15,765 pupils. As late as the year 1875, there were in all that 
region " no schools, no teachers, no pupils, and nobody who could 
read." The Livingstonia Institution at Kondowi, above Florence 
Bay, is a model school of its kind, with normal, theological, and in 
dustrial departments, reporting 357 pupils. The Zambesi Industrial 

another soul to the company of Christ. It is a noticeable and deeply instructive 
fact that profession of conversion never, or hardly ever, has been made by a 
Muganda who cannot read, except, of course, a few special cases of blind or old." 
Pilkington, " The Gospel in Uganda," p. 20. 



70 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

Mission has thirty-seven schools in Angoniland, southwest of Lake 
Nyassa, with an aggregate of 1600 pupils. To the southwest of the 
British Protectorate is the French Mission among the Barotsi (founded 
some twenty years ago as an extension of the Basuto Mission), lying 
within the territory of British Central Africa. It has labored in its hard 
field with great devotion and patience, and reports at present ten schools, 
with a contingent of 1200 pupils. 

South Africa from the Zambesi to Cape Town, including German 
Southwest Africa, is, furthermore, a scene of varied and energetic 
missionary enterprise. It is not necessary to de- 
Education in south ij m j t t h e sphere or to refer in detail to the work 

Africa from the Zambesi . . 

to Cape Town. of the numerous missions which occupy and minis 
ter to this vast territory. Almost all are engaged, 
to some extent at least, in educational effort. Those especially prom 
inent in this department are the South African Wesleyan Missionary 
Society, the United Free Church of Scotland, the American Board, 
the Society for the Propagation of the Gospel, the London Missionary 
Society, the Wesleyan Missionary Society, the Moravians, the French 
Evangelical, Rhenish, Berlin, Hermannsburg, Romande, Norwegian, 
and Swedish missions, and the American Methodists. The import of 
an educational crusade among the indigenous races of South Africa 
is manifest, in view of the fact that the native problem is a momentous 
factor in the general welfare, the economic progress, and the political 
stability of that entire division of the Continent. The Government 
throughout South Africa has established excellent educational facilities 
for the colonists, but has not given the attention which one would 
naturally expect it to bestow upon the promotion of education among 
the native races. It is true, however, that the undertaking is a vast 
one, and has been attended by many practical difficulties, hampered 
by race prejudice on the part of the colonists, and hindered by an in 
disposition to appropriate the funds necessarily required. Under these 
circumstances the educational work of missions, since the time of 
Bishop Gray, who was consecrated in 1847, has proved a valuable 
stimulus, fixing the attention of the State upon promising results attain 
able among the natives, and demonstrating that systematic efforts in 
behalf of public instruction would not be in vain. As yet no system 
of public education for the native races is in operation, the Govern 
ment having contented itself with appropriating financial grants in aid 
of mission and private schools. A great point has been gained, how 
ever, in the fact that the desirability of native education has been 
recognized by the Government, responsibility in that direction ac- 



THE SOCIAL RESULTS OF MISSIONS 71 

knowledged, and a tentative policy adopted. It is not too much to 
say that all this has come about, in the main, through the example and 
influence of missions in conducting a successful and manifestly useful 
educational work among the colored races. Besides the financial 
grants, government agents are employed regularly to visit and inspect 
the mission schools for natives in Cape Colony, Natal, and Basutoland. 
In Basutoland the French Evangelical Mission has become vir 
tually a government educational agency, at the same time conserving 
rigidly its missionary policy. In Bechuanaland 

J ..... i r i The beneficent function 

there are no educational facilities to be found of missionary education 
other than those provided by the missionaries, among South African 

races. 

In Rhodesia the mission schools gather in a large 
following of native children. A recent volume on the social and eco 
nomic condition of South African natives sums up the situation in the 
following statement: "Excellent work is carried on at some of the 
larger missionary institutions. The work indeed is almost entirely in 
the hands of missionaries of various denominations, but it is recognized 
by the State, and is aided and supervised by Government." 1 The 
consensus of opinion upon education in this instructive compilation is 
that missionary enterprise is doing a beneficent work in furthering the 
cause of native instruction in South Africa. It urges also the establish 
ment of a government system of schools, with compulsory education, 
and special attention to certain technical and industrial features. The 
following quotation from the Hon. John Tudhope, one of the contrib 
utors to the volume, well expresses the trend of the chapter on " Edu 
cation": "If the natives," he observes, "are to be preserved, it must 
be by an enlightened system of education, fitting them to take their 
proper place in the political system, sharing its duties and responsi 
bilities and also its privileges. But they cannot be expected to achieve 
this without careful preparation. No nation has ever passed from 
heathenism to civilisation per saltum. It is only by a slow and some 
times painful process that this can be accomplished, and the natives of 
South Africa are no exception to the general rule. The efforts of in 
dividuals and missionary societies, supplemented by government aid, 
have shown us what can be done, and that the results are sufficiently 
encouraging to warrant us going further in this direction." 2 Still an 
other testimony, by a Government Inspector of Education, may be 
quoted : " I was most favourably impressed by Keiskama Hoek and 

1 "The Natives of South Africa: Their Economic and Social Condition," 
edited by the South African Native Races Committee, p. 182. 

2 /#</., p. 184. 



72 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

Lovedale. The latter works on a grand scale. A visit to Lovedale 
would convert the greatest sceptic regarding the value of native edu 
cation. The great organising power of Dr. Stewart appears on every 
side. The staff is large and able, and the civilising effect of the whole 
institution is remarkably felt. It may have its defects, but the scheme 
is at present the most complete, the largest, and most successful of its 
kind in the country, and the institution, as a whole, is probably the 
greatest educational establishment in South Africa." l These consider 
ations all point to the import of missionary enterprise as a beneficent 
factor in furthering the settlement of the grave questions which en 
viron the education of the South African. It is conceded by all that 
the native problem is one of the most pressing and perplexing, as well 
as difficult, aspects of South African development. It resembles, in 
some respects, the American Negro problem. Missionary education, 
therefore, has a field of great opportunity and far-reaching influence in 
South Africa ; and when a government school system for native races 
shall be finally established, it will undoubtedly be traced in large meas 
ure to missionary appeals and labors on their behalf during the past 
half-century. 2 

No complete summary of missionary education in South Africa is 
possible within the limits of treatment which must here be observed. 
Higher institutions are numerous, many of them in the first rank of 
excellence, such as that noble institution of the United Free Church of 
Scotland at Lovedale, Cape Colony, which reports a total of 753 pu- 

1 "The Natives of South Africa," p. 188. 

2 The Rev. G. J. Pugh, in a communication to the South African Native Races 
Committee, expresses himself as follows: "I am of opinion that the Govern 
ment of the colony should undertake the education of the natives. At the present 
moment not a single government school exists for them. The missionaries of the 
country are doing work which the Government ought to be responsible for ; they 
are educating the people as best they can, while receiving a small government grant 
viz., i$s. per head on the average per annum. We wish the colony to recognise 
its responsibility to the black population, and to realise that, just as we have a 
strong nation if an educated one, so we shall have strong supporters in the natives 
of the country if they are given privileges which our own people enjoy. They are 
capable of a very high standard of education, and I for one feel, and feel strongly, 
that we must not only Christianise the aborigines of the country, but train them to 
become worthy citizens and leaders amongst their own people. We must once and 
for all admit their powers and possibilities, and give them a place in the general 
development of the country fitted to their station and condition of life. Freedom 
and liberty will raise the native population, and give them a place in the future of 
the land which will prove to be a blessing and a source of power." " The Natives 
of South Africa," p. 335. 



THE SOCIAL RESULTS OF MISSIONS 73 

pils in 1903. These students are drawn from almost every section of 
Africa south of the Zambesi, with a number of lads from the far-off re 
gion of Lake Nyassa. It has nine industrial de 
partments, and in its intellectual curriculum there Some representative 

institutions of South 

is a broad graded course of study, at once highly African missions, 
educational and thoroughly practical. Then 
there is St. John s College of the Scottish Episcopal Church at Urn- 
tata, the McKenzie Memorial College a diocesan institution at 
Isandhlwana, Zululand, and the Kaffir College of the Society for the 
Propagation of the Gospel at Zonnebloem. At Wellington is the 
Huguenot College, an admirable institution, not intended for native 
Africans, but rather for the daughters of Huguenot and other Euro 
pean residents. Its usefulness, however, in the furtherance of missions 
is undoubted, since it has been a training-place for at least 550 pupils 
who are now engaged as teachers or mission workers throughout South 
Africa. It has, moreover, branch institutions at Paarl, Bethlehem, and 
Greytown. 

The educational work of the Scotch Presbyterian Missions, now in 
connection with the United Free Church of Scotland, is as prominent 
as it is extensive. In addition to Lovedale, previously mentioned, 
there are large and flourishing schools at Blythswood, Cunningham, 
Duff, Emgwali, Impolweni, Main, Pirie, Somerville, and Umsinga. 
These nine institutions alone report a total of 4616 pupils, about one 
half of whom are girls. 1 

The American Board has boarding schools at Amanzimtote, In- 
anda, Mount Silinda, and Umzumbe, with a total of 530 pupils. The 
South African Missionary Society of the Wesleyan Methodist Church 
of South Africa has training schools, chiefly industrial, at Bensonvale, 
Butterworth, Clarkebury, Healdtown, Lesseyton, Peddie, and Shaw- 

1 "These South African native peoples are, we believe, worth saving. They 
are probably the finest black race in Africa. They have proved it as warriors 
and thinkers. The slave-trade never touched them. They are monotheists, 
and were uninfluenced by the idolatry and fetich-worship of most Africans. In 
the whole history of European colonization they alone have proved strong enough 
to survive contact with civilization. They have it in them to survive as a people, 
being neither merged nor submerged among the Europeans. All this we may 
well hold as proved. We must therefore take count of them as a growing factor 
in the development of Africa. They may spread a material, non-Christian civili 
zation ; this means future disaster. They may spread a Christian civilization ; 
this was Livingstone s ideal." Article on " The Educated South African Na 
tive," by the Rev. Brownlee J. Ross, in The Missionary Record of the United 
Free Church of Scotland, May, 1903, p. 202. 



74 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

bury. Other schools of the higher grade for natives are those of the 
Society for the Propagation of the Gospel at Grahamstown, Keiskama 
Hoek, Maritzburg, Pretoria, and Thlotse Heights ; those of the Scot 
tish Episcopal Mission, in cooperation with the Society for the Propa 
gation of the Gospel, at Gala, Engcobo, and Tsolo ; those of the 
French Evangelical Mission at Morija, Thabana-Morena, Massitissi, 
and Thaba Bossiou; those of the Leipzig Mission in German East 
Africa ; those of the Berlin Society at Botsabelo, in Transvaal Colony, 
and Riversdale, Cape Colony ; and finally those of the Hermannsburg 
Society at Bersaba, in Transvaal Colony, and at New Hermannsburg, 
Natal. The Primitive Methodists have a normal school at Aliwal 
North; the London Mission a Training Institution at Tiger Kloof, 
Cape Colony; the Moravians another at Genadendal; the Rhenish 
Mission has institutions at Okahandja, in Southwest Africa, and at 
Stellenbosch ; the Congregational Union of South Africa has a similar 
institution at Peelton ; the Wesleyan Missionary Society at Pretoria ; 
the Romande Mission at Shilouvane, in Transvaal Colony; and the 
Dutch Reformed Church of South Africa has its theological seminary 
at Stellenbosch. In addition to these institutions of a higher grade, 
elementary village schools have been established, with hardly an ex 
ception, by every missionary agency. 

It is not possible to give an exact summary of statistics, but an 
approximate estimate of the educational work in .South Africa repre 
sented by the societies named, including a few others of minor impor 
tance, may be stated as follows: schools of all grades, 1860, with 
scholars in attendance, 110,895. It will be seen that the educational 
campaign in that portion of the Continent lying between the Zambesi 
and the Cape is a work of large magnitude and ample promise. The 
various religious denominations established in South Africa have also 
numerous colleges and schools, but they are virtually self-supporting 
institutions for the education of the children of the white colonists, 
and can hardly, therefore, be listed as belonging to the roll of foreign 
missions. We might name as examples St. Andrew s College at 
Grahamstown, Michaelhouse School in Natal, and the Diocesan Col 
lege at Rondebosch, all under Anglican auspices, and the Normal 
College, Cape Town, with the Victoria College, Stellenbosch, under 
Dutch Reformed management. 

As we move northward along the West Coast into Portuguese 
Angola we find the American Board in the vicinity of Bailundu, with 
twenty-one schools and 2216 pupils, and also the Methodist Epis 
copal Missionary Society, having its sphere of operations at Sao 




Types of Hova Malagasy Women. 

Bible Class of Girls connected with the Anglican Church. 
School-girls at Play. 

MISSION GROUPS FROM MADAGASCAR. 



THE SOCIAL RESULTS OF MISSIONS 75 

Paulo de Loanda, and a few inland stations, with eleven schools 
and 135 pupils. Immediately to the northward is the Congo Free 
State, occupied by the missionary forces of several 
societies, including the English and American Bap- Mission schools in the 
tists, the Regions Beyond Missionary Union, the Congo state. 
Southern Presbyterian Church of America, the 
Foreign Christian Missionary Society of the Disciples, the Christian 
and Missionary Alliance, the Swedish Missionary Union, and the 
Swedish Baptist Mission. The English Baptists report 161 teachers 
and 4289 pupils in their schools. Up at Yakusu, their eastern frontier 
station on the Upper Congo, twelve hundred miles from the sea, it 
is pleasant to read of the recent opening of a girls school, with 70 
pupils. The novelty of the experience is revealed in the following 
comment of the missionary : " The girls are more in love with their 
school than ever. The Yakusu girls do not believe in holidays ; noth 
ing short of a tornado is sufficient excuse for one." The American 
Baptist Missionary Union has 109 schools, with 3285 pupils. The 
Regions Beyond Missionary Union is almost entirely an evangelistic 
mission, reporting only six schools, with 900 pupils, and the same may 
be said of the American Presbyterians (Southern), with two schools 
and an enrolment of 382 pupils. An approximate estimate of the total 
educational plant of missions in the Congo Free State would include 
318 schools and 10,471 scholars. In French Congo, and extending 
into German Kamerun, is the Mission of the American Presbyterians 
(Northern), with twenty-two schools and 984 pupils. The French 
Evangelical Mission has also five schools in the French Congo. 

Beginning with German Kamerun, we approach the southern 
coast of the great western bend of the Continent. Nigeria, Northern 
and Southern, Lagos with its hinterland si Yoruba, 

-r^., rr> ij/~ij/~ /^ i ii_ The educational move- 

Dahomey, Togoland, Gold Coast Colony, the men ts on the West 
Ivory Coast, Liberia, Sierra Leone, the Guineas, Coast from Kamerun to 
French and Portuguese, Gambia, and Senegal, are 
before us. Like South Africa, it is a region where missionary agencies 
are multiplied, and heroic work has been done, amidst discouraging 
difficulties, for nearly a century. Kamerun is the scene of operations on 
the part of the Basel and the German Baptist missions, and of the Eng 
lish Primitive Methodists on the Island of Fernando Po, off its coast. 
The United Free Church of Scotland, since the union, has the long 
and devoted labors of the United Presbyterian Church of Scotland to 
its credit in historic Old Calabar, now included in the British Protec 
torate of Southern Nigeria. The Church Missionary Society is iden- 



76 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

tified also with Nigeria, Southern and Northern, and shares with the 
Wesleyans the occupation of Lagos and Yorubaland. In the latter 
country are also mission stations of the Southern Baptist Convention 
of the United States, and a group of independent African churches 
known as the Native Baptist Union of Lagos. In this region, more 
over, are several smaller missions, as the Qua Iboe, the Niger Delta 
Pastorate, and the Lagos Native Pastorate Auxiliary Association. The 
two latter are in connection with the Church Missionary Society. The 
Wesleyans are at work in Dahomey and Togoland, and in the latter 
country is also a mission of the North German Society. The Wes 
leyans, and the North Germans again, with the Basel Society, are in 
the Gold Coast Colony. The Ivory Coast is not as yet the scene of 
missionary activity, save that in the extreme southwestern corner the 
American Protestant Episcopal Mission has entered from Liberia. In 
Liberia we find missionary occupation by the American Protestant 
Episcopal and American Methodist Episcopal churches, with the 
Lutheran General Synod, and the African Methodist Episcopal Church 
of America. In Sierra Leone the Church Missionary Society, and its 
offshoots, the Sierra Leone Native Pastorate Auxiliary Association 
and the Sierra Leone Church Missionary Society, and also the Wes 
leyans, are prominently engaged ; the American Wesleyan Methodist 
Connection, the United Methodist Free Churches, the Countess of 
Huntingdon s Connexion, the United Brethren in Christ, and the 
Christian and Missionary Alliance, have also missions in Sierra Leone, 
while the African Methodist Episcopal Church of America has, in 
addition, a considerable constituency. The S. P. G. has just reopened 
its Sierra Leone Mission. In French Guinea the Pongas Mission has 
a number of stations. In Gambia we find the Wesleyans ; while the 
French Evangelical Mission has a few stations in Senegal. 

Among the higher educational institutions of these West Coast 

missions are Fourah Bay College, the grammar school, and the Annie 

Walsh Institution, all at Freetown, Sierra Leone, 

Prominent institutions t h e grammar school and girls seminary at Lagos, 

of the various missions 

on the West Coast, the training institution at Oyo in Yorubaland, and 
the girls school at Onitsha, Southern Nigeria 
all connected with the Church Missionary Society. The Wesleyans 
have a flourishing high school and training institution at Freetown, 
with high schools at Bathurst and Lagos ; the Basel Missionary Society 
has high-grade institutions at Abetifi, Abokobi, Aburi, Akropong, 
Begoro, Bonaberi, Buea, Christiansborg, Kyebi, Nsaba, and Odumase ; 
and the United Free Church of Scotland has the Hope Waddell Train- 



THE SOCIAL RESULTS OF MISSIONS 77 

ing Institution at Duke Town, Old Calabar, with a department for 
girls at Creek Town. Among the American schools in West Africa, the 
Methodists support the College of West Africa at Monrovia, and the 
Cape Palmas Seminary ; the Presbyterian Church (North) has boarding 
schools at Baraka, Batanga, Benito, Efulen, and Elat ; the Protestant 
Episcopal Missionary Society claims the Hoffman Institute at Cutting- 
ton ; and the United Brethren conduct the Clark Training School at 
Shengeh (Shaingay), Sierra Leone, and have recently opened a su 
perior institution at Freetown. In several of these West Coast 
protectorates and colonies the Government has interested itself in 
native education, and supplemented mission efforts by financial ap 
propriations. The Gold Coast Colony, for example, has a system of 
government education, and gives grants to mission schools. The 
African Institute, located at Colwyn Bay, Wales, is a valuable auxil 
iary to these West Coast missions, serving as a training school for na 
tive workers. The total aggregate of the educational work of these 
societies, from Kamerun westward along the coast to Gambia, may be 
estimated approximately, so far as statistics are attainable, as follows : 
schools conducted, 873 ; scholars in attendance, 37,940. 

We are now prepared to estimate approximately the entire educa 
tional plant of evangelical missions on the African Continent. The 
total number of schools may be reckoned as 4127, 
and of this number 1 1 8 may be counted as insti- Educational summary 

. . for the African 

tutions of a higher grade than the elementary continent, 

village school. The total of pupils under instruc 
tion is 223,084, and of this number 15,699 are in the higher institutions. 
The neighboring Island of Madagascar is associated with heroic 
mission history, and has been the scene of long and valuable educa 
tional work by the London Missionary Society, 
with which the French Evangelical Missionary A long and fruitful 

. . . educational work in 

Society of Pans has cooperated since the French Madagascar, 
occupation in 1895. Other agencies which have 
contributed to the intellectual progress of the people of the island are 
the Society for the Propagation of the Gospel, the Friends Foreign 
Mission Association of England, the Lutheran Board of Missions of 
the United States, the United Norwegian Lutheran Church in America, 
and the Norwegian Missionary Society of Norway. The London 
Society was the pioneer, having entered the field in 1818. Its Mis 
sion was suspended in 1836, on account of difficulties with the Mala 
gasy Government, but it was reopened in 1862. A report in 1824 
mentions twenty-two schools, with 2000 pupils; another, in 1888, re- 



78 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

fers to 900 schools, with 87,000 pupils. The French Government as 
sumed control of the island in 1895, and unfortunately adopted ar 
bitrary and repressive measures, greatly to the injury of the English 
missions. The French Evangelical Society of Paris, however, to 
whose care was committed much of the London Society s work, by its 
generous help and cooperation tided over the emergency, and was 
eventually influential in greatly modifying the restrictive attitude of the 
French authorities. The London Society finally took back under its 
own supervision a large share of the plant it had handed over to the 
French Society. A Jesuit raid for the purpose of taking wholesale 
possession of the English missionary establishment and work was thus 
thwarted, and the English and French Protestant societies, through 
friendly cooperation, held their own in the field. A growing liberality 
and friendliness on the part of the French Government officials of 
late have been much appreciated, so that the long-established Prot 
estant missions in the island have been firmly reinstated, and now en 
joy a fair and, so far as one can see, an unobstructed opportunity to 
conduct their work. 

The London Society, in 1903, reports 630 schools, with 31,774 

pupils, and the French Society 481 schools, with 29,341 pupils. Next 

in importance is the work of the Norwegian Mis- 

superior instruction and sionary Society, with 950 schools and 57,475 

crowded schools. pupils. The English Friends have 188 schools 
and 12,558 pupils. Thirty-one schools are re 
ported by the American Lutherans, and about thirty-eight by the 
American United Norwegian Lutherans, with some 900 pupils under 
the care of each mission. We may add to this an estimate of 
sixty schools and 3000 pupils under the care of the Society for the 
Propagation of the Gospel. The total mission educational plant in 
Madagascar would therefore amount to 2369 schools and 135,945 
pupils. 1 Among the higher institutions of the missions may be noted 
the London Missionary College at Faravohitra (Antananarivo), St. 
Paul s College, of the Propagation Society, at Ambatoharanana, thir 
teen training schools for pastors and teachers in various places, and 
nine high-grade schools for boys and girls, chiefly at Antananarivo. 
The recently opened high school for boys at Ambatonakanga, con- 

1 In 1899, General Gallieni, the Governor-General of the colony, recognized 
the excellent educational work of the Protestant schools in the following statement : 
" Protestant missions are making now great progress by reason of the very evident 
superiority of their instruction." See article on " Madagascar : A French Colony," 
in The Edinburgh Review, April, 1899, p. 485. 




Boys Home, Antananarivo. 
Interior of Boys High School, Antananarivo. 

EDUCATIONAL INSTITUTIONS IN MADAGASCAR. 
(L.M.S.) 



THE SOCIAL RESULTS OF MISSIONS 79 

ducted by the London Mission, has an exceptional record of 700 boys 
on its register. " In less than two years since its opening," observes 
the Rev. J. Sharman, " nineteen have passed the difficult examina 
tion for the teacher s diploma; twenty have been received into the 
Government Professional School, and a large number into the Govern 
ment College ; nine of our old boys have in recent years passed to the 
Theological College at Faravohitra, and eight are preparing to enter 
the same institution ; sixty-seven of the scholars have expressed them 
selves as desirous of becoming teachers ; of these thirty-nine are in the 
first two classes. In the French Medical Academy, nine of our old 
students are taking their course. For these results we are profoundly 
thankful." l In the neighboring Island of Mauritius the Church Mis 
sionary Society reports, in 1904, twelve schools, with 1092 pupils. The 
Society for the Propagation of the Gospel has also some educational 
work on the island. 

We turn now and cross the Indian Ocean due eastward to Aus 
tralia and the island world of the Pacific. In Dutch New Guinea the 
Utrecht Missionary Union has a few schools, and 
in German New Guinea the Neuendettelsau and The first chapters of 

. _. , . . . the educational story of 

the Rhenish missions have a small but efficient New Guinea, 
educational work. In three of the adjacent islands 
of the Bismarck Archipelago, New Pomerania, New Mecklenburg, and 
New Lauenburg, now also German territory, the Australasian Wesleyan 
Methodist Missionary Society is doing faithful and arduous service, 
having an educational plant which embraces 103 schools, with 3063 
pupils. The entire provision for the instruction of natives in both Dutch 
and German New Guinea is exclusively missionary, and is valued by 
these governments as an important aid to the progress of civilization 
and commercial development. 

In British New Guinea the London Missionary Society reports a 
patient and diligent effort to extend the privileges of education among 
a densely ignorant and, for the most part, savage population. The 
printed Report for 1903 of its work in New Guinea is unfortunately 
incomplete, as are also the returns of 1902, but the record of the latter 
year indicates forty-six schools and 1501 scholars. In the same year 
the Australian Wesleyans were conducting thirty-six schools, with 2341 
pupils, in their island reserve of the D Entrecasteaux group, at the 
eastern end of the British territory. The theological and training col 
lege of the London Missionary Society at Vatorata is dedicated to the 
education of native preachers and teachers, and has an enrolment of 
I "Report of the London Missionary Society for 1903," p. 231, 



80 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

twenty-six students, with their wives also under instruction. It should 
not be forgotten, however, that the pioneer needs of New Guinea were 
nobly met by South Sea Island teachers, imported chiefly from the 
Malua Training Institution in Samoa, and the Navuloa Training In 
stitute in Fiji. It is one of the finest stories of heroism to the credit 
of missions, that natives lifted out of the depths of South Sea savagery 
have caught the spirit of Christian devotion with such loyalty that they 
have faced the perils and sacrifices of martyr-like service in so 
distant and forbidding a field as New Guinea. The Anglican Mission 
of the Diocese of New Guinea has its sphere on the northeast coast, ex 
tending from the German boundary line to the eastern extremity of 
the island. It has found the field one of extreme difficulty, but edu 
cational work is already well established at its several stations. The 
British officials of the island have expressed warm appreciation of the 
value of this service. Lieutenant-Governor Le Hunte speaks of it as 
" the dawn of the coming day for this youngest generation wherever 
the Mission has planted its cross." 

In Australia the Moravians, Wesleyans, Baptists, Presbyterians, 

and Anglicans, with some minor local agencies, are engaged in behalf 

of the aborigines, the Kanakas, and the Chinese 

Schools for aborigines, . . 

Kanakas, and Chinese immigrants. The work is largely evangelistic 
immigrants in an( j philanthropic, supported in part by financial 
aid from the Government, and the industrial fea 
ture in education is prominent. Serious difficulties have hampered all 
attempts to reach the aborigines, but, thanks to devoted men like 
the Rev. F. A. Hagenauer, the Rt. Rev. Gilbert White, Bishop of 
Carpentaria, and other faithful missionaries of various societies, con 
siderable success can now be recorded, and the more recent policy of 
the Government in behalf of the aborigines is in the line of practical 
cooperation with missionary effort. The Bishop of Carpentaria is 
giving special attention to the development of aboriginal missions in 
North Queensland and the District of Carpentaria. A successful mis 
sion is reported at Yarrabah, near Cairns, where, under the fostering 
supervision of the Rev. E. R. Gribble, " we find a settled, industrious, 
and willing, self-supporting community, containing two hundred happy 
and well-conducted aboriginals, who have cleared, and are cultivating, 
some seventy acres of rich jungle land." Schools are the order of the 
day, or at least part of it, for adults as well as children. 1 A system of 

1 Article by the Bishop of Carpentaria, on "The Australian Aborigines," in 
The East and the West: A Quarterly Review for the Study of Missions, published 
by the Society for the Propagation of the Gospel, issue ojF January, 1903, pp. 65-74. 



THE SOCIAL RESULTS OF MISSIONS 81 

government schools is now in operation, and a benevolent provision 
for the aged, crippled, and infirm has been made. This is especially 
true of New South Wales, and is in striking contrast to the early treat 
ment of these unfortunate tribes by the original settlers. 

In New Zealand the work of the Church Missionary Society has 
been the most important factor in educational progress, though equally 
devoted efforts have been put forth by the Wes- 

. An educational record 

leyans, the Presbyterians, and others. The first- i n New Zealand 
named society has a long record of labor among covering three genera- 

_ _ , . _-. tions of Maoris. 

at least three generations of Maoris. Owing to 
the present strength of the Anglican churches of New Zealand, the 
work of the Church Missionary Society has now been committed to 
the care of the New Zealand Maori Mission Trust Board, representing 
the Anglican churches of the colony, which are happily prepared to 
continue a zealous missionary campaign. The State educational system 
of New Zealand is very efficient, and ready for aggressive service, its 
rule being that wherever twenty-five children can be collected in one 
neighborhood a school shall be provided for them. In 1901 the total 
returns of education in New Zealand, including all educational efforts 
under whatever auspices, were 2135 schools and 155,000 scholars, 
education being compulsory between the ages of seven and fourteen. 
The Government, moreover, now makes provision for the instruc 
tion of natives, its plant consisting of four boarding and ninety-one 
village schools, with 3273 pupils. The Te Aute College, founded by 
Archdeacon Samuel Williams, in 1871, although not connected with 
the Church Missionary Society, has been a thoroughly missionary in 
stitution, and has accomplished an admirable service in the education 
of Maori young men, especially the sons of chieftains who occupy 
positions of influence in the native community. The Government, in 
1903, opened the Victoria College for Maori girls at Auckland. The 
excellent school for Maori girls long conducted at Napier by Miss 
Williams, sister of the Bishop of Waiapu, is always crowded, and un 
able to meet the demands of the situation. In addition, there is St. 
John s College of the Society for the Propagation of the Gospel, at 
Auckland, which has trained many Maori young men, and the Gis- 
borne Training Institution of the Church Missionary Society, for the 
education of native pastors and teachers. Recent statistics mention 
that ninety-six per cent, of the population of the colony over five years 
of age are able to read and write. We have here indicated an educa 
tional triumph for which missionaries are no doubt entitled to their 
proper share of credit as pioneers and co-laborers. Their sustained 



82 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

and diligent efforts during nearly a century were manifestly of value in 
preparing the way for the present elaborate State system, until now 
their services are largely dispensed with, owing to the vigor and enter 
prise of the local churches, and the readiness with which the State has 
assumed its function as an educator. The Church Missionary Society 
still reports, in 1903, seven schools, with 295 scholars. Several ex 
cellent private schools for Maoris are conducted independently, under 
the inspiration of individual Christian effort. 

The Wesleyan Missionary Society of England opened its mission 
in New Zealand as far back as the year 1822, when the Rev. Samuel 
Leigh, a friend and fraternal co-worker with Marsden, was its pioneer. 
Schools were established almost immediately, and successful educa 
tional work was conducted for many years. In 1842 the Society 
reported 4000 children in its schools, and in 1848 the enrolment was 
6719 pupils. At that time the Church Missionary Society reported 
113 schools and 7724 pupils. The magnitude of the educational 
work conducted by these two societies during the first half of the 
past century is thus indicated. Sad interruptions came in the latter 
half of the century, through wars and fanatical tumults, but the progress 
towards intelligent citizenship has, nevertheless, been maintained, and 
a worthy place in the religious and political life of the colony now 
appears to be not merely a possible, but an assured, destiny for the 
Maori. There are at the present time at least 25,000 Maori Chris 
tians in the country, and they have their representation in the Parlia 
ment of New Zealand. Upon the formation of the Australian Wes 
leyan Conference, in 1855, the English Wesleyans handed over their 
missions in Australasia, including New Zealand, to its care, though it 
should be said that the New Zealand Wesleyans no longer seek for 
help in their local missions. The Presbyterians have their sphere of 
work in a mission on Stewart Island, at the extreme southern end of 
the colony. 

In connection with New Zealand and Australia, we may properly 

refer to two missions closely identified with these two countries, the 

Melanesian Mission and the New Hebrides Mis- 

The Melanesian Mission s j on< The former was founded by Bishop Selwyn, 

and its "lonaofthe . . , . ,; . 

East." of New Zealand, in 1849, an d its history is asso 

ciated with the labors and martyrdom of Bishop 
John Coleridge Patteson, of noble memory. Its distinguishing feature 
has been the development of native workers in its isolated island field, 
extending from the northern end of the New Hebrides, where it has 
three islands under its care, through the Banks, Santa Cruz, and Solo- 



THE SOCIAL RESULTS OF MISSIONS 83 

mon groups. One of its first undertakings was to bring Melanesian 
boys to St. John s College, Auckland, for special training. In 1859, 
however, under the lead of Patteson (not yet a bishop), a training 
school of its own was founded at Kokimarama, near Auckland, which, 
in 1867, was removed to Norfolk Island, where it is now known as 
the St. Barnabas Training College. It has been called the " lona of 
the East," and has been the retired home of many hundred Melane 
sian pupils, gathered from numerous islands, and brought there for a 
residence of nine years, to be educated for service as native clergy and 
teachers in the scattered parishes of the Mission. A recent report 
shows that there were 547 teachers then in active service on numerous 
islands. In 1895 another more central training school was established 
at Siota, on Florida Island, in the Solomon group. The entire edu 
cational plant of the Melanesian Mission, according to the latest avail 
able report, includes 247 schools, with over 15,000 scholars. 

The New Hebrides Mission Synod represents the final ecclesiastical 
organization of the Mission begun in the New Hebrides by the London 
Missionary Society in 1839. In 1848, Presbyte 
rian missionaries from Scotland and Nova Scotia, The educational taming 

of wild tribes in the 

through an amicable adjustment, entered the field, New Hebrides, 
and, building upon the foundation laid by the 
London Society, put new life and energy into an enterprise which 
had hitherto struggled with almost crushing disaster. In 1864 an 
other change occurred, when the work was assumed by the Australian 
Presbyterian churches, aided by the cooperation of churches of the 
same denomination in New Zealand, Tasmania, Scotland, and Canada. 
The first year of the early efforts of the London Mission witnessed the 
martyrdom of John Williams and his colleague Mr. Harris, on Novem 
ber 20, 1839. The former was the missionary whose name had been 
so long associated with the work of the Society in the South Seas. 
Since then the struggle to win these wild and fierce islanders, described 
as " the washed-up foam and debris at the margin of sand and wave," 
has been a long record of heroism and martyrdom, involving not 
only English, Scotch, and Canadian missionaries among them Geddie 
and the Gordons but also between fifty and sixty South Sea Island 
teachers, who either died or were martyred at their posts before the 
year 1856. The devotion of these men, brought from the training insti 
tutions of the London Society in Samoa, Fiji, and Rarotonga, should 
never be forgotten in the history of Polynesian missions. 1 The New 
Hebrides Mission has an admirable record of zealous and faithful work 
1 King, " Christianity in Polynesia," p. 129. 



84: CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

in the line of education. It has its native training school, with 66 
students, at Tangoa, an islet off the south coast of Santo, where 
Dr. J. Annand has been in charge since 1895. The entire educational 
work of the Mission embraces 204 schools, with 4873 pupils. 

In the South Seas the London Missionary Society was the pioneer, 

and in both its evangelistic and educational work it has contributed an 

inspiring chapter to modern missionary history. 

A bold venture and a j n x 79 6 the " Duff " sailed from England with the 

noble outcome in ...... 

the South seas. first missionaries of that Society, and on March 
5, 1797, it anchored off the Island of Tahiti. 
This was a bold venture, hardly twenty years after the historic voyages 
of Captain Cook. The London missionaries did good service in the 
Society Islands for nearly half a century, but in 1842 a French pro 
tectorate was declared over the islands, and the English missionaries 
were obliged to retire. The demoralizing influence of the French occu 
pation has been much modified by the entrance of the French Evan 
gelical Mission, in 1863, which later extended its operations to the 
entire groups of the Society, Austral, and Marquesas islands, these 
having all become French territory. The London Society continued 
its labors in the Hervey group, on Savage Island, and in the Samoan 
and Loyalty islands. In Samoa, the Society has extended itself to 
northern out-stations, in the Tokelau, Ellice, and Gilbert islands. At 
the close of nearly a hundred years of fruitful labor, the Society s Re 
port for 1903 indicates a total of 269 schools and 14,837 pupils in 
the different islands under its care. The number who have received 
the advantages of education at the hands of this Society during the 
past century can hardly be less than several hundred thousand. The 
French Society reports in the groups under its care twenty-seven schools, 
with 1698 pupils. Among the higher institutions of the London 
Society are the Malua Training Institution at Upolu, Samoa, its theo 
logical institution at Rarotonga, where also is situated the Tereora 
Boarding School, and its training school at Lifu, in the Loyalty 
Islands. There are high schools for boys and girls at Upolu, and also 
at Aitutaki, in the Hervey Islands, and a new and promising educa 
tional field has been entered in the island out-stations of Samoa. The 
Malua Institution, just mentioned, has a record of sixty years of use 
fulness. 

The Wesleyan Missionary Society of England followed the London 
Society, establishing itself in Fiji, Tonga, and Samoa. It has accom 
plished a service of great fruitfulness and power. Soon after the 
middle of the century its work in the South Seas was committed to 



THE SOCIAL RESULTS OF MISSIONS 85 

the Australasian Wesleyan Missionary Society, and has since been 
administered by that organization. The record of missions in Fiji may 
be summed up in the fact that "ninety-five per cent. 

... . . . , , TT . A minimum percentage 

of the Fijians attend public worship in the Wesleyan of m^cracy in mission 
churches, and 44,000 are fully accredited church- fields in the South 
members." To this day education in the group, 
although a British colony, is still almost entirely in the hands of mis 
sionaries. The percentage of illiteracy in the islands has, happily, 
become less than in many countries of Christendom. The Australasian 
Methodist Report for 1903 indicates in Fiji 1383 schools, with 24,261 
pupils under supervision. In Samoa there are sixty-two schools and 
1485 pupils. The Wesleyans have a flourishing training institution 
at Navuloa, in Fiji, with a record comparing well with that of the Malua 
Institution. There are also normal training institutions in each of the 
eleven circuits in the islands, besides another training school at Lufilufi, 
in Samoa. 

The American Board, whose first field, entered in 1820, was the 
Hawaiian Islands, extended its operations in 1852 to the Micronesian 
groups in the Western Pacific. The Protestant 
churches of Hawaii early in the century undertook Missionary education 
some mission work on their own account, through of the Hawaiians. 
the Hawaiian Board of Missions, which in 1863 
was reorganized under the name of the Hawaiian Evangelical Asso 
ciation. It entered both the home and foreign fields by cooperation 
with the American Board in Micronesia. In 1903, however, it with 
drew from its Micronesian work in favor of the American Board, by 
which it had been partly supported, and it has now become exclusively 
a home missionary agency, in affiliation with the Congregational Home 
Missionary Society of the United States. The story of Hawaiian 
missions is familiar ; it illustrates in a striking way that there is a na 
tional as well as an individual fruitage to missions. A nation of edu 
cated men and women has come out of those mission schools within 
the last century. The higher educational institutions of the present 
day, scattered throughout the group, are the outcome of the schools 
the missionaries established, being now indigenous and almost entirely 
self-supporting. Chief among these is the Oahu College at Honolulu, 
originally a mission institution, although at present under government 
auspices. A prominent academy, upon a private foundation, is the 
Kamehameha School, founded by the late Mrs. Charles R. Bishop, 
who was one of the royal princesses of Hawaii. 

The system of State education in Hawaii was evolved before the 



86 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

middle of the last century ; now of course it is under American direc 
tion. In 1898 H. S. Townsend, then Inspector-General of Schools, 
reminded us that the first Hawaiian spelling- 
its sequel in a well- book was published in 1 82 2, and stated that under 

organized system . 

of public instruction. tne prevailing system education was compulsory 
between the ages of six and fifteen, and that 
of the native children of school age ninety-eight per cent, were in 
attendance; while out of 26,495 people of pure Hawaiian blood, over 
six years of age, 83.97 per cent, were able to read and write, and of 
5895 people of part Hawaiian blood, also over six years of age, 91.21 
per cent, were able to read and write. 1 It will thus be seen that the 
literacy of Hawaii approaches very nearly to that of our own country. 
The government report on education records a total of 189 schools, 
with 15,490 pupils. This superstructure has been built, as is evident, 
upon the foundations patiently laid by missionary workers through the 
greater part of the last century. At present only a few higher train 
ing institutions, and some elementary schools for Japanese and Chinese 
immigrants, remain under missionary auspices. Prominent among 
them are the Mills Institute and the boys boarding school at Hilo, 
together with seminaries for girls at Kawaiahao, Kohala, and Mau- 
naolu, on the Island of Maui. The North Pacific Missionary Institute 
at Honolulu is a divinity school. The latest report of the Hawaiian 
Evangelical Association indicates as under its care a total of eleven 
schools, with 643 pupils. The Church of England missionaries estab 
lished educational work, which has now been handed over to the charge 
of Bishop Restarick, of the American Protestant Episcopal Church, 
lolani College and St. Andrew s Priory School are the more prominent 
educational agencies in this connection. A Free Kindergarten Asso 
ciation has been formed in Honolulu, an outgrowth of mission work, 
and numerous kindergartens are conducted under its auspices, with 
several also for the Chinese and Japanese under the Hawaiian Evan 
gelical Association. 

The work of the American Board in Micronesia has for its field the 

Gilbert, Marshall, Caroline, and Ladrone islands. Its educational 

plant is summed up in 117 schools, with 4062 

American mission pupils. Four of these schools are for training 

schools in . 

Micronesia. native agents, and five of them are boarding or 

high schools of superior grade. On the Island of 

Kusaie, at the extreme eastern end of the Caroline group, training 

1 The Forum, July, 1898. Cf. also The American Monthly Review of Reviews, 
April, 1899, pp. 457-459, and The North American Review, July, 1897, pp. 20-25. 



I 




The School-room. 
The Carpenter-shop. 

SCENES IN THE BOYS HIGH SCHOOL, AMBATONAKANGA, MADAGASCAR. 

(L.M.S.) 



THE SOCIAL RESULTS OF MISSIONS 87 

institutions have been established : one for the Marshall Islands teach 
ers, and another for those of the Gilbert Islands. A boarding school 
for girls from both these groups is also situated at Kusaie. Two other 
centres of normal training are at Ponap< and Ruk, among the Caro 
lines. There are besides boarding schools for girls at Ruk and Ponape", 
and another for boys at Ponap. A new school, moreover, has recently 
been opened on the Island of Guam. The teachers of the elementary 
schools throughout these islands are all natives, educated either in 
Hawaii, or at the training schools of the Mission just mentioned. 

The statements given concerning the educational work of missions 
among the Pacific Islands, including New Guinea, New Zealand, and 
efforts among the aborigines and Kanakas in 
Australia, enable us to make an approximate Educational summary 
summary of the present provision of missions for the Pacific islands, 
throughout this broad island domain, as follows : 
schools of all grades connected with various missionary efforts, 2511 ; 
pupils taught in these schools, 73,909. 

The above summary of the current educational operations of mis 
sions in the South Seas is, after all, only a partial presentation of the 
real historic scope of the enterprise. We have, in 
fact, the labors of an entire century in contem- A remarkable record 

. . . . . of progress from 

plation, covering at least three generations of na- cannibalism to culture, 
tive education, with its beneficent fruitage among 
the primitive tribes of this island realm. The moral uplift of the 
century s effort, and its civilizing power, are revealed in several remark 
able effects. We may note as conspicuous among them the missionary 
spirit and activity of the South Sea pastors and teachers, who have 
toiled so earnestly in numerous islands, some of them far distant from 
their homes, and under circumstances of great personal sacrifice and 
peril. From the Malua Institution, founded in 1844, over twelve hun 
dred men and seven hundred women have gone forth on this kind of 
service. At the training school for native pastors, founded in 1839, 
on Rarotonga Island, 536 men and women have been graduated and 
sent forth as evangelists and teachers, many of them to neighboring 
islands, and numbers of them also, since 1872, proceeding as far as 
New Guinea. There are three hundred towns in Fiji, and in every one 
a native pastor and schoolmaster, supported by residents of the town. 
Among the people of Samoa there are 180 native pastors and 341 
lay preachers, and a very large majority of the inhabitants of the 
islands are at least nominal converts to evangelical Christianity, while 
ten thousand of them are regular Protestant church-members. In 



88 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

numerous communities an astonishing social transformation is manifest. 
It is here that one often meets with that striking social anomaly 
" a quiet and cultured gentleman, agreeable in his manners, unexcep 
tionable in his behavior, and upright in his character, whose grand 
father, nevertheless, was a cannibal." Every village on the Island of 
Rarotonga "has its church, school-house, and manse, built and kept 
in repair by the people of the village." These things indicate a re 
markable receptivity for what is best in Christian civilization and well- 
ordered government. There is noticeable also a profound appreciation 
of the benefits of culture, and an earnest desire that their children 
should have every opportunity for improvement. On the Island of 
Tutuila, which has fallen to the United States as its share of the 
Samoan Archipelago, a new boarding school for girls has recently been 
erected and dedicated, towards which the natives themselves have 
contributed over fifteen hundred pounds. 1 Remarkable liberality has 
been shown by the Fijians in large gifts to outside missions. The 
churches of Fiji not only support themselves, but forward generous 
contributions to the Australasian Methodist Society, with which 
they are connected, averaging four hundred pounds ($2000) a year. 
With the growth of education may be discerned an eagerness in all 
directions to secure a supply of useful literature, which has been met 
by the translation of the Bible, and the preparation of many other 
excellent books, with a goodly amount of current literature, much ap 
preciated by the native communities. Results like these are among 
the most significant and gratifying signs of progress. They indicate 
social betterment of a high order, which, moreover, let it be noted, has 
supplanted with remarkable rapidity a condition of primitive savagery. 
Educational progress in the Philippines under the new regime of 
American control has been hastened by prompt and vigorous mis 
sionary occupation, and by the efficient and liberal 
A vigorous educational efforts of the United States Government to estab- 

policy in 

the Philippines. h sh a system of public schools. Under the new 
conditions in the Philippines it is self-evident that 
education will be an immense factor in preparing the people for their 
responsibilities in the new career which opens before them. Nothing 
will contribute more towards fostering a national growth worthy of 
their unique and magnificent opportunity than a system of general edu 
cation, combined as it should be with moral training in that righteous 
ness which " exalteth a nation." The educational efforts of the mis 
sionary organizations are as yet in their initial stages, as much in the 

1 The Chronicle of the London Missionary Society, January, 1901, p. 13. 



THE SOCIAL RESULTS OF MISSIONS 89 

line of evangelism was necessary before the sphere of education could 
to any extent well be entered upon. All the prominent denominations 
are now engaged in missionary effort, special care having been taken 
to secure federated and cooperative relations in an ecclesiastical union 
of forces. The missionary plant, as yet, is represented only by 1 1 2 
schools and 3519 scholars ; but larger plans are in process of formation, 
and will soon be accomplished. The educational policy of the United 
States Government has developed rapidly and generously. Its schools 
at the present time (1905) number about 2000, with an aggregate 
enrolment of over 260,000 children. The teaching force includes 
nearly a thousand American educators, aided by about 3400 Filipinos, 
many of whom have been trained at the excellent Normal School at 
Manila. In addition, some four hundred night schools for adults are 
conducted, with from fifteen to twenty thousand in attendance. 

Missions in South America are represented by thirty-six societies ; 
but only about half of this number engage to any extent in educational 
work. The impulse given to the cause of educa 
tion in general throughout South America by Prot- South and Central 

. American missions, and 

estant missions has been invaluable as offsetting their educational piar 



ins. 



the depressing policy of the Roman Catholic 
Church in hampering intellectual progress. The principal organiza 
tions having school plants of any noticeable size are the Northern 
Presbyterian, the Methodist Episcopal, the Moravian, and the South 
American Missionary Society. In connection with the latter Society, 
although conducted on a somewhat independent basis, are the excel 
lent schools of the Rev. W. C. Morris, at Buenos Ayres, in the districts 
of Palermo and Maldonado. The Wesleyan Methodist Church of the 
West Indies has also considerable work in British Guiana. The 
American Presbyterian, Methodist, and Baptist churches of the South, 
the Canadian Presbyterian, the Regions Beyond Missionary Union, 
the American Church Missionary Society, and the Society for the 
Propagation of the Gospel, are engaged in educational missions to a 
more limited extent, but chiefly in elementary teaching. The Synod 
of Brazil has its own theological and training schools. 

The leading mission institution of South America is Mackenzie 
College (formerly known as the Protestant College of Sao Paulo), with 
nearly seven hundred students in its varied departments. It had its 
origin in Presbyterian missionary effort, but has now its own Board of 
Trustees in the United States. It is conducted with energy and ever- 
expanding usefulness under its President, Dr. H. M. Lane. - The 
Methodist Episcopal Mission has a college for girls at Santiago, and 



90 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

one for boys and another for girls at Concepcion, Chile, besides a large 
coeducational college at Iquique. The Southern Methodists conduct 
Granbery College, now known as "The Granbery," at Juiz de Fora, 
Brazil. Six theological and training schools, and twenty-six higher 
institutions, nine of them for boarding pupils, complete the list of ad 
vanced schools under mission care. 1 The statistical outcome of the 



1 The following is a list of these institutions of the higher grade : 

Theological and training schools at Juiz de Fora, Porto Alegre, and Sao Paulo, 

in Brazil ; Paramaribo, in Dutch Guiana ; Santiago, in Chile ; and at Mercedes, in 

Argentina. 

Statistics of higher institutions are as follows : 



SOCIETY. S H 

Alberdi, ^ Allen Gardiner Memorial 

Argentina. . ) Boardingand High School. S. A. M. S ................... 70 

Asuncion, \ Evangelical Institute for 

Paraguay .. \ Girls ____ . ............ M. E. M. S ............ 87 ____ 87 

Asuncion, \ Evangelical Institute for 

Paraguay . . \ Boys .................. M. E. M. S ........ 70 ......... 70 

Bahia, Brazil . . . Eschola Americano ....... P. B. F. M. N .............. 100 

Bahia, Brazil . . . Eschola Ruy-Barbosa ..... P. B. F. M. N ............... 60 

Barranquilla, 

Colombia ____ Boarding School .......... P. B. F. M. N ..... I6...44 ---- 60 

Barranquilla, ^ Boys Boarding and Day 

Colombia . . \ School ................ P. B. F. M. N. . . .90 ......... 90 

Bogota, 

Colombia ---- Girls Boarding School ____ P. B. F. M. N ......... 53 ---- 53 

Bogota, 

Colombia ____ Bogota Boys School ...... P. B. F. M. N ..... 80 ......... 80 

Buenos Ayres, \ Girls Boarding and High 

Argentina. . J School ................ M. E. M. S ........... 120. .. 120 

Callao, Peru . . .Girls High School ....... M. E. M. S ........... 157. .. 157 

Cholchol, Chile . Boys Boarding School . . . . S. A. M. S ........ 46 ......... 46 

Concepcion, 

Chile ____ .. ..Colegio Americano ....... M. E. M. S ...... 155 ........ 155 

Concepcion, 

Chile ...... . . Girls College ............ M. E. M. S ........... 134. .. 134 

Curityba, Brazil . Eschola Americano ....... P. B. F. M. N ........ 2 10 . . . 2 10 

Iquique, Chile. .English College .......... M. E. M. S ...... 114. . .45. . .159 

Juiz de Fora, 

Brazil ....... Granbery College ......... M. E. S .......... 63 ......... 63 

Larangeiras, 

Brazil ....... Eschola Americano ....... P. B. F. M. N ......... 220. . .220 

Lavras, Brazil. .Girls Boarding and Day 

School ................ P. B. F. M. S ......... 124. .. 124 



THE SOCIAL RESULTS OF MISSIONS 91 

entire educational campaign of all the societies in South America is 
now represented by 225 schools of all grades, with 18,623 pupils. 

The educational department of missions in Central America is not 
extensive, including only forty-seven schools, all told, with 2156 pupils. 
Of this number the English Wesleyans conduct twenty-six, and nine 
are under the care of the Moravians. The Moravian schools on the 
Mosquito Coast now the Province of Zelaya, under the Government 
of Nicaragua have been so hampered by that Government that it 
has been found necessary to close them. 1 The Church of England has 
also some schools under local auspices in British Honduras. 

In Mexico mission education is, to a preponderating extent, in 
the hands of the Methodists (57 schools) and the Presbyterians (29 
schools) ; the entire missionary plant of all socie 
ties in the line of education being summed up in Excellent mission 
153 schools, with 8579 scholars. The Mexico schools in Mexico. 
Methodist Institute and the Female Normal In 
stitute are large training schools under Methodist auspices at Puebla. 
The Sarah L. Keen College occupies its beautiful new building in 
Mexico City. High schools of the same Mission, with a large atten 
dance, are located at Guanajuato, Pachuca, Quer^taro, and Mexico 
City. The Southern Methodists have excellent schools for girls at 
Saltillo and San Luis Potosi, also coeducational institutions at Mon- 

( Continued from p. 90.) 

t/5 

i i \ 

SOCIETY. g 

Montevideo, 

Uruguay Boys High School . , M. E. M. S 50 50 

Montevideo, \ Boarding and High School 

Uruguay . . \ fqr Girls M. E. M. S 104. . . 104 

Petropolis, 

Brazil Girls Boarding School . .. .M. E. S 30.. ..30 

Rosario, ^ Boarding School and High 

Argentina. . ) School for Girls M. E. M. S 164. .. 164 

Rosario, 

Argentina Boys High School M. E. M. S 50 50 

Rosario, 

Argentina Nicholas Lowe Institute. . .M. E. M. S 40 40 

Santiago, Chile . Institute Ingles P. B. F. M. N 165 165 

Santiago, Chile . College for Women M. E. M. S 226. . .226 

Sao Paulo, Brazil. Girls Boarding School P. B. F. M. N 40 40 

Valparaiso, 

Chile Escuela Popular P. B. F. M. N 90.. no. . .200 

1 The Missionary Review of the World, November, 1900, pp. 859-864. 



92 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

terey and Guadalajara, and a boys boarding school at Chihuahua. 
The American Board has a fine training school at Guadalajara, and 
boarding and high schools for girls at Chihuahua, Parral, and Gua 
dalajara. High-grade institutions are also conducted by the Cumber 
land and the Reformed Presbyterians, the Friends, the Methodist 
Episcopal Church, and the Boards of the Northern and Southern Pres 
byterian Churches. Mission effort has undoubtedly given an impetus 
to general education under State auspices in Mexico, where a public 
school system has been organized, with generous provision for its 
support. 

In the West Indies a fruitful educational discipline has been in 
operation for over a century, conducted by various missionary organi 
zations, with the result that the intellectual and 
Fruitful educational soc i a i status o f half-caste and Negro races has 

efforts in . . 

the West indies. been greatly improved. Almost all denominations 
have participated ; but the Anglicans, Moravians, 
Wesleyans, Canadian Presbyterians, and the United Methodist Free 
Churches seem to have given attention more especially to education. 
The local church organizations of the Congregational, Baptist, and 
Presbyterian bodies are also devoting themselves to the extension of 
school facilities for their native and Negro constituencies. The 
work of the Wesleyan Conferences in the West Indies reverted in 
1904 to the Wesleyan Missionary Society of England. The Society 
for the Propagation of the Gospel administers the trust by which Cod- 
rington College in Barbados has been supported. This institution has 
performed a useful function in training both white and colored students 
for missionary service. Calabar College, at Kingston, for training 
native ministers, has just entered new and spacious buildings, and is 
under the care of the Baptists of Jamaica, with some financial aid 
from England ; while, in the same city, the Lady Mico Charity Fund 
now supports a training college for colored students. Almost every 
denomination has its own theological and training school. Missionary 
education in many of the West Indian Islands has also opened the 
way for general education under government auspices. The Rev. 
W. Y. Turner, M.D., of Castleton, Jamaica, a resident Scotch mis 
sionary, writes that the schools for the native races were " entirely in 
itiated and supported by the churches, and then the matter was forced 
upon the attention of the Government by the ministers, and the agita 
tion was kept up until the Government adopted a scheme of education. 
At present there are upward of nine hundred elementary public schools 
supported by Government in the Island, but they are almost all held in 




m 



THE SOCIAL RESULTS OF MISSIONS 93 

church buildings, and managed by the ministers." The Protestant 
Episcopal Church of America aids in an educational work in Haiti. 
The resultant achievement of missions in the field of education in the 
West Indies is 485 schools of all grades, with 54,998 scholars. The 
"British Empire Year Book for 1904" reports a government plant 
for the British possessions in the West Indies of 1412 schools, with 
190,318 scholars. 

In Cuba and Porto Rico mission effort, mostly under the auspices 
of American home missionary organizations, has entered upon a 
vigorous campaign. On the latter island (Porto 
Rico) the United States Government is giving A new 8tart in Cuba 
much attention to the establishment of a thorough and Port Rico- 
educational system ; already there are in operation 
1 200 schools, with over 60,000 children in attendance, out of a total 
population of 350,000 within the school age. The University of 
Porto Rico has been lately established, and will no doubt soon demon 
strate its efficiency and usefulness. In Cuba, during the period of 
United States military government, a public school system was organ 
ized, with an enrolment of 175,000 pupils ; since the withdrawal of the 
military regime the control of public affairs has been handed over to the 
Government of the island. 

Among the aborigines of America Indians and Eskimos in Canada 
and the United States, including Alaska a long and faithful work in 
the interests of education has been conducted 
through missionary agencies. In the United Efforts among the 

aborigines 

States this service is now usually credited to home of North America, 
missions, although it was for some time under 
the care of the foreign missionary boards. In Canada, on the other 
hand, the distinction between domestic and foreign missions is not 
emphasized in the case of the Indians, as the enterprise is regarded as 
for the benefit of a heathen race ; it is both domestic and foreign, 
albeit geographically located within the spacious bounds of the Domin 
ion. So far as the work of British societies is concerned, Indian edu 
cation is still deemed to belong to foreign, or rather to colonial, missions. 
Efforts to instruct the Indians began in colonial times, and many of 
the most valuable educational movements in the early history of our 
country were prompted, in part at least, by a desire to benefit the 
aborigines. Wheelock s Indian Training School, at Lebanon, Con 
necticut, although removed subsequently to Hanover, New Hampshire, 
and built into the foundations of Dartmouth College, is an illustration 
of the fusion of plans for the missionary education of both the Indian 



94 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

and the colonist. The American churches in the United States, first 
through their foreign boards, and later through their home missionary 
organizations, have long given assiduous attention to the education of 
the Indian races. 

In Canada the Church Missionary Society of England has a large 
work, and the Missionary Society of the Church of England in Canada 
is also actively engaged, while the ancient New England Company still 
conducts Indian schools at Brantford and the vicinity. Other denomi 
national organizations of the Dominion are almost all busily occupied 
in this line of service, although quite the largest share seems to belong 
to the Canadian Methodists. Under these various auspices, schools, as 
well as industrial homes of superior excellence, are available through 
out the length and breadth of the Dominion for the training of In 
dian pupils of both sexes. A remarkable feature is the proportionately 
large number of higher educational institutions in Canada and the 
United States, numbering in all about thirty-five training schools. In 
Alaska missionary efforts under the auspices of all the prominent 
denominations have pioneered the cause of education. The United 
States Government, in due time, interested itself, as is its custom, in 
promoting educational progress, by establishing a system of public 
schools, with Dr. Sheldon Jackson, a former Presbyterian missionary, 
as the General Agent of Education. 1 

A general summary of the educational forces of missions throughout 

the world is now in order. All available reports indicate that the 

nearest approximate estimate would give the 



Educational summary num ber of Schools of all grades as 24,557, 
of the mission fields 

of the world. the total attendance of scholars as 1,170,707. 

Out of this total, 1339 institutions may be ranked 

as of the higher, or academic, grade, with 130,217 students in atten 

dance, leaving the sum total of elementary, or village, schools and 

pupils as 23,218 and 1,040,490, respectively. 

This must surely be reckoned a most impressive achievement in the 
contemporary history of human endeavor. Its significance cannot be 
challenged ; its import is immense, and full of ideal possibilities. The 
value of education, after all, is in its moral impress, as well as its ethical 
emphasis in other words, its capacity to develop true manhood and 
womanhood. It becomes an instrument of constructive evolution 
working in the realm of the higher life of man, and bestowing upon 
the soul an endowment of power for successful living and effective ser- 

1 Cf. pamphlet on "Education in Alaska," published by the Presbyterian Wo 
man s Board of Home Missions, 156 Fifth Avenue, New York City. 



THE SOCIAL RESULTS OF MISSIONS 95 

vice, second only in its value to the spiritual indwelling of God. Its 
sublimely beneficent function is to confer upon lives, otherwise depressed 
and halted, the quickening boon of an acquaintance with the accu 
mulated wisdom gathered by the race, and make them sharers in the 
inspiration of lessons learned by humanity as a whole, perhaps through 
suffering and arduous toil during long ages of struggle and achievement. 
It offers to isolated and ignorant nations, still dwelling under the ban 
of primitive barbarism, the good hope of joining at last in the joyous 
" songs of humanised society," and in their turn receiving in full meas 
ure those helpful and refining influences which 

" Shall fix, in calmer seats of moral strength, 
Earthly desire ; and raise, to loftier heights 
Of love divine, our intellectual soul." 



2. THE DEVELOPMENT OF INDUSTRIAL TRAINING. In the section 
treating of the Cultivation of Habits of Industry and Frugality (Volume 
II., pp. 152167), we have spoken of the industrial stimulus and 
the economic benefits which may be properly credited to missions, in 
so far as they are revealed in the characters and lives of individual 
converts. Readers who are interested in this special aspect of missions 
are requested to refer to the pages indicated, since we shall omit in the 
present connection much that has already been presented in the section 
above specified. Here, in what immediately follows, we shall confine 
our attention to summary statements showing the remarkable growth 
and actual status of industrial education in the various mission fields. 

This very practical problem of technical training has forced itself 
upon the attention of missionaries in many fields, and in some of them 
with great urgency. The situation of the convert, 
owing partly to false sentiments which he often An urgent economic 
entertains on the subject of labor, and partly to problem, 

his own helplessness, besides ostracism by others, 
has become such that industrial training seems to be a necessary part 
of his education. He needs it that he may adjust himself to his mate 
rial environment, and be fitted for usefulness, as well as saved from 
possible declension and disaster. This is especially true among savage 
races, where war and slavery have generated many foolish miscon- 



96 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

ceptions concerning labor, and much false pride in the hearts of those 
who regard it as beneath them to engage in it. It becomes, therefore, 
a question of living and pressing interest among warlike African tribes, 
or in the presence of caste ostracism in India, or in the case of the 
victims of famine and calamity, what shall be the outlook for those 
who become identified with Christian communities. 

It is manifest that a part of the service which missions must render 
to their native following is to overcome as far as possible the false 

idea that there is something demeaning in labor, 
industrial training an( j a i so to furnish converts with such manual 
some mission fields, training in some useful trade or industry as will fit 

them for self-support, and enable them to utilize 
technical skill in developing the material resources which lie about 
them. This situation was met, in its earlier stages, by adding to the 
ordinary educational curriculum certain hours of instruction in manual 
training, in order to provide the pupils with a working knowledge of 
some art or trade. The entire education of the Scotch Mission at 
Blantyre is now proceeding along these lines. It is based " on a com 
bination of education with training in manual and industrial work in 
one form or another." In fact, in the British Central Africa Mission 
of the Church of Scotland, of which Blantyre is the chief station, arti 
san missionaries have their place on both the European and the native 
staffs. We read of carpenters, printers, gardeners, blacksmiths, agri 
culturists, and other artisans, as being regularly enrolled in the service. 1 
So essential has this feature of manual training become that in many 
mission fields special and separate schools on an industrial basis have 
been established, not to the neglect, however, of the higher spiritual 
and intellectual interests of pupils. In time several industrial plants of 
considerable extent were formed, and thus this feature of education 
has come more and more into prominence, and claims a large share 
of attention. The movement has now been still further expanded by 
the establishment of societies specially organized to conduct industrial 
missions, whose declared purpose is to engage exclusively in this de 
partment of useful activity. 

Another and further step has lately been taken towards the develop 
ment of industrial facilities in mission fields by the 
The notable industrial formation of independent and distinct business or- 

record of the Basel . 

Mission. gamzations, under the direction of laymen, to con 

duct special industries with a view to providing 
work on a business basis for native converts, thus supplementing ordi- 
1 " Report of the Church of Scotland Missions, 1903," pp. 45, 46, 52, 53. 



THE SOCIAL RESULTS OF MISSIONS 97 

nary mission effort by furnishing additional trade opportunities. The 
conviction steadily grows that among certain races the Gospel must go 
liand in hand with the inculcation of habits of industry, self-discipline, 
and fruitful toil. 1 These independent companies, formed to conduct 
business operations for the benefit of native employees, selected usually 
from the ranks of mission converts, have been spoken of as a recent 
development ; but, in fact, under the auspices of the Basel Missionary 
Society, a pioneer organization of this kind has been actively at work 
for over half a century. It is entitled the " Missions-Handlungs-Gesell- 
schaft," and has its headquarters at Basel. It has been thus consti 
tuted, in connection with the Indian and African missions of the Basel 
Society, for the double purpose of benefiting natives by providing in 
dustrial opportunity, and of turning into the mission treasury financial 
profits in support of the Society s general work. It has conducted 
printing-presses in India, and industries such as carpentry, tile-making, 
weaving, and various other technical arts and occupations. It has 
been organized on strictly business principles, and is under skilled lay 
management. Its former master-weaver, Haller, brought the textile 
products of the Company to a point of excellence which has happily 
secured for them a ready market. He it was who discovered the 
peculiar fast-brown dye to which he gave the Kanarese name of khaki. 
The police of Mangalore were the first to be clad in this now popular 
material, which has been adopted as part of the uniform of the British 
Army, and is found exceedingly serviceable in warm climates. The 
Company now employs nearly fifty European agents, and in Africa 
; alone about four hundred natives are engaged in various trades, chiefly 
in the West Coast missions of the Society. It employs over 2400 
natives in India, and of this number 2126 are Christian church-mem 
bers. The profits of the Company for 1901 amounted to ^9656 in 

1 "In every part of the world to-day the civilised races are coming into closer 
contact with the uncivilised, and unless earnest effort is made to fit our converts to 
become useful, self-reliant, and intelligent members of the new communities, they 
can only remain the hewers of wood and drawers of water, and are thus in danger 
of becoming in some respects more degraded than they were before. The French 
Government in Madagascar, the German Government in its recently acquired territo 
ries, and our own Government in South Africa, recognize the importance of encour 
aging technical training for natives under their rule, in the interests of good govern 
ment and of the prosperity of the State. Ought not the Church of Christ, which 
has a still higher, and an absolutely unselfish, interest in these people, as men made 
in the image of God, and intended to take their place in the great kingdom of re 
newed humanity, to take the lead in trying to fit them for a worthy place in the 
brotherhood of the new life ?" The Chronicle of the London Missionary Society, 
January, 1904, p. 9. 



98 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

Africa, and ^5340 in India. If we add to this over ^12,000, repre 
senting profit in the Company s home operations, a total of over 
^27,000 is recorded. After deducting all expenses, a surplus of 
^11,576 was handed over in the year cited to the Basel Society for 
its regular missionary treasury. 1 

Another important enterprise of a like kind is the Industrial Mis 
sions Aid Society of London. It was formed in 1895, and incorpo 
rated in 1897, for the express purpose of developing 
The industrial Missions t h e industrial element in missionary operations. 

Aid Society and . . 

its work. It is confessedly a business project on its own 

financial basis, for the promotion of native and 
other industries, maintaining at the same time a sympathetic coopera 
tion with foreign missionary efforts. The Society is prohibited from 
accumulating its own profits, which must be devoted, after payment 
of expenses and a certain percentage of interest on capital, to aiding 
missionary operations. It seeks to establish facilities for technical 
education, and to operate industrial plants offering employment for 
native converts in their own environment ; so that it amounts practically 
to an investment scheme in mission fields for the promotion of indus 
trial enterprises. It has its own board of directors, and is in all re 
spects a business corporation, its unusual features being that its aim is 
to benefit missions by providing industrial facilities. A factory for the 
production of rugs and carpets has been established at Ahmednagar, 
India, employing at present about two hundred hands. It has recently 
extended its operations, at the solicitation of Bishop Peel, to Frere- 
Town, East Africa, and also to China and the West Indies, and has 
received further urgent invitations from numerous mission stations 
widely scattered throughout Asia and Africa. Mr. Henry W. Fry, one 
of the founders of the English Society, has lately established the 
Foreign Missions Industrial Association of America, with its head 
quarters in the United Charities Building, New York City, the scope 
and aim of the American Association being similar to that of the 
Industrial Missions Aid Society of London. 

The flourishing industrial work of the Church Missionary Society 
in Uganda has now been committed to the ad- 
The "Uganda Company, ministration of the " Uganda Company, Limited," 
Limited." fa e object of which is to assume the business in 

dustries hitherto conducted by the Church Mis 
sionary Society in the Uganda Protectorate. Its capital is ;i 5,000 

1 The Missionary Record of the United Free Church of Scotland, December, 
1902, pp. 533-536; Stewart, "Dawn in the Dark Continent," pp. 243-245. 




Two Views of the New Cathedral at Mengo. 

The Crowd Coming out of the Building after its Consecration. 
(See p. 99.) 

CATHEDRAL SCENES IN UGANDA, AFRICA. 

(C.M.S.) 



THE SOCIAL RESULTS OF MISSIONS 99 

in i shares, and for the present its industrial scope includes building, 
brickmaking, carpentry, printing, and bookbinding, with a commission 
to seek for and secure further openings for the beneficent employment 
of capital. 1 This, it will be noted, is a movement similar in purpose 
to those before mentioned. A word in passing should be said, how 
ever, in reference to the magnificent outcome of the original indus 
trial work of the Church Missionary Society in Uganda, before its 
transfer to the control of the " Uganda Company, Limited." Under 
the direction of Mr. K. E. Borup, it came into prominence about 1900, 
and has grown by leaps and bounds since that date. The immense 
new cathedral near Mengo is a practical and realistic result of the in 
dustrial training of the Mission. It was built by natives with brick of 
their own manufacture, and in all its wonderful proportions is a most 
creditable native product. Mr. Borup constructed a machine which 
would turn out 3000 bricks a day, and as three quarters of a million 
were needed, the work was thereby much facilitated. The foundation- 
stone of the edifice was laid June 19, 1901, by the youthful King ot 
Uganda, and this imposing building will accommodate from 3000 to 
3500 worshippers. A coronation service, held in connection with the 
enthronement of King Edward of England, crowded it to its utmost 
capacity, and as the prayers of the Church of England were read in 
the musical Luganda language grand responses arose to the lofty roof 
from the great congregation. Outside the building were thousands 
more unable to gain admittance. The foundations of a new hospital 
have also just been laid, to be built by natives industrially trained by 
the Mission. Besides brickmaking and building, printing, carpentry, 
and improved agriculture have been experimentally taught. 

The industrial mission at Onitsha, in Southern Nigeria, supported 
hitherto by Bishop TugwelFs Diocesan Mission Fund, has also been 
taken over by a lay committee formed in Liver 
pool, and will be conducted as a business organi- other lav movements 

. . in support of mission 

zation, cooperating with the established missions industries, 

in that section of West Africa. The industrial 
work of the United Free Church of Scotland Mission in India, if pres 
ent plans are carried out, will soon be committed to " The Scottish 
Mission Industries Company," an incorporated organization formed 
for the purpose of assuming the management of these business interests. 
The first move will be to take over the printing-presses at Ajmere and 
Poona. New Guinea also is to have the " Papuan Industries, Limited," 
a similar project to facilitate the growth and prosperity of the indus- 
1 "Report of the Church Missionary Society, 1904," p. 102. 



100 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

trial efforts of the London Missionary Society. 1 The institution 
formerly known as the African Training Institute, Colwyn Bay, North 
Wales, has, moreover, been recently reorganized under the name of 
" The British and African Incorporated Association " for the purpose 
of extending its industrial efforts at home and abroad. 

Among special missions which have been organized are the Zam 
besi Industrial Mission, the Nyassa Industrial Mission, and the Baptist 
Industrial Mission of Scotland, all of which have 
The rise of industrial their field of operations in the British Central 
missionary societies. Africa Protectorate. These missions aim exclu 
sively to promote industrial enterprise, though the 
spiritual interests of the natives receive careful attention in connection 
with such training as shall make them skilled agriculturists, artisans, 
and tradesmen. A further object in view is self-support, coupled with 
the extension of financial aid to missions. The Zambesi Industrial 
Mission has thousands of acres under its control, and is engaged largely 
in the cultivation of coffee and cotton, and the promotion of useful 
trades. It has ten principal stations, with three hundred villages within 
visiting distance. It conducts forty schools, and more than five hun 
dred natives have been baptized in its connection, while thousands have 
been in its employ. A recent report announces that a quality of cotton 
has been produced which is declared to be of commercial value, the Zam 
besi Industrial Mission having already ginned and pressed ten bales, 
the first from British Central Africa to be placed on the home market. 2 
A still later report states that in the year ending June, 1904, twenty 
tons of cotton were prepared for the market on the Mitsidi estate of 
the Mission. Industrial features have been made a specialty also by 
the East Coast Mission of the English Friends on the Island of Pemba, 
and by the recently established Friends Africa Industrial Mission 
(American) in British East Africa, among the Kavirondo people. The 
latter Mission has chosen its field of operation about twenty-five miles, 
in a northeasterly direction, from Florence Bay on the Victoria Ny- 
anza, the western terminus of the Uganda Railway. In Northern 
Nigeria an interdenominational Canadian industrial mission among 
the Hausa race has been established, supported largely in Toronto ; 
it is known as the Africa Industrial Mission. In Southern Nigeria 
the Delta Pastorate, representing a native church organization, the 

1 The Chronicle of the London Missionary Society, March, 1904, p. 70, and 
April, 1904, p. 100. 

2 "Report of the Zambesi Industrial Mission, 1903," in The Zambesi Indus, 
trial Mission Monthly, November, 1903, p. 2. 



THE SOCIAL RESULTS OF MISSIONS 101 

outgrowth of the Church Missionary Society missions in that section, 
has industrial work which the British Government has been pleased to 
favor with a substantial grant-in-aid. In South Africa a Christian 
Industrial School, after the pattern of Hampton Institute, has been 
established for Zulus, by the Rev. John L. Dube" and his wife. It is 
located at Ohlange, Phoenix P. O., Natal, and represents a flourishing 
and successful industrial enterprise, having already 219 pupils. Mr. 
Dube is a graduate of Tuskegee, entitled to the rank of a chieftain 
among the Zulus, and his inspiration in the line of his present work 
came from his acquaintance with Tuskegee and Hampton, during a 
few years residence in America. 1 

The American Methodist Society has recently established an im 
portant industrial mission at Old Umtali, in Mashonaland, Rho 
desia, under the supervision of Bishop Hartzell. 
The Mission has been singularly favored by a do- Enlarged industrial 

r ,_... 1r , i*/.- efforts on the part 

nation on the part of the British South Africa O f established societies. 
Company of 1300 acres, with twelve substantial 
buildings for its permanent occupancy. These buildings were formerly 
used by the Company, but since its removal to New Umtali, a few 
miles distant, they were no longer required. At the Hon. Cecil 
Rhodes s suggestion, the abandoned property was deeded to the Metho 
dist Episcopal Church for mission purposes. The original cost was 
$100,000, and the present market value is estimated at $60,000. Old 
Umtali is situated in a magnificent valley, with beautiful and healthful 
surroundings, about two hundred miles from the port of Beira, and 
3500 feet above the sea-level. The region is populous with natives, 
and the industrial opportunities afforded at the Mission are eagerly 
sought by the native constituency. Around on the West Coast an 
other industrial enterprise has been established, also under Methodist 
auspices, in connection with the work of their West Coast Conference 
in Angola. It is sometimes difficult to distinguish an industrial mis 
sion, separately organized, from the efforts put forth by regular mis 
sionary societies in this special sphere. The work has grown so rapidly 
that the industrial departments of the great missionary societies have 
in many instances assumed the proportions of separate enterprises. 
In some instances, as in the one connected with the Church Mission 
ary Society in Uganda, and others already mentioned, these special 
departments are being, taken over bodily by corporations specially 
organized for their management. 

1 The Outlook, February 22, 1902, p. 455 ; The Missionary Review of the World, 
March, 1903, p. 212, and September, 1903, p. 719. 



102 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

In connection with many missions extensive industrial plants have 

been established, notably in the case of Muhlenberg, on the West 

Coast of Africa, under the auspices of the General 

Extensive industrial Synod of the Evangelical Lutheran Church of the 

plants now a feature in __.,_, , ,. r^ijj 

many mission fields. United States, where a farm of five hundred acres 
is being cultivated, and where facilities for the 
teaching of various trades are now in operation. Similar industrial 
establishments are those of the Primitive Methodist Church of Eng 
land on the Island of Fernando Po, and at Aliwal North, Cape Colony. 
The Qua Iboe Mission in Nigeria, and the United Brethren in Christ 
in Sierra Leone, are also active in the same department of mission 
operations. The American Board at Mount Silinda, Rhodesia, and at 
Lindley (Inanda), Natal, the Basel Mission on the Gold Coast, flie 
Universities Mission at Zanzibar and in German East Africa, the 
Established Church of Scotland at Kikuyu, in British East Africa, 
under Dr. RufTelle Scott, the Rhenish Mission among the Hereros, in 
German Southwest Africa, are all interested in industrial training. 
The Moravians, the Society for the Propagation of the Gospel, the 
South African Missionary Society, and the Wesleyan Methodist Church 
of South Africa, at numerous stations in Cape Colony, the London 
Missionary Society in Matabeleland, Bechuanaland, and German East 
Africa, the French Evangelical Mission in Basutoland, the American 
Baptist and Presbyterian, and the English Baptist, missions on the 
Congo, the Colwyn Bay Institute at its various stations on the West 
Coast, are also all committed to and deeply interested in industrial 
education as a feature of their missionary policy. 

The character of the work undertaken naturally varies at these dif 
ferent centres. In some it is agricultural, in others technical, and in 
others still it embraces useful trades. At Ibange, 

Lessons in scientific j n the Congo Free g tat the Rey W H Shep . 
agriculture, and school- . 

ing in model workshops. P ar u, a colored graduate of Hampton Institute, 
has charge of a farm, where the practical benefits 
of his previous training are apparent. It may be noted also in this 
connection that three of the graduates of Tuskegee were engaged in 
1900 by the German Colonial Economic Society to proceed to the 
German Colony of Togo, in West Africa, to teach cotton culture to 
the natives. Mr. J. N. Galloway, one of the teachers of agriculture 
at Tuskegee, accompanied them as a member of the party. Other 
young men from Tuskegee followed, and this special industry is be 
coming established in that section of the West Coast. Prominent 
among those educational institutions of the African Continent in which 




THE YAKUSU SCHOOL, CONCO MISSION. 
(E.B.M.S.) 

BRICK-MAKING AT YAKUSU, CONGO. 
(E.B.M.S.) 



THE SOCIAL RESULTS OF MISSIONS 103 

industrial training is made a specialty, we may name the Lovedale In 
stitute, with its model workshops and farm, and the Blythswood Insti 
tution, in Kaffraria, both of the United Free Church of Scotland ; the 
Kaffir College of the Society for the Propagation of the Gospel at Zonne- 
bloem; the Hope Waddell Institute of the United Free Church of 
Scotland at Duke Town ; the Livingstonia Institute of the Livingstonia 
Mission at Kondowi, British Central Africa ; and the industrial school 
of the Protestant Episcopal Mission at Cape Mount, Liberia. In 
addition to these, a number of orphanages and widows homes might 
be mentioned, as in almost every instance some kind of industrial work 
forms part of the curriculum of these charitable institutions. 

The beneficial results of industrial training in Africa can hardly be 
challenged. 1 We discover in America the advantages of such a drill in 
connection with schools like Carlisle, Tuskegee, 
and Hampton, and it is the testimony of veteran The undoubted benefits 

. . . . of industrial training 

observers on the mission staff in Africa that the i n Africa, 

practical benefits of industrial missions among 
African races are manifest and beyond question. The Rev. George 
Grenfell, of the English Baptist Missionary Society on the Congo, 
writes that " the skilled labor market of the West Coast is mainly sup 
plied by men trained by the Basel missionaries at Accra ; and although 
those trained are British subjects, there are as many of them who find 
employment in the German, French, Spanish, and Portuguese colonies 
as under their own flag. The mission-trained mason, carpenter, cooper, 
blacksmith, or engineer, is found in the employ of nearly every business 
house along two thousand miles of coast, and, while pursuing his handi 
craft, he demonstrates to the untutored natives, with whom at hundreds 
of different points he is brought into contact, what they themselves 
might do in the way of utilizing their long-neglected resources. He 
also accustoms them to the use of hitherto unknown tools and mechani 
cal forces, and, at many points, to the use and control of the more 
mysterious power of steam." It is, in fact, questionable whether in a 
continent like Africa education of a purely intellectual character is of 
benefit to uncivilized natives, or is in its final result a blessing. They 
need, above all things, the ideals of Christianity, as well as the incen 
tives to useful occupation. Habits of industry are to them even more 
important than intellectual attainments, and an education which does 
not carry with it some kind of industrial acquisition, and open the 
path to useful employment, is, at the present stage of their development, 

1 Cf. article on " Industrial Training in a Mission to Uncivilized People," by 
the Rev. George A. Wilder, in The Missionary Herald, March, 1902, pp. 100-105. 



104 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

and in their primitive environment, more apt to be a snare than a 
benefit. 

The industrial aspects of the Mission of the London Society, and of 

the Friends Foreign Mission Association, in Madagascar, are worthy 

of a more extended reference than we are here 

Mission industrial a ki e to furnish. The French authorities have 

ln h Mada h g scIr d placed some of the schools of the London Society 
in the first categorie, on account of the excellence 
of their technical instruction, thus insuring to them considerable grants 
from the official treasury. The same honor has been assigned to the 
industrial efforts of the Friends Mission, concerning which it is stated 
in their last report that the visit of the Government Inspector brought 
forth favorable comment, in that he declared himself " completely satis 
fied with the arrangements for instruction in carpentry and agriculture." 1 
The missions of the United Norwegian Lutheran Church of America, 
and of the French Evangelical Society, also conduct industrial schools. 

Turning now to India, we are impressed at once with the value of 
the industrial element in its missions, as affording relief in some meas 
ure to the ostracism which the caste system im- 
The exceptional value poses upon Christian converts, the helplessness of 

of industrial training . . , , 

in India. the people on account of almost universal poverty, 

and the recurring calamities of famine and pesti 
lence. The British Government has recognized the imperative need 
created by these conditions, and appointed, in 1901, an Industrial 
Education Commission, whose report has stimulated the organization 
of an industrial policy as a feature of State education. Lord Curzon, 
who has given special attention to the educational requirements of 
India, was much interested in the promotion of manual training as an 
accredited department of government education. It is conceded on 
the part of many who have given thoughtful study to the subject that 
the higher literary and academic departments of education have been 
subsidized to a disproportionate extent by the government policy, and 
that a change in favor of the industrial element is demanded. 2 Lead- 

1 " Thirty-sixth Annual Report, 1903, of the Friends Foreign Mission Asso 
ciation," p. 35. 

2 The Hon. Sir Alexander Mackenzie, K. C.S.I., late Lieutenant-Governor 
of Bengal, in an address delivered in connection with the distribution of prizes at 
Duff College, Calcutta, in November, 1896, remarked: "Literary education, I be 
lieve, has been carried far enough. Government cannot hope to provide for all the 
youths that are being poured out after completing their education from colleges like 
this. The hope of India in the future must be in the development of industries." 
"Free Church of Scotland Missionary Reports (Foreign), May, 1897," p. 19. 



THE SOCIAL RESULTS OF MISSIONS 105 

ers in the missionary ranks have come to the same conclusion, and 
seem to realize that the missionary enterprise, in justice to itself, if for 
no other reason, is bound to furnish aid in some way to a persecuted 
and distressed following whose condition calls for training in self-help 
rather than for the doles of charity. 1 The requirement has been very 
generally recognized by missionary agencies, and the industrial schools, 
plants, and settlements, now numbering about 170, widely dispersed 
over India, give happy and inspiring evidence of able administrative 
wisdom, and judicious economic adjustment to an urgent condition of 
need. 2 The Deputation appointed by the American Board to visit its 
missions in India, in its official report, presented in 1902, among other 
recommendations has this to say in support of the movement : " We 
recommend that the missions in India so modify their courses of in 
struction that all male pupils aided through the Mission shall have 
some practical instruction in productive manual labor adapted to the 
conditions and needs of the country. This should apply, with neces 
sary modifications, to female pupils." 

We may note that an industrial conference of missionaries assembled 
at Bombay in January, 1901, for the special consideration of this 

1 " The relation of Industrial Missions to other branches of missionary activity 
may be considered from three points of view: First, as affording the only proper 
solution to the difficult problem of providing for the many thousands of children now 
dependent on Christian philanthropy. Second, in view of the relatively small num 
ber of Indian Christians, industries conducted on approved methods would enable 
Christians, after thorough and careful training, to enter into a healthy competition 
with others engaged in local crafts. As is usually the case in India, crafts are 
hereditary, and, consequently, for outsiders to take up such, places them at a serious 
disadvantage. Third, Industrial Missions should be regarded as being a necessary 
branch of higher education, and an integral part of missionary policy." Ex 
tract from article on " The Growth of Missions in Western India," by the Rev. T. 
Davis, in The Church Missionary Intelligencer, January, 1902, pp. 19, 2O. 

2 Cf. article on "Industrial Missions in India," by the Rev. Edward Pegg, in 
The Church Missionary Intelligencer, October, 1903, pp. 722-729. 

Dr. Charles Cuthbert Hall, during his recent visit to India as Haskell Lecturer, 
was a careful observer of the workings of industrial mission effort ; he expresses his 
convictions concerning it as follows: " I have had excellent opportunities for ob 
serving the industrial element that is, at present, entering largely into many mis 
sions. All that I have seen commands my full confidence. So far from looking 
upon Industrial Missions with distrust, so far from sharing the fear that they mark 
a departure of the Church from her mission to evangelize, I believe that the intro 
duction of the industrial element into missions is as truly a work of the Holy Spirit 
as preaching, or healing the sick. Any one who is acquainted with the economic 
problem of India at the present time must, I think, rejoice that Christian mission 
aries have identified themselves with the industrial development of young Indians." 



106 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

aspect of missionary effort. It was followed not long after by another 
conference, which convened at Mahableshwar, called by Dr. J. E. 

Abbott, Chairman of the Industrial Permanent 

increased attention to Committee appointed by the Bombay Conference. 

an i g d ramme! Pr During the same year, the Marathi Mission of the 

American Board, aided by generous gifts from 
American friends, and by the cooperation of prominent British officials 
in India, secured the services of two expert instructors, one mechanical 
and the other agricultural, and placed in their hands the industrial 
work of the Ahmednagar Station. Mr. D. C. Churchill, a graduate 
of the Massachusetts Institute of Technology, and Mr. J. B. Knight, 
an alumnus of the Massachusetts Agricultural College, were secured 
to assume these duties. The British Government has since shown 
much favor towards this movement, and has rendered substantial aid 
in promoting its interests under the supervision of Mr. Knight. The 
Decennial Missionary Conference of Madras (1902) passed a series of 
weighty resolutions on the subject of technical training. 1 

While it is conceded that the industrial feature in missions has its 
limitations, and should be conducted with spiritual insight and practi 
cal wisdom, it cannot be doubted that it has proved truly helpful to 
native converts, and has already to its credit a measure of experimental 
success which guarantees its permanent usefulness. No one could 
guard against its peculiar dangers more carefully than the mission 
aries themselves, and no one could be more anxious than they to make 
it subservient to the training of character as its supreme aim. The 
English missionary societies in India are naturally the leaders in this 
practical department, and the services they render are of undoubted 

1 The first and second resolutions at Madras deal with fundamental principles in 
the following emphatic and significant language: Resolution I. " This Conference, 
recognising that the social progress and material well-being of the Christian com 
munity is a matter of deep importance to all missions, is of opinion that the provi 
sion of efficient industrial training, and the promotion of measures for the indus 
trial development of the Indian Christian community, constitute an essential element 
in mission enterprise, and would strongly urge upon the several Missionary Boards 
the necessity of giving such work a recognised place among their agencies in India, 
and of affording it adequate support." Resolution II. "This Conference, recog 
nising the important part which manual labor plays in the development of the 
noblest Christian virtues within the Church, desires to emphasise the essentially 
spiritual character of the work of those missionaries who are engaged in the indus 
trial side of mission enterprise. Whether their efforts be directed to the training 
of the young or to the amelioration of the material condition of the Christian com 
munity, their ultimate aim and the powers upon which they rely to attain it are 
spiritual." Report, pp. 139, 140. 




Rope-Making and Weaving, Sirur. 

Embossed Art Ware Made by Orphans, Ahmednagar. 

Silver Tray Made by Orphans, Ahmednagar. 

INDUSTRIAL TRAINING IN INDIA. 
(A.B.C.F.M.) 



THE SOCIAL RESULTS OF MISSIONS 107 

value in the alleviation of some at least of the economic miseries of 
India, and hence are greatly appreciated by the British Government. 
If we could make a hasty round of the busy industrial centres of the 
various missions, 1 and see the happy throngs at work, under kindly 
Christian guidance, in an atmosphere of cheerful encouragement and 
scrupulous fairness, we are sure that the impression made would be 
one of predominant hopefulness and gratitude. The industrial system 
of India under caste restrictions is tyrannically depressing, as well as 
unfair to the lower orders of Hindu society ; and it is significant 
that there is no little outcry in high-caste circles that industrial edu 
cation and agricultural settlements under the auspices of the mission 
aries are unsettling the social status of the Panchamas (Pariahs), and 
affording them an unheard-of opportunity to better their condition, 
and to engage independently as free men in the struggle for a liveli 
hood. 

Exhibits of Indian Christian art and industry, and domestic arts 
prize competitions, in connection with missionary institutions, it is 
gratifying to state, are springing up in different 

. ,. ., . . _ Growing appreciation 

parts of India. The second exhibition at Luck- of the economic 
now, held in 1902, surpassed that of 1895 by the benefits of technical 

. . . . training. 

presentation of 1803 exhibits, as compared with 
461 on the list of the earlier one. Since then, still another similar 
display has been arranged at Lahore, and one was successfully opened 
at Madras, in December, 1902, under the auspices of the Madras 
Native Christian Association. 2 Wealthy natives of India have been 
quick to discover the peculiar benefits of these industrial movements, 
and some of them have founded technical schools, with philanthropic, 
if not in all cases Christian, motives. The Sir D. M. Petit School of 
Arts at Ahmednagar, conducted under the auspices of the American 
Board, and named after the generous Parsi gentleman who was largely 
instrumental in founding and endowing it, is a cheering illustration of 
this recognition and aid by wealthy natives. The industrial factory 
for native Christian famine boys, opened at Ahmednagar, under the 
supervision of Mr. S. Modak, aided in part by the financial coopera 
tion of the American missionaries, should also be mentioned. The 
Diamond Jubilee Industrial Institute at Lahore is another hopeful 
experiment, and to this may be added the proposed Indian Institute 
of Science, to be established at Bangalore, which was planned and 
endowed by the late Mr. J. N. Tata, of Bombay. The Christian 

1 Cf. The Missionary Review of the World, May, 1903, pp. 367-371. 

2 Ibid., October, 1902, pp. 764-767. 



108 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

village settlements in the Chenab Colony in the Punjab are agricultu 
ral and industrial. 1 

The work of the English societies includes institutions like those of 

the Society for the Propagation of the Gospel at Cawnpore, Chaibassa, 

Allahabad, Ahmednagar, Kolhapur, Ramnad, and 

English societies and Madras, and its Art Industrial Schools at Nazareth. 

their industrial .. , 

activities. We find at these centres groups of busy workers 

engaged in printing, bookbinding, leather-work, 
wood-carving, weaving, tailoring, shoemaking, blacksmithing, carpentry, 
cabinet-making, lace-making, embroidery, typewriting, and stenog 
raphy. The Church Missionary Society has Christian industrial settle 
ments at Clarkabad, Montgomerywalla, and Isanagri, industrial schools 
at Chupra, Lahore, Sharanpur, Aurangabad, and Cottayam, besides in 
dustrial classes for the deaf and dumb and the blind at Palamcotta. 
In connection with its school at Chupra has been arranged a system 
of apprenticeship, by which the Christian boys are received at the rail 
way workshops of the Eastern Bengal State Railway at Kanchrapara, 
adjacent to Chupra. The plan has worked successfully, and the 
Society has put up a hostel at the works for the special oversight and 
Christian training of these boys. Closely connected with the work of 
the Church Missionary Society is that of the Church of England 
Zenana Missionary Society, which is engaged in industrial education 
for women (chiefly widows) at Amritsar, Calcutta, Bangalore, Pesha 
war, Masulipatam, and Palamcotta. It has also a Converts Industrial 
Home at Baranagore, and an Industrial Home for the Blind at Raj- 
pur, besides making an interesting effort on behalf of Mohammedan 
women at Madras. 2 The Oxford Mission to Calcutta has its industrial 
school in that city, and the Cambridge Mission to Delhi gives special 
attention to this department in its boarding school for poor Christian 
girls in Delhi, and in the boys industrial school at Gurgaon. The 
Zenana Bible and Medical Mission has the Paton Memorial Industrial 
Home for widows and orphans at Munmar. 

The London Missionary Society conducts its well-known lace in 
dustries at Nagercoil, established as far back as 1821, and, in addition, 
has industrial plants at Mirzapur, Neyoor, Pareychaley, Attingal, Salem, 
and Kaurapukur, near Calcutta. The Wesleyans have made an in 
dustrial experiment at Karur, exceptional in its extent and efficiency, 3 

1 Cf. article on " Christian Village Settlements in the Punjab," in The East and 
the West, January, 1905, pp. 30-35. 

2 India s Women, October, 1903, p. 236. 

3 Work and Workers, April, 1902, p. 163, and October, 1902, p. 428. 




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THE SOCIAL RESULTS OF MISSIONS 109 

besides conducting their workshops at Indur, in Hyderabad, and at 
Secunderabad, Siddipett, and Medak. The English Friends have 
established the Rasulia Industrial Works, near Hoshangabad ; the 
Zenana Mission of the English Baptists have an industrial settlement 
at Palwal; the Irish Presbyterians have an industrial school at Wal- 
lacepur, in Kathiawar ; the United Free Church of Scotland reports simi 
lar schools at Toondee, Chingleput, Udaipur, Chakai, Jalna-Bethel, 
Pachamba, and Ajmere, an Industrial Home for Women at Beawar, 
a peasant farm colony at Melrosapuram, and Christian farm settle 
ments at Ashapura and Chajawa. 

European Continental societies are also actively engaged, especially 
the Basel Mission, with large industrial works in Calicut and vicinity, 
a trade establishment at Codacal, its workshops, 
long in operation, at Mangalore and Cannanore, Continental societies 

and their large and 

and its tile-works at Palghat, with, all told, about varied work. 
2400 native workmen under its direction ; these 
collectively contribute an important share to this special and utilitarian 
department of service. The Leipzig Society, with its schools at Eru- 
kadtantjeri and Porayar, and the Danish Mission at Tirukoilur and 
Tiruvannamalai, should also be mentioned, together with the school 
of the Hermannsburg Mission at Naidupet. 

American societies have not been less prominent and energetic in 
adding their quota to the volume of industrial training, which has 
become such a feature of Indian missions. The 
American Board conducts the Sir D. M. Petit American societies 

extensively engaged in 
bchOOl Of Industrial Arts, With Over 413 pupils, industrial training. 

engaged for the most part in metal-embossing and 
wood-carving. It has also an agricultural school, and lace industries 
for women, all at Ahmednagar. 1 Under its care is another Petit 
Industrial School at Sirur, 2 and similar institutions at Manamadura, 
Roha, Vadala (Wadale), and at Bombay, long supervised by Mrs. Ed 
ward S. Hume ; besides an industrial school for the blind in the same 
city, in charge of Miss Anna Millard. The Methodists have a 
large institution, resembling the Industrial Alliance in New York, at 
Calcutta, not forgetting their industrial work at Kolar, Baroda, and 

1 Cf. The Missionary Herald, September, 1901, p. 362. 

2 " We were looking over the list of the boys who had been through the course 
of our carpenters department, and we found that there is not one who has been 
graduated who has not had constant and permanent employment. And, what is 
better, nearly all these young men and boys have become Christians while with us. 
They often write us, thanking us for all our efforts on their behalf." Statement 
from Mrs. R. Winsor (A. B. C. F. M.), Sirur, India. 



110 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

Bowringpet, the peasant farms at Pauri and Vikarabad, and the work 
shops at Cawnpore. The self-supporting farm settlement of the Rev. 
and Mrs. C. B. Ward, at Yellandu and Jagdalpur, is now on an inde 
pendent basis, although in affiliation with Methodist missions. The 
Presbyterians, moreover, are engaged in conducting industries at Lo- 
diana, Saharanpur, and Sangli ; the Reformed Church in America has 
the large and flourishing Hekhuis Memorial School at Ami ; the Lu 
theran General Synod has an industrial school for women and trade 
classes for boys at Guntur; the American Baptist Missionary Union 
gives manual instruction at Kanigiri, where all kinds of household 
furniture are made, and at Darsi and Bapatla ; the Christian and Mis 
sionary Alliance conducts an industrial school and workshops at Akola ; 
and the Mennonites have one at Dhamtari. The Canadian Presby 
terians have two large establishments at Indore, one an industrial 
home for widows, and the other a similar institute for famine boys ; 
while they also conduct industrial schools at Dhar, Amkhut, Mhow, 
Rutlam,, and Ujjain, Central India. The Canadian Baptists, further 
more, have a manual instruction department at Samulcotta Seminary, 
and a school of industries at Cocanada, and the Indian Home Mission 
to the Santals has an industrial school at Benagaria, where the trades 
of printing and bookbinding are carefully taught. There are, besides, 
a few independent industrial missions, such as the Faith Orphanage at 
Ongole, in charge of the Rev. H. Huizinga, which has made aluminum 
ware a specialty, and the Industrial and Evangelistic Mission of the 
Rev. J. C. Lawson at Pilibhit. We may add here also the undertaking 
of a recently organized American Committee to support a newly chris 
tened institution to be known as the Bombay Christian School of Arts 
and Crafts, to be placed in charge of Mrs. Edward S. Hume, nor 
should we overlook the farm settlement of the Bethel Santal Mission 
at Bethel. In addition there are numerous educational institutions 
where industrial work is a regular part of the curriculum, but not suffi 
ciently prominent to place the schools in the industrial, as distinguished 
from the educational, list. 

The department of printing is one that requires more than a pass 
ing notice among the general industrial features of Indian missions. 
It has developed, in connection with several of 
Numerous printing. t h e missions, into extensive business plants, not 

presses a special feature 

in India. surpassed in their facilities by any in India. 

Such an establishment, for example, as the Metho 
dist Episcopal Publishing House at Madras, with its capacity for 
publication in numerous languages, and its phenomenal annual output, 



THE SOCIAL RESULTS OF MISSIONS 111 

is a prominent illustration. Dr. A. W. Rudisill, the efficient director, 
has so thoroughly trained native Christian boys (many of them from 
the Tamil Boys Orphanage at Madras) that in some instances they de 
serve to be ranked "among the most skilled compositors." The Metho 
dists have other presses at Lucknow, Calcutta, and Bombay. At 
Allahabad is the press founded in 1839 by the American Presbyterians, 
but leased since 1872 to native Christians, who now successfully con 
duct its business. A recent report indicated that 94,000,000 pages 
were printed by this press during a single year. The Society for 
Promoting Christian Knowledge has a large establishment at Madras, 
founded in 1828. Since 1841, the Basel Mission press has been busy 
at Mangalore, and, since 1823, the London Mission has assiduously 
been driving its presses at Nagercoil. Similar work is done by the 
United Free Church of Scotland at Ajmere, Poona, and Toondee ; by 
the Society for the Propagation of the Gospel at Cawnpore and Ram- 
nad ; by the Gossner Mission at Chhota Nagpur, Mozufferpore, and 
Ranchi ; and by the American Board at Pasumalai and Satara. Other 
presses are in operation by the English Baptists at Calcutta and Cut- 
tack; the American Baptists at, Ramapatam, Rangoon, Burma, and 
Gauhati, Assam ; the American Lutherans at Guntur ; the Wesleyans 
at Mysore ; the Canadian Presbyterians at Rutlam ; the Irish Presby 
terians at Surat ; the Reformed Church at Ami ; the German Evan 
gelicals of the United States at Bisrampur; the Leipzig Mission at 
Tranquebar ; the Scandinavian Alliance at Ghoom ; while the Church 
Missionary Society has its large press at Cottayam, founded in 1821, 
and similar establishments at Gorakhpur, Palamcotta, and Secundra. 
There are others, numbering, all told, over forty mission presses, or 
publishing-houses, in India. 

Mission orphanages scattered throughout India are usually places 
of industrial training. It would be impossible to mention in detail the 
130 institutions of this kind connected with the 
various missions. We can only record, as among useful industries 
those where industrial training is made a specialty, in man y orphanages, 
such fine institutions as that of the English Bap 
tists at Agra, the American Baptists at Palmur and Bapatla, and the 
United Free Church Presbyterians at Poona, Bhandara, Nasirabad, 
Kota, and Ashapura. The American Methodists have similar institu 
tions at Aligarh, Bareilly, Ajmere, Tilaunia, Phalera, Narsinghpur, 
Nadiad, Baroda, Shahjahanpur, and Kolar, besides the Tamil orphan 
ages for boys and girls at Madras. The Church of the Disciples has 
an orphanage at Damoh, and the Wesleyans have like institutions at 



112 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

Benares, Raniganj, Hassan, and Jabalpur. The Society for the Prop 
agation of the Gospel has orphanages at Cawnpore, Nazareth, and 
Roorkee, where special attention is given to industrial training. The 
English Friends have likewise large institutions for boys and girls at 
Hoshangabad, and a boys refuge and orphanage at Seoni Malwa. 
The American Reformed Episcopalians are engaged in this form of 
service at Lalitpur, as is also the American Board at Sholapur and 
Bombay. The American Presbyterians make industrial work a spe 
cialty in their boys orphanage at Saharanpur, as does the Church 
Missionary Society in its overflowing institutions at Secundra, Gorakh- 
pur, and Sharanpur ; the Canadian Presbyterians have industrial orphan 
ages at Mhow and Neemuch, and the Irish Presbyterians at Ahmed- 
abad, Anand, Rajkot, Borsad, Broach, Parantij, Dohad, and Surat. 
The Kurku and Central Indian Hill Mission has an industrial orphan 
age at Ellichpur, and the Balaghat Mission has its farm and orphan 
age at Nikkum, and its orphanage at Baihir, among the Gonds. 
These are but a few of many notable instances of a mutually helpful 
combination of philanthropy and industry. 

The establishment of industrial hostels in centres where Christian 
boys are engaged as apprentices, or are attending technical schools 
or colleges, is a movement deserving to be ranked 
Valuable work with orphanages in its kindly and practical use- 
in the hostels, fulness. These residence clubs are Christian 
homes for homeless boys, where, in a cheerful and 
sheltering environment, they may find good fellowship, innocent recrea 
tion, and effective moral restraints. The hostel erected by the Church 
Missionary Society for its boys apprenticed in the locomotive works 
of the East Bengal Railway Company at Kanchrapara, and a similar 
building just completed by the same Society on the grounds of the 
Divinity School at Lahore, are illustrations of alert interest in the 
moral and spiritual opportunities of industrial training. The religious 
influence which may be wisely associated with industrial training 
is cultivated assiduously by missionary agencies, and while careful at 
tention is paid to technical proficiency, the development of character 
is at the same time everywhere a supreme aim. It is not mere skilful 
craftsmen that India needs in her industrial ranks, but Christian men. 
An interesting effort, kindred in its scope to the provision for 
orphans, has recently been inaugurated by the Church of Scotland 
Guild Mission at Kalimpong. Up among the peaks of the Hima 
layas, the St. Andrew s Colonial Homes have been opened for the 
training of Eurasian children for future residence; in the 



I 








1 



I 



Press Composing Room. 
Carpentry Shop. 

INDUSTRIAL EDUCATION AT CAWNPORE, INDIA. 
(S.P.G.) 



THE SOCIAL RESULTS OF MISSIONS 113 

colonies outside of India. The plant, while under the auspices of the 
Church of Scotland Mission, is supported apart from the mission treas 
ury, being independently conducted. Through the 
efficient initiative of the Rev. J. A. Graham several Special efforts for 

, Eurasian children and 

buildings are already erected, and one hundred Indian widows, 
children of mixed parentage have been gathered 
therein, to be trained industrially and morally, with a view to preparing 
them for entering successfully upon the struggle of life in the British 
colonies of Canada, Australia, South Africa, or elsewhere. The 
scheme has met with the cordial approval of the Indian government 
officials, and there is reasonable hope that the outcome will be benefi 
cial and practically helpful. An estate of two hundred acres at Nim- 
bong, not far from Darjeeling, has been presented by the Government 
of Bengal to the Church of Scotland Mission for this purpose, and Sir 
John Woodburn, the late Lieutenant-Governor of Bengal, A. Pedler, 
Esq., Director of Public Instruction, and a number of Calcutta mer 
chants, each presented a building in 1902. It is a colonial reproduction 
of Dr. Barnardo s work in London. The Pundita Ramabai, in her 
Mukti Mission, conducts a farm and gives practical training in 
numerous industrial occupations. Many of the widows and girls 
under her care learn the processes of making oil ; others are taught 
laundering, cooking, weaving, sewing, dairy- work, and other industries ; 
while some are trained to be nurses. 

Missions in Ceylon have also given attention to industrial work. 
The Wesleyans at Batticaloa, Kalmunai, Galle, Badulla, and Kandy, 
and at their Wellawatte Industrial Home, with its 
large cotton-mill, occupy an advanced position in Mission industries 
this department. The Church Missionary Society inCeyion. 

at Dodanduwa and Kandy has also prosperous 
institutions. A new building for the extension of its industrial work 
has just been erected at Dodanduwa. In the manual training school 
of the American Board at Tellippallai (Tillipally) the work is entirely 
self-supporting, and instruction is given in the three useful trades of 
carpentry, printing, and bookbinding. A large industrial school has 
been established at Colombo under the direction of a local committee 
representing different Christian denominations. Various trades are 
taught to both boys and girls. 

The American Baptist Mission in Burma has an admirable record 
in this special line of work. As long ago as 1878, fifty years after the 
baptism of Kothahbyu, the first convert among the Karens, his Chris 
tian fellow-countrymen built with their own contributions a Memorial 



114 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

Hall at Bassein, named in his honor, for the use of a normal and in 

dustrial institute. This industrial work is still continued, and one of its 

latest developments is the erection of a saw-mill 

Varied industrial operated by native Christians, which has proved 

projects in Burma , - 

and Laos. a profitable investment. 1 The educational work 

of the Baptist Mission in other localities, as at 
Toungoo and Thayetmyo, embraces certain industrial features as a part 
of the school curriculum. The Woman s Society of the Methodist 
Episcopal Church has an industrial orphanage and school for girls at 
Thandaung, and at this isolated hill station the Rev. Julius Smith, of 
the Methodist Society, also conducts an industrial orphanage and 
school for boys. In connection with the latter orphanage is a plot 
of ground, fifty acres in extent, which was presented by the Govern 
ment. Twelve of these acres are already cleared, and under cultivation 
for raising coffee and fruit. Among the Laos at Chieng Rai Dr. and 
Mrs. Briggs have just matured and put in operation some plans for 
industrial training. The attempt to conduct a missionary farm at 
Lakawn has not proved successful, but the establishment of trade 
schools is thought by Dr. Arthur J. Brown, who has recently visited 
the Laos Mission, to be a most useful method of training for the 
missionaries to adopt. 

The situation which confronts industrial missionary effort in China 

presents unusual difficulties. In hardly any other land do we find such 

a rigid separation between education and manual 



China eager for mental i a b on The result is that the literati, and all who 

culture, but averse to ,,,.,, 

manual training. boast of any scholarship, look upon labor as incom 
patible with their standing as men-of-letters. The 
role of the cultured and long-nailed gentry is to give themselves ex 
clusively to literary or political spheres of service ; while, on the other 
hand, those who toil consider themselves as belonging to a class far 
removed from the status of the learned fraternity. The result of this 
situation is undue exaltation, vanity, and superciliousness, on the part 
of the educated, and excessive servility, humiliation, and permanent 

1 " The industrial work at Bassein, Burma, illustrates the highest development 
attained in any of our [Baptist] fields. Mr. Nichols reported recently : As re 
gards the industrial experiment of the saw-mill and workshops, the year has been 
quite prosperous, especially on account of the building of the Bassein-Henzada 
railway. The property is now worth over $16,000, and has up to the present 
time aided the school to the extent of over $6000, about two thirds of its original 
cost. This work has revealed to the people capacities of which they would not 
otherwise have been conscious. " The Baptist Missionary Magazine, March, 
1904, p. 90. 



THE SOCIAL RESULTS OF MISSIONS 115 

social abasement, on the part of the toilers. This view of the social 
degradation of labor is so pervasive that it hampers the efforts of mis 
sionaries to coordinate intellectual and industrial education. The pu 
pil may be delighted with the prospect of educational advancement, 
but he is apt to view with dismay the introduction of manual train 
ing into his school curriculum. The Chinese masses are themselves 
an industrious people, accepting without protest the social status which 
is identified with labor. The problem of the missionaries has been to 
eliminate from education this proud and scornful attitude towards 
honest toil on the part of many under school training, and also to 
render to Christian converts some practical aid along economic lines. 1 
Several missionaries in China have given careful attention to plans 
for the improvement of the industrial prospects of native converts. 
The Rev. A. G. Jones, of the English Baptists, at 
Chingchowfu, has sought to introduce a better Efforts to improve the 

industrial prospects of 

quality of silkworm eggs, superior to those known Chinese converts, 
among ordinary native dealers. Industrial farms 
have been here and there established, especially an extensive one at 
Tungcho, under the management of the American Board Mission, 
where the boys of the college have cultivated excellent fruits and de 
licious berries to the credit of their tuition account, as well as to the 
enjoyment of the foreign colony of Peking. In connection also with 
its college at Foochow, a number of students are trained in high-class 
work at the mission press. At Chefoo, Mr. James McMullan, of the 
Presbyterian Church of Ireland, has established a brush-making indus 
try, while Mrs. McMullan has trained girls and women most success 
fully in the manufacture of torchon lace. The English Baptists also 
teach the art of lace-making at Yachow and Chingchowfu, and the 
China Inland Mission gives like training at Ninghai. Various trades 
are taught at the Sinchang Industrial Academy of the Southern Pres 
byterians, who also give instruction in useful arts suitable for girls at 
their Hangchow boarding school. At the Hinghua boys school of 
the American Methodists, sixty of their students are at work printing 
and weaving, and at Chinkiang and Chungking many of their school 
boys graduate as cabinet-makers, carpenters, photographers, or tailors. 
Industrial work for the blind is popular in mission circles in China. 
The Church Missionary Society has a school of about fifty pupils for 
this class at Foochow, and these sightless artists become adepts in 
bamboo-splitting, basket-weaving, and the making of matting, string, 

1 Cf. article on " Industrial Education in China," by the Rev. William N. 
Brewster, in The Chinese Recorder, August, 1902, pp. 382-391. 



116 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

rope, and blinds. At Kucheng, under Miss Codrington, of the Church 

of England Zenana Mission, the blind pupils learn to make sandals 

and mats. The American Episcopal Mission, in 

interesting work for fa asylum for the blind at Shanghai, gives manual 

defective children . / . . o , . . .. 

in china. training to sixty inmates. Several other similar 

schools are in existence, nearly all having some 
trade drill in the curriculum. In the school for the deaf, conducted 
by Mrs. A. T. Mills at Chefoo, photography is made a specialty. This 
technical education, however, as in all work for the defective classes 
in China, is only a secondary feature, the main aim being to give a 
Christian training to these unfortunate little ones, and prove to the 
millions of China that defective children are not worthless human 
waifs, doomed only to a hopeless and outcast life. 

In Korea the industrial element in education is comparatively un 
developed as yet ; but recent reports indicate that in what has been 
hitherto known as the Intermediate. School of the 
An industrial beginning Presbyterian Board at Seoul, now to be called the 
in Korea. \y e lls Memorial Training School, it has been 

established, and in the Pyeng Yang Academy a 
manual labor department is also in working order, in which forty-three of 
the pupils are employed, and thus enabled to support themselves, there 
by making good half the school expenses. The Southern Methodist 
Mission has in view the establishment of an industrial school at Songdo, 
towards the founding of which it has had a gift of land and a thousand 
dollars in money from General Yun and his son. The former was at 
one time the Minister of Education in the Korean Government. Some 
further endowments are needed, however, before this enterprise can be 
set on foot. An independent effort has been recently projected by 
Miss Jean Perry, designed as a Home for Destitute Children. It is 
situated on the outskirts of Seoul, and, according to the last statement 
available, had twenty-five inmates who were being trained in useful 
industries. The skill of some blind boys "in weaving colored mats 
and baskets is notable, while others of the children are taught to make 
shoes. A vegetable-garden is also among the industrial assets, and a 
laundry, much patronized by foreigners in Seoul." 

The Japanese are, as a rule, distinguished for technical skill, so 
that missionary effort in that direction has been confined almost ex 
clusively to aiding the destitute, and promoting industrious habits in 
combination with ordinary education. The Government has established 
a special industrial bureau in connection with its Department of Edu 
cation, and has appointed experts to supervise and develop this fea- 




EDUCATIONAL BUILDINGS AT CHUPRA, BENGAL, INDIA. 

(C.M.S.) 

The educational and industrial work at Chupra is under the direction of the Rev. 
C. H. Bradburn, who is his own architect, and the buildings shown in the pictures were 
built largely by pupils in his industrial departments. 



THE SOCIAL RESULTS OF MISSIONS 117 

ture of the educational system. The Methodist Episcopal mission 
aries conduct the Harrison Memorial Industrial School, and have also 
a department of manual instruction in their college, 
both situated at Aoyama, Tokyo. The former has Mission industries 
graduated thirty-six young women well trained in japan, 

in some useful occupation insuring their self- 
support. The same Mission has also philanthropic work for the blind 
at Hakodate and Yokohama, where instruction is given in massage, an 
occupation in which this class of unfortunate pupils can be trained so 
as to give skilled service, which is much in demand. The Methodist 
institutions at Sendai, and at Koga, near Fukuoka, pay attention to 
knitting, embroidery, sewing, flower-making, silk-raising, poultry-breed 
ing, and gardening. The Canadian Methodists have two prosperous 
industrial schools for girls at Kanazawa. The Southern Methodists in 
their Lambuth Memorial School at Kobe have an Industrial Depart 
ment for girls, with fifty pupils. The American Presbyterians have a 
useful domestic training school for women, in charge of Mrs. T. C. Winn, 
at Osaka. The American Board is engaged in special efforts for poor 
children at Okayama, where they are taught straw-weaving, and it has 
also a technical school at Matsuyama. At the same place it conducts 
a Factory Girls Home, with accommodations for twenty-five inmates. 
The Home, which is under excellent management, is a moral refuge 
where loving care seeks to bring hope and cheer into toiling lives. 
The Protestant Episcopal Mission has a school of manual training for 
women at Aomori, on the extreme northern coast, with forty-two pupils ; 
while it has also similar schools at Kanazawa and Tokyo, with a print 
ing and wood-engraving department in connection with St. Paul s 
College, Tokyo. The native Episcopal Church of Japan has a society 
for the promotion of industries at Osaka, and this training is also 
prominent in the Holy Trinity Orphanage at Oji ; while at Sendai is 
an industrial home of the Reformed Church in the United States, 
wnere students in the North Japan College are enabled, when neces 
sary, to secure work to aid them in paying their fees. 

By far the most interesting and important mission enterprise of this 
kind in Japan, however, is the Okayama Orphan Asylum and School, 
in charge of Mr. J. Ishii, who has also an ex 
tensive farm colony at Chausubara, Hyuga. Va- Energetic work of 
ried and flourishing industries are under way in philanthropists, 
this institution, and orphan boys are thoroughly 
trained in the arts of printing, weaving, carpentering, farming, and the 
manufacture of straw hats and matches. Rice-mills and lumber-mills 



118 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

are also on the programme as projects about to be undertaken. No 
more useful and excellent work could be organized than that con 
ducted by Mr. Ishii with so much skill and energy and in the finest 
spirit of Christian devotion. The Sugamo Katei Gakko, or Family 
School, of the Rev. Kosuke Tomeoka, at Tokyo, is another most 
admirable enterprise similar in purpose, being a reformatory institution 
for children between eight and sixteen years of age. In this connec 
tion also the work of Mr. T. Kara for discharged prisoners should be 
noted. He receives these social outcasts kindly, gives them religious 
instruction, and a moral impulse in the right direction, and then makes 
it his business to find some employment for them which will put hope 
into their otherwise despairing hearts. An interesting work of rescue 
for girls is conducted by the Methodists at Nagasaki, and by the 
Woman s Christian Temperance Union in their Home of Mercy and 
Love at Tokyo, where training in useful employments is given. 

Before leaving the Continent of Asia, a word or two should be said 
of the industrial features of missions in Mohammedan lands. Public 
calamities and desolating persecutions have been 
industrial education a almost continuous of late in these regions of un- 
biessing in Turkey. rest An interesting story is told of Dr. Cyrus 
Hamlin, who early in his missionary life in Turkey 
had to provide some means of support for a number of his Armenian 
students, the latter, in addition to their poverty, being subjects of 
bitter persecution. He taught them to make sheet-iron stoves and 
stovepipes, which were much needed in Constantinople houses, and 
to this accomplishment he added the construction of rat-traps, which 
were also greatly in demand. He established besides a bakery, and 
a mill for the proper grinding of flour. His bread became very popular, 
and when the Crimean War opened the British soldiers were much in 
need of this commodity, as they loathed the sour bread which was 
then all that could be had. Tons-weight of bread were furnished 
daily for the use of the British Army. 1 Famine is not unusual in various 
parts of Turkey ; if it is not famine, the visitation may be cholera ; if 
not cholera, it may be locusts, or prolonged drought. If none of 
these, it is not unlikely to be civil strife, massacre, or the havoc of 
cruel marauding. The result is a pitiful array of widows and orphans 
in a state of helpless dependence, with widespread misery and indus 
trial depression gnawing at the vitals of society. The missionary meets 
these conditions as best he can by providing a refuge for the home 
less, and work for the helpless. 

1 The Missionary Herald, October, 1900, p. 390. 



THE SOCIAL RESULTS OF MISSIONS 119 

Industrial training for young waifs in many orphanages, as at Van, 
Erzerum, Urfa, Marash, Harpoot, Sivas, and elsewhere, and suitable 
employment for widows and girls, are provided 
as far as possible. We read of orphanages with Manual training in 
hundreds of inmates in training for various useful thc orphanages, 
trades; and at Urfa 750 widows and young girls 
were reported, in 1902, as engaged in silk embroidery on the colored 
homespun cloth of the country, or on felts for cushions, footstools, and 
mats. Dr. Grace N. Kimball, after the massacres of 1895, organized 
an extensive scheme of relief at Van for the destitute and suffering 
survivors. Dr. and Mrs. George C. Raynolds still have hundreds 
under their care at the same place, all busy in various industrial occu 
pations. At Marsovan over fifty families were almost entirely sup 
ported at that time of deep distress by engaging in such work as could 
be offered them by the Rev. George E. White. So great sometimes 
is the pressure of need that missionaries have occasionally invested in 
raw material, and in a small way undertaken the manufacture of useful 
commodities. Consul Norton, of Harpoot, in his report for 1902, 
speaks in high terms of the industries of the Harpoot Orphanage. 1 
In the stress of such times industrial schemes are the most effective 
and useful recourse of the missionary, who, meanwhile, we may be 
sure, never misses the opportunity to teach the heart to trust and pray, 
as well as the hands to work. Several of the larger educational in 
stitutions in Turkey have manual departments in their curriculum, such 
as bookbinding, shoemaking, cabinet-making, tailoring, and carpentry. 
In the Anatolia College at Marsovan, forty per cent, of the students 
engage in work of some kind to pay their way in part ; and the same 
plan is mentioned as in force at Samokov Collegiate Institute. 

In Syria there are two centres of industrial education Sidon and 

1 " Mr. Norton says that, although his region produces an excellent grade of 
cotton, the native manufacture, which, owing to the abundant water-power, should 
be a large one, is quite the contrary, as it is dependent entirely upon hand-power. 
The only advance is due to the Harpoot Orphanage, which has introduced the 
weaving of attractive patterns to meet the popular taste, and is doing much to 
enable local industry to compete with English, German, and French looms. As 
to rug-weaving, the production from the Kurdish looms of the region extends but 
little beyond local needs, while the rug department of the American orphanage is 
steadily perfecting its work, and turning out products which find a ready sale in 
the United States. The Harpoot Orphanage is able to command a dollar per 
square foot for its rugs, a price much in excess of the average of Oriental make, 
and this is due largely to the fact that the yarns employed in our orphanage are 
dyed exclusively with vegetable coloring-matter." The Outlook t January 10, 1903, 
p. 103. 



120 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

Brummana. At Sidon is the Gerard Institute, where students receive 
some instruction in masonry, carpentry, tailoring, and shoemaking; 
and not far away, among the foot-hills of Lebanon, 
industrial centres in is an agricultural farm for orphans. Dr. George 
Syria and Palestine. A. Ford has given special attention to the devel 
opment of this new experiment in the missionary 
programme of Syria, and, thanks to the generous financial aid of Mrs. 
George Wood, and to his own assiduous supervision, its utility has 
been demonstrated, while personal and economic results of value have 
appeared. At Brummana the English Friends have introduced an 
industrial feature into the curriculum of their boys school. In Palestine 
the London Society for Promoting Christianity amongst the Jews has 
its House of Industry at Jerusalem, established in 1848, the main 
purpose of which is to give Jewish converts such manual training as 
will guarantee their self-support, in spite of the racial ostracism which 
follows their conversion. The Society has, moreover, a department 
of industrial work for women. The orphanage of the Rev. Theodore 
Schneller, also at Jerusalem, is largely devoted to training its inmates 
in useful employments, and the American Friends at Ramallah teach 
trades in their homes for boys and girls. In Persia little seems to be 
done by the missions in the line of manual training. The Report of 
the Archbishop s Mission speaks of a girls technical school recently 
opened, under the direction of a native Syrian, where carpets and rugs 
of the best quality are woven. An industrial department was begun 
at Urumiah College some years ago, but no report of recent activities 
is at hand. 

Turning now to Malaysia, Australasia, and Oceania, we find that 

missionaries from the Netherlands have introduced industrial training 

in several of their educational institutions in the 

Arts and crafts in the Malay Archipelago. On Sangir Island the novel 

missions of the Malay 

Archipelago. plan has been instituted of gathering a group of 
young natives, sometimes as many as ninety, and 
giving them a special course in gardening and agriculture during the 
farming season. In the intervals when these labors have to be dis 
continued it is customary to devote the time to Christian instruction 
and moral training, and the inculcating of practical Christianity in the 
heart, so that it may bring forth its fruit in every-day life. The Rhen 
ish Society has opened an industrial school among the Battaks, at 
Si Antar, on Lake Toba, in Northern Sumatra, where some of the 
technical arts and finer trades of civilization are being introduced 
among that isolated and backward people. At Kuching, in British 




Vatorata Chapel Memorial to South Sea Teachers. 
College for Training Teachers, Vatorata. 
Drilling a Boat Crew in Keeping Time. 

SCENES IN THE NEW GUINEA MISSION. 



THE SOCIAL RESULTS OF MISSIONS 121 

Borneo, the Society for the Propagation of the Gospel built in 1903 
St. John s School, where students are to devote half their time to 
remunerative labor, and the other half to profitable study surely a 
happy combination, which should produce intelligent craftsmen, and 
scientific agriculturists, who are withal well-trained Christians. 

In British New Guinea the missionaries of the London Society 
have introduced flourishing industries at several stations, a movement 
which was regarded as essential to the prosperity 
of the Mission. Savages whose occupation here- Flourishing industries 

and reclaimed lives in 

tofore has been war, marauding, and cannibal British New Guinea, 
orgies, must not, when tamed and brought into 
sympathy with the moral standards of civilization, be left to become 
the victims of idleness and alluring temptations, or to return to the 
excesses and excitements of the old life. 1 Habits of industry are 
essential to sober living ; a higher and more engaging aim must claim 
the attention, if the life is to be permanently saved. An effort must 
be made to kindle new economic desires, and to make a practical 
demonstration of the rewards which attend the subjection and utiliza 
tion of natural forces, and the varied culture of garden and field. It 
is thus only that manhood and orderly living can develop into fixed 
and improved character. Large groups of young men at Vatorata, 
Fife Bay, and Kwato, along the southeastern shore of the island, are 
thus engaged. The work at the forge and the saw-pit, the re-roofed 
and re-thatched houses, the large clearings of scrub-land turned into 
banana and taitu gardens, the five thousand rubber-trees, and the 
three thousand five hundred cocoanut-trees, all at Vatorata, tell a 
cheerful story of reclaimed lives, as well as of cleared and productive 
soil. Fife Bay, where a little community of almost a hundred souls 
has devoted itself to garden cultivation, is another example. 2 On 

* The Rev. F. W. Walker, one of the London Society s missionaries in New 
Guinea, writes on this subject as follows : " It seems to me that it is not much use 
getting the natives to give up their own evil customs unless you can give them 
something better to do with their time and their energies. It is the old story: 
Satan finds some mischief still for idle hands to do. What is a Papuan to do 
when he gives up fighting, and no longer needs to make weapons for himself ? 
Very little labor will supply him with plenty of food, as the women do most of 
that kind of work! Unless therefore you set him to some occupation that will 
develop his character and make a man of him, he is bound to go to the bad. Be 
sides, we want him to see that Christianity touches the whole life that it is not 
merely a question of going to church regularly and saying his prayers : it must 
make him a useful member of society." The Chronicle of the London Missionary 
Society, August, 1903, p. 198. 

2 " Report of the London Missionary Society, 1902," p. 307. 



122 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

the Island of Kwato the late Hon. J. H. Angas by a generous 
contribution made possible the erection of a splendid workshop and 
dock, and the building of boats and ships is already well established. 
The first boat ever built by the natives in European style a large 
whale-boatwas launched in 1902. It was hardly a week afloat when 
orders for three others were received. As long ago as 1898, the Rev. 
C. W. Abel had developed in his native workers such proficiency in 
certain lines of industry that Sir William Macgregor, then Lieutenant- 
Governor of British New Guinea, after inspecting the work, " offered 
to give the boys an order for one hundred trade boxes, and the girls 
an order for one hundred police uniforms." Mission industry has, in 
fact, transformed that little island wilderness of Kwato, at the ex 
treme southeastern point of New Guinea, until it promises to become 
a place of commercial importance. 1 

One of the enterprising missionaries of New Guinea, the Rev. 

F. W. Walker, paid a visit to England during 1904, and the " Papuan 

Industries, Limited," to which reference has al- 

Business enterprise ready been made, has been the outcome. 2 It is a 

invades a primeval . . . 

wilderness. business corporation, organized to take over the 
industrial work of the London Mission in New 
Guinea, as the " Uganda Company, Limited " has done for the Church 
Missionary Society in Uganda. It is not organically connected with 
the London Society, but is supported by substantially the same con 
stituency. 3 On the north shore of the island, where the Society for 
the Propagation of the Gospel conducts its missions, plans for agricul 
tural work have been matured. At Hioge, on Goodenough Bay, a 

1 The Chronicle of the London Missionary Society , October, 1900, p. 252. 

2 Ibid., March, 1904, p. 70, and April, 1904, p. 100. 

3 " The main objects of Papuan Industries, Limited, are: 

"(i) To create a social environment for the natives of New Guinea favorable to 
the development of a robust Christian character. 

" (2) To enable the native Christians to become independent, and the mission 
self-supporting. 

"Two important, and from the practical standpoint equally necessary, consid 
erations have to be kept in view to achieve these results : 

" (A) The occupations and industries introduced must be conducive to the 
highest interests of the natives from the Christian standpoint. 

" (B) They must be fairly remunerative and stable. 

"The policy of the Company will in the first place be to encourage the natives 
to cultivate their land, and thus secure their right to that rich heritage which other 
wise, sooner or later, through their ignorance or neglect, they must inevitably 
forfeit. New Guinea is a rich tropical estate, the full value of which is not yet 
generally known." 



THE SOCIAL RESULTS OF MISSIONS 123 

Christian Industrial Settlement of one hundred natives has been formed, 
and a section of the primeval wilderness, one thousand acres in extent, 
has been granted by the Government for the uses of the Mission. 
This has been in part reclaimed, and is planted with five thousand 
cocoa-palms. On the mission staff, moreover, are a printer, a car 
penter, and a boat-builder. 1 We note in passing that some technical 
training schools have been opened in the Philippines. The Silliman 
Institute, Dumaguete, under the Presbyterian Board of Missions, is a 
high-grade institution, with a promising industrial department. The 
Government has already made a beginning in this kind of education 
by establishing a school of that class among the Mohammedan 
Moros. 

The methods we are now studying have proved themselves very 
efficient and useful among the aborigines of Australia. As early as 
1850, Bishop Hale inaugurated at Port Lincoln 
the first industrial community among them. 2 industrial communities 

J . in Australia and 

Several similar communities have since been New Zealand, 
gathered by Church of England missions in dif 
ferent parts of that vast island-continent. They are chiefly occupied 
in agricultural pursuits. 3 The Moravians at Mapoon, on Cape York 
Peninsula, have also a flourishing station, conducted along similar 
lines. The money earned by the natives all goes into a common fund, 
the Mission supplying them gratuitously with the tools and other 
necessary facilities for labor. Six months of work in the garden, or 
in clearing land, by any man of the community, will earn for him the 
privilege of marriage, and then a house is built for him and his bride. 
In return for the benefits of citizenship in the mission settlement, with 
its educational advantages and economic opportunities, a certain 
amount of labor is cheerfully rendered by every member of the com 
munity. The whole scheme seems to succeed admirably, since food, 
home, school, church, and the safeguards of a well-ordered communal 
life, are insured, in return for clearing and tilling the soil, the cultiva 
tion of the gardens, the care of the live stock, the running of the saw 
mill, and various other occupations which fill up the standard work-day 
of eight hours. " To keep the black man in his proper place," says a 
report of the station, " without disturbing the peace of his neighbor, 
until the grace of God gets hold of him, nothing is better than hard, 

1 The Mission Field (S. P. G.), February, 1903, p. 43. 

2 Ibid., May, 1895, pp. 180-183. 

3 Article on " The Australian Aborigines," by the Bishop of Carpentaria, in 
The East and the West, January, 1903, pp. 65-74. 



124 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

honest work, even better than police protection at least in Mapoon." 1 
These methods have been adopted successfully in other sections of 
Australia by German missionaries. The native aborigines of Australia 
are estimated to number at the present time about fifty thousand. 
Their extinction, however, seems to be only a matter of time, as their 
number is steadily diminishing. Some of the earliest missionaries sent 
to New Zealand by the Church Missionary Society were artisans. 
They were contemporaries of Marsden, and sought diligently, and 
with much patience, to teach a few of the arts of civilized life to the 
rude Maoris. Some industrial schools were established by government 
aid, for the most part with farms attached to them. 2 Industrial 
training has no doubt served a useful purpose in the wonderful, 
though checkered, history of Maori missions. 

If we continue our inquiries among the islands of the Pacific, we 

find that the study of handicrafts has been a feature of missions in the 

New Hebrides, and we note the adoption of an 

Successful schooling in industrial policy as part of the programme of 

handicrafts among the . T ,,,... . 

Pacific islanders. the London Mission at its numerous stations, long 
before the middle of the last century. The skilled 
carpenters of Rarotonga, taught by the Rev. Aaron Buzacott, were 
known far and near among the Pacific islanders. Samoan teachers, 
trained at the Malua Institution, were pioneers of the civilized arts 
wherever they were sent, and soon built good houses, which they filled 
with suitable furniture made by their own hands. The native boys 
under their care were instructed in various trades, and soon became 
excellent carpenters themselves. Mat-making was taught to the girls, 
and hat-making as well. The surprising statement is made that in 
a single year hats to the value of two thousand pounds ($10,000) have 
been exported from Niue. 3 Other islands present a similar record 
of progress. The early missionaries of the London Society gave the 

1 Periodical Accounts Relating to Moravian Missions, December, 1899, p. 194. 
Cf. also article by the Rev. J. T. Hamilton, D.D., in The Missionary Review of 
the World, January, 1903, pp. 3-15. 

2 Stock, " The History of the Church Missionary Society," vol. i., p. 446, and 
vol. ii., p. 625. 

3 " Every industry practised on Niue and every art known there was taught by 
the Mission. No outsider had any share in the industrial training and education of 
the people. Nine" is only a fair sample of the Christianised islands of Polynesia. 
It stands as an instructive object-lesson in the industrial education carried on dur 
ing many years by the missionaries of our Society, and the whole of this has been 
effected without additional cost to the L. M. S." The Chronicle of the London 
Missionary Society, May, 1904, p. 120. 



THE SOCIAL RESULTS OF MISSIONS 125 

impulse to skilled labor which " lives to-day in the improved homes 
and in the ready, clever craftsmen of the islands of the Pacific." At 
the present time, technical instruction at the Leulumoega School, and 
a large and busy workshop at Malua, both on Upolu, an island of 
German Samoa, are active features of the Londpn Mission. An In 
dustrial Christian Mission, somewhat after the pattern of the Papuan 
Industries scheme, is earnestly called for by missionaries in the Gilbert 
Islands. 

In the Micronesian Mission of the American Board there is an 
industrial department at Bingham Institute, on the Island of Kusaie, in 
which printing is taught. The Report of 1903 states that nearly 
177,000 pages were set up and printed during the previous year, en 
tirely by the hands of the pupils of the school. In the Hawaiian 
Islands, under the care of the Evangelical Association, are several 
schools the Kawaiahoa, the Maunaolu, the Kohala, the Hilo, and 
the East Maui where children are trained in useful industries. At 
the Kamehameha Schools are three hundred Hawaiian children re 
ceiving an industrial training, after the model of Hampton Institute. 

Missions among the Indians of North and South America have 
also utilized the industrial method with marked success. The Church 
Missionary Society in Canada has several schools 

... - , , . . , Transforming the In- 

where training in some useful trade is combined dian from a "pagan 
with intellectual and religious instruction. The liability " into a 

, , -r i t TT . . " Christian asset." 

boys of the Industrial Home at Alert Bay, it is 
recorded, made all the furniture of the hospital erected there in 1898. 
From Aiyansh, on the Naas River, one of the Church Missionary 
Society missionaries wrote, in 1899: "I am afraid you are slow at 
home to appreciate the immense importance of this sort of work 
among uncivilized races in connection with missions. . . . Humanly 
speaking, had we no saw-mill you would never have heard of a trans 
formed people at this out-of-the-way place." l Manual training is a 
part of the instruction in some of the Indian schools of the Presby 
terian missions. The extensive Methodist missions are also to a con 
siderable degree industrial. Seven institutions are noted where trades 
are taught, and with four of these farms are connected, varying in size 
from two hundred to twelve hundred acres. A recent Government 
Blue Book, in referring to this feature of the work of missions in 
Canada, remarks : " As a pagan, the Indian was a liability ; as a Chris 
tian, he is becoming an increasing asset to the nation." 

It has been one of the mistakes of the Indian policy of the United 
1 The Church Missionary Gleaner, November, 1899, p. 174. 



126 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

States that the industrial capacities of the Indians have not been suffi 
ciently cultivated, thus closing many opportunities of self-support. 1 
Their native skill in canoe-building, blanket-weaving, basket-making, 
bead-work, and pottery arts which they have cultivated from ancient 
times could have been fostered by government patronage, and made 
of artistic and economic value, had not the reservation system tended 
to enforced idleness rather than wholesome industry. In Alaska vari 
ous mission efforts have cooperated with the Government in intro 
ducing the arts and trades of civilized life. An industrial school has 
been established at Sitka by the Presbyterians, and the Moravians 
have several at their different stations. The Episcopal missions have 
one at Anvik, while Metlakahtla may be counted an industrial marvel 
in both its moral and economic aspects. 

Among the Mapuche Indians in Chile is the Quepe Industrial 

School, with extensive workshops and an agricultural farm ; a Christian 

Colony for the prosecution of various industries 

industrial efforts in h as b een a i so established, both conducted by the 

South America, Mexico, . . 

and the West indies. South American Missionary Society. I he experi 
ment of cotton-growing is about to be inaugurated 
in the Chaco country, west of Paraguay, which will prove, no doubt, 
a profitable opportunity for the Christian Indian. Mission industries 
have been in operation at Ushuaia, at the extreme southern point of 
the Continent, and sheep-farming at Keppel Island. In connection 
with Mackenzie College, at Sao Paulo, is a manual training depart 
ment, as we find also at the new boys school of the Southern Pres 
byterians at Lavras, Brazil. At Cuzco, Peru, the Regions Beyond 
Missionary Union has inaugurated industrial work which has now 
become entirely self-supporting. In British Guiana there are two 
Homes for Indian children, conducted by Mr. F. Harding one at 
Cabacaburi, on the Pomerun River, and the other at Waramuri, on 
the Monica River, both supported in part by the Society for the 
Propagation of the Gospel. In them, agriculture, carpentry, and 
hammock-making are taught. In Mexico the Cumberland Presbyte 
rian Church has given attention to practical industry in its schools at 
Aguascalientes, as have also the Southern Presbyterians at several of 
1 Cf. article on " Indian Industrial Development," in The Outlook, January 12, 
1901, p. 101. The interesting work of Miss Sibyl Carter in teaching the lace in 
dustry among the Ojibways, the Dakotas, and the Chippewas, is described in The 
Outlook, September I, 1900, p. 59. The art of bead-work has also been made a 
specialty among the Indians at " Mohonk Lodge," Colony, Oklahoma. The 
work has been for six years under the charge of the Rev. and Mrs. W. C. Roe 
(Ref. C. A.), and is now entirely self-supporting. 



THE SOCIAL RESULTS OF MISSIONS 127 

their stations, and the American Board in its Colegio International at 
Guadalajara. In the Jamaica Mission of the Moravians, efforts have 
been made to introduce improved methods of agriculture. 

The foregoing review of the industrial features now established in 
many mission fields indicates that this department of training has 
developed extensively of late, and that its substantial value and help 
fulness are increasingly recognized. 



3. MODERN METHODS OF UNIVERSITY EXTENSION. In addition 
to what may be called the canonical efforts in behalf of education, 
identified as they usually are with permanent 
institutions, and conducted according to an estab- Extra-institutional 

methods for extension 

lished routine, we may note an increasing ten- of culture, 

dency in mission lands to adopt and utilize less 
formal methods, adapted to reach certain classes, and intended to 
extend the influence of education more generally among the people. 
Among these extra-institutional devices we may name conferences, 
summer or winter schools, lecture courses, plans for home culture, 
mutual improvement societies, and passing reference may be made 
also to mission conferences, and other more strictly ecclesiastical 
assemblies. These various gatherings are not designed in all cases 
simply to popularize secular education, or distribute broadcast the 
seeds of culture, but to a preponderating extent they are made the 
media of religious and spiritual instruction. In some instances they 
have a philanthropic purpose, being devised to ameliorate cheerless 
conditions, and put some brightness and the means of profitable enter 
tainment into dreary and depressed lives. In most cases they are 
adjusted to the intellectual or spiritual needs of certain classes of 
workers, and so are addressed principally to this purpose. 

In India these tentative facilities have been widely adopted, espe 
cially in behalf of the educated classes, among whom they serve as a 
valuable means of influence. Numbers of mission 
ary workers, especially those connected with Chris- special efforts among 
tian A ssociations for young men and young women, Indian students, 
have devoted themselves with solicitude and evan 
gelistic zeal to the welfare of students, both graduate and undergrad 
uate. Lectures, or public addresses, within the precincts of some 



128 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

institution, in the hostels where students reside, in Christian Asso 
ciation halls, or in outdoor gatherings, are favorite methods of ap 
proach. Reading-rooms and Bible classes are also useful. Acquaint 
ance is thus established, and the way is opened for further and more 
personal intercourse. Overtoun Hall, in the Young Men s Christian 
Association Building, Calcutta, is in constant use for such purposes. 
The London Missionary Society at Bangalore has organized a special 
department of activity among educated men, in which the Rev. T. E. 
Slater is a prominent and devoted worker. It has instituted a cam 
paign of lectures, conferences, study classes, literary unions, and mutual 
improvement societies, and is giving much attention to the distribution 
of suitable literature, in order to attract the educated Hindu mind. 

The Oxford Mission to Calcutta, and the Cambridge Mission to 

Delhi, have made a specialty of work for the educated classes. In 

many of the large cities of India, notably in such 

Valuable work of the student centres as Calcutta, Dacca, Lahore, Alla- 

Oxford and Cambridge , , , , i /r i r i t t 

Missions. habad, Bombay, and Madras, careful thought is 

given to the needs of students. It is a notable 
fact that " there are more men receiving an English university educa 
tion in India than there are in the British Isles." l At Allahabad, the 
Oxford and Cambridge Hostel, and also the Oxford and Cambridge 
Institute at the same place, both established by the Rev. W. E. S. 
Holland, M.A., of Magdalen College, a Church Missionary worker 
among young men, are scenes of tactful and earnest work among a 
large student body. 2 Free reading-rooms are also made available, 
such as the very successful one established at Madanapalle by the 

1 The Rev. G. T. Manley, in The Church Missionary Intelligencer, June, 1902, 
p. 444. 

2 Mr. Holland thus describes the workings of these institutions: "With the 
general body of students we can only get into touch by attracting them to some cen 
tre where we may get to know them. With this object we have turned the large 
room of our bungalow into a reading-room, supplied with English papers, magazines, 
and games ; and in the compound we have three tennis courts, which are in great 
demand. Inconveniently situated as our Institute is, we have now over seventy 
members, and numbers of men come round every evening. In connexion with this, 
the Oxford and Cambridge Institute, we have organized a course of lectures, fol 
lowed by discussion. Among our lecturers (past and present) are the Bishops of 
Calcutta and Lahore; the Revds. A. H. Bowman, J. P. Haythornthwaite, G. H. 
Westcott, C. A. R. Janvier, J. N. Carpenter, and G. T. Manley. The lectures 
have had an average attendance of about ninety. . . . The Hostel seems 
to me to afford unique opportunities for winning these men. They get to know us 
intimately ; are under our constant influence, and can come to us at any odd moment 
for a talk." The Church Missionary Intelligencer, July, 1901, p. 533. 




The Hostel Quadrangle, Allahabad. 

A Group of Indian Students Inmates of the Hostel. 

(See p. 128.) 

SPECIAL WORK FOR YOUNG MEN IN INDIA. 
(C.M.S.) 



THE SOCIAL RESULTS OF MISSIONS 129 

Rev. J. Chamberlain, M.D., of the Arcot Mission. The World s Stu 
dent Federation, to which we shall refer more fully in the next section, 
is a forceful agency, and has accomplished a vigorous and fruitful 
work among educated Indians. The Student Federation membership 
in India, including Ceylon, already numbers 2500. 1 

The Barrows lecturers Drs. Barrows, Fairbairn, and Charles 
Cuthbert Hall have given most effective aid in this endeavor to 
reach the educated classes. They have presented 
Christian truth to the cultured minds of India Efficient aid of lecturers 

on the Haskell 

with admirable tact, impressive eloquence, and foundation, 
winning attractiveness. The missionary body has 
welcomed these sympathetic coadjutors ; and their powerful apologetic 
arguments on behalf of Christian truth, presented in a spirit of fine 
courtesy, have made a deep impression upon many Indian hearers. 
A prominent native Christian paper in India has expressed the hope 
that the Barrows Lectureship (often called the Haskell Lectureship) 
will eventually develop into a permanent mission for educated Indi 
ans. 2 Other lecturers have been heard in India with great acceptance ; 
we may name as examples Dr. Ladd and Dr. Pentecost. 

General conferences, conventions, and public gatherings for various 
purposes, are numerous and popular in India. The most important 
of these is the regular Decennial Missionary Con 
ference of all India, which began to be known as 
"The Decennial" in 1872, when this designation India, and other stated 
was first used. Since then it has assembled at 
the end of each decade, having met first at Allahabad in 1872, then 
at Calcutta in 1882, at Bombay in 1892, and at Madras in 1902. 
It is an interdenominational as well as an international gathering, and 
is attended not only by foreign missionaries, but by representative 
Indian Christians. The attendance increased from 136 missionaries, 
representing nineteen societies, at Allahabad, to 620 missionaries, 
gathered from forty societies, at Bombay. At the Madras meeting, in 
1902, the attendance included only appointed delegates from the vari 
ous missions, in the proportion of one delegate for every fifteen Euro 
peans on the mission staff. Other general conferences had preceded 
this stated " Decennial," among them one at Calcutta in 1855, one at 

1 Upon this subject of work among Indian students of the educated classes in 
general, cf. article by Mr. George Sherwood Eddy, in The Missionary Review of the 
World, December, 1903, pp. 922-927; also The Intercollegian, April, 1902, p. 171 ; 
and The Church Missionary Intelligencer, July, 1901, pp. 531-538. 

2 The Christian Patriot, January 24, 1903. 



130 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

Benares in 1857, and one in the Punjab in 1862. The South India 
Mission Conferences have convened at regular intervals since 1858. 
There are also local assemblies of missionaries and native workers held 
frequently in almost all the large cities of India, some of these, how 
ever, being exclusively native gatherings, as the Bengali Christian 
Conference, which met in 1904 for its twenty-seventh annual session at 
Calcutta. Numerous other strictly provincial or tribal gatherings are 
customary, such as the Tamil Christian Congress, and the Garo Gen 
eral Association. 

It is worthy of special note that a representative Indian Christian 
National Council, intended to include all Indian Christians in its 
constituency, was formed in 1903, its design being to guard and 
promote the interests of the Indian Christian community as a whole. 
Prominent organizations of native Christians, such as the Madras 
Indian Christian Association, the Parsi Christian Association at Bom 
bay, the Christian Literary Union of Bangalore, and the Bombay 
Indian Christian Association, are already in active existence. There 
are also native conferences of preachers, evangelists, teachers, colpor 
teurs, and Bible-women. Moreover, the various missions, or denomi 
nations, arrange to meet at regular intervals, as the Conference of the 
Telugu Baptist Mission, the Quinquennial Conference of the Church 
Missionary Society, the South Indian Provincial Synod of the Wes- 
leyans, and the Synod of the South India United Church, besides 
many other ecclesiastical assemblies. It may be noted also that 
important movements on behalf of church union have been consum 
mated by Presbyterians and Methodists. The various branches of the 
Presbyterian Church engaged in mission work in India will hereafter 
cooperate in one General Assembly, composed of both native and 
foreign representatives. 

Conventions for purely spiritual ends are numerous, among these 
aims being the deepening of the religious life, and the quickening of 

evangelistic zeal. Gatherings similar to camp- 
Summer schools, 7 . 

harvest festivals, and meetings, and known as Christian melas, are held 
students camps in amO ng rural communities. Harvest festivals are 

India. 

rallymg-pomts for Christian delegations from 
neighboring villages, drawn together for spiritual instruction, and to 
present their offerings, usually in the form of living animals, the fruits 
of the soil, or articles of home manufacture. Summer schools are in 
vogue, for both biblical and secular study, and teachers institutes 
are held, where normal and advanced instruction is given, and an 
esprit de corps cultivated. Conferences after the pattern of Northfield 




< 2 



>, -c 



THE SOCIAL RESULTS OF MISSIONS 131 

and Keswick are now annually convened. The programmes of these 
gatherings include the discussion of some great theme of Christian 
doctrine or history which is studied in its varied aspects. A similar 
assembly is the " Kodaikanal Convention for the Deepening of the 
Spiritual Life," held at that mountain retreat every year. An annual 
Christian Students Camp, initiated in 1898, under the auspices of 
some Young Men s Christian Association leaders, has proved a most 
popular as well as profitable experiment, having an attendance of 
about one hundred students. The Young Women s Christian Associa 
tion has established a similar provision for the rest, recreation, and 
instruction of its members. " Friendly Clubs " have been instituted, 
which are both social and literary in their design and scope. Zenana 
visitation, now so extensively conducted, is also in this class of agen 
cies supplemental to the regular educational programme, as is also 
village work by missionary ladies, or native Bible-women, who visit 
the homes of the peasant class with the same aims as impel them to 
enter the zenana. Classes for home culture are arranged for girls who 
have had some school advantages and are promising candidates for fur 
ther improving study. A novel entertainment, called by the rather un 
usual name of a " Zenana Party," has been tried at the Isabella Thobum 
College in Lucknow. It is best described in the note appended. 1 

1 "Its object is to provide a form of entertainment which will also be instructive 
and educational. The most popular form, which has been tried on several previous 
occasions, was again used at the zenana entertainment given last Friday. Stereop- 
ticon views of Japan furnished illustrations for an interesting address, by one of the 
Professors of the College, on her own travels in that land. The dwellings, occupa 
tions, dress, and habits of the people were shown. The Japanese mode of saluta 
tion, the women s costumes and fashion of dressing the hair, and their manner of 
performing household tasks, evidently appealed strongly to the feminine interest. 
Their wonder at the pictures which appeared so mysteriously upon the screen did 
not prevent their showing a keen sense of the humorous whenever opportunity 
offered. Quite as interesting to the spectators was the music which was furnished 
at intervals during the address, by the students of the High School and College. 
Once it was a pretty Urdu song by Hindustani girls ; again a violin solo ; and then 
a rollicking plantation song by a group of English students. But perhaps the most 
pleasurable feature, and the prettiest expression of their enjoyment, was the scene 
after the close of the entertainment. It was bright moonlight as the women came 
out of the hall to the verandah. The garees and palkhees and dolees stood waiting 
just beyond the gate, but for a short quarter of an hour the younger ones among the 
crowd, to whom no doubt the moonlit lawn seemed a vast expanse compared with 
the tiny courtyards of their homes, hidden by the temporary screens put up for the 
occasion, danced out into the middle of the lawn, and laughed and played with a 
delight that was altogether charming." The Indian Ladies Magazine, December, 
1902, p. 204. 



132 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

A missionary settlement of university women at Bombay is a proj 
ect which originated, in 1893, with some of the lady students of 
Oxford and Cambridge identified with the Stu- 
Settiement work in dent Volunteer Movement. Other institutions 

Indian cities and , , , ,. 

villages. cooperated, and ladies from Newnham, Girton, 

Somerville, and Alexandra colleges, connected 
with different universities, reached Bombay in 1896. They work 
under the general direction of a council formed in Great Britain, and 
are supported by the women students of the universities of the Mother 
land. An evangelistic, educational, and medical mission has thus 
been established among Parsi women of the better class, the design 
of the settlement being to benefit especially women of the higher 
grade of Indian society. In 1899, Mrs. Royal G. Wilder, and her 
daughter Grace, of the American Presbyterian Board of Missions, 
established a similar settlement for village work in Western India. 
Four young ladies went out in that year and were supported by the 
special gifts of generous friends. Their field is in the numerous towns 
and villages in the vicinity of Kolhapur, and they seek, by house-to- 
house visitation, Bible instruction, and informal religious gatherings, 
to enlighten the minds and win the hearts of the ignorant peasant 
women. Still another missionary settlement, intended for work among 
men, has been organized in Madras. In the neighboring Island of 
Ceylon we find like conferences and gatherings, especially for the 
instruction of native Christian workers. Prominent among them is a 
convention attended by fifty Bible-women connected with the various 
missions. 

In Burma the Baptist Missions hold annual Bible institutes for 
preachers among the Kachins, and pastors Bible classes in connec 
tion with their work among the Karens, besides 
" Rainy Weather Bible regular conferences attended by missionaries 
Classes " in Burma. an d na tive workers of all classes. Native Chris 
tians have their associations and gatherings in all 
parts of Burma. At a recent Karen Association meeting an attendance 
of 1950 persons was reported. When the rainy season prevails, Bible 
classes attended by native evangelists are held, to which the appro 
priate name of " Rainy Weather Bible Classes " has been given, since 
the touring trips are rendered impossible by the usually continuous 
downpour. Annual conferences in connection with the Methodist 
Mission in Malaysia assemble at Singapore. The Laos Mission of the 
American Presbyterians, in addition to their regular ecclesiastical gath 
erings, held a special convention at Chieng Mai during Easter Week 



THE SOCIAL RESULTS OF MISSIONS 133 

of 1903, attended by over a thousand delegates from the mission 
churches. The mornings of five consecutive days were devoted to 
religious services, including a communion gathering on Easter morning, 
with an attendance of eight hundred. The week-day afternoons were 
devoted to social intercourse, interspersed with games and amusements. 
A spirit of liberality was manifested during the sessions, and generous 
contributions towards various church purposes were secured. 

In China, some years ago, the Rev. Gilbert Reid, D.D., founded 
the Mission among the Higher Classes, designed to establish friendly 
relations with statesmen, literati, and men of rank, 
in the hope that their minds might become enlight- The Mission among the 

, , . . Higher Classes in 

ened, and their views broadened, concerning the china, 

essential features of Western civilization. This 
Mission contemplates the establishment of an International Institute, 
containing a library, museum, auditorium, class-rooms for special study, 
and reception-rooms for social intercourse. It is hoped by these means 
to dissipate prejudices, and bring the higher classes of China into a 
more sympathetic attitude towards the West, and thus forward the 
introduction of Western learning into China, and establish more 
cordial international relations. When this is accomplished some of 
the barriers to mission progress in China will disappear, or be in part 
removed. Dr. Reid s project was in abeyance during the Boxer dis 
turbances, but in accord with his general scheme he has been lecturing 
in the Shanghai Polytechnic, on a comparative view of the govern 
ments and customs of different countries. Large audiences have 
greeted these addresses. A new impulse has been given towards the 
accomplishment of his plans by the purchase of valuable property in 
Shanghai, which has just been effected with funds provided almost 
entirely from local contributions. One of the main buildings will soon 
be erected, and the prospects of further progress are understood to be 
bright. Dr. W. A. P. Martin has recently become associated with 
Dr. Reid in promoting the success of his scheme. 

Conferences of various kinds are numerous and influential through 
out the China missions. They are of comparatively recent origin, for 
although the first general conference of the Prot 
estant missionaries was held at Peking in 1877, Numerous conferences, 

associations, and 

and the second at Shanghai in 1890, the move- institutes in china, 
ment for native conferences did not begin, save 
locally in a small way, until about 1896. In that year such gatherings 
of Christian workers convened at Chefoo, Peking, Shanghai, Foochow, 
and, in a less formal way, at Hankow, Tengchow, and elsewhere. 



134 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

They have been extremely useful, and have helped the Church in 
China to find itself, and be conscious of its solidarity, realizing the 
unity of Christian fellowship and the strength of oneness in Christ. 
The total attendance at the first four conferences was 2883, of which 
number 2382 were Chinese, 1000 of them being students. The pres 
ence of Mr. John R. Mott, then on one of his world tours, was a great 
help in the spiritual conduct of the meetings. Since then numerous 
like gatherings have assembled in all parts of China. Women s con 
ferences are now an established order, as well as those for men; 
teachers institutes convene from time to time for normal training 
and advanced instruction ; while pastors associations are forming in 
increasing numbers. All missionaries in China are looking forward 
with interest to the Centennial Conference, to be held in 1907 
just a century after the inauguration of modern missionary effort in 
that land, when Morrison in 1807 entered upon his pioneer service. 
This Conference will take the place of the one which could not gather 
in 1900, owing to the Boxer troubles. The Province of Hunan, 
which has only recently been opened to missionary residence, has 
already become the scene of a fraternal gathering, showing how quickly 
this laudable feature is introduced. The numerous missions which 
have entered that fanatical, and until lately inaccessible, province in 
Central China, joined hands and hearts in a conference held at Chang- 
sha, in July, 1903, in which union, cooperation, and plans of brotherly 
comity were subjects of happy and harmonious action. The Yale 
University Mission was cordially invited to enter upon a special work 
among the literati of Hunan, hitherto a hotbed of anti-foreign senti 
ment. In all these varied conferences which we have noted, the key 
note was the deepening of the spiritual life, and the perfecting of 
Christian service, combined with earnest searchings after a solution of 
the many militant problems which confront the mission worker in China. 
The large interests involved in education have prompted the for 
mation of the Educational Association of China, which held its fourth 
triennial meeting at Shanghai in 1902. It has 
The Educational ASSO- n w 249 members, and finds an important sphere 
elation of China. o f serv ice in giving systematic form to the educa 
tional movement in China, in fixing standards, 
arranging courses of study, superintending the publication of school 
literature, and bringing into agreement the educational terminology to 
be adopted in the arts and sciences. Aside from the special work of 
the Educational Association, the various missions utilize educational 
institutions for special Bible work among students, and for useful lee- 



THE SOCIAL RESULTS OF MISSIONS 135 

tures, apart from the regular curriculum of studies. Here and there 
a Chinese " Chautauqua " is attempted, with a sui generis list of sub 
jects for consideration, suited to the environment and needs of students. 
The Young Men s Christian Association has opened Bible institutes, 
and frequently holds student assemblies. The Morrison Society, an 
organization devoted to the investigation and study of the various 
problems directly or indirectly related to mission work in China, has 
been recently formed, and a special department of The Chinese Re 
corder is devoted to the promotion of its aims. 

The opening of museums in some of the large academic centres, in 
which lectures are delivered on scientific and religious themes, has 
been found attractive to the Chinese. The atten 
dance at these museums has been phenomenal, The academic utility 
extending in some instances to seventy or eighty of museums, 
thousand annually. Special lecture courses pre 
sent historical, economic, and scientific instruction, in a way to secure 
the delighted attention of large audiences. It often happens that in 
these lectures the superstitious notions lodged in the minds of Chinese 
listeners receive some staggering blows, and yet so deftly are the 
thrusts given that dazed minds hardly know where the paralyzing as 
saults come from, while no spirit of bitterness or antagonism is aroused. 
In some of these museums provision is made for a Gospel service, 
which multitudes attend. 1 The summer school is a favorite in China, 
and is held during vacations at some convenient educational institu 
tion, or becomes itself a vacation experience in the form of a camping- 
out party. 

Informal classes in towns and villages, gathered in the evenings 
to study " Western learning," often attract men of literary rank. It 
is interesting to note that a Chinese Choral Union was formed at Foo- 
chow in 1902 to develop a love of and a desire for good sacred 
music. It held its second Choral Festival in that city in 1 903.2 

1 A letter from the Rev. Hunter Corbett, D.D., who has charge of the museum at 
Chefoo, indicates that the holding of a religious service has been attended with excel 
lent results. He says : " The first year we opened this place 71,500 visitors were 
received. Every one heard the Gospel preached, and received tracts and books to 
take home. We have had visits from officials and rich men, also from women and 
children, people whom we could not reach before opening the museums. . . . 
We have now some earnest Christian workers, who were brought to a knowledge 
of the truth through this work. The people as a class are much more friendly than 
formerly. Much prejudice has given way, and we are now greeted on the streets, 
and treated as friends, by many who used to pass us as unworthy of notice." 

2 The Chinese Recorder, July, 1903, pp. 365-367. 



136 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

" Station classes " are similar adult schools devoted to Bible study, in 

forming lectures (often accompanied with an exhibition of lantern- 

slides), courses in "first aid " instruction, scientific 

Informal classes among . . .... . , 

the Chinese for the experiments, instruction in singing, with now and 



study of Western ^gn a Sunday-school lesson or a prayer-meeting as 
part of their varied programme. Women s classes 
are like station classes, but are attended by the married women only. 
Bible-women s institutes and schools are for special instruction to that 
class of workers, now becoming numerous in China. We find ac 
counts of an " Autumn Reading Class " which gathered together forty 
members for six weeks at Swatow, with the Bible and Bunyan s " Pil 
grim s Progress " as its text-books. 

Japan has given a cordial welcome to the university extension 

scheme in its diversified forms. It has a record for large general mis 

sionary conferences, which have been held in 

university extension I S>72 t 1883, and again at Tokyo in IQOO. Its 

devices popular in 

japan. ecclesiastical gatherings are of imposing propor 

tions, as those of the Kumiai Churches, and of 
the Church of Christ in Japan. An appreciative hearing is given to 
foreign lecturers of eminence who visit the Island Empire. Stu 
dents conventions, usually under the leadership of the Young Men s 
Christian Association, or of the Student Volunteer Movement, are 
largely attended. It had been arranged that the Conference of the 
World s Student Christian Federation should be held at Tokyo, in 
September, 1904, but owing to the Russo-Japanese War the project 
had to be abandoned. The American Episcopal Mission has recently 
opened a Church House in Tokyo for direct work among the students 
of the Imperial University. The first Christian Summer School 
gathered in 1889, and met for its sixteenth session in 1904. It has 
grown to such proportions that it now meets in two sections, one 
Japanese and the other foreign. Special schools assemble annually 
in the summer for pastors and evangelists of the various missions, and 
winter schools as well, such as the Bible School which meets yearly 
at Saga. A League of those who went out to the foreign field as 
Student Volunteers has been formed, and held a profitable conference 
at Karuizawa in 1902. The mountain retreat of Karuizawa promises 
to become a Japanese " Northfield," a Japanese " Chautauqua " being 
already in existence. 

Spiritual conferences for deepening the religious life, Bible insti 
tutes for special religious study, with an aggregate attendance in some 
instances of over nine hundred, Bible-women s conventions, ladies 




I I 

d 



W -S 

H < 



W "^ 

S 



THE SOCIAL RESULTS OF MISSIONS 137 

clubs, mutual benefit societies in village communities, evening schools, 
with now and then magic-lantern lectures, are other and well-known 
agencies. Formal lecture courses are planned in 
different cities, an attendance of eight hundred Bible institutes and 

. ... social settlements in 

greeting one recently given at Kobe. Missionaries Japanese cities, 
on their tours often carry a lecture outfit with 
lantern-slides to delight as well as instruct the village communities 
which they visit. Social settlements are to be found at Osaka, Tokyo, 
and Kyoto. A feature of the settlement at Tokyo is Kingsley Hall, 
opened by Mr. S. J. Katayama, who during a visit to England and 
America made a careful study of Toynbee Hall and Mansfield House 
in London, the Andover House in Boston, and the Hull House in 
Chicago, returning to devote himself to similar work in his native 
country. 1 The Kyoto settlement is in effect a " household church," 
with a varied programme of religious exercises, intellectual entertain 
ment, and kindly ministration, calculated to give relief and cheer to 
life, in spite of long days of toil. 

In Korea much attention has been given to Bible study classes 
for adults. They gather at various- stations throughout the country, 
and are composed of Christians specially invited 
from neighboring churches and village communi- Bible study classes 

a remarkable feature in 

ties. The purpose is to set apart from one to Korea, 

four weeks for the careful study of Scripture truth 
and its application to daily life. It might be called a sabbatical week 
or month given over to religious study the serious devotion of an un 
usual amount of time to searching after knowledge and perfecting the 
Christian view of life. Classes of this kind are held for women also 
as well as men ; they vary in the numbers attending them from thirty 
to three hundred, the expenses of the gatherings being borne by the 
natives themselves. The object is not simply Christian culture, but 
inspiration and training for service and aggressive work in the churches. 
In some instances, pastors, teachers, and evangelists are exclusively 
invited, and the class becomes an informal theological seminary. It 
would seem that the Korean "Northfield" is already an established in 
stitution. An Educational Association similar to the one in China has 
recently been formed in Korea, with the Rev. H. G. Underwood, D.D., 
as President. It will supervise the issue of suitable graded text-books, 
fix scientific terminology, and endeavor to give uniformity and system 
to educational progress. A new "Single Advance Society" under 
Korean direction is a sign of the times, especially as it announces its 
1 The Japan Evangelist, June, 1900, p. 181. 



138 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

purpose to be "the education and enlightenment of the people and 
the advocacy of the national spirit." 

The first Students Conference in South Africa was held at Stellen- 

bosch in 1896, and was attended by five hundred delegates from 

twenty-nine educational institutions. It was 

students conferences, un d er the auspices of the World s Student Christian 

Bible schools, and . 

lectureships in Africa. * ederation, and was devoted almost exclusively 
to religious themes. Conferences, institutes, Bible 
schools, and lecture courses, for pastors, evangelists, and teachers, are 
becoming recognized agencies in various missions throughout Africa. 
Educational institutions like Lovedale have their separate literary so 
cieties, or students clubs, for mutual intellectual improvement and 
culture. Ecclesiastical gatherings, or missionary conferences, in some 
instances denominational and in others interdenominational, are held in 
connection with missionary operations in other sections of the Con 
tinent. The first General Conference of Congo Missionaries met at 
Leopoldville in January, 1902, just twenty-five years after Stanley s 
memorable journey, in 1877, which opened the Congo region to the 
white man. The First General Missionary Conference of South Africa 
assembled at Johannesburg in July, 1904, with an attendance of 
about one hundred representatives from twenty-five societies Ameri 
can, British, Dutch, French, German, Norwegian, Swedish, and Swiss. 
In Madagascar, meetings of the Congregational Union are sometimes 
attended by about 1600 pastors, evangelists, teachers, and delegates. 

In many sections of the Turkish Empire, as well as in Persia, con 
ferences of missionaries and native workers are part of the programme 
Conferences on the f missions. Brummana, on Mount Lebanon, 

heights of Lebanon in h as become the favorite site for a gathering which 

Syria, and summer . 

schools in Asia Minor promises to be held regularly at stated intervals, 
and Macedonia. Missionaries and native Christian leaders from all 
parts of Syria, as well as from Palestine and Asia Minor, have assembled 
there on several occasions, for inspiring and profitable seasons of reli 
gious discussion and spiritual devotion. A special conference of the 
pastors and evangelists of Syria recently met at Beirut, by the invitation 
of the Syrian Protestant College officials. It was held during a vaca 
tion season, when the College dormitories could be thrown open for 
entertainment. It so happened that the Sunday-school Convention 
of 1904, on its way to Jerusalem, was visiting Beirut while this con 
ference was in session, and the opportunity was improved for fraternal 
greetings which gave mutual pleasure. The summer school is well 
known in Asia Minor and Macedonia. It was while returning from 



THE SOCIAL RESULTS OF MISSIONS 139 

one of these annual gatherings for Bible workers at Bansko, in Mace 
donia, it may be remembered, that Miss Ellen M. Stone was waylaid 
and abducted, in 1901. 

Further reports of summer schools, conferences, and societies for 
mutual improvement, in Australia, New Zealand, Oceania, Hawaii, 
Mexico, South America, Cuba, and among the Indians of North 
America, could be given did the subject call for further details. A 
large conference of 288 native pastors and 177 deacons, so represen 
tative that it has been called the " Congregational Union of Samoa," 
assembled at Malua in April, 1904. It ordained nineteen young men 
to the ministry, and formed a Christian Endeavor Union for German 
Samoa, besides giving days to the consideration of spiritual and prac 
tical themes bearing upon the progress of Christianity in the South 
Sea Islands. This all pertains to a region where not long ago degrad 
ing savagery reigned in its pre-missionary days. A settlement house 
was opened in 1903 at Manila, under the supervision of Bishop Brent. 
The Evangelical Union of the Philippine Islands is one of those bright 
signs now becoming so numerous of the gracious spirit of unity 
among Christians. 



4. CHRISTIAN ASSOCIATIONS FOR YOUNG MEN AND YOUNG WOMEN. 
This general caption stands for a group of societies well known in 
Christian lands, whose activities have been ex 
tended to foreign mission fields. Among those A noble response to 

the claims of world- 

which have responded to the appeal of world wide missions, 
missions are the Young Men s and the Young 
Women s Christian Associations, including their Intercollegiate Depart 
ments, the Student Volunteer Movement, the Society of Christian 
Endeavor, the Epworth League, the Baptist Young People s Union, the 
Luther League, the Brotherhood of St. Andrew, the Order of the 
Daughters of the King, the International Order of the King s Daugh 
ters and Sons, the Foreign Sunday School Association, the Children s 
Scripture Union, besides unions and bands connected with regular 
societies, as the Gleaners Unions of the Church Missionary Society, 
the Watchers Bands of the London Society, and the Wesley Guilds 
of the Wesleyan Society. The National Student Union in various 



140 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

mission lands are in affiliation with the World s Student Christian 
Federation. In addition to the organizations already specified, there 
may be included within this classification numerous associations or 
societies under native auspices in mission lands, such as institutes, 
guilds, bands, and circles (some of which have been mentioned in the 
previous section), the design of which is to instruct and inspire young 
people, and open to them doors of beneficent service. 

The Young Men s Christian Association, especially through the 

work of its Student Department, is the leading factor in the foregoing 

enumeration. The World s Committee of Young 

The progress of the Men s Christian Associations, of which Mr. Charles 

Y. M. C. A. in mission . . 

fields. Fermaud is General Secretary, has its headquar 

ters at Geneva, Switzerland, and is the central 
agency around which cluster the various national committees of every 
continent. In countries where no national committee has as yet been 
formed the World s Committee is represented by its corresponding 
members. Conferences of this World s Committee are held every four 
years, the most recent having been convened at Paris, France, in 
1905. Aside from the World s Committee, there is another organiza 
tion which is in touch with foreign mission fields, yet quite distinct in 
its workings from the former Committee. It is the International 
Committee of Young Men s Christian Associations of North America, 
of which Dr.. Lucien C. Warner is Chairman, and Mr. Richard C. 
Morse is the General Secretary. About 1888, solicitations from the 
missionaries in various fields began to accumulate in the hands of 
this International Committee, calling for its entrance upon a special 
work among the young men of non-Christian lands. These calls were 
responded to on the part of the Committee by sending Mr. Luther 
D. Wishard on a tour of investigation among the missions of the 
world, and in 1889 the first foreign secretary, Mr. David McConaughy, 
was sent to India. The Committee then established what is known as 
its Foreign Department, now under the general administration of Mr. J. 
R. Mott, with Mr. H. P. Andersen and Mr. E. T. Colton as Associate 
Secretaries. This International Committee through its Foreign De 
partment sends a considerable force of foreign secretaries to the mis 
sion fields to aid in organization, and to cooperate with the various 
national committees, or with the more important local associations, 
and thus to extend the operations and aggressive efficiency of asso 
ciation work wherever they may be stationed. These foreign secre 
taries they are in fact missionaries now number sixty-three, in 
twelve mission lands, their services being devoted, in at least one 



THE SOCIAL RESULTS OF MISSIONS 141 

half of the associations with which they are identified, to work among 
students. The Foreign Mail is their American organ of communica 
tion with friends and supporters. 1 The National Councils of Young 
Men s Christian Associations in England and Scotland have also, like 
the North American International Committee, their Colonial and 
Foreign Departments, and send out their force of secretaries to mis 
sion lands, especially into India, Burma, and the British colonies. 
Bombay is one of their chief centres of activity, where Mr. Frank 
Anderson, M.A., and Mr. James McWhirter are conducting a success 
ful mission among native students. Arrangements are completed for 
the construction of a handsome building for the Central Branch, devoted 
to work among Europeans and Eurasians, and another for the Student 
Department in the native city, the former to replace the old building, 
which is now out of date. A building is also in course of erection at 
Rangoon, and at Singapore a new branch has quite recently been 
opened, where suitable quarters have been obtained for establishing a 
hostel for young men. In addition to the services rendered by these 

1 The distribution of these foreign secretaries as given in the Foreign Mail, 

Jan., 1906, including those from Canada and Great Britain, is as follows : 
Argentine .. .B. A. Shuman H. J. Keith 

Charles J. Ewald F. J. Michel 

Burma O. H. McCowen G. Sherwood Eddy 

Stuart Donnithorne H. G. Doud 

Brazil Myron A. Clark A. H. Grace 

J. H. Warner Joseph Callan 

Ceylon C. A. Adams J. Lovell Murray 

China F. S. Brockman B. R. Barber 

D. Willard Lyon J. N. Farquhar 

F. O. Leiser C. S. Paterson 

H. T. Hodgkin Frank H. Reynolds 

R. R. Service F. W. Sfreinthal 

W. L. Beard Stanley Golden 

L. E. McLachlin R. L. Ewing 

J. M. Clinton L. P. Larsen 

Robert E. Lewis Frank Anderson 

W. W. Lockwood, Jr. James McWhirter 

Arthur Rugh Japan Galen M. Fisher 

G. H. Cole (unassigned) V. W. Helm 
Geo. W. Leavitt " G. S. Phelps 
Wm. E. Taylor " J. Merle Davis 
Jas. H. Wallace " George Gleason 
Robert R. Gailey C. V. Hibbard 

Charles W. Harvey Korea Philip L. Gillett 

Roscoe M. Hersey Frank M. Brockman 

C. H. Robertson Mexico G. I. Babcock 

F. B. Whitmore A. Elmer Turner 

Cuba J. E. Hubbard Ridhard Williamson 

Hong Kong. Walter J. Southam W. G. Coxhead 

J. L. McPherson Paul C. Foster 

C. C. Rutledge Singapore . . .R. D. Pringle 

India E. C. Carter 



142 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

North American and British secretaries, numerous independent local 
associations, under native auspices, have been organized in mission 
fields, each one connected with its own national council or committee, 
and manned by officers drawn from its own membership. The total 
of Young Men s Christian Associations in all strictly mission lands is 
289, with a membership of about 22 ,800. 1 

The Young Women s Christian Association has also its World s 
Committee, of which Mrs. G. W. Campbell is the President, and Miss 

Clarissa Spencer, General Secretary, with its head- 
The Y. w. c. A., and quarters at 26 George Street, Hanover Square, 
its activities abroad. London. There is also a cooperating American 

Committee, of which Mrs. Thomas S. Gladding is 
President, with headquarters at 289 Fourth Avenue, New York City. 
The World s Committee seeks to establish and promote the formation 
of associations for young women in European countries, British colo- 

1 The distribution of these associations is as follows : 
AMERICA, NORTH AND SOUTH. 

NUMBER OF NUMBER OF 
ASSOCIATIONS. MEMBERS. 

Argentina I 525 

Brazil 9 975 

Chile I 20 

Dutch Guiana 2 

Mexico 2 625 

Uruguay 3 50 

West Indies 3 222 

EUROPE. 
Turkey (European) 6 I IO 

ASIA. 

Asia Minor, Syria, and Palestine 13 400 

Ceylon 14 1,033 

China and Hong Kong 50 3*613 

Dutch Archipelago I 35 

India 104 7,633 

Indo-China 3 100 

Japan 64 2,755 

Korea 2 540 

Persia 3 40 

AFRICA. 

Madagascar I 100 

North, West, and Central Africa II 308 

South Africa 10 3, 750 




Lady Harnam Singh Sir Harnam Singh. 

(See pp. 34, 154, 345, 346.) 

BUILDING OF THE YOUNG MEN S CHRISTIAN ASSOCIATION. BOMBAY, INDIA. 



THE SOCIAL RESULTS OF MISSIONS 143 

nies, and foreign mission fields. It has sent out workers, numbering 
in all thirty-six, to India, Burma, Ceylon, China, Japan, and North 
and South Africa, and has also its corresponding representatives in 
Turkey, Egypt, Syria, Hong Kong, the Straits Settlements, and South 
America. The American Committee supports eight of the thirty-six 
secretaries in foreign fields. The total of Young Women s Christian 
Associations in mission lands is 313, with 6357 members. The next 
World s Conference is appointed to be held at Paris in May, 1906. 

The Student Volunteer Movement for Foreign Missions does not 
extend its activities to distant fields, but rather limits its sphere of 
service to the recruiting of candidates for the 
foreign service from among the students of Chris- The student Volunteer 

,-, . ,_ , Movement for Foreign 

tian lands. A counterpart of the Student Volun- Missions, 

teer Movement has established itself, nevertheless, 
among the student body in mission fields, as a department of the 
intercollegiate work of the Young Men s Christian Association. The 
purpose in foreign lands, however, is to secure volunteers for local 
rather than for distant missionary service. It assumes the function of 
a home missionary recruiting agency, with a view to stimulating con 
secration on the part of students to mission work in their own environ 
ment. Its special function in Christendom is to present the claims of 
foreign mission service to young men and young women of the student 
class, and to bring its appeal clearly and earnestly before their minds. 
In this it seeks to secure, from those who are inclined, such a com 
mitment to work in foreign lands as they may feel justified in giving, 
or, at least, to awaken such an intelligent and permanent interest in 
the cause of missions as will dominate their subsequent attitude towards 
this great Christian obligation, even though they should not be able 
personally to go to the foreign field. It is a purely volunteer move 
ment, with the call of foreign missions as its rallying-cry ; it does not 
choose or commission candidates, however, regarding these functions 
as belonging exclusively to the churches or to missionary boards. 
It is in harmonious relations with all denominational bodies, and serves 
them all with impartial loyalty. 1 Its condition of membership is the 

1 The purpose of the Student Volunteer Movement, as stated by the Executive 
Committee, is as follows : "(i) to awaken and maintain among all Christian students 
of the United States and Canada intelligent and active interest in foreign missions ; 
(2) to enrol a sufficient number of properly qualified student volunteers to meet the 
successive demands of the various missionary boards of North America ; (3) to help 
all such intending missionaries to prepare for their life-work, and to enlist their co 
operation in developing the missionary life of the home churches ; (4) to lay an equal 



144 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

signing of a declaration stating that " It is my purpose, if God permit, 
to become a foreign missionary." This is understood to be the state 
ment of a present definite life-purpose, but not a pledge which in 
volves such a commitment as would withdraw one from the subsequent 
guidance of the Spirit of God, or come into conflict with the personal 
leadings of His Providence. 

The watchword of the organization is " The Evangelization of the 
World in this Generation." An official exposition and vindication of 

this watchword, in the sense authorized by the 

its genesis and notable Student Volunteers, is to be found in a volume by 

services. M r< John R. Mott, published in 1900, with the 

watchword itself as its title. The Volunteer Move 
ment originated in 1886, but was not organized formally until 1888, 
It has conducted a highly informing and quickening campaign among 
the students of the United States and Canada. A large number of 
students have been reached and influenced by means of addresses, 
classes for study, and personal interviews, and almost every educa 
tional institution of any prominence now has its Student Volunteer 
organization. In 1905 there were 1049 classes engaged in mission study, 
in 373 institutions, with 1 2,629 members in attendance. The series of 
mission study text-books published by the organization, under the super 
vision of its former Educational Secretary, Harlan P. Beach, M. A., 
with The Inter collegian its official organ and its numerous pamphlet 
issues, have been happily adapted to their purpose, and have presented 
an invaluable fund of information to the student mind, at the supreme 
psychological hour when the great choice of a life s work was under 
consideration. Important conferences have been held at intervals, 
the attendance at Nashville, 1906, exceeding 3000 students. In 1905 
there were 3000 student volunteers, in connection with more than fifty 
different mission boards and societies, who had gone, during the past 
few years, to foreign mission fields. Students themselves in Canada 
and the United States are now contributing about $83,000 annually 
(including the gifts of instructors) towards the support of missions, 
$56,000 of this amount being for foreign work. Similar Student Vol 
unteer Movements have been inaugurated in Great Britain (1892), 
France, Germany, Holland, Switzerland, Scandinavia, Australasia, and 
South Africa. As we have already intimated, the Volunteer Move 
ment as a home missionary stimulus has extended itself to foreign 

burden of responsibility on all students who are to remain as ministers and lay work 
ers at home, that they may actively promote the missionary enterprise by their intel 
ligent advocacy, by their gifts, and by their prayers." 



THE SOCIAL RESULTS OF MISSIONS 145 

fields, to wit, in India, Ceylon, China, and Japan. In those lands it 
has been coordinated with the Intercollegiate Young Men s Christian 
Association as a special branch of its work among students. It is, in 
fact, the missionary department of the College Young Men s Christian 
Association in Foreign Lands, its volunteer declaration contemplating 
only mission service at home. There are now not less than five hun 
dred student volunteers enrolled in India, Ceylon, and China. 1 

The Student Christian Federation is distinct from the Student 
Volunteer Movement, and in its world-wide extension includes numer 
ous national organizations in all continents, and 
also others more local in scope, identified with The Christian student 

. Movement its dis- 

separate institutions in lands where no national tinctive sphere and aim. 
nucleus has yet been established. These national 
organizations of the Christian Student Movement are variously desig 
nated in different lands. The title in the United States and Canada 
is the Students Young Men s Christian Association, or the Students 
Young Women s Christian Association; in Great Britain it is the 
Student Christian Movement; ir. Australia the Students Christian 
Union; in Germany the Christian Students Alliance; in Belgium, 
France, Holland, and Switzerland the Christian Students Movement ; 
in India and Ceylon the Intercollegiate Young Men s Christian Asso 
ciation; in Japan the Students Young Men s Christian Association 
Union ; in China, Korea, and Hong Kong the Student Young Men s 
Christian Association ; in Norway, Sweden, Denmark, and Finland 
the University Christian Movement ; and in South Africa it is known 
as the Students Christian Association. In mission lands where as yet 
there is no national organization of the Student Movement (as in 
Turkey, Persia, Greece, Egypt, Chile, Brazil, Sierra Leone, and Hawaii) 
the name of the association is usually identified with the institution 
with which it is connected, as, for example, the Young Men s Christian 
Association of the Syrian Protestant College of Beirut, or of the Robert 
College of Constantinople. 

All of these associations, unions, alliances, and, in fact, all like 
organizations throughout the world, which may be classed under the 
convenient caption of " Movement," having their 
spheres of activity among students, and being The " World s student 

JL . , . Christian Federation " 

Chnstian in spirit and aim, are coordinated m its design and scope, 
one inclusive organization known as the " World s 
Student Christian Federation." This greater " Federation " gathers 
the various national associations of students under one union banner, 
1 Review of Missions, February, 1903, p. 482. 



146 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

and binds them together, under one constitution, in an immense student 
brotherhood, not, however, in a sense which destroys in the least the 
independence of their separate national organizations. This world 
federation dates from August, 1895, when it was formed by a confer 
ence of delegates, which met in the ancient castle of Wadstena (Vad- 
stena), on the shores of Lake Wettern, in Sweden, representing the five 
great Christian Student Movements of the world then in existence. 
These were the American (including the Canadian), British, German, 
and Scandinavian, and what was known at that time by the title of 
the " Student Christian Movement in Mission Lands." Since then 
the organizations of other lands have joined in the Federation, which 
now represents all continents, and the most prominent nations of the 
earth. World conferences have been held at Williamstown, Massa 
chusetts, in 1897, at Eisenach in 1898, at Versailles in 1900, and at 
Soro in 1902, and at Zeist, Holland, in 1905. The activities of this 
Federation, and the practical results of its workings, have proved of 
striking value to the student life of our generation. The spiritual op 
portunities it has discovered, and the impetus it has given to the develop 
ment of Christian life and service among students, are phenomenal. 1 
The United Society of Christian Endeavor is another spiritual 
movement which has extended itself to foreign fields with surprising 
The United rapidity and great acceptance. It has proved 
Society of Christian En- most helpful to the cause of foreign missions, 
remarkable extension both at home and abroad. 2 It has planted itself 
in mission lands. among the mission churches in numerous stations, 
with an alertness, energy, and enthusiasm truly astonishing, until its total 
of societies in mission lands, including "Juniors," numbers 2376 accord 
ing to a recent authoritative statement, with a membership which, 
although not officially given, may be safely estimated as fully 3oo,ooo. 3 

1 Pamphlets descriptive of the Student Movements of the world, and of the 
World s Student Christian Federation, are published at the headquarters of the Fed 
eration, 3 West 29th Street, New York City. Cf. also Mr. Mott s volume, "The 
Evangelization of the World in this Generation," and the present author s "Cen 
tennial Survey of Foreign Missions," pp. 238, 239. 

2 The Missionary Review of the World, March, 1901, pp. 176-180, and June, 
1903, pp. 420-427. 

3 An article by Mr. Amos R. Wells, published in The Christian Endeavor 
World, February 4, 1904, and also the Quarter Century Almanac of 1906, pre 
pared by Mr. Wells, furnish information from which we cull the following statis 
tics of societies in mission fields : 

Alaska 17 Central America 13 

Mexico 133 South America 84 

West Indies 292 Hawaii 54 




pq 



THE SOCIAL RESULTS OF MISSIONS 147 

The Epworth League, an organization founded in 1889 among 
the young people of the Methodist Episcopal Church, is another 
devoted ally of the foreign missionary cause. 
It arranges for the systematic study of missions The Epworth League 

. . , ii . as a factor in mission 

among its members, and has extended its orgam- progress, 

zation into mission lands. Recent data concern 
ing the number of leagues in foreign fields do not seem to be available 
at present. At the time of the Ecumenical Conference of 1900, the 
chapters reported as in foreign fields in connection with the Methodist 
Episcopal Church were 443, with a membership of 16,755, anc ^ m 
connection with the Methodist Episcopal Church, South, were re 
ported forty-five chapters, with a membership of 2035, making a total 
of 488 chapters, with a membership of 18,790. There has been, no 
doubt, a considerable growth since 1 900, as the membership in South 
ern Asia alone is now stated to be nearly 20,000. 

The Baptist Young People s Union of America is not active in 
foreign fields through any extension of its own separate organizations. 
It confines its attention to an earnest endeavor to 

, . . , . . . . . , . Other societies of 

stimulate and inform its membership in the home- you ng people, and their 
land on the subject of missions. Its " Conquest service to foreign 

. . missions. 

Missionary Course plans for a systematic study 
of the theme which will bring its young people into sympathy with the 
cause, and deepen their interest in its progress. The United Society 
of Free Baptist Young People supports its own individual missionaries 
in India by contributing the necessary funds through the General Con 
ference of Free Baptists. The Luther League of America occupies 
substantially the same relation to foreign missions as the Baptist Young 
People s Union. It devotes more attention, however, to home than to 
foreign missions. The Brotherhood of St. Andrew likewise is organ 
ized for home rather than for foreign service ; yet it has its represen 
tatives in Japan and the Philippines, and has also chapters in Africa 

(Continued from p. 146.) 

Pacific Islands 100 India 582 

Japan 129 Persia 65 

Korea 12 Turkey 20 

China 372 Syria and Palestine 22 

Burma 15 Africa 34* 

Siam and Laos 31 Madagascar 93 

The number of Christian Endeavor Societies in the entire world is 67,213 with 
a membership of more than 3,500,000 a phenomenal growth, as the first society was 
formed in Portland, Maine, February 2, 1881. 



1<18 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

and Alaska. The Daughters of the King an organization connected 
with the Protestant Episcopal Church of America has two chapters 
in China, where it supports its own missionary at Shanghai, and has 
also chapters in Alaska, in the Danish and British West Indies, in 
Haiti, and in Hawaii. The Daughters of the King in the Dominion 
of Canada are interested in the girls school at Quepe, Chile. The 
International Order of the King s Daughters and Sons has established 
its circles to some extent in India, China, Japan, Turkey, and Africa. 
Several of the children s societies in Christian lands have extended 
their work to mission fields. Among them may be noted the Chil 
dren s Scripture Union, the Boys Brigade, the Gleaners Union, the 
Sowers Band, and the Watchers Band. Several organizations in the 
interests of Sunday-schools have aided in the establishment and sup 
port of Sunday-school work in mission lands. The growth of the India 
Sunday School Union is a most interesting feature of this department 
of missionary service. 

The most recent enterprise to be noted is known as " The Young 
People s Missionary Movement." This was organized during a con 
ference of leaders intimately identified with the work of the Church 
for the young, which assembled at Silver Bay, Lake George, New York, 
July 16-25, 1902. The "Movement" is a direct effort to interest 
young people in missions at home and abroad. Summer conferences 
are held, in which those who have direct responsibility in connection with 
work among that special class confer and plan for larger and more 
practical success in bringing the mission appeal to their attention. 
Metropolitan institutes are another feature, being held in the cities 
during the winter months, while the promotion of mission study classes, 
and the provision of suitable text-books, constitute a further sphere of 
usefulness. An Executive Committee representing the various de 
nominations is in charge of this enterprise, and a noble opportunity is 
presented for reaching the hearts and informing the minds of those 
who are still young in years. 1 Several of the larger missionary agen 
cies have, moreover, commissioned supplemental efforts for special 
work within their own constituencies ; as the " Forward Movement " 
of the Presbyterian Board, under the secretarial charge of Mr. David 
McConaughy, and the "Mission Study Dep t" of the same Board, 
supervised by Dr. T. H. P. Sailer. A similar endeavor to in 
fluence young people has been inaugurated by the American Board, 
under the direction of its Assistant Secretary, Mr. Harry Wade Hicks. 

1 The office of the Secretary, Mr. Charles V. Vickrey, is at 156 Fifth Avenue, 
New York City. 



THE SOCIAL RESULTS OF MISSIONS 149 

These are but examples of a concerted effort to extend and deepen 
the interest in missions throughout the Church. 

The above general statements concerning the missionary activities 
of these various organizations may be fitly supplemented by a brief 
survey of their status in prominent mission lands. 
India has given a cordial welcome to these differ- The growth of the 
ent agencies, and has found them fresh and at- Y - M - c - A - in India - 
tractive in their methods, stimulating in their zeal, 
and extremely useful through their successful efforts to reach their 
young constituency. The Young Men s Christian Association seems 
to have secured its first lodgment in Indian soil at Trevandrum, South 
India, in 1873, where an association was formed by the missionaries 
of the London Society. Branch organizations were also established 
at Bombay and Lahore, in 1875. The first Student Association in the 
foreign mission field was formed at Jaffna College, Ceylon, in 1884, 
by Professor F. K. Sanders, then an instructor in Jaffna College, but 
now Dean of the Yale Divinity School. This firstling among the col 
lege organizations has become a model of sustained fidelity and zeal, 
and still occupies a front rank among student associations. It sends 
out its own missionaries to one of the neighboring islands, and to the 
Madura District of India. Other associations have since been formed 
in Ceylon, where Mr. Louis Hieb was sent, in 1896, as foreign secre 
tary of the International Committee of North America. Mr. Hieb 
established a Young Men s Christian Association at Colombo, which 
will soon occupy a new building, erected at a cost of $25,000, on a 
valuable site leased by the Government. Associations at Jaffna City 
and at Galle have also been organized. 

In India the earlier associations were formed for the most part 
between 1880 and 1890. The first foreign secretary, in the person of 
Mr. David McConaughy, was sent out in 1889, 

by the International Committee of North America, The Madra Asso 
ciation, and its noble 
in response to a special call from the missionaries building. 

of South India. Mr. McConaughy reached Ma 
dras in December, 1889, and his work in that important field has 
proved most fruitful in both spiritual and material results. The Ma 
dras Association was founded in 1890, when a model constitution was 
drawn up, in which several fundamental governing principles of the 
Association in India were incorporated. It was largely through Mr. 
McConaughy s influence and labors that the magnificent international 
structure: ^/pr the uses of the Association at Madras was erected. 1 The 
1 See illustrations, pp. 380 and 388, Vol. I. 



150 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

ground was given by English contributors, the foundation and furnish 
ings were provided in India, and the superstructure was erected from 
the gifts of Americans, chief among whom was Mr. John Wanamaker. 
The British Government at Madras contributed $7000 towards the 
expense of the building, the total cost of which was about $70,000. 
The corner-stone was laid January 29, 1897, and the completed build 
ing was dedicated January 27, 1900, on the tenth anniversary of the 
Madras Association. It is thoroughly modern, and furnished with 
every appliance which could contribute to its attractiveness and use 
fulness. Its fourth floor is entirely given up to the purposes of a 
hostel for young men. Its membership in 1903 was 629. A further 
evidence of the splendid outcome of the Young Men s Christian Asso 
ciation campaign in South India is the fact that, out of 1 1 o associations 
in all India, nearly two thirds are in the Madras Presidency. This is 
no doubt in part explained by the exceptional progress of Christianity 
in Southern India. Out of every 10,000 of the population in the 
Madras Presidency in 1900, 243 were Christians, as compared with 
84 in the Bombay Presidency, 28 in the Bengal Presidency, and 12 
each in the United and Central Provinces. 

Another point of special interest in the history of the Association 
is Calcutta, where an organization was formed in 1892. Mr. J. Camp 
bell White arrived as its foreign secretary in 1893. 
The Association in Since then the work has grown rapidly, so that it 

Calcutta, and , . 

its expanding work, is now under the charge of six secretaries, and 
owns property of much value. A spacious build 
ing, formerly the Victoria Hospital of the Lady Dufferin Committee, 
was purchased to accommodate the Student Department, and was 
occupied July 16, I897. 1 On November 28, 1902, a large building 
was opened for the use of the Central Branch Association of Calcutta, 
intended for Europeans and Eurasians exclusively, the young men of 
these two classes numbering nearly 30,000 in the city. It is a four- 
story brick building, admirably adapted to its purpose, and has cost 
about $93,000. On February 2, 1904, a special building, known as 
Wanamaker Hall, with boarding accommodations for the Boys De 
partment, was opened. The total membership of all branches of the 
Calcutta Association, in 1904, was 599, and the present value of all 
association buildings in that city is $227,000. The Association at 
Bombay was established in 1875, and had its own building some years 
before those at Calcutta and at Madras were opened. Its two new 
buildings, it is expected, will soon be ready for use. It is especially 
1 See illustration, p. 375, Vol. I. 



THE SOCIAL RESULTS OF MISSIONS 151 

under the care of the British National Council, which sends out the 
foreign secretaries in charge. 

The Indian National Council of Young Men s Christian Associa 
tions was formed in 1891, and met first at Madras. The Intercollegiate 
Young Men s Christian Association of India and 

. i j The Intercollegiate 

Ceylon was organized in 1896, and was admitted Department, and its 
in the same year to the World s Student Christian work amon e 

_ , _. , t _ ,. Indian students. 

Federation. There are at present in all India 104 
associations, with about 7633 members, occupying sixteen buildings 
appropriated to their use. This is inclusive of forty-one student 
associations, with 2340 members, and we may add 690 student mem 
bers connected with city associations, making a total student constit 
uency of 3030. The Student Volunteer Movement, with its special 
missionary declaration, is an integral part of the intercollegiate work. 
This declaration contemplates home rather than foreign work, and is 
worded as follows : " It is my purpose, if God permit, to devote my 
life to direct work for Christ." The influence of these united forces 
of the Young Men s Christian Association in developing a growing 
consciousness in India of possible national unity, and also in promot 
ing the bonds of international fellowship, is noticeable. 1 

The official endorsement given to the work of the Young Men s 
Christian Association in India, and the favorable estimate placed upon 
its usefulness by men in positions of great promi 
nence, form a remarkable testimony, and give Heart y official endorse- 

J mentsofthe 

great encouragement to its workers. The Madras Association in India. 
Conference of 1902 recorded its "hearty and 
thorough appreciation of the work of the Young Men s Christian Asso 
ciation in India, Burma, and Ceylon." The Conference further 
commended the general principles and methods, and affectionately 
accorded its prayers and fellowship to those engaged in that depart 
ment of service. The Bishops of Bengal, Bombay, Madras, and Tin- 
nevelly have presided at and addressed associational meetings, as have 
also the Governor of Madras, and Sir Andrew Fraser, the Lieutenant- 

1 The extent to which this influence is felt is manifest in the following admira 
ble remarks of the Bishop of Calcutta, whose high office as Metropolitan of the 
Church of England gives special weight to his commendation, and indicates a fra 
ternal appreciation of good work done by those outside of the English Church connec 
tion : " The object of the Young Men s Christian Association is one of the noblest in 
the world. It is to hold out the hand of sympathy to young men at the anxious and 
arduous time when they are entering upon the solemn responsibilities of life. It is to 
unite all Christians in a common effort of sacred beneficence for Christ and for human 
souls. A young man if left to himself amidst the temptations of a great city in which 



152 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

Governor of Bengal, who is, moreover, President of the Calcutta Asso 
ciation. Other prominent government officials and distinguished 
English residents of India have given abundant evidence of their 
cordial sympathy and readiness to cooperate. The Government of 
Madras, also of Ceylon and Bengal, and of the Central Provinces, have 
contributed liberal financial help towards the erection of association 
buildings; even the Nizam of Hyderabad, a Mohammedan, having 
given one half the cost of the building at Hyderabad. 

The Young Women s Christian Association was established first at 

Bombay, and later at Calcutta and at Madras. The National Young 

Women s Christian Association of India, Burma, 

Excellent work of the 

Y. w. c. A. among and Ceylon was formed January i, 1897, Miss 
Eurasian and Indian Agnes G. Hill being at present (1905) the Na- 

women. , -- i 

tional Secretary, with headquarters at Bombay. 
India is its largest and most important foreign mission field, its work 
as yet being chiefly among English and Eurasian women, although 
efforts among native women have not been neglected. A Home was 
opened in Madras in 1896, and a Students Hostel in 1902 ; the latter 
enterprise, as is all work for women students in India, being conducted 
by a combined committee of the Young Women s Christian Associa 
tion and the Missionary Settlement for University Women. Several 
Christian unions have been formed of students in the colleges and 
schools of Madras. Miss Elsie Nicol, sent out by the colleges of Aus 
tralia, has just entered upon work for students at the Madras Hostel. 
Plans are now under way for an adequate building to accommodate 
its growing activities in that important city, where, under the direction 
of Miss Mary B. Hill and Miss Lela Guitner, the Association has a 
membership of 423. It has opened an Institute and a Home at Cal 
cutta, with a membership of 765 in the former. There are several 
branch associations in adjacent places. Miss Laura Radford, Miss 
Alice Newell, and Miss Brunton are the Calcutta secretaries. Bombay, 
under the secretarial care of Miss Mary McElroy, Miss MacMurray, 
and Miss Berkin, has a fine new building, dedicated on August 27, 
1901. Another important station is Lahore, where Miss Smith and 

he has no friends is only too likely to go wrong. But if he can be placed in good sur 
roundings and can make noble friendships, if he can find elevating influences and in 
terests, if he can realize every day that he is called to live as a member of a Christian 
State and a Christian Church, he will gain an unspeakable strength.. It is in this 
view that I give my cordial support to the new undertaking of the Young Men s 
Christian Association in Calcutta. It is much needed ; it has, I believe, been well 
considered; and I pray that the Divine Blessing may rest upon it." The Christian 
Patriot, September 16, 1899. 




BUILDING OF Y. W. C. A., BOMBAY, INDIA. 

(The three upper floors are used as a boarding home for sixty girls.) 

SOCIAL SERVICE CLUB, Y. W. C. A., BOMBAY. 

(Miss McElroy, General Secretary, seated in centre of tke front row.) 



THE SOCIAL RESULTS OF MISSIONS 153 

Miss Masters are in charge. The Association has restful retreats, 
known as " Holiday Homes," at Simla and Ootacamund (Utakamund), 
and a Home has been established at Mussoorie. It has also camps 
where recreation is combined with profitable spiritual and intellectual 
instruction. Its foreign secretaries now number eighteen, and it re 
ported 100 associations in 1902, with a membership of about 4500. 
Its college organizations numbered twenty-seven, with a student mem 
bership of 555. In Ceylon, Miss Campbell is at Kandy, where a 
building to serve as a place of assembly is soon to be erected. At 
Colombo is an association Home, in charge of Miss Bracher. 

The Christian Endeavor Society was introduced by Miss Leitch at 
Oodooville, in Ceylon, in 1885 ; the United Society of India, Burma, 
and Ceylon was formed in 1897, and numerous 
local unions have been organized in different prov- The Christian Endeavor 
inces. The first All-India Convention met at Society in India. 
Calcutta in 1898. The convention which as 
sembled at Ahmednagar, in September, 1903, was the largest Christian 
gathering ever held in Western India. The Ahmednagar society is the 
second largest Endeavor Society in the world, having 693 members 
marshalled in twelve separate divisions of service. Plans have already 
been discussed for a meeting of the World s Christian Endeavor 
Convention at Calcutta, which, if held, will no doubt prove a memo 
rable and inspiring incident in the history of modern missions. A 
British General Secretary for the India, Burma, and Ceylon Union has 
been appointed, in the person of the Rev. Herbert Halliwell, to take 
the place of the Rev. F. S. Hatch, who recently resigned. The Chris 
tian Endeavor Society has prospered in India, and proved itself most 
helpful as a missionary agency not only among young people, but 
also among adults. The testimony of numerous missionaries to its 
usefulness and adaptability is characterized by much enthusiasm. It 
is regarded as possessing remarkable zeal in multiplying its organiza 
tions, and in adjusting itself to aggressive evangelistic work. Its 
commendation by the Madras Conference of 1902 was hearty and 
explicit. There are at present 582 societies in India, which report 
approximately an aggregate membership of 18,200. A society formed 
in the Leper Asylum at Sholapur numbers 58 members, and has 
designated itself as the " Sign-Post Society of Christian Endeavor," a 
name suited to its isolation, and yet descriptive of its desire to stand 
still by the wayside and point to the right path. A sentence in the 
last annual report indicates touchingly the attitude of its members. 
They say : " So, like the sign-post, we are trying to stand patiently and 



154 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

with love in our divinely appointed place, and by our attitude and 
prayers to help ourselves and others on toward the crucified Saviour." 1 
It should be noted also that several missions have young people s 
societies organized for substantially the same purposes as the Chris 
tian Endeavor, but passing under different names, as, for example, the 
Juvenile Associations and the Gleaners Unions of the Church Mis 
sionary Society, and the Watchers Bands of the London Society. 

The Epworth League is identified with the Methodist missions in 

India, as are also the Wesley Guilds with the Wesleyan Society. An 

All-India Convention of the Epworth League, 



The Epworth League h e id at Bangalore in February, 1904, gathered 

and the India 

Sunday School Union. lts representatives from all parts of India, and was 
attended by a delegation even from Malaysia. It 
was stated at this Convention that there were in Southern Asia nearly 
20,000 native members of the League. The profitable instruction 
and devout enthusiasm which characterize the Epworth League cam 
paign in India render it a potent spiritual force in that country. There 
are, moreover, other important movements intended for the young 
people of India, which should be noticed. Chief among them is the 
India Sunday School Union, which, in 1903, recorded the remarkable 
enrolment of 6938 schools, 11,965 teachers, 280,345 scholars, and a 
total membership of over 300,000. The first Sunday-school in India 
is said to have been established at Serampore, Bengal, in 1803, but it 
was not until 1876 that the Sunday-school campaign was regularly or 
ganized by the formation of the India Sunday School Union at Alla 
habad. The Union at present binds together seventeen provincial 
auxiliary unions, and has for its President Sir Harnam Singh, and for 
its efficient Secretary the Rev. Richard Burges, with headquarters at 
Calcutta. The Indian Sunday-schools are conducted in about thirty 
different languages, in the majority of which Sunday-school periodical 
and lesson literature is regularly issued, which engages the attention of 
no less than thirty-five editors, Indian and European. 

There are, in addition, Bands of Hope, Students Associations, 

Young Men s Unions, Young Men s Institutes, Circles of the King s 

Daughters, and numerous Christian Associations, 

other associations, and such as the Native Christian Association of Ma- 

their work among **, 

young people in India, dras (hereafter to be called the Indian Christian 

Association of Madras), and the Indian Chris 

tian Associations of Bombay, Poona, the Punjab, and the United 

Provinces of Agra and Oudh, also the Parsi Christian Association of 

1 Without the Camp, July, 1904, p. 38, and October, p. 56. 



THE SOCIAL RESULTS OF MISSIONS 155 

Bombay, the Cannanore Indian Christian Association of Mangalore, 
and the Travancore Cochin Christian Association. Some of these, as 
the Indian Christian Association of Madras, have numerous branches, 
as those at Bangalore, Tanjore, Ootacamund, Bellary, Palamcotta, and 
Rangoon, and the twenty branches of the Association of the United 
Provinces of Agra and Oudh. The Madras Association has a total 
membership of 545, and expects soon to have a permanent building of 
its own. The membership of the Association of the United Provinces 
and its branches is over 700. 

The Young Men s Christian Association in Burma is under the 
special charge of the British National Council, which sends out foreign 
secretaries to supervise its work. A new building The Y . M. c. A., the 
is in prospect at Rangoon, to take the place of Y - w - c> A - and other 

societies for the 

the present rented quarters. A health resort has you ng people of Burma 
recently been established in the Thaudarung and Siam - 

Mountains as a refuge for young men who need recreation and the 
benefits of a periodic change of air from the enervating climate of the 
cities. The Young Women s Christian Association is also in Burma, 
and in 1900 it opened a Home for Young Women at Rangoon, where 
Miss Lindsay, Miss Casswell, and Miss Waugh are in charge as secre 
taries. Both the Young Men s and the Young Women s Associations 
are officially connected with the National Committees of India. The 
Student Volunteer Movement has met with much encouragement in 
Burma, in connection with the theological seminary at Insein. The 
scope of its activities includes not only home evangelism, but, in addi 
tion, foreign work among heathen races. A number of students have 
already gone out under this impulse, in response to calls to labor 
among savage tribes ; according to a recent report twenty-five, out of 
an enrolment of forty students, were volunteers, although still pursuing 
their studies in the seminary. The Society of Christian Endeavor 
enrols fifteen organizations in Burma, and there are also King s Daugh 
ters at Moulmein. In Siam the Young Men s Christian Association is 
represented by some local organizations, and two Christian Endeavor 
Societies are reported. In the Laos Provinces, moreover, there are 
twenty-nine Societies of Christian Endeavor, whose conventions are 
characterized by much enthusiasm, and a Christian Endeavor paper 
is published in the native language. At the extremity of the Malay 
Peninsula we find the Young Men s Christian Association at Singa 
pore, whither the British Council has recently sent Mr. R. D. Pringle 
as Secretary to look after its interests. Among the Methodist missions 
in Malaysia are a few scattered chapters of the Epworth League. 



156 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

In China, also, marked success has attended the introduction of 
these lines of effort among young people. " The Association of Chris 
tian Men of Vigorous Years," which is the literal 
" The Association of translation of the Chinese title for the Young 

Christian Men of Vigor- __ . . . . 

ous Years " in china. Men s Christian Association, was established at 
Tientsin, among English-speaking young men, in 
1895, by Mr. D. W. Lyon, who was at that time sent out by the In 
ternational Committee of North America. Here, too, the first building 
in China was secured (Mrs. J. Livingstone Taylor, of Cleveland, con 
tributing the funds), and was set apart for the uses of the Association 
in 1897. Some of the college associations, as that of the North China 
College at Tungchau, near Peking, founded by the Rev. H. P. Beach in 
1885, and that of the Anglo-Chinese College at Foochow, antedated this 
one at Tientsin, but the latter was the first one formed under the direc 
tion of a foreign secretary of the International Committee. The first 
Young Men s Christian Association Convention was held at Shanghai 
in November, 1896. It was the outcome of awakened interest among 
the students in Christian colleges, and of a growing conviction on the 
part of missionary educators that the higher spiritual welfare of stu 
dents in China demanded organization. Mr. John R. Mott, who was 
then travelling in China, visited numerous colleges, where at his sug 
gestion associations were formed, and this gave the basis for a con 
certed effort to unify these various bands into a permanent national 
organization. The result was the formation of the College Young 
Men s Christian Association of China, which was accomplished at the 
Shanghai Convention of 1896, where also a National Committee was 
appointed, with the Rev. A. P. Parker, D.D., as Chairman, to whose 
general oversight the interests of all the Christian Associations of China 
were committed. A Student Volunteer Movement in the colleges was 
also arranged for at the above Convention, to be considered as the 
missionary department of the College Young Men s Christian Asso 
ciation of China. Mr. R. E. Lewis reported in 1904 that there were 
250 volunteers in the Chinese colleges. Through the good offices of 
Mr. Mott, the Chinese College Association was at once admitted to 
membership in the World s Student Christian Federation. In 1904 
there were associations in forty-four educational institutions in China, 
with 1772 members. These student associations will no doubt mul 
tiply ; they now promise to become one of the most powerful agencies 
of the twentieth century for unfolding and shaping the higher destiny 
of the educated young men of progressive China. 

In a land where old men hold the place of honor and influence, 



THE SOCIAL RESULTS OF MISSIONS 157 

often largely out of deference to their years, these associations are 
enlisting the services of .the younger men, and bringing them into 
the ranks of leadership and power. The new 

. . . . . , , ... . , The rise of Christian 

education in China emphasizes the capabilities of literati in China 
youth, and is placing young men, and in some in- a twentieth-century 

* .... product. 

stances young women, in positions of power and 
usefulness, to an extent quite unknown in the past. The literati of the 
twentieth century will thus be trained in modern knowledge, and will 
come into touch with the best thought and the higher inspiration of 
the West, and will, moreover, represent as never before the ability, 
enthusiasm, and enlightened zeal of educated young men. It is a 
significant fact when hundreds of the Christian literati of China, dis 
ciples of the new learning, endowed with the discernment which a 
modern education insures, meet together for days at a time to discuss 
the higher themes of progress, and to seek guidance and strength in 
prayer. 1 In addition to the college associations, others of a more gen 
eral scope have been founded in several of the large cities of China. 
The one at Shanghai is the most important and extended in its activi 
ties, having a Saxon, a Japanese, and a Chinese department, with a 
total of 962 members. A fine new building rented for the Saxon 
branch was opened in igoif and a building for the Chinese branch is 
soon to be erected. A gratifying liberality on the part of Chinese 
supporters has afforded substantial help to the project. A similar readi 
ness on the part of Chinese merchants in Hong Kong has given much 

1 Cf. article on " The Young Men of China," by Mr. D. W. Lyon, of Shanghai, 
in The Missionary Review of the World, February, 1903, pp. 105-108, and also ar 
ticle on "Work for the Young Men of China," by Mr. Robert E. Lewis, in the same 
magazine, September, 1904, pp. 693-697. 

2 Mr. Robert E. Lewis thus describes the ceremonies which attended the taking 
possession of the new quarters of the Saxon department: " The opening function 
was expressive in its simplicity. The British Consul-General for China turned the 
silver key, the American Episcopal Bishop in China offered prayer, and the sub- 
manager of the Hong Kong and Shanghai bank, who is vice-chairman of the board 
of directors of the Shanghai Young Men s Christian Association, made an impressive 
address. The building is splendidly located, one block from the Bund, and one 
block from Nanking Road, the greatest wholesale and retail streets of the city. It 
was erected for us, is four stories in height, has light on three sides, and has large 
verandas on the south. We are to make this building a centre of Christian influence 
among tempted Americans and Europeans in China. An indication of the hold 
which this Saxon branch of our work has on business men is seen in the fact that 
the Saxon merchants and bankers in Shanghai have filed a guarantee with the board 
of directors that they will stand responsible for the rent and current expenses (over 
and above members dues) of this building and work for four years in advance." 
Foreign Mail, October, 1901, pp. 8, 9. 



158 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

encouragement to Mr. W. J. Southam, who has organized there a 
Chinese Association, with a membership of 250. Bible classes, and a 
varied educational curriculum, combined with religious instruction, 
are successful features of the work. Mr. Southam was sent out by 
the International Committee in December, 1899, in response to a re 
quest by missionaries and native pastors of Hong Kong. A European 
department has been formed,, with the Hon. F. H. May, Acting-Gov 
ernor of Hong Kong, as Chairman of the Board of Directors. The 
Third National Convention of All-China was held at Nanking in 
1901, with 170 delegates. The entire number of associations reported 
in 1905 was fifty, with 3613 members. 

A Young Women s Christian Association was formed by Miss 
Luella Miner at Tungchou, near Peking, about 1888; another was 
started at Canton in January, 1894, and in the same year associations 
were established also at Shanghai and Peking. They have now been 
organized at Hong Kong and Foochow, and at many other places, 
even in inland China. The American Committee of the World s 
Young Women s Christian Association sent out its first secretary to 
China in 1903, in the person of Miss Martha Berninger, who is at 
work among the women and girls industrially employed at Shanghai. 

The Christian Endeavor Society was first introduced into China at 

Foochow, in 1885, and entered North China in 1888, selecting as its 

stirring title the " Drum-around-and-rouse-up- 

The Drum-around- Society." The Rev. G. H. Hubbard, an Ameri- 

and-rouse-up-Society " ... _ 

in china. can Board missionary, who went to r oocnow in 

1884, carried with him the spirit of the Christian 
Endeavor ideal. A national union was formed in 1893, and several 
large district unions have been organized in different sections of the 
empire. The Rev. G. W. Hinman, of the American Board, was ap 
pointed the General Secretary for China in 1903. The Boxer dis 
turbances of 1900 broke up many of the organizations, but there are 
at present 372 societies in China. A National Convention, well attend 
ed, was held at Ningpo in 1905. The scope of the Society in China is 
perhaps unique, as it comprises not only a spiritual training school, but 
a course of discipline in good behavior, and an effective agency for the 
promotion of polite, gentle, and unselfish demeanor. It seems in some 
cases to subdivide itself into numerous departments, with varied func 
tions of an interesting character. The seven subdivisions of one of 
the Christian Endeavor Societies of China illustrate its all-round enter 
prise and wide-awake efficiency. These are, first, a " Gospel Preach 
ing Band," giving attention to evangelistic work ; second, a " Lookout 






Graduating Class, Bridgman School, Peking. 

Boys School, Peking. 
(A.B.C.F.M.) 

The First Adult Christian Endeavor Society in North China, founded in 1888. 

MISSION SCENES IN NORTH CHINA. 



THE SOCIAL RESULTS OF MISSIONS 159 

Committee," whose duty is alert watchfulness concerning irregularities, 
and also the welcoming of new-comers ; third, a " Christian Marriage 
Society," whose special function seems to be to see that the marriage 
engagement shall be between Christians only, and that the wedding 
shall be under Christian auspices; fourth, a "Repeating Scripture 
Band," which attends to the memorizing of chapters from the Bible ; 
fifth, an " Anti-footbinding Society," which endeavors to banish this 
objectionable custom, and to minimize compliance with the exactions 
it imposes; sixth, a "Christian Purity Society," which enrols those 
who are willing to pledge themselves to abstain from intoxicating 
drinks and all degrading habits; seventh, a "Soul-Seeker Society," 
which devotes itself to searching for inquirers, and leading them to 
Christ. This is surely Christian Endeavor in its broadest significance. 1 

The Ep worth League has been well known in China since 1892, 
where there are numerous chapters, but no official statistics appear to 
be available. The Children s Scripture Union was introduced into 
that country in 1886, and in 1902 reported a membership of 1500. 

The Japanese, with their usual alertness, have readily assimilated 
these modern methods of work among their young people. A group 
of Christians in Tokyo, as early as 1880, organ 
ized a Young Men s Association, which was the Entrance of the 
forerunner of the Tokyo Young Men s Christian Y. M. c. A. into japan. 
Association, for which a fine building was erected 
in 1894, largely by the generous aid of American friends. Another 
association was formed at Osaka in 1882, which proved to be the first 
step in the establishment of the present Osaka Young Men s Christian 
Association, which, in 1887, built for its own uses a spacious hall, the 
first Young Men s Christian Association building in Japan. Friends 
in America, England, and Australia, aided also in this enterprise. The 
organization known in other countries as the National Committee was 
designated in Japan as the Central Committee, and divided into two 
sections, having in charge respectively the City and the Student depart 
ments. These two Central Committees, however, were united in 1903. 
Mr. Wishard s visit on behalf of the International Committee of North 
America, in 1889, and Mr. Mott s visit, in 1896, gave both stimulus 
and direction to Christian Association extension in Japan. When Mr. 
Mott arrived there were but eleven Students Young Men s Christian 
Associations in existence, and when he left twenty-eight had been 
organized. He was present at the Convention, held early in 1897, 
when the Students Union of Japan was formed, and brought into 
1 China s Millions (Canadian Edition), April, 1904, p. 42. 



160 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

alliance with the World s Student Christian Federation. The Student 
Volunteer Movement in Japan was also initiated at the same time, 
and became the missionary department of the Students Union pro 
gramme. The formation of the City Young Men s Christian Asso 
ciation Union occurred later, in 1901, and these two unions City and 
Students as before mentioned, were quite recently united. In 1888 
Mr. John T. Swift went to Japan as a teacher of English, and in 1889 
he was commissioned by the North American International Committee 
to serve as its first secretary in that country. He organized the Young 
Men s Christian Association in Tokyo, and was instrumental in secur 
ing the building for the Tokyo City Association, and also one for the 
University of Tokyo. Mr. Galen M. Fisher went to Japan in 1897, 
being the first foreign secretary actually sent out to that country by 
the International Committee of North America. There are now five 
foreign and eight Japanese secretaries giving their entire time to the 
oversight of the expanding work. 

The city of Tokyo, with the possible exception of Calcutta, is the 

largest student centre in the world, as there are in the former city at 

least fifty thousand who may be classed as belong- 

its important work i n g to the student body. The government statis- 
among students. tj cs o f I g O2 show an actual enrolment of 47,806 
in the Tokyo schools of the academy grade and 
upwards, 1 and if the students studying privately in various special 
branches were added, it would obviously justify the figures just given 
as a conservative estimate. A Students Association has been formed 
in the Imperial University, occupying its own special building, erected 
in 1898, having every facility, including a hostel, and a tower-room 
set apart exclusively for prayer. Several other student associations 
have been organized in the city. The work of the associations through 
out Japan is, in fact, largely among students, as there are fifty-three 
student associations and only nine city associations in the empire, 
making a total of sixty-four, with a membership of nearly 2800. The 
city associations are at Tokyo, Osaka, Kyoto, Nagoya, Kobe, Yoko 
hama, Nagasaki, Hiroshima, and Sapporo. Tokyo and Osaka as yet 
are the only cities having association buildings, but plans are well 
matured for erecting others for both city and student organizations at 
Nagasaki, Sendai, Kagoshima, Niigata, Kyoto, and Kobe. The 
sphere of service which has opened among the students presents many 
urgent claims as well as opportunities. Homes, or hostels, for stu 
dents are needed in many places, thirteen of these having been already 

1 Cf . The Ja_pan Evangelist, May, 1901, p. 147, and June, 1902, p. 200. 



THE SOCIAL RESULTS OF MISSIONS 161 

established. The demand for a department for boys of from ten to 
fifteen years of age is pressing, and indeed calls for immediate atten 
tion. 

An interesting feature of the service rendered to Japanese edu 
cation by the Association is its assumption, at the request of the 
Japanese authorities, of the function of a recruiting agency for securing 
from America teachers of English, to be employed by the Japanese 
Government. Fifty-one young men have already been called to Japan 
through association channels, and of these twenty-two are now (1906) 
teaching there. It is needless to say that they have been selected with 
care, and with due regard to their personal fitness for such responsi 
bilities. Their Christian influence has been marked in many instances. 
The association halls in various cities have become arenas of moral 
reform movements, and rally ing-places for the leaders of the higher life, 
where they meet to consider social, civic, and even national, interests. 
It was at the Tokyo Young Men s Christian Association Hall, in a 
crowded meeting, held on the fiftieth anniversary of the signing of the 
first treaty between America and Japan, that Bishop McKim, of the 
American Episcopal Church, proposed that the American residents of 
Japan should establish a " fund " in aid of the destitute families of 
Japanese soldiers and sailors, to be known as the " Perry Memorial 
Relief Fund," and that it should be placed at the disposal of His 
Excellency the Minister of the Imperial Household, to be distributed 
under the command of His Imperial Majesty. The proposal was re 
ceived with enthusiasm by both the Americans and Japanese who were 
present. It was also in the same place that a Society for the Preven 
tion of Cruelty to Animals was originated. Thus the association build 
ings become a rendezvous for public-spirited movements, in which 
Japanese citizens unite with American residents in organizing projects 
of philanthropic and moral reform. 

The endorsement of the Association by prominent Japanese has 
been most cordial and significant. Among recent examples are the 
remarks of Baron Mitsu Maejima, ex-Postmaster- 
General, and of Baron Shibusawa. In fact, the 
influential r61e which the Association has assumed also in the Japanese 
in furthering Japanese progress has suggested the 
formation of a Young Men s Buddhist Association, which is seeking 
the same opportunities of usefulness among its Buddhist constituency. 
The Christian Association is planning a large campaign, with the pur 
pose of establishing an organization in every city of the empire with a 
1 The Japan Evangelist, September, 1903, p. 293. 



162 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

population of over fifty thousand, and in every higher institution of 
learning in the country. It sought diligently after the outbreak of the 
late war with Russia, to obtain the permission of the Government to 
send its association representatives with the army and navy, in order 
to render a service similar to that which it has accomplished among the 
army and navy forces of America. The privilege was finally granted, 
and association workers were then allowed to go to the front. They 
pitched their tents, and established their well-known facilities for 
soldiers and sailors, wherever the army was sufficiently stationary to 
render it possible. The association headquarters were at first lo 
cated in Korea, where, temporarily, they were available for the soldier 
who was on his way to the front ; but permission was subsequently 
granted by the Japanese Government, with the cordial endorsement of 
the Minister of War, to extend activities into Manchuria, and work has 
been undertaken at Antung, Liao Yang, Yiukow, Hojo, Dalney, and 
at other points in touch with the Japanese Army and Navy. The 
secretaries engaged in the service numbered fifteen, the majority of 
whom were Japanese. 

The Young Women s Christian Association has been active in 
Japan for nearly twenty years, at first informally under the direction 

of ladies connected with the missionary organiza- 

Progressofthe tions. In January, 1904, the first foreign secre- 

Y.w.c.A.inja P an. tarV) m t h e person of Miss Theresa Morrison, 

of the University of Minnesota, sent out by the 
American Committee, arrived in the country to engage in association 
service, in connection with the women of Tokyo. Miss A. C. Mac- 
donald also reached Tokyo in December, 1904, as a secretary sent out 
by the Committee of the Young Women s Christian Association of 
Canada. A special organ, in the form of a magazine called Young 
Women of Japan, has of late appeared. 

The first Christian Endeavor Society formed in Japan was estab 
lished in 1891, at Okayama, in connection with the Church of Christ 

in Japan, and is identified with the mission of the 
The Christian Endeavor American Board. Only a few other societies were 

Society in the Japanese . . * 

churches. m existence prior to the visit of the President, 

Dr. Clark, in 1892. The inspiration and encour 
agement of his addresses resulted in the formation of fifty-seven so 
cieties within a year of his visit. The National Union of the Chris 
tian Endeavor Societies of Japan was formed at Kobe in 1893, where 
the first Pan-Japan Convention of Christian Endeavor organizations 
was held in the same year. Dr. Clark paid another visit, during which 



THE SOCIAL RESULTS OF MISSIONS 163 

he attended the Eighth National Convention, which assembled again 
at Kobe, in 1900. There were 128 societies in the empire in 1904, 
with a membership of about 2500. The Twelfth National Conven 
tion was held at Tokyo in the spring of 1904. Much enthusiasm and 
vitality have characterized the progress of the Christian Endeavor move 
ment in the Japanese churches. The fraternal message sent by cable 
from Japan to the Convention held in Denver in 1903 will long be 
remembered as an inspiring and cheering incident. A few chapters 
of the Epworth League, which was established in Japan in 1891, are 
reported in connection with the churches of the Methodist Mission. 
The Brotherhood of St. Andrew was introduced in 1894, and in the 
year 1902 the National Brotherhood of St. Andrew for Japan was 
organized, on an independent basis, and with a Japanese secretary. 
A number of chapters have been formed in connection with the 
American Episcopal and the English Church missions in Japan. There 
are also various Gospel societies and associations drawing their mem 
bership from the young people of the churches, and a large children s 
constituency of the Scripture Union. 

The missionaries in Korea forwarded an urgent call in 1901 to the 
International Committee of North America, requesting that a foreign 
secretary might be sent out to Korea to establish 
the Young Men s Christian Association in that The Y . M. c. A. an 
country. Mr. Philip L. Gillett was commissioned active force in Korea - 
for this work in the same year, and in November 
reached his station at Seoul. The Christian community of that city 
responded cordially to his efforts, and steps were soon taken looking 
to an organization of the Association. Generous friends in America 
offered financial support, provided certain contributions were forth 
coming in Korea. The outcome was the gathering of a representative 
assembly, on the i8th of March, 1903, to consider the proposal, which 
resulted eventually in the organization of association work in Seoul, 
on October 28, 1903. A Board of Directors was elected, including 
the names of many of the most prominent foreign residents of Korea, 
as well as those of native Christians. A student association was also 
formed about the same date, in connection with the Pai Chai College. 
The newly established work has the advantage of the immediate ser 
vices of a foreign secretary, and there is every reason to regard the 
Young Men s Christian Association as now a living force in Korea. 
The project for an association building is well under way, the land 
having been already purchased. The Christian Endeavor Society was 
first established in Korea in 1900, and at present reports twelve organ- 



164 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

izations. The Epworth League was introduced in 1897, by a resolu 
tion of the Methodist Mission assembled at Seoul, and a few societies 
are reported as in existence. 

The African contingent of the Young Men s Christian Association 
is largely in the southern section of that Continent, where it is repre 
sented by ten associations in the larger cities 
Vigorous organizations c ape Town, Durban, Johannesburg, Kimberley, 

for young people in . . 

Africa. Pietermantzburg, and Pretoria are examples with 

a membership of about 4000. Some of these 
associations have been long established, as in the case of Cape Town, 
where one was organized in 1865. In 1896, in connection with the 
visit of Mr. Wishard and the Rev. Donald Fraser, the Students Chris 
tian Association of South Africa was formed, and joined the World s 
Student Christian Federation. Its first General Conference was held 
in 1897, and in 1900 ninety-five affiliated associations, identified with 
the British and Dutch churches and institutions, were reported. Its 
membership in 1904 was about three thousand in the schools and col 
leges of South Africa. The Student Volunteer Movement was at an 
early date constituted a working department of the Students Christian 
Association. The Volunteer Movement originated in the Huguenot 
Seminary at Wellington, in 1890, a similar band having also been 
formed at Stellenbosch about the same time. The organization was 
completed in 1893, but when, in 1896, the Students Christian Asso 
ciation was formed, the various volunteer bands became committees 
of the Association, and since then the Volunteer Movement has been 
an integral feature of association work. It has been popular in many 
educational institutions, as, for example, at Lovedale, where the Stu 
dents Christian Association numbers forty-five volunteers among the 
native Africans. There were 158 volunteers reported in South Africa 
in 1 90 1, thirty-five of whom had already entered upon active service. 
Since the close of the Boer War a remarkable missionary movement 
has sprung up, dating from the return of the Boer prisoners to their 
native land. It is stated that some two hundred young men among 
them have announced themselves as student volunteers ready to enter 
upon mission work in their own country. Many of these are already 
in training at Wellington or Stellenbosch, under the auspices of the 
Dutch Reformed Church. A special institution has been opened at 
Worcester, Cape Colony, and the Dutch Church has assumed the 
responsibility of providing every facility for the furtherance of this 
remarkable "Movement." 1 A vigorous campaign of the Young 
1 The Missionary Review of the World, November, 1903, pp. 841-844. 



THE SOCIAL RESULTS OF MISSIONS 165 

Men s Christian Association began in 1903, and six new buildings were 
planned to accommodate the greatly increased membership since the 
close of the war. A very handsome structure has been erected at 
Johannesburg, the funds for which were almost entirely provided 
locally. In Durban $85,000 has just been devoted to the purposes 
of a building. The total expenditure for prospective building opera 
tions in South Africa will not be far from half a million dollars. In 
other sections of Africa, North, West, and Central, eleven associations 
are reported, with a membership of 308. These are mostly on the Gold 
Coast, in connection with the Basel Mission. Egypt is the scene of 
an interesting work under the direction of the English National Coun 
cil of the Young Men s Christian Association. 

The World s Committee of the Young Women s Christian Asso 
ciation is doing good service at Cairo and Alexandria, at which latter 
place a Home for Young Women has been estab 
lished, which at present is independently conducted The Y - w - c - A - active 

at various important 

by Miss Rose Johnson. A similar Home at Cairo centres, 

was opened in 1902, under the charge of Miss 
Margerison and Miss Maclnnes. The principal work, however, of 
the Young Women s Christian Association is in South Africa, where, at 
Cape Town, Port Elizabeth, Durban, and Pietermaritzburg, association 
Homes have also been founded. A new building has been erected 
at Cape Town, and the Association has quite recently been established 
at Johannesburg, where a spacious Home, especially devoted to its 
purposes, will soon be built. There are no doubt local associations 
scattered here and there at mission stations throughout the Continent 
which have been opened under the direction of individual missionaries. 
We read, for example, of one at Abeokuta, in the Yoruba Country on 
the West Coast, founded by Miss H. J. Duncum, of the Church Mis 
sionary Society. A brief descriptive paragraph speaks of its having 
forty members, and gives us glimpses of an instructive programme of 
Bible study, of social gatherings for recreation, of useful work in be 
half of missions, and of an aspiring effort to provide sufficient funds 
to support a Bible-woman at one of the out-stations. What a cheering 
insight is here given of quiet work for Christ, almost hidden from sight 
in an African mission station! 

The Christian Endeavor reports 341 societies in Africa, scattered 
throughout Egypt, along the West Coast, in the Congo State, and in 
Nyassaland, but to be found chiefly in South Africa. The first Afri 
can Christian Endeavor Society was organized at the Huguenot 
Seminary, in 1887, while a flourishing South African Union of the 



166 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

Endeavor Societies was formed in 1895, a special travelling secre 
tary, Mr. Kilbon, being appointed in 1900. The remarkable move 
ment of Boer Student Volunteers, previously 
Christian Endeavor, and mentioned, seems really to have resulted from the 
Africa. influence of Christian Endeavor Societies that had 

been formed in the different prison camps of the 
Boers in St. Helena, Ceylon, the Bermudas, and elsewhere. Sowers 
Bands and Gleaners Unions are also to be found in connection with 
the Church of England missions in Uganda ; various guilds have been 
formed by the Universities Mission in East Africa ; Wesley Guilds are 
a feature of the Wesleyan missions on the Gold Coast; and several 
Scripture Unions are in Sierra Leone. 

Madagascar reports a Young Men s Christian Association at Anta 
nanarivo, which has just issued its appeal to the French Associations 
for aid in securing a building for its special use. 
The young people of \ pleads in the name of a constituency of over 

Madagascar . . 

an appeal. f our thousand young men, among whom it is pos 

sible to extend its work. May we not hope that 
a generous response will be forthcoming ? An interesting incident in 
the history of the Christian Endeavor movement was the discovery, in 
1892, that thirty Christian Endeavor Societies had been formed on 
the island, chiefly through the influence of the Rev. W. E. Cousins, a 
missionary of the London Society. These afterwards increased in 
number to ninety-three; but it is feared that the Christian Endeavor 
movement has lost some of its vitality since the French occupation, 
owing 1 to the overshadowing influence of the Roman Catholic Church. 
The Turkish Empire, including the missions in European Turkey, 
reports nineteen branches of the Young Men s Christian Association ; 
and we hear from Salonica and Sofia a call to the 
Various associations International Committee for some foreign secre- 
in Mohammedan lands, taries to supervise the interests of their growing 
associations. At Constantinople there are both 
English and Armenian organizations, and also a students association 
at Robert College. We find it again at Baghdad, Aleppo, and Aintab, 
where a generous native has provided a building for its use, and at 
Beirut, in connection with the Syrian Protestant College. Nazareth 
and Jerusalem should also be entered on the list. The Young Women s 
Christian Association has several branches in the Turkish Empire. 
Beginning at Constantinople, we find it established at Smyrna, Marash, 
Hadjin, Damascus, Shweifat, Hasbeiya, Nazareth, and Jerusalem. 
These are mostly local organizations, founded under the inspiration of 




^ w 



THE SOCIAL RESULTS OF MISSIONS 167 

missionary workers. The Christian Endeavor Societies of Turkey 
number twenty, not a very large showing, yet it is a remarkable and 
gratifying fact when we consider that the Turkish Government looks 
with political horror upon the signing of constitutions, the wearing of 
badges, or identification in any way, shape, or manner with anything 
that passes under the ominous name of " society." Some of these 
cautious bands have even burned their records, and no wonder, since 
it was only a short time ago that a Protestant pastor and some college 
students were thrown into prison because innocent Christian Endeavor 
documents were found in their possession, which were immediately 
interpreted as implicating them in seditious plots and dark designs. 
In addition to the societies above mentioned, there are sixteen more in 
Syria, and one at Jerusalem. Here and there are found local circles 
of the King s Daughters, as in the Smyrna Girls School; and there 
are also " Ready and Willing Clubs," devoted to kindly benevolence, 
and to the saving of pennies to provide some ministry of love for the 
poor and needy. 1 In Persia the Young Men s Christian Association 
has some active organizations, as in the College at Urumiah, and 
among the young men at Julfa, a suburb of Ispahan. The Society of 
Christian Endeavor is also at work in Persia, with thirty-five branches. 
Most of these, it is interesting to note, have sprung from an earnest 
organization in the Fiske Seminary at Urumiah, which multiplied itself 
as the members returned to their homes, carrying with them the Chris 
tian Endeavor seed. The first Christian Endeavor Union Convention 
was held in 1902. Miss McConaughy, of Fiske Seminary, reports an 
earnest spirit at work in Christian Endeavor circles, and an increasing 
interest in the organization. 

Turning now to Australasia and Oceania, we note the Young Men s 
Christian Association in the principal cities of Australia, Tasmania, 
and New Zealand, having, however, the sphere of 
its work almost exclusively among the English The Y - M - c - A - in 

Australasia and 

colonists. In New Zealand we find in the Te Aute Oceania. 

College Student Association one which devotes 
itself to labor among the Maoris, whose social, moral, and spiritual ele 
vation it has been organized to promote. The Student Volunteer Move 
ment in the educational institutions of both Australia and New Zealand 
has a strong hold upon the student body, and numbers in its forty-five 
organizations in various prominent institutions many volunteers for 
both home and foreign service. The South Sea Islanders Christian 
Club at Brisbane represents a kindly effort to render spiritual and 
1 Life and Light for Woman, February, 1902, pp. 68, 69. 



168 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

philanthropic service to South Sea natives who, for various reasons, 
are resident in Australia. The work of the Young Men s Christian 
Association has been established in the Philippines, but is largely as 
yet for the benefit of the American soldiers and sailors. The Inter 
national Committee, generously aided by Miss Helen M. Gould, has 
sent out a group of secretaries, whose services have proved a great 
blessing and comfort to men of the American Army and Navy. Asso 
ciation buildings have been erected near the army posts, which have 
become centres of cheering and helpful ministry to the men. A large 
and urgent field opens also for the establishment of city associations, 
especially those designed to reach native young men. If we journey 
eastward from Australasia, the Hawaiian Islands seem to be the only 
place in the Pacific where we find Young Men s Christian Associations 
organized. There is one at Honolulu, and there are several others 
elsewhere connected with educational institutions. The Honolulu 
Association has branches for the native Hawaiians, the Chinese, and 
the Japanese. The Chinese branch has a building of its own, and is 
a very efficient organization. A unique Young Men s Christian Asso 
ciation has been formed among the lepers on the Island of Molokai, 
where a suitable building has been erected, with every facility for the 
cheer and comfort of the victims of that dread malady. 

The Christian Endeavor Society has spread its sails in the South 

Seas, and cast its anchor in many an island harbor. Its vigorous 

growth in Australasia is well known ; Australia, 



Christian Endeavor w [fa j ts ,g6 o societies, stands fourth in this respect 

spreads its sails in the 

South Seas. among the countries of the world. The Australian 

Union is one of the most efficient organizations in 
existence, and its conventions rank among the most remarkable relig 
ious gatherings in the southern hemisphere. The Christian Endeavor 
movement is also in the Philippines, where six societies have been 
founded. The Report of the London Society for 1901 states that in 
the Loyalty Islands the movement has made great progress, every vil 
lage having its society, and all uniting, as they have opportunity, in 
kindly mkiistry to those around them. Upon a recent occasion, when 
the house and all the property of one of the native pastors were acci 
dentally destroyed by fire, these earnest young helpers collected suffi 
cient in clothing and money to make up almost the whole of his loss. 
A story of real heroism is reported concerning the efforts of a Christian 
Endeavor Band in Lifu to befriend a colony of lepers who had been 
ordered away from Lifu to take up their abode on a small uninhabited 
island some sixteen miles distant. These courageous young friends 



THE SOCIAL RESULTS OF MISSIONS 169 

ministered to the needs of the distressed outcasts by carrying them 
food, and when they were subsequently ordered to another island the 
devoted members still continued their faithful, benevolent, and even 
perilous, work. There is one Christian Endeavor Society in the New 
Hebrides ; in the Marshall Islands there are twenty-one societies ; in 
the Gilbert group, four ; in the Carolines, three ; in the Ellice Islands, 
six ; in the Tokelaus, two ; and in Samoa, where, in 1890, at the Malua 
Training Institution, the first society in the South Pacific is said to have 
been established, there are now twenty societies, which have been 
formed into a Christian Endeavor Union for German Samoa. A large 
number of the members of the Malua society have become missionaries 
in New Guinea. One society has recently been established in Guam. 
Hawaii, in 1884, organized the first society formed outside of America, 
and there are now fifty-four such organizations in the Hawaiian 
group. 

The great Continent of South America has been touched here and 
there by these modern movements on behalf of young people. The 
first surviving Young Men s Christian Association 

Modern movements on 

of which we can find any trace is m the Waldensian behalf of young 
Colony in Uruguay, and was founded in 1891. people on the South 

American Continent. 

One organization only, that of Buenos Ayres, 
preceded it, and that seems to have had but a temporary existence. 
The first college association was formed in the Institute Ingles, at 
Santiago, Chile, in 1894. It was a spontaneous and entirely local 
effort on the part of some Christian students, who by a happy coin 
cidence chose to name themselves Sociedad de Jovenes Christianas, 
which is the literal equivalent of Young Men s Christian Association. 
The real impetus, however, to associational progress dates from the 
foundation of the Rio de Janeiro branch, in 1893, under the efficient 
direction of Mr. Myron A. Clark. It was under Mr. Clark s super 
vision that a beautiful structure for the special use of Christian young 
men was purchased in 1897, thus becoming the first association build 
ing in South America. Remarkable success has attended the efforts 
of Mr. B. A. Shuman in the establishment of the Association at Buenos 
Ayres, whither he went in 1901 as a representative of the International 
Committee. A convenient and spacious building was rented and occu 
pied in 1903, and the latest reports indicate a membership of nearly 
five hundred. The total of all associations in South America is sixteen 
and of this number nine are in Brazil. The aggregate membership 
reported in South American countries is 1390. Mr. Clark is devoting 
himself to establishing other associations, and the statistics now given 



170 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

will doubtless soon be out of date. Flourishing Student Associations 
are to be found at Granbery College in Juiz de Fora, and at Mackenzie 
College, Sao Paulo. The National Convention of Brazil was formed 
in 1903, on the tenth anniversary of the founding of the Association 
at Rio. There are several similarly named associations of young men 
at different stations of the Continent, as the Young Men s Evangelical 
Union, at Barranquilla, and the Young Men s Institute, at Cuzco, 
Peru. A Young Women s Christian Association is also in existence 
at Rio de Janeiro, where it has a membership of 116. A local asso 
ciation has established a young women s Home in the environs of 
Buenos Ayres, and there is still another organization in British Guiana. 
Christian Endeavor Societies to the number of eighty-four are re 
ported in South America, sixty-two of these being in Brazil, eleven 
in British Guiana, six in Chile, and five in .Colombia. The National 
Union of Brazil was formed in 1902. In Central America thirteen 
societies are in existence, the pioneer being the " Lone Star Endeavor " 
of Guatemala, which was organized in 1896. The Epworth League 
reports twenty-nine chapters in South America. 

In Mexico the Young Men s Christian Association has begun a 

vigorous exploitation, an association having been formed in Mexico 

City in 1902, to which place the International 

Hopeful work among Committee has sent Messrs. Babcock and William- 

the young in Mexico . 

and the West indies, son as secretaries. The membership now num- 
bers 625, and the association is occupying its own 
building. 1 The present association succeeds one which was formed 
in the early nineties, but which had only a transient existence. The 
Christian Endeavor organizations already number 133 societies. The 
first National Convention was held at Zacatecas in 1896, and the 
present National Union is vigorous and flourishing. The Endeavor 
Societies, the Epworth League chapters, the Baptist Young People s 
Associations, and the Sunday-school organizations, in 1897, all united 
in a Federation, which has its annual conventions, attended by a rep 
resentative gathering of about five hundred delegates. 

In the West Indies the Young Men s Christian Association is 
represented by three branches. Army and navy work has been con 
ducted by it in Cuba and Porto Rico. In January, 1904, the Inter 
national Committee sent Mr. J. E. Hubbard to Havana, where in 
November he organized a Y. M. C. A. which within a month enrolled 
300 members. Plans are now maturing to secure first-class facilities 
with which to equip the association for its duties. Association work 
1 Foreign Mail, January, 1904, p. 13. 




en 



THE SOCIAL RESULTS OF MISSIONS 171 

is also to be established in Panama for the benefit of those engaged 
in the great task of engineering and constructing the proposed canal. 
The Christian Endeavor Societies in the West Indies number 292, 
Jamaica alone having 258 branches. The Daughters of the King have 
chapters in the Danish and British West Indies and in Haiti. In the 
United States the American organization of the Young Men s Chris 
tian Association has a special department of work among the North 
American Indians, where forty-seven branches are in active existence, 
six of which are in Indian schools. 1 Of the Christian Endeavor So 
cieties reported for the United States a large number represent an 
Indian constituency. 

In Alaska the Young Men s Christian Association has four branches, 
in connection with its Army and Navy Department. They are located 
at isolated army posts, and are visited by a resi 
dent secretary, whose only means of communica- Christian Endeavor 

. heroism amid 

tion during the winter is the dog-team of the Alaskan snows, 
association. Alaska has also seventeen Christian 
Endeavor Societies, the one at Point Barrow being, it is stated, the 
most northerly Christian Endeavor group in the world. An interesting 
statement is made concerning the heroic services rendered by the in 
trepid members of the Endeavor Society at Valdez. It was organized 
in 1898, and among its charter members was Melvin Dempsey, a 
Cherokee Indian. Near by is the great Valdez glacier, twenty-eight 
miles long, with an average of over two miles in width. This became 
the pathway of the venturesome prospectors in their attempts to reach 
the Copper River Valley. It was a journey of terrible hardships and 
perils. Fierce winds, with the thermometer from fifty to seventy de 
grees below zero, bewildered the traveller, and in many instances 
doomed him to perish without hope of rescue. The brave members 
of the Endeavor Society at Valdez, acting upon the suggestion of 
Mr. Dempsey, built a series of rescue stations, with the Red Cross 
flag as a signal of encouragement and cheer. At these relief stations 
the society provided stoves, fuel, provisions, and medicines, for the 
imperilled travellers, and has thus been the means of saving hundreds 
of lives. When men are lost in the snow-storms this valiant Endeavor 
band attempts a rescue, but, alas ! often too late to save life ; in which 
case it provides for a Christian burial, and makes special efforts to 
communicate, if possible, with the friends of the deceased. It is a re 
production, in the wintry wilds of Alaska, of the humanitarian work 
i " Year Book of the Young Men s Christian Associations of North America," 
1903-4, P- 285. 



172 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

of the Alpine rescue stations. The Brotherhood of St. Andrew also 
has some chapters in Alaska, and carries on its genial and gracious 
work in places where the helpfulness of Christian fellowship is much 
needed and highly valued. 



5. THE PRODUCTION OF WHOLESOME AND INSTRUCTIVE LITERA 
TURE. In the preceding volume of this series several pages are de 
voted to the general exposition of the social 
A noble r6ie in author- value of the contribution which missions have 
ship. made to the present-day literature of foreign 

peoples (Volume II., pp. 3539). In the au 
thor s " Centennial Survey of Foreign Missions " will be found care 
fully collated data concerning the labors of missionaries in Bible trans 
lation, in the establishment of publishing facilities in foreign languages, 
and in the issue of periodical literature in many fields. 1 In a subse 
quent section of the present volume, dealing with the contribution of 
missionaries to the literature of Christendom, and to the general and 
scientific knowledge of the world, the attention of the reader is called 
to the role of the missionary as an author in his own language, to the 
magnitude of his lexicographic labors, to his notable philological at 
tainments in foreign tongues, and to his valuable services in reducing 
barbarous and obscure languages to written form, thus giving them an 
endowment of power of which they would otherwise be hopelessly 
bereft. 2 

It remains in this section to present a summary view of the volume, 
variety, and scope of that marvelous output of literary production in 
the vernacular languages of native races which 
increasing attention to has to be credited to mission enterprise. 3 Its 
vernacular production. ra nge is immense, its quality barring the defect 
ive literary style of some earlier productions 
is admirable, and its potency has become a moral and intellectual asset 

1 "Centennial Survey of Foreign Missions," pp. 123-190, 268-270. 

2 See pp. 406-423 of this volume. 

3 The extent of the contribution which some missionaries have made to vernac 
ular literature is as astonishing as it is notable. Ziegenbalg, Carey, and Marsh- 
man, in India; Morrison, Milne, Medhurst, Gutzlaff, Faber, and Legge, in China; 



THE SOCIAL RESULTS OF MISSIONS 173 

of priceless value in many languages which, with an almost creative 
genius, missionaries have either made alive as vehicles of culture, or 
enriched with the treasures of modern knowledge. In numerous mis 
sion fields the first printed book in the vernacular was the work of a 
missionary. In some instances, as in the case of the Santals, the only 
literature possessed by an entire people has been put into their hands 
by missionaries. A Moravian watchman on the Himalayan heights, 
waiting for the opened door into Tibet, established recently the first 
newspaper in that long-closed land. Modern vernacular literature 
quite apart from missionary production now exists in great volume in 
the more important mission fields, yet, with hardly an exception, it has 
received its initial impulse from the early personal labors of mission 
aries, who introduced printing facilities, 1 and began the publication of 
a new type of literature ; and this in spite of the fact that literary 
production has until lately been a subsidiary interest with missionary 
societies. Consecrated individual devotion, rather than extended ap 
propriations on the part of missionary societies, has been the source of 
much of the literary output of the past century. For many years the 
only missionary formally set apart for literary labors, Bible translation 

Van Dyck and Post, in Syria ; Koelle, in West Africa, and Krapf and Taylor, in 
East Africa, are conspicuous illustrations. Each one of these men may be credited 
with an enormous literary output, either in Bible translations, or in other branches 
of erudition. Twenty-five volumes are attributed to Morrison ; twenty-four to Milne ; 
twenty to Legge ; twenty-seven to Faber ; and to Gutzlaff , sixty-one volumes in 
Chinese, two in Japanese, one in Siamese, five in Dutch, seven in German, and nine 
in English. In later years Dr. Muirhead was the author of thirty volumes in 
Chinese, and three in English. Dr. McCartee published thirty-four in Chinese; 
and to Dr. Edkins may be traced fourteen publications in Chinese, seven in Eng 
lish, and one in Mongolian. Dr. Van Dyck prepared twenty-four volumes in 
Arabic, and Dr. Post is the author of seven, two of which, a Concordance and a 
Bible Dictionary, are works of standard excellence and value, representing immense 
and painstaking toil. 

Cf. also an article by the Rev. J. T. Gracey, D.D., on " The Protestant Literary 
Movement in China," in The Missionary Review of the World, January, 1904, 
pp. 25-29. 

1 The following account of the introduction of the printing-press into Persia is 
taken from Newcomb s " Cyclopedia of Missions," p. 558, a volume published in 
1856: " When the missionaries commenced their labors at Oroomiah they at once 
felt the want of a press and a printer. ... At last, on the 2ist of July, 
1840, Mr. Breath sailed from Boston, taking with him an iron press, constructed of 
so many pieces that it could be transported on horseback from Trebizond to 
Oroomiah. He reached Oroomiah November I7th, and the press was immediately 
put in operation, exciting great interest among both Nestorians and Mohammedans. 
Sixteen hundred volumes and 3600 tracts, amounting in all to 510,400 pages, were 
reported as having been printed in 1841." 



174 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

excepted, was in India, in the person of the late Dr. John Murdoch, 
of the Church of Scotland, whose long service in the production of 
Christian books and tracts was fitly closed when, after nearly sixty 
years of toil, he revised, just as his life was closing, the final proofs of 
"An Indian Patriot s Duty to His Country." A call for such special 
effort in behalf of literature has, however, been increasingly recognized 
by many societies. In India and China, for example, missionaries have 
been definitely commissioned to this department of labor, among whom 
we may name Dr. Weitbrecht, Dr. Rouse, Dr. McLaurin, the late Dr. 
K. S. Macdonald, and the Rev. Messrs. E. W. Thompson, F. Ashcroft, 
E. M. Wherry, and Henry Gulliford, in India ; and the late Dr. A. 
Williamson, Dr. Timothy Richard, Drs. Allen and MacGillivray, and 
the Rev. W. A. Cornaby, in China. The claims of literature are now 
receiving serious and generous consideration from many sources. At 
the recent Decennial Conference of Madras the subject was discussed 
with much earnestness, and strong resolutions in favor of an advanced 
movement in this department were passed. A permanent Literature 
Committee was appointed, supplemented by numerous special com 
mittees, each one being assigned to the supervision of a particular 
linguistic area, so that the requirements of all the important languages 
of India shall receive careful attention. 1 

The call for extended and careful work in the production of ver 
nacular literature is one which is emphasized by missionaries themselves 
in all parts of the world. Its importance as an 
Great languages waiting antidote to impure and anti-Christian literature is 
Christian literature, much and properly accentuated. A Parsi school 
master in Persia remarked not long ago that " the 
great reason against educating girls was that there was no Persian 
literature fit for them to read." Much has already been accomplished 
in numerous mission fields ; yet it is manifest that only a beginning 
has been made. Some of the great languages of Asia, such as the 

1 " Report of the Fourth Decennial Indian Missionary Conference, Madras, 
1902," pp. 166-201. 

Catalogues of books, tracts, and leaflets published by missionaries in the ver 
nacular languages of India have been prepared by Drs. Murdoch, Weitbrecht, and 
Rouse, and by the Rev. Messrs. Thompson and Scott, Mr. J. S. Haig, and others. 
Those representing the following languages are now available: English, Tamil, 
Telugu, Kanarese, Malayalam, Tulu, Badaga, Toda, Koi, Bengali, Uriya, Assamese, 
Mikir, Ao Naga, Tangkhul Naga, and Angami Naga, Garo, Manipuri, Khasi, Khond, 
Santali, Mundari and Uraon, Malto, Nepali and Lepcha, Marathi, Gujarati, and 
Urdu. In addition to these, Hindi and other catalogues are in preparation. The 
Christian Literature Society for India also issues a catalogue of its publications. 




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THE SOCIAL RESULTS OF MISSIONS 175 

Bengali, Hindi, and Urdu (or Hindustani), in Northern India, the 
Tamil and Telugu, in the southern section, and some, though not all, 
of the dialects of China, for example, are but imperfectly supplied 
with effective and varied literature in the exposition of Christianity, as 
well as in the extension of the light of modern knowledge. Thanks to 
the Society for the Diffusion of Christian and General Knowledge 
among the Chinese, no mission field seems to be more adequately or 
more admirably supplied with examples of the best literature than 
China. 1 There is wise economy and effectiveness in the establishment 
of this vigorous society devoted to the literary service of missions in 
China, and there is generous consideration for the common good in 
the selection of picked men set apart by representative missions, and 
assigned to its editorial staff. A periodical literature of varied and 

1 Dr. Richard, Secretary of the Society, gives a graphic description of the range 
and scope of its publications in the following enumeration of subjects which a mis 
sionary in China would find useful : 

" i. If he wants a Chinese statesman to adopt the laws of Christendom, he trans 
lates the best books he knows of on law, and lets him compare them with his own. 
He can never acquire this knowledge by prayer or Bible study only. 

"2. If he wants a Chinese student to adopt the educational system of Christen 
dom, he places in his hands in his own tongue a clear account of Western education, 
and lets him compare it with that of China. Bible study, however excellent, does 
not supply information about modern education in Christendom. 

" 3. If he wants a Chinese believer in astrology, alchemy, geomancy (feng-shut), 
lucky days, omens, etc., to adopt modern views of Christendom, he gives him in the 
Chinese language text-books on astronomy, chemistry, geology, physics, and elec 
tricity, where he can find God s exact, eternal laws "which govern all departments of 
nature explained, and which he can compare with the vague and often false theories 
in the books of his own country. 

"4. If he wants a Chinese capitalist to be enlisted in behalf of modern railroads, 
engineering, and industries generally, in order to provide better conditions for the 
poor, he gives him in Chinese an outline of the leading engineering and manufactur 
ing concerns in the world, with their effect on the poor, to compare with those of his 
own country. 

" 5. If he wants a Chinese merchant to extend his business, he has only to put be 
fore him in his own tongue the profits of the trade in foreign goods compared with 
the profits of trade in native goods. 

"6. If he wants a Chinese religious man to adopt Christianity, he gives him books 
in his own tongue to explain the leading events in the history of God s providence 
over all nations and the leading forces of the universe, showing how they bear on the 
progress of man, and how they illustrate the almighty, eternal, all-wise, and all- 
kind character of the Supreme Power, enabling men not only to have communion 
with Him, but also to partake of His nature and attributes more and more as we 
better understand His ways in the world from age to age. This the man can com 
pare with the gropings of his own religions after these higher truths." The Chinese 
Recorder, March, 1901, pp. 124, 125. 



176 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

timely interest, and an increasing series of publications suited to the 
scientific and commercial as well as the intellectual needs of the Chi 
nese, supplying a growing library of volumes charged with the best 
and most inspiriting thought of the modern world, are the result. What 
a contrast is this to the Emperor s edict, promulgated in 1812, making 
it a capital crime to print books on the Christian religion! 1 It is 
almost impossible now, even with the largely increased facilities of 
production, and the able editorial staff, to meet the phenomenal de 
mands for more and more of this illuminating and instructive litera 
ture. Even though the literary output has grown by leaps and bounds, 
it is as yet only a meagre output when compared with the voluminous 
indigenous literature of China, and the same may be said of the status 
in India and Japan. That there is still need, however, for more care 
ful and skilfully prepared work, from a literary point of view, in these 
most difficult idiomatic vernaculars, is a point which missionaries 
themselves insist upon, while giving due credit for what has been 
already accomplished by arduous toil, in spite of many hampering 
circumstances. " You must turn the English mind," says Dr. Fair- 
bairn, "into the Hindu mind, plus the Christian knowledge, ere you 
can so speak to him as to overcome, as to direct, and to convert him." 
Here is a lifelong task for missionaries, even though they may be set 
apart for exclusive and uninterrupted toil in this important sphere of 
service. It seems likely that literary labor in many of these arduously 
acquired Eastern languages will be greatly facilitated by the use of 
Roman letters in place of the native alphabet, or of the ideographic 
signs so common in Chinese and Japanese. The Japanese Govern 
ment has recently given its official sanction to the employment of the 
Roman character in expressing the sounds of the Japanese language, 
and a romanized literature is now well known in China. 

In view of the full data furnished in the author s " Centennial 
Survey" (pp. 123-172) concerning the services rendered by numer 
ous missionaries in the field of Bible translation, 
A monumental service all detailed or specific references to this aspect of 
in Bible translation. t h e theme must be omitted here. The very elabo 
rate and informing output of special literature 
recently issued by the British and Foreign Bible Society in connection 
with its Centennial Anniversary of 1904, now easily accessible, supplies 
all that is needed concerning the history and achievements of that 
magnificent missionary agency. The volume of Centenary literature 
just mentioned is a truly massive exposition of the services of that 
1 Lovett, " History of the London Missionary Society," vol. ii., pp. 409, 410. 



THE SOCIAL RESULTS OF MISSIONS 177 

Society to mankind, while it is at the same time an impressive and 
delightful popular presentation of the historic claims of the Bible in 
its ever-expanding environment, and its still unabated vitality as a 
message of guidance and hope to man. 1 Abundant additional data is 
accessible in the Reports of the American Bible Society, and of the 
National Bible Society of Scotland, and other similar organizations. 

In this sphere of biblical scholarship, as translators and expositors 
of God s Word, missionaries have rendered perhaps their crowning 
service to humanity. Other achievements may seem to some more 
conspicuous and impressive, but, after all, nothing more fundamental 
and constructive, more vitalizing in its power, and more benign in its 
results, can be named than placing the Scriptures in the hands and 
before the minds of men in their own language. It is a service which, 
more than any other aspect of their great work, places missionaries in 
the rank of apostles to the modern world. The extent of the personal 

1 The following list includes for the most part the literature above referred to : 

"A History of the British and Foreign Bible Society," by William Canton. 
Four volumes: vols. i. and ii., 1904; vols. iii. and iv., 1905. 

" The Story of the Bible Society," 1904, a popular record, by William Canton. 
One volume. 

" A Children s History of the Bible Society," by William Canton, 1904. 

" Historical Catalogue of the Bible House Library," by T. H. Darlow and 
H. F. Moule. Two volumes: vol. i., 1904; vol. ii., 1905. 

" The Conquests of the Bible : A Popular Illustrated Report of the B. F. B. S. 
for the Year 1902-1903." 

" The Gospel in Many Tongues " (Centenary Edition), 1903. 

" Centenary Pamphlets of the British and Foreign Bible Society." A series in 
twelve issues, 1903 and 1904, as follows: I., "The Bible in History the 
Eastern Witness " ; II., " The Bible in History the Western Witness " ; III., " The 
Bible in the New Hebrides"; IV., "The Bible in Uganda"; V., "The Bible 
in India"; VI., "The Bible in Madagascar"; VII., "The Bible in Russia"; 
VIII., " Our Treasure House A Brief Account of a Visit to the Bible House"; 
IX., " The Bible in China " ; X., " Wayfaring Bible-men " ; XI., " Bible-women 
in Eastern Lands " ; XII., " The Bible in the Home." 

Annual Reports of the British and Foreign Bible Society, the National Bible 
Society of Scotland, the Trinitarian Bible Society, and the American Bible Society, 
maybe consulted; also The Bible in the World, formerly The Bible Society Monthly 
Reporter (B. F. B. S.) ; The Bible Society Record (A. B. S.), The Quarterly Record of 
the National Bible Society of Scotland, and The Quarterly Record of the Trinitarian 
Bible Society. 

Cf. also Mackenzie, " Christianity and the Progress of Man," chap, iv., " The 
Missionary as Translator," and the sections on literature in the Reports of the 
Decennial Conference of Bombay, 1893, the General Conferences at Shanghai, 1890, 
and at Tokyo, 1900, the Ecumenical Conference in New York, 1900, and the Decen 
nial Conference at Madras, 1902. 



178 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

contribution of labor which they have made towards the accomplish 
ment of this consummate achievement is as surprising as it is notable. 
Cooperating most happily and effectively with the great Bible Societies 
of Christendom, 1 they have supplied that essential instrument of 
scholarship, and that indispensable endowment of spiritual insight, 
coupled with assiduous and faithful toil, without which no results of 
value could have been attained. 

As if in response to these monumental labors to supply the Scrip 
tures to mankind, the world seems to have been opened in a truly 
marvelous way for the dissemination of the Bible 
The triumphant march throughout the great nations of the East, as well 
of God s Word. as among hundreds of obscure tribes whose lan 
guages were unknown and thus unavailable for 
literature a generation or more ago. This silent, victorious march of 
God s Word along the great highways of non-Christian literature into 
the intellectual and religious strongholds of ancient peoples, whose 
latter-day destiny seems already to shape itself before the eyes of men 
as a new dawn in history, is surely a fact which is full of splendid 
promise to human progress. It is hardly more than a single genera 
tion since the Bible was under ban in Japan, and could be printed only 
secretly, and read at the peril of life. A conservative estimate of edi 
tions of the Scriptures, both of the Old and the New Testament, 
either entire or in separate portions, distributed by gift or sale in Japan 
since 1872, is two million copies. 2 The largest circulation reported 
for any year was that of 1895, amounting to 257,563 copies. The 
report for 1903 gives the number as 167,825. A few years ago the 
non-Christian bookseller would not keep the Bible in stock, lest it 
should injure his reputation and lower the standing of his shop in the 
eyes of the public. The sales in China since the Boxer disturbances 
have been phenomenal. Single orders even from the far interior are 
now received which a few years ago would have seemed sufficient to 
supply the demand of all China for five or six years ; yet so stupendous 
is the need of that vast empire that "for every person who has a 
Bible there are about two thousand who have none ; for every person 
who has a New Testament there are two hundred and fifty who have 

1 The missionaries of the London Missionary Society, according to the statement 
of the Rev. R. Wardlaw Thompson, have been connected more or less with the prep 
aration of about forty-two versions of the Scriptures, in whole or in part, the print 
ing of these versions having been the work of the Bible Society. Tht Chronicle 
of the London Missionary Society, June, 1903, p. 146. 

2 " Report of the Tokyo Conference, 1900," p. 530. 



THE SOCIAL RESULTS OF MISSIONS 179 

none ; for every person who has a single copy of a Gospel, or some 
other small portion of Scripture, there are forty who have none." 1 

" At the Lagos book-shop, on the West Coast of Africa," says the 
Church Missionary Society Report for 1904, "some three thousand 
Bibles and New Testaments, five thousand Prayer- 
books, and thirty thousand primers and readers, Phenomenal demands 
were sold." In Uganda the list of books sold by forthe Scriptures, 
the Church Missionary Society agents in 1903 is 
reported as follows: Bibles, 1136; Testaments, 4226; Gospels and 
portions thereof, 13,486; Prayer-books, 3275; first reading-books, 
40,856; catechisms, 9674; hymn-books, 4160; and 212 copies of 
" The Pilgrim s Progress." 2 Compare this astonishing record with the 
entry in Mackay s Journal on that day in 1876 when, on his way to 
Uganda, he first caught sight of the African coast, and wrote as fol 
lows : " I shall in the name and strength of God set up my printing- 
press on the shores of the Victoria Nyanza, and I shall not cease to 
toil till the Story of the Cross of Christ be printed in the language of 
Karagwe and Uganda, and every man be taught to read it and believe 
it too." Phenomenal sales of the Bible and other literature are also 
recorded by the Beirut Mission Press in Syria. In March, 1904, there 
were on its books orders for the printing of 138,000 volumes, of which 
15,000 were complete Bibles, 14,000, entire Testaments, 69,000, por 
tions of Scripture, and the remainder, miscellaneous books. The total 
issue of Scriptures (whole or in portions) in 1904 amounted to 75,500 
volumes, and during the same year the number of pages of Scripture 
printed was 24,727,000. These statements sufficiently illustrate the 
unprecedented call, in widely separated sections of the world, for the 
Word of the Living God. 

The total number of Bible translations which may now be credited 
to missionaries is 482, only ten of these having been issued before the 
beginning of the nineteenth century, and all of 
which are in active circulation, save forty which statistics of Bible 
have become obsolete. These figures do not in- translation. 
elude the six principal ancient versions, nor the 
sixteen standard modern versions of Christendom, as it is doubtful if 
they should be listed as strictly the product of missionary labor. If 
these be added to the sum of missionary translations, the total of an 
cient and modern, living and obsolete, translations, from both sources, 
may be stated as 504. There are, moreover, about twenty additional 

1 The Bible Society Monthly Reporter, December, 1903, p. 302. 

2 The Church Missionary Intelligencer^ August, 1904, p. 601, 



180 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

versions not new in the sense of being fresh translations into another 
language, but only the transliteration of an existing translation into 
some other character, as, for example, the printing of one Asiatic lan 
guage in the characters of another Turkish in the Armenian text, or 
Chinese in English letters giving as nearly as possible the proper 
sound of the original tongue. These also are largely the work of 
missionaries. Another, and perhaps clearer, method of stating these 
results is as follows : Number of translations by missionaries covering 
the entire Bible (including three versions now obsolete), 101 ; number 
of additional translations by missionaries covering the entire New 
Testament (including 22 versions now obsolete), 127 ; number of addi 
tional languages into which missionaries have translated only portions 
of the Old and New Testaments (including 1 5 versions now obsolete), 
254; the resultant total being 482, to which may be added the ver 
sions prepared by transliteration. 1 

The Bible Societies of Christendom have numerous auxiliary 
societies and agencies in the principal foreign mission fields ; ten im 
portant auxiliaries in India, for example, being engaged in an extended 
and vigorous campaign for the production and distribution of the Bible 
in that great English dependency. The Society for Promoting Chris 
tian Knowledge, and the Society for the Propagation of the Gospel, 
have also given much attention to this special service of Bible trans 
lation and dissemination. 

In the more general field of Christian literature the services of the 
Religious Tract Society of London, the Christian Literature Society 
for India, the Society for Promoting Christian Knowledge, and the 
American Tract Society, are of the highest value and efficiency, and 

1 The figures given in the text differ from those found in the summary of Bible 
translations, on p. 268 of " Centennial Survey of Foreign Missions," by the addition 
of 26 hew versions to the 456 given as the total in 1900, making the total up to date 
(1905) to be 482. The additions are as follows: Bibles (entire), 2; New Testa 
ments (entire), 6 ; portions representing (with the addition of the Gawari New Testa 
ment) new translations, 26. A more detailed statement, naming the additions, 
would be as follows : 

Bibles (completed since 1900) : Mare and Fioti. 

New Testaments (completed since 1900): Ilocano, Pampanga, Sheetswa, Ndonga, 
Chiluba (Luba), and Gawari (not yet printed). 

Portions (new translations) : Arapahoe, Meaun, Yalunka, Lomongo, Masai, 
Kikuyu, Tangkhul Naga, Karangi, Chattisgarhi, Balti, Tafasoa, Bri Bri, Chung- 
chia, Mukawa, Nogogu, Cakchiquel, Kalana (not yet printed), Lengua, Mapuche, 
Lifoto, Angola, Yakusu, Kavirondo, Kachin, and Awemba. The eight last men 
tioned were printed at mission presses. The Gawari New Testament in its entirety 
may also be included among the new translations. 



THE SOCIAL RESULTS OF MISSIONS 181 

have now grown to large proportions in mission lands. These 
societies of Christendom usually have auxiliaries or agencies in China, 
India, Japan, Turkey, and elsewhere, specially 
engaged in the production and distribution of The no tabie services of 
vernacular Christian literature, besides rendering the tract societies, 
material aid to several indigenous tract societies in 
various mission fields. The Christian Literature Society for China is a 
Scotch organization closely cooperating with what may be regarded as 
the leading independent enterprise in mission fields in this department 
of literature the Society for the Diffusion of Christian and General 
Knowledge among the Chinese, founded in 1887. The progress of 
the latter has been remarkable, especially during recent years, as is 
revealed by a comparison of the volume and value of its sales. In 
1894 they monetarily amounted to $2184 (silver), while in 1903 they 
reached $54,399 (silver), which is equivalent to about $27,000 in 
gold. It is a remarkable fact that trade competition or rather pirati 
cal reproduction of popular books in the absence of a copyright re 
duced this income to $30,457 (silver) in 1904, or about $15,200 in gold. 
A comparison of the issues of the Society for the past four years gives 
evidence of rapid progress since the difficulties caused by the Boxer 
disturbances have ceased. In 1901 the publications (including new 
issues and reprints) were stated in the Annual Report to amount to 
48,950 copies and 5,572,000 pages. In 1902 there were 125,096 
copies and 13,911,656 pages. In 1903 there were 283,328 copies 
and 25,353,880 pages. In 1904 there were 301,600 copies and 
30,681,800 pages, and of this large output 224,600 copies and 19,- 
256,800 pages represent new publications. To accomplish this work 
some seventy printers and bookbinders were required, with twenty 
Chinese writers and fifteen distributors, making altogether a perma 
nent staff of over one hundred Chinese employees. Another organiza 
tion with a remarkable record is the Central China Religious Tract 
Society of Hankow, founded in 1876, which during the twenty-eight 
years of its existence has sent out the surprising total of 20,938,213 
copies of books and tracts. Its annual output in the opening year 
was 9000 copies; in 1889 it was 1,026,305; and in 1903 its issues 
numbered 2,171,655. There are, besides, eight other book and tract 
societies under Christian auspices in China. 

The record of progress in India is even more impressive. In the 
Report of the Madras Decennial Conference of 1902 is a comparative 
statement of the advance in the distribution of Christian literature 
in India during five years, separated by decades. In 1860 the total 



182 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

distribution of the Bible, Tract, and Christian Literature societies 

amounted to 727,744 copies; in 1870 it was 882,924; in 1880 it was 

2 >39337; in 1890 it was 4,965,034; in 1900 it 

The large literary output was 5,881,836. This represents an increase in 

in India. the proceeds of sales amounting to sevenfold, 

and in the field of circulation amounting to 
nearly ninefold. Still further returns are given concerning the total 
distribution of Christian literature, not including the Bible, for the 
decade previous to 1900. The reports of fourteen literature societies 
issuing books and tracts are summarized for the decade as follows : the 
total value of sales is given as 1,956,619 rupees ($652,206); the total 
of separate issues of volumes, periodicals, and tracts printed amounts 
to 53,622,183 copies; and the total of copies circulated sums up 61,- 
951,253. There were, besides, four other missionary societies engaged 
in the issue of Christian literature, whose statistics were not included 
in the above, as their record for the decade was not available. A 
statement made by the Secretaries of the American Board at the An 
nual Meeting, October, 1904, shows that its three missions in India 
had published and sent out during the previous year 5,700,000 pages 
of Christian literature, mostly in the vernacular languages. 

The development of missionary operations has witnessed the estab 
lishment in increasing numbers of printing-presses and publishing- 
houses in the mission fields. A few of them are 
Prosperous mission self-supporting, such as the Methodist Episcopal 

presses. Press at Lucknow, with its 160 employees and 

its output of 74,600,000 pages in 1902 ; and the 
Presbyterian Press at Allahabad, which was founded in 1839, b u * m 
1872 was leased to native Christians, who now conduct its business 
operations. The same plan has been adopted with the Presbyterian 
Press at Lodiana; while the Scottish Mission Industries Company, 
Limited, has recently taken over the presses of the United Free Church 
of Scotland at Ajmere and Poona. For the most part, however, the 
missionary societies render financial aid to the various presses. Some 
of the publishing-houses have become large business enterprises. 
Among them we may name : the Presbyterian Mission Press at Shang 
hai, which reported in 1904 an annual output of 81,000,000 pages, 
the Methodist Episcopal Press at Foochow, the Press of the Scottish 
Bible Society at Hankow, the Methodist Episcopal Publishing-House 
at Tokyo, the Baptist Mission Press at Rangoon, the Press of the 
Society for Promoting Christian Knowledge at Madras, with nearly 
four hundred employees, and other large establishments in India, as at 




AMERICAN PRESBYTERIAN MISSION PRESS, SHANGHAI, CHINA. 
AMERICAN BAPTIST MISSION PRESS, RANGOON, BURMA. 



THE SOCIAL RESULTS OF MISSIONS 183 

Bombay, Satara, Cottayam, Mangalore, Rutlam, Calcutta, Cuttack, 
Guntur, Mysore City, Nagercoil, and Surat. On the borders of Tibet, 
at Ghoom, near Darjeeling, there is a busy little press of the Scandi 
navian Alliance Mission, which is printing the Bible and Christian 
books and tracts, in anticipation of the opening of that long-closed 
land, which has been already practically accomplished by the English 
expedition of 1904. The press of the Presbyterian Mission at Beirut 
flourishes, and the presses at Bangkok, Constantinople, and Mexico 
City are also important, and even from Uganda, where the art of 
printing is but a few years old, there is a stimulating record of 
progress. It is impossible to mention all these establishments in 
detail, as they number about 160 in various mission fields, issuing an 
nually, in round numbers, a product of about 12,000,000 copies of 
various publications, extending to nearly 400,000,000 printed pages. 
It is worthy of note that the Moravian and Danish Missions long ago 
introduced the printing-press into Greenland, in the far North ; while 
in the far South, on Hoste Island, at the extremity of the South Ameri 
can Continent, there is another mission press, the latter having been 
established by the South American Missionary Society. It would thus 
seem that the earliest, as well as the nearest, approach of this great 
instrument of enlightenment to both the North and the South Poles 
was the result of mission enterprise. 

From all these various presses is issued a vast volume of periodical 
literature, prepared in the main by missionaries themselves, and de 
signed to provide entertaining and instructive 
reading, as well as spiritual inspiration and guid- xhe growth of 
ance, to native readers. A careful collation made periodical literature, 
by the author indicates that this periodical out 
put amounted in 1905 to over four hundred separate titles. 1 Some of 
these periodical issues are printed in English, but the majority are 
published in the vernacular. It is impossible to specify more than a 
few representative titles, but among those worthy of special mention 
may be named : The Japan Evangelist, The Morning Light, The Glad 
Tidings, Tfie Weekly News, The Gospel News, and The Christian Ad 
vocate, of Japan ; The Christian News, of Korea ; The Review of the 
Times, edited by Dr. Allen, The Chinese Christian Review and The 
Chinese Weekly, edited by the Rev. W. A. Cornaby, The Chinese Chris 
tian Intelligencer, 2 edited by the Rev. S. I. Woodbridge, China s Young 

1 A detailed list up to 1900 will be found in the author s " Centennial Survey of 
Foreign Missions," pp. 180-190. 

2 " The Rev. George Douglas has forwarded to us the record of a beautiful in- 



184 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

Men, issued by the Young Men s Christian Association, and The South 
China Collegian, all of China ; The Messenger of Truth, published in 
both Tamil and Telugu, the Desopakari, in Tamil, The Christian In 
telligencer, and Progress, with The Madras Christian College Magazine 
and The Christian Patriot, all of Madras ; The Telugu Baptist, of On- 
gole ; the Vrittanta Patrika, of Mysore ; The Epiphany, of the Oxford 
Mission, and The Indian Christian Herald, both of Calcutta, the latter 
the oldest Indian Christian journal published; the Taraqqi, of 
Lahore ; The Indian Christian Messenger, of Allahabad ; the Dnyano- 
daya, of Bombay; the Nur Afshan and Makhzan i Masihi, in the 
Punjab ; The Star of India, of Lucknow ; and many others, in India ; 
The Morning Star and The Burman Messenger, of Rangoon, Burma ; 
The Christian News, of Laos ; The Ladak Times, of Leh, published by 
the Moravians, being the first Tibetan newspaper ever issued ; The 
Morning Star, The Children s Lamp, and The Church Missionary 
Gleaner, in Ceylon ; the Neshera, of Beirut ; The Guide, of Cairo ; the 
Zornitza, of Bulgaria ; the Avedaper, of Constantinople ; The Rays of 
Light, of Urumiah ; El Faro and The Christian Advocate, of Mexico 
City. In Africa there are excellent examples, as The Christian Ex 
press, of Lovedale ; Life and Work, of Blantyre ; The Aurora, of 
Livingstonia ; Mengo Notes, of Uganda, with Good Words, of Mada 
gascar, and the Christian News, of Fiji, besides numerous issues 
in the different countries of South America. In some of these mis 
sion fields, such as Japan and India, there is a phenomenal effusion 
of periodical and newspaper literature conducted by educated natives, 
and of this a considerable proportion is under Christian editorship. 

It would involve too much repetition, and burden our pages with 
too many specifications, to undertake to enumerate fully the literary 
production of each field in geographic succession. India alone would 

cident which illustrates the spirit of the Native Church under affliction. In one 
Manchurian church there were two hundred and eighty subscribers to the Tung Wen 
Pao (or Christian Intelligencer), published in Shanghai. War made it impossible 
to receive and circulate the paper. Most of the subscribers, who had all paid in 
advance for a considerable time, were Christians, and at the close of a Sabbath 
service, when this matter was brought before them, it was at once suggested by one 
of themselves that the loss might be turned to account in furthering the Gospel if 
each subscriber would present the remaining numbers he had paid for to a brother 
somewhere in the eighteen provinces not affected by the war. This was unani 
mously agreed to. Moreover, they made a local arrangement to refund all the non- 
Christian subscribers, so that the whole two hundred and eighty copies might be 
distributed in this way." The Missionary Record of the United Free Church of 
Scotland, August, 1904, p. 359. 



THE SOCIAL RESULTS OF MISSIONS 185 

require an extended, and within our limits altogether impossible, 
bibliographical study. 1 China has already, including tracts, more than 
two thousand titles of select Christian publica 
tions. Our best plan would seem to be to clas- A proposed ciassifica- 

.- , - .. . . . - , . tion of mission. 

sify the output of literature in mission fields into literature, 

several groups, with illustrative examples under 
each, giving a representative, but at the same time a comprehensive, 
idea of the real scope and value of the literary work of missions. 

The classification proposed may be indicated as follows : 

First : The group which clusters around the Bible, and is intended 
to aid in its study, and in the comprehension of its contents. 

Second : The group which centres about the Church and the de 
votional life of the Christian, including hymnology. 

Third : The group which is specially dedicated to the uses of the 
divinity training school, and is a help to native evangelists and pastors, 
as well as to all students of the Christian religious system. 

Fourth : The group which has for its special field the arts and 
sciences, biography, political science, history, philosophy, travel, ex 
ploration, and the many avenues of a broadening culture. 

Fifth: The group which comprises medicine, surgery, sanitary 
science, hygiene, and the consideration of the physical welfare of 
children. 

Sixth: The group of educational literature, composed largely of 
text-books for schools and colleges. 

Seventh : The group which finds its chief sphere of usefulness in 
the home, and ministers to the family circle, with messages of cheer, 
entertainment, and moral incentive. 

The first group which attracts our attention is the one which clus 
ters around the Bible, and is intended especially to facilitate a knowl 
edge and comprehensive understanding of its 

contents, thus aiding in opening its treasures of Grou P * : biblical hand 
books, histories, and 
spiritual instruction and sacred history. There expository aids. 

are in all fields numerous handbooks, manuals, 
and introductions, intended to assist the Bible student in his task. 
We can mention but a few examples of this class, such as the admirable 
volume in Arabic, entitled " Guide to Inquirers," prepared by the late 
Rev. S. H. Calhoun, of Syria ; a " Companion to the Bible," in Telugu 

1 Cf. The Missionary Review of the World, July, 1902, p. 551 ; The Missionary 
Record of the United Free Church of Scotland, February, 1902, p. 77; Work and 
Workers in the Mission Field, April, 1904, p. 162; " Report of the Fourth Decen 
nial Indian Missionary Conference, Madras, 1902," pp. 167-201. 



186 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

and Bengali, an " Introduction to the Books of the Bible," in Urdu, 
and a more elaborate work in the same language entitled " Introduc 
tion to the Old and New Testaments," by the Rev. J. Heinrichs, of 
Ramapatam, India. There is an " Old Testament Manual," by Bishop 
Burdon, in Chinese ; and we find the " Handbook of the Bible," by 
Angus, translated into the Foochow Dialect of China. Persian stu 
dents have a Biblical Geography ready for use, and there are numerous 
similar volumes in other languages, especially that of Dr. Graves in 
Chinese, who is also the author of an " Analysis of the Books of the 
Bible." " How We Got Our Bible " is the title of a treatise by the 
Rev. W. G. Walshe, written especially for the Chinese. Harmonies 
of the Gospels are in many languages, including Arabic, Chinese, and 
Korean; a volume on "Scripture Interpretation" has been prepared 
in Arabic by the Rev. James S. Dennis ; General and Special Intro 
ductions are in Malagasy, and also in Spanish for the use of Mexicans ; 
the instructive lessons of typology are in Chinese, Bengali, Urdu, and 
in several of the languages of Africa. " The Pith of Scripture " is a 
helpful book in Malagasy, and there are special treatises in several 
languages dealing exegetically with Scripture terms and references. 

Biographies of Christ abound, and are found in almost every mis 
sion field ; there are ten in China and five in Japan, the volume by 

Dr. William Imbrie in Japanese being greatly 
Scripture biographies esteemed. Stalker s " Imago Christi " is in Japa- 
and Bible dictionaries. ne se, Armenian, and Bulgarian, and in several 

Indian languages. Stock s " Lessons from the 
Life of Our Lord " is in Telugu, Santali, Urdu, and Malayalam. In 
fact, almost every language of India has one or more biographies of 
Christ. A Brahman convert and gifted poet of Western India, Mr. 
Narayan Vaman Tilak, is writing a poetical version of our Lord s life, 
which it is expected will rank high in Marathi literature. Milne and 
Morrison issued His life in Chinese as early as 1815; others have 
followed, that by Dr. Williamson being regarded as a classic. The most 
recent issue of this kind is by Dr. F. L. Hawks Pott. An excellent 
copy circulates among the Laos, in northern Siam, and the Fiji island 
ers have one in their own tongue ; while even the wild Hill Tribes, 
such as the Bhils in India, are not left without the story of the Christ. 
Haygood s " Man of Galilee " appears in Spanish for the Mexicans. 
Other Scripture biographies are numerous, such as " The Life and 
Times of Paul," in Chinese, Marathi, Urdu, Tamil, and Japanese. 

Bible dictionaries have been prepared by Dr. George E. Post in 
Arabic, by Dr. Jacob Chamberlain in Tamil and Telugu, by Dr. Bruce 



THE SOCIAL RESULTS OF MISSIONS 187 

in Marathi, by Dr. Scott in Urdu, by Dr. Farnham in Chinese, and by 
Dr. Riggs in Bulgarian. In Armenian and in Malagasy we find 
also these scholarly aids to Scripture study. The invaluable Concord 
ance, as difficult and laborious a task in any new language as it 
was originally in our English tongue, has been prepared by Dr. Post in 
Arabic, by the Rev. Robert Hoskins in Urdu, by Dr. E. A. Stevens in 
Burmese, by the Rev. F. W. Dennis in Malagasy, and by the Rev. W. H. 
Sloan, of Mexico, in Spanish ; and one has also been issued in Armenian. 

Biblical histories are current in Chinese ; the Rev. F. L. Hawks 
Pott has issued one quite recently, and the late Mrs. Timothy Richard, 
of Shanghai, translated Goodspeed s " Messianic 
Hopes of the Jews." In Korean, the Rev. W. L. 
Swallen has prepared an " Outline of Old Testa 
ment History," and to the accomplished Mora 
vian linguist Jaschke may be credited a " Bible History " in Tibetan. 
Dr. Bruce has written a sacred history in Persian, and we find similar 
volumes in the language of the Laos, and also in Siamese, Kanarese, 
Gujarati, Marathi, Urdu, Malayalam, Santali, Telugu, Tamil, Bengali, 
and other dialects of India. Earth s " Scripture History " in Bengali, 
Hindi, Punjabi, Gujarati, and Urdu, has proved popular, the edition 
announced in Urdu in 1903 being for 10,000 copies. Weakley s 
"Scripture History" appears in Turkish; Edwards "History of Re 
demption " is in Arabic ; Irving s " History of Our Lord " is in Syriac ; 
and the " Old and New Testament Story " is found also in several lan 
guages of the Congo. The late Rev. Hugh Goldie put the record of 
both Testaments into Efik ; Maclear s " Scripture History " is in Mala 
gasy ; and the Rev. T. T. Matthews has published in the same language 
a luminous book on " The Bible and the Monuments." As long ago as 
1812, the Bible story was recorded in the language of Tahiti; while 
fresh from the press in New Guinea, the work of the Rev. J. G. 
Geissler, of the Dutch Mission, comes a Bible History in the Mafoor 
tongue ; and thus this quiet labor of love in the obscure languages of 
the island world spans nearly an entire century. 

Scripture exposition opens to us a library of polyglot volumes. In 
some important languages there are commentaries on the entire Bible, as 
in Chinese, Kanarese, Tamil, and Urdu ; while in 
several others the entire New Testament has been 

Scripture exposition. 

expounded, as in Telugu and Arabic. Numerous 

volumes on separate books of the Bible have been 

prepared in Chinese by Drs. Medhurst, Legge, Nevius, Muirhead, 

Hobson, John, DuBose, Pott, Jenkins, and Faber, by Bishop Hoare, 



188 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

and by the Rev. Messrs. A. J. H. Moule, Sowerby, Jackson, Whiting, 
Dodd, Leyenberger, and Bone. The expository work of Dr. Faber in 
Chinese is highly prized, and the Commentary on the entire Old Testa 
ment, by Rev. A. J. H. Moule, is esteemed a scholarly work. Com 
mentaries in Japanese have been issued in several volumes. Dr. 
Learned s work on the New Testament is in fifteen volumes. Trench s 
expositions of the Parables and Miracles have been translated, and 
commentaries on the separate books of the Bible, especially those of 
the New Testament, are, moreover, represented in Japanese libraries. 
Commentaries on the Old Testament books are, however, still lacking, 
except on a few of the more prominent books. Expositions of the 
entire New Testament are issued for the Burmans and Karens, and 
separate volumes on the Old Testament have been prepared, as that 
on Isaiah, by Dr. Wade. The languages of India are supplied with 
much of value in biblical exposition. Heinrichs has expounded the 
New Testament in Telugu; Dr. Robert Clark, in collaboration with 
Dr. Imad-ud-Din, is the author of full Notes on the Gospels and Acts 
in Urdu ; Owen, Mansell, Scott, Dauble, Kennedy, Fuchs, and Lucas 
have also commented in Urdu on various books of both Testaments, 
and there is an exposition of the entire New Testament in Malayalam ; 
while Dr. William M. Taylor s " Peter the Apostle " may now be read 
in Marathi. The Rev. W. T. Satthianadhan is the author of an ex 
cellent Commentary on the New Testament in Tamil. The list of 
Indian commentaries, in which single books are treated, is too long to 
give in extenso. We can only mention further the valuable exposi 
tory volumes of the Rev. S. W. Rowland, in Tamil ; those of the Rev. 
H. Baker and the Rev. J. G. Beuttler, in Malayalam ; the Rev. Henry 
Haigh, in Kanarese ; the Rev. R. W. Sinclair and the Rev. W. Clark- 
son, in Gujarati ; and the Rev. Messrs. R. G. Wilder, J. Taylor, J. 
Torrance, and Baba Padmanji, in Marathi. The late Bishop Thomas 
Valpy French was the author in Urdu of " The Gospel in the Psalms." 
There are commentaries in the various languages of Persia and of the 
Turkish Empire Armenian, Turkish, Bulgarian (the New Testament 
entire by Dr. Elias Riggs), and Greek. In Arabic, Dr. W. W. Eddy 
prepared a fine exposition of the New Testament in five volumes, and 
Dr. H. H. Jessup is now at work on the Pentateuch. In both Classical 
and Modern Syriac, expository literature has been published on the 
Old and New Testaments for use in Persia. In Malagasy there are 
commentaries on some books of the Old Testament, and on most of 
the New Testament. Dr. Hiram Bingham has given an excellent 
expository volume to the Gilbert Islanders. In several languages of 




o 



THE SOCIAL RESULTS OF MISSIONS 189 

the South Pacific volumes of this kind have, moreover, been long 
issued. In Uganda, the Rev. Ham Mukasa, a native clergyman, is 
the author of a Commentary on Matthew, which was printed by native 
workmen at the mission press, a happy omen of the capacities of that 
bright people to prepare their own literature. In South America a 
good beginning has been made by several of the missions in the ex 
position of the Scriptures. 

Another important group in this classification centres about the 
Church and the devotional life of the Christian. The Book of Com 
mon Prayer and the Catechism seem to rival each 

, . . , , . < , . . Group II. : church litur- 

other in the claim for precedence in this connec- gies> catechetical and 
tion. Catechetical literature is issued by every devotional literature, 

. . , . ...... ... including hymnody. 

mission m great variety, and it is hardly possible 
to find a language used by Anglican or Protestant Episcopal mission 
aries into which the Book of Common Prayer has not been translated. 
The Society for Promoting Christian Knowledge, a pioneer agency in 
this great work of giving a Christian literature to all peoples in their 
own tongue, has dedicated itself, among other activities, to this service 
of printing Prayer-books and portions of Scripture, and has already 
spoken to the world through these channels in about a hundred differ 
ent languages, the great majority of which belong to foreign mission 
fields. The missionaries of the Society for the Propagation of the 
Gospel have in most instances been the translators, and this Society 
also has shared to some extent in the printing and distribution, espe 
cially in the earlier period of its existence. Dutch, German, and 
Scandinavian liturgies have been prepared in considerable numbers 
for use wherever required. Scripture catechisms of a historical, doc 
trinal, devotional, and practical tenor, also catechisms upon separate 
creedal statements, various manuals of the Prayer-book and prominent 
Confessions of Faith, handbooks for confirmation classes and catechu 
mens, are all in evidence wherever missions have been established. 
Other manuals of religious forms for special occasions, and many 
books of private and family prayers, have also been issued. " Daily 
Light on the Daily Path," which we know so well in our own English 
tongue, and similar reproductions of Scripture arranged according to 
topical classification, are the constant companions of the devotional 
hour in all lands. 

Books of evangelistic instruction, with more or less of the devo 
tional spirit, belong to this group. It is doubtful if a single mission 
press can be found which has not thrown off at least one, and in 
most instances numerous, impressions of Bunyan s " Pilgrim s Prog- 



190 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

ress." His well-known characters have been arrayed in the guise 

of over one hundred strange languages of the non-Christian world. 

They have wandered among alien tribes of men on 

Bunyan s " Pilgrim s every continent, often under curious vernacular 

Progress " a missionary ... . 

classic. names, and in picturesque situations, adjusting 

themselves to local conditions, and seeking to en 
force their lessons through ingenious devices borrowed from their 
environment. Like that phantom of the imagination, the " Wandering 
Jew," this pilgrim of light has been flitting through the world with a 
message of instruction and warning, as well as of practical guidance 
and hopeful courage, which has endeared him to the common heart of 
humanity everywhere. We may join him in his journeys through 
Japan, Korea, China, India, Turkey, and Persia ; climb with him the 
mountains of Uganda, sail with him up the Congo, walk with him on 
the shores of Lake Nyassa, and here and there enter with him ir.to the 
wild excitement of an African war-dance, which serves for an illustra 
tion of " Vanity Fair," as in the case of the Matabele version. Whe 
ther we hail him on the West Coast or the East Coast, or among the 
Bechuanas, the Kaffirs, the Zulus, or the Malagasy, or sail with him 
from island to island in the South Pacific, exchanging anon a tropical 
heat for arctic cold, as among the Eskimos, we find him everywhere 
the mentor and guide of hearts having the same journey to travel 
towards the same goal. A volume, somewhat similar in conception, 
has been prepared in Bengali by the Rev. S. P. Buksh, a native pastor ? 
entitled " Rovings of an Enquirer," being especially adapted to Indian 
readers. The "Enquirer" is brought into contact with the different 
religions of India in his search for the true way, and for the goal of 
reconciliation and peace. 

Bunyan s " Holy War " is also fought amidst the din of many 
languages ; yet, if we listen, we can hear at the same time above the 
turmoil of its strife such alluring voices of wisdom 
A new career for the old an( i hope as speak to us from the "Imitation of 
devotional hours. Christ," by Thomas & Kempis, and from Bogat- 
sky s " Golden Treasury," Doddridge s " Rise and 
Progress," Baxter s "Saint s Rest," Taylor s "Holy Living," Phelps s 
" Still Hour," Wright s " Secret Prayer," Goulburn s " Thoughts on 
Personal Religion," McNeil s " Spirit-filled Life," Drummond s book 
lets, Meyer s numerous works, and Andrew Murray s helpful volumes. 
We may equally enjoy the companionship of Stalker, Spurgeon, Mac- 
duff, James, Moody, Maclaren, and van Dyke. The great sermons 
of notable preachers, and the old religious classics, as well as the 



THE SOCIAL RESULTS OF MISSIONS 191 

writings of the best teachers of modern days, are ushered into new 
careers of usefulness amidst the eager heart-searchings and the spiritual 
struggles of mission converts. In the " Marathi Catalogue of Chris 
tian Literature " there are thirty- three volumes listed under the caption 
of "Devotional." Spurgeon s "Morning by Morning" has been 
warmly welcomed among Christian converts in Persia. 

Missionaries themselves have prepared much literature of this kind. 
Their sermons have been often printed, and they have written many 
rare and helpful books of exhortation and devo 
tional incitement upon such subjects as prayer, Valuable devotional 

. , ,. , . . . . literature by missionary 

holiness, charity, filial piety, Christian service, and authors, 

spiritual growth. Dr. Muirhead s " Communion 
with God," Smith s " Heavenly Manna," and Dr. Eli Smith s " Open 
Door for the Spirit s Work," are notable examples. The late estimable 
Earl of Northbrook, Viceroy of India (1872-76), rendered a unique 
and interesting service in preparing a little book for the people of 
India, entitled " The Teaching of Jesus Christ in His Own Words." 
Dr. Murdoch, at the request of its author, supplied an introduction, 
and the book is being issued in the different vernaculars of India, while 
appearing also in the languages of other mission fields. In China 
the plan of presenting the Gospel by pictorial representation is greatly 
in vogue. Scripture history and spiritual instruction are made to pass 
before the eye in panoramic form, and the device has been entitled 
" Eye-Gate, or Native Art in the Evangelization of China." As for 
tracts, they are disseminated and used in great variety, almost every 
language having already a large supply. The great tract societies of 
Christendom render generous and invaluable service in this department, 
while missionaries or educated natives are the translators, or, as is 
often the case, the original authors of the issues. " Monthly Hand 
bills " are furthermore a feature in some of the languages of India. 
" Cycles of Prayer " are issued in China as elsewhere. In this gen 
erous output of devotional literature the needs of the children are 
not forgotten, as we discover in translations of such useful volumes as 
" Line upon Line," " Peep of Day," Foster s " Story of the Bible," 
and many others of like purpose. The children of distant lands lie 
down to sleep on the " Little Pillows " of Miss Havergal, listen at the 
dawn of day to her " Morning Bells," and follow, let us hope, in many 
instances her " Royal Commandments." 

Hymnography may be classed also in this group, and yields an 
amount of material to the credit of the hearts and brains of mission 
aries which is surprising alike in its potency and volume. It is a 



192 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

tribute to the devotional element in missions that hymn-writing is 
almost, if not quite, as extended a feature of their work as Bible transla 
tion itself. It ranks with prayer, and with ser- 
The surprising hym- monic and catechetical teaching, as one of the es- 
noiogy of missions. sen tial characteristics of a living Church of Christ. 
Moreover, the Songs of Zion are not reserved for 
the Church alone in mission fields; they cheer the home, especially 
during the devotional hours of the household ; they are an attractive 
feature of the school, where they are memorized as well as sung ; they 
lend a charm to social gatherings, and relieve the monotony of 
work ; while they often have a place in public functions in which the 
Christian element predominates. On that October morning in 1875 
when the little " Ilala," the pioneer of navigation on the inland lakes 
of Africa, steamed from the Shire into Lake Nyassa, with the members 
of the Livingstonia Mission on board, the significance of the events so 
deeply impressed those present that all hands gathered aft for a brief 
season of worship. Steam was shut off, and the vessel floated calmly 
and silently on the waters, while the noble Psalm, "All People that 
on Earth do Dwell," rang out, as if to consecrate the achievement to the 
glory of God ; and thus it has transpired with the passing of these 
thirty eventful years. It is said that the women of Greenland in their 
long coasting voyages row to the rhythm of their familiar hymns ; and 
in her social hours with the Indian women in the distant Northwest of 
Canada Mrs. Bompas, the wife of the Bishop, used to be fond of sing 
ing the Cree versions of " Hold the Fort," " The Sweet By-and-By," 
"Nearer, My God, to Thee," and "Jerusalem the Golden." In the 
orphan asylums of India, and in some of the hospitals of China, special 
hymn-books are in use which have been compiled with a view to the 
peculiar needs of such institutions. 

This helpful department of hymn-writing is one in which native 

talent has been conspicuous. Charming original hymns have been 

produced by gifted writers among Christian con- 

The admirable work of verts. Jacob Biswas in Bengali, Vedanayaga 

native hymnists. Sastri in Tamil, the Rev. Ganpatrao Navalkar 
and Mr. K. R. Sangle in Marathi, Safdar Ali in 
Urdu, Krishna Mohun Banerjea, Nehemiah Goreh, Ramchandra Bose, 
and the Rev. Lai Bihari Day, are well-known hymn-writers in India. 
A native Malagasy, Andraianaivoravelona by name, is said to rival 
Watts as a master of sacred song; " Bon j are [a native Christian] has 
added thirteen hymns to the local collection," is an item in a recent 
report from the Congo ; while a letter concerning the dedication of a 



THE SOCIAL RESULTS OF MISSIONS 193 

new church in the Livingstonia Mission states incidentally that forty 
new hymns contributed by native hymn-writers were sung for the first 
time in a public assembly, during the services which continued for 
three days! Numerous other illustrations of native contribution to 
the hymnody of missions might be given. In a few instances native 
hymns have been translated into English, and have found their way 
into our own hymn-books. 1 Missionaries in many instances have trans 
lated the best hymns of Christendom, but, in not a few cases, including 
some of the sweetest hymns in the native languages, their contribu 
tions have been original. The work of translation calls for much 
discrimination and skill, and represents a selection from the best pro 
ductions of such well-known hymnists as Watts, Wesley, Doddridge, 
Cowper, Newton, Heber, Lyte, Keble, Bonar, Miss Steele, Miss Haver- 
gal, and many other English, German, and American writers, whose 
contributions have become a part of the treasury of song in the uni 
versal mission Church. Earlier efforts in the difficult vernaculars may 
in some cases have been unsatisfactory, and it was to be expected that 
constant improvement would appear in the quality and artistic power 
of later productions. It has proved so, for hymns once in use are 
now discarded for those which are better. The hymnody of some 
mission fields has been brought to charming perfection of form, as well 
as distinction of style. In almost every mission some one has been 
found who could adapt foreign or native tunes to devotional uses, and 
prepare a system of musical notation which would be serviceable. 
Mrs. Timothy Richard was the author of a Chinese tune-book accord 
ing to a system of native notation, and Miss Laura M. White, of the 
Methodist Mission, Chinkiang, has just been commissioned by the 
Educational Association of China to prepare a music-book in Man 
darin for use in the schools. It is interesting to note that the Magnifi 
cat and the Nunc Dimittis have been arranged in a key especially 

1 " In the Secret of His Presence, O Thou My Soul, Forget No More, 
Take My Heart for Thine, Jehovah, and Awak d by Sinai s Awful Sound, four 
devout hymns that have proved most useful to the Church, are worthy of special note, 
because they are the work of Christian converts in mission lands. The first was 
composed by Ellen Lakshmi Goreh, a high-caste Hindu- girl, born in Benares in 
!853, who after her conversion developed rapidly in the Christian life, and became a 
missionary to her people ; the second, by Krishna Pal, Carey s first convert, who 
became an earnest Christian and an eloquent preacher ; the third, by the native pastor 
of the Ampamarinana ( Rock of Hurling ) Church, in Madagascar, who wrote it 
in prison shortly before his death ; the fourth, by Samson Occom, a famous Indian 
preacher of New England." The Missionary Review of the World, June, 
p. 436. 



194 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

suited to Chinese voices, and are much liked and well sung. Mrs. 
David Downie has utilized many native airs for Christian hymns in 
Telugu, while Drs. Samuel Jessup and Ford have adapted some beau 
tiful Syrian melodies to popular hymns. 

The devout Moravians have translated their own church hymns 
into all the prominent languages of their mission fields. The Indians 

of North and South America, the Negroes of the 

Beautiful hymns for use West Indies, the Grecnlanders, Kaffirs, Hotten- 

in India. tots, and Australian aborigines, sing the songs of 

Zinzendorf, Albertini, Anna Dober, Garve, and 
others of their religious poets. Much work of fine quality in hym- 
nody has been done by missionaries in India. All the great lan 
guages, such as Hindi, Urdu, Bengali, Marathi, Gujarati, Punjabi, 
Sindhi, Santali, Uriya, Tamil, Telugu, Singalese, Malayalam, and 
Kanarese, are well supplied with edifying and beautiful hymns, mostly 
translations, but in many instances original, in which case they are 
usually written by natives. Numerous editions of hymn-books in the 
various languages have been issued, having been revised, improved, 
and extended, until the bibliography of Indian hymnology presents a 
cumulative array of publications, too extensive to be noted here in any 
detail. In Urdu alone there are thirty-two issues enumerated in Dr. 
Weitbrecht s "Catalogue of Christian Literature " in that language. 
According to the census of 1901, there are, in all, one hundred and 
forty distinct languages in British India, and of many of these there are 
separate dialects. 1 A movement has now begun to unify the Christian 
hymnody of each of the prominent languages. Hymn-books have 
appeared at different dates during the past century, and one was pub 
lished by Ziegenbalg in Tamil even as early as 1713. Another was 
printed by the Serampore missionaries in Bengali 2 in the first decade of 
the nineteenth century, and thus began a varied and unbroken succession 
of issues in all parts of India. A Union Hymn-book has already ap 
peared in Singalese, and recently one in Tamil, and these no doubt will be 
henceforth the standard versions in all the Christian churches using 
these vernaculars. A committee has also been appointed to prepare 
a similar union volume in Telugu. This movement may not gather 

1 The Imperial and Asiatic Quarterly Review, April, 1904, p. 267. 

2 Krishna Pal, the first convert baptized by Dr. Carey (in 1800), became himself 
a hymn-writer of note in Bengali. At the time of his baptism, when persecutions 
and perils seemed to threaten him on every side, a Bengali translation of " Jesus! 
and shall it ever be " was sung as a part of the public services on the occasion. 
Burrage, " Baptist Hymn-Writers and Their Hymns," p. 586. 




The Orphanage at Dar es Salaam, near Sidon. 

Group of Teachers, Gerard Institute. Carpentry Shop, Gerard Institute. 

Wood Hall, Gerard Institute. 

INDUSTRIAL WORK IN SCHOOL AND ORPHANAGE, SIDON, SYRIA. 

(P.B.F.M.N.) 



THE SOCIAL RESULTS OF MISSIONS 195 

headway rapidly in other parts of India, as the various church hymnals 
of the different denominations have been so revised, enlarged, and 
improved from time to time that they are now highly esteemed, and 
will not easily yield their place, although a union committee selecting 
with care the best hymns from all sources could doubtless accomplish 
much for the common service of song in the churches of each great 
vernacular. We may note that even the Hill Tribes and aboriginal 
races of India have not been forgotten ; there are hymns for the San- 
tals, the Kols, and others of the minor communities. 

There has been much attention given to hymn-writing among the 
Baptist missionaries in Burma, for use in the various vernaculars. In 
Burmese and in the Karen dialects there are 
standard hymn-books of excellent quality, and in songs of Zion in Burma, 
Kachin, Shan, Peguan, and Chin, there are avail- Ceylon, and Siam. 
able hymnals. An Assamese hymn-book was 
published by Dr. Nathan Brown in 1845, which has appeared in many 
revised editions. Dr. Brown himself is the author, or adapter, of eighty 
hymns in the Assamese, nearly half of them being original. The Welsh 
Calvinistic missionaries have not only reduced the language of the 
aboriginal Khasis to writing, but in the form of a hymnal have ele 
vated it to the heights of sacred song. The Garos, a wild Hill Tribe in 
Assam, and the Nagas as well, have their own hymn-books, being the 
gifts of their missionary benefactors. The Moravians are waiting to 
enter Tibet with their songs of Christian praise and hope. Their 
Tibetan hymnal has been ready for years, having been prepared by the 
late Rev. H. A. Jaschke, who was also the translator of most of the 
New Testament into the language of Tibet. A new edition has just 
been issued from the printing-press at Ghoom, on the heights near 
Darjeeling. In Ceylon, the Tamil hymn-books of South India are 
available for those using that language, and the Wesley ans have been 
gifted hymnists in Singalese. The Siamese have several hundred 
Christian hymns in popular use, a number being from the Moody and 
Sankey Collection. The Laos hymnal, prepared by the Rev. Jona 
than Wilson, himself the author of a large part of the contents, is a 
good-sized volume, with over four hundred hymns. 

In China, Morrison, the pioneer missionary, prepared the first hymn- 
book, which was issued in 1818. Since then, in Wenli, in Mandarin, 
and in the numerous colloquials, hymn-books have appeared in many 
issues. Among Christian missionaries several distinguished hymn- 
writers may be noted, and we may name among them the Rev. W. 
C. Burns, of Amoy, who, although he would not give out a hymn in 



196 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

his native Scotland, yet translated and used hymns in China. We may 
mention also the Rev. Jonathan Lees, whose hymn-book has had a 

circulation of over twenty thousand, he himself hav- 
Prominent hymn- ing written more than four fifths of the four hun- 
writers in China. dred and thirty-seven hymns it contains ; and the 

Rev. Dr. Henry Blodget, who with Dr. Chauncey 
Goodrich published a hymn-book in Mandarin in 1872, containing 
nearly two hundred hymns contributed by Dr. Blodget s pen. Nor 
should we omit from this list Bishop Moule, Archdeacon Moule, and 
Dr. Griffith John, of Hankow. Other missionaries prominent as Chi 
nese hymnists are Legge, Douglas, Talmage, Ohlinger, J. W. Lam- 
buth, Young, Wolfe, Stewart, Hartwell, Pott, Graves, Maclay, Nevius, 
Chalmers, Lechler, C. W. Mateer, and Hudson Taylor. A " Church 
Hymnal" is in use in the Anglican and American Episcopal mission 
churches in China. 

In Japan numerous hymn-books, both of missionary and native 
Christian authorship, have been issued by several of the denominations, 

the earliest one having appeared about the year 

Hymnals in japan and i 74- A list, which includes reprints, given in 

Korea. t h e Report of the Tokyo Conference of 1900," 

pp. 970-973, places under the caption of Con 
gregational, nine issues of hymn-books ; under Presbyterian, nine ; under 
Congregational and Presbyterian united, three ; under Methodist, six ; 
under Baptist, four ; under Episcopal, twelve ; and under Miscellaneous, 
twenty-one. The latter specification represents collections prepared 
for special times and occasions, such as Christmas, Easter, and Sun 
day-school gatherings, Young Men s Christian Associations, and evan 
gelistic services. A Union Hymn-book, containing four hundred and 
eighty-five selections, was published in 1903, for use in all the evan 
gelical churches of Japan, the Episcopal Church cooperating by the 
inclusion of over a hundred of the union hymns into its own hymnal. 
In 1853 not a Christian hymn was sung by the Japanese ; in 1903 the 
Union Hymnal, with nearly five hundred selected hymns, was reported 
as the best-selling book in the list of Christian publications. A new 
volume of sacred songs was printed in 1900 for use among Formosan 
Christians. A Presbyterian hymn-book in Korean is growing year by 
year, and has now attained consideraole size, having been issued in 
several editions. An Anglican hymnal is also ready in Korea. The 
whole subject of the preparation of a suitable collection for common 
use in the various missions in Korea has been put into the hands of 
the Hymn-book Committee of the Council of Missions. 



THE SOCIAL RESULTS OF MISSIONS 197 

In the Turkish Empire an Arabic hymn-book was collected and first 
published by the Rev. E. R. Lewis, M.D., then a professor in the 
Syrian Protestant College at Beirut. It consisted 
of a compilation of hymns already, for the most The service of son e n 

the languages of Turkey 

part, in use, but Dr. Lewis put them into an and Persia, 

orderly collection, and added the tunes. Many 
of these hymns were by native Christians gifted in the art of Arabic 
poetry. A much enlarged and carefully revised edition was published 
in 1885 under the joint editorship of Drs. Samuel Jessup and 
George A. Ford, this edition being still in use by all Arabic-speaking 
missions, including those in Palestine, Egypt, Arabia, and the Soudan. 
Many of its hymns are charming in poetic quality, and express with 
rare beauty some of the sweetest and loftiest emotions of Christian 
experience. Turkish, Armenian, Greek, and Bulgarian hymnals have 
been prepared by missionaries, with many felicitous contributions from 
native Christians. The late Dr. Elias Riggs was a notable contrib 
utor in Armenian and Bulgarian, while in Armenian hymnody Drs. 
H. O. Dwight, I. F. Pettibone, and C. C. Tracy were associated with 
him, and in the Bulgarian edition the Rev. Dr. Long. In Persia 
the Modern Syriac has its missionary hymn-book, published in 1860, 
and there is still another in Persian. 

All the prominent missions of Africa have familiarized their con 
verts with the devotional ministry of song. There are hymn-books on 
the East and West Coasts, up the waterways of 
the Congo, on the shores of the great interior An abundant ministry 
lakes, and throughout South Africa. The list is of song in Africa, 
too extensive to insert in detail. We can give 
only an illustration here and there of the good work of African mis 
sionaries in this department. The Rev. Hugh Goldie, of the Old 
Calabar Mission of the Scotch Presbyterians on the West Coast, issued 
seven editions of a hymn-book in the Efik language, writing himself 
two hundred and sixty out of the three hundred and sixteen hymns it 
contains ; the Rev. T. J. Dennis (in collaboration with Bishop Tug- 
well) has translated hymns into Ibo ; the Rev. R. P. Ashe (with the 
collaboration of A. M. Mackay) and the Rev. E. C. Gordon (jointly 
with G. L. Pilkington) were the hymn-writers in Luganda, the Rev. 
W. A. Crabtree having made quite recently some additional contri 
butions ; the Rev. W. E. Taylor and the Rev. H. K. Binns have trans 
lated many hymns into Swahili ; the Universities Mission has published 
its hymn-book at the Likoma printing-press, on the eastern shore of 
Lake Nyassa ; the Scotch Missions around Lake Nyassa have collec- 



198 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

tions of hymns for use in several of the languages spoken in that re 
gion ; and the Congo Missions have their service of song in numerous 
dialects of the interior tribes. North of Lake Nyassa the Berlin and 
Moravian missions have prepared a Union Hymn-book in the Konde 
language, and others are printed in the Kavirondo, Luganda, Swahili, 
Barotsi, Tonga, and Sesuto tongues. The Zulu, Sechuana, Kimbundu, 
Matabele, Bechuana, Kaffir, Nama, and Herero tribes are all sup 
plied. 1 The late Pastor Coillard s hymns in Sesuto are favorites. On 
the West Coast there are Bulu, Mpongwe, Benga, and Fan collections ; 
Mrs. Marling, of the Presbyterian Mission, having been the translator 
of nearly a hundred hymns in the latter language. The large Wes- 
leyan and Church of England missions on the West Coast are also well 
supplied with hymns. 

Among the Malagasy, the first hymn-book dates from 1828; since 

then it has often appeared in new and improved editions. The books 

at present in use one prepared by the London 

A century of song in the Society missionaries, and another by the English 

Pacific Islands, and _ . . 

among Indian tribes. Friends are substantially new issues. Of the 
missions in North and South America among In 
dians and Romanists the same story could be told. The hymnology 
of missions in the Pacific Islands would call up the echoes of more 
than a century of song, which has mingled with the music of their 
wave-washed shores. One of the early Wesleyan missionaries in Fiji 
the Rev. John Watsford turned the Bible stories into songs, and 
taught the children in schools to sing them. In these school songs 
the Gospel was set to music, and the children learned the life of Christ 
in this unique way, perhaps, in some instances, even before they were 
able to read. A new and enlarged edition of a Tahitian hymn-book 
was announced as ready in 1827. There have been several collections 
in the New Hebrides, where Geddie and Inglis were translators and 
composers, and where J. D. Gordon, the martyr, has left hymns which 
are still sung in the native churches. Bishop Patteson was a master 
of song, being the author of many original hymns, and trained his native 
following to chant the Psalms and sing the noble hymns of the Eng 
lish Church service, translated by himself into their languages. Dr. 
Bingham is the author of a Gilbert Island hymn-book, and the Rev. 
R. W. Logan was the translator of many hymns for use in the Caroline 

1 Livingstone, Mackenzie, and Moffat all wrote hymns for the Bechuanas ; Com 
ber, Bentley, Weeks, and Richards, for the different Congo tribes ; and the Rev. 
Fran9ois Coillard was a prolific translator of hymns for the Basutos, and later for 
the Barotsi. 




U 



o 



THE SOCIAL RESULTS OF MISSIONS 199 

Islands. The Rev. A. A. Sturges published a hymn-book in Ponape 
in 1858. There are hymn-books in New Guinea in both the English 
and the Dutch missions. The late Rev. James Chalmers, so cruelly 
martyred, translated nearly all of the two hundred hymns now avail 
able in the Motu language. In Dutch New Guinea, the Mafoor, Kai, 
and Yabine languages are all supplied. In Borneo the English mis 
sionaries of the Society for the Propagation of the Gospel have trans 
lated and published the hymns of the English Church in the languages 
of their converts. We cannot speak in further detail of the Dutch 
East Indies, of aboriginal Australia, or of the hymnody of the Maoris. 
In Mexico, as also in South America, there are Spanish and other 
hymnals for the use of Christians. Among the Eskimos and Indians 
cf the North a goodly collection of (he Songs of Zion aid the worship 
of everv tribe where missions have entered. Bishops Reeve, Hor- 
<: .en, and Bompas, and Archdeacons Collison, McDonald, and Mackay, 
have been gifted contributors to the hymnody of the Indian languages 
of Canada, and the Rev. E. J. Peck has been a hymnist for the Eskimos. 
Another important group is dedicated to the needs of the divinity 
training school, including works on theology, and text-books on such 
subjects as Ethics, Evidences of Christianity, 
Comparative Religion, Church History, Homilet- Grou P IIL:theliterature 

. of theology and cognate 

ics, and Pastoral Theology. A small library or studies, 

this kind is in every prominent language used by 
missions. Dr. D. Z. Sheffield s "Theology," in Chinese, and similar 
works by Drs. William Ashmore, M. Schaub, and J. L. Nevius, and 
the Rev. J. W. Lambuth, including Lees s " Manual for Instruction of 
Native Pastors," Jones s " Systematic Theology," Kranz s " Important 
Doctrines of the Bible," with Ralston s " Elements of Divinity," are 
all highly valued in China. Dr. Williamson s " Natural Theology," 
and another volume on the same theme by Mr. Whiting, Price s 
" Short Steps to Great Truths," Mrs. D. Z. Sheffield s " Old Testament 
Types," and several other manuals and outlines of Christian doctrine, 
are further examples of the list which China furnishes. The transla 
tions of many valuable works into the languages of China should also 
be noted, as, for example, McCosh on " Divine Government," trans 
lated by Whiting ; Cornaby s translation of Arthur s " Tongue of Fire " ; 
MacGillivray s translation of Brace s "The Kingdom of God"; Clay 
ton s translation of Candlish s " Work of the Holy Spirit " ; and Hayes s 
translation of " Philosophy of the Plan of Salvation." In Japanese 
there are several theological manuals, the most elaborate being the 
"Systematic Theology" of the Rev. J. D. Davis. Several solid 



200 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

volumes, such as Beet s " Through Christ to God," Dale s " Atone 
ment," Gore s " Incarnation," Ladd s " Essentials of Christianity," and 
Lincoln s " Outline of the History of Christian Doctrine," have been 
translated. Pastor Haas, of the German Evangelical Protestant Mis 
sionary Society in Japan, is sponsor for a number of volumes repre 
senting a rather liberal form of Christian theology. Into Korean Dr. 
Vinton has translated Bruce s " The Kingdom of God " and Bentley s 
" Christ Triumphant through the Ages." 

Eveleth s " Theology " is a standard in Burmese, and the same is 

true of Dr. J. W. Scudder s volume in Tamil, the " Manual " of Dr. G. 

H. Rouse, and the " Introduction to Theology " 

Abie theological writings O f t h e R ev . J. A. L. Stern, in Bengali. Dr. 

in the languages of 

India. Imad-ud-Dm is the author of many able theolog 

ical works in Urdu, and the Rev. Baba Pad- 
manji in Marathi. The Rev. J. J. Caleb s "Mine of Theology," 
McGrew s " Treasury of Theology," Hooper s " Christian Doctrine," 
and Scott s " Natural Theology," are important treatises in Urdu. 
The Rev. J. Cornelius and Dr. J. P. Jones are authors of theological 
works in Tamil. The Rev. C. Irion has written on the " Outlines of 
Christian Doctrine" in Malayalam, while the Rev. T. Walz and the 
Rev. J. Hutcheon have prepared in Kanarese several volumes on 
Christian Doctrine. The Rev. W. H. Campbell, the Rev. W. L. Fer 
guson, and the Rev. J. Clay have published doctrinal manuals in 
Telugu ; Messrs. Bodding and Skrefsrud have prepared for the Santals 
an expository volume on Luther s Catechism ; while Ullmann s " Sin- 
lessness of Jesus," and Dorner s " Doctrine of the Person of Christ," 
have been translated by Dr. Hooper into Urdu. In Arabic the Rev. 
James S. Dennis has contributed a text-book, in two volumes, on 
" Systematic Theology." Dr. Riggs has written a theological treatise 
in Bulgarian, and there is also one in Armenian. Toy and Cousins 
have expounded Christian doctrines to the Malagasy, and Matthews 
has translated for them Hodge s " Outlines of Theology." Pilkington 
has written on theology in Luganda, and an " Exposition of the 
Thirty-nine Articles " is now ready in the same language. 

Literature dealing with Ethics, Apologetics, Comparative Religion, 

Homiletics,and Pastoral Theology, is found in con- 

Voiumes dealing with s iderable volume. We may mention Dr. Schaub s 

ethics, evidences, and . . ... . 

pastoral training. Christian Ethics, in Chinese, and several vol 
umes on ethical and social reform in the languages 
of India. Klein was a busy translator into Arabic of controversial 
works for use among Moslems, as was also Dr. Koelle into Turkish. 



THE SOCIAL RESULTS OF MISSIONS 201 

Volumes of an apologetic tenor dealing ably with the " Evidences of 
Christianity" are numerous in many languages. Hopkins s "Evi 
dences of Christianity" is in Armenian, and the Rev. James S. Dennis 
has prepared a volume on the same theme in Arabic. Dr. Martin s 
" Evidences " in Chinese (translated also into Japanese), and the group 
of similar works by Dr. Timothy Richard, and Dr. Du Bose s " Fun. 
damental Evidences of Christianity," are in the first rank. William 
son s "Ancient Religions" and "Influence of Christianity," with 
Kranz s " Christianity Fulfilling Confucianism," may be linked with 
Faber s masterly critical " Studies of the Chinese Classics," Cornaby s 
" Essentials of a National Religion," and MacGillivray s " Compara 
tive Religion," not forgetting a Chinese translation of Butler s " Anal 
ogy." India in almost all her prominent vernaculars is well supplied 
with evidential literature, prepared with much ability, and specially 
adapted to Hindu, Buddhist, and Mohammedan readers, with such 
ringing volumes as " The Call of the Twentieth Century to Awakened 
India " enforcing the appeal on behalf of truth. Among valued Indian 
writers in defense of Christianity are Krishna Mohun Banerjea, Lai 
Bihari Day, Nehemiah Goreh, and the late Narayan Sheshadri, all 
native clergymen of distinction. 

The subject of Comparative Religion is abundantly treated in 
India, China, and Japan. Works bearing such titles as " Rational 
Refutation of the Hindu Philosophical System," 
"Studies in the Upanishads," "Dialogues on A large output of 
Hindu Philosophy," "Religion Weighed," " The controversial literature. 
Vedic Doctrine of Sacrifice," "Vedic Hinduism 
and the Arya Somaj," " Christianity and Hinduism Compared," 
" Hinduism and Christianity," " The Polytheism of the Vedas," " An 
tidote to Brahmoism," " The Historical Development of the Quran," 
" The Faith of Islam," " Christian Doctrine in Contrast with Hindu 
ism and Islam," "The Religion of Salvation Determined," and "In 
vestigation of the True Religion," give an intimation of the range of 
such publications in India. The controversial works written for Mo 
hammedans by Dr. Imad-ud-Din, the Rev. Jacob Biswas, the Rev. 
G. L. Thakur Dass, and Mr. Abdullah Athim, are highly esteemed. 
The translation of the Koran by the first-named into simple and in 
telligible Urdu has proved to be an apologetic work of value. It has 
brought Islam out into the light, and has stripped it of that mysterious 
wrapping of Arabic which concealed its real contents from the Urdu 
people. Bushnell s chapter on " The Character of the Lord Jesus " 
has been published in Urdu, and a valuable series under such general 



202 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

titles as "Studies for Mohammedans," "The Sacred Books of the 
Hindus Described and Examined," " Papers for Thoughtful Hindus," 
and "Papers for Thoughtful Muslims," deal chiefly with evidential 
themes and comparative studies. Rouse s " Tracts on Mohammedan 
ism " are published in Urdu, Tamil, Telugu, and Arabic. 

In China such books as " Native Religions and Christianity " and 
" Ancestral Worship," by the Rev. A. G. Jones ; " Inquiries about 
Christianity," by the Rev. J. Stronach ; " Mohammedanism and Chris 
tianity," by Dr. MacGillivray, and also his translation of Storrs s 
"Divine Origin of Christianity"; and Dr. Richard s work on "The 
Religions of the World," illustrate the scope of this theme in Chinese. 
The Venerable Archdeacon Moule has recently prepared a pamphlet 
on " Great China s Greatest Need," addressed especially to the schol 
ars of the empire. An edition of ten thousand copies of this pamphlet 
has just been announced. TisdalPs "Sources of Islam," written for 
the Persians, and also translated into Urdu, is scholarly. Pfander s 
" Mizan-ul-Haqq," a controversial work of great power addressed to 
Moslems, has appeared in Persian, Arabic, Turkish, Urdu, and other 
languages, and the same writer is also the author of other works of 
similar purport in Urdu, Hindustani, and Turkish. Wherry s writings 
on Mohammedanism are numerous and highly valued. In Egypt an 
extended defense of Christianity has been published in four volumes, 
under the title of "The Hadaya." It is a reply to " Izhar-ul-Haqq," 
a violent Moslem attack upon the Christian religion. 

Great importance must be attached to literature of this kind, which 

expounds in clarifying terms to the native mind the historical and 

spiritual content of Christianity, and at the same 

The great importance t j me presents in a judicial and inoffensive tone 

of a wise apologetic . , 

in mission fields. a scientific expose of the evolution of various 
ethnic religions which confront the Christian sys 
tem. The true apologia in mission fields should not only elucidate 
and substantiate Christianity, but should give a fair and reasonable 
account of the genesis of ethnic religions, discrediting them mean 
while by disclosing their inferiority to the full-orbed revelation which 
we have in Christianity, and showing their incapacity fully to meet 
the needs of ignorant and sinful humanity. An intelligible account 
of how these ethnic faiths have attained their prestige and their domi 
nant influence should be given, with a disclosure of their subtle power 
to mislead, combined with timely guidance to bewildered minds such 
as will help them to face the great, and often painful, conflict involved 
in a break with the old faith, and to accept the better religion. 



THE SOCIAL RESULTS OF MISSIONS 203 

That branch of theological training which concerns the practical 
work of the pastor has not been neglected. Dr. Schaub is the author 
of " Pastoral Theology " in Chinese, and Dr. Garritt has translated the 
classical volume of Vinet on the same theme. There are Pastors 
Manuals in most of the languages of India, and in Arabic Dr. H. H. 
Jessup has also prepared a text-book on the same subject. 

In the department of Church History numerous compendiums and 
several elaborate works have come from the pens of missionary authors. 
Drs. Sheffield, Corbett, Bentley, Pott, Schaub, 
Hicks, and Allen, in Chinese ; Westcott, Caleb, Missionary authors in 

the department of 

Stewart, Carpenter, Rice, Padfield, Kittel, Gun- church History, 
dert, Bower, John, Schwartz, Lord, Rivington, 
Duthie, Wherry, Zenker, and W. T. Satthianadhan, in the languages 
of India ; Dr. Davis, in Japanese ; Dr. Gale, the Rev. W. L. Swallen, 
and the Rev. G. H. Jones, in Korean ; Dr. H. H. Jessup, in Arabic ; 
the Rev. C. W. Isenberg, in Amharic ; Dr. Cross, in Karen ; and others, 
in Malagasy, Turkish, Syriac, Tibetan, and a few languages of fields 
not mentioned, are all excellent examples of vernacular church histo 
rians. Young s " Christ of History " may now be read in Arabic ; 
Dr. Ohlinger has translated into Chinese Uhlhorn s " Conflict of 
Christianity with Heathenism"; while Professor Sasaki, of the Dun 
can Baptist Academy, Tokyo, has translated the same volume into 
Japanese. Miss Howe has issued a Chinese version of Wylie s " His 
tory of the Reformation " ; and Mr. Pollard has done the same for 
Brace s " Gesta Christi." D Aubigne s " History of the Reformation " 
is to be found in Armenian and Arabic. The Rev. W. A. Crabtree 
has translated Robertson s " Church History " into Luganda (it is 
found also in Swahili), and in Chinese we have Matheson s " Spiritual 
Development of St. Paul," translated by Dr. MacGillivray. 

Still another important group which may be particularized in this 
general survey of literary production is identified with the literature of 
art and science, leading towards the goal of a 
broad culture. This group would include Biog- Grou P IV - : biography, 

. and the literature of 

raphy, General History, Political and Social science and culture. 
Science, Political Economy, Natural Science, Phi 
losophy, the Technical Arts, Travel, and Exploration. Biographical 
literature places the lives of the great, noble, and useful among 
mankind in the hands of mission converts, including especially the 
life-story of Scripture characters, and the lessons which we may gather 
from their example and achievements. For the Japanese the " Life 
of Queen Victoria " and the " Life of Henry Drummond " are avail- 



204 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

able. The late Mrs. Timothy Richard was the author, in Chinese, of 
one hundred and fifty-three sketches collected in a volume on " Chris 
tian Biography." Dr. Richard has written a book on " The World s 
Hundred Famous Men " ; while Mrs. Pott, of Shanghai, has devoted 
her pen to " Biographies of Eminent Christian Women " ; and Mr. 
Walshe has prepared a " Life of Victoria the Good." In many 
languages the biographies of the best men and women, of both local 
and general fame, as well as of historic distinction, are to be found. 
" Biographical Sketches of Eminent Men " has been lately issued in 
Modern Syriac ; and the " Life of Queen Victoria " is also published 
by the Archbishop s Mission in both Syriac and Persian. The Chinese 
have been favored by the Rev. W. P. Bentley with a volume on " The 
Lives and Speeches of the American Presidents." The Rev. James 
Sadler, of Amoy, has translated Lodge s " Pioneers of Science." The 
martyrs of church history, and the Christian heroes of the present 
generation in China, are fruitful themes. The list includes also lives 
of Constantine, Chrysostom, Luther, Bunyan, John Knox, John Paton, 
Moody, Neesima, Mtiller, Frances Willard, Spurgeon, William the 
Silent, and the Czars of Russia. We find in the catalogue of Christian 
literature printed in India for the use of natives familiar with English 
the following, among other biographies: "Anglo-Indian Worthies," 
First and Second Series ; " Eminent Friends of Man ; or, Lives of 
Distinguished Philanthropists " ; " Governors-General of India," First 
and Second Series ; " Noble Lives " ; " Some Noted Indians of Mod 
ern Times " ; " Statesmen of Recent Times " ; " Lives of Great Men " ; 
and separate biographies, either in English or in some vernacular, of 
Franklin, Garfield, Gladstone, Luther, Charles Grant, Sir Herbert 
Edwardes, Carey, Duff, Bishop Heber, Livingstone, Mackay, Monier- 
Williams, Gordon, and of the late Queen-Empress of India. In Urdu, 
for example, we find listed nineteen memoirs, among them being the 
lives of Bishops French and Patteson, Spurgeon, Luther, Judson, Wes 
ley, and Queen Victoria. From the foregoing list, necessarily merely 
representative, one may infer the profitable impression which bio 
graphical literature is making in the mission world. 

In the department of history generally, as well as in that of more 

local and national interest, is provided a ministry 

Great nations in the of instruction and delight to old and young. 

school of history. Concise historical outlines of the rise and progress 

of some of the great nations of the world have 
been written by missionary authors. A scholarly work by Dr. Harvey 
Porter on " Ancient History " is in Arabic. Chinese literature is 



THE SOCIAL RESULTS OF MISSIONS 205 

especially favored with such volumes as Faber s " History of China," 
and his " History of Civilization " ; Richard s " Outlines of the His 
tory of Prominent Nations," and his translation of Sir W. W. Hunter s 
"Brief History of the Indian People"; MacGillivray s "Eighteen 
Christian Centuries " ; Sheffield s " Universal History " ; Pott s " Sketch 
of Chinese History " ; Pitcher s " Compendium of Chinese History " ; 
and Hulbert s " History of Korea." We find also, in the Chinese cata 
logue of Christian literature, Histories of Greece and Rome, translated 
by the Rev. W. G. Walshe ; a " History of Ancient and Modern Na 
tions," by Rees ; Couling s " History of Four Ancient Empires " ; 
Allen s " History of the Chino-Japanese War," and his translation of 
"The German Empire of To-day " ; Muirhead s "English History " ; 
Williams s " History of the United States," and two others by Drs. 
Bridgman and Wilcox ; together with Green s " History of the Eng 
lish People," translated by the Rev. E. T. Williams. A series of vol 
umes under the general name of " The Conversion of the West," treating 
of the great nations in succession, reveal to Chinese readers the reli 
gious history of Western peoples. There is also a " History of Russia." 
It is interesting to note how fully these historical themes have been 
treated in that land which is just awakening to a fresh outlook over 
the world, and to a new acquaintance with human history. China 
especially needs a correct and illuminating view of the rise and progress 
of the great nations of the West, with an instructive exposition of the 
vital forces which have promoted their progress, and have conduced 
to their greatness, dignity, and power. No book has been more popu 
lar, or more eagerly read, in China than Mackenzie s " History of the 
Nineteenth Century " ; it has been issued in continuous editions ever 
since Dr. Richard translated it in 1894. This book and the "Life 
of Peter the Great " are said to have had a powerful influence among 
educated Chinese, and even upon the Emperor himself, in inspiring 
the reform movement of 1898. 

Other books of great timeliness and value to Chinese statesmen 
and students in these formative days have been prepared to meet the 
exigencies of the present hour. Their titles will 
indicate their trend and import. We may men- Timely historical 
tion the " Education of the Human Race," by national Solution. 
Rees; Allen s "Women of All Lands," and his 
" Scheme to Make a Nation Prosperous " ; Murray s " Principles of 
Western Civilization"; Williamson s "What a Nation Needs"; 
Walshe s "Story of Geographical Discovery," and his translation of 
Herbertson s Geography ; and Bishop Graves on " China s Needs and 



206 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

Hopes." Dr. Macklin has written on " Liberty " ; and we find on 
the list of the publications of the Society for the Diffusion of Christian 
and General Knowledge the following titles : " How to Revive the 
Prosperity of China " ; " Right Principles of Universal Progress " ; 
" Christianity and the Progress of Nations " ; " The Relation of Edu 
cation to National Progress " ; while Dr. Richard has translated Kidd s 
" Social Evolution " ; Mr. Cornaby, Strong s " Twentieth Century " ; 
Mr. Sadler, Seeley s " Expansion of England " ; and Mr. Walshe, 
Barnes s "History of Modern Peoples." The neighboring Japanese 
have translated such standard works as Dicey on "Law of the Con 
stitution "; A. T. Mahan s "Influence of Sea Power Upon History"; 
Lecky s " Democracy and Liberty " ; and many similar works dealing 
with themes which are intimately associated with national development. 
The foregoing references to the historical literature of China may 
suffice without reviewing such lists in other mission fields. 

Political and social science deal in some instances with themes 
which are more or less historical. Verbeck of Japan, Martin, Muir- 

head, Richard, Sadler, and Allen, of China, have 

Lessons in political and Deen industrious contributors to this department. 

social science. ) r Richard was requested by the late Li Hung 

Chang to draw up an outline of the manner in 
which religious peace has been attained in other parts of the world. 
In response to this request, a monograph in Chinese, on " Religious 
Liberty," was written and widely circulated among the leading viceroys, 
governors, and other officials throughout the empire. Books like these, 
as Mr. Colquhoun remarks concerning the issues of the Society for the 
Diffusion of Christian and General Knowledge, " enlarge the horizon 
of the Chinese, and teach him to rise above the ignorant provincialism 
which is his bane." The subject of education has been made a spe 
cialty by missionaries in China, who have prepared a varied literature 
dealing with its importance, its methods, its latest appliances, and its 
resulting benefits, with a statement of the estimate put upon it by 
civilized nations, and the means adopted for its support. Upon this 
theme of education the Educational Association of China has pub 
lished nineteen volumes, and the Society for the Diffusion of Christian 
and General Knowledge has seventeen listed in its catalogue. Dr. 
F. L. Hawks Pott has made a careful study of scientific normal training 
in his text-book on " Pedagogy," just issued. Subjects bearing upon 
political and social science have been wisely and fully treated in such 
volumes as " Civilization : the Fruit of Christianity " ; " Permanent 
Peace and Prosperity of China " ; " Elements of Civil Government " ; 



THE SOCIAL RESULTS OF MISSIONS 207 

"Theory of Human Progress"; "History of Politics"; and "The 
Importance of International Intercourse." 

These sources of information enable the ruling men and the coming 
leaders of China to study the secrets of political and social develop 
ment under the guidance of those who know the 
forces which have led Western civilization to the Literature for a time of 

... . . t . . . , . intellectual and social 

adoption of its present ideals, and helped it on transformation, 
towards their realization. The result is that a 
greatly changed programme of preparation for political preferment has 
been introduced in favor of modern knowledge and an intelligent 
grasp of the secrets of national progress. The time-honored " Eight- 
Legged Essay," once regarded as such an auspicious qualification for 
recognition and advancement, has availed itself of its facilities for loco 
motion, and is journeying into oblivion. The light of modern knowl 
edge has penetrated those musty and dismal Examination Halls of the 
past, and China is entering upon a new historic era. Literature for a 
time of intellectual and social transformation is provided also in India. 
There are English, and usually vernacular, editions of such volumes 
as " Great Indian Questions of the Day," and " Short Papers for the 
Times," both works by the late Dr. Murdoch. Social reform, more 
over, has been treated in full and varied issues dealing with many 
special phases which call for attention such subjects as "Sanitary 
Reform in India " ; " Is India Becoming Poorer or Richer? With 
Remedies for the Existing Poverty " ; " Debt, and the Right Use of 
Money"; "Purity Reform"; "Temperance Reform in India"; 
" Caste " ; " The Women of India, and What Can Be Done for Them " ; 
and other volumes dealing with the suppression of cruel and unseemly 
customs. 

Political Economy has claimed the attention of Drs. Martin, 
Sheffield, and Macklin, and the Rev. James Sadler, in the Chinese. 
Works of economic value are also issued by the 
Society for the Diffusion of Christian and General Economic themes and 
Knowledge, such as "Man and His Markets," scientific literature, 
and "Commercial Geography of Foreign Nations." 
It is interesting to note that in a land like China a volume on " Taxa 
tion " has been issued by Dr. Pott. In Philosophy we find the works 
of Haven, Upham, and Wayland. In some of the foreign languages 
important advanced books on the natural sciences have been issued, 
but the majority of such publications come rather under the head of 
educational text-books, of which there are many. Martin, Parker, 
Pilcher, Lowry, Bentley, Fryer and Farnham, have given standard 



208 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

treatises on these themes to the Chinese. Walshe has written of the 
"Wonders of the Universe"; Wigham has translated a "Statistical 
Geography " ; and among other volumes rendered into the Chinese 
vernacular are : " The Universe," by Pouchet ; " Fifty Years of 
Science"; "Story of Eclipses"; and "The Fairyland of Science"; 
while Dr. Richard has written on " The Earth as a Planet." It will 
be seen that the missionary literature of China is like an encyclopedic 
text-book of modern knowledge. As our diplomatic agents represent 
our political and material interests, so our missionaries represent the 
intellectual, moral, and religious power of Christendom. As commer 
cial interests have their agencies and institutions in foreign lands, so 
the higher life of Christian nations finds its representative advocates 
and promoters in the missionary contingent. In Arabic quite a little 
library of scientific books is due to the labors of Drs. Van Dyck, 
Post, Wortabet, and Lewis, and, in a more elementary form, to the 
late Miss Everett. Dr. Van Dyck prepared a series of " Science 
Primers," eight in number, and Dr. Daniel Bliss is the author of a 
treatise on " Mental Philosophy." 

In some of the technical arts, handbooks have been published to 

aid in industrial training and advanced scientific study. In Chinese 

are practical treatises on Hydrostatics, Mechanics, 

Technical handbooks, Agricultural Chemistry, Mining, Engineering, Op- 

and books on the . .... . 

industrial arts. tics, Thermotics, Electricity, and Acoustics, while 
instructive text-books on Drawing are in several 
mission lists. Translations of a book by Professor King, on " The 
Soil " ; one by Professor Tanner, on " Practical Agriculture " ; and a 
brief volume on " Wireless Telegraphy," are all in Chinese ; while the 
Rev. W. P. Bentley, of Shanghai, has prepared a little volume out 
lining the value and essential features of " A National Department of 
Agriculture." Many volumes of travel, and books descriptive of other 
lands, peoples, and customs, have been issued in English, and in vari 
ous vernaculars, by the Christian Literature Society of India, in a style 
specially adapted for Indian readers. 

We may name, as constituting another distinct and valuable col 
lection, works on medical, surgical, and sanitary science. Dr. S. F. 
Green, a half-century ago, prepared numerous 
Group v.: medical, sur- me dical and surgical treatises in Tamil. The 

gical, and sanitary . . . .*"< 

science. Christian Literature Society for India has issued 

a series of timely, practical booklets on sanitation, 
hygiene, and the preservation of health, some of them dealing espe 
cially with the physical welfare and safety of children. Similar vol.- 



THE SOCIAL RESULTS OF MISSIONS 209 

umes are in Kanarese, Tamil, Telugu, Marathi, and other vernaculars. 
A book on "The History of the Plague, and How to Stop its Prog 
ress," prepared by the late Dr. Murdoch, is intended to safeguard the 
people from that terrible visitation, in so far as prudence and preven 
tive measures on their part will avail. In Urdu is " The Wonderful 
House I Live In," being a useful volume on the human body and its 
functions. In Assamese " The Way to Health," a sanitary primer, 
has been published by Dr. Rivenburg. Tracts on cholera are in almost 
all the languages of the countries visited by or liable to that dread 
scourge. In Korean a volume on " Hygiene " is serving a useful pur 
pose, as are also the text-books prepared by Dr. Avison on Anatomy, 
Materia Medica, Physiology, Surgery, and Chemistry. The Malagasy 
are supplied with books on Materia Medica, Surgery, Anatomy, and 
the Practice of Medicine. Missionaries in China have accomplished 
much in this line, in spite of the difficulty of fixing upon an accredited 
standard of scientific terminology for use in Chinese. Dr. Kerr 
is the author of numerous medical works ; Dr. Hobson has prepared 
volumes on Anatomy, Surgery, Medicine, and Obstetrics ; while Dr. 
Dudgeon has written on Physiology and Anatomy. Important books 
have appeared on Materia Medica and the Pharmacopoeia by Dr. 
Hunter ; on " Malarial Fever : Its Prevention and Cure," by Dr. Mac 
kenzie ; on " Physiology," by Messrs. Porter and Judson ; translations 
of Gray s "Anatomy," by Drs. Osgood and Whitney, and of 
Davidson s " Diseases of Warm Climates," by Dr. Main ; with manuals 
on nursing, and various other branches of the healing art, and on dif 
ferent phases of medical and surgical science ; all manifesting capable 
as well as faithful and laborious work by missionaries in China. In 
the Arabic language Drs. Van Dyck, Post, and Wortabet have pre 
pared able text-books on modern medicine and surgery. The volumes 
already mentioned will suffice to show the thoroughness with which 
these vital subjects have been treated by medical missionaries. 

The literature which is provided for the school and the college 
may be regarded as another important product of the literary industry 
of missions. We find everywhere educational 
text-books of great variety and utility. It is im- Group vi.: educational 

* text-books of great 

possible to specify these except in general terms, variety and utility. 
Primers and reading-books abound ; mathematical 
text-books of every grade, dealing with all aspects of the science, are 
in the hands of pupils; manuals on Grammar, Geography, History, 
Chemistry, Geology, Zoology, Mineralogy, Botany, Astronomy, Me 
chanics, Mental angi Moral Philosophy, and, in fact, on every subject 



210 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

which finds its place in the ordinary school curriculum, are in the 
languages of advanced mission fields. Dr. Murdoch s " Manual of 
Geography " has passed through thirty-eight editions. In Chinese a 
list of nearly three hundred separate issues of educational text-books 
might be enumerated. Dr. A. P. Parker, of Shanghai, has not only 
himself mastered Differential and Integral Calculus, Trigonometry, and 
Analytical Geometry, but has published volumes in Chinese on these 
three branches of higher mathematics, and is now reported as engaged 
on a " Technological Dictionary," which, in collaboration with others, 
he is preparing. Its twelve thousand terms, to be properly indicated 
and explained in Chinese, give one an idea of the formidable character 
of the task. As early as 1817, Mr. Ellis, of the London Mission in 
the Society Islands, writes : " We have printed seven thousand copies 
of different kinds of school-books." Thus for nearly a century mis 
sionaries in all parts of the world have been supplying the instruction 
for generations of children and youths of both sexes. In this good 
work many of the wives of missionaries have borne a prominent as 
well as a helpful part. 

Once more, there is a delightful and most useful group which finds 

its chief sphere of ministry in the home books for mothers and 

children, serviceable as messengers of cheer and 

Group vii. : books for entertainment in the family circle, and valuable 

the home circle. withal for purposes of instruction, encouragement, 
and moral incentive. There is a series in Tamil 
on " The Women of the Bible," and in Marathi there is a suggestive 
volume entitled " Necklace of Nine Jewels for Women." The charm 
ing stories of A. L. O. E. (Miss C. M. Tucker, of the Church of Eng 
land Zenana Missionary Society) are in many of the vernaculars of 
mission fields, as well as in English. There is a special series of stories, 
moreover, for reading in the zenanas, and also books upon the training 
of children, dealing with some of the evils of child life, such as early 
marriage, and the suffering caused by parental ignorance and neglect. 
Here and there missionaries have written original stories, or translated 
some of the classics of childhood. The late Rev. J. Ireland Jones 
was the author of " The Wonderful Garden," a story in Singalese de 
signed to convince Buddhists of the existence and manifestation of a 
Creator. "Picciola; or, The Prison Flower," delineating a struggle 
through sceptical doubt to faith, has been translated from the French 
into the Chinese. There are also stories from religious history, as 
"The Schonberg-Cotta Family" in Arabic, "Fabiola: A Tale of the 
Catacombs," the " Story of the Other Wise Man," by van Dyke, " Ben 



THE SOCIAL RESULTS OF MISSIONS 211 

Hur : A Tale of the Christ," by Lew Wallace, " Stories from Early 
Christian History," by Dr. Murdoch, and Farrar s "Darkness and 
Dawn," the last four being in several languages. Such instructive and 
entertaining booklets as "Christie s Old Organ" and "Jessica s First 
Prayer " have been transported from language to language, until they 
have just appeared in Eskimo on the coast of Labrador. These, with 
" The Dairyman s Daughter," and numerous original stories, written 
for the most part by native Christian authors, make a long list for the 
delectation of children. In Urdu is to be found Newton s " Rills 
from the Fountain of Life," as is also Dr. Murray Mitchell s " Letters 
to Indian Youth." Bible stories, Sunday-school lessons (Blakeslee s as 
well as the International Series), musical lullabies, and rhymes for 
children, mostly written by natives, are part of the mission output in 
many lands. " The Five Gateways of Knowledge " have been happily 
opened for wondering Chinese children to enter, while " Parables from 
Nature " are also read to delight and instruct them. " Little Lord 
Fauntleroy " is one of their well-known acquaintances ; and familiar 
to them is " The Book of Sir Galahad," which turns the thoughts of 
young and old towards purity, while "English Home Life" gives 
pictures of exemplary living in the West. Thus the children of the 
Christian Church in mission lands are not forgotten, and a diligent 
effort is made to impress them early in life with the best moral stimulus 
furnished by a wholesome literature. Pamphlets and tracts are also 
issued in great numbers. Almanacs, illustrated cards, illuminated 
mottoes, and various issues of this kind, are to be had at every press, 
and will always be found to serve for the promotion of purer, sweeter, 
and nobler living. 

Nor must we forget the literature especially prepared for the blind. 
It is provided in China by Mr. W. H. Murray, of Peking, and circu 
lates wherever needed, being much sought for, we 

learn, in Manchuria. There is a growing supply 

, * J Literature for the blind. 

for India, and it is found also in Japan and Ko 
rea ; while in Arabic, Armenian, and Turkish, and 
in a few other languages, we note a similar provision for this unfortunate 
class. The Guiding Star is the appropriate title of a little magazine 
published for the pupils in the Gifu Blind School, Japan. The labors 
of the Rev. J. Knowles, of the London Mission in South India, in 
cooperation with Mr. L. Garthwaite, after years of constant effort and 
research, have resulted in what is known as the " Knowles Oriental 
Braille System," which has been so adjusted to the needs of India that 
it can be used in any of the languages of Indian races. Books for the 



212 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

blind have already been issued in thirteen languages of India, and it is 
now proposed to introduce this system into Burma. Still another 
special adjustment has been made for use in the Urdu language, known 
as the " Shirreff-Braille Method." It is well suited to the languages 
of North India which are in affiliation with the Sanscrit, and is said to 
be easily adaptable for use in Persian, Kashmiri, and Pashtu. 

A number of libraries and free reading-rooms have been established 

in mission fields, especially in Syria, India, China, and Japan. In 

this the Missionaries Literature Association of 

Libraries and free London has aided by furnishing libraries at several 

reading-rooms. stations in the foreign fields. So-called " Book- 
rooms "are a part of the outfit of almost every 
prominent station in Korea. We should note also a unique project which 
has grown to unexpected proportions in China. We refer to the distribu 
tion of Christian literature in connection with the Chinese official ex 
aminations. At these immense gatherings of students an opportunity 
is afforded to disseminate tracts and booklets dealing with vital themes 
of Christian faith and morals. The Society for the Diffusion of Chris 
tian and General Knowledge, and the Religious Tract Society of 
London, have been active in this work. 1 The International Postal, 
Telegraph, and Telephone Clerks Christian Association of London, in 
cooperation with the British and Foreign Bible Society, has recently 
presented a thousand copies of the Chinese Bible to postal clerks in 
China. The gift, we understand, has been well received and much 
appreciated. 2 

We may conclude this survey of the encyclopedic output of mission 
literature by referring to the entrance of the real modern encyclopedia 
into China, and of the " Geographical Gazetteer," edited by Professor 

1 " You will be pleased to learn, writes Dr. Griffith John, that at the Trien 
nial Examination held at Changsha, this month [September], there was a distribu 
tion of Christian books. On my last visit to Changsha, in June, I arranged with 
the officials for this distribution. There were present at the examination about twelve 
thousand students, and about eight thousand packets of books were given away 
on the occasion, each packet consisting of an annotated copy of one of the Gospels, 
a copy of the " Gate of Wisdom and Virtue," an eighty-page book prepared by me 
for this special purpose, an article on " Religious Toleration, "by the Viceroy Chang 
Chih Tung, with an introduction by myself, an anti-foot-binding tract, a tract on the 
nature of God, and a translated sermon on " Creation and Redemption." In addi 
tion to these, about two thousand copies of the Diffusion Society s publications were 
also given away. The whole consignment weighed considerably over a ton, and 
represented a money value of about ^100. " The Chronicle of the London 
Missionary Society, December, 1902, p. 295. 

2 The Bible Society Monthly Reporter (B. F. B. S.), September, 1904, p. 276. 




w 
- C/5 



THE SOCIAL RESULTS OF MISSIONS 213 

H. B. Hulbert, into Korea. The indefatigable Dr. Richard has pre 
pared a " Handy Cyclopedia," in six volumes, for Chinese students, 
and, more than that, he intimates that he has im 
ported for sale through the Society for the Diffu- The entrance of the 

. * modern encyclopedia 

sion of Christian and General Knowledge a number i nto china, 
of sets of the ponderous " Encyclopaedia Britan- 
nica," and states that during the year ending September 30, 1903, 
thirty-five complete sets, and four supplements, of this great work were 
sold to Chinese purchasers. He speaks also of hundreds of applicants 
for it in the Chinese language, but the labor of translation seems too 
formidable, and the prospect of reproducing it in Chinese, in a form 
worthy of its high rank and comprehensive learning, is not yet suffi 
ciently encouraging to guarantee a well- executed or, indeed, any trans 
lation. However, China has had a glimpse of these weighty volumes, 
and the time will no doubt come when either it or a similar production 
will be in the hands of such eager students of modern learning. 

What a noble ministry is revealed in this record of the literary 
contribution of missions to the instruction, edification, and higher cul 
ture of millions of our fellow-beings who have waited long for their 
hour of opportunity! How many minds have been quickened, broad 
ened, and enriched by these stores of learning ; how many hearts have 
been inspired, uplifted, and cheered by the thrill of contact with great 
thoughts ; how many souls have been brought into the freedom of the 
truth, and have found a happy liberation from the dismal thrall of 
ignorance, through the books which have brought them courage and 
light, and at the same time have given them ennobling visions of the glory 
and gladness of life! Literature itself will enter upon a new career of 
beauty and power as the fructifying minds of great races come into 
active possession of the riches of modern knowledge ; the political, 
social, economic, and religious development of vast multitudes will 
thus be guided into upward paths by the literary toil of these mission 
ary scholars and authors who have been the almoners of the world s 
best thought to awakened nations, and have brought them into stimu 
lating contact with the constructive ideals of an enlightened civilization. 



214 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 



6. THE QUICKENING OF GENERAL INTELLIGENCE. So much has 

been written elsewhere in the present work which illustrates this special 

phase of our theme that only a few paragraphs 

A conclusion amply dealing generally with the subject are needed 

vindicated in previous , 

sections. here. The entire contents of Lecture V. in Vol 

ume II. will be found to involve as a necessary 
corollary the development of a new and brightened intelligence in any 
environment where missions have wrought their good work. It follows, 
moreover, as a matter of course, that a clarifying of the intellectual 
vision and a quickening of the mental powers should accompany the 
uplift of personal character. 

There will be found, however, in every mission land a large section 

of the population not as yet directly touched by Christian effort. An 

immense contingent of adults have probably never 

The entrance of missions been to a mission school, may be unable to read, 

presages a general ..... . . 

intellectual awakening. an d are living in ignorance as well as in obscurity. 
It is into the life of these less favored ones that 
we would look to ascertain if some of the light and leading of the 
great transformation has penetrated its darkness. Are there signs of 
mental awakening in lonely and obscure villages, in the isolated ham 
lets of the peasantry, in the darkened haunts of men and women who 
have inherited the incubus of heathenism or are under its pall, and 
who themselves have apparently little chance of entering a career of 
larger intelligence during the brief span of life which remains to them? 
Here is one of the most needy and clamorous realms into which the 
enlightening helpfulness of missions can enter. Let us note that there 
are multitudes of these rude and beclouded lives, petrified and doomed 
to almost hopeless sterility, who are nevertheless anxiously beseeching 
that the children of their homes shall be educated. What they have 
missed for themselves they crave most longingly for their posterity. 
With what glistening eyes and swelling hearts do they listen to the 
voice-tonesveritable music of their own dear ones who can actually 
read, and who reveal a surprising intelligence about things to them 
all unknown! With what delectation and pride do they welcome 
back from the mission school a son or a daughter improved and made 



THE SOCIAL RESULTS OF MISSIONS 215 

over into a personality strangely attractive and refined ! What interest 
do they begin to feel in the outer world, and what an endless theme 
of conversation is thus introduced ! They soon discover also the signs 
of mental alertness and all-round improvement manifested in Christian 
circles, and this becomes to them a convincing apologetic argument 
which cannot be ignored. It is almost sure to inspire them to make 
their special appeals and send their own representative delegations to 
the nearest missionary, with instructions to obtain for them without fail 
the same privileges that have wrought such transformation in other 
communities. Often the most unhappy and depressing hours of the 
year to many a missionary (only, of course, when he has to debate 
with himself as to the means of assenting to their requests) are these 
occasions of pathetic and insistent pleading, almost wrestling with 
him, on the part of those who have awakened to the possibilities of a 
better and more intelligent existence. He is fortunate if it is possible 
for him to respond to the request, and give to these petitioners a 
school, a teacher, or a preacher, or to open among them some new 
mission station. Alas if all his resources happen to be exhausted, 
and a loud note of economy has sounded from the home treasury, 
calling a halt to further expansion! 

The introduction of the Christian view of life and duty into the 
social atmosphere of such backward communities is sure to signalize 
an intelligent change of attitude towards many 

Communities thus 

questions which hitherto had seemed to be forever enlightened instinctively 
settled according to the old lines of petrified public 8eek their own 

betterment. 

opinion. Religious toleration gradually becomes 
a possibility ; the former stern exactions of the persecuting spirit are 
relaxed ; priestly domination wanes ; many indefensible social customs 
or unseemly private habits quietly loosen their hold, and are abandoned ; 
womanhood assumes a new value, and shows capabilities of charming 
and ennobling transformation which commands the enlightened ap 
proval of all ; child-life becomes more sacred, and infinitely happier 
and brighter ; a desire for improvement in methods of living is ap 
parent, and a new code of behavior is adopted, perhaps awkwardly 
and ineptly at first, but withal sanely and sincerely ; a sense of the 
beautiful seems to be awakened, and dull minds discover a new at 
traction in the charms of nature a flower which was once trampled 
upon is now an object of interest and care. A visitor who had 
known a Christianized Karen village in Burma in the days of its 
heathenism writes : " The very faces of the people have changed in 
their appearance. Hope, love, and intelligence have taken the places 



216 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

of doubt, hate, and ignorance. Board houses have taken the place of 
bamboo. The houses and their surroundings, and the people them 
selves, are neater. Ignorance has fled, and intelligence has taken its 
place." 1 Similar testimony from an English civilian who has ob 
served the influence of Christianity upon the Karens is as follows : 
" When once a village has embraced Christianity it feels itself head 
and shoulders above its neighbors. The Christian village must be 
clean, healthy, neat, and it must have the best schools and the best 
church that can be afforded." We find in many instances even the 
primitive savagery of Africa transformed into an alert and intelligent 
trend towards civilization which seems altogether admirable in com 
parison with the atrocious degradation of the past. 

It is by no means an uncommon experience of the missionary that 
his visits to his out-stations gradually assume the aspect of an im 
mense interrogation-point. He seriously considers 

Encyclopedic interroga- . , , , . 

tions and plethoric whether it would not be wise for him to put an 
mail-bags as aftermaths encyclopedia as well as a Bible into his travelling 

of missions. _ , , , . . , , , 

outfit, and have them both at hand to supply the 
answers to the varied and numerous questions which greet him wher 
ever he goes, and lists of which are sometimes made and pigeonholed 
to await his arrival. In communities where missions have secured a 
foothold it is quite to be expected that the Government will soon be 
obliged to increase its postal facilities to supply the enlarged demands 
upon the service. It was reported of an out-of-the-way region in 
India that the Christian community necessitated doubling the force of 
mail-carriers. As the desire for learning penetrates by an insensible, 
and almost undiscoverable, process into non-educated village commu 
nities, the demand for sources of information springs up ; books and 
papers begin to be prized even by those who cannot read them, and 
the reading members of the village circle are called upon to serve as 
purveyors to the thirst for knowledge, or to gratify the growing curios 
ity for news. A few years ago newspapers were very few in China, 
but they have increased immensely within a short time, and are now 
eagerly perused by many thousands of readers. The Chinese post- 
offices handled 72,000,000 pieces of mail matter in 1904, as com 
pared with 49,000,000 in 1903(1 ) No one can examine the remarkable 
questions which are now used in the examination for the M.A. degree 
in Chinese universities without feeling convinced that a new order of 
things has been instituted in the intellectual life of the country. 2 

1 Bunker, " Soo Thah," p. 115. 

2 We take the following examples from the examination papers of the different 



THE SOCIAL RESULTS OF MISSIONS 217 

In many villages where mission schools have been established, it has 
been found that a desire for intellectual food and the culture gained 
through books has been awakened in numerous 
households. It is told in the Life of James Chal- Sources of spiritual and 

... . . mental culture are trea- 

mers that when he was a missionary on Raro- sured in na tive homes, 
tonga he planned with Mrs. Chalmers a system of 
visitation which would enable him in the course of time to call at every 
house on the island. During this round of visits he was accustomed 
to r ead the Word of God and offer prayer in each home. He reported 
that there was but one house on the whole island where he did not find a 

provinces, as recorded in the Annual Report of the Society for the Diffusion of 
Christian and General Knowledge among the Chinese, for the year ending Septem 
ber 30, 1903. The questions are as follows : 

" HONAN. What improvements are to be derived from the study of foreign agri 
culture, commerce, and postal systems? 

" KIANGSU AND ANHUEI (NANKING). What are the chief ideas underlying Austrian 
and German prosperity? How do foreigners regulate the Press, Post-Office, 
Commerce, Railways, Banks, Bank-notes, Commercial Schools, Taxation ; and 
how do they get faithful men? Where is the Caucasus, and how does Russia 
rule it? 

" KIANGSI. How many sciences theoretical and practical are there? In what order 
should they be studied ? Explain Free Trade and Protection. What are 
the military services of the world? What is the bearing of the Congress of 
Vienna, the Treaty of Berlin, and the Monroe Doctrine, on the Far East ? 
Wherein is the naval supremacy of Great Britain ? What is the bearing of 
the Siberian Railway and the Nicaragua Canal on China? 

" SHANTUNG. What is Herbert Spencer s philosophy of Sociology ? Define the 
relations of land, labour, and capital. How best to develop the resources of 
China by mines and railway ? How best to modify our Civil and Criminal 
Laws to regain authority over those now under extra-territorial privileges? 
How best to guard land and sea frontiers from the advance of foreign powers? 

" FUKIEN. Which Western nations have paid most attention to education, and 
what is the result? State the leading features of the military systems of Great 
Britain, Germany, Russia, and France. Which are the best colonisers? How 
should tea and silk be properly cultivated ? What is the government, and 
what are the industries and educational facilities, of Switzerland, which, though 
small, is independent of surrounding Great Powers? 

" KWANGTUNG (CANTON). What should be our best coinage gold, silver, and cop 
per, like other Western countries, or what? How could the workhouse system 
be started throughout China? How fortify Kwangtung Province? How to 
get funds and professors for the new education? How to promote Chinese 
international commerce, new industries, and savings-banks, versus the gam 
bling-houses of China ? 

" HUNAN. What is the policy of Japan only following other nations, or what? 
How to choose competent diplomatic men? Why does China feel its small 



218 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

Bible out of which he could read. 1 The Rev. C. Jukes, of Madagascar, 
relates that the first things that the Christians would put in places of 
security in time of turmoil and war were their Bibles and hymn-books, 
and that a sure sign of peace and tranquillity was when they began to 
unearth these precious books, which had been buried in anticipation 
of disaster. A curious illustration of the attractive power of educa 
tional opportunity is- found in the experience of a cotton-planter in the 
British Central Africa Protectorate, who was in competition with a 
mission station in the matter of procuring native workers to serve on 
his plantation. The majority of available persons seemed to prefer 
to work at the mission station, although they received no higher wages 
there than he was willing to pay. The planter investigated, and dis 
covered that the mission school was the attraction ; so he immediately 
built a school-house, hired an educated native teacher, and offered to 
all his employees the opportunity to obtain instruction. He found 
himself abundantly repaid for the effort, and was soon in a much 
better situation to cope with his rival. 

The leaven of intelligence in an ignorant and savage community 

sometimes works singular transformations in the public mind. The 

accumulation, for example, of a little property 

singular transforma- amon g superstitious Africans often proves a dan- 

tions wrought by the . 

leaven of intelligence, gerous bit of good fortune to the owner. The 
witch-doctor will be likely to accuse him of witch 
craft, for how else could he succeed in so outstripping his fellows? 
The verdict is that he must have bewitched them, and he will be for 
tunate if he escapes the penalty which this crime involves. With the 
advent of Christian intelligence, however, a saner and wiser view of 
the possibilities of business enterprise and the rewards of diligent 
industry quickly takes possession of the community. The dismal 
superstitions of ignorance lose their sway over the mind. Lieutenant- 
Governor Le Hunte, formerly of New Guinea, in speaking of the status 
of the Christians, remarks : " There is an evident sense of protection 
and freedom from the cares of self-preservation that is to me very 

national debt so heavy, while England and France, with far greater debts, do 
not feel the burden of theirs ? 

" HUPEH. State the educational systems of Sparta and Athens. What are the naval 
strategic points of Great Britain, and which should be those of China? Which 
nation has the best system of stamp duty? State briefly the geological ages of 
the earth, and the bronze and iron ages. Trace the origin of Egyptian, Baby 
lonian, and Chinese writings." 
iLovett, " James Chalmers, His Autobiography and Letters," p. 106. 




PS 

Q ; 

o^ 
fe 

> 

Q 



THE SOCIAL RESULTS OF MISSIONS 219 

striking ; it is the quiet of a summer morning in contrast with a wintry 
night of storm ; and it is the dawn of the coming day for this youngest 
generation wherever the mission has planted its cross." Even non- 
Christian rulers are beginning to discover the incalculable good which 
missions are doing in raising up for them an intelligent citizenship. This 
fact is already a cause of congratulation with the enlightened King of 
Siam. A few years ago, and even the official documents of China were 
apt to contain false and foolish statements concerning the so-called ini 
quitous practices of missionaries, emphasizing especially their cruel de 
signs upon children. All this is now changed, and an entirely different 
tone characterizes the references of even heathendom to missionary 
operations. The world is happily growing wiser, and in many of its 
dark places this result is clearly traceable to the influence of the mis 
sionary teacher. 



7. THE ABOLISHMENT OF OBJECTIONABLE SOCIAL CUSTOMS. A 
few illustrations will suffice to give an additional emphasis to this 
specification, which has already been plentifully in 
terwoven into subject-matter previously presented. Missions a specific 

.. . . remedy for degraded and 

We have not failed to note that social customs are bestial living, 
to such an extent a manifestation of individual 
habits that the transformed personality soon exercises a corrective 
influence upon the society in which it moves. This we have found 
to be still more true of the power of family life upon the social environ 
ment. It has been made plain also that humane and philanthropic 
impulses are bound to modify what is cruel and depraved in the social 
code, while the refining influences of education and culture are virtually in 
the class of specific remedies for coarse, degraded, and slovenly living. 
Objectionable social customs, it may be said, have been under fire all 
through the preceding volumes, and it is evident that in the present 
volume we have been dealing thus far with ameliorating forces, which 
work deeply and powerfully in the direction of social regeneration. 

Oriental or savage customs are best changed, not by arbitrary com 
mand, or by rude force, 1 but by the introduction of governing principles 

1 The Oriental view of this subject is well expressed in the following statement : 
" Custom is the deity worshipped beyond all other deities in this land [India] of 



220 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

into social life ; it is these that work for the gradual modification, and 

eventually for the abolishment, of whatever practice is out of harmony 

with the principles implanted. The Christian 

Established customs in . 

tthe Orient cannot be conception of an overruling Providence, and the 

changed by violent and Scriptural teaching of personal love and disci- 
arbitrary jneans. . . 

plme, take possession, for example, of an African 
heart, and instead of the wild and barbaric scenes which usually 
attend death and burial, we find, as is actually reported of a certain 
Christian Bulu mother, that with a calm and quiet spirit she sat by the 
side of her dead child, softly singing the hymn " Precious Jewels," and 
this, let it be noted, was in a lonely village in the depths of a West 
African forest. The reign of the fetich and of the witch-doctor is 
over for the Christian, and somewhat, it is hoped, also for the barba 
rian, through the length and breadth of Africa. Order, cleanliness, 
proper sanitation, adequate clothing for the person, new standards and 
ideas of modesty, are now discoverable in Christian home life, even 
among savage peoples. The cruelties of infanticide, the destruction of 
twins, the terrors of barbaric punishment, the neglect or deliberate mur 
der of the aged and infirm, the prevalence of polygamy and slavery, the 
slaughter of servants and wives when a man of prominence dies, the 
impure orgies accompanying certain native dances, festivals, and the 
celebration of favorite rites, with all the dissolute buffoonery of bar 
baric sports, simply vanish in the light and refinement of Christianity. 
There is to-day a great sweep of reform in Indian social life ap 
parent not only in Christian communities, but advocated and practised 

by an aggressive and enlightened group of non- 
The spirit of reform now Christian reformers. Some of these changes move 

characteristic of 

enlightened India, slowly, as the right of widows to remarry ; others 
die hard, such as the custom of infant or prema 
ture marriages. Cheering signs of a growing impetus to reform move 
ments are, however, not lacking, since the Gaikwar of Baroda has 
actually sanctioned legislative action for the prevention of infant mar 
riage below the age of twelve (he himself would have made it fourteen) 
for the girl and sixteen for the boy within the territory over which he 
has jurisdiction. It is a significant event to have this step taken by 
a progressive and enlightened Hindu ruler. Another interesting illus- 

millions of gods. Custom is sacred, and rooted in the sacred scripture, and to 
range one s private thoughts and purposes against it is a last impiety! It is the 
outcome of ignorance and vanity to put confidence in the vacillating and partially 
informed conviction of one s own mind when all the wisdom of the ages has already 
spoken." The Chronicle of the London Missionary Society, September, 1903, p. 212. 



THE SOCIAL RESULTS OF MISSIONS 221 

tration is found in the act of that merciful Hindu husband who recently 
died, and in his will gave to his widow permission to take fruit and 
milk on those days of special fasting which custom, with sometimes the 
further deprivation of even a drink of water, imposes upon her. Let 
us hope that this kindly spirit will awaken similar consideration in 
many others who will have the courage to leave behind them such a 
legacy of common-sense and compassion. The pundits, we are told, 
decided with due formality that this permission was valid. 

In China the progress of reform in the matter of foot-binding is an 
interesting study. From its initial stages missionaries have taken an 
active and persistent part in the promotion of the 
anti-foot-binding movement, 1 but they have been Remarkable progress 

. . of the anti-foot-binding 

greatly encouraged and reinforced in recent years movement in China, 
by the indefatigable labors of Mrs. Archibald 
Little, who is the wife of a British merchant, and now President of the 
Tien Tsu Hui, or Natural Foot Society. 2 The reform has gained 
such headway that official edicts in its favor are being issued in rapid 
succession one by the Imperial Government in 1902 leading the way, 
followed since by proclamations from four of the prominent viceroys 
of immense provinces, condemning, and in some instances, as in the 
once fanatical province of Hunan, forbidding the custom, under pain 
of severe punishment. In Shanghai, where ten years ago hardly a pair 
of natural-sized shoes for Chinese women could be found on sale, there 
are now numerous shops well supplied. The Japanese, it may be noted, 
have forbidden the custom in Formosa. In some savage communities, 
as in New Guinea, cannibalism is still more or less prevalent, but there, 
as elsewhere, the Christian horror of the practice is slowly winning a 
dominant influence. In time, no doubt, it will be banished altogether, 
and, with other abominations of savagery, it will give place to a 
more civilized code. Thus the corroding power of evil customs 
wanes in the social atmosphere of Christianity, and life becomes, for 
whole communities, more sane and pure. 



8. THE DISINTEGRATION OF CASTE. A sketch of the caste system 
its origin, growth, and dominant power in Indian society has been 

*Cf. Volume II., pp. 352-366. 

2 " Intimate China," by Mrs. Archibald Little, pp. 145-163. 



222 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

presented in Volume I. (pp. 241-252). It is clearly one of the most 
inflexible and overmastering social tyrannies which the world has ever 
known. The loss of caste to the devout Hindu 
The social tyranny of involves, in his estimation, a combination of suf 
ferings and terrors of which we, who view the 
matter from the outside, can hardly conceive. 
Hindus will often die rather than receive help in dire emergencies from 
low-caste hands, while low-caste people will be left to suffer and per 
ish by the roadside by those of a higher caste, who would regard it as 
pollution to touch them. 1 The system is such a pervasive and regnant 
social force as to be fairly comparable to the mysterious power -of 
electricity in nature. Woe to the man who attempts to put up a puny 
fight with the resistless electrical energy which seems to pervade na 
ture ! Woe also to the man who in a Hindu environment enters single- 
handed into a conflict with caste! He contends with a mighty and 
mysterious intangible social force, which refuses to be challenged, and 
masters its victim with untiring ardor and fateful certainty. The over 
throw of caste by any violent or arbitrary measures seems impossible. 
It can only be overcome by a long, slow disintegrating process, set in 
motion by gradual modifications in public opinion, heroic instances of 
martyr-like courage and fortitude, forced adjustments to the exigen 
cies of practical life under modern conditions, the cumulative pressure 
of reform agitation, and the irresistible thrall of Christian love, empha 
sizing the lesson of human brotherhood and the oneness of life in 
Christ. 2 

The British Government has exerted its power, to some extent, in 
mitigating caste domination ; yet, as is no doubt wise, it has dealt with 
the matter in a very guarded and restrained manner. Caste combina 
tions and their exactions are not allowed free scope in the native army 

1 " During the famine, people would starve rather than take cooked food which 
English travellers offered them from the train. It was during that time that one day 
one of our Christians came and told me that a man and his wife were lying on the 
roadside dying. I at once ordered the cart, and went down to see them. They had 
evidently just come up into the Punjab, as we could not understand their dialect. 
I learned that they had been there ever since early in the morning, and it was then 
nearly sundown. Hundreds of people had passed, but no one had given them a drop 
of water and why ? Because no one knew what caste they belonged to. Should 
they be low-caste, any one touching them would be defiled. I had them carried to 
the hospital, where they both died." Maud Allen, M.D., in Woman s Work for 
Woman, April, 1902, p. 101. 

2 A striking chapter on the power of caste may be found in " Things as 
They Are," by Carmichael, pp. 96-104. 




A Group of Baby Beginners 
Three Married Pupils, the Middle One a Widow. 

Three of the Older Girls. 
(The Central School is the Practising School of the Normal Training Classes.) 

GROUPS OF CENTRAL SCHOOL PUPILS, CALCUTTA. 

(C.E.Z.M.S.) 



THE SOCIAL RESULTS OF MISSIONS 223 

regulations the Mutiny of 1857 having afforded a never-to-be-forgot 
ten lesson of their dangers. Public wells are made free to all, 1 al 
though there are numerous private wells for the 
use of high-caste people only. Government Governmental reguia- 

n- j I_T i- MJ- tions bearing upon 

schools, post-offices, and public buildings are open the sys t e m. 
to all, and no caste lines are allowed to be drawn 
in ferries or railway conveyances. 2 The handling of electrical appli 
ances for public use has also inflicted a damaging blow upon class 
exclusiveness. There is, moreover, no favoritism in the public service, 
caste being regarded, in theory at least, as no drawback or prohibitive 
barrier to a worthy candidate. In the courts, too, the administration 
of justice is not willing to sanction any supercilious introduction of 
factitious discriminations. 

On the other hand, caste in its minute details and ramifications is 
recognized and registered in census reports, save that Christians are 
not required to give their original caste connections. In official docu 
ments and legal papers, notice is often taken of caste classifications 
when it would seem to be more dignified and entirely proper for the 
Government officially to ignore such artificial distinctions. The 
Madras Census Report of Dr. Cornish (1871) contains an " Introduc 
tion on Caste," in which it is pronounced to be " the greatest bar 
to the advance of the Indian people in civilization and aptitude for 
self-government." 3 

It is a further ban upon the system that it is not recognized or in 
any way sanctioned in the Vedas, it being a rank growth of later times. 

1 " In May last, a Mahar, by name Govindya Mokindya, was charged with hav 
ing corrupted the water of a public spring in Jamkhed, near Ahmednagar. The 
stream was used by high-caste people for drinking purposes, and the offence of the 
Mahar consisted in having drawn water from it, although for this he used an iron 
bucket, which is a clean vessel. The second-class magistrate, Mr. Bapu Hari 
Godpole, convicted the Mahar, and fined him in eight rupees. But Mr. R. A. 
Lamb, the District Magistrate of Ahmednagar, thought the conviction unjustifiable, 
as the water of the spring was in no way rendered unclean or impure for drinking 
purposes, and he referred the matter to the Bombay High Court. On lyth 
July the High Court quashed the conviction and sentence, and directed the fine to 
be repaid." The Missionary Record of the United Free Church of Scotland, Sep 
tember, 1902, p. 419. 

2 It was John Clark Marshman, the son of the Serampore missionary, who ob 
tained from the orthodox Brahman authorities the decision that the Hindu devotee 
might ride in a railway carriage without losing the merit of his pilgrimage. This 
was the beginning of fatal inroads upon the supremacy of the caste system. See 
Smith, " Twelve Indian Statesmen," p. 239. 

3 Report, p. 130. 



224 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

The attempt on the part of so-called Indian nationalists to identify 

caste exactions with patriotic duty is based upon a false conception 

of true patriotism. There is much more of the 

Patriotism and manhood rea j courage and dignity of true patriotism in the 

versus the ritual of 

the pill. refusal of high-caste Hindus, on returning from 

foreign travel, to perform the degrading expiatory 
rite called for as a condition of their reinstatement after a visit to 
other continents. Many of these venturesome travellers have had the 
manhood and independence to rebel against the humiliating require 
ment, which, according to caste rules, alone can purify them from the 
polluting indiscretion of a visit to England or America, and this spirit 
is waxing more and more valiant. The ritual of the pill has been 
already formally abolished by groups of enlightened reformers, and 
others will in time, no doubt, follow the example. No conferences on 
reform now assemble without a vigorous discussion of the burdensome 
and fettering effects of the system. 1 

The aspect of the matter which concerns us here, however, is the 

proper attitude of Christianity towards caste, and the influence which 

it has already exerted, and will be likely still more 

Caste irreconcilable t o exert, in securing its disintegration and the 

with the Christian _ & . . 

spirit. ultimate annulment of its powerful sway. That 

its spirit and ruling principles are contrary to 
essential Christianity seems beyond dispute. The Master s example 
is assuredly nullified by caste, while it is contrary to the noblest and 
most sacred precepts of the Gospel message of unity and brotherhood. 
It is, moreover, a barrier to Christian communion, to unrestricted 
opportunity to do good acts, and to the operation and sway of unself 
ish kindness and universal love. It practically banishes the recogni 
tion of the one indwelling Spirit in the hearts of all believing followers 
of Christ. It introduces an unhappy and dangerous element of con 
fusion into the church relations of believers, and turns into a travesty 
the communion of the body and blood of Christ. Its recognition 
within the body of Christ involves a profound danger to the spiritual 

1 Numerous Indian princes, it may be remarked, have visited England in recent 
years, especially during the time of the coronation of King Edward VII. One of 
them, at least, the Maharaja of Jaipur, assumed the burdensome and almost impos 
sible charge of carrying a small army of servants, an enormous supply of drinking- 
water and provisions, and even the sacred soil to cleanse his cooking-utensils, so 
that he might not break caste by any accident of contamination during his prolonged 
journeying. Others, and the great majority, travelled as ordinary voyagers, and 
settled once for all the question of foreign travel and caste exactions, so far as 
they were concerned. 



THE SOCIAL RESULTS OF MISSIONS 225 

status as well as to the practical usefulness of the Church. It would 
dissever and partition the Church of Christ into segregated fragments, 
and it would seem to be inevitable that these divisions, if permitted to 
continue, would become stereotyped and mutually exclusive. It would 
surely be a grotesque anomaly to partition the Church into innumer 
able minor class divisions. Christian villages and towns would thus 
necessarily be divided into compartments, each one of which would 
represent a place of worship and fellowship for its own particular caste, 
and for no other, on pain of pollution and cruel hostility. This would 
be virtually an attempt to differentiate and label humanity before the 
throne of the one supreme Creator and God. It would be setting up 
exclusive doors and methods of access to the one universal Saviour, 
and pronouncing a curse upon those of varying castes who were so 
indiscreet as to kneel side by side in the Master s presence. 

Such, hitherto, has been the overmastering domination of the 
caste system that there has been a strange reluctance, even on the part 
of some evangelical missions especially the 
Danish-Halle and Leipzig to take a firm and un- The historic attitude of 

. . missions to the system 

flinching stand in opposition to caste entangle- of caste, 

ments. The Roman Catholic Church has not 
only been tolerant, but has accepted caste distinctions within its pale, 
and has made no attempt to disturb their ascendancy, complacently 
adjusting its church administration to their exacting intricacies. It 
has allowed its church life to be dominated by caste rules, its ad 
herents becoming apologists for the system, and treating it always with 
easy leniency. Protestant missions, however, with more or less una 
nimity, have contested its right to intrude itself into a Christian en 
vironment, and especially to assert itself within the Church. The 
Madura Mission of the American Board, as early as 1847, was so 
impressed with the blighting and demoralizing possibilities of caste 
within the Christian ranks that it adopted a resolution compelling all 
natives entering the service of the Mission to renounce it, as a 
condition of their securing employment. The measure produced much 
disturbance in native circles at the time. The training school for 
native preachers suffered, and many native workers and church-mem 
bers were for the time being suspended. The requirement, however, 
was carried through, and has been adhered to ever since. Even earlier 
than this date, in the days of Dr. Duff, a strenuous policy was advo 
cated, and the British Government was urged by missionaries not to 
recognize or honor caste or extend to it government patronage. 
This unwillingness to allow the identification of class pretensions in 



226 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

any way with Christianity has been characteristic of Protestant mis 
sions, with hardly an exception, up to the present hour. Individual 
ifiissionaries may in some instances have regarded the system with a 
tolerance or leniency quite at variance with the general sentiment of 
the missionary body ; but repeated formal utterances have been alike in 
their tone of deprecation and their unwillingness to give to caste the 
slightest recognition or status within the pale of Christianity. The 
latest formal declaration is embodied in the Resolution dealing with 
this subject, passed by the Decennial Conference of 1902, held at 
Madras, which is as follows : " The Conference would very earnestly 
emphasize the deliverance of the South India Missionary Conference 
of 1900, viz., that caste, wherever it exists in the Church, be treated 
as a great evil to be discouraged and repressed. It is further of opinion 
that in no case should any person who breaks the law of Christ by 
observing caste hold any office in connection with the Church, and it 
earnestly appeals to all Indian Christians to use all lawful means to 
eradicate so unchristian a system. " 

It was well known that the former Bishop of Madras, Dr. Gell, 
regarded caste as wholly indefensible, and not to be countenanced in 
any way within the pale of the Christian Church, and his successor, 
Dr. Whitehead, the present Bishop, holds substantially the same view, 
which he has clearly and forcibly expressed. " Christianity with caste," 
he writes, "would be Christianity without the Body of Christ, and 
Christianity without the Body of Christ would be Christianity without 
union with Christ, and without reconciliation with God. Father Goreh 
was right Christianity with caste would be no Christianity at all. " l 

This attitude on the part of missions has not been inconsistent with 
the establishment in some instances, as a matter of expediency, of special 
schools, where high-caste pupils alone are received. These have 
been conducted as mission institutions, and have been favored as a 

i The Bishop s language is extremely explicit, and may be further quoted, as 
follows : " This is a matter, then, of supreme importance to the Christian Church of 
South India. There is undoubtedly a tendency to palliate and make terms with 
caste ; to allow it to retain its foothold in the Christian Society ; to let it alone in 
the vain hope that it will die out of itself. In the same way the Israelites were 
tempted to make terms with the Canaanites in the Promised Land, to allow them 
to retain their foothold, in the hope that they would gradually die out of themselves. 
We know the result. There is reason to dread a similar result in the Christian 
Church in South India. Caste is an anti-Christian system. The Spirit of Christ 
and the truth of the Gospel demand that it should be exterminated in the Church 
with the same severity as the Canaanites of old." The. Christian Patriot^ Octo 
ber 5, 1901. 




UNTAINTED CHILDREN OF LEPERS IN THE "HOME" AT TARN TARAN. 

THREE SISTERS. ALL ARE WIDOWS. 

BOYS ORPHANAGE, BOMBAY. 

(Building owned by Hon. N. M. Wadia, a wealthy Parsi, who has offered its use 
free to the American Board for five years.) 



THE SOCIAL RESULTS OF MISSIONS 227 

means of reaching with Christian instruction a certain class of pupils 
who otherwise would have been inaccessible. Converts Homes for 
high-caste women have been opened in some 
missions, but have always and exclusively been High-caste schools a 

,,..,. . , , ,-r,, concession on the score 

devoted to Christian instruction and culture. They of expediency, 
have been places of refuge for widows and wives, 
and for those who are homeless and in distress, and have been made the 
means of Christian nurture, and, by the force of example, incentives 
to honorable and worthy living. Even high-caste schools are useful 
in opening the homes of pupils to missionary visits, and thus, no doubt, 
many hearts have received lessons of lifelong power and value. 1 

While here and there examples of this policy may be found, the 
overwhelming tendency and predominant scope of mission service has 
been to reach out after humanity, irrespective of 
caste distinctions. A magnificent work has been Qreat ingatherings into 

. . , _ ,. the Christian fold from 

done for the lower castes in all parts of India. t h e lower castes. 
The Pariahs, or Panchamas, have been special 
objects of compassionate solicitude on the part of missionaries, and 
they have been gathered by thousands and tens of thousands into the 
Church of Christ, leaving behind them their caste disabilities, and 
entering the ranks of Christian fellowship as sons of God and heirs of 
the freedom which is in Christ. Peasant settlements of Pariahs have 
been a feature of Christian work in South India, and in both the 
North and the South great mass movements of the lower castes have 
been turning towards the Christian fold. To such an extent has this 
ingathering grown of late years that grave questions and serious 
embarrassments have arisen in various missions, lest the increase 

1 " Of all the pretty sights of lovely Ceylon," remarks a visitor, " the one which 
pleased me most was Miss Bellerby s school for high-caste girls. Here we found 
fifty-three boarders of various ages up to seventeen, daughters of local chiefs and 
other native grandees, all under careful training and Christian instruction. They 
were taught English, and showed by their answers an intelligent acquaintance with 
the Church Catechism and the saving truths of the Gospel. The older children are 
driven to church in closed carriages on Sundays, in accordance with the require 
ments of purdah. Fifteen is the limit of age at which they must return home, which 
they do with deep regret. A few, however, have been permitted to remain a year 
or two longer, at their own earnest request. Never shall I forget their sweet sing 
ing of a hymn to their Saviour, accompanied on the harmonium. I could not help 
believing and hoping that this hymn was the harbinger of many others that would 
ascend in thousands of homes made happy by the indwelling of Christ through His 
Spirit. Here is a noble work done quietly, into which Miss Bellerby has thrown 
her whole motherly heart." India s Women and China s Daughters, September, 
1903, p. 214. 



228 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

should prove too rapid, and the additions too tminstructed in Christian 
truth to advance the higher interests of the Church. Nevertheless, 
this infusion of the Pariah element into the ranks of mission converts 
has gone on apace, and, as a rule, caste has sunk out of sight, and the 
Christian bond has taken its place. It has not been an unnatural 
process ; in fact, it is in keeping with historical precedent that Chris 
tianity should reach out after the needy and distressed, and should 
search for the forlorn and desolate as its own peculiar charge, specially 
commended to its compassionate ministry. If Christian progress in 
India had advanced along opposite lines, and had sought and found 
only the proud and exalted claimants of a twice-born superiority over 
others, the whole status of the Church might have been lowered, and 
its mission, for the good of all, been grievously hampered. 

The benefits which Christianity has thus brought to the low-caste 

masses in India have been freely recognized and acknowledged on 

every side. The missionary has been appre- 

The missionary as the c i a ted not only by the Christian public in India, 

friend and liberator of , *,** , i , , 

the Panchamas. but by the British authorities, and of late even 
by intelligent and progressive Hindus, as par ex 
cellence the friend and liberator of the Panchamas. In a recent volume 
of essays on social reform, published under Hindu auspices, one of 
the contributors, Mr. K. Ramanujachariar, M.A., Principal of the 
Maharaja s College at Vizianagram, in speaking of this subject states 
that the Christian missionaries have been foremost among the bene 
factors of the Panchamas. 1 It should be noted, however, that gener 
ous acknowledgments like this from high-caste sources are not by any 
means universal ; on the contrary, advantages accruing to the Pariahs 
from missionary efforts, and the advances they have made towards 
better conditions, are, as a rule, looked upon with dread and dissatis 
faction by the upper castes. That low-caste people should enter upon 
a career of advancement, should dare to think with independence, and 

1 Mr. Ramanujachariar s own words on the subject are as follows: "When 
these low-castes, kept down in a state of extreme degradation and wretchedness, 
were left to themselves, the missionaries came forward to rescue and elevate them, 
by educating and qualifying them for higher walks of life, of which they could not 
have dreamt till recently. It was an agitation started by some missionaries in the 
South in favour of the Panchamas that opened the eyes of the local government 
to their extremely wretched condition, and made it start special schools for their 
benefit. The missionaries have proved to be sincere friends of the low and the 
fallen in India, as elsewhere, and have done, and are still doing, their best to raise 
their status." The Christian Patriot (Madras), October 26, 1901, editorial enti 
tled " A Hindu Gentleman on the Condition of the Low-Castes." 



THE SOCIAL RESULTS OF MISSIONS 229 

should venture to cherish aspirations after social betterment, is a re 
versal of immemorial traditions cherished by the higher classes, many 
of whom would regard even a sneer as too flattering an attention to a 
despised Pariah. 1 

Gratifying exceptions to these haughty views are to be found, 
however, in increasing number, not alone among Christians, where a 
spirit of kindness and sympathy is banishing caste 

... . ,,. A great change appar- 

formalities, but also among intelligent and pro- ent i n the attitude of in- 
gressive Hindus, whose rigorous customs are teiiigent and progressive 
relaxing in favor of humane relationships, if not 
of Christian gentleness. It seems to be a settled conviction on the 
part of missionaries that a Christian profession is incompatible with 
caste observances, and that a Hindu becoming a Christian is neces 
sarily under the ban of caste condemnation. A valuable symposium 
on this subject was published in several numbers of The Christian 
Patriot of Madras, beginning with the issue of September 5, 1903. 
There seemed to be but one opinion as to the advisability of recogniz 
ing and admitting caste into the Christian Church, and this was an 
emphatic negative. Even the possibility of living the Christian life in 
an orthodox Hindu home or environment was considered doubtful, 
although theoretically some would acknowledge that it might be done, 
at the same time confessing that it never has been accomplished. 

Another aspect of this complex subject has awakened some ap 
prehension it is the possibility of Christianity itself practically de 
veloping into a caste in India, and assuming a 
position of exclusive and antagonistic segregation Christianity should not 
which would simply add another to the list of become itself a caste, 
social and religious guilds. This would seem to 
be rather a remote contingency, as the spirit of Christianity towards 
existing castes is one of deprecation and renunciation, and, moreover, 
a consistent attitude of disapprobation and admonition has been, as a 
rule, maintained on the part of Christianity towards the whole caste 
system. The purpose of evangelism could not be conserved if caste 

1 " It is to the eternal glory of Christianity that the Pariah is an emancipated 
man ; for freedom has Christ set him free. That he will be a Christian patriot, and 
be faithful to the British Raj, we doubt not ; that he will be a source of strength to 
the Empire is our hope. Educated Hindus and members of the higher classes may 
carp and criticize, but the Christian looks back to the era when a few Galilean 
peasants turned the world upside down and shook an ancient fabric of civilization, 
and then looks forward to when the emancipated Pariah shall stand amongst those 
redeemed by Christ from every kindred, and tongue, and people, and nation." The 
Christian Patriot (Madras), April 4, 1903. 






230 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

exclusiveness should possess the Christian community, and a reversal 
of the universal outreach of the Gospel would result. It is true that in 
the social and religious environment of India the Christian Church 
may have to face a temptation to nourish itself rather than to enlarge 
its membership, but there seems good reason to hope that the spirit of 
the Gospel will never be so dethroned and ignored as to evolve a new 
caste out of the status of Christian brotherhood and the privileges of 
Christian allegiance. It is, no doubt, possible that the caste spirit of 
India may seek to thrust its own exactions and impose its own cus 
toms upon the Christian community, treating Christians as if they were 
outcastes, or rather members of a new and despised caste, and then 
visiting upon them the ostracism which caste rules require. This may 
be said to be a tendency already manifest, since a Christian is often 
treated as an outlaw and finds it difficult to secure employment or 
enjoy social relationships. This, however, is quite a different aspect 
of the subject from that which would be implied in Christianity erect 
ing itself consciously into a caste and assuming the r61e of an exclusive 
and militant faction such as the caste system exhibits. We have good 
reason to believe that Indian Christianity will not fall into such a 
grave and foolish entanglement as this step would involve. 

In considering the practical bearings of mission work upon caste, 

the influence of education should not be overlooked, since it is an 

agency which must be credited with a mighty dis- 

Education a powerful . . 

levelling agency as integrating force and a powerful trend towards 
against caste pre- tne weakening and uprooting of the system. 

tensions. 

Many prominent mission schools, no doubt, have 
had a hard battle in trying to control the caste spirit, but firmness and 
persistence, in the face even of seeming disaster, have, in almost every 
instance, resulted in victory. 1 A new spirit of readiness to thrust aside 
caste for the sake of education seems to be growing more assertive in 
many parts of India. Educated men, even from among the Pariahs, 
are accepted, in numerous instances, by high-caste parents as teachers 
of village schools where their children attend. Petitions for Christian 
teachers, irrespective of any caste relationship, are frequently received 
by missionaries from high-caste villages, with the understanding that 
the school is to be opened to all classes indiscriminately. Some of 

1 The boarding school of the American Board at Oodooville received a low-caste 
girl among its pupils in 1902. A large number of the pupils left the school, and 
malicious efforts were made by miscreants to set the building on fire, but after 
eight months struggle the great majority of the girls who had withdrawn were back 
again in their places. The Missionary Herald, August, 1903, p. 361. 



THE SOCIAL RESULTS OF MISSIONS 231 

the most accomplished and highly educated preachers in the native 
churches of India are men of low-caste antecedents. Education has 
changed their standing in the eyes of all, and given a new outlook to 
their life. 

In fact, the educational advantages which missions have so freely 
granted to the lower classes are working a social upturning of unex 
pected and gratifying magnitude. The lower 



castes in many localities are pressing hard upon Great social 

3 _ r . brought about by the 

those of the upper ranks. In some portions of influence of education. 
India the Vaidyas and the Kayasthas, and others 
even lower in the scale, are obliterating the artificial distinctions which 
favor and puff up the Brahmans. In certain communities the high-caste 
man is now the ignoramus, and the low-caste man has a monopoly of 
superior intelligence. While the Brahmans, in many instances, are 
merely marking time, the lower castes, in increasing numbers, are 
marching briskly and hopefully forward. The changes among the 
Mahars in the Nagpur District are of striking suggestiveness. The 
United Free Church of Scotland Mission in that region anticipates 
great social changes in the near future. 1 One of its missionaries in 
Santalia, the Rev. James M. Macphail, writes that character, conduct, 
and education, rather than caste, are becoming the basis of social 
rank. " Many posts formerly held by educated Hindus in government 
service, on the railway, in collieries, and in private establishments, are 
now held by Christian Santals." Mrs. Ellen M. Kelly, of the Baptist 
Mission in Ongole, speaks of great changes in that vicinity. Barriers, 
hitherto insurmountable, to the mixing of castes in educational institu 
tions are fast disappearing. " People of the highest caste do not now 
look upon these Mala or Madiga converts with the same horror and 
repugnance that they felt some years back." These examples are cheer 
ing, though it must be admitted that as yet they are regarded as 
exceptions to the general trend of experience in India. Education is 
by no means a panacea, still less a force to be relied upon to dissipate 
caste feeling. Educated Hindus, apart from all Christian relationships, 
are in most instances as much slaves to the social exactions of caste as 
the most ignorant peasant. The educated Hindu knows better; but 
he is either indifferent or cowardly, and although he inwardly recog 
nizes the absurdities of caste requirements, yet he yields ignominiously 
to its every demand. It is only the thoroughgoing Christian, or the 
stout-hearted Hindu reformer, of whose attitude to caste we can be sure. 

1 The Missionary Record of the United Free Church of Scotland, December, 
1902, p. 545. 



232 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

Still another feature of mission work which has its influence as a 
deterrent to caste enthralment is the medical branch of the service. 

The curious question arose in Dr. Duff s day 

missions and its whether high-caste medical students could afford 

disintegrating effect to engage in dissection as a part of their technical 

training, and it was Dr. Duff himself whose in 
fluence over medical students led them to decide that their efficient 
training necessarily involved the dissection and study of the dead 
body. " Most certainly," said a young Brahman who had been under 
Dr. Duff s instruction, when asked as to his willingness to touch a dead 
body in his study of anatomy, " I, for one, would have no scruple in 
the matter. It is all prejudice, old stupid prejudice of caste, of which 
I at least have got rid." Other members of the class, it is related, 
heartily chimed in with this utterance. 1 There are many hospitals 
where the exactions and immense burdens of caste discipline have been 
observed, doubtless in a spirit of compassionate kindness to patients ; 
yet the exigencies of medical and surgical practice, as well as the set 
tled rule of most missionary hospitals, have banished caste. Patients, if 
they desire to receive the services of physicians and nurses, must enter 
the wards as ordinary human beings, who will be treated with all con 
sideration and kindness, but without regard to the hampering and 
vexatious regulations which the laws of caste require. Dr. Wanless, 
of the Miraj Hospital, says that when the Hospital was opened they 
waited for six months before any but a low-caste man was willing to 
enter the wards. At the present time, however, there are not infre 
quently half a dozen castes, including Brahmans, side by side, on the 
same kind of beds, receiving the same mode of treatment, from the 
same Christian hands. 2 A medical missionary of the English Baptist 
Missionary Society writes that he regards the medical service as " the 
most potent agency working in India to-day for the breaking down of 
caste prejudices and superstitions." 3 

The influence of missions upon Hindu public opinion concerning 
caste is by no means a negligible quantity. We cannot, to be sure, 

credit all the change of views on the part of promi- 
The influence of n ent Hindus directly to missions ; and yet the prin- 

ci P les which missionaries advocate are in the air, 

while much, no doubt, of the reform spirit in Hindu 
circles is due to the stanch and vigorous attitude of missions on this 

1 Smith, " The Life of Alexander Duff" (Toronto Edition), vol. i., p. 216. 

2 The Assembly Herald, April, 1905, p. 168. 

3 The Missionary Herald of the Baptist Missionary Society, April, 1904, p. 182. 



THE SOCIAL RESULTS OF MISSIONS 233 

burning theme. It is obviously true, as Mr. Justice Ranade asserts, that 
the reform movement means liberation, and a return to the freedom of 
early times, when the intolerable bondage of caste was not in existence. 
There are, however, at the present time too many conspicuous in 
stances of repudiation of caste on the part of distinguished Indians, 
and too many expressions of hearty sympathy with the views and 
practice of missionaries, to leave in doubt the influence of missions as 
bearing upon this particular subject among educated Hindus. One 
of the most prominent examples at the present time is the Gaikwar of 
Baroda, who is a reformer of pronounced and aggressive spirit, whose 
repeated utterances on the evils of caste and its damaging power 
over Hindu society are familiar to every reader of present-day Indian 
literature. 1 The Hon. Mr. Gokhale, a leader in Hindu circles in West 
ern India, is another example. A recent address by leading caste 
people to Bishop Whitehead, of Madras, as reported in The Christian 
Patriot (Madras) of April 15, 1905, is a still further illustration. Mr. 
Justice Chandavarkar has expressed himself in unmistakable opposi 
tion to the caste system. Mr. R. Srinivasa Rau, President of the 
Kistna District Social Conference, declares that " caste has outlived 
its day, and the surest proof of this is to be found in the fact that the 
best of us do not believe in it." 2 A recent number of The Indian 
Witness, a Christian paper published in Calcutta, remarks that " one 
of the notable features of present-day movement in India is the uni 
versal denunciation of caste by Indians themselves. From north, 
south, east, and west come diatribes against it." In support of this 
assertion, extended quotations are given from Hindu journals con 
firming and emphasizing the statement. 3 In South India has been 
formed what is known as the " Caste-Suppression Society." It is 
an organization composed largely of native membership, intended to 
exert an influence in opposition to caste, and to devise practical meas 
ures for its abolishment. These, and numerous similar illustrations, 
appearing with increasing frequency, are sufficient evidence that the 
" mental seclusion " which Mr. Meredith Townsend regards as so char 
acteristic of India cannot be deemed a fixed quantity. There is even 
now a "caste movement inside of Hindu society" which threatens 
in time to make void the system itself and all its mythical preten 
sions. The lower castes are trending upward and the higher castes 

1 The Indian Ladies Magazine, January, 1905, p. 215. 

2 The Indian Magazine and Review, January, 1905, p. 24. 

3 The Church Missionary Intelligencer, March, 1904, p. 212; The Baptist 
Missionary Magazine, June, 1904, p. 199. 



234 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

are trending downward. Hindus, upon whom their caste status 
presses heavily, are becoming restless, and decline to acquiesce meekly 
in their fate. The higher castes are, on the other hand, forfeiting 
their status by engaging in trades and occupations which a few years 
ago would have been regarded as beneath them. The citadel of 
Hinduism is thus crumbling from its own weight and decay. 1 

In the light of the facts presented, have we not good reason to 
believe that the growth of Christian institutions in India will stimulate 
opposition to caste pretensions, and work steadily, albeit slowly, towards 
their disintegration and ultimate suppression and overthrow? 

The existence of caste in other mission fields is a matter of minor 
interest in comparison with its prominence in India. The Japanese, 
let us note, will have no semblance of it, and in 1871 abolished the 
disabilities resting upon the pariah class, known as the eta or hinin. 



V.- RESULTS TOUCHING NATIONAL LJFE 
AND CHARACTER 

From the consideration of missionary enterprise in its bearings 

upon the higher life of society, and the specifications which have been 

grouped under that general title, we turn now to 

The God of Nations another class of subjects which may be conve- 

sovereign in our pres- . . , . . 

ent time as in past ages, niently treated of under the head of results that 
exert a quickening and formative influence upon 
national life and character. We can readily believe that God maintains 
a sovereign control over the historical development of nations in 
modern as well as in ancient times. He is as truly the God of Nations 
now as He was then. Indeed, because of the rapidity of national 
growth and the complexity of national life in our modern era, the 
exercise of His mighty power may be more intensely active in the 
present time than in the past ages. The Hebrew historians described 
with realistic diction the sovereign workings of God among the nations, 
and in forms of speech which made clear their vivid recognition of the 
direct agency of an overruling Providence. The modern historian, 

* Cf. " Report of the Madras Decennial Conference (1902)," pp. 282, 283. 



THE SOCIAL RESULTS OF MISSIONS 235 

however devout his mood, may not, perhaps, use biblical formulae, 
being influenced by the dominant idea of theistic evolution now so 
regnant in the philosophy and science of our times ; but this does not 
necessarily indicate any deliberate intention on his part to ignore or to 
banish the idea of God s sovereignty, and His supreme guidance of 
the contemporary life of nations. He simply brings his trend of 
thought, together with his literary style and terminology, into con 
formity with prevalent philosophical theories of the mode and order 
of divine activities as related to historical progress. A new view of 
the divine methods of working requires new forms of expression, 
which, while giving prominence to secondary causes and evolutionary 
processes, do not rule out the First Cause or make the existence of a 
supreme intelligence any less essential in a true philosophy of history. 
Christian missions, in their broad and multiform results, doubtless 
have a part to play in the history of our times corresponding closely 
to that training of Old Testament ritual and dis 
cipline which can be so plainly traced in the call- Missions a department 

in the modern school 

mg and governance of the J ewish nation. History O f national life, 
is, in fact, repeating itself. The Old Testament 
dispensation as a school of national life finds, in a measure, its coun 
terpart in the activities of modern missions among existing nations. 
Our own Christendom is in a large sense mission fruitage, and now 
Christianity, true to its Founder s purpose, is becoming the teacher of 
all nations, in very much the same sense that the ancient dispensation 
was the schoolmaster for the training of a single elect nation for its 
place in history. The Bible is full of the national life, not only of the 
Hebrews, but of contemporary peoples ; and if a modern Bible of 
mission history could be written by inspired discernment we should 
surely discover the same almighty sovereign purpose working for the 
accomplishment of its high designs in the training and destiny of 
modern nations. The ultimate, although not the primary, object of 
missions is to prepare men and women to be better members of human 
society, and more helpful participants in the social and national 
development of the generation to which they belong it being under 
stood that the most effective method of accomplishing this is to bring 
them as individuals into right relations to God and His law. The 
attainment of this object implies a steady advance towards a higher 
national life, and a fuller preparedness of the people to be clothed 
upon with the fresh, new garments of a cultured civilization. Without 
this recognition of duty to the State, and the development of an aspiring 
national sentiment in the direction of political order, industrial progress, 



236 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

and social morality, even the best results in individual character will 
lose much of their efficacy and value. 

The future of nations is therefore in a very real sense marked out 

and determined by the reception they give to missionary agencies, and 

The " principle of pro- the ascendancy which Christian ideals attain in 

jected efficiency " t heir individual and social development. The 

exemplified in the . . . * ~. , . , 

larger trend of mis- principle of projected efficiency," so emphasized 
sionary influence. by Mr. Benjamin Kidd, 1 is an excellent formula 
for the larger utility and helpful tendency of missions in social and 
national evolution. That projected potency which works for the 
future building up of nations is embodied in missionary activities. 
These carry in themselves an efficiency which can make one generation 
aji operative factor in another to produce a resultant uplift to higher 
levels of life. To many who have some knowledge of Oriental nations 
it may seem to be a practically hopeless undertaking to lead them to 
appreciate and strive after the finer ideals of Christian civilization. It 
is just in this connection that the lessons of history are pertinent and 
incontrovertible. Teutonic culture and Anglo-Saxon civilization let 
us not forget it have developed from the fierce temper and barbaric 
social code of the races of Northern Europe. Thus along this road 
of slow and painful advance nations now exemplifying the highest 
civilization of the age have already walked, and others will in due time 
follow in their footsteps. The Japan, the Korea, the China, and the 
India of to-day, as compared with the status of those same nations a 
generation or two ago, are examples of an Oriental Christendom in 
the making. Faith based not only on the promises of God but upon 
visible historical precedent may rest assured of this, but there must be 
patience while the "increasing purpose" of the centuries is being 
realized. 

Questions which are identified with the national life of a people 

pertain to such matters as the form and animus of government, the 

establishment and enjoyment of civil rights and 

Christian teaching a . ., J J . 

valuable asset in the privileges, the conduct of politics, the enactments 
historic development o f legislation and their administration as law, the 

of nations. .- . 

personnel of public service, the adjustment of in 
ternational relationships, and the defense of the State. In connection 
with such questions the influence of Christianity need not be revolu 
tionary in order to be helpful. It may exercise a transforming and 
guiding power which will lead a nation by easy stages of progress out 
of comparative barbarism into the heritage of civilization. In many 
1 Kidd, " Principles of Western Civilization." 



THE SOCIAL RESULTS OF MISSIONS 237 

respects Eastern nations, left to themselves in isolation, dependent 
upon their own resources, had reached, probably, their limit in the prog 
ress towards a higher civilization. If there was to be further advance, 
some outside help was seemingly essential. This might come as a gift 
from without, or, as in the case of Japan, it may be largely self-sought 
and assimilated with an intelligent recognition of its value. It need 
not necessarily denationalize them, but should rather shape their further 
development in harmony with national characteristics. In this con 
nection the influence of Christian missions has been both timely and, 
to a remarkable degree, adapted to this higher ministry. The unique 
part which each nation has to play in human history, and the special 
contribution of service which it is to render in the interests of world 
civilization, will lose none of their distinctive features through the 
entrance of the leaven of a common Christianity. In this age of the 
world nations can no longer remain isolated or live a separate, exclu 
sive life, out of touch with the rest of mankind. International rela 
tionships are already world-embracing. Missions, therefore, in so far 
as they contribute to the molding of the national life of peoples whose 
historic development seems to have been hitherto arrested, are a factor 
in shaping and furthering the world s international amenities. It is 
by no means a matter of indifference to Christendom what kind of a 
nation Japan is to be ; it is even now, in fact, a question of absorbing 
interest and deep moment. China is already an important factor in 
the sphere of international politics. The whole East is stirred with a 
new life, and points of contact with the outside world are fast multi 
plying. The service which missions have thus far rendered among 
these different peoples in preparing them for creditable entrance into 
relationships of international rapprochement is of higher value than is 
generally recognized. 

The gradual discipline and training which missions may be said to 
exert upon the national life, however clear it may be to those who 
are" intimately identified with missionary activities, some striking features 
is not so likely to be immediatelv apparent to a of the national disci- 

. . pline and training 

casual or remote observer; while in some of its which may be credited 
more obscure phases it may even seem to be of to missions, 
the nature of an inference based upon a high degree of probability, or 
a conviction inspired by faith rather than by sight, in the minds of 
students of contemporary history. As time passes, however, it will 
no doubt become more manifest, and may finally appear as a demon 
strated sequence supported by clear evidence, as the historic unfoldings 
of our modern world exemplify. If in our closer investigation, as we 



238 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

study this subject, we discover that in the national outlook of non- 
Christian peoples there are clearer visions of freedom and finer con 
ceptions of patriotism ; if we find better and wiser legislation, and more 
adequate views of the sacredness of law and justice ; if higher standards 
of administrative method are being established, and a more serious 
sense of the responsibility of authority is manifest, then our case is so far 
provable. If, moreover, loftier ideals of public service and more intelli 
gent recognition of the import and value of international relationships 
are taking their place in the national consciousness, and if we discover 
increasingly valuable contributions not only by missionaries themselves, 
but by educated natives, brought to the common interests of science 
and civilization the larger life of the world s progress we may regard 
all this as additional evidence of worth. If it is further manifest that 
these signs of a higher national development, appearing among peoples 
hitherto backward and stolid, are traceable in any appreciable measure 
to the inspiration and guidance of missionaries, then surely we shall 
have good reason to regard these indirect results of missions as of real 
and substantial value. We- shall now enter upon several lines of 
detailed inquiry concerning these important themes which, it is thought, 
will be found worthy of careful study, and will, we trust, repay patient 
investigation. 



i. CULTIVATING THE SPIRIT OF FREEDOM AND TRUE PATRIOT 

ISM. Our first theme relates to the question: What have missions 

done to awaken and nourish the love of freedom, 



The missionary an & to j nst jl a true an( J w j se patriotism? The 
evangel a charter of . . . 

soul-freedom. missionary evangel is inseparable from the spirit 
of liberty, and as it addresses itself to hearts long 
under the dominion of superstition and ignorance it inevitably awakens 
aspirations after freedom. The struggle usually begins when a breach 
with traditional religious views and customs becomes manifest and 
unavoidable. It is the fight for freedom of conscience which issues 
eventually in the casting off and putting away of shackles. Although 
Christianity has no definite or direct political mission, yet it is not an 
unnatural result if this effort to secure religious and intellectual free 
dom should turn the thoughts of alert peoples and incipient nations 



THE SOCIAL RESULTS OF MISSIONS 239 

towards political liberty. The very experience of being addressed as 
a free and responsible being, in a religious sense, naturally suggests 
possibilities of corresponding civil liberty. When a man realizes that 
he is free before God, he sooner or later aspires after freedom before 
the State. A free Christian is apt to feel unhappy as a political slave. 
The best that he can willingly do under the circumstances is to be 
patient and loyal, in a spirit of dutiful obedience to existing authority. 
In the meanwhile, the missionary himself in his person and citizenship 
is to him a visible type of a civil freeman, and the more he learns of 
the history of Christianity and its influence in the development of 
Western civilization the more he is inclined to reflect upon the possi 
bilities of freedom in other spheres than that of religion. 

This by no means implies that it is the tendency of missions or the 
practice of missionaries to dally with, much less to teach, political 
treason, or to foment rebellion against established 

This implies no dis- 

civil government. On the contrary, it is their crediting of civil aiie- 
studied purpose to promote a spirit of respect for gace to existing 

i i mi governments. 

law and of obedience to civil rulers. To do other 
wise would be regarded by a wise missionary as a foolish and danger 
ous course. He enters into the social and political life of peoples who 
were long ago organized under some established form of government, 
which it is his duty to recognize and honor, and also to inculcate the 
same spirit of respect and obedience to local governmental authority 
among his converts. To undertake to undermine or discredit any 
existing form of legitimate government is neither his function nor his 
aim. He is no anarchist or revolutionist, but rather seeks to give a 
proper sanction to civil authority, as representing, however imperfectly, 
an ancient divine ordinance as well as a human instinct essential to the 
well-being of organized society. 1 Not even the practical attainment 
by converts of the status of religious freedom need therefore disturb or 
loosen the ties of civil allegiance under which they were born, or to 
which they owe becoming fealty. The spirit of freedom of which we 
are speaking does not, moreover, necessarily imply disloyalty to the 
State. It may be cultivated even under a despotic form of native 
government, or under foreign rule probably more freely in the latter 
than in the former case. It thus becomes both the duty and the privi 
lege of Christianity to lift up subject peoples to higher ideals of per- 

1 On the relation of Missions and Politics consult that memorable paper of 
Instruction to Missionaries prepared by the late Rev. Henry Venn, Secretary of the 
Church Missionary Society, and published as an Appendix to the Annual Report of 
the Church Missionary Society in 1861. 



240 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

sonal manhood and spiritual freedom without interfering with their 
relation to the ruling government. It cannot be denied, however, 
that it inevitably prepares a people to feel all the more keenly the 
wrongs of oppression and the evils of a despotic use of power, while 
quickening within them, meanwhile, that deep gladness which the gift 
of soul-freedom brings to hearts long enthralled : 

" A liberty 

Which monarchs cannot grant, nor all the powers 
Of, earth and hell confederate take away, 
Which whoso tastes can be enslaved no more 
The liberty of heart derived from heaven." 

It has been a popular charge against missionaries by despotic 

governments a charge which is sometimes thoughtlessly echoed in 

Christendom that they foment political discon- 

Poiiticai disloyalty not tent an( j disloyalty. This, in the case of Protes- 

encouraged by Prot- . 

estant missionaries, tant missions at least, is an unjust accusation. The 
methods of Roman Catholic missionaries, espe 
cially in China, Siam, and the Levant, it can hardly be doubted, do 
give some occasion for such an accusation. They have been made, 
perhaps sometimes unwittingly, instruments for furthering the political 
aims of Western Governments, and have taken advantage of this fact 
to secure for themselves a prestige in civil matters which has not al 
ways been used with discretion, and has frequently given serious offense 
to native governments. It may be confidently asserted, on the other 
hand, that Protestant missions are political neither in spirit nor in 
aim, and that they exercise extreme caution lest they misuse extra 
territorial privileges in behalf either of themselves or their converts. 
The personal instruction and example of Protestant missionaries, we 
repeat, unless it be in very exceptional instances, consistently recog 
nize and sustain existing secular authority. It may sometimes happen 
that a heathen or Moslem government demands something to which 
the Christian conscience cannot assent without dishonoring God. 
Under such circumstances the rule of supreme allegiance is the same 
in all lands. In any event, whatever semblance of truth there may be 
in the charge, even from the standpoint of a heathen government, it 
is manifest that the indictment would hold equally against the entrance 
of all intellectual light and all progress towards higher standards of 
civilization. Were we to admit the aspersion, we would be called 
upon to condemn all uplifting influences and all the processes of en 
lightenment as revolutionary ; yet to brand commercial and material 
advancement as intentional agents of polkical change would be quite 



THE SOCIAL RESULTS OF MISSIONS 241 

on a par with the attempt to fix this stigma upon the missionary as in 
any sense implying deliberate intention or direct purpose to incite 
treason to the State. We submit, therefore, that, so far as the aims 
and methods of Protestant missionaries are concerned, there is nothing 
in the accusation which can fairly be interpreted to their discredit. 
They are simply teachers of ennobling religious and ethical principles 
which must be in eternal conflict with evil, and can give no counte 
nance either to private or to public wrong-doing. 

Turning now to another aspect of this theme, we note that mis 
sionary agencies are useful media for implanting a new and chastened 
conception of the essence and practical import Lessons imparted in 
of freedom, and for training a nation to use it the true im po r * of HD- 

. . erty, and the limita- 

wisely when attained. It is often the case among tions W hi c h should 
nations partially civilized that the meaning of govern its exercise, 
personal liberty is entirely misunderstood. Its scope has been deter 
mined by the traditions, usages, and religious or social sanctions of a 
semi-barbaric environment. In many things liberty has become synony 
mous with license. Christianity brings new tastes, new limitations, and 
new standards to the cause and pursuit of liberty. It defines true 
freedom as the unrestricted opportunity for every man to make the 
best of himself, and secure the best in life, without transgressing human 
or divine law, and without inflicting selfish wrong upon his neighbor. 
Until a people shall recognize and appreciate that freedom involves 
responsibilities, and is limited by moral and legal restraints, they are 
not ready to be free. It therefore becomes the mission of Christianity 
to place the needed restraint upon unseemly customs, to adjust the 
idea of liberty to legal restrictions, to introduce its own righteous code 
of conduct, and to draw clearly the distinction between heathen license 
and Christian liberty. 1 In the name of true freedom it must sometimes 
condemn certain of the hitherto unrestrained personal and social in 
dulgences which have been condoned and even sanctioned by heathen- 

1 " Some writers have said that Christianity, as introduced by the missionaries, 
has robbed the native of his primitive hilarity, and made him dull and unhappy. 
Could these writers have seen cannibal Fiji as it was when the lurid glare of oven- 
fires spread dismay through a district, and the exacting demand for human victims 
sat like a perpetual nightmare upon the community, they would never have formed 
such an opinion. In material comfort, personal safety, and freedom ; in knowledge 
and intellectual interest ; and in sustained joyousness, the present-day life of the 
Polynesian is immeasurably superior to what it was in pre-missionary times." 
Address by the Rev. Joseph King, Organizing Agent of the London Missionary 
Society in Australia, at the Ecumenical Conference on Foreign Missions, held in 
New York City, April, 1900. 



242 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

ism. It must abolish customs which in the lax social environment of 
the Orient have become inseparably associated with personal freedom. 
It must advocate a regulative code of laws concerning matters which 
from time immemorial have been left to individual choice. On the 
other hand, it must resist radical tendencies which are apt to appear 
in a transitional era when some of the former restraints of barbaric 
custom are giving way under the pressure of civilization and culture. 
The exit from the bondage of hitherto dominant superstitions and 
tyrannical traditions must not be allowed to degenerate into a contempt 
for or disregard of all restriction. 

In thus checking the license of heathenism, while at the same 

time endeavoring, as may be needful, to place proper limitations to a 

Missions, while nour- misunderstood and misused liberty, missions have 

ishing the spirit of a delicate duty as well as a responsible service to 

liberty, also train a peo- , , 

pie to enjoy freedom render. They often educate the moral nature 



and use it aright. j n t o an attitude of prejudice and revolt against 
customs which have been hitherto practised without self-reproach, but 
which in the light of higher ethical teaching are perceived to be ignoble 
and abhorrent. They thus place conscientious limitations upon license 
or undue liberty, and bring the force of public opinion to bear in check 
ing objectionable indulgence. In these high spheres of service, Chris 
tianity has long exercised a notable influence in Christendom. It has 
cultivated the spirit of liberty, while it has educated a manhood fitted 
to enjoy it. Through the medium of missions it will be equally help 
ful among the more backward nations. Let us be careful not to re 
gard with impatience, far less with scorn, the slow movement of social 
or political changes among Eastern peoples. Intense conservatism 
dominates life in its individual, social, and political aspects. We, in 
our environment of freedom and enlightenment, are born to conditions 
and to the unquestioning acceptance of principles which only genera 
tions of training can establish among less favored peoples. Both the 
idea and the practice of self-government, according to constitutional 
standards, are, as yet, generations away among most Asiatic peoples 
under present conditions. The capability of one Asiatic or primitive 
African race wisely or justly to exercise authority over another is 
generally more or less to be questioned. In other respects, also, it is 
needful that the enlightening and helpful influence of missions should 
have an opportunity to prepare the people for the responsibilities of 
a higher national life. 

The scope of this section includes not only the influence of mis 
sions in inculcating true views of liberty, but also a consideration of 




! 



Meiji Gakuin, Tokyo. 
(P.B.F.M.N.) 

Miyagi Girls School, Sendai. 
(Ref.C.U.S.) 

HIGHER EDUCATION IN JAPAN. 



THE SOCIAL RESULTS OF MISSIONS 243 

their efficiency in promoting and fostering a spirit of true patriotism. 
The defective estimate of the function and demands of patriotism which 
often prevails among Orientals, and the mislead- Enlightened views of 
ing tendencies which it fosters, have been noted the im P rt and d - 

\ T^ A t_ r mandsoftruepatriot- 

m Volume I. (pp. 375~377)- It will therefore i8 m are cultivated by 
be sufficient in this connection if we can dem- missionary training, 
onstrate that missions exercise an enlightening and corrective 
educational discipline in nourishing patriotic sentiment, and can cite 
some illustrations of their influence in cultivating a higher type of 
patriotism than usually obtains in the Orient. There is manifestly a 
close affinity between the inculcation of correct ideas of liberty and 
the instilling of sound views of patriotism. A wise and helpful 
patriotism must go hand in hand with enlightened conceptions of 
liberty, and ought to harmonize with a proper use of freedom in the 
accomplishment of the ideal purpose and function of the State. 

In view of the intense national consciousness and the passion of 
patriotic allegiance which characterize the Japanese, it might naturally 
be questioned whether mission influence in Japan 

.- . Japanese patriotism 

would bring tO light facts illustrative of Our prCS- a n intense sentiment, 

ent theme ; yet a careful examination may con- but not alwa y ideal 

in practice. 

vmce us to the contrary. It has been a tremendous 
strain upon the nation to be introduced so suddenly to the responsi 
bilities of constitutional government, and to be called upon to assume 
so important a role in international relationships. It can hardly be 
doubted, however, that the leaven of Christianity in the empire, how 
ever limited and partial its scope, has given a certain poise and wisdom 
to Japanese statesmanship. Religious liberty as guaranteed in the 
Constitution is due to Christian influence more than to any other 
cause. It has developed also an enlightened sense of the real meaning 
and sacredness of liberty, guiding and restraining its use and making 
it essentially serviceable to the nation. It has certainly exerted a note 
worthy influence over the minds of many prominent leaders in the 
country s political and social life. Baron Komura, Minister of Foreign 
Affairs ; Baron Hayashi, Japanese Minister at London ; Prince I wakura ; 
Count Okuma ; Marquis Ito ; Count Inouye ; and many other prominent 
leaders of Japan have been either educationally or socially under 
Christian influence to an extent which has, no doubt, powerfully gov 
erned their lives and molded their views. Admiral Uriu is a Chris 
tian, as was the late Admiral Serata. The noble public services of the 
late Mr. Kenkichi Kataoka, a Christian statesman who was several 
times elected to the speakership of the Diet, are referred to elsewhere 



244 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

(infra, p. 335). The Christian representation in Parliament, it may be 
stated, has been far beyond what the numerical status of the Christian 
population would seem to make possible, showing the extent to which 
the members of that community are honored and trusted by the 
larger constituency of the empire. The Emperor of Japan has been 
pleased recently to express his appreciation of various forms of Chris 
tian work in his country, and has, with the cooperation of the Em 
press, extended financial aid to several good causes. 

Extremely radical and mistaken conceptions of the nature and the 

proper function of patriotism have at times obtained more or less 

recognition among the Japanese. It has been 

Spasms of false proclaimed with fanatical insistence by certain 

patriotism in Japanese . . 

national development. Chauvinists among them that the Japanese patriot 
must be intolerant of all Western ideas, must hate 
the foreigner, and even reject Christianity as a religion incompatible 
with national loyalty and patriotic aspirations. This false theory of 
patriotism developed at one time into what might almost be pronounced 
a national disease, for which the suggestive name of " Nipponism " has 
been proposed by a Japanese journal. It was dominant only a genera 
tion ago, when the government edict against Christianity was in full 
force, 1 and it is still regarded with favor in some of the state schools. 
It threatened as recently as 1898 to prohibit the worship of God, as 
inconsistent with the homage due to the Emperor, and at the same time, 
in connection with public education, efforts were made to exalt the 
Emperor as an object of supreme worship. 2 A wiser view happily 

1 This edict has appeared in different forms ; even as late as 1868 it was pub- 
lished as follows : " The Evil Sect called Christian is strictly prohibited. Suspi 
cious persons should be reported to the proper officers, and rewards will be given." 
The edict was publicly displayed throughout the empire, hardly a village, however 
small, being without one. That it was no paper-fulmination is evident from the 
fact that about four thousand Japanese Christians in that very year were torn from 
their homes, tied together, clothed in the red garments used for criminals, and dis 
tributed throughout the empire, many of them being sent to lonely and remote 
places. " They were to be employed as laborers, or kept as prisoners, during the 
space of three years, by no fewer than thirty-four daimios. If during this time 
they repented, they were to be set free; if not, they were to be beheaded." 
Griffis, " Verbeck of Japan," p. 150. 

2 " A strong nationalism underlies all Japanese life, and has been, and still is, 
one of the greatest barriers to the progress of the Gospel. We know that true 
Christianity is not only not antagonistic to patriotism and loyalty, but that wherever 
it exists the truest patriotism and the most ardent loyalty will be found. Our 
Japanese friends, however, do not think so, and because of this, and of the fear that 
Christianity will revolutionize many of the customs which they hold as dear as life 



THE SOCIAL RESULTS OF MISSIONS 245 

prevailed, however, and it was not long after officially declared that 
the honor required as due to the Emperor was not of the nature of 
religious worship, but simply a recognition of his authority and su 
premacy as an earthly ruler. To us this seems a most sane and natural 
declaration ; but to the Japanese it was apparently a highly perplexing 
question. 

t)r. Griffis, in an article on " The Old and the New Japan," J thus 
writes : " In order to discern and appreciate the coming of Christ s 
kingdom in Japan, we must sympathize with the 
Japanese and know their difficulties. Certainly The Japanese patriot 

. . ~, . . T , must face 

the patriotic Christian in Japan has vexed ques- perplexing questions, 
tions to answer and tough problems to master. 
It will not do to tamper with the foundations of law and order. In 
the Japanese social vehicle, even of progress, the Emperor is the king 
bolt. In theory he owns the whole soil. He is the sun in whose 
light all bask. From him comes all law. The very Constitution (of 
1889) is his gift. His ministers govern, his soldiers and sailors act, by 
the power which he confers. Everything that is good in Japan has 
come from his divine ancestors. How shall the patriot and Chris 
tian Japanese reconcile this ancient theory with the claims of Chris 
tianity, or even of God, with whom the Emperor s ancestors were, 
professedly at least, not acquainted? " 2 That Christianity has exerted 

itself, they view it with distrust and hostility. This is often the secret of cases of 
persecution amongst different classes and in public institutions, such as government 
schools, where, in spite of the religious toleration secured by the Constitution, 
Christianity is often opposed by both teachers and pupils. In a recently reported 
case, a pupil under training in a normal school, irreproachable in conduct and dili 
gent in his studies, was expelled simply because he said that God was superior to 
the Emperor. . . . 

" Many of the thinking men of Japan are not satisfied with things as they are. 
If they do not recognize the deep spiritual needs of men, as we do, they nevertheless 
feel that religion is a necessity. This, so far as it goes, is something to be thankful 
for, as it is an indication of earnest thought, and of a feeling after something which 
only Christianity can reveal. Popular prejudices, too, however they may at times 
be strengthened by the rising tide of nationalism, or by the misrepresentations of 
those whose interest it is to oppose Christianity, are being uprooted, and perhaps in 
no period since the country was opened were there ever more attentive and earnest 
hearers." Archdeacon Warren, of Osaka, in The Spirit of Missions, February, 
1898, p. 70. 

1 Life and Light for Woman, January, 1900, p. 6. 

2 That we have not misrepresented the strange extravagance of the extreme 
party in Japan upon this subject may be seen from the following extract from a 
secular paper in Japan, proposing that Japanese Christians should be required to 
answer the following questions, propounded evidently with the view that their replies 



246 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

a controlling influence in guiding them to a right decision cannot be 
doubted. The action of the Department of Education in 1899 then 
controlled by conservatives and agnostics in prohibiting all religious 
instruction in schools enjoying government sanction and privileges, 
was not, it is true, acceptable to enlightened Japanese. It should be 
noted also that the missionary body, through a representative com 
mittee, consulted with Marquis Ito concerning the restrictions, and 
were granted through his efforts an interview with Marquis Yamagata, 
the head of the Cabinet. They left the latter with the assurance on his 
part " that their statement had given him new light on the subject, 
and would receive careful consideration." 

The absurd idea that true patriotism cannot coexist with the Chris 

tian faith will soon be altogether abandoned among intelligent Japa 

nese. The war with China, and the great conflict 



Christianity no foe ^th Russia, have fully demonstrated that the 

to liberty or true _,, . . , 

patriotism. Christian element in the country is possessed by 

a spirit of fervent loyalty to the empire. It is 
manifest, however, that there was, and to some extent there still exists, 
in Japan a real danger from false patriotism, and from the possible 
failure to appreciate the higher meaning and scope of true liberty. It 
would be a misfortune for Japanese national life to sacrifice a higher 
and broader freedom for a lower and narrower patriotism. A Japanese 
scholar and student of national progress, in the course of an article on 
the " Ethical Life and Conceptions of the Japanese," refers, albeit in 
somewhat inadequate terms, to the helpfulness of Christianity in con 
tributing to the enrichment of the ethical thought of Japan. His 
words are : " Christianity has certainly contributed a very important 
and essential element to Japanese ethical thought. I refer to the idea 
of individual or personal liberty. This idea is now at the foundation 

would be self-convicting, and demonstrate the impossibility of true patriotism among 
them. The inquisition proposed is as follows : 

" (l) Can the worship of His Sacred Majesty, the Emperor, which every loyal 
Japanese performs, be reconciled with the worship of God and Christ by Christians? 
(2) Can the existence of authorities that are quite independent of the Japanese 
State, such as that of God, Christ, the Bible, the Pope, the head of the Greek 
Chtirch (the Czar), be regarded as harmless? (3) Can the Japanese who is the 
faithful servant of Christ be regarded at the same time as the faithful servant of 
the Emperor, and a true friend of His Majesty s faithful subjects? Or, to put it 
in another way, is our Emperor to follow in the wake of Western Emperors, and 
to pray: Son of God, have mercy on us ? (4) Can the Christian convert an 
swer the above questions in a manner that will satisfy our reason? " Quoted in 
The Missionary, February, 1898, p. 54. 



THE SOCIAL RESULTS OF MISSIONS 247 

of our political, legislative, and social order, and it is something our 
people never knew before, or at least never knew in the breadth and 
depth of its meaning. We did not learn it, indeed, from reading the 
Bible, or directly from Christianity ; we learned it through the law, 
literature, and institutions of the West. Yet, since the development 
of this idea in Europe is due in no small degree to the influence of 
Christianity, we might say with truth that this is one important con 
tribution Christianity has already made to Japan." 1 Mr. Yokoi, in 
stating this truth, has ignored too much the direct power of Chris 
tianity in Japan, nor does he seem to give adequate recognition to the 
national services of such missionaries as Hepburn, McCartee, Greene, 
De Forest, Pettee, Verbeck, 2 and many others, in fashioning the po 
litical development of the New Japan into sympathy with Western 
ideals. How wisely Dr. Verbeck viewed the responsibilities of such 
service to the Japanese State may be seen in the following extract from 
one of his communications : " Now, although I never lose sight of our 
Master s saying, My kingdom is not of this world, and though I 
know that missionaries ought to avoid getting mixed up in political 
affairs, yet, when these people come and sincerely inquire after the 
most likely measures that would conduce to the welfare of their coun 
try, I do not feel at liberty to refuse them a hearing and advice, in a 
place where honest advisers are few, if at all extant. I am, of course, 
careful in such cases to state clearly that properly such matters are 
beyond my province, to avoid all party spirit and feeling, and to im 
press the idea that my private desire and hope are only for the welfare, 
not of a section, but of the whole country." 3 

An account of a tour by Dr. De Forest, of Sendai, affords a striking 
confirmation of the direct influence which a missionary often exerts in 
molding public opinion upon national themes. In 

Missionary instruc- 

the course of his journey opportunity was given tion broadens the 
for a public address in a Japanese temple, in a outlook of an extreme 

. nationalism. 

village where no foreigner had ever been seen 
before. The Doctor spoke upon international relations, which he 
soon turned into an apology for Christianity as a source of great bless 
ings to Western civilization. It is safe to say that a flood of light was 

1 Mr. Tokiwo Yokoi, in the International Journal of Ethics, January, 1896, 
p. 199. 

2 Griffis, "Verbeck of Japan," pp. 151, 152; for a sketch of Dr. McCartee s 
services, see The Evangelist, May 22, 1902, pp. 604-607, and the New York Ob 
server, July 17, 1902, p. 73. 

3 Griffis, " Verbeck of Japan," p. 173. 



248 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

thrown upon the grave problems which confront the New Japan. The 
address was so highly appreciated that its repetition was called for 
upon three occasions, and its publication solicited. 1 It seems manifest 
that Christian influence in Japan will go far to modify the narrowness 
of extreme nationalism, and who can doubt that this will in the end be 
a beneficial factor in the progress of liberty and the inculcation of true 
patriotism in the nation? The fact that Japan s national power has 
been so immensely increased and extended by her recent victories on 
land and on sea gives an international import, as well as an additional 
value, to this special aspect of mission influence. 

In the history of the national reform movement in Korea there are 

indications that Christian influences have prompted and guided to a 

considerable extent the changes which have been 

Currents of missionary ..... 

influence discoverable brought about in the direction of a more liberal 
in the national reform an( j j ust government policy. One of the earliest 

movement in Korea. . ... 

American missionaries to that country, Dr. H. N. 
Allen, while still in his missionary capacity, was a persona grata at the 
Korean Court. His successful professional services to Prince Min, 
who was so grievously wounded in the emeute of 1884, secured him 
the appointment of physician to the King, and with his colleagues he 
befriended his Majesty in times of personal peril. He was subse 
quently appointed by President McKinley as American Minister to 
Korea, where for many years he occupied an official status of great 
influence as one who honestly sought the highest welfare of the nation. 
Dr. and Mrs. Underwood have also been special friends of the Em 
peror (so named since 1897), and the latter was appointed physician to 
the ladies of the Court, her services being received with the utmost 
appreciation and confidence. The " Independence Club " at Seoul 
was founded in 1896, and, although suspended in 1899, had a forma 
tive influence, with its membership of over two thousand, in shaping 
and helping forward the rapid changes of that critical period. It 
was not professedly a religious, still less a Christian, organization, yet 
among its prominent founders and active promoters were several 
natives who were either themselves Christians, or had been in contact 
with free institutions in America, and had enjoyed the privileges of 
Christian education. 2 Dr. Philip Jaisohn, one of its chief founders, is 
an example, as is also Mr. Yun, who was at one time its President. 
At Dr. Jaisohn s suggestion, the Club built the " Independence Arch " 

1 The Missionary Herald, March, 1898, p. 106. 

2 The Missionary -, April, 1899, pp. 153-157; The Missionary Record, May, 
1899, p. 164. 



THE SOCIAL RESULTS OF MISSIONS 249 

in the suburbs of Seoul to commemorate the deliverance of Korea from 
political subjection to China, an event brought about by the war be 
tween Japan and China, and ratified by the Treaty of Shimonoseki, 
April, 1895. It is worthy of note that the late Rev. H. G. Appen- 
zeller, an American missionary, was asked to offer a prayer at the 
public ceremonies attending the laying of the corner-stone on Novem 
ber 21, iSgS. 1 

The Club had a striking history as an instrument of moral protest 
against corrupt official despotism, which fought hard to recover its 
former supremacy. Under the pressure of events 

j v i f A, -, t-i The Independence 

it gradually assumed a political role, and, while C iub, and its protest 
thoroughly loyal to the person of the Emperor, against official 

. _ despotism. 

brought its influence to bear upon the Government 
on behalf of reforms, and in strenuous protest against the attempts to 
revive the corruption and scandals of earlier political methods. It 
petitioned the Emperor, besieging his palace in an attitude of deference 
arid appeal rather than of menace, and succeeded in securing, for the 
first time in the history of Korea, a recognition on the part of the 
supreme ruler of the existence of public opinion, and the right of the 
people to be heard in matters which concern their welfare. The 
struggle was an exciting one, but the precedent was finally established 
of the Emperor receiving his people, listening to their appeals, and 
granting their requests. 2 There is a subtle revolutionary power in the 
silent influence of Christian ideas which sometimes sways the minds of 
men and shapes public policy before its presence is clearly recognized. 
The platform of the " Independence Club " was no doubt an evidence 
of this in the spirit and scope of the changes it advocated. It is 
worthy of notice that the Club accomplished its most strenuous work 

1 The original purpose which actuated the founders of the Club is indicated in 
the following paragraph from the pen of Dr. Jaisohn. He announces that it was 
organized " to discuss matters concerning national improvements and customs, laws, 
religions, and various pertinent affairs of foreign lands. The main object of the 
Club is to create public opinion, which has been totally unknown in Korea until 
lately. The Club is really the centre of distributing useful information. It is 
therefore more of an educational institution than a political wigwam, as is supposed 
by some. These weekly meetings produce wonderful effects upon the thoughts of 
the members. They begin to realize the superiority of Western civilization over 
Eastern civilization ; they are gradually becoming imbued with the spirit of cohesion, 
nationalism, liberality of views, and the importance of education." The Korean 
Repository, August, 1898, p. 286. 

2 " The Year 1898 in Korea," by O. R. Avison, M. D., The Assembly Herald, 
August, 1899, pp. 79-82. 



250 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

after the King had assumed the title of Emperor, on October 12, 1897, 
but it was these aggressive efforts at political reform which finally 
caused its suspension. 

The attitude of all Korean Christians in national affairs is one of 
conspicuous loyalty to the Emperor, of obedience to the laws, and at 

the same time of hearty sympathy and encour- 

Korean Christians are agement to the Reform Party in its battle with 

true patriots. t h e o id despotism. 1 Without taking to itself any 

political function, or without interfering in the 
affairs of the State, Christianity stands for liberty, and casts its silent 
and weighty influence on the side of justice and freedom. Some of 
the younger members of the Korean Church have been inclined to use 
the Church for political purposes, but missionaries have firmly dis 
countenanced the idea, while at the same time recognizing the individ 
ual privilege and responsibility of citizenship on the part of Christians. 2 

1 " It will readily be seen that the Protestant missionaries and the Korean Chris 
tians are in an exceedingly delicate and difficult position. The missionaries strongly 
believe with the Board [Presbyterian, of U. S. A.] that all respect should be paid 
to the lawfully constituted authorities, that special care should be observed not to 
needlessly embarrass them, that the laws of the land should be obeyed, and that it 
is better for the disciples of Christ to patiently endure some injustice than to array 
Christianity in antagonism to the governments under which they labor. On the 
other hand, the Gospel always has been and always will be a revolutionary force in 
a corrupt nation. It tends to develop in men a sturdy independence, a moral fiber, 
a fearless protest against wrong, which in the end make them what the Puritans 
were in England and what our revolutionary sires were in America. It will not do 
this as quickly among the indolent and apathetic Asiatics as it did among the more 
virile Anglo-Saxons. But, whether sooner or later, the consequences are as inevi 
table as the movement of the planet ; Christianity and iniquity cannot live together 
in peace. For this very reason all the more care should be exercised not to prema 
turely precipitate a conflict. Already ambitious political leaders have tried to enlist 
the cooperation of the Korean Christians, but the missionaries have promptly and 
decidedly prevented the consummation of the intrigues. It would be as foolish as 
it would be suicidal to allow the infant Church to array itself against the Govern 
ment. God may bring about a better day in Korea without any violence at all." 
Brown, " Report of a Visitation of the Korea Mission of the Presbyterian Board of 
Foreign Missions," p. 6. 

2 " One of the most interesting and striking features of the Korean Church is its 
patriotism. Our belated coasting vessel deposited us in North Korea on a Sunday 
morning, and along the Tatong River our attention was called to villages in which, 
on bamboo poles, small Korean flags were flying. Those flags marked the resi 
dences of Christians or were flying over churches. It is a practice which has 
grown up among the Christians, without missionary pressure, to run up the national 
colors over their homes and churches on Sunday. They do it to proclaim the char 
acter of the day and to mark their own respect for it." Speer, " Missions and Poli 
tics in Asia," p. 253. 




NINGPO COLLEGE, NINGPO, CHINA. 
(See p. 44.) 

NEW CONGREGATIONAL CHURCH, PEKING. 
(A.B.C.F.M.) 



THE SOCIAL RESULTS OF MISSIONS 251 

The opportunity for Christianity to exercise its wholesome and elevat 
ing influence in the political development of the New Korea is ex 
ceptional. Its progress in the country is phenomenal. In the city 
of Pyeng Yang, for example, which was occupied in 1893 only after a 
struggle for a foothold which threatened to be fatal to missionaries 
and native Christians alike, there has been a Pentecostal growth 
almost unparalleled in mission fields. 

The recent entrance of China into the current of the world s prog 
ress, and her confused and turbulent onward movement therein, offer 
a study of the deepest interest in contemporary The missionary occu- 
world politics. 1 The diplomatic, military, and pation of china, and 

its dynamic power 

commercial aspects of the subject fill a large place in this transition 
in current literature, as well as in the present period, 

activities of statecraft. Too little recognition has been accorded, 
however, to the import of the missionary occupation of China in its 
dynamic bearings upon this modern transitional era in the empire. 
Diplomats, soldiers, merchants, and captains of industry have had 
their part to play in influential spheres, but in the deeper soul-life of 
the Chinese people, in the culture of fine manhood and womanhood, 
in the struggle to grasp the essential principles of true civilization and 
to understand the inspiring motives of sound patriotism, the missionary 
has been their trusted guide and counsellor. He is their schoolmaster, 
and at his feet multitudes are learning to sit in receptive confidence 
and dawning hope. The national consciousness of China has been 
rudely and sternly awakened during the past half-century, especially 
in the last decade. Contact with outside nations has come in a series 
of shocks that have sent a tremor through the vast, inert mass of the 
body politic. China is no longer dormant in the deep recesses of her 
national exclusiveness. The Western world has been elbowing its way 
through her open doors, and she is facing a destiny of which her sages 
never dreamed. The temptation to exploitation has been tremendous. 
Concessions, treaty exactions, revenues, commercial privileges, inter 
national compacts, and even territorial rights, have, been looked upon 
as so many avenues of triumphal entry to the hidden riches of the 
empire. It is to these aggressive exploitations of the dreaded foreigner 
more than to any other one cause that the Boxer emeute of 1900 was 
due. The foreigner seemed to the Chinese imagination to be plotting 
a campaign of plunder, dispossession, and economic ruin. The offense 
was not missions so much as threatened spoliation ; it was not the 
religion of the missionary which aroused the passions of the Chinese, 
l Reinsch, " World Politics," pp. 85-258. 



252 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

but rather the greed, recklessness, and superciliousness of the invader. 
Happily the policy of selfish and forcible exploitation in the Far East 
has now passed into history, and is not likely to be revived. 

In the midst of the tumultuous and agitating changes through 

which China is passing, in personal, intimate contact with the Chinese 

people, stands a modest but insistent messenger 

The missionary in . . . 

China an expounder of o the God or JNations the missionary. In his 
the rationale of teaching function, and in the far-reaching scope 

Western civilization. ... , . 

of his counsel and example, he is a past-master 
in the school of national character. His record in the modern history 
of China most assuredly touches the nerve-centres of a people s life, 
and reaches to the innermost sources of a nation s power. It is an 
open secret that the Emperor Kwang Hsu was led into the recent 
reform movement by the reading of literature prepared and published 
by missionaries. Stupendous changes were pending, the Emperor 
seemed to have discovered with astonishing insight the true path of 
progress, but he trod it with too swift and eager steps. The clash 
with conservatism and with the powerful spirit of reaction in the 
oligarchy imposed seemingly another stadium of delay upon Chinese 
national progress. Since then the true secrets of Western civilization 
have been expounded throughout the vast empire by the ethical teach 
ings of the mission church, by informing and suggestive literature, by 
educational culture, by philanthropic service, and by industrial training. 
The subtle influence of missions in propagating the higher patriotism 
has been manifested in many significant examples. 1 Hundreds of 
young men who have been under mission training are now eager ad 
vocates of the reform programme. 2 The strongest protests against the 
high-handed deposition of the Emperor by the Empress Dowager and 
her political following were made by the enlightened element in the 
empire, many of whom had been directly or indirectly under mission 
influence. A glance through the periodical literature of mission edu 
cational institutions, an attentive ear to the sermons of many Chinese 
pastors, a hasty scrutiny of the programmes of public exercises in 

1 A Chinese peasant came to Ching Chou Fu one Sunday morning to pay his 
taxes, and being attracted by the singing as he passed the church door, stopped to 
investigate, and heard the preacher pray for the Emperor and his ministers. 
" Surely this must be a good doctrine," he thought as he pondered this strange 
lesson in patriotism. " Whoever heard of praying for the Emperor !" Further in 
vestigation confirmed him in his opinion, and he has become a humble and useful 
follower of Christ. The Missionary Herald of the Baptist Missionary Society 
(London), December, 1903, p. 644. 

2 Work and Workers in the Mission Field t September, 1899, pp. 378-381. 



THE SOCIAL RESULTS OF MISSIONS 253 

schools and colleges, will reveal the fact that the patriotic spirit in 
the hearts of youthful Chinese strikes a clearer and truer note than 
ever before in the history of the empire. 1 

The inquiry may be suggested here whether there was not a Chi 
nese patriotism which antedated the confessedly recent and somewhat 
indirect impact of the missionary upon the politi- 

The proverbial 

cal life of China. To this query an affirmative attitude of the Chinese 
answer may be conceded, but with a distinct em- towards the GOV- 

, y~,t . ernment. 

phasis upon the fact that it was Chinese patri 
otism after its own kind. It may be characterized as supercilious, 
narrow in vision, provincial in scope, unresponsive to the political 
claims of the Government, dominated by ignorance and superstition, 
and seeking the interests of self rather than those of the nation. The 
proverbial attitude of the Chinese people towards the imperial Gov 
ernment, the central oligarchy, or even the provincial officials, is one 
of indifference and suspicion. Their immediate concern is rather with 
the head men or local officials, whose appointment is largely in their 
own hands, in accordance with the rude democratic system which has 
prevailed for ages. The patriotism of the masses of the people is thus 
limited largely to what concerns their local environment. The literati 
and the official classes look upon the service of the State as an oppor 
tunity for personal aggrandizement. Absolute theories of Government 
prevail, yet practically there is considerable power left in the people 
themselves, which they upon occasion can use to discipline and regu 
late their immediate rulers. The exercise of this popular sovereignty 

1 " With its other great benefits, Christianity will confer upon China real patri 
otism, at present existing almost entirely in the blind impulses of the bias of national 
feeling. During the political crises of the past few years, the great mass of the 
Chinese people have been profoundly indifferent to the fate of their country, and in 
this respect there has been little distinction between scholars, farmers, merchants, 
and coolies. Each individual has been chiefly occupied in considering how in any 
cataclysm impending he could make with fate the best bargain for himself. If 
there are any exceptions to this generalization, so far as we know they consist ex 
clusively of those who have been acted upon by forces from outside of China. The 
Christian converts are now sufficiently numerous to show in what direction their 
influence will be felt in the not distant future. They are keenly alive to what is 
taking place in the empire, and they may almost be said to be the only Chinese in 
it who are so. China will never have patriotic subjects until she has Christian 
subjects, and in China, as elsewhere, Christianity and patriotism will be found to 
advance hand in hand." Smith, " Village Life in China," pp. 348, 349. 

Cf. also The Chinese Recorder, February, 1896, p. 72 ; July, 1901, pp. 368, 369; 
The Spirit of Missions, April, 1897, p. 191 ; June, 1899, p. 285 ; The Missionary 
Herald, August, 1898, pp. 302, 303; June, 1901, p. 243. 



254 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

is generally allowed to lapse, but when aroused in times of despera 
tion resulting from oppressive exactions and crushing injustice on the 
part of officials, it often breaks out in riotous and open rebellion so 
violent and determined in its temper that head men, district magistrates, 
and, in rare instances of coherent action, even provincial rulers them 
selves, are brought to account. 

The people upon such occasions usually carry their point by stren 
uous and sometimes by unique methods, but such movements are not 
patriotic in any true sense of that word. They 

The potential J 

patriotism of the are rather for self-defense, and are marked by 

Chinese not a insane CXCCSSCS and riotOUS violence. These OUt- 

negligible quantity. .... 

bursts of popular fury can be incited or controlled 
to a notable extent by the influence of the literati, who often instigate 
them for their own ends. It is manifest that we have here a potential 
patriotism misdirected and misused. Lifted to a higher plane, and 
inspired by purer motives of consecration to the best interests of the 
nation, it would be a mighty power in China as elsewhere. Rightly 
guided the Chinese can be, and some day no doubt they will be pa 
triotic to a degree which will command the respect of the world. A 
striking evidence of this is found in the strange story of the Taiping 
Rebellion (18531863), with its threefold crusade against "idolatry, 
opium, and the imps " the Manchu rulers. It would require too much 
space to recite in detail the remarkable features, and to study the his 
toric origin and impelling motives of this memorable insurrection. It 
is sufficient for our present purpose to note that its inspiration and 
vitality were strangely identified with some of the foundation truths of 
Christianity, and that it was a marvelous exhibition of patriotic fervor. 
As an illustration of the capacity for the high degree of patriotism and 
stern devotion to moral conviction latent in the Chinese, it is a most 
suggestive incident. 1 The fortitude and loyalty to truth evinced by 
thousands of Chinese Christians during the persecutions of 1900 are 
also indicative of high possibilities in the line of patriotism. The stuff 
of which martyrs are made serves equally well for the making of patriots. 
These signs all serve as premonitions of the strenuous life which may 
some day develop in an awakened China, seized with moral enthusiasm, 
and stirred by the passions of national ardor. No one will do better 

1 Cf. for succinct accounts of the Taiping Rebellion, Speer, " Missions and 
Modern History," vol. i., pp. 13-70; Stock, " History of the Church Missionary 
Society," vol. ii., pp. 296-312; Williams, " A History of China: being the His 
torical Chapters from The Middle Kingdom, with a Chapter on Recent Events by 
F. Wells Williams," pp. 223-272. 



THE SOCIAL RESULTS OF MISSIONS 255 

and finer work in molding this new national consciousness, when it 
comes, and in directing it so that it will serve the purposes of national 
progress and international peace, than the missionary. It is not to be 
desired that Chinese customs and methods of administration, in so far 
as they are useful and orderly, should be superseded by Western 
methods. It will be sufficient if an enlightened patriotism shall infuse 
a new spirit into existing methods, modifying, restraining, and guiding 
the executive arm, and making it an instrument of public justice rather 
than of private vengeance or scandalous greed. 

India, so far as our present theme is concerned, presents as yet a 
study in colonial rather than in national development, and brings us 
into contact primarily with British imperialism 
rather than with missionary effort. It is not, The relation of mis- 

. sions to imperial- 

however, an easy matter in any adequate survey ism in India . 
of the modern history of India to separate entirely 
these two phases of the subject. England s political power and mate 
rial resources are mighty agencies in the fulfillment of her great mis 
sion in India ; so also are the spiritual energies and the moral forces 
represented by missions, which will be instrumental even in a more 
fundamental sense in fashioning whatever of national character may 
develop in the Indian people. The English missionaries, and even 
those who are not of British nationality, are in the eyes of the natives 
much identified with the ruling class. With certain aspects of im 
perialism missionaries can have no sympathy. In the old Roman sense 
of military supremacy based upon conquest, with revenue exacted by 
tribute and taxation as its leading feature, and servitude as a not un 
common incidental accompaniment, no true missionary can view it 
with favor. In its more modern economic aspects, as an instrument 
for securing commercial privileges and industrial concessions, it may 
or may not be an offense. In its higher significance, however, as 
representing a national trust, and presenting a providential opportunity 
to rule in justice and make all the functions of government and every 
phase of diplomatic and commercial contact work together for peace, 
prosperity, and progress, it becomes a working partner and a helpful 
coadjutor of missions. 1 The two agencies can be mutually helpful in 

1 " If Imperialism meant what some affirm that it means, it could have no rela 
tion to missionary work, however powerful a factor it might be in present-day 
politics. But if it represents, on the other hand, a spontaneous impulse by means 
of which the foremost races of the world are beginning to realize their true mission 
and world-wide responsibilities, a great forward movement which springs from the 
inner life of a nation seeking to realize itself, a conscious awakening to a destiny 



256 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

working towards one common end the preparation of less favored 
races for an entrance into the rich inheritance of our modern civiliza 
tion, and the actual guidance of their footsteps into those shining paths 
which learning, culture, and scientific achievement have opened for the 
upward climb of humanity. 

The author is in hearty sympathy with the view that, barring some 

regrettable features, British rule in India is, all things considered, an 

illustration of the nobler phases of imperialism. 

British rule in India As such, it is an instrument of Providence which 

an instrument of ,/->,, . . 

Providence. will, no doubt, be used by God for the uplifting 
of a vast population, and for the realization of 
incalculable benefits to a people who, should they ever be welded into 
unity and crowned with the graces and virtues of orderly living, will 
represent a wonderful combination of Oriental culture and charming 
dignity of character. 1 It can hardly be denied that in connection with 
the English supremacy Christianity has manifestly been the political 
friend of Indian races. It has been a decisive factor in determining 
the spirit and policy of English administration, and has aided in secur 
ing a measure of civil liberty and legal protection which would not be 
possible under native rule. The cry of oppression in India appears to 
be unjustifiable. Local, and also municipal, self-government, where 
the population is over 4000, are conceded by British rule, 2 while as 
full a share in the administration as conditions will at present justify is 
granted to competent natives. The exigencies of Government may 
require at times a firm hand, and sufficient power to insure order, since 
it is sometimes necessary even in the best ordered communities to use 
force with prompt and vigorous decision. India as a whole, however, 
is in the end benefited, as it is saved, by this administrative rigor, while 
all rightful liberties are conserved. The religious opinions and prac- 

which prepares the way for the stewardship of the fulness of times when all 
things shall be summed up in one supreme unity in Christ as King, and if this 
spirit is destined rather to gather strength with future years than to be dissipated, 
then Imperialism is a fact of the most tremendous significance, deserving of the 
most careful and earnest study. . . . The races embraced under one Imperial rule 
are cared for in their internal relations, whilst, under the Pax Britannica, they are 
protected from hostile attack. They are trained for self-government, and respond 
to the impulse of a common patriotism." Consult the entire article on "Modern 
Imperialism and Missions, "by the Rev. T. A. Gurney, in the Church Missionary 
Intelligencer, July, 1902, pp. 481-488. 

1 The Missionary Review of the World, April, 1898, pp. 275-278 ; The Indepen 
dent, January II, 1900, pp. 125-127. 

2 Cf. article on " Self-Government in Oriental Dependencies," by J. W. Jenks, 
in The American Monthly Review of Reviews, November, 1902, pp. 580-588. 



THE SOCIAL RESULTS OF MISSIONS 257 

tices, the social customs, the peculiar modes and habits of life of the 
natives, so far as the obligation of good order allows, are, and have 
been, respected. It is even a question whether these concessions 
have not involved, in some instances, a laxity which was inconsistent 
with the full moral responsibility of a civilized government. 

It has been, and is still, a delicate and even dangerous problem in 
Indian administration to determine just how far it is right or safe to 
go in the exercise of authority when the public 
interests clash with traditional usage. In the Perplexing problems 

__. , in Indian 

opinion of the conservative Hindu or Moslem, no administration, 
requirement of official duty and no demands of 
the public welfare will justify the slightest infringement of his supreme 
authority as lord and master of his home. Its privacy is under no 
pretense to be disturbed. It may be reeking with plague, but no sani 
tary rules are to be enforced within its doors, if they affect its master s 
amour propre or violate the traditional sanctity of its seclusion. Upon 
this point the Hindu or Moslem is utterly unapproachable. He can 
not even be reasoned with, much less compelled to submit to force, 
without being driven to desperation. That such an invasion, even as 
a safeguard to imperilled millions, should be reconcilable with his 
self-respect is inconceivable to him, though every possible considera 
tion should be shown to his feelings, and the minimum infringement 
of custom be secured. 

In the political, religious, and social atmosphere of India it be 
comes then a real service to society to teach the true conception of 
self-respect, the full view of public duty, the real- The education of 
ity of brotherhood as opposed to the caste system, Christian manhood 

/.,... . the best possible 

the obligation of self-control, the conditions of service of missions 
self-government, and the privileges, as well as the to the State - 
proper limitations, of liberty. The demand which certain educated 
Indians are urging with increasing vehemence, that a larger share in 
the government of the country shall be committed to their hands, is 
one which the British authorities will no doubt grant in increasing 
measure as conditions justify, but not with undue haste nor without 
sufficient guarantees. Some Englishmen are extremely pessimistic as 
to the results of the present liberal policy of the Government, 1 assert 
ing that little can be expected from any enlarged scheme of native 

1 Morison, " Imperial Rule in India." Mr. Morison advocates a vigorous im 
perialism in India, as a more effective policy on the part of the British Government 
than any system which contemplates eventual self-government as the goal of British 
statesmanship. These extreme views, however, are open to question. 



258 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

cooperation, which is likely, it is alleged, to be both misunderstood and 
abused by the irreconcilable Indian. These fears, however, may be 
dismissed if Christianity becomes the religion of India. There is no 
possible guarantee which is better than educated Christian manhood 
at its best. It is safe to say that a Christian education and training is 
to be valued highly as a preparation, on the part of the natives of 
India, for the assumption of the responsibilities of office in the service 
of the Government. 

It can hardly be questioned, therefore, that there must be a deep 

providential meaning in the contemporary existence and operation 

A providential mean- of British rule and Christian missionary effort 

ing in the conjunction j n India. No formal treaty of alliance securing 

of British rule and 7 

Christian missions mutual support and defense exists, but the two 
in India. great regenerative forces are working side by side, 

no doubt in accord with the sovereign design of the God of Nations. 
Thus assigned, each to its separate sphere of work, they are bound to 
combine for the common good, because each has its part to fulfill in 
accordance with an overruling purpose which secures more effectively 
than any formal pledges could do the mutual advantage of harmonious 
and supplemental cooperation. This coagency in some of its aspects 
is of great value. The positive Christian tone of mission education, 
for example, becomes of immense moral import to India, in view of 
the non-Christian character of government education. Many of the 
noblest statesmen who have served British interests have recognized 
the advantages of this mutual helpfulness, and have regarded the mis 
sionary enterprise as an invaluable support and an essential factor in 
the accomplishment of the higher mission of Great Britain in India. 
Perhaps the noblest exposition of an ideal outcome to British rule in 
India is that which has been made memorable by the thoughtful words 
of Sir Herbert Edwardes. 1 This mission of cooperation is further 

1 The passage referred to is from an address by Sir Herbert Edwardes, and 
reads as follows : " Suppose there were to arise in the hearts of any number of our 
countrymen a strong conviction that India is a stewardship ; that it could not have 
been for nothing that God placed it in the hands of England ; that He would never 
have put upon 200,000,000 of men [now 300,000,000] the heavy trial of being sub 
ject to 30,000,000 of foreigners [now 40,000,000] merely to have their roads 
improved, their canals constructed upon more scientific principles, their letters car 
ried by a penny post, their messages flashed by lightning, their erroneous notions of 
geography corrected ; nor even to have their internal quarrels stopped and peace 
restored, and life in many ways ameliorated ; that there must have been in India 
some far greater want than even these which England needed to supply, and for 
which Portugal and France were not found worthy ; and that the greatest and oldest 




fc 

H 
P 

a 

g 

a 



THE SOCIAL RESULTS OF MISSIONS 259 

emphasized by the fact that a dependent people have a right to expect 
from Christian rulers not only material benefits and military protection, 
but intellectual enlightenment and spiritual culture. The interests of 
the sovereign nation also require this, and in no way can these ends 
be so swiftly and so certainly secured as by the missionary evangel. 

The great hindrance hitherto to any national movement in India 
has arisen from the stress and tumult of racial or political rivalries, 
and the desolating wars thus instigated. Rulers, 
races, and religions were forever in relentless and Is there a potential 

.. . - . _. national sentiment 

mutually exterminating conflict. They were not among Indian races ? 
able to attain to an attitude of tolerance, much 
less to make any approach to unity. This has made the welding of a 
nation out of the congeries of races in India appear like a political 
chimera doomed to failure ; yet within a generation, and increasingly 
of late, there are signs that an incipient national sentiment is stirring 
many hearts throughout the great peninsula. The uniting of diverse 
tribes and races into one political whole has usually been wrought 
either under the stress of economic necessity, or in support of common 
interests, or by the presence of a common danger. Our own colonial 

and saddest of India s wants is religious truth a. revelation of the real nature of the 
God whom for ages she has been ignorantly worshipping. Suppose this convic 
tion, springing up in the hearts of a few young men, were to work like leaven there, 
and spread from home to home, and gradually grow up into that giant thing that 
statesmen cannot hold the public opinion of the land what would be the conse 
quence? Why, this. The English people would resolve to do their duty. This 
battling, independent England, which has fought so hard to be allowed to govern 
herself, would do unto others as she wished to be done by. This humbled Eng 
land, which also fought so hard to withhold self-government from America, would 
recoil from another War of Independence. In short, England, taught by both past 
and present, would set before her the noble policy of first fitting India for freedom , 
and then setting her free. There is but one principle which has the life in it to 
regenerate a pagan nation by regenerating its atoms. That way, that principle, is 
Christianity. Till India is leavened with Christianity she will be unfit for free 
dom. When India is leavened with Christianity she will be unfit for any form of 
slavery, however mild. England may then leave her ; with an overthrow of idolatry 
and a true faith built up ; with developed resources, and with an enlightened and 
awakened people, no longer isolated in the East, but linked with the civilized races 
of the West. Yes! England may leave her freely, frankly, gladly, proudly leave 
the stately daughter she has reared to walk the future with a free imperial step. 
The world with all its brilliant histories would never have seen so truly great a 
close to a great national career. I believe firmly this is what God meant England 
to do with India, and God grant that she may do it!" 

Cf. article on " Our Indian Empire," by the Rev. J. A. Murray, in The Mission 
Field, London, December, 1898, pp. 441-447. 



260 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

history is an illustration. We were made one by the pressure of public 
interests, and the call of menacing peril, which all alike recognized. 
Our unity as well as our liberty was thus the outcome of political and 
economic urgency, and was secured to us only through a strenuous 
experience of sacrifice and suffering. 1 In India, however, we seem 
to discover signs of what may be regarded as an unprecedented po 
litical spectacle the possible welding into unity of races originally 
diverse and unfriendly, as it were in a school of academic training, 
rather than by the discipline of sacrificial experience. It is confessedly 
a tremendous experiment, and there can be little hope of its succeeding, 
unless the power of a controlling and penetrating moral dynamic 
should gain a spiritual ascendancy over the Indian people, and win 
their allegiance and patriotic devotion to a political policy which is the 
outcome of peaceful compact rather than of revolutionary violence. 

Is it possible, one might naturally ask, for such a racial aggregation 

as India to be thus molded by any imperial power, however just, 

generous, liberal, and considerate it may be, which 

The influence of mis- . 

sions conducive to in- at the same time must of necessity be politically 
dian loyalty and supreme ? It is in its bearings upon a question like 

political sobriety. . 

this that the importance of the missionary service 
in India appears. 2 Granted that English rule is wise and beneficial, is 
it not at the same time essential that a capacity to appreciate it as 
such should be created in the people, and that loyalty to the ideals, 
and, perhaps with certain modifications, to the methods, of British 
administration should be awakened ? That this is to a notable extent 
the function of missions is manifest in the exceptional loyalty of Indian 
Christians to British rule as the present rallying-point of unity. The 
attitude of British sovereignty to this spirit of potential union in India 
involves one of the most delicate problems of statecraft which imperial 
relations can present. It is, we believe, insoluble (so far as India is 
concerned) without incurring perilous risks, and almost certain disaster, 
unless missions cooperate freely and effectively in preparing those vast 

1 Thompson, " The Hand of God in American History," pp. 22-38 ; Macdonald, 
"Select Charters Illustrative of American History, 1606-1775," PP- 374~3 81 * 

2 " One of Dr. Wilson s Indian friends, who had risen to a position of influence, 
thus wrote of the veteran missionary : Since his arrival in India, no less than 
eighteen governors have ruled over the Western Presidency, but Dr. Wilson did 
more for the Presidency of Bombay, in the way of educating the people, composing 
books suited to their wants in the various languages, inducing them to be loyal 
subjects of the British Crown, collecting ancient manuscripts and histories of the 
country, etc., etc., than all the eighteen governors together. " Holcomb, " Men of 
Might in India Missions," p. 207. 



THE SOCIAL RESULTS OF MISSIONS 261 

populations for a peaceful and loyal issue. 1 The tendencies of mission 
influence are already strikingly manifest in the undoubted loyalty and 
peaceableness of Indian Christians as a class, in their reasonableness, 
their patriotic sanity, and their readiness to recognize their privileges, 
and to rejoice in the blessings of justice, security, and freedom. 2 An 
unprecedented moral tone, and a calmness of political temper, coupled 
with the keenest aspirations after liberty, are characteristic of the Chris 
tian communities of India. 3 

British imperialism, in perhaps the not very distant future, will be 
put to a crucial test when it faces an India educated, alert, and aspir 
ing, yet still tempered by a Christian dignity and The moral and int eiiec- 
sobriety worthy of trust and confidence. To be tuai discipline of mis- 

... .... ., sions a valuable stimu- 

sure, much that is extremely disappointing is bound lus and guide to 
to appear in the effort to enlist native cooperation national aspirations, 
in discharging the serious responsibilities of government. Even highly 
civilized communities, however, are not exempt from discouraging ex 
periences of this kind. The manhood, as well as the administrative 
esprit de corps, which is essential to the proper handling of authority, 
is, as a rule, the product only of long and arduous apprenticeship. 
The contribution which missions will make towards the training of the 
people for a prospective national movement in India is chiefly in 
the line of moral and intellectual discipline. Deliverance from the 
confused and darkening counsels of ignorance, and escape from the 

1 " Canada is at the present time a part of the British Empire. She is loyal to 
the empire because she is free, and she is free because she knows what to do with 
freedom. I am fully convinced that when India is as capable of self-government as 
Canada is, she will get it from the British Government either in the form of inde 
pendence or as a self-governing part of the empire. I was exhorting the natives, or 
Hindu Christians, of Bangalore to quit them like men in view of that good time 
coming ; to prepare for it, to train their children in view of it, so that it may not take 
them unawares. It may not come in their time, neither in their children s time, 
but come it will for a that. And when it does come the Christians will be the 
salt of it." The Rev. John McLaurin (A.B.M.U.), in The Hindu, September 30, 
1897. 

2 Cf., for statements concerning the memorable loyalty of native Christians 
during the Mutiny, Stock, " The History of the Church Missionary Society," 
vol. ii., pp. 225, 226, and for a graphic account of the great speech of Sir Herbert 
Edwardes, on " The Safety of a Christian Policy in India," based upon the experi 
ences of the Mutiny, see Idem, pp. 232, 233. Cf. also an address on "Indian 
Christians as Citizens of the British Empire," by the Rev. T. Davis (C.M.S.), pub 
lished in The Christian Patriot (Madras), January 27, 1900. 

3 Cf. a valuable article by Professor S. Satthianadhan, M.A., LL.D., on "The 
Native Christian Community in India; Its Position and Prospects," in The Church 
Missionary Intelligencer, September, 1900, pp. 641-650. 



262 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

enslaving features of superstition, are primary qualifications for a 
wholesome development of the national consciousness. Temperance, 
self-control, poise, and capacity of discernment are assuredly among 
the most valuable preparations for citizenship, and these are all the 
manifest fruitage of missions. The Church, moreover, is becoming a 
school in the forms of constitutional government, and in the practice 
of mutual consideration. It is even exemplifying, in recent movements 
towards denominational consolidation in North and South India, and 
in All-India conventions of the Young Men s Christian Association, 
the working possibility of unity, and is teaching also the great lesson 
of religious equality as against caste. Christian communities in India, 
even when, as in many instances, they are gathered from the lowest 
social levels, are in large measure liberated from the disabilities of an 
outcast people, shunned and ostracized. 1 

Education promotes discussion, and encourages the cherishing of 
ideals. Societies, associations, congresses, and 

Missions encourage . . . 

among Indian races conventions are springing up from the sowing of 
wholesome views of m i ss i O n seeds. These broaden the vision, deepen 

liberty and patriotism. , 

the conviction, and guide the aspirations of the 
educated classes upon questions of national importance. They both 

1 "The Christians are undoubtedly raised to a higher level both morally and 
spiritually, and I might say physically. Formerly, many of them were virtually 
slaves, very poor and ignorant, and without any standing socially. Now they are 
free, and their condition is vastly improved in every respect." The late Rev. John 
Scudder, M.D., D.D. (Ref.C.A.), Vellore, Madras, India. 

" Our Christians thus far have come, almost without exception, from the Malas 
and Madigas, the outcasts of the Telugu people. Comparatively few have to suffer 
persecution, when they turn to Christianity. On the contrary, they rise in social 
standing." Mrs. J. E. Clough (A.B.M.U.), Ongole, Madras, India. 

"Acquaintance with Christian truth, and the enlargement of view which it 
brings, makes them [native Christians] dissatisfied with their material circum 
stances, and urges them towards efforts for their improvement. They refuse to 
cringe before their social superiors, and strive to assert their manhood by claiming 
their rights in the community. Though still oppressed, they are in many cases 
able to resist oppression and defend their rights. I have known cases in which the 
high-caste people have bitterly opposed the introduction of Christianity into a 
pariah community on the avowed ground that if the pariahs became Christians they 
would soon be educated, and would wear decent clothes, and^become the equals of 
themselves." The Rev. W. Howard Campbell, M.A., B.D/(L.M.S.), Cuddapah, 
Madras, India. 

" Equality of political privileges in admission to offices and courts where natives 
preside has been gained for thousands of poor people, although in the distant 
regions the non-castes must still stand outside the buildings and appear at the 
windows." The Rev. L. L. Uhl, Ph.D. (Luth. G.S.), Guntur, Madras, India. 



THE SOCIAL RESULTS OF MISSIONS 263 

limit and accentuate liberty, and differentiate an enlightened from a 
childish and ignorant patriotism. It is interesting to note that among 
the recent publications of the Christian Literature Society for India 
there is a monograph by the Rev. E. P. Rice, of the London Mission 
ary Society, on "True Patriotism," in which the theme is presented 
with a searching analysis and a pointed, practical wisdom which make 
it most wholesome reading for educated India. 1 In a united address 
of congratulation from Indian Christians to King Edward on the 
occasion of his coronation, drafted by Mr. K. C. Banurji, are senti 
ments which indicate plainly the attitude of the heart of Christian 
India towards a political sovereignty which is actuated by justice, 
liberality, and self-restraint. When India is won for the sisterhood of 
Christian nations the contribution of missions to her political as well 
as her religious regeneration will be indisputable. Sir Alfred Lyall 
has recently expressed his conviction that India " will be carried swiftly 
through phases which have occupied long stages in the lifetime of 
other nations." 

A similar brief for missions as the promoter of a healthful spirit of 
liberty, and the inspirer of a sound patriotism, might be made from 
data furnished in Burma. A racial dignity and 

.. . , / The racial dignity and 

a manly and sane political tone characterize the san e political tone 
Karen tribes among which missions have been so of the Karen 

Christians in Burma. 

successfully conducted. In Dr. Alonzo Bunker s 
interesting volume entitled " Soo Thah : A Tale of the Making of the 
Karen Nation " will be found the evidence of an awakening of the 
Karen clans to the call of unity, and their aspiring efforts to inaugurate 
a national movement in support of British rule, at the time of the 
Burman rebellion. 2 Mr. Smeaton, then Chief Commissioner, in his 
book, " The Loyal Karens of Burma," gives the following testimony : 
" It is not often given to witness such a remarkable development of 
national character as has taken place among the Karens under the 
influence of Christianity and good government. Forty, aye, thirty 
years ago, they were a despised, grovelling, timid people, held in open 
contempt by the Burmese. At the first sound of the Gospel message, 
they sprang to their feet, as a sleeping army springs to the bugle-call. 
The dream of hundreds of years was fulfilled ; the God who had cast 
them off for their unfaithfulness had come back to them; they felt 
themselves a nation once more. Their progress since then has been 

1 The Christian Patriot, April 19, 1902, editorial comments on "True Pa 
triotism." 

2 Bunker, " Soo Thah," pp. 235-248. 



264 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

by leaps and bounds, all from an impetus within themselves, and with 
no direct aid from their rulers ; and they bid fair soon to outstrip their 
Burmese conquerors in all the arts of peace." 

In Siam a remarkable list of political and material benefits may be 

traced both directly and indirectly to mission occupation. 1 The late 

King, who reigned from 1851 to 1868, was in part 

The friendly estimate 

of missions on the educated by a missionary, the Rev. J. Caswell. 
part of the Siamese fjj s son, the present King, is a ruler of exceptional 

Government. .. 

moderation and liberality, who has enjoyed oppor 
tunities of observation and culture during visits to other lands. He is 
a strict Buddhist, but broadly tolerant in his attitude towards other 
religions. His appreciation of the real service of missions to his people 
is singularly wise and discerning, and his treatment of missionaries is 
marked by cordiality, generosity, confidence, and in certain respects 
practical cooperation. There are thousands of supposedly well-in 
formed Christians in our churches who might profitably sit at the feet 
of the King of Siam, and be instructed in regard to the multiform 
benefits of missions to his country. The King himself has allotted 
valuable property, at a nominal value, for mission uses. He and his 
nobles have, moreover, contributed to the support of mission schools. 
The Queen has established a scholarship fund in a mission school for 
girls. The public utterances of royalty and of high officials indicate 
clearly an attitude of cordiality as well as gratitude towards the mis 
sion enterprise, and of personal esteem for the missionaries. 2 This 

1 See " Report of a Visitation of the Siam and Laos Missions," by the Rev. 
Arthur J. Brown, D.D., Secretary of the Presbyterian Board of Foreign Missions, 
pp. 1-4. 

2 " The present King and his Ministers make no secret of their indebtedness to 
our missionaries. They cordially avow it to the American visitor. Your mis 
sionaries first brought civilization to my country, said the Minister of Foreign 
Affairs. The United States Minister, the Honorable Hamilton King, says that at 
a banquet in 1899 Prince Damrong, the Minister of the Interior, declared in the 
hearing of every one at the table : Mr. King, I want to say to you that we have 
great respect for your American missionaries in our country, and appreciate very 
highly the work they are doing for our people. I want this to be understood by 
every one, and if you are in a position to let it be known to your countrymen, I wish 
you would say this for me. ... In his published report of this incident, Minister 
King adds : The King of Siam is a man of fine education, keen insight, and broad 
culture. He speaks the English language well, and appreciates it keenly as a 
medium of civilization for his people. He understands his people and their needs. 
He is a hard worker, and keeps himself remarkably well informed of what is going 
on in his own country, and he has profited much by his recent visit to Europe. 
From such a ruler these expressions of toleration and encouragement mean much. 
The work of the Protestant missions in this country has been especially fruitful in 









The boys seated in upper left-hand corner made the violins they are using. The 
parents of almost all these children were killed in the massacres. 

ARMENIAN ORPHANS IN MISSIONARY INSTITUTIONS. 
(A.B.C.F.M.) 



THE SOCIAL RESULTS OF MISSIONS 265 

estimate on the part of the ruling minds in Siam is distinctly gratifying 
as well as fully justified. Through the royal welcome which has been 
given to missions the people have been brought, as in a day of be 
neficent visitation, under the discipline of what might be called a uni 
versity course in civilization. 

The political outcome of missions among Moslem races remains to 
be considered, and presents difficult and disturbing problems. Church 
and State in the traditional Moslem code are so 

,. . . . The virtual prohibi- 

closely identified that religious proselytism becomes tion of pr oseiytism 
from a Moslem point of view a political offense. from Islam in 

~ . * ....... the Moslem State. 

Conversion to Christianity, in the opinion of the 
Mohammedan, brings the convert from Islam at once under the ban 
of treason both to Church and State. This extreme position has now 
been abandoned in large sections of the Moslem world, but rather 
under the pressure of circumstances, and as an unwilling concession to 
the diplomatic insistence of Christian Powers. In that stronghold of 
Moslem fanaticism the Turkish Empire while universal tolerance 
has been officially even effusively proclaimed, the concession is 
regarded by the Turkish Government as applicable only in the case of 
Christians who may wish to change their religious faith. It has never 
been willingly conceded in the case of Moslems, and it has been 
necessary to enforce it in numerous individual cases by the power of 
outside authority in holding the Government to its pledges. The most 
famous of these manifestoes is known as the Hatti Sherif of Gul 
Haneh, and was issued by Sultan Abd-ul-Medjid in 1839. ^ was a 
veritable charter of civil and religious liberty, full of revolutionary 
promises and pledges. It was too liberal for approval in conservative 
Moslem circles, and has been practically a dead letter in many of its 
provisions, except that it has proved a basis for diplomatic pressure in 
many critical emergencies. The serious and final struggle for religious 
liberty among Moslems has not come as yet in Turkey and Persia. 
In certain sections of the Moslem world, now under Christian rule, as 
for example in India and Egypt, religious freedom, to be sure, exists, 
but as yet it is due rather to political necessity than to freely conceded 
privilege and popular acquiescence based upon any general change in 
the traditional views of the Moslem community. 

Missions prosecuted among the Christian subjects of Moslem rulers 
have not involved directly the question of the religious liberty of Mos- 

good results along the general lines of Christian education and civilization, influ 
encing alike those in high estate and of low degree. "Brown, " Report of a Visi 
tation of the Siam and Laos Missions," p. 4. 



266 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

lems. They present, however, some points of contact with the poli 
tical sovereignty of the Moslem State where acute issues may be easily 

The uplift and im- created, and have in fact frequently arisen. 

provement of Chris- Turkish rule is of ten grievously oppressive and al- 

tians in Turkey . . J . 

not welcomed by, ways exacting and rigorous in its absolutism. In 
Moslem rulers. fa Q case o f Christian subjects living side by side 
with Moslems it has frequently been marked by unjust discriminations 
and degrading indignities, political and social. This immemorial trend 
in the direction of permanent subjection and disability makes the uplift 
and improvement which missions bring to subject races under Moslem 
rule an unwelcome innovation, involving changes which, though legiti 
mate and beneficial, are not viewed with favor by Moslem society, still 
less by governmental authority. Moslem pride is wounded by the 
passing of its ancient social prestige, which cannot maintain itself in 
the face of the superior intelligence and capability of the advancing 
Christian races. The Government takes offense because the rising 
generations of Christian subjects are so bright, so enterprising, so 
progressive, and so possessed by the ideals of a higher civilization 
that the incongruities and practical difficulties of the old regime have 
become not only troublesome and antiquated, but manifestly absurd. 
The ill-will of Moslem society towards subject Christian races is thus 
aggravated, and under the incitement of jealousy a malicious satisfac 
tion is taken in their humiliation. The authorities are disturbed and 
alarmed because the exactions and wrongs of official injustice are not 
borne as meekly as of old. 1 This inflammable condition sometimes 
issues in fierce conflicts, in which Christians are goaded to madness, 
and Turkish power sates itself in reprisals. The helpless Christian 
becomes the prey of malice and cruelty, sometimes resulting in what 
is practically a policy of extermination, based not so much upon any 
really unreasonable and revolutionary attitude of the subjugated com 
munities, as upon the passions, the traditions, and the fears of Turkish 
officialdom. It may be said, moreover, in explanation of the Christian 
standpoint, that relief and help have been solemnly promised by the 
Turk, and all but guaranteed by the Christian Powers in treaties and 
diplomatic pledges, as for example in the Sixty-first Article of the 
Berlin Treaty of 1878, and also invoked by repeated outbursts of 
sympathy and loud calls for action on the part of European nations 
in behalf of these suffering communities. They have thus been en 
couraged to believe that they had friends who would not stand by and 
witness their annihilation. 

1 Ramsay, " Impressions of Turkey," pp. 233, 234. 



THE SOCIAL RESULTS OF MISSIONS 267 

The charge has sometimes been freely made that American mis 
sionaries in Turkey have been the fomenters of revolution, and have 
encouraged a hopeless agitation. This false accu- American missions in 
sation has been .utilized to place upon them the the T rkish Empire 

make no attempt 

responsibility of the wholesale massacres which t o disturb the 
have marked the fanatical crusades of the Turk- political status, 
ish Government and the Moslem populace against the subject Christian 
races. It has been accentuated in connection with the late massacres 
of the Armenians, and superficial critics have sought in this connection 
to fix a stigma upon missions in general as both meddlesome and im 
pertinent, a needless menace, in fact, to the peace and happiness of the 
world. So far as American missions in Turkey are concerned, the 
accusation is not sustained by facts. 1 No one has realized better than 
the missionaries the hopelessness of any attempt at an Armenian revo 
lutionary propaganda, and the dangers involved in such an agitation. 
They could not, however, control, nor could the great body of the 
law-abiding Armenian public itself restrain, the reckless folly of a few 
radical spirits. The missionaries, for the sake of their own work, and 
in the interests of the Christian communities, invariably insist upon 

1 At the Ecumenical Missionary Conference held in New York in 1900, the Rev. 
George Washburn, D.D., President of Robert College, Constantinople, made the 
following statement: " American missionaries in Turkey have no political ends in 
view, of any kind or shape whatever. They have not gone to Turkey either to 
overthrow the Turkish Government, or to reform the Turkish Government, or to 
have anything to do with the ruling of the country. All that any American mis 
sionary asks of Turkey is that he should be protected in those rights which are 
guaranteed to all Americans by solemn treaty between the United States and 
Turkey. As a general rule, the relations in which missionaries stand to the 
Turkish Government are of the most friendly character ; and the last thing that any 
missionary in Turkey desires is to have a conflict with the Turkish authorities. I 
am not connected directly with any missionary society. I have lived in Turkey for 
forty-two years, and I know pretty well what the American missionaries in Turkey 
are doing, and I can testify that it is always their special effort to avoid doing any 
thing which can give to the Turkish Government reason for making complaints 
against them. They obey the laws, and respect the authorities of the country. As 
you know, certain circumstances have arisen in that country which have given rise 
to certain claims ; but the position which the missionaries take in regard to these 
things is exactly that which has been laid down by the Government of the United 
States. This position has been stated over and over again by the most distinguished 
Secretaries of State, who have had these questions in hand. It is this, to put it in 
the language of Mr. Elaine, when he was Secretary of State : For us to ask from 
the Turkish Government for anything for missionaries which we would not ask for 
merchants would be unjust. To ask for them anything less than we ask for mer 
chants would be still more unjust. " "Report of the Ecumenical Missionary 
Conference, New York, 1900," vol. i., p. 452. 



268 -CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

obedience to the laws, respectful treatment of rulers, and a policy of 
patience exhibited in the use of strictly legal methods of redress in the 
case even of flagrant wrongs, rather than by a resort to violent and 
defiant measures. During the late crisis in Armenia they counselled 
quietude and good order, and this was indeed the attitude of the help 
less Christian communities to a noteworthy and pathetic extent ; yet 
nothing could avert the cruel storm of Turkish fanaticism and savagery. 
The policy of the missionaries was to share in unselfish heroism the 
dangers, and in some measure the sufferings, of their native converts. 
It is safe to say that if American missionaries could make effective 
their advice to Oriental Christians, and could convince the Govern 
ment of the real attitude of the Christian races, there would be less 
reason to fear the recurrence of such appalling outbursts. 1 Earl Percy, 
M. P., and Under Secretary of State for Foreign Affairs, in his " High 
lands of Asiatic Turkey" (page 114), states the result of his observa 
tions as follows: "Whatever the faults and follies of individual mis 
sionaries may be, I am firmly convinced that the wisest and most 
experienced among them are sincerely anxious to do nothing to weaken 
by their teaching the authority of the central Government." 

While it is true that this is the policy of the missionary body, it 

would not be candid to ignore in this connection the fact that missions 

The only political offense bring a most helpful stimulus and an incalculable 

of missions in Turkey is increment of betterment to the Christian races in 

the benefits they 

confer upon the subject Turkey. These benefits, moreover, make them 
Christian races. better citizens, both in quality and in capacity, 
and it would be a master-stroke of policy on the part of Turkey to 
recognize this fact, and seek to conserve and encourage these uplifting 
agencies working for the good of her people. 2 Every advantage which 
missions have to offer is open to the Moslem as well as to the Chris 
tian subjects of the Porte, and if the Government were inclined to 

1 Cf. Be>ard, "La Politique du Sultan," pp. 264-266. 

2 "The work of the American missionaries has been to produce an educated 
middle class in the Turkish lands ; and they have done it with a success that im 
plies both good method in their work and good raw material to work upon. I 
have come in contact with men educated at Robert College in widely separate 
parts of the country, men of diverse races and different forms of religion, Greek, 
Armenian (Gregorian), and Protestant; and have everywhere been struck with 
the marvellous way in which a certain uniform type, direct, simple, honest, and 
lofty in tone, had been impressed on them. Some had more of it, some less ; but 
all had it to a certain degree ; and it is diametrically opposite to the type produced 
by growth under the ordinary conditions of Turkish life." Ramsay, "Impres 
sions of Turkey," p. 227. 




Graduates of 1902 Sivas Girls School. 
Orphans at Marsovan. 

"POLISHED AS CORNERSTONES." 

Armenian Girls in School and Orphanage. 

(A.B.C.F.M.) 



THE SOCIAL RESULTS OF MISSIONS 269 

welcome it, a reformation of promising import, and a new type of 
citizenship, of a quality hitherto unknown in Turkey, are ready to 
enter and make over the empire according to the best ideals of pro 
gressive statehood. At present the Turkish authorities, from the Sultan 
downward, are dooming their Moslem subjects to social and moral 
decay, as well as to national obscurity, in all that constitutes the glory 
and power of a people under the conditions of modern civilization. It 
is apparently also their determined policy to prevent the advance of 
the Christian races, and to maintain an adverse and intimidating atti 
tude as a barrier to any disproportionate betterment of their Christian 
subjects. 

That Christians in Turkey are growing in intelligence and capacity, 
that they are in the path of progress, and in training for a larger and 
firmer grasp of opportunity, that they have a Missions an immense 
deepening appreciation of the privileges of cul- boon to ontai Chris- 

, . .. . . , .. tians who have been for 

ture and civilization, that freedom seems more centuries under the 
attractive, and patriotism is quickened by a more rule of the Moslem, 
inspiriting outlook, is not to be doubted, nor is it to be deprecated ; it 
is the natural result of moral, intellectual, and social improvement. 
American missions in Turkey have conducted a broad and solid edu 
cational campaign, have disseminated the best literature, have estab 
lished churches of a pure evangelical faith, and have planted colleges 
of exceptional excellence at strategic points in the empire. The out 
come has been greatly to the advantage of the Christian races, who 
have availed themselves of these facilities for enlightenment and culture. 
Every people that has climbed upward in the world s history has in 
some form faced its conflicts and grasped its opportunities. In the 
case of Christian races in Turkey the environment is full of difficulties 
and dangers. The transitional movements must be made in the face 
of hostility, suspicion, and jealousy on the part of irresponsible rulers. 
Violent measures must be looked upon as hopeless ; dangerous temp 
tations must be resisted; self-control, patience, wisdom, and law- 
abiding order must be observed ; yet the thrill of aspiration, the cheer 
of hope, and the consciousness of new gifts and enlarged capacities 
cannot be banished. It has been the endeavor of resident missionaries 
in Turkey to lend a helping hand to those entrusted to their care, and 
at the same time to guide them in wisdom and self-control along this 
perilous way. Instead of being teachers of revolutionary sentiments, 
they have counselled self-restraint and, so far as any political agitation 
is concerned, the most rigorous self-repression. 

The Persians have been characterized as a people without patriot- 



270 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

ism. 1 They love and admire the physical features of their country, 

and regard it as the choicest of lands ; but the Government is so 

corrupt and unjust, the outlook of life so depress- 

The unhappy fate of the j n g j ts opportunities so meagre, its social condi- 

Christian populations ,. , , , . . , v . , 

of Persia. tion so disorderly, and its racial or religious hos 

tilities so disquieting, that the spirit of loyalty 
and patriotic devotion finds nothing to which it desires to cling or 
which it wishes to perpetuate. The only hope of national unity and 
enthusiasm seems to be either in some beneficent foreign domination, 
accepted gladly by all, or in some great uplifting change in the moral, 
social, and economic condition of the people, bringing with it ideals of 
human brotherhood, political unity, and civil liberty, which would prove 
a rallying-point for hearts now drooping in despair. Christianity has 
lifted other peoples to new life, and led them, not without struggle, 
into noble national careers. May we not expect that, working in har 
mony with favoring political and economic changes, it will bring a 
brighter day to Persia ? In this hope the work of missions goes 
steadily on. Its fruits will appear in due time, 

" Oh, sometimes gleams upon our sight, 
Through present wrong, the Eternal Right, 
And step by step, since time began, 
We see the steady gain of man." 

From Asia we turn to Africa, and our attention is at once fixed 

upon the varied environment of world- wide missions and the manifold 

A scope of a missionary s service. In our survey of 

The political role of , J . . 

missions among India we were studying the outcome in the midst 
primitive African o f an ancient civilization leagued with massive 

races. 

religious and philosophical systems, with its vast 
population governed, at the present time, by experienced and enlight 
ened masters of imperial policy. In Turkey and Persia we found 
Moslem authority, with its rigorous and depressing rule, dominating 
subject races illustrations of ancient and inflexible systems of Islamic 
despotism. Turning to Africa, we come into contact with primitive 
races, still in their religious and political childhood. We pass, as it 
were, from the political university to the kindergarten. There is, how 
ever, a striking and unique feature to this mission kindergarten in 
Africa. Among its pupils will be found to be included an unwonted 
number of those who occupy positions of authority and power, kings 
and chiefs who have entrusted to them, within certain limitations, the 

1 See article by Dr. W. A. Shedd, in The Evangelist, February 7, 1900, entitled 
"A People without Patriotism." 



THE SOCIAL RESULTS OF MISSIONS 271 

making or the unmaking of populous nations. Providence, apparently, 
has made missionaries in Africa, to a noticeable extent, the teachers 
and mentors of men in authority. The opportunity has thus been 
given, and, as we shall see, worthily used, to mitigate the cruel abso 
lutism of savage rule, and lead tribal chieftains and the kings of primi 
tive peoples to govern with a wisdom and justice which have inaugurated 
in certain instances a new era in the history of African humanity. 
Khama, the royal scholar of the London Missionary Society, is an 
illustration, and so is Lewanika, the pupil of the French Barotsi Mis 
sion, and Daudi, the King of Toro, and Apolo Kagwa, the Katikiro 
of Uganda, the last two being on the roll of the Church Missionary 
Society. 

Khama, the beneficent King of the Bamangwato, was for many 
years a willing disciple and intimate friend of Messrs. Mackenzie and 
Hepburn, of the London Missionary Society. 
The civilization which has been introduced among Missions a valuable 

,... i -i i- adjunct to colonial 

his people has been of the uplifting kind, making ru i e i n Africa, 
them an orderly, tractable, temperate, and peace 
able community. 1 The Rev. W. C. Willoughby, a resident missionary at 
Khama s capital, has been also of late his counsellor and friend. The 
British Government has had no more loyal and sympathetic coadjutor 
in every worthy aim than this African ruler. He is a happy illustration 
of the cooperative efficiency of missions in cementing and quickening 
a political entente, on the basis of a just regard for the welfare of native 
tribes. Some of the possible risks and sufferings which might be 
expected to attend the inevitable occupation of Africa by superior 
races may thus be greatly mitigated by the help of missions, particu 
larly in mediating to the mutual advantage of both alien and native 
peoples. In numerous instances already native tribes have been en 
abled to understand the motives and aims of foreigners, and to meet 
them in a spirit of confidence, which has greatly facilitated cordial 
relations, and made far easier than it otherwise would have been the 
adjustment of the native mind to new and strange relationships. It is 
not necessary, let it be noted, to the force of our argument to show 
that this has been the issue throughout Africa, since if we can point to 
some representative instances where missions, finding their opportunity, 
have grasped it, and wrought well in the interests of peace and mutu 
ally satisfactory diplomacy, then our point is proved. 2 

1 Hepburn, " Twenty Years in Khama s Country." Cf., for fuller references to 
Khama, Volume II., pp. 14, 15, 106-108. 

2 " The gravest problem in South Africa is the native problem. There are not 



272 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

Lewanika, the King of the Barotsi, who of his own choice elected 

for himself and his people the protection of British rule, and who was 

one of the guests at King Edward s coronation, 

Some examples of " . 

transformed kingly was for many years the mend and pupil of the 
policy which may be i ate Rev. Francois Coillard, of the French Evan- 

credited to missions. . T -r i / n -i 

gehcal Mission. How cheerfully, patiently, and 
faithfully that gentle and saintly missionary led him out of pitiless 
savagery into enlightenment and self-control, teaching him the meaning 
and worth of liberty, and making him a blessing to his people, is told 
with artless simplicity in Pastor Coillard s charming book, " On the 
Threshold of Central Africa." Lewanika himself has not as yet 
publicly professed Christianity, polygamy being his stumbling-block, 
but he is apparently a transformed man, and the spirit of a Christian 
ruler is, for the time being at least, dominant over heathen heredity 
and an excessive natural tendency to violence and cruelty. While this 
is all true, we should speak with some reserve of one who has not been 
as yet thoroughly tested, and whose convictions are still somewhat 
inchoate. 1 His son, Litia, the heir-apparent, is a Christian and a 

a million white people south of the Zambesi ; but there are probably six or eight 
millions of blacks. What shall we say of the task of welding the black and the 
white together, so as to form one strong, self-reliant, and mutually helpful brother 
hood ? And yet, stupendous as the work may seem, it must be done. And the 
Christian Church alone can do it. In spite of the strong stream of European im 
migrants that flows steadily into South Africa, the blacks are increasing faster than 
the whites. The Fingoes in the Transkei are not only prosperous, but probably 
ten times as numerous as they were sixty years ago. The Zulus, in Natal, have 
doubled their numbers in twenty years. In thirty years the Basutos have quadru 
pled, overflowing into the Orange Free State and the Cape Colony. The Bechu- 
anas are probably four times as numerous to-day as when Dr. Livingstone was a 
missionary among them. Dying out at the touch of civilisation ! Why, the na 
tives of South Africa were never so thoroughly alive. And this vitality of the na 
tives may mean the permanent enrichment of the empire, if we are wise enough to 
use it. For the native is absolutely indispensable to the development of South 
African industry, whether it be mines or manufactures, husbandry or handicrafts. 
. . . The brain of South African industry is at present covered with a white skin ; 
and apparently will long continue so. But its brawn is covered with a black skin ; 
and there is no immediate prospect of a change. The problem is to harmonise 
brain and brawn, so that each may take its proper place in the common service. 
For if the strength of man be not controlled by his intelligence you have madness ; 
and if the muscle of a community breaks finally with its brain, you have What? 
Madness, also; only we call it anarchy, when it affects a community." Rev. W. 
C. Willoughby (L.M.S.), in The Chronicle, July, 1900, pp. 164, 165. 

1 Captain Alfred Bertrand, of the Swiss Federal Army, during explorations in 
Barotsiland in 1896, met Lewanika, and chronicles his observations in the follow 
ing statement: " From the accounts of previous travellers as to the treachery, ra- 



THE SOCIAL RESULTS OF MISSIONS 273 

monogamist, and so is his Prime Minister. In Basutoland, quite an 
other section of South Africa, also under British rule, are the French 
missionaries of the Swiss Romande churches. With a high sense of 
honor, they have thrown all their influence in favor of native loyalty to 
British sovereignty, and to them, in part at least, are due the remarkable 
docility and quiet self-control of 20,000 armed and eager Basuto war 
riors, who during the late war were quite ready to fight the Boers if 
an opportunity to settle some old scores had been granted them. 1 

Daudi, King of Toro, on the western borders of Uganda, offers 
another illustration of a transformed kingly policy as the fruit of mis 
sionary instruction. Uganda has become virtually a part of Christen 
dom. The birthday of its young king is celebrated by a service of 
thanksgiving to God, in the new and imposing cathedral at Mengo, 
and in the same place a convocation, the attendance upon which filled 
the edifice, was held in honor of the coronation of King Edward. 2 At 
the coronation itself there appeared, as the representative of Uganda, 

pacity, cruelty, and degradation of the Barotsi, we expected to take our lives in our 
hands. All the greater, therefore, was my astonishment when I saw with my own 
eyes the transformation, both in the moral and the material domain, effected during 
the ten years that the missionaries had been at work. . . . The king, in whom we 
had expected to find a bloodthirsty tyrant, I first met in church, seriously and in 
telligently joining in the service. At his court we found order, cleanliness, cour 
tesy, and hospitality. Every month Lewanika and his chiefs used to celebrate the 
new moon by orgies of strong native beer-drinking. When I visited Lealuyi, he 
had already forbidden the making and consumption of intoxicants throughout the 
country, and had set the example by himself becoming an abstainer. To-day I am 
assured he has not tasted alcohol for seven years." 

1 " I have spoken of the French Protestant missionaries. It is unquestionably 
owing in a great measure to the conduct of these noble men and women that the 
Basutos have so implicitly obeyed even the Resident. During all the years of their 
mission work, these missionaries have kept France out of sight, and spoken to the 
people only of England. They have never allowed a native to learn a word of 
French, and have taught English alone in their schools, saying that, as the Basu 
tos are under the English flag and must live among an English-speaking people, 
English is what they will need. Hence the missionaries have themselves learned 
English that they might teach it to the Basutos. They have thus been the makers 
and the saviours of that nation, and the Basutos requite them with their implicit 
confidence. Moshesh and Letsie followed their advice, though it often ran counter 
to the wishes of the people at large ; but the results have been so favourable for the 
nation, that now it is almost enough for them to know what the missionaries ad 
vise, and that course will be taken. As a matter of the lowest and most selfish 
consideration, the British people should stand by that Mission and assist those who 
have done Britain such service." The Rev. G. D. Mathews, D.D., in The Mis 
sion World, April, 1900, pp. 181, 182. 

2 The Church Missionary Intelligencer, December, 1902, pp. 913, 914. 



274 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

Apolo Kagwa, the Prime Minister and Chief Justice of that wonderful 
little kingdom, now under British protection. He was an early convert 
to Christianity, and has a remarkable record of enlightened zeal for 
his country s welfare. He was a pupil, when a boy, of the English 
missionaries Mackay and Ashe, and in both his public and private life 
is a man of exemplary and dignified deportment. The estimate placed 
upon his character and services is evident in the address of the officials 
of the Church Missionary Society presented to him on the occasion of 
his visit to London in igo2. 1 

The effect of a tendency so clearly illustrated in the instances re 
ferred to is manifestly in the interests of liberty, good order, and 
patriotism, albeit these may not be identified with 

Reading the same Bible * 

a bond of peace and democracy or constitutional forms of self-govern- 
confidence between men t as in our own political environment. The 

African chieftains. 

outcome is nevertheless the destruction of savage 
despotism, the establishment of well-guarded constitutional rights, the 
encouragement of mutual confidence, and the substitution of peaceful 
measures instead of incessant tribal warfare. " How is it I have con 
fidence in Maanghe, and that Maanghe has confidence in me? " asked 
the African Christian chief Mohlaba before a large assembly. " It is 
because we both read this book." As he said this he held up the New 
Testament. 2 The author of " Daybreak in Livingstonia " writes : " In 
a few years after the arrival of the missionaries, there was a remarkable 
willingness to settle quarrels in an amicable way by first consulting 
the Mzungu (white man), and without having recourse to clubs and 
spears." In this connection the testimony of Mr. Joseph Thomson, 
F. R. G. S., after his visit to the Central African Lakes in 1879, four 
years after the planting of the Livingstonia Mission, is important. 3 

1 The Church Missionary Intelligencer, July, 1902, pp. 545, 546. See also, for 
a sketch of Applo Kagwa, The Church Missionary Gleaner, July, 1902, p. 108. 

2 Regions Beyond, November, 1900, p. 428. For another striking illustration 
of the unifying power of the Gospel, see an account of the friendly relations be 
tween the Christians of Abeokuta and Ibadan, even in times of hostility between 
the rival cities, in Stock, " History of the Church Missionary Society," vol. ii., p. 



3 " Where international effort has failed, he says, an unassuming Mission, 
supported only by a small section of the British people, has been quietly and un 
ostentatiously, but most successfully, realising in its own district the entire pro 
gramme of the Brussels Conference. I refer to the Livingstonia Mission of the 
Free Church of Scotland. This Mission has proved itself, in every sense of the 
word, a civilising centre. By it slavery has been stopped, desolating wars put an 
end to, and peace and security given to a wide area of country. After further 
reference to the good work accomplished, he remarks, Surely here are exploits 




MOMBASA CATHEDRAL, MOMBASA, EAST AFRICA. 
(C.M.S.) 

APOLO KAGWA, KATIKIRO OF UGANDA. 
(See pp. 274, 348.) 

Photo, by Bassano, Ltd., 25, Old Bond Street, London. 



f 



THE SOCIAL RESULTS OF MISSIONS 275 

With the entrance of colonial law, and the social changes that 
enlightenment brings, old political traditions and forms of government 
decay. A new era of liberty and order dawns. The influence of 
The passing of the chief with his hitherto un- missions in aiding the 

.... ,. jti et irr- T African to adjust him- 

hmited authority, and the lapse of local officialism self to a constitutional 
with its formerly unquestioned absolutism, are regime, 

striking changes in the present-day political life of Africa. 1 The moral 
influence of missions amidst these trying transformations is of incal 
culable value as a solvent of bitterness and a reconciling force working 
for peace and aiding in the adjustment of the native mind to the 
entrance of just administrative law into the hitherto undisputed realm 
of arbitrary authority. It is difficult for us who have been born under 
a constitutional regime to realize how great to the native mind is the 
change involved in the transfer of the fixed centre of government from 
the personality of the ruler to the sovereignty of the State a change 
which makes law rather than force the basis of authority and the 
sponsor of liberty. We may note also the salutary results of Chris 
tian education and Church fellowship. Under all these transforming 
influences the political life of the African native is changing, and seems 
to be slowly shaping itself into harmony with constitutional law and 
order. We should not, however, fail to note in passing how promptly 
and acutely the menacing problems of Church and State will appear 

being done which ought to make us proud of our nation, showing, as they do, how 
thoroughly the broad and catholic spirit of Livingstone still survives among his 
countrymen. " Jack, " Daybreak in Livingstonia, " p. 240. 

1 A prominent paper in South Africa remarks: "The halo that surrounded a 
chieftainship is fast fading away. Native society, once aristocratic, is now demo 
cratic; the franchise and the land laws have altered the old style of things. So 
far as the present residue of the feudal system of tribal legislation is concerned, its 
day is doomed ; and, in its doom, it must carry those who have been its administra 
tors and upholders. The Colonial Magistrate, the embodiment of administrative 
and judicial powers, holds officially the position that chiefs once held, and behind 
him and his legal decisions he has the force of an empire. This the gradual spread 
of education and the administration of law have made the native peoples understand 
most thoroughly. The effect has been that the position of chief or headman, even 
in the territories most recently acquired, is not what it once was. Once the chief 
was monarch of all he surveyed ; now, government surveys and title-deeds take away 
from him the last emblems of his powers. With his title-deeds in his hand, the 
humblest henchman may defy the chief to go to law with him. Law protects indi 
vidual right ; and the native is not slow to appreciate what law does for him. 
Chiefs are not the absolute monarchs, backed by the custom and the power of a 
tribe, that they once were. They are only agents of a force that they cannot 
understand, but which they fear and respect. 7 Editorial in The Christian Ex 
press ; June I, 1899, p. 85. 



276 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

even in the primitive environment of African missions. The Chief 
whose political following may have embraced Christianity, unless ex 
traordinary wisdom and discernment are given him, is likely to claim 
the same ascendancy and arbitrary power in the Church that he has 
possessed in his miniature State. The importance of wisdom and tact 
on the part of foreign missionaries in dealing with such a situation is 
apparent. 1 While progress in many instances may be slow, yet the 
forces that are effecting the change have a staying power and a mold 
ing influence which will insure their final success. In furthering these 
ends the contribution which missionary influence is making to the 
growth of liberty and the kindling of a national life among African 
races is worthy of all honor. It is yet, it is true, in its initial stages, 
and of necessity works in cooperation with existing political condi 
tions ; but its service is none the less beneficent on this account. In 
numerous instances, moreover, mission establishments and the friendly 
intervention of missionaries offer a refuge to the oppressed, and, as 
occasion demands, act as intermediaries in suggesting to native friends 
the solution of menacing difficulties. 2 

Turning to Australasia and Oceania, we find ourselves for the most 

part still in contact with primitive races. We should not fail in this 

connection to give due attention to the fact that 

The political ^g colonial churches of Australia and New Zea- 

services of missions t- 

in Australasia. land, whose growth has run parallel with the politi 
cal development, have obviously been an influen 
tial factor in furthering the civil interests of these colonies. In his 
Hulsean Lectures on " The Ecclesiastical Expansion of England," 
Bishop Barry has called attention to the influence of ecclesiastical 
movements upon the political expansion of Great Britain. The growth 
of a colonial church to the independent status of a synodical organi 
zation, while maintaining kindly and fraternal relations with the Mother 
Church, has made a corresponding policy in the sphere of imperial 
relationship easier, and no doubt has hastened its realization. The 
Bishop of North Queensland, in an address at the anniversary of the 
Society for the Propagation of the Gospel, in May, 1899, emphasized 
the services of that Society in cementing friendliness and confidence 
between Great Britain and her Australian colonies. " I do not think," 

1 For illustrative incidents, see Lovett, " The History of the London Missionary 
Society," vol. i., pp. 628, 639-641, and 730. Another example, the scene of which 
is in Samoa, will be found on page 396 of the same volume. 

2 Jack, " Daybreak in Livingstonia," p. 93. The Missionary Record of the 
United Free Church of Scotland, April, 1901, pp. 156-158. 



THE SOCIAL RESULTS OF MISSIONS 277 

the Bishop said, " that the people of England sufficiently understand 
how much this Society, from a purely patriotic point of view, is doing 
for the strength, the gain, and the real glory of the British Empire. 
I am not speaking of that imperialism which measures its strength by 
counting its soldiers and its ships, nor of that imperialism which 
proudly gloats over statistics of exports and imports, but I am speak 
ing of that imperialism which sees, in every new territory occupied, 
another splendid opportunity for conveying to those over whom it is 
set the blessings which we have received from our forefathers. If, as 
a deep thinker has lately said, one of the threefold cords which must 
bind the colonies to the mother country is the community of religion, 
then the Society is doing a glorious work in binding our sons and 
daughters to England." 1 

In New Zealand, especially where missionary work was in advance 
of colonization, the ties established by missions have been useful in 
giving a kindly tone to the progress and adjust- Missionary coopera- 
ment of political relationships. 2 Bishop Selwyn, tion in the adjustment 

!L J of political 

consecrated in 1841 as the first Bishop of New relationships in 
Zealand, was a spiritual father to both the Eng- New Zealand, 
lish and the Maori communities. Of the forty thousand Maoris now 
in New Zealand about half are baptized members of the English 
Church, and the Maori people have a representation in the Legisla 
tive Council, besides four native members in the House of Represen 
tatives of New Zealand. A nation of cannibals has thus been brought, 
almost entirely by missionary effort, into a state of civilization, and 
prepared for citizenship and the enjoyment of both religious and civil 
liberty. In connection with Te Aute College is a Students Associ- 
tion representing the reform aspirations of the " Young Maori Party," 
and dedicated to a patriotic effort to bring the Maoris more completely 
into line with the higher civilization of Christianity. The typical 
Maori cannibal, with his fierce and cruel nature, has been changed into 
an heir of liberty, and is moving side by side in the pathway of progress 
with a prosperous and free colonial community inheriting the best 
traditions of English freedom. 

A melancholy picture, with touches of pathetic sentiment, has 
sometimes been drawn of the tendency of native races to decrease and 
die out under the pressure of Christian civilization, and the Maoris 
and Hawaiians are often quoted as examples. The truth is that 
Christian civilization as represented in missions is a saving and re- 

1 The Mission Field, June, 1899, p. 230. 

2 Barry, "The Ecclesiastical Expansion of England," pp. 256, 257. 



278 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

deeming agency. The gradual disappearance of these peoples may 

be traced, as in the case of other waning native races, not to the effects 

of Christianity, but to unwholesome and perilous 

The decay of 

primitive native races modes of life, combined with the blight of evil and 
not chargeable to vicious indulgences that follow so often in the wake 

missions. 

of so-called civilization. The Hon. William P. 
Reeves, in his recent book on New Zealand, in explaining the reason 
why the Maoris were dying out, says : " The Maoris might be healthy 
men and women if they would accept the teaching of sanitary science 
as sincerely as they took in the religious teaching of the early mis 
sionaries. If they could be made to realize that foul air, insufficient 
dress, putrid food, alternations of feast and famine, and long bouts of 
sedulous idleness are destroying them as a people, and need not do 
so, then their decay might be arrested and the fair hopes of the mis 
sionary pioneers yet be justified. So long as they soak maize in the 
streams until it is rotten, and eat it together with dry shark food, the 
merest whiff of which will make a white man sick ; so long as they 
will wear a suit of clothes one day and a tattered blanket the next, 
and sit smoking crowded in huts, the scent of which strikes you like a 
blow in the face ; so long as they will cluster round dead bodies during 
their tango, or wakes ; so long as they will ignore drainage just so 
long will they remain a blighted and dwindling race : and yet observers 
without eyes will talk as though there were something fateful and 
mysterious in their decline." 1 

The late Rev. James Chalmers, of the London Missionary Society 
called the "Great Heart of New Guinea" has illustrated in his 
noble life the extensive and helpful influence which a missionary 

i Reeves, "The Long White Cloud," p. 58. 

The Rev. J. M. Alexander, a writer upon the South Seas, has expressed sub 
stantially the same view. He says : " Physicians have proved beyond question 
that the diminution of the Pacific islanders has been caused by diseases introduced 
by the vices and intemperance of the white races. Christianity has only retarded 
this diminution. In the islands where missions have not been established, the 
diminution has been the most rapid. In some of these islands the natives have 
become almost extinct. But in other islands, where missions have done their best 
work, and where foreigners have seldom come, the natives are increasing in num 
ber. In some of the secluded localities of the Samoa Islands the population has 
been increasing at the rate of one per cent, per annum. The Rev. Mr. Moulton, 
missionary in the Tonga group, has asserted that the population of the Tonga Is 
lands has increased twenty-five per cent, in twenty years, and that in the Island of 
Niue" the increase is more than three per cent, per annum. The explanation is that 
these islands lie out of the common track of ships, and that in them missions have 
been very successful." Alexander, "The Islands of the Pacific," p. 51. 



THE SOCIAL RESULTS OF MISSIONS 279 

may exert upon the political development of savage races. First in 
his sojourn upon the Island of Rarotonga, and subsequently among the 
wild savages of New Guinea, he was instrumental Chalmers of New 

in guiding whole communities by his wise Christian G" inea and his politi 
cal services to the 
counsel and example. The late Robert Louis savage races of 

Stevenson calls him one of the "pioneers of civiliza- that island - 
tion and love," and ranks him among the heroic bearers of "the cross 
of light and progress." 1 In Rarotonga he was at once a religious 
teacher, a moral disciplinarian, a political counsellor, and almost an 
arbiter of destiny. His labors in the interests of temperance were the 
salvation of the people. " As missionary," he writes, " I am consulted 
on every important point, and my decision generally is taken as settling 
any question." 2 When he removed to New Guinea he entered upon 
pioneer work among the most degraded and savage cannibals. Finally, 
when the hour of British annexation came, his services to the Govern 
ment, and, it may be noted, to the native communities as well, were 
recognized and appreciated. Commodore Erskine, in his official re 
port in 1884, wrote: " It will readily be seen that it would have been 
impossible for me to have carried out this programme without the 
assistance of the Revs. Messrs. Chalmers and Lawes, whose acquaint 
ance with the people and knowledge of their habits are well known 
and acknowledged. From the moment of my arrival these gentlemen 
have placed their invaluable services entirely at my disposal. They 
have been ready day and night to assist me in every possible way ; 
they have spared no pains in translating and explaining the terms of 
the proclamation and addresses which I have made, and in collecting 
the numerous chiefs, who, but for them, would never have come near 
the ship. These gentlemen, who first came and settled single-handed 
amongst these wild and cannibal tribes about ten years ago, have by 
their firm but conciliatory and upright dealings established such a hold 
over the natives, as many a crowned head would be proud to possess. 
I have been lost in admiration of the influence which they command 
over these savage but intelligent people." 3 

1 Lovett, "James Chalmers: His Autobiography and Letters," p. 354. 

2 Ibid., p. 83. 

3 Lovett, "James Chalmers: His Autobiography and Letters," p. 254. 

The testimony of Vice-Admiral Bridge is also a striking tribute. In a letter to 
the Times, dated May 4, 1901, he says : "I first met Mr. Chalmers in 1884, when 
the British flag was hoisted in Southern New Guinea by the present Sir James 
Erskine, who then commanded the squadron on the Australian station. I was at 
that time serving under Sir James s orders ; and I am sure that my distinguished 
chief will be most ready to testify to the value of the assistance rendered him in a 



280 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

Similar testimony is at hand concerning the work of the Wesleyan 

Mission in New Guinea. Sir William Macgregor, a former Governor 

of British New Guinea, and at one time Acting 

Valuable testimony of . , .. , ~ , ~ , , , 

Sir William Macgregor High Commissioner and Consul-General for the 
while Governor of Western Pacific, stated in an address to the Aus- 

British New Guinea. ., 

trahan Wesleyan Board of Missions that Mis 
sions from his point of view, in a country like New Guinea, were a 
necessary adjunct to the work of the Government. Savages were 
made into law-abiding citizens better by Christian missions than by 
any other process." l Much might be said upon this subject concern 
ing the national outcome in the direction of civilization and freedom 
in connection with the missionary work of the American Board in the 
Hawaiian Islands and Micronesia; and in accentuating the noble 
results of the services of the Wesleyan Missionary Society, and subse 
quently of the Australian Wesleyan Missions, in the Fiji group ; of the 
Presbyterians in the New Hebrides ; and of the Melanesian Mission 
among numerous islands of the Banks, Santa Cruz, and Solomon 
groups. 

Missions among the Indian tribes of North and South America, 

and among the Negroes of the West Indies, being also among primi- 

A missionary idealist tive and savage peoples, present similar features 

and his political t o those just reviewed. Preparatory training for 

achievements among ...... . . 

savage Indian the responsibilities of citizenship, the adjustment 
tribes. o f na tive public opinion to social and political 

transformation, and the promotion, through kindly processes of media 
tion, of amity and good-will between inferior and superior races, are all 

difficult operation by Mr. Chalmers and his colleague Dr. Lawes. Mr. Chalmers 
accompanied me in the ship I then commanded on an expedition to Kapakapa and 
Kaile on which I had been sent by Sir James Erskine. At my urgent request Mr. 
Chalmers again accompanied me, early in 1885, on a special expedition in H. M. S. 
Dart, commanded by the present Captain, W. Usborne Moore to Northeast 
ern New Guinea and Rook Island. His vigilance, cheeriness, readiness of re 
source, and extraordinary influence over native savages made his help quite inval 
uable. I can honestly say that I do not know how I should have got on without 
him. He had an equal power of winning the confidence of savages quite unused 
to strangers, and the respect, and even love, of white seamen. Notwithstanding 
the great inconvenience and, I fear, not inconsiderable expense to which he had 
been put by giving his valuable services in the expeditions mentioned, he firmly 
refused to allow his name to be officially submitted in any claim for pecuniary re 
muneration, or even to accept the legitimate compensation to which he was en 
titled." Ibid., pp. 265, 266. 

1 See a report of the address in Work and Workers in the Mission Field, July, 
1898, pp. 281, 282. 



THE SOCIAL RESULTS OF MISSIONS 281 

important, though indirect, issues of the missionary enterprise. A 
most remarkable and suggestive illustration of the way in which a 
missionary idealist may bring about a condition of constitutional liberty 
and civic order meets us at once as we touch the far west coast of the 
American Continent. Mr. William Duncan of England arrived at 
Fort Simpson, British Columbia, in October, 1857. His purpose was 
to open a mission among the Tsimshian Indians, who then numbered 
about 2300. Their condition was one of extreme degradation and 
savagery. The method adopted by Mr. Duncan was to inaugurate a 
civic and social life of entire separation from the rude and degenerate 
environment of the natives. His unique plan of colonization involved 
a new and radical social and civic programme as a necessary outcome 
of religious reformation. All who would join the new colony were 
required to pledge themselves to abandon all the indecent and super 
stitious heathen customs, and to strive after moral, sober, cleanly, 
industrious, peaceful, and orderly living. The community grew apace, 
until its population numbered one thousand. Various industries were 
established, especially salmon-canning. Years of prosperity and hap 
piness followed, until difficulties arose, partly theological with mis 
sionary supporters in England, and partly political with the Canadian 
Government. The conflict with the Canadian Government as to their 
agrarian rights resulted in their migration in 1887 to the Territory of 
Alaska, where the United States Government assigned to them Annette 
Island, which by act of Congress was set apart as a reservation for 
their use. 1 The official title of this noteworthy colony is " The Town 
and Associated Community of Metlakahtla." It is self-governing, 
according to constitutional forms adapted to meet its own require 
ments. A formal application for membership involves a subscription 
to certain unique provisions. 2 It is to be hoped that the United States 

1 The action of Congress, approved March 3, 1891, is included under " An Act 
to Repeal Timber-Culture Laws, and for Other Purposes." Section 15 of this Act 
is as follows : " Until otherwise provided by law, the body of lands known as An 
nette Island, situated in the Alexander Archipelago, in southeastern Alaska, on the 
north side of Dixon s entrance, be, and the same is hereby, set apart as a reserva 
tion for the use of the Metlakahtla Indians and those people known as Metlakaht- 
lans who have recently emigrated from British Columbia to Alaska, and such other 
Alaskan natives as may join them, to be held and used by them in common, under 
such rules and regulations and subject to such restrictions as may be prescribed 
from time to time by the Secretary of the Interior." "Education in Alaska, 1896- 
1897," Report of the Commissioner of Education, p. 1627. 

2 This notable declaration of independence and pledge of faithful citizenship is 
as follows : " We, the people of Metlakahtla, Alaska, in order to secure to ourselves 



282 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

Government will regard itself as pledged in honor to maintain the 
integrity and perpetuate the privileges of this remarkable community, 
typifying as it does the ideals and achievements of Christian states 
manship seeking to mold intelligent and orderly citizens out of an un 
tamed and brutish horde. 

A work of transformation has been wrought, perhaps less unique 
in its features but not less effective in its results, by the Canadian 
churches, and by the Church Missionary So- 

Ciet 7 and the Societ y or the Propagation of 
ginning to respond the Gospel, whose missions among the Indian 
tribes of the vast Canadian wilderness have been 
successfully and laboriously prosecuted under 
great difficulties. 1 In the United States fruitful missions have long 
been conducted among numerous Indian tribes. The flourishing 
Indian educational institutions now established by the United States 
Government are an additional evidence that a loyal, patriotic, and 
useful Indian citizen can be made out of most unpromising material. 
In South America missionary work has been conducted by the South 
American Missionary Society among the Chaco Indians, and by other 
societies in various sections of the Continent. The history of govern 
mental dealings with Indian tribes in South America has many painful 
features, but the efforts of missionaries have done much to give a new 
and brighter outlook to these forlorn and hunted people, and to bring 
them into livable relations with their more civilized neighbors. In 
the West Indies, work among the Negro population has had a distinctly 

and our posterity the blessings of a Christian home, do severally subscribe to the 
following rules for the regulation of our conduct and town affairs: (i) To rever 
ence the Sabbath and to refrain from all unnecessary secular work on that day ; to 
attend divine worship ; to take the Bible for our rule of faith ; to regard all true 
Christians as our brethren, and to be truthful, honest, and industrious. (2) To be 
faithful and loyal to the Government and laws of the United States. (3) To ren 
der our votes when called upon for the election of the town council, and to promptly 
obey the by-laws and orders imposed by the said council. (4) To attend to the 
education of our children and keep them at school as regularly as possible. (5) To 
totally abstain from all intoxicants and gambling, and never attend heathen festivi 
ties or countenance heathen customs in surrounding villages. (6) To strictly carry 
out all sanitary regulations necessary for the health of the town. (7) To identify 
ourselves with the progress of the settlement, and to utilize the land we hold. 
(8) Never to alienate, give away, or sell our land or building lots or any portion 
thereof to any person or persons who have not subscribed to these rules." " Edu 
cation in Alaska, 1896-97," Report of the Commissioner of Education, p. 1628. 

1 Stock, "The History of the Church Missionary Society," vol. ii., pp. 608, 
609; vol. Hi., pp. 238-253. 



THE SOCIAL RESULTS OF MISSIONS 283 

national outcome in quickening patriotism, prompting obedience to 
law, and securing an intelligent devotion to the duties of citizenship. 

The entrance of Protestant missions into the Roman Catholic coun 
tries of Mexico and Central and South America has carried with it a 
distinctive message of the Gospel to those in Protestant missions 
spiritual bondage. A marked influence also has and their work on 

. P behalf of 

been exerted upon the State in securing a favorable religious liberty in 
policy as to both religious and political freedom. South America. 
The formation of a liberal, as distinguished from the clerical, party has 
been traceable in most instances to the influence of missions. Distinct 
and unprecedented concessions have been made to various Protestant 
missionary agencies which have worked in the interests of the larger 
liberties of the people. It would not be right to ascribe all liberal 
sentiment among the Latin Races of the American Continent to mis 
sion initiation, yet there can be no doubt that the missionary enterprise 
has been an efficient ally of liberalism, and as such is representative of 
patriotism and freedom. 1 New problems and new opportunities present 
themselves to the American Government arid the American churches 
in connection with our recent acquisition of Porto Rico and our 
changed relations to Cuba. On the Sabbath evening which preceded 
the inauguration of the first President of the Cuban Republic, a union 
evangelical religious service was held in Havana, where addresses were 
delivered on "The Gospel and Human Liberty" and on "Civic 
Righteousness." A tract upon "Truth and Liberty" had been pre 
pared, and was printed by the American Tract Society, and freely dis 
tributed over the Island. It is an exposition of that clarion text, " Ye 
shall know the truth, and the truth shall make you free." 



2. PROMOTING THE RECONSTRUCTION OF LAWS AND THE RE 
FORM OF JUDICIAL PROCEDURE. A characteristic feature of Roman 
Law at the beginning of the Christian Era was 
its relentless attitude towards the individual. The influence of chris- 

^ ,. . . tianity on Roman 

Personality with some exceptions in favor of legislation, 
the official class seemed to have but faint claims 
to recognition, and few distinctive rights worth regarding. The 
1 Cf. article on " The Struggle for Liberty in South America," by Bishop Henry 
W. Warren, in The Missionary Review of the World, May, 1902, pp. 356-363. 



284 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

military or civil interests of the State were supreme and over-shad 
owing in their requirements. The common individual was ignored, 
and his personal interests might be sacrificed with absolute unconcern, 
as of no consequence in comparison with the demands of imperial 
policy, or of the customs, traditions, and even the whims, of patrician 
society. There is, probably, at the present time in certain sections of 
Christendom more humane legislation for the protection of dumb 
animals than there was on behalf of slaves in the Roman Empire. The 
status of women and children, of the poor and infirm, of foreigners 
under suspicion (especially prisoners of war), and of those who for 
other reasons were in need of rescue and helpful ministry, was cheer 
less and desperate, so far as the hope of legal intervention on their 
behalf was concerned. As Christianity made headway in the empire, 
there began slowly, and apparently without any concerted design on 
the part of the leaders and masters of Roman policy, to creep into 
legislation the recognition of something due to personality. A changed 
attitude was apparent towards marriage and the family, placing need 
ful restrictions upon parental authority, and prompting more con 
siderate treatment of women and children. A spirit of solicitude 
arose concerning the outcast and helpless classes, and efforts were 
made to establish a humane oversight of their condition, and to ex 
tend to them all the protection which a generous and lenient rather 
than a rigid interpretation of the law could secure. As time passed, 
numerous individual instances of public and private charity appeared, 
and Roman legislation developed a new spirit, marked by distinctly 
Christian features. 1 

This commendable change accentuated the duties which, accord 
ing to Christian standards, were involved in natural kinship and in the 
more general claims of humanity. Purely legal 
The call of conscience requirement was reinforced by the voice of con- 
in the Roman state, science asserting a measure of obligation based 
upon morality and equity. Slavery, which gave 
reins to passion, greed, and cruelty, was frowned upon and curbed. 
Slaves might become freemen under certain conditions, and have their 
rights as such permanently secured to them. Cruel sports, which made 
the Roman holiday a scene of blood and frenzied brutishness, and 
turned the arena into a human slaughter-house, were put under the 
ban. Criminals were no longer the doomed victims of merciless penal 
inflictions. These changes in the spirit and interpretation of Roman 
Law may be fairly credited to the growing power of Christianity. Its 
Brace, " Gesta Christi," pp. 9-113, passim. 



THE SOCIAL RESULTS OF MISSIONS 285 

majestic influence was alone capable of giving a new tone and a new 
direction to the will of the State and the spirit of society, which in 
turn found expression in legal enactments. 1 The status of man of 
every man began to be estimated, and his personal rights to be con 
sidered, not simply in view of his relation to the State, but in view 
also, and primarily, of his spiritual kinship to God and His Son Jesus 
Christ. It was this vision of man in the light of the fatherhood of 
God and the brotherhood of Christ which finally modified the rigors 
of Roman legislation towards even the lowest and weakest in the 
ranks of humanity. 

It was a slow process, since the struggle with patrician lordship 
and with pagan sentiments and customs was severe ; at last, however, 
Rome yielded, and our modern world has in- 

.... The outcome of Chris- 

hented in the Justinian Code the extremely valu- t ian modifications the 



able fruitage of the initial Christian modifications e^uai accentuation 

, , . , ... . of individual liberty. 

of the harsh and barbarous features of the ancient 
Roman system. The subsequent dominance of the Teutonic ideals 
of personal liberty and constitutional limitation was in the line of 
effective cooperation in hastening the great transformation which is 
revealed in the more humanitarian and clement attitude of modern 
legislation where individual rights are concerned. In fact, the outcome 
of medieval conflicts may be characterized as the gradual accentuation 
of individual liberty political as the result of the overthrow of State 
absolutism, intellectual as the result of the Renaissance, and spiritual 
as the result of the Reformation. It is the principle of New Testa 
ment liberty, in its various applications, asserting itself as a dominant 
force in the modern progress of the world. 

Among the survivals of the Roman Empire we may therefore re 
gard, with the Christian religion, the inheritance of Roman Law as 

1 " As respects legislation, naturally little could be done till the Empire had 
become publicly Christian, but with Constantine we have already numerous enact 
ments which show the new spirit that had entered society, and under the succeed 
ing emperors these evidences of Christian influence are multiplied. The Theodo- 
sian Code is little more than a compilation of the decisions of the Christian emperors. 
Even in the earlier period, it is not wholly unreasonable to v see in the gradual 
ameliorations introduced into many of the laws under the influence of the newer 
Stoicism an indirect result, at least in part, of that atmosphere of mercy with which 
the Christian Church was already bathing Paganism." Orr, " Neglected Factors 
in the Study of the Early Progress of Christianity," pp. 225, 226. 

A list of the reforms of Constantine in the laws relating to women, children, 
slaves, etc., may be found in " Dictionary of Christian Biography " (Smith and 
Wace), vol. i., pp. 636-637. 



286 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

a potent agency in evolving the nobler features of modern civilization. 1 

This modification of Roman Law by the Christian spirit, and by 

Missions a potent Teutonic regard for personal liberty, is a fact which 

instrumentality in modi- a pp ears m a ^ European codes, but especially in 

fying the legal ideals ..,,., . V . /*, 

and methods English and American law. The century of colo- 
of barbarous races, nization just closed has brought the more advanced 
races of Christendom into contact with, and in numerous instances 
into the control of, vast populations scattered throughout the less 
civilized portions of the earth. This fact of necessity involves, in 
greater or less degree, the introduction of European ideals of justice, 
and the establishment, in some measure at least, of that system of law 
which now dominates Christendom. In this process missions take an 
active part not, it is true, officially as an instrument of the State, but 
informally by personal influence, and by indirect processes of edu 
cation, social guidance, moral inspiration, and soul-culture. At points 
of first contact with barbarous races, as we shall see, missions have 
sometimes given the initial lessons in law and justice as the modern 
world knows them. The savagery of legal procedure based upon 
absolutism, torture, superstition, and cruel ordeals vanishes in many 
instances through the persuasive and enlightening instructions of the 
missionary. This is simply a present-day sequence of the influence of 
Christianity in discrediting the ordeals of early Teutonic Law, and 
abolishing the " wager of battle " as the method of passing judgment 
on the guilt or innocence of one accused of a crime in the Middle 
Ages. 2 Powerful governments have freely acknowledged this agency 
of missions as a moral force of inestimable value in molding native 
opinion into harmony with enlightened principles of law and justice. 
The attempt to overthrow by force alone heathen systems of rude and 
arbitrary justice, based upon custom, sentiment, superstition, and sacred 
tradition, corresponding as they do in native estimate to the sanc 
tity of common law in civilized lands, is recognized always as a danger 
ous procedure, and in fact often turns out to be a disastrous under 
taking. If missions can do some pioneer work, or cooperate by moral 
influence in leading the native mind into an enlightened cftmprehen- 
sion of new ideals, and preparing it to take a receptive attitude towards 
better methods, the process will be immensely facilitated. 

We must not deceive ourselves here by imagining that European 
colonial governments have always been careful to infuse the spirit and 

1 Taylor, "The Classical Heritage of the Middle Ages," pp. 65-70. Bryce, 
" The Holy Roman Empire," pp. 29, 30. 

2 Emerton, " An Introduction to the Study of the Middle Ages," p. 85. 



THE SOCIAL RESULTS OF MISSIONS 287 

method of modern law into their administration. In not a few cases, 
substantially the old Roman system has been adopted for the govern 
ment of inferior races. An official or patrician class, as in the Spanish 
and Portuguese colonies, for example, has ruled subject races with 
sole reference to its own political and social interest, the chief aim 
being to secure revenue by taxation and trade exploitation, with little 
if any regard for the moral and material welfare, the intellectual and 
political progress, or even the judicial rights, of the masses of the 
people over whom they rule. There are, however, noble and gratify 
ing exceptions, as every student of colonization knows, which limit the 
application of this statement. 

A glance at mission influence among the savage races of Africa 
and the South Seas will reveal some interesting features of the first 
hand contact of missions with the simpler and The relation of the 
ruder forms of legal procedure. We can then missionary to the prob- 

, . , lems of Church and 

study the subject in its relation to the more ad- State in a non-Christian 
vanced races of the Orient, among whom exten- environment, 
sive and complex, but still primitive, systems of law have long been in 
operation. Among these savage races missions often face a condition 
which has always been characteristic of heathenism. We mean the 
close relationship in many instances even the practical identity of 
Church and State. This was true of ancient empires, especially so of 
Rome, and its pervasive influence is traceable in the marked connec 
tion between Church and State prevailing in European Christendom 
through all the centuries, until that unique phenomenon of final and 
complete separation appeared in the American theory of the relation 
of Church and State, which now dominates the Western Republic. 
Political rule and religious authority in the native governments of 
Africa, and to a notable extent throughout Asia, do not as a rule rep 
resent two separate sources of power, but in most instances are lodged 
in one and the same personality, or are inseparably associated as a 
common function of government. This fact will sufficiently explain 
that close contact of the missionary with legal interests in many native 
communities. As a religious guide and leader he is regarded by the 
natives as the depository of legal wisdom and authority, and the as 
sumption of responsibility in these matters is looked upon by them as 
natural and in accord with traditional custom. 

The progress of Cape Colony since the British ascendancy in 1795 
belongs to political rather than missionary history, although it is a 
matter of record that missionaries have sought at times to secure more 
favorable treatment of native races on the part of the Govern- 



288 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

ment. 1 Vanderkemp early in the last century, and John Mackenzie 2 in 
its latter half, interested themselves especially in securing a considerate 

and humane government attitude towards natives, 
Missions and colonial Complaints on the part of missionaries were in- 
rule in South Africa. s trumental as early as 1 8 1 1 in bringing to trial 

Europeans who were guilty of cruelty to natives, 
and in 1827, as the result of missionary representations, led by Dr. 
Philip, "the famous Fiftieth Ordinance in Council was issued, with 
the consent both of the Home and Colonial governments, which placed 
all free persons of colour on the same footing as Europeans." 3 Still 
later examples of this were the petitions of the Free Church Synod oi 
Kaffraria, and the Congregational Union of South Africa, to the Co 
lonial Government in 1895. The subject-matter of these appeals 
called the attention of the colonial authorities, in a spirit of respectful 
protest, to certain tendencies and enactments in recent legislation 
which were regarded by the petitioners as "oppressive, unjust, and 
immoral." The specifications enumerated were the " Labour Tax of 
the Glen Grey Bill, certain clauses of the East London Municipality 
Act, and the Haarhoff Resolution, or so-called Curfew Bill." These 
are described as bearing " a repressive aspect towards the natives, and 
fitted to awaken serious alarm in them, and in all who have their best 
interests at heart." The missionaries further state that in their opinion 
" the proper way to combat the evils aimed at by the legislation re 
ferred to, is the prohibition of the sale of liquor to natives." 4 

Where native Christian communities have attained sufficient en 
lightenment and wisdom to discover the superiority in many respects 

of civilized law over native customs, they have 

The proper relationship themselves petitioned Colonial authorities tO in- 
between missions and . . . . i 

colonial administration, stitute on their behalf certain legal enactments 
that would insure their deliverance from the native 
code and give them the benefit and protection of more humane legis 
lation. Discerning students will at once recognize the difficult and 
delicate features of proceedings such as have been mentioned. The 
question of the proper adjustment of colonial law to native systems 

1 Wilmot, " The Story of the Expansion of South Africa," p. 88. 

2 " John Mackenzie, South African Missionary and Statesman," by his son, the 
Rev. Dr. W. Douglas Mackenzie, chap, x., passim, and numerous other paragraphs 
throughout the book. 

3 Slowan, " The Story of our Kaffrarian Mission," p. 13. 

4 The Christian Express, Lovedale, South Africa, September 2, 1895, p. 131, 
and October I, 1895, p. 146. 



THE SOCIAL RESULTS OF MISSIONS 289 

and modes of procedure is an extremely perplexing one at all times. 
Colonial authorities have as a rule endeavored to respect the native 
laws in force as far as possible, but, as time passes on, the necessity of 
a more civilized code becomes so manifest that its gradual introduction 
seems almost imperative, and the constant tendency under this pressure 
is "to sterilize the lawmaking faculty of popular custom among the 
natives." 1 It is natural under these circumstances that any seeming 
obtrusiveness on the part of missionaries should be sometimes depre 
cated, and even strongly resented, by the representatives of political 
supremacy; yet their tactful and courteous efforts to aid the 
government authorities in meeting the legal difficulties arising from 
the clashing of inharmonious systems have usually been received with 
favorable consideration. The familiarity of the missionary with native 
views and customs has enabled him to give expert counsel, the value 
of which has frequently been recognized. Missionary literature con 
tains many references to the friendly and mutually helpful relationship 
between government officials and resident missionaries, although the 
championship of native interests which at times engages the missionary 
is apt to place him in an attitude which might easily occasion irritation 
among those in authority. 2 

It must be borne in mind that pioneer missionaries sometimes find 
themselves of necessity compelled to assume the role of arbiters and 
judges where native interests, especially among 

/! rr i Pioneer missionaries 

their converts, are in conflict. The late Pastor among primitive races 
Coillard, of the French Evangelical Mission on are often called to be 

t arbiters and judges. 

the Upper Zambesi, stated that even among the 
foreigners of that section of Africa, where serious complications occa 
sionally arise, "all the Europeans formed themselves into a court of 
equity, under the presidency of the missionary their decisions, with the 
sanction of the chief, having the force of law." 3 He gives still further 
examples of missionary jurisdiction, where even the interests of native 
chiefs or officials were in conflict. In the " Life of Bishop Maples," 
a pioneer missionary in East Central Africa, numerous references to 
the temporal headship of missionaries, and their services as judges in 
cases where legal responsibilities must be assumed, are to be found. 

1 Reinsch, " Colonial Government," p. 347. 

2 Major Macdonald, in his recently published volume, " Soldiering and Survey 
ing in British East Africa," has an instructive and appreciative paragraph on this 
subject, concerning the useful and tactful political services of missionaries in 
Uganda. (Cf. pp. 143, 144.) 

3 Coillard, " On the Threshold of Central Africa," p. 49. 



290 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

"A great deal of my time," he writes in one of his letters, "is taken 
up nowadays with what is called Magambo i.e., discussions and 
decisions upon questions that arise as to property, injury, &c., between 
two parties, of which one is in our own village and the other in the 
village of a neighbouring chief." He compares this procedure among 
primitive peoples with the administration of justice in civilized lands 
as similar in aim and result, and writes of its efficiency in suppressing 
outlaws and preventing crimes. 1 The " Life of Dr. A. C. Good," a 
missionary to West Equatorial Africa, refers to his acting as umpire 
among his people. " All the time he sat as if Judge on the Supreme 
Bench against every form of prevalent and condoned wickedness." 
The great variety of cases in which he was called upon to act is sur 
prising. 2 In the early days of the Blantyre Mission, until the establish 
ment of English rule, the Scotch Mission was " the centre not only of 
the religious life of the district, but also of the administrative life as 
well. Native causes were constantly brought to the missionaries for 
settlement, and the chief of the mission staff was the father of the 
people." 3 

This informal acceptance of legal responsibility has even in some 
instances been assumed, at the request of interested parties, by native 
Christian ministers and laymen whose character and life have won 
the confidence of their people. Of a local clergyman connected with 
the mission of the American Protestant Episcopal Church on the West 
Coast, his Bishop writes : " I saw him sit amongst the kings and sages 
of his people, where no other young man had ever sat, and when I 
asked them why he was there, they answered : True, he is very young, 
but God has put a plenty of His Book in him, and he is fit to sit with 
us and make laws. " 4 

We have already cited in another connection (pp. 270-274 supra] 
examples of the influence of missionaries over 

Missionary intervention ...... 

a protection to the kings and chieftains, leading them to abolish bar- 
victims of barbarous barous laws and customs, and give to their people 
more civilized statutes. Were it necessary to 
multiply instances, many more might be noted indicating the growing 

1 " Life of Bishop Maples, "pp. 20, 100, 117, 146, 174. 

2 Parsons, " A Life for Africa," pp. 270, 271. 

3 Rankine, " A Hero of the Dark Continent," pp. 156, 157. 

4 Article in the Spirit of Missions, October, 1896, p. 478. A similar instance is 
recorded by the Rev. Dennis Kemp (W.M.S.), in "Nine Years at the Gold 
Coast," p. 1 19. Mr. Kemp writes to the author : " Differences of opinion in heathen 
families are frequently settled by leading laymen of our Church. Christian minis 
ters have been called in to arbitrate between heathen kings an,d chiefs," 



THE SOCIAL RESULTS OF MISSIONS 291 

respect for law, and the increasing desire for enactments in contra 
vention of native laws and customs, when these are recognized by 
enlightened native communities as objectionable and burdensome. 
The missionary has, moreover, exercised a most beneficial influence in 
saving natives from the harsh and brutal penalties so often inflicted 
under their own law, and in rescuing them from the machinations of 
private vengeance and deadly malice, which at times subsidize legal 
enactments, that they may accomplish their purpose the more readily 
in the name of justice. The cruelties of the slave-trade have offered 
many opportunities for helpful intervention by African missionaries, 
especially to those of the Universities Mission, the Church Missionary 
Society, the London Missionary Society, and the Scotch Presbyterians, 
all along the East Coast of Africa and its hinterland. Whole villages 
and larger communities of rescued slaves have come at times under 
the jurisdiction of missionaries who have exercised official authority in 
these " cities of refuge." Freed slave settlements have been founded 
in East Africa, especially the one at Mombasa opened by the Church 
Missionary Society, where the services of Sir Bartle Frere were com 
memorated by naming it Frere Town. Missionary influence and stim 
ulus have also been most useful factors in the establishment of organ 
izations like the British and Foreign Anti-Slavery Society, having in 
view the advocacy of proper governmental measures for dealing with 
slave-trade problems. 1 

Nothing, however, more strikingly illustrates the beneficence of 
missionary agency in the deliverance of African natives from the ter 
rors of that legal doom to which their own bar- 

... .11 The savagery of 

bansm has consigned them than the mitigations native i aw and CU stom 
which have been secured in the horrible proce- a menace to African 

... . . communities. 

dures incidental to the charge of witchcraft, and 
the inexorable demands of the trial by ordeal to determine the guilt or 
innocence of an accused party. These aspects of native savagery have 
been the despair of civilized governments in their contact with African 
races. The "Witchcraft Suppression Act of 1895" in Cape Colony 
indicates the strenuous measures thought to be necessary even at that 
late date to insure its abolishment. 2 The gruesome native customs 
above referred to have in alt probability proved the doom of multitudes 
every year for centuries. According to Bantu law, every one accused 
of crime was counted guilty unless he could prove his innocence. 

1 Stock, " The History of the Church Missionary Society," vol. iii., p. 76. 

2 For the text of this enactment see Volume I., p. 201, and for remarks upon 
witchcraft, see Volume I., pp. 198-301, 



292 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

Under the system of common law based upon tradition and precedent 
which was in use among them, the head of a family was held respon 
sible for its good behavior, and a kraal was regarded as collectively 
guilty for the crime of any of its residents, and also a clan for the mis 
deeds of any of its members. Ordinary misdemeanors and crimes 
were brought to public trial according to a well-known routine of native 
procedure, which was usually conducted with decorum. When all the 
evidence had been presented, an opinion as to the guilt or innocence 
of the accused was given by the councilors, or head men, and the 
chief then pronounced the official verdict, which contemplated only 
two modes of punishment, either a fine or death. 

In cases, however, where witchcraft was the charge, all decorum 

seemed to vanish, and the whole community was thrown into a state 

of intense excitement amounting often to panic. 



Terrors which Th e usua i formalities were accordingly dispensed 

attend the charge of . . , , 

witchcraft. with. A distinguished student of early South 

African history thus describes the scene: "The 
whole clan was assembled and seated in a circle ; the witchfmder, who 
was fantastically painted and attired, went through certain incanta 
tions ; and when all were worked into a state of frenzy he pointed to 
some individual as the one who had by bewitchment caused death or 
sickness among the people, murrain among cattle, blight in crops, or 
some other disaster. The result to the person so pointed out was con 
fiscation of property and torture, often causing death. The number 
of persons who perished on charges of dealing in witchcraft was very 
great. The victims were usually old women, persons of eccentric 
habits, men of property, or individuals obnoxious to the chief. Any 
person in advance of his fellows was specially liable to suspicion, so that 
progress of any kind towards what we should term higher civilisation 
was made exceedingly difficult by this belief. No one except the chief 
was exempt, however, from being charged with dealing in witchcraft. 
The cruelties practised upon the unfortunate individuals believed to be 
guilty were often horrible." 1 What more terrible fate could befall 
unhappy victims thus doomed in the name of law! 

In arraignments where ordinary evidence failed to be satisfactory 
in the common law trials the dread resort was to 

The helpfulness of , , . ., 

missions in discrediting torturing ordeals to demonstrate the guilt or mno - 
native methods of cence of the accused. 2 These traditional methods, 

dealing with witchcraft. ... . . , . . , , , 

although now discredited or suppressed where colo- 

1 Theal, " The Beginning of South African History," pp. 57, 58. 

2 Ibid., p. 59. 




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THE SOCIAL RESULTS OF MISSIONS 293 

nial rule is effective, still linger in immense sections of the Continent, 
or are practised in secret where prohibited by law. Many instances of 
helpful effort on the part of missions to banish these cruel travesties 
of justice might be given. Sufficient citations bearing upon this sub 
ject, however, will be found in Volume II., pp. 348-352. 

Among the savage races of Oceania and Australasia similar condi 
tions have prevailed, and almost identical methods and results may be 
cited. In numerous instances early missionaries 
became the advisers and guides of native rulers in The passing of legal 

. . . . .. , , . barbarities in 

the revision and reconstruction of laws, and often tne p ac ifi c islands, 
succeeded in influencing them in promulgating 
superior codes. It is written of the Rev. G. Gill (L. M.S.), who re 
sided in Mangaia, in the Hervey group, from 1845 to l8 57> "that 
oppressive laws were cancelled by the king and chiefs at his sugges 
tion." J In Rarotonga, also of the Hervey group, the pioneers Wil 
liams, Pitman, and Buzacott were instrumental in "transforming a 
wild, fierce, and warlike race into a semi-civilized, law-abiding people." 2 
When James Chalmers went there in 1867 he became an influential 
helper of the native authorities in legal reform and reconstruction, 
especially in the great conflict with the drinking habits of the natives. 3 
King Pomare II. of Tahiti, in the Society Islands, was baptized in 
1819, and soon after promulgated from the pulpit of the. Mission 
Chapel a code of laws enforcing the principles of Christian morality 
as thoroughly as, and even more minutely than, is customary in the leg 
islation of Christendom. 4 A deputation from the London Missionary 

1 The Rev. W. W. Gill, " From Darkness to Light in Polynesia," p. 338. 

2 " In 1828, the only law was the arbitrary will of Makea, influenced by any 
motive which might sway his heart, full of the violent passions which despotism 
and heathenism usually foster in savage natures. In 1857, two codes of laws had 
long been in existence one for the natives, and another for foreigners. Makea, 
the most valiant and dreaded chief on the island, bowed to the majesty of law, and 
thus gave the people an unmistakable pledge that laws would be administered with 
out respect of persons." Extract from " The Life and Labours of the Rev. Aaron 
Buzacott," quoted in " The History of the London Missionary Society," vol. i., 

P- 355- 

3 Lovett, "James Chalmers : His Autobiography and Letters," chap, iv., passim. 

* The scene is described in the following paragraph: "Pomare then pro 
ceeded to read and comment upon the laws respecting murder, theft, trespass, 
stolen property, lost property, Sabbath-breaking, rebellion, marriage, adultery, the 
judges, court-houses, etc., in eighteen articles. After reading and explaining the 
several articles, he asked the chiefs if they approved of them. They replied, aloud, 
We agree to them, we heartily agree to them. The King then addressed the 
people, and desired them, if they approved of the laws, to signify the same by 



294 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

Society, while visiting the South Seas (1821-24), reported after their 
sojourn in Tahiti their great satisfaction at seeing " all these islands 
living under just and humane laws." 1 This, let it be noted, was long 
before the French occupation in 1842. 

In Raiatea, another island of the Society group, where John Wil 
liams began missionary work in 1818, the chief Tamatoa was an early 
Missionary efforts to convert, and on May 12, 1819, "a code of laws, 
protect native drawn up by the missionaries and approved by 

communities from the ., . ... 

aggressions of foreign Tamatoa, was formally adopted." A similar 
greed. statement is made concerning Lifu, about 1860, 

where Messrs. Macfarlane and Baker had established a mission. 3 Soon 
after the annexation of New Guinea, Chalmers was busy with the 
Australian authorities seeking the prohibition of the labor traffic. He 
was in fighting trim, too, in opposition to a Sydney syndicate which 
was swindling the natives of his beloved parish by purchasing their 
fine sugar land of a fake chief for a penny an acre. 4 A very recent 



lifting up their right hands. This was unanimously done, with a remarkable rush 
ing noise, owing to the thousands of arms being lifted at once. Thus all the 
articles were passed and approved. Brother Henry concluded the meeting with a 
short address, prayer, and blessing. This interesting scene may be better conceived 
of than described : to see a king giving laws to his people, with an express regard 
to the authority of the Word of God, and the people receiving the same with such 
universal satisfaction, was a subject very affecting to us all." Lovett, "The 
History of the London Missionary Society," vol. i., p. 222. 

1 Ibid., vol. i., p. 237. 

2 " The distinguishing feature of this code was the introduction of trial by 
jury. This in itself was an enormous advance, since hitherto the chief s word had 
been law, and in the most absolute sense the king could do no wrong. Now, to 
some extent, even the chief s power came under the restraint of law. Pahi, brother 
of Tamatoa, a man of high standing and character, became chief-justice. The need 
for superintendence by the missionaries in the administration of a brand-new code 
and system of this kind was imperative. Writing on June 8, 1821, Threlkeld and 
Williams say, A few blunders were made in the form, such as the judge s passing 
sentence before he addressed the jury ; but it being the first trial by jury, this was 
very excusable. " Ibid., vol. i., p. 248. 

3 Ibid., vol. i., p. 414. 

4 " Just imagine," writes Chalmers, " an acre of fine sugar land bought for one 
penny! No native understands what has been done, and when informed what the 
transaction really means they look aghast. We are quite prepared for any amount 
of abuse, but are determined to oppose in every way this land scheming. No 
native should be allowed to part with an inch of land, and the British Government 
should at once say so. Rather forfeit all we own than permit the natives to be 
swindled by the glitter of new tomahawks. I know natives and understand their 
politics, and I think no native or chief has any right to part with his or her lands, 



THE SOCIAL RESULTS OF MISSIONS 295 

illustration of earnest endeavor to secure legislation beneficial to native 
races is the effort of Dr. Paton and his colleagues to accomplish the 
prohibition of the importation of firearms and intoxicants among the 
natives of the New Hebrides, while earlier efforts to abolish the Ka 
naka traffic are equally notable. There are other islands in the 
Pacific, were it necessary to multiply instances, where like endeavors 
and results might be reported, such as the Gilbert, Marshall, Caroline, 
Fiji, Marquesas, Hawaiian, and Samoan groups. 1 Similar proposals 
have been advocated by missionaries in various parts of Africa. Our 
own Government, greatly to its honor, has interested itself in endea 
vors to secure international action looking to the protection of native 
races from the perils of these demoralizing trades. In the case of the 
Hawaiian Islands, the original uplift of the important missions of the 
American Board has culminated in a community largely educated and 
Christianized, and in a political inheritance which has added a valuable 
outpost to the Western frontiers of the American Republic. 

It may be asked, in this connection, if the facts above referred to 
are not directly in contravention of that unwritten rule of Protestant 
missions, that missionary agents should have no- The effort to promote 

thing tO do with politics? This rule is no doubt legal reforms and to 

. , . .... conserve morality in the 

a wise one, but under certain conditions it must state a legitimate 
be modified and interpreted with a liberality which function of missions, 
will not prevent a missionary from using his influence for the promo 
tion of morality and the lifting up of the standards of righteousness 
among degraded peoples. Savage races identifying law with cruel, 
barbarous, and immoral proceedings may often be influenced by the 
missionary to discern a better way, and to institute a wiser and more 
humane policy. In cases, moreover, where Europeans, traders or 

and certainly not until there is some responsible government on the island. What 
ever you do, do boldly on Lawes letter. Urevado alone is chief, alone the land 
owner in this transaction, and he never was seen, and received no payment or 
present. Paru, the man who is supposed to have sold the land, is no chief, holds 
no land, and has no right to part with any, and all the other natives are in the same 
position. I have written to a friend who has influence with some in authority, and 
hope when all is tried the land sharks will be ousted." Lovett, " James Chalmers : 
His Autobiography and Letters," p. 241. 

i The Rev. J. E. Newell (L.M.S.), of the Malua Institution, Samoa, writes as 
follows : " Christian legislation has taken the place of the arbitrary and cruel pun 
ishments of heathen times, for example, strangling for theft and for adultery ; the 
law compelling infanticide where more than two children were born to a couple ; 
the perpetual slavery of a man and his descendants for murder, as in the Gilbert 
Islands these are things of the past." 



296 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

colonial officials, inflict injustice and treat with cruelty native races, 
missionaries cannot but protest in the name of right and justice. It 
is hardly possible, apart from the question of moral right, for mission 
aries in the South Seas to condone the abominations of heathen so 
ciety, however these may be sanctioned by custom and law. In this 
connection, however, a missionary, if he is wise, will seek an orderly 
and suitable method of intervention. He will consult with the native 
authorities, and endeavor to influence them to change their old laws 
and promulgate a reform code, and he will be careful to have the 
chiefs themselves observe all the formalities which due regard for the 
customs and rights of the people demands. John Williams, the lead 
ing spirit among the early missionaries in the South Seas, has dealt 
with the question from his own standpoint. 1 The distinction which 
he makes is obviously a legitimate one. The case of savage races 
seeking counsel and guidance of venerated missionary teachers, in 
order to promulgate laws in harmony with those higher ideals of life 
which have been taught them, presents exceptional conditions in which 
there is surely no place for any serious charge of meddling in politics. 
Such an accusation might indeed be brought if missionaries attempted 
to embarrass colonial administration by fomenting discontent and rebel 
lion among subject natives, or inculcated hostility in the native mind to 
the established government in lands where their lot is cast, or played 
the part of secret agents to further the designs of some foreign ag 
gressor bent upon exploitation and political sovereignty. 

We can further trace this process of helpful cooperation on the 
part of missions in the revision of laws and the improvement of judicial 
procedure, not only among savage races, but as well in the history of 

1 He writes : " I cannot here enter into a lengthened discussion as to the extent 
to which the missionary may wisely interfere with the civil institutions of the 
people, but shall only observe that it would be criminal were he, while seeking to 
elevate the moral character of a community, and to promote among it the habits 
and usages of civilized life, to withhold any advice or assistance which might 
advance these designs. . . . The missionary goes among them, and by the blessing 
of God upon his labours, they are delivered from the dominion of the idolatrous 
system which had governed them for ages, and in its stead embrace Christianity. 
Subsequently they become acquainted with new principles ; are taught to read por 
tions of the Word of God, which are translated and put into their hands ; and soon 
perceive that these ancient usages are incompatible with Christian precepts, and 
that such a superstructure cannot stand on a Christian foundation. To whom, then, 
can they apply for advice in the dilemma, but to the persons from whom their 
knowledge has been derived? and what less can the missionary do than give it 
freely and fully? " Quoted from " Missionary Enterprises," in " The History of 
the London Missionary Society," vol. i., p. 278. 



THE SOCIAL RESULTS OF MISSIONS 297 

the more advanced nations of the East. This does not appear pri 
marily in the modification of barbaric law or the banishment of legal 
cruelties, since among these ancient civilizations a 
workable type of jurisprudence and an orderly Efforts to promote legal 

... reconstruction not 

system of administration have usually been long confined to savage races, 
established ; but rather in the betterment of their 
common law ideals and methods, and in the adjustment of their jurid 
ical system to the standards of a higher civilization. Under the pres 
sure and stress of modern political movements these Eastern nations 
are becoming international factors of increasing potency, and many 
changes in their juristic traditions become necessary, out of self-respect, 
for one reason, and also as a matter of policy that they may meet the 
requirements of their newer and more direct contact with Western 
nations along the lines of growing diplomatic intercourse and larger 
commercial dealings. In the case of Japan, by the promulgation of 
the constitution in 1889, phenomenal changes covering the whole 
scheme of government and legislation, as well as the entire judicial 
administration, were inaugurated. A spectacle of unprecedented re 
form in the politics of an Asiatic State was thus presented to the world. 
The process of adjustment to these new conditions, involving as it 
does the rapid assimilation by an Oriental nation of a constitutional 
form of government, has been attended with many difficulties and 
some dangers. It seems evident, however, that the genius for civiliza 
tion which the Japanese possess will enable them to adjust their 
national life thus summarily to a political system which usually pre 
supposes long training and discipline on the part of even the most 
gifted and progressive races. 

A careful scrutiny of this phenomenal appropriation by Japan of 
Western ideals of government and jurisprudence, and of her success 
in putting them into effective action in such an 
alien environment, will reveal the fact that here Missionary pilots on 

. . . the Japanese Ship 

and there quiet currents of missionary influence of state, 

have helped to guide the Ship of State, and that 
now and then, at some critical stages, an unobtrusive missionary pilot 
has been taken on board to give his counsel and advice in steering 
through perilous waters. The Life of Guido F. Verbeck, a missionary 
of the Reformed Church in America, presents numerous instances of 
service to the State on the part of that strenuous and cultured man. 
He went to Japan in 1859, ano ^ resided there until his death in 1898 
a period of time which covers momentous events in the political 
renaissance of the empire. His usefulness as a missionary was varied 



298 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

and memorable, and with it all we find him counseling, cautioning, 
and aiding Japanese statesmanship in the stress of national life inci 
dent to the advent of the modern era of the Meiji. During the exit 
from the old regime of " despotism tempered by assassination " into the 
present status of enlightened and tolerant freedom he was often sought 
for by the reform leaders as a man of affairs, familiar with Western 
political science, and with a fund of wisdom and foresight at his com 
mand. At the request of the Government he became the principal of 
a national school for the training of interpreters, and it was largely 
through his influence and advice that many Japanese young men of 
exceptional gifts were sent to Western lands to be educated and to 
study the civilization of Christendom in its own environment. Several 
of the foremost statesmen of the New Japan were his pupils in that 
school of politics, 1 in which his chief text-books were the New Testa 
ment and the Constitution of the United States. 2 Invitations from 
several of the most powerful princes in the empire were sent him to 
establish similar schools in their immediate provinces. 3 

Dr. Verbeck took an indirect but influential part in securing the 

final abrogation of the edicts against Christianity. He writes on this 

point as follows : " If a favorable opportunity 

The service of Verbeck offers, I shall not fail to impress upon leading men 

at a critical period , . .... 

in Japanese history, the reasonableness and importance of toleration 
of our faith in Japan." On another occasion he 
writes : " On Saturday last I was invited to a special meeting of some 
leading members of the said Privy Council to be consulted on matters 
in regard to the revision of the national constitution, and to-morrow a 
similar meeting is to take place. You may be sure that my friends and 
pupils above named [Soyeshima and Okuma] will work hard for not 
only the repeal of the ancient edicts against Christianity, but if possible 
for universal toleration in the empire." 4 We find him called to Tokyo 
in 1870, during that stormy period after the overthrow of the Shogun 
rule in 1868. There he became the adviser of progressive statesmen 
in that critical period of readjustment. 5 He assisted in the translation 
of Blackstone and Wheaton. His biographer, Dr. Griffis, comments 

1 " The photograph of the teacher and his classes, which he sent home, forms 
an illustrative document of the highest value to the historian of Japan. In this 
group of young men we can recognize many who afterward became powerfully in 
fluential in various government offices as heads of departments, as cabinet ministers, 
as diplomatists abroad, and even in the premiership of the empire." Griffis, 
" Verbeck of Japan," p. 132. 2 Ibid., p. 125. 3 Ibid., p. 131. 

4 Ibid., pp. 153, 174. 5 Ibid., p. 185. 



THE SOCIAL RESULTS OF MISSIONS 299 

on this as follows : " Thus already, Mr. Verbeck had begun that work 
of putting into the language of Japan those great compends and in 
troductions to the modern law of civilized nations and of the constitu 
tions of Western nations, which were educating the Japanese to take 
their place among the great nations of the world. We can hardly 
understand why the constitution, given by the Mikado to his people in 
1889, was so liberal in its provisions, nor how it came to pass that 
Japan was so soon that is, in 1898 received as an equal in the sister 
hood of nations, unless we know what Verbeck of Japan was doing 
twenty and thirty years previously." 1 His influential part in laying 
the foundations and planning in detail the national educational system 
for the empire has already been mentioned (p. 47 of this volume). 

In 1871 that memorable Japanese embassy to Christendom was 
sent out, the originator and organizer of which was Verbeck, 2 and 
eight or nine of the members were his former 
pupils. This embassy, to be mentioned more TheinfluenceofVerbeck 

. in securing religious 

fully in the section on international relations, was toleration in japan, 
a powerful instrument in facilitating acceptance 
of the policy of religious toleration, and in bringing the empire into 
fellowship with Western Powers. Upon the abolition of the edicts, 
Verbeck was ready with a timely document, entitled " A Rough Sketch 
of Laws and Regulations for the Better Control of Church Affairs in 
Japan." 3 Among the important subjects treated were churches and 
church property, creeds, the priesthood and clerical jurisdiction, rites 
and ceremonies, feasts and holidays, religious societies and orders, the 
status of children, cemeteries, charitable institutions, religious publica 
tions, and penalties and punishments. This document no doubt had 
its influence in promoting the present liberal policy of Japan concern 
ing the relationship of Church and State. Dr. Verbeck was at last 
decorated by the Emperor with the Third Class of the Order of the 
Rising Sun, in recognition of his services to the Government. A great 
corps of expert advisers now occupy the place which Verbeck filled 
alone for many years during the formative period of modern Japan. 
It is said of him that he " has impressed his stamp on the whole future 
history of renovated Japan. The country which will give impulse and 
direction to all Eastern Asia will feel his influence, and will hold his 
name in reverence through all the centuries of its future history." 

The services of Dr. Verbeck during that critical transition period 
of Japanese political reform were no doubt unique and conspicuous. 

1 Griffis, " Verbeck of Japan," p. 188. 2 Ibid., pp. 255-262. 

3 Ibid. y p. 266. 



300 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

Other missionaries have rendered valuable aid in furthering reform 

legislation of a more specialized character. The reconstruction of the 

penal code, and the enlightened policy of prison 

The influence of mis- , . . . , , 

sionaries in promoting administration adopted in the last quarter of a cen- 
penai and other reforms tury, were greatly promoted and hastened by the 
labors of Dr. John C. Berry of the American 
Board, who as early as 1873 gave his special attention to the subject 
of an improved penal system for Japan. The Rev. William W, Curtis 
has diligently supplemented these early efforts, and a remarkable group 
of Japanese reformers and philanthropists have since inaugurated a 
humanitarian work for prisoners, and have sought earnestly to secure 
better conditions in Japanese prisons. Some who have been promi 
nent leaders in this movement are Mr. T. Hara, the Rev. K. Tomeoka, 
Mr. J. Ishii, and the Rev. T. Ito. A succinct account of this work 
will be found in Volume II., pp. 368-373. Mr. Tomeoka has re 
cently been appointed Honorary Adviser to the Department of Home 
Affairs in matters pertaining to official charities. 1 The vigorous efforts 
to secure effective legislation for the restriction of social immorality in 
Japan, and for the rescue of Japanese girls from a condition of virtual 
slavery, have originated among missionaries and native Christians. 
The work of the Rev. U. G. Murphy of the American Methodist 
Protestant Mission in this department has been prosecuted with zeal 
and wisdom and marked success. Many signs of reformed public 
sentiment appear, and practical progress can be reported, which, con 
sidering the difficulties involved, gives much ground for encourage 
ment. 2 The recent reactionary regulations of the Department of 
Education in Japan met with earnest protest on the part of missionaries 
and native Christians, and it is due in large measure to their efforts 
that these regulations have been modified or allowed to lapse, so that 
the threatened danger has been averted. 

The great peril which confronted Japan in her heroic efforts at 
national reconstruction was the failure to realize sufficiently the neces 
sity of a basis of morality upon which her new legislation, her political 
stability, and her reformed social code could be founded. A nation 
without a sound religious basis, and with shifting, uncertain ethical 

1 Consult an article on " Prison Reform in Japan," by the Rev. W. W. Curtis, 
in The Missionary Review of the World, September, 1899, pp. 649-658; and for 
further references to Mr. Tomeoka and his work, consult Volume II., pp. 368, 370, 
and Volume III., p. 118. 

2 The Japan Evangelist, January, 1901, p. 28; March, 1901, p. 82; November, 
1901, p. 351. Cf. also Volume II., pp. 140-143. 




SUNSHINE GIRLS/ MATSUYAMA, JAPAN, READY TO CARRY FLOWERS TO THE 

HOSPITALS. 

The " Sunshine Society " is a Missionary Organization whose Motto is " Be Kind." 

(M.E.S.) 

RED CROSS HOSPITAL, OITA, JAPAN. 



THE SOCIAL RESULTS OF MISSIONS 301 

standards, is without adequate preparation for the stress and strain 
of modern progress. No exaltation of an earthly ruler, no worship of 
national history, no deification of the heroes of The ethical standards 
the past, will permanently satisfy the national con- of the new 

.... , jvjxi i Japanese codes due in 

science. Much is to be credited to the moral par t to the influence 
influence of missions in directing public sentiment of Christian missions, 
and securing recognition, in part at least, of hitherto unknown stand 
ards of morality in various codes that have lately been adopted by 
the Japanese Government. The new Civil Code, especially, bears the 
impress of Christian principles in the modifications it introduces into 
the family life of Japan, noticeably in connection with what is known 
as "Adoption," and in the regulations concerning divorce and the evils 
of concubinage. This Code must prove a revolutionary instrument in 
overthrowing some objectionable features of the traditional home life 
of Japan. The tracing of the influence of Christianity in this realm 
of national transformation is not capable of mathematical demonstra 
tion, but no student of Japanese progress during the last quarter of a 
century can fail to discover that the trend of legal reform has been 
towards the establishment of the ethical standards of Christianity, and 
the endorsement of the domestic ideals of Christian civilization. 

Korea, since her deliverance by Japan, in 1895, from the suzerainty 
of China, has also been in the throes of political and administrative 
reform, although with recurring spasms of reac 
tionary policy handicapping her progress. Bril- Legal and political 
liant constitutional changes have indeed been nt ^S^ n 
secured, and heroic campaigns of official purifi 
cation have been conducted. Results wonderful and hopeful in their 
significance have been achieved, despite the ever menacing and sullen 
attitude of the old Conservative Party, and the manifest instability of 
the reform policy. 1 It has not been the existence of iniquitous laws 
which has occasioned trouble in Korea, but rather the abominable 
maladministration of an accepted code, fairly serviceable if only justly 
and equitably enforced. Existing laws in the hands of corrupt officials 
have been made instruments of evil and weapons of cruelty. Legal 
reconstruction has not therefore been a prominent feature of reform so 
much as the suppression of administrative abuses ; yet there were many 
official customs, having practically the force of law, which it was neces- 

1 Consult Wilkinson, " The Corean Government: Constitutional Changes July, 
1894, to October, 1895. With an Appendix on Subsequent Enactments to June 
30, 1896. Shanghai, Published at the Statistical Department of the Inspector- 
General of Customs." 



302 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

sary to abrogate in the process of constitutional renovation. Great 
credit, during the period of its active service, was due to the vigorous 
and effective efforts of the Independence Club, founded in 1896, in 
saving reform measures from utter collapse under the malign influence 
of official obstructionists. Its appeals, memorials, and at times its 
lively intervention in the interests of better government and purer 
administration of the laws, were a valuable aid to the cause of 
reform. The admixture of Christian influence and leadership in the 
activities of this organization is admitted. 1 There is reason to hope 
that Japanese supervision and direction in Korean affairs will now in 
stitute further reforms, which will insure a promising outlook to the 
future progress of the nation. 

In China the relation of the missionary to government officials, and 

especially to the magistrates, presents problems of much embarrassment 

The relation of the an d difficulty. Questions of great perplexity are 

missionary to the involved, and complicated situations are created 

Chinese State one of i , /, , , . , j j 

great delicacy and m wm ch conflicting interests must be considered, 
difficulty. and the missionary s duty seems sometimes to be 

hardly discernible. Owing to the corruption of the courts, the frequent 
miscarriage of justice, and the presence also of the spirit of persecution, 
the missionary is not unlikely to be appealed to by his converts in 
times of distress, when naturally he would be inclined to defend them 
as the victims of conspiracy. On the other hand, if he does this, it is 
apt to place an undesirable premium on the profession of Christianity 
for the sake of obtaining legal aid through foreign intervention. A 
Chinese convert to Christianity does not cease to be a Chinese citizen, 
subject to the laws of the empire ; yet, on the other hand, he is likely 
to have just cause of complaint against the very officials who should 
protect him. The Chinese, moreover, have been quick to discover that 
foreign aid in their legal difficulties is invaluable, and it matters little 
to them whether they are right or wrong in their contention, as the 
assistance of the foreigner is all the more valuable to them in case the 
right is not on their side. There is, therefore, an ever-present tend 
ency on the part of the Chinese to appeal to the missionary to aid 

1 Dr. H. G. Underwood of Korea writes to the author : " In this Independence 
Club there was a large number who were not Christians, but the backbone of the 
Club, and of the spirit of independence manifested there, was the Christian element ; 
and just so long as they consented to be guided and directed by this element, which 
advised progress, but advised that this progress should be made slowly, the Club 
was a success, and was enabled to exact from the King a few needed reforms in 
government law." A historical sketch of the Independence Club will be found on 
pp. 248, 249 of the present volume, 



THE SOCIAL RESULTS OF MISSIONS 303 

them, whether right or wrong, in their lawsuits. This state of things 
has made the problem of the expediency of intervention in native law 
suits a burning question of missionary policy in China. The Roman 
Catholic missionaries have solved it by adopting a system of interfer 
ence, with little if any reservation, and have secured by French political 
pressure upon the Chinese Government an official status in the Chinese 
courts for their bishops and clergy. The result is that the Roman 
Catholic hierarchy in China can claim the official right to represent 
their converts in the Chinese courts. This establishes what is equiva 
lent to an imperium in imperio, and naturally gives offense to the Chi 
nese authorities, besides opening the way for possible abuses of power, 
and in any case for irritating discrimination before the law in favor of 
the Roman Catholic Chinese, who have the advantages of foreign inter 
vention thus guaranteed. 

Among Protestant missionaries, however, an almost unanimous 
consensus of opinion is in opposition to such a policy as dangerous in 
its tendencies and useless for spiritual purposes. 

Protestant missions 

Appeals have at times been made by Protestant maintain an attitude 
missionary agents for foreign government aid, but of wise restraint and 

. , . , , great reserve. 

only in exceptional cases, where the duty or en 
forcing treaty rights and checking an aggressive spirit of malice seemed 
imperative. Yet despite this restraint on the part of Protestant mis 
sions, the difficulty is still a very real one, as natives sometimes con 
spire secretly to avail themselves of whatever pressure they are able 
to bring about by an unwarranted use of missionaries names, or by 
threatening to make effective their supposedly ready intervention. It 
is an open secret that the Roman Catholic Chinese barter their ser 
vices in lawsuits, and make a matter of trade out of their power to 
subsidize the official influence of their ecclesiastical authorities in 
pushing legal cases. The same temptation is felt, although in much 
less degree, by native converts of the Protestant missions. 1 It is, 
however, interesting to note that a body of native Chinese preachers 
recently "passed unanimously a resolution declaring that if one of 
their number should in any way undertake any such business [lawsuits], 
he ought to be immediately dismissed from mission employ." 2 It is 
worthy of remark also that very strenuous public utterances on the 
part of Protestant missionaries in China indicate clearly that they 
realize the dangers of this precedent, and are anxious to reduce to an 

1 Work and Workers in the Mission Field, January, 1902, pp. 14, 15 ; The Chi 
nese Recorder, February, 1902, pp. 68-71, 82, 83. 

2 The Chinese Recorder, February, 1902, p. 98. 



304 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

absolute minimum the practice of official appeal to the Chinese authori 
ties on behalf of natives who may be engaged in lawsuits. At a meet 
ing of Anglican clergy in Peking, held January, 1902, the following 
resolution was unanimously carried : " That in all lawsuits arising from 
purely civil causes the missionary shall abstain both directly and in 
directly from interference on behalf of native Christians, or others, and 
that this policy shall be made plain to our native Christians and in 
quirers." * The elaborate and representative statement of the China 
Missionary Alliance, issued also in 1902, is still more explicit, and is 
endorsed by a large body of the Protestant missionaries of the empire. 2 
It is owing largely, no doubt, to the grave perils which this situa 
tion presents, as well as to the inherent difficulties which are involved 
in the attempt to intervene in the administration of 

The reform leaven in , -. . . . . ~, . , 

Chinese politics can law, that Protestant missionaries in China do not 
be traced to Christian appear as personal factors in any effort to secure 

sources. . , _ ., , 

legal reforms. It is manifest to every student 
of recent Chinese history, however, that Christianity has exerted a 
mighty influence in stimulating the spirit of reform, and in awaken 
ing public opinion to its necessity. The reform leaven is at work in 
the empire, and to no other single agency can its activities be more 
directly traced than to missions. There are many signs of confidence 
and hope on the part of the Chinese in all ranks of society, based upon 
the expectation that missionaries will be the advocates and promoters 
of the highest interests of the people. What they have already done 
is recognized with gratitude, and the friends of progress in China are 
looking wistfully to missionary agencies to aid in the promotion of still 
more effective and beneficent changes. Among the projects which the 
reform party of 1898 was prepared to advocate was the adoption of a 
Christian code of laws, based upon the standards of morality and jus 
tice accepted in Christendom. 3 

1 The Land of Sinim : Chronicle of the Church of England Mission in North 
China, April, 1902, p. 15. Cf. also The Chinese Recorder, December, 1898, pp. 
569-574; June, 1899, pp. 261-268, 278-287. 

2 The Chinese Recorder, September, 1902, pp. 484-486; The Mission World, 
February, 1903, p. 57. 

3 " The Emperor had surrounding him a band of reformers recommended by the 
leading officials in the empire, with a view to adopt such political changes from 
Christian nations as they thought advisable. These were prepared for enormous 
changes the throwing of the whole country open to friendly foreign nations, and 
the adoption of a Christian code of laws in harmony with Christendom, if foreign 
powers would guarantee the integrity of China." " Annual Report of the 
Society for the Diffusion of Christian and General Knowledge among the Chinese,, 
for the year ending October 31, 1898," pp. 10, u % 



THE SOCIAL RESULTS OF MISSIONS 305 

One of the most effective agencies in originating that great move 
ment in favor of reform, which in 1 898 seemed about to change the 
whole governmental policy of the empire, was the The prominence of 
Society for the Diffusion of Christian and General Christian literature 

.,-,,. . , ~, as a stimulus and 

Knowledge among the Chinese, located at Shang- guide to Chinese 
hai. Its Secretary, the Rev. Dr. Timothy Richard, reformers, 

was the friend and adviser of many of the most prominent leaders 
among the reformers, and the literature of the Society much of it 
prepared especially for the purpose of expounding and commending 
Christian civilization to the educated Chinese was a source of in 
spiration and guidance to the sponsors of the liberal party. 1 Out of 
129 missionary publications ordered by the Emperor while studying 
the principles of Western civilization no less than 89 volumes were 
issues of this Society. These included histories of civilization and its 
progress among Western nations, expositions of the power of Chris 
tianity as a factor in national development, and essays on reform. 
The startling programme of reformation propounded with the imperial 
sanction only served, however, to call forth a conservative reaction 
which brought to a tragic end not only the plans but the persons of 
the reformers ; yet the scope and significance of the projected changes 
indicate that one of the loftiest and most remarkable moral revolutions 
in political history was fairly under way, and if we search for its chief 
inspirational source we will find it in Christian missions. It is notice 
able that among the foremost specifications in the scheme of reform 
was the reformation of the laws and the administration of the empire. 2 

1 Report of 1898, p. 14. Cf. references to the Society for the Diffusion of Chris 
tian and General Knowledge among the Chinese on pp. 175 and 181 of this volume. 

2 " The summary which Kang Yu-wei, the apostle of reform, gave of them [the 
ideas of the reform party] when he was fleeing from the wrath of the Empress- 
Dowager, in October, 1898, is perhaps the most succinct that could be presented. 
It should be premised that Kang does not speak any Western language, and that 
he has imbibed his ideas of the conditions of modern progress mainly from sources 
accessible to all his countrymen who are able to read their own literary vehicle of 
expression. It was early in January, 1898, that Kang had his first conference with 
the Tsung-li Yamen, at the request of the Emperor. The first thing he suggested to 
this board of fossils was that China should have a properly constituted judicial 
system that a foreigner should be engaged to work conjointly with himself and 
some others to revise the laws and the administrative departments. This he held 
to be the most important change, the basis on which all other changes and reforms 
must rest. The construction of railways, the creation of a navy, the revision of the 
educational system, every other reform would follow, but he held that unless they 
could change the laws and the methods of civil administration all other changes 
would be next to useless." Article by John Foord, in The Independent, July 12, 
1900, p. 1652. 



306 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

In April, 1901, the Governor of Shantung, Yuan Shih kai, addressed 
a letter to Dr. Richard, asking him to draw up a list of suitable books 
for candidates for official positions to study in anticipation of an ex 
amination as to their knowledge of foreign affairs. This request pre 
sented an unusual opportunity to place instructive literature in the 
hands of future mandarins. Dr. Richard, in commenting upon this 
exceptional call, remarks: "The question raised by the Governor of 
Shantung of suitable literature for the Chinese officials, so that they 
may be able the better to govern these hundreds of millions, opens up 
a vast field for thought and work. Moses found that he could not 
govern two or three millions without elaborate laws, religious, educa 
tional, social, and national, including the treatment of the stranger 
that was within their gates ; how much more necessary is it to provide 
suitable laws for this continent of human beings in all departments of 
life, and that these laws should be the very best known in modern 
times." l 

In the heat of the reform excitement a native Chinese paper, 

SupaOj published an article from a high Chinese official in Shantung, 

The spiritual and openly asserting that "these reforms are owing 

intellectual forces in- to t h e brave exertions of the missionaries." He 

troduced by missions 

will guarantee a supplements this statement with the bold sug- 
reformed China. gestion that the Emperor should summon these 
missionary authors of reform literature, in order that he might consult 
with them personally, and obtain the benefit of their advice. He 
names as worthy of this distinction Drs. Martin, Allen, Reid, Richard, 
and Faber. Kwang Hsu, the present Emperor of China, will, no 
doubt, always be identified with that singular outburst of reform which 
unfortunately proved too radical for the times. A pathetic interest 
will attach to his personality, as a great light had evidently shined in 
his heart; he had "seen visions and dreamed dreams" of better and 
nobler things. As yet he has survived the strange vicissitudes of a 
stormy and critical period in his country s history. " It has been said," 
writes the Rev. Arnold Foster, " and I see no reason to doubt it } that 
ever since his [Kwang Hsu s] practical deposition by the Dowager 
Empress he has been praying to God the God of Christians that 
He would restore him to p ower, and even in the darkest days through 
which he has been passing he has studiously believed that his prayers 
will be answered." 2 

1 " Annual Report of the Society for the Diffusion of Christian and General 
Knowledge among the Chinese, for the year ending September 30, 1901," pp. 8, 
16, 17. 2 Th e Spectator (London), December 29, 1900. 




<uU O 

S . B 



I I 



THE SOCIAL RESULTS OF MISSIONS 307 

The reform movement will live again. There are already indica 
tions that the policy of the Empress Dowager is inclining more favor 
ably in that direction. Many of the reforms that the Emperor sought 
to institute in 1898 were in 1901 urged upon the Empress Dowager by 
memorials from leading viceroys and governors of the provinces. 1 An 
official document from the Chinese court, issued in that year, an 
nounced the formation of a new Council of State, the declared object 
of which was " the introduction of reforms into the laws and adminis 
tration." 2 "The attention of the empire," writes Dr. Arthur H. 
Smith, " has been forcibly called to the subject of reform in China, by 
the issue in intermittent succession of a series of edicts which have 
within themselves potentially a wholly new China." 3 An important 
feature in one of the Empress Dowager s recent edicts is the ordering 
of significant changes in the subject matter of the examinations for 
literary degrees, and the modernizing to a remarkable extent of the 
system of public education in the empire. Viceroys, literati, and men 
of the higher ranks in Chinese society are turning to the missionaries 
with a sympathy and consideration rarely manifested in the past. 4 Due 
allowance, however, must be made for reactionary movements. Pos 
sibly the evil spirits of the Chinese body politic will pass out only 
through repeated convulsions of the empire ; but may we not hope with 
assurance that never again will China return to her former unenlight 
ened status? A new destiny is surely opening before her, and the 
guiding hand, at least in its higher religious and ethical leading, will 
in the future, as in the past century, be that of the Christian mission 
ary seconded and supported by his native converts. 

Among the many changes in the political status of India brought 
about by the English occupation, none is more worthy of admiration 
than the judicial system which has been estab- 

British jurisprudence 

Ushed. Another feature of value, although not f n i n di a an assurance 
so reliable in its practical workings, is the police of justice and 

... security. 

provision for maintaining order and protecting the 

persons and property rights of the people. A vast realm where security 

could be guaranteed only by military prowess where robbery, out- 

1 The Rev. W. Arthur Cornaby, in Work and Workers in the Mission Field, 
July, 1901, p. 290. 

2 The Independent, October 31, 1901, p. 2566. 

3 The Outlook, December 14, 1901, p. 985. 

* Cf. article by Robert E. Lewis, on " The Empress Dowager s System of 
Modern Colleges for China," in The American Monthly Review of Reviews, July, 
1902, p. 72. 



308 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

rage, brutal injustice, and organized thuggism preyed upon society, 
with no effective restraints has been brought under the powerful 
sway of law, and the guardianship of an administrative system which 
makes India to-day a land of security and peace. 1 It is an interesting 
and significant aspect of Indian jurisprudence that the courts are to 
a large extent presided over by native judges ; and while the high posi 
tions are still filled by English jurists, and a majority of judges in the 
Appellate Courts are usually Englishmen, yet as a rule the petty mag 
istrates of the lesser courts are natives. It is true that some native 
officials, in the judgment of Indians as well as of Europeans, are deficient 
in integrity, and sometimes yield to the temptations of their position ; 

1 Cf. Ilbert, " The Government of India, "passim, and The Imperial and Asiatic 
Quarterly Review, April, 1903, pp. 303-314. " The Statesman s Year-Book, 1905," 
pp. 145, 146, gives a succinct statement of the judicial and police administration of 
India. 

Sir W. W. Hunter, a distinguished writer on Indian affairs and a high official 
of the Government, in the following striking passage, portrays the supposed 
wonder of a Hindu native of the last century could he return to visit the India of 
to-day: " I have often amused myself, during my solitary peregrinations, by imag 
ining what a Hindu of the last century would think of the present state of his 
country if he could revisit the earth. I have supposed that his first surprise at the 
outward physical changes had subsided; that he had got accustomed to the fact 
that thousands of square miles of jungle, which in his time were inhabited only by 
wild beasts, have been turned into fertile crop-lands ; that fever-smitten swamps 
have been covered with healthy, well-drained cities ; that the mountain walls which 
shut off the interior of India from the seaports have been pierced by roads and 
scaled by railways ; that the great rivers which formed the barriers between 
provinces, and desolated the country with their floods, have now been controlled to 
the uses of man, spanned by bridges, and tapped by canals. But what would 
strike him as more surprising than these outward changes is the security of the 
people. In provinces where every man, from the prince to the peasant, a hundred 
years ago, went armed, he would look round in vain for a matchlock or a sword. 
He would find the multitudinous native states of India, which he remembered in 
jealous isolation broken only by merciless wars, now trading quietly with each 
other, bound together by railways and roads, by the post and the telegraph. He 
would find, moreover, much that was new as well as much that was changed. 
He would see the country dotted with imposing edifices in a strange foreign archi 
tecture, of which he could not guess the uses. He would ask what wealthy prince 
had reared for himself that spacious palace? He would be answered that the 
building was no pleasure-house for the rich, but a hospital for the poor. He would 
inquire, in honour of what new deity is this splendid shrine? He would be told 
that it was no new temple to the gods, but a school for the people. Instead of 
bristling fortresses, he would see courts of justice; in place of a Muhammadan 
general in charge of each district, he would find an English magistrate ; instead of 
a swarming soldiery, he would discover a police." Hunter, " England s Work in 
India, "pp. 3, 4. 



THE SOCIAL RESULTS OF MISSIONS 309 

but the Government is watchful, and the privilege of appeal to Euro 
pean jurisdiction is generally available. 1 

The traditional Asiatic conception of justice associates it with the 
ruling or executive power, counting it as the exercise of a paternal or 
beneficent function belonging to the personal will Traditional Asiatic i J 
of the ruler, which can therefore be enforced as conceptions of justice 

must be adjusted to 

an executive fiat without the delay and formality an orderly judicial 
incidental to the courts. 2 India, however, knows system, 

the perils which attend the possession of unrestricted personal author 
ity, and has learned to accept the slower and more cumbersome 
methods of the regular courts as worthy of confidence and safer for 
all concerned. The technical difficulties and the perplexing compli 
cations arising out of the commingling of native laws, traditions, and 
customs with the processes of civilized jurisprudence, in spite of the 
care with which the various codes have been drawn up, call for a high 
quality of legal acumen and much careful discrimination in procedure, 
in order to secure a judicial outcome representing the possible maxi 
mum of justice without needless or excessive friction. Legislation, 
too, has been attended with intricate problems, and has called for 
courage and statesmanship of the highest order. British administra 
tors, often in consultation with eminent natives, have adjusted with 
great wisdom and prudence the principles .and ideals of a civilized 
State to the legal traditions and popular customs of Asiatic races. 3 

This in itself is an educational process among the Indian people, 
since the moral conceptions embodied in the legal systems of Christen 
dom are essentially Christian, and when introduced into India they 
work with a leavening power in the whole mass of the body politic. 

1 Lord Herschell, while presiding at a meeting of the Indian Section of the 
Society of Arts, held in London in January, 1897, remarked that "he did not 
think there could be any doubt that during the past fifty or sixty years there had 
been growing up a native judiciary in India, who upon the whole with of course 
exceptions to the contrary, as there were sure to be were at the present day 
administering justice in India impartially and without corruption." Reported in 
The Mail (London), February I, 1897. 

2 Townsend, "Asia and Europe, "pp. 235-243. 

3 " In 1860 the Penal Code became law, and at one stroke gave the varied cults 
of Southern Asia, in common with the Christians, the most humanising and indi 
rectly Christianising piece of jurisprudence that the world has seen. . . . Mr. 
Whitley Stokes, the great scholar, describes its study in English by Hindus and 
Mohammedans as self-education. It has been translated into all the languages 
of India, with results in teaching humanity and justice which place our fellow-sub 
jects there at the head of all the peoples of the East." Smith, " T-ihx -Conversion of 
India from Pantaenus to the Present Time," pp. 122, 123. 



310 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

Indian law, both Hindu and Mohammedan, in its original form, free 

from all foreign modification, is deeply identified with the religious 

The Indian codes rep- life of the people, and for this reason, among 

resent essential justice others, has been kept in force by the British Gov- 

adjusted to indigenous 

precedent and popular eminent wherever this has been possible. It re- 
custom, fleets in many of its provisions the prejudices, 
superstitions, customs, and, in some particulars, the excesses of an old 
semi-barbarous society, with its crude ethical standards. It has thus 
linked itself in passionate alliance with social custom and individual 
license, which not infrequently come short to a grave extent of the 
standards of modern civilization. Portentous problems have presented 
themselves under these difficult circumstances, which have taxed the 
highest abilities of British administration for over a century. 1 The 
result has been the creation of such important codes as the Civil Pro 
cedure (1859), the Penal (1860), and the Criminal Procedure (1861), 
and the passing of numerous acts dealing with intricate and crucial 
questions of law in a spirit of essential justice adjusted to indigenous 
precedent and popular custom. 2 

1 " There is no achievement in the history of their race in which men of British 
blood take more pride than in their government of India. In none have the best 
qualities of rulers courage, justice, foresight, and self-sacrifice been more con 
stantly or more nobly displayed, and in none has the visible fruit of these great 
attributes of statesmanship been richer or more conspicuous. We found India a 
mass of all Oriental abuses, open to invasion from without, scourged by incessant 
civil wars within, divided into a multitude of weak States with shifting boundaries 
and evanescent dynasties. Creed fought with creed, and race with race. Cor 
ruption, oppression, and cruelty were rampant upon all sides, and they had borne 
their evil harvest. Pestilence and famine devastated the land at brief intervals 
with a thoroughness which it is not easy in these days to conceive. Life and 
property were everywhere insecure ; and, while misgovernment weighed heavily 
upon all classes, it bore, as it always does bear, with the most crushing weight upon 
the poor and the ignorant. We have given India for the first time in her annals 
security from foreign enemies, for the first time we have established and maintained 
peace and order within her frontiers. All sorts and conditions of men, from the 
great feudatories of the Imperial Crown to the peasant and the outcast, hold and 
enjoy their rights under the inviolable provisions of a just and intelligent system 
of law. The hatreds and prejudices of hostile peoples and of conflicting religions 
are curbed by a strong and impartial administration. A humane, enlightened, and 
absolutely pure system of government has succeeded to the supreme power once 
grossly misused by generations of native despots ; and if those who direct it spend 
their energies and their health, and not infrequently their lives, in the service of 
the Indian peoples, they have at least the supreme gratification of seeing around 
them the work of their hands." Editorial in The Times (London), December 30, 
1897. 

2 Reinsch, " Colonial Government," pp. 348-353, 358-360. 



THE SOCIAL RESULTS OF MISSIONS 311 

This massive work of the coordination and solidification of a sys 
tem of jurisprudence for modern India is a monument of British 
learning and statesmanship, and a credit to the The mora i insistence 
political genius of the Anglo-Saxon legislator, and support of mis- 

, , sions have been helpful 

There are, however, currents of cooperative and i n the process of legal 
helpful missionary influence which cannot in fair- reconstruction, 
ness be ignored. The moral insistence of able and courageous men 
in the mission ranks, and the trend of missionary agitation con 
cerning grave questions where the clash between ethical principles 
and political expediency was severe, have no doubt strengthened gov 
ernment action, and in some notable instances prompted the initial 
impulse in dealing with many important matters. Early missionaries, 
as was the case with Schwartz, often acted as judges and arbiters in 
settling differences among natives. The pressure of public opinion 
on the part of the friends and supporters of missions in Great Britain 
has also proved an influential factor in guiding the hands of the 
Government in dealing with critical problems. British law has been 
obliged in the interests of justice and decency to suppress or efficiently 
restrict several shocking customs of Hindu society, most of them sup 
ported by and identified with the religious sentiments of the people. 
During the early days of British rule missions gave their moral aid 
and support, and when necessary their hearty cooperation, in this bold 
procedure, not free from peril. There are at least twenty reforms, 
including the suppression of sati, the abolition of slavery, the prohibi 
tion of infanticide, the banishing in large measure of public indecency, 
the suppression of the organized criminal classes, the regulation of 
child marriage, the mitigation of the disabilities of widowhood, and 
other important changes in the social status of India introduced by 
British legislation, in which the part taken by missionaries has been 
memorable as well as useful. It is not necessary to repeat here in 
detail the story of these reforms and the service which missionaries 
have rendered in promoting them, as these facts have been sufficiently 
presented in other sections of this work. 1 

British officials before the Mutiny of 1857, with a few notable 
exceptions, maintained a policy of excessive neutrality in their atti 
tude towards native religious customs. This neu 
tral position, following no doubt the traditions The P r bl em of 

neutrality, and its 

of the old East India Company, was carried to happy solution, 
such extremes on the part of those in high author 
ity as to amount virtually to an attitude of pronounced unfriendliness 
i Cf. Volume II., pp. 143-146, 230-236, 238-250, 333-335, 483. 



312 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

to missions, resulting in what seemed at times to be the support and 
exaltation of heathenism, and the apparent discrediting of Christianity. 
A chapter in the " History of the Church Missionary Society " deals 
with the great controversy which arose over the attempt to press this 
policy of neutrality to unwarrantable lengths. 1 The part taken by the 
Church Missionary Society, the London Missionary Society, and other 
prominent organizations, in bringing the pressure of British public 
opinion to bear upon the Government during this critical period, is 
now almost a forgotten incident in missionary annals. It was never 
theless a strenuous and successful effort which has borne fruit to this 
day, and brought untold benefits to India. 2 The memorable Procla 
mation of Queen Victoria, on assuming the direct government of India 
in 1858, established the principles of fairness, freedom, and non-inter 
ference in the religious life of the people as the permanent official 
policy of British rule. 3 

The subsequent practice of Christian men in the civil and military 

service of India has given a liberal yet strictly proper interpretation to 

The personal inde- the bearings of this Proclamation upon the un- 

pendence versus the official attitude which as individual Englishmen 

official reserve of . 

British and native they are entitled to take. 4 The public servants of 
rulers. Britain in India are therefore in a position of in 

dependence, free to reveal their personal sympathy with Christianity, 
and unofficially to extend their encouragement and support to every 

1 Stock, "The History of the Church Missionary Society," vol. ii., pp. 235- 
261. 

2 Lovett, " The History of the London Missionary Society," vol. ii., p. 662. 

3 The clauses of the Proclamation dealing with the religious problems of the 
Indian Government are as follows: " We hold ourselves bound to the Natives of 
our Indian territories by the same obligations of duty which bind Us to all our 
other subjects, and those obligations, by the blessing of Almighty God, We shall 
faithfully and conscientiously fulfil. Firmly relying ourselves on the truth of 
Christianity, and acknowledging with gratitude the solace of religion, We disclaim 
alike the right and the desire to impose our convictions on any of our subjects. 
We declare it to be our Royal will and pleasure that none be in anywise favoured, 
none molested or disquieted by reason of their religious faith or observances, but 
that all alike shall enjoy the equal and impartial protection of the law ; and We do 
strictly charge and enjoin all those who may be in authority under Us that they 
abstain from all interference with the religious belief or worship of any of our sub 
jects, on pain of our highest displeasure. And it is our further will that, so far as 
may be, our subjects, of whatever race or creed, be freely and impartially admitted 
to offices in our service, the duties of which they may be qualified by their educa 
tion, ability, and integrity, duly to discharge." 

4 Cf. an article on " Missions and Government " in The Church Missionary 
Intelligencer,}^, 1901, pp. 502-509. 



THE SOCIAL RESULTS OF MISSIONS 313 

properly conducted effort on the part of private individuals, societies, 
and churches to Christianize India. " Sir Charles Aitchison, himself 
a devoted Christian," observes Mr. Stock, "and one of the most bril 
liant of Anglo-Indian rulers, remarks on the strangeness of the policy 
of Neutrality, as advocated forty years ago, looked at in the light of 
the practice of the present day, when officers of every degree take part 
in missionary meetings, and the highest in India, not omitting the 
Viceroy himself, lay the foundation-stones of mission schools and 
churches, and acknowledge from the public platform the indebtedness 
of the Government to the Christian missionary. That is substantial 
victory ; and it is due to the noble courage of the Christian men of 
earlier and darker days." l The same privilege of unofficial freedom 
in assuming an attitude of personal sympathy and cooperation with all 
voluntary private efforts to facilitate the progress of Christian enlighten 
ment and social reform in India is exercised by native officials in the 
service of the Government. There are Christian converts in the more 
progressive sections of India who occupy high positions in the British 
service, and their personal influence in private life is weighty in behalf 
of the best welfare of Indian society. 2 

In connection with the existence of native Christian communities 
of considerable size in different parts of India, legal questions some 
times arise which can be settled locally. In 
Christian villages these disputes are often referred The function of the 
to the missionary, who in cooperation with the panchayat. 
head men usually appoints what is known as a 
panchayat a Board or Council of Arbitration, consisting of five per 
sons that evidence may be taken and judgment passed upon the 
case. This decision, with the endorsement of the missionary, is gener 
ally accepted, and thus the difficulty is adjusted without formal appeal 
to a government magistrate. Among some of the native Hill Tribes 
the aid of the missionary is occasionally sought by those in authority 
in settling troublesome legal cases. The same expedient of a pancha 
yat is frequently utilized in such cases, as it is a well-known and popular 
method of seeking the solution of troublesome differences in Indian 
village communities. 

1 Stock, " The History of the Church Missionary Society," vol. ii., p. 261. 

2 Cf. The Chronicle (L. M. S.), July, 1896, p. 166, for an account of the appoint 
ment of the Honorable M. S. Das to a seat in the Bengal Council ; and The Free 
Church of Scotland Monthly, October, 1897, p. 248, for a statement concerning the 
appointment of the Honorable K. C. Banurji as a member of the Legislative 
Council of the Lieutenant-Governor of Bengal, representing the University of 
Calcutta. 



314 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

Incidents involving direct appeals to the Government on the part 

of missionaries and native Christians might be mentioned, although 

such cases do not usually contemplate any change 

Missionary appeals , . . 

to the Government, * n the law, but rather the proper administration 
and their good o f existing regulations. In Travancore, as early 

results. 

as 1827, trouble arose because the low-caste popu 
lation undertook to disregard the law which required that the women 
of the lower caste should refrain from wearing a garment covering the 
upper part of their bodies. As the Christian natives increased in 
number, the women naturally revolted at this ignominious requirement. 
About 1858, a bitter persecution of Christians arose, which was char 
acterized by especially insulting behavior towards Christian native 
women. An appeal on the part of the missionaries secured the inter 
vention of the Madras Government, and on July 26, 1859, Sir Charles 
Trevelyan issued a proclamation stating that there was no objection to 
Shanar women dressing in coarse cloth and tying it around their 
shoulders. Another proclamation, in 1864, extended this right to all 
the lower castes. 1 In the same Native State of Travancore, where 
there is a large Christian population, and also in other Native States 
of India, both missionaries and Indian Christians have at different times 
appealed to the government authorities to aid in securing for them 
the legal privileges enjoyed by the Christians of British India. The 
memorials to different viceroys on behalf of the Christian communities 
of India have not been without valuable results. The Rev. T. E. 
Slater (L. M. S.), of Bangalore, quotes the following sentence from 
one of the reports of a Secretary of State for India : " Missionaries 
have frequently addressed the Indian Government on important social 
questions involving the welfare of the native community, and have 
suggested valuable improvements in existing laws." 2 

The late Dr. Murdoch addressed an " open letter " to Lord Cur- 

zon, at the time of the Delhi Durbar, urging that 
The late Dr.]Murdoch, the Emperor should bestow as "Coronation 

and his " open letter " . . 

to Lord Curzon. Boons " upon India several important educational 

provisions, mostly in the line of industrial training, 

but specifying also the need of more attention in the curriculum of the 

1 Lovett, "The History of the London Missionary Society," vol. ii., pp. 167, 
168. 

2 The Rev. James Sommerville (U. P. C. S.), of Jodhpore, expresses to the 
author his conviction that many of the most important acts of Indian legislation 
dealing with social reforms have been clearly " the result of Christian opinion and 
influence, and have had, if not their initiation, certainly the fullest support and 
encouragement, of Christian missions and missionaries." 



THE SOCIAL RESULTS OF MISSIONS 315 

state schools to hygiene, thrift, economics, ethics, the brotherhood of 
man, and to moral lessons through the medium of poetry and music. 1 
The Christian Patriot of January 13, 1900, reports that the South Lndia 
Conference forwarded to the Indian Government a strong resolution, 
calling attention to the unjust disabilities weighing upon Indian Chris 
tians in the Native States. The Madras Decennial Conference of 
1902 took similar action by appointing a Committee to consider the 
status and needs of Christians in the Native States. The Madras Con 
ference also constituted a Standing Committee to act on its behalf " by 
bringing to the notice of the Government and endeavoring to remedy 
any abuses that may exist in India, with reference to the liberties and 
legal rights of Christians." 2 The Indian Christian Association (Ma 
dras) and the Catholic Indian Association united in 1901 in an address 
to Lord Curzon, dealing with certain grievances which pressed heavily 
and with unfair discrimination upon the Christian communities. The 
appeal was successful, and The Christian Patriot of March 23, 1901, 
reports the passage of a Native Christian Relief Bill granting the 
requests presented. 

According to Act XXI., of 1850, the legal disabilities of Christian 
converts in India were formally abolished, and the intent of the Queen s 
Proclamation of 1858 no doubt contemplated full Efforts to abolish 
relief to the Christian community ; but practically some vexatious dis- 

,.,.... . abilities still 

these disabilities seem in many respects to elude resting upon Indian 
the law, since Christian baptism, even in British Christians. 

India, and much more in the Native States, often involves many 
onerous vexations which appear to be beyond the reach of government 
control. 3 There are signs that the Indian Christians themselves, sup 
ported by missionary influence, will seek at the hands of the Govern 
ment further legislation which may remove some of the more flagrant 
of these burdensome disabilities. The Act of the Legislative Assembly 
of the Madras Presidency, in 1900, adopting a law which releases 
Christian converts from some of the exactions of the Hindu Family 
System, is an illustration in point. 4 

1 The Christian Patriot (Madras), February 14, 1903. 

2 Report, pp. 74 and 156. A detailed account of the disabilities affecting Indian 
Christians is given in The Christian Patriot (Madras), July 2, 1904. 

3 Cf. article on " The Strategical Importance of Work amongst the Higher 
Classes of India," by the Rev. J. P. Haythornthwaite, M.A., in The Church 
Missionary Intelligencer, April, 1899, p. 267. Cf. also Ibid., September, 1899, 

P- 785. 

* The Church Missionary Intelligencer, August, 1900, p. 605 ; "^Je Gospel in All 
Lands, August, 1900, p. 363. 



316 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

An interesting effort by Miss Cornelia Sorabji to secure a provision 

on the part of the Government for legal advice by lady advocates to 

the purdahnishins ; or secluded ladies, of India, 

Miss Cornelia Sorabji, * 

and her appeals on ^s attracted much attention in that country as 
behalf of the we ]j as j n England. Miss Sorabji is a member of 

purdahnishins. , . 

a distinguished family of Indian Christians, and 
is herself a lawyer, now practising in India, and having the degree 
of LL.B. from Bombay University. The disabilities of women behind 
the purdah often render them easy victims of any sinister purpose to 
ignore their legal rights. Miss Sorabji s appeal in their behalf is to 
have women lawyers appointed by the Government as official advisers 
or guardians in cases where there is need of legal help. The plan is 
the product of that sense of justice which is instinctive in the Christian 
mind. 1 Her appeal has not been without effect, as was shown by her ap 
pointment, in 1904, as Legal Adviser to the Court of Wards in Bengal. 
It seems probable that a like office will be created in other provinces. 
In Mohammedan lands the administration of justice has been 
dominated by the haughty and unsympathetic attitude of Islam 

towards subject non-Moslem races. Mohammed- 
The status of subject an j aWj embodying as it does the Islamic ideals 

Christian races under i ,* i i 

Moslem law. of political and social life, is no doubt intended 
to be fair and just to Moslems, and, except for the 
corruptions and lapses of administration, it may be so regarded. On 
the other hand, just and creditable dealings with those outside the 
pale of Islam are not to be counted upon. In India Moslems are 
judged by the Islamic law, save as it is modified by British legislation. 
In Turkey and Persia representative Moslem governments the legal 
system of Mohammedanism prevails, except that in Turkey the Code 
Napoleon has been translated and adapted to use among the mixed 
populations of the empire. Church and State being closely identified 
in Turkey, the law of the reigning Sultan being absolute, and the 
legislative and executive functions being practically identical, every 
peril of absolutism is inevitable. Moslem theologians and judges, with 
certain chosen men of learning and distinction, form a sort of exalted 
council of the empire, with the designation of the Ulema, while above 
them in rank are the dual representatives of State and Church, known 
respectively as the Sudr-azam, or temporal head (corresponding to a 

1 The Times (London), September 26, 1902 ; The Imperial and Asiatic Quar 
terly Review, January, 1903, pp. 69-78; The Indian Ladies Magazine, February, 
1 93> PP- 251, 252. A further reference to Miss Sorabji will be found in Volume 
II., pp. 185, 186, 188. 



tl &fe 




THE SOCIAL RESULTS OF MISSIONS 317 

Prime Minister), and the Sheikh-ul-Islam, or religious head, of the 
empire ; everything concentrating at last in the Sultan himself, as the 
supreme ruler of State and Church. The Sudr-azam, or Grand Vizier, 
has his council of ministers acting as an imperial cabinet, and con 
stituting what is known as the Sublime Porte ; but they, as well as all 
provincial governors, are responsible to the Sultan. The existence of 
non-Moslem communities religious rather than national has made 
the administration of law a complicated and difficult feature of civil 
rule. To remedy in a measure the infelicities of this situation, where 
the population to any considerable extent is other than Moslem, mixed 
courts, with some non-Moslem members, have been established, largely 
as the result of pressure from without. The ecclesiastical rulers of 
Christian sects have also been utilized to maintain order and to dispose 
of minor legal matters in their respective communities. Foreigners, 
moreover, are under the system of extra-territoriality. 

In response to the pressures and demands of Christian Powers, the 
Ottoman Government during the past century has formulated numerous 
edicts, proclamations, and schemes of reform, 
and pledged itself in treaties and official docu- The unhappy con- 

. . dition of Christian 

ments to undertake a better discharge of its duties races i n Turkey, 
towards its non-Moslem populations. Some dis 
tinct progress has been made, which to a limited extent may be counted 
as permanent ; yet outbursts of fanaticism are liable to occur at any 
time, and then nothing but passion reigns. The present state of 
Turkey, so far as any evidence of a capacity for administrative reform 
is concerned, is hardly better than it was generations ago. The crux 
of the whole situation is found in the overshadowing supremacy of the 
Islamic spirit and the chronic corruption of the Turkish administration. 
The subject Christian races especially, and to some extent the Moslem 
also, are the victims of a Government which, although primarily in the 
interests of Moslems, is without restraint or scruple in the arts of cor 
rupt administration. The non-Moslem members of the courts, limited 
as they are in influence and numbers, are in actual practice frequently 
reduced to mere figureheads, unable to cope with the corruption which 
works invariably to the disadvantage of those not within the Moslem 
ranks. Another element of confusion is that the officials representing 
the Oriental Christian communities are not always men of probity and 
courage. In addition to this, the absence in all departments of the 
Government of any serious intention to adopt, except under compul 
sion, a policy of reform, whatever promises or pledges may have been 
given, makes the situation extremely discouraging. 



318 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

Under these circumstances the Christian nations of Europe have 

undertaken a certain defense or guardianship of the Christian sects 

European protection dwelling in the Turkish Empire. Russia and 

an uncertain depen- France, especially, have been active in watching, 

dence to the Christian * 

r communities of the one over the interests of the Greek Orthodox, 
Turkey. an( j ^ o fa eT over fa Q sta tus and rights of the 

Roman Catholics. Great Britain and Germany have enlisted them 
selves at times in securing religious liberty to the Armenians and other 
Christians, or in ameliorating their burdensome lot under Turkish rule. 
No doubt much has been accomplished ; yet there have been sad lapses 
in this policy of protection when the need was greatest, and it is still 
a manifest fact that the Turk will persecute and massacre with im 
punity whenever it suits his purpose. The Christian Powers in times 
of dire emergency, no matter how urgent the call or how active the 
popular sympathy, seem to have been stricken with paralysis, and 
to have found themselves unable to cooperate in any effective inter 
vention. It is not in the power of missionaries to interpose in any 
authoritative way, but they have sometimes appealed to the diplo 
matic representatives of Christian Powers on behalf of individual cases, 
and in some instances their personal intercession with Turkish officials 
has prevailed. The effective remedy, however, for the unhappy lot 
of Christians in Turkey is not as yet in sight. The English occupation 
of Egypt offers an admirable suggestion of ways and means for the 
possible betterment of the political and social status of both Moslem and 
Christian populations under Turkish rule. The disclosures of the 
future alone will reveal whether any such good fortune awaits the 
neighboring regions of Western Asia. 

There are numerous instances in both Turkey and Persia where 

missionaries have aided native Christians in times of peril and outrage. 

The value of the They have brought their personal influence to 

friendly interposition b ear in a friendly way in behalf of the victims of 

of missionaries in be- . . . .... 

half of persecuted and persecution and official oppression, which in many 

distressed Christians. case s may be challenged as in itself a violation 

of law. They have appealed to the higher authorities for relief and 

justice, and have often secured what they sought. In all this the 

cooperation of the consuls of foreign governments has often been of 

great value. The presence of a body of foreigners, respected, and to 

some extent feared, ready to help the victims of injustice, has no doubt 

frequently brought timely deliverance from the assaults and outrages 

of irresponsible power. 1 The Synod representing the Protestant mis- 

1 " It would form a very suggestive item in a history of missionary effort 



THE SOCIAL RESULTS OF MISSIONS 319 

sion churches of Persia appoints its own legal board or committee for 
the adjudication of all disputes among church members. Its reputa 
tion for fairness and incorruptibility is so high that not infrequently 
cases are voluntarily submitted to its judgment even by non-Protestants. 
Among the Indians in both North and South America spiritual 
guidance is not the only beneficent advantage which they have derived 
from missionary labor. Much has been done The missionary a 
to offset the mistakes and wrongs of the political faithful advocate of a 

just and kindly policy 

policy which the authorities in both continents in dealing with 
have sanctioned, and to establish mutual good- the Indians - 
will between white immigrants and settlers and the Indians. The era 
of reform measures in the policy of the United States Government was 
hastened no doubt by missionary influence, as illustrated by the ser 
vices of such men as Marcus Whitman, Dr. Williamson, Dr. Riggs, 
Mr. Duncan, and Bishop Whipple. Of the last it is said that "he 
was among the first to advocate important measures of reform which 
have since been adopted into our Indian policy. His letter to Presi 
dent Buchanan, in 1860, opposing treaties with Indian tribes as 
nations ; calling attention to the evil effects of paying money annuities 
to tribes ; emphasizing the need of law upon Indian reservations, and 
calling for Indian police and a United States Commissioner at each 
reservation; demanding that the Government take steps to prevent 
the sale of ardent spirits to Indians ; advocating homesteads for In 
dians, where they could live by the cultivation of the soil ; and calling 
for practical teachers in the peaceful pursuits of agriculture and the 
arts of civilization, was a statesman-like paper, which outlined, more 
than forty years ago, most of the successful steps in civilizing the In- 

among the Nestorians, as an example of these incidental labors, to enumerate the 
cases of Christian girls and women violently abducted by lawless Mohammedans, 
sustained by insolent rulers and priests, who have been restored to their homes 
through the energetic interference of the missionary. Wherever a Christian girl 
is thus carried off, the frantic friends hasten directly to the mission for aid and pro 
tection. It is almost their only hope. In the dead of night, a few years ago, there 
came such a call to rescue an interesting Nestorian girl who had been dragged 
from home by a party of armed men. For days did the missionary, the Rev. Mr. 
Rhea, with the heads of the Nestorian nation, go before prince, lords, and fanatical 
ecclesiastics, to urge her restoration. The persistency of the missionary secured at 
length her release. It was a great victory for the rights of a nation. The 
abductor was afterwards heavily fined, through the influence of our warm friend 
the English Consul at Tabriz. The catalogue of wrongs to Christians redressed, 
of illegal taxes abated, of unjust claims cancelled, of outrages atoned for, through 
the efforts of missionaries, would be a long one." Rev. Benjamin Labaree 
(P.B.F.M.N.), Urumiah, Persia. 



320 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

dians which the United States has since undertaken. . . . The memo 
rial which he drew up and presented to President Lincoln, in 1862, 
and his suggestions to Presidents Lincoln and Grant, are believed to 
have led to the appointment, in 1869, by General Grant, of the Board 
of Indian Commissioners. ... In 1895, President Cleveland com 
missioned Bishop Whipple a member of this Board." 1 

As early as the middle of the seventeenth century John Eliot was 

not only an apostle of light among the Massachusetts tribes, but also 

their mentor and guide in civilized living. Under 

The early efforts his leadership they sought to improve their social 
of Eliot. condition and adopt more orderly ways of govern 

ment. It is related that Eliot " drafted a consti 
tution for them, based upon the Mosaic civil polity, and the community 
made progress in self-government, as evinced by wholesome legislation 
and a good degree of executive fidelity." 2 Since then the upward 
steps of the Indian and the improvement of his legal and civil status 
have been due in no small measure to missionary effort, both in the 
United States and Canada. The list of those who have participated 
by long and patient toil in producing results of value would be too long 
to enumerate. Besides those previously mentioned, Bishops Horden, 
Bompas, and Ridley, of the Church Missionary Society, and Arch 
bishop Machray are honored names in the history of Indian progress 
in Canada. The same may be said of Egerton Young and many other 
devoted missionaries. 

Among the Chacos in Paraguay, a despised Indian people, towards 
whom the Government has shown little consideration, the South Ameri- 
The rights of citizen- can Missionary Society agents have achieved re- 
ship secured to mis- su its which have immensely bettered their social 

sion converts from ... , , . 

among Indian tribes condition, and brought about a totally different 
in South America, attitude towards them on the part of the Govern 
ment. Mr. W. B. Grubb, the Superintendent of the Chaco Mission, 
in an address, July, 1900, stated that the government authorities, in 
response to his appeals, had agreed to accept Protestant baptism as 
constituting a claim for full citizenship on behalf of natives. A few 
years previous to this the Governor of Concepcion, while on a picnic 
party, merely as a matter of merriment, had fired into a party of In 
dians, and killed a young native convert of much promise. Mr. Grubb 

1 Merrill E. Gates, LL.D., in The Missionary Review of the World, January, 
1902, pp. 41, 44. Cf. also Whipple, " Lights and Shadows of a Long Episco 
pate, "passim. 

2 Thompson, " Protestant Missions, Their Rise and Early Progress, "p. 61. 



THE SOCIAL RESULTS OF MISSIONS 321 

endeavored to secure justice, but was told by the judge : " My dear 
sir, we can do nothing in this matter. He is only an Indian ; we are 
surprised that you should make such a fuss about a redskin." 1 It is 
an immense advance upon this state of things to have secured the 
privileges and the rights of citizenship to individuals of this formerly 
despised race. The time will come, let us hope, when the Indian peo 
ple as a whole will be ready to assume creditably to themselves the re 
sponsibilities of civilized relationship to the State. 

The services of Protestant missionaries in South America, apart 
from work among Indians, have resulted, so far as the civil betterment 
of the people is concerned, in the promotion of A larger liberty the 
liberty, and the overthrow of papal control, long result of missions 

9 in South America, 

dominant in the political policy of the South Mexico, and the 
American States. The conflict has been strenu- West indies. 
ous, and much of the success achieved is no doubt due to the coopera 
tion of the friends of civil liberty among the Romanists themselves, 
who have revolted against ecclesiastical tyranny in civil affairs. In 
Brazil the Government to a considerable extent has cast off that yoke. 
In Argentina the State has assumed for itself important functions 
which the clerical party claimed as its own. In Chile the Rev. Dr. 
Trumbull was influential in securing enactments which have directly 
promoted the cause of religious liberty. In Ecuador the marriage 
laws and other ordinances have been changed in a way to break the 
exclusive domination of the clerical party ; while in Peru the Congress 
not long since legalized the civil ceremony of marriage in a way which 
loosened the grip of the Papal Church upon the liberties of the people. 
Mr. F. J. Peters, a Protestant missionary, was in 1903 elected a mem 
ber of the Municipal Board at Cuzco, a city from which in 1895 
Protestants were expelled as outlaws. 2 In Mexico a new conception 
of the relationship between State and Church has been introduced, and 
both religious and civil liberty are guaranteed to an extent never known 
before in the history of that Romanized land. In the West Indies the 
public services of missionaries present a remarkable record the names 
of Knibb, Burchell, and Phillippo will be recalled and in some in 
stances they have been asked by the Government to serve on various 
Royal Commissions. 3 

1 The South American Missionary Magazine, September, 1900, p. 208. 

2 Regions Beyond, March, 1903, p. 117. 

3 The Missionary Herald of the Baptist Missionary Society (London), March, 
1903, p. 151. For a sketch of the services of Knibb, Burchell, and Phillippo, see 
Volume II., p. 311. 



322 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 



3. AIDING IN THE RENOVATION AND AMELIORATION OF ADMINIS 
TRATIVE METHODS. The enjoyment of liberty, the proper use of its 
privileges, and the recognition of the responsibili- 
Pure administration ties which accompanv it, are, as we have seen, 

essential to good . r . . , . 

government. important features of a ripened national conscious 
ness. The same may be said of a true and sane 
patriotism, of just legal codes, and a high-toned . and able judiciary. 
A creditable and rounded national life, however, implies other elements 
equally essential to complete its requirements. Supplementing the 
above as a necessary corollary is the important function of a wise, 
honest, and conscientious administrative system, which is confessedly 
indispensable to good government and national welfare. Liberty may 
be robbed of its birthright, patriotism may be humiliated and discour 
aged, good laws may prove but a mockery, and judicial integrity may 
become of little avail, if administrative methods are lax and corrupt. 

If taxation, for example, is made an instrument of oppression, if 

the execution of the laws furnishes the opportunity for bribery and 

extortion, if robbery finds shelter behind legal 

Administrative forms, and if executive power becomes an instru- 

methods not subject . . . . 

to missionary revision, ment of fraud, favoritism, injustice, personal jeal 
ousy, or revenge, then liberty, patriotism, and 
wise legislation are all largely discounted in national experience. 1 It 
is plain that in this field of administration the scope of mission influ 
ence is greatly limited. It is not a sphere in which the missionary has, 
ordinarily, any direct call of duty or any legitimate function of service. 
He can touch such matters only by a process of indirection. Mis 
sions, for example, have nothing to do with imposing or regulating 
taxation in countries where they are established ; that is the business 
of the governments in control. All that can be expected or hoped for 
through missionary influence is simply in the line of suggestion or 
friendly intervention, with a view to promoting justice and mitigating 
abuses. 

It is an axiom of our constitutional freedom that taxation without 
representation is political heresy. In the despotic systems of the East, 

1 The prominent aspects of Oriental maladministration have been treated some 
what in detail in Volume I., pp. 253-274, 



THE SOCIAL RESULTS OF MISSIONS 323 

however, taxation merely without representation would be a mild of 
fense ; the real status of affairs is apt to be taxation without either 
sanction or consent, in defiance of all just regulation, at the will of 
official peculators, for purposes which would never command the 
suffrages of the people, and at a rate which is not only arbitrary but 
ruinous. These features, however, objectionable as 
they may seem, by no means exhaust the causes of Taxation 

... _ . , _. a facile instrument 

complaint on the part of long-suffering peoples. II- of oppression, 
legal administration, arbitrary methods, and whole 
sale sequestration by officials, usually add heavily to the burdens of the 
tax-payer. In China it is estimated that out of every three taels paid 
to the tax-gatherer not more than one reaches the government treasury. 
The statement of a Chinese gentleman (quoted in one of the English 
Consular Reports) bearing upon this subject, if not mathematically 
exact, is perhaps under the circumstances pardonable: "If all the 
bamboos in China," he declares, " were made into pens, there would 
not be enough to write the frauds the Salt Tax involves." 1 

In India, before the advent and systematic establishment of British 
rule, taxation was like an octopus grasping the people at every vantage- 
point which ingenuity could suggest. Torture 
was, moreover, a handy expedient at times for Excessive taxation 

... , , . often aggravated by 

exacting payment. 2 British rule has brought orderly b ad administration, 
administration, and studied moderation in tariff 
exactions, so that at present taxation in India is graded to meet both 
the resources and the requirements of the country. 3 Siam is not bur 
dened by heavy taxation, nor are excessive imposts the rule in Japan, 
although the rapid increase of national expenses in the latter country 
may ere long prove very costly. Korea is picketed with internal tax- 
stations where transit and other dues are levied, usually by corrupt and 
pilfering petty officials. The ajun is the official agent of the State in 
collecting taxes, and an army of them are scattered throughout the 
country. It is a hereditary office with a small salary, which is usually 
supplemented, not necessarily out of the pockets of the people, but 

1 The Chinese Budget is more or less chaotic, and defies systematic formulation. 
Mr. E. H. Parker, in his volume on "The Population and Revenue of China," 
states the revenue as 101,567,000 taels (say $71,000,000). If collected by regular 
and honest processes, this would not mean a severe tax rate. 

2 See article by Mr. Robert Sewell, late of the Madras Civil Service, in The Im 
perial and Asiatic Quarterly Review. October, 1897. 

3 " British Rule in India," by the Rev. J. P. Jones, D.D., of Madura, in The 
North American Review, April, 1899, page 467; cf. also "Is India becoming 
Poorer or Richer ? " in " Papers on Indian Social Reform," Madras. 



324 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

rather out of the revenues due to the Government. Illegal taxation 
has long been a vexatious and arbitrary burden, which, although reme 
died on paper by various imperial edicts, still remains unabashed, 
aggressive, and not readily amenable to law. 

In those sections of Africa which are directly or indirectly gov 
erned by foreign Powers a favorite method of collecting revenue from 
native tribes is by what is known as the Hut Tax, supplemented usually 
by a poll-tax and by a tariff on passes to leave or enter the colony. 
Natives pay a certain tax upon the huts or houses which they own or 
occupy. This is not a popular method of taxation among the people, 
and it is sometimes strongly opposed by them. The irritation it caused 
was ostensibly the occasion of what was known in 1898 as the Hut 
Tax War, in Sierra Leone. The revolt, however, seems really to have 
arisen out of the discontent of slave-trading natives who resented the 
suppression of the slave-traffic on the part of the British Government. 
The Hut Tax merely served as an excuse for the uprising, the blow in 
reality being aimed by heathenism at the encroachments of civilization, 
and with a view to the reestablishment of heathen customs and in 
humanities. 

In Mohammedan lands taxation is generally an elaborate system 

of robbery enforced with relentless stringency. The tax-gatherer 

assumes the role of an official bandit who raids 

The tax banditti in entire villages in Turkey or Persia, the Govern- 

Turkey and Persia. me nt having sold to him for a lump sum the right 

to collect the taxes. With governmental authority 

to support him, he then seizes the village by the throat, and demands 

not only the price he has paid for the ownership of the tax returns, but 

a much larger total as his profit on the transaction. 1 Missionaries have 

often tried in unofficial and friendly ways to moderate these exactions, 

but with little result, save in rare instances. 2 

1 " Reports from the interior of Asia Minor state that the Armenians are suffer 
ing severely from the oppression of tax-collectors. It is chiefly in the matter of 
the military exemption tax that these officials are at present exercising their zeal. 
Not only are they claiming arrears of the tax for the last eighteen years, but they 
refuse ta take into account the thousands of Armenians who perished during the 
massacres, or fled the country in consequence of those events, and demand from 
each village the same contribution as before the disturbances. A missionary who 
arrived recently from Angora said that the arrears of taxes claimed by the authori 
ties in that town alone were more than ten times the value of all the real property." 
The Mail (London), November 5, 1902. 

2 Cf. article on "The Macedonian Caldron," by Dr. H. O. D wight, in The 
Missionary Revieio of the World, May, 1903, pp. 332, 333. 




The Hospital Building. 

The Operating Room. 
(Dr. Wilfred M. Post operating.) 

Interior of Male Ward. 
(Dr. Wilfred M. Post standing near the stove.) 

SCENES AT THE TALAS HOSPITAL, CESAREA, ASIA MINOR. 



THE SOCIAL RESULTS OF MISSIONS 325 

It thus becomes sufficiently apparent that the missionary, in dealing 
with such a difficult matter, not strictly within his sphere, must be 
prudent, and exercise a wise self-restraint. Here and there he may by 
respectful protest exert some personal influence in behalf of justice, 
and may succeed in somewhat moderating exces 
sive greed. Where irresponsible agents are heaping Missionary interfer- 
up the spoils for their own personal benefit, he ence avails little, 
can sometimes curb rapacious plunder by threats 
of complaint and exposure. In China he may insist that the taxes in 
support of idolatrous rites, from which his converts are properly and 
happily immune, shall not be illegally exacted. In Korea the Chris 
tian communities themselves seem to be possessed by a spirit of inde 
pendence which prompts them to resent exorbitant imposts. Dr. H. 
G. Underwood, of Seoul, mentions a certain district in which "illegal 
taxation is almost unknown, because the Christians will not submit. 
They are extremely careful to obey all the laws; they see to it that 
their taxes are paid earlier than those of any other people, but when 
it comes to illegal taxation they draw the line, and refuse to pay it." 
The whole subject of taxation is one which the missionary can touch 
only at arm s length, and then not without caution and tact. The 
reformation through moral agencies of the traditional fiscal methods 
of a corrupt and rapacious government is a task which calls for un 
bounded patience and wisdom, if indeed it is found to be at all pos 
sible. It is one of the last points of surrender, which is yielded only 
when the moral or political pressure of the popular will is able to assert 
itself. 

Then again, with reference to the many forms of official corruption, 
which are quite apart from the sphere of influence occupied by mis 
sions, little can be accomplished by any attempt 
at interference on the part of the missionary. Missionaries cannot 

... . . , ~ . i be mentors to those 

That corruption is characteristic of official methods i n authority, 
in the East is notorious, but missionaries cannot 
assume the rdle of mentors to those in authority, nor can they venture 
to intrude their advice, except in a friendly spirit of suggestion. 
Missionaries can, and do sometimes, defend themselves and their 
charges from arbitrary abuse of power, and thus are enabled occasion 
ally to thwart schemes of plunder and oppression. Official corrup 
tion, however, does not reveal itself alone in attempts to mulct or steal. 
It often manifests itself in a malicious, revengeful, and cruel use of 
power, in deception, fraud, favoritism, and unjust discrimination, in 
selling itself as the tool of vicious and malignant designs, in false im- 



326 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 



prisonment, in defeating justice, in inflicting injury in the name of 
law, and sometimes in savage and merciless persecution. 1 

The good results which now and then follow a friendly and re 
spectful appeal to an official on the part of a missionary, in the in 
terests of justice, accompanied by genial and tact- 

The presence and , , , , 

friendly appeals of personal pressure, are often more valuable 
resident missionaries t h an anv t h at m ight be obtained by strenuous offi- 

are often of value. ... 

cial intervention. The Rev. Thomas C. Fulton, 
M.A., a missionary of the Irish Presbyterian Church at Moukden, 
Manchuria, writes : " Another feature of hopefulness is the relation in 
which we stand to the officials. Vast changes have taken place even 
within the past ten years so great indeed that it is difficult to realize 
what splendid opportunities they have put in our way. The majority 
of the officials are friends, not through fearing political entanglements, 
but through extended knowledge of our real aims and objects, and a 
clear apprehension that we can do and are doing much to help them 
in their difficult task of securing good government. . . . Officials are 
naturally exclusive ; it is not easy for them to be otherwise, and, living 
as many of them do by fraud, it is difficult to work themselves out of 
their false position ; but they are getting more and more amenable to 
reason, and even the highest among them no longer think it beneath 
their dignity to receive a friendly visit from a missionary, or to com 
municate freely with him by letter couched in terms of respect." The 
very presence of missionaries known and revered by the people, and 
representing as they do moral principles and ethical standards of con 
duct which command the respect and admiration of a community, 
often puts a check upon the more flagrant excesses of corrupt officials. 
They become abashed, and sensible of the power of that public repro 
bation of official iniquity which makes itself felt sooner or later in a 
community where a missionary permanently dwells. We may quote 
in this connection from the Rev. Robert Evans, of the Welsh Cal- 
vinistic Methodist Mission in Assam, as follows : " In many places 
the missionaries are the only check to all these enormities, and they 
are a very material restraint to them in many cases. Wherever they 
are, they are direct antagonists to these things, because they set their 
faces against them, and denounce and expose them whenever they 
come across them. People who live in out-of-the-way places in this 
country come to us to beg of us to establish schools in their villages, 

1 Statements concerning the corruption of official life in Eastern lands, and 
among Mohammedan rulers, could be multiplied were it necessary. Cf. Volume 
I., pp. 268-274. 



THE SOCIAL RESULTS OF MISSIONS 327 

not at first because they appreciate education, but to act as a check 
upon flagrant iniquities which are constantly and unblushingly com 
mitted around them." Shameful outrages by European traders, in 
cluding Belgian officials, in the Upper Congo region, have been 
reported by missionaries, it is to be hoped with some good results. 
Unfortunately, in this case, the official turpitude implicates and is 
chargeable to those of whom better things might be expected. 1 

In Korea credit is due to the native Christians themselves, who 
exhibit a remarkable spirit of independence when confronted with 
official dishonesty. The native press, largely an 
outcome of missions, is a power in exposing such Korean Christians 
rascality. Dr. H. G. Underwood informs us not an easy prey, 
that "Many of these native papers do not hesi 
tate for a moment to publicly report official corruption, and to call 
upon those higher in authority to put an end to it. The Christians 
not only look out for themselves, but strive to help others who are 
oppressed by the officials. We do not encourage this, yet much is 
done by native Christians in calling the attention of higher officials to 
the corruption and petty tyranny of the underlings." 

Extortion and robbery on the part of those in authority may be fitly 
classed with official corruption ; yet it is such a distinct phase of the 
subject that it is worthy of special notice. Rapa 
cious officials find extortion such a convenient Extortion and biack- 

mail favorite methods 

mode of procedure, and can so cloak it under the W i tn rapacious officials, 
guise of law and authority, that it becomes with 
them a favorite method of gathering in and appropriating the spoils of 
office. On the other hand, it involves such flagrant misuse of power, 
such reprehensible injustice, and such open iniquity, that missionaries, 
in protesting against it, can often appeal to indisputable standards 
recognized by all as legally binding. The defense and rescue of the 
victims of official blackmail can thus be facilitated as well as justified. 
Perhaps there is no country where extortion on the part of officials 
has been so prevalent as in Korea, where it is dangerous for an ordi 
nary man to be successful in any line of industry 
or commercial enterprise. He at once becomes A land where ** is 

.,.,..,,. , " dangerous to be 

a marked individual in the eyes of the rulers, and successful, 

a process of prompt and unsparing blackmail is 
instituted, sometimes from different directions at the same moment, 
representing enterprising officials, each one anxious to get ahead of 
the other in extorting blood-money from the unfortunate victim. This 
l See The Anti-Slavery Reporter, October, 1901, pp. 183-185, 



328 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

process of executive robbery puts a disheartening embargo upon all in 
centive to business enterprise. The man who has the energy to accu 
mulate realizes that he will be called upon promptly to divide, and in 
the end distribute, his gains among a crowd of greedy, blackmailing 
office-bearers. 

Another flagrant example is China, where, from petty village officials 
to the higher ruling classes, including even judicial functionaries, 

extortion is practised with little, if any, restraint. 

The perils of a law- The Chinese dread above all things a lawsuit? 

suit in China. since it only serves to turn loose upon them a pack 

of harpies. No proverb is, in fact, better known, 
or more sagely quoted, in China than the saying: " In the next world 
keep out of hell, and in this world keep out of a. y amen" In ordinary 
village life, where local officials have control, a round of extortion seems 
to be almost like an unwritten law backed by precedent, and submitted 
to by the victims as something beyond remedy. 1 The internal transit 
dues, known as the ttkin, give occasion also for endless extortion along 
all the routes of trade. The abolishment of the likin, so far as foreign 
trade is concerned, has relieved foreign commerce of an incubus. 
Unfortunately for domestic and local trade, the burden must still be 
borne, to the disadvantage of Chinese merchants and traders. 

In India, in spite of British control, the people are often the vic 
tims of extortion on the part of native officials. The illegality of this, 

however, gives a powerful leverage for any pro- 
Successful missionary test) an( j i nsure s redress if the case can be proven 

appeals on behalf of ... TT / t i 

the Pariahs. before the higher authorities. Unfortunately, the 
Pariahs are usually the victims, in whose behalf it 
is extremely difficult to overleap the barriers of caste and appeal for 
reparation above the subordinate courts of justice and the ranks of 
village officials. In some instances missionaries have felt so keenly the 
gross injustice often meted out to this class that they have interested 
themselves in securing fair treatment. Reporting a case of this 
kind, a missionary writes : " At first sight it seems as though these 
[matters] lie out of the province of the missionary, but in reality perse 
cution and injustice drive these poor men to us, and what we do for 
them little as it may and often must be is the beginning of work 
that often ends in their becoming Christians." 2 

Another species of extortion to which the natives of India are 

1 Smith, " Village Life in China," p. 230; cf. also Volume I., p. 256. 

2 The Rev. A. C. Clayton, in Work and Workers in the Mission Field, January, 
1900, p. 22. 




. Sara Seward Hospital, Allahabad. 
Hoshyarpur Orphanage. 

Mary Wanamaker Girls High School, Allahabad. 
(The gift of Mr. John Wanamaker.) 

EDUCATION AND PHILANTHROPY IN INDIA. 

/ -v 



THE SOCIAL RESULTS OF MISSIONS 329 

exposed is due to the greed of the money-lender, 1 who often exacts an 
exorbitant interest, ranging from twenty to fifty per cent., and in some 
instances even as high as seventy per cent. The The extortionate 
needv peasant enters the toils of the extortioner greed of the money - 

. ... . . . , lender in India, 

under conditions which do not seem very menac- an j a pr0 posed 
ing at first, but gradually he gets deeper and remedy, 

deeper into the entanglements of the cumulative process of piling up 
his indebtedness, until finally he is hopelessly burdened with debt, at 
an excessive, indeed ruinous, rate of interest. Remedial measures on 
the part of the Government appear as yet to be ineffective, and no 
relief seems possible except by a system of Agricultural Banks, which 
has already been established, and may in time be much extended. 2 
In the meanwhile the attention of missionaries has been turned to the 
subject, and the South India Missionary Association, in its Conference 
of 1900, adopted a resolution, the text of which is as follows: "That 
in view of the fact that our Christian people in common with others are 
often greatly oppressed by the extortion of money-lenders, and would 
benefit by the existence of some form of Agricultural Bank, the South 
India Missionary Association be requested to appoint a committee to 
inquire whether it would be possible to establish, under the auspices 
of the joint missionary societies, some such institution, to be managed 
on purely business principles, and to be directed by Christian laymen." 
In the report presented by this committee the movement is justified 
on the ground that it is reforming and educational, and an encourage 
ment to thrift, as well as a method of providing moderate capital to be 
used by natives for productive purposes. 3 

Blackmail and extortion in Africa are ancient wrongs, identified 
with such evils as the slave-trade, plundering expeditions, cannibal 
forays, the exaction of compulsory labor, and the 
enforcement of tribute in the shape of trade com- Extortion and cruelty 

in the 

modities. Unfortunately, some of the most fla- Congo Free state, 
grant and shocking examples of iniquity in recent 
years are to be credited to the avarice and cruelty of European traders 
or administrators. Happily, this is true only in certain instances, which 
may be regarded as exceptions to the general course of foreign ad 
ministration in Africa. The Belgian authorities in the Congo Free 

1 Cf. Volume I., pp. 289-292. 

2 Cf. article on "Agricultural Banks, or Cooperative Credit in India," by Mr. 
C. W. Whish, in The Imperial and Asiatic Quarterly Review, July, 1902, pp. 48-60. 

3 Editorial on " Mission Agricultural Banks," in The Christian Patriot, Madras, 
July 20, 1901. 



330 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

s State seem to have rioted for years in a despotic exploitation of the 
natives under their rule. So despicable has been their treatment of 
helpless Africans, and so outrageous their cruelties, that one would 
gladly regard such deplorable incidents as wholly incredible. The 
evidence, however, is not to be ignored in its defmiteness and cumula 
tive array. An article by Mr. H. R. Fox Bourne, on " The Congo 
Free State," in The Imperial and Asiatic Quarterly Review, July, 1901, 
relates, in terms of moderation and convincing accuracy, the story of 
the scandalous administration in the Congo State since the Berlin Con 
ference of 1884-85. We cannot undertake to repeat in any detail the 
monstrous evils that are there brought to light. 1 For present purposes 
our attention may be fixed upon the fact that in 1896 six missionaries 
were selected to serve on " a permanent commission charged with the 
protection of natives throughout the territory of the State." This 
commission has made repeated efforts to expose abuses and suggest 
remedies, but so far with little practical result. 

Some of the glaring facts were revealed in a letter from the Acting 

Head of the American Presbyterian Mission in the Kassai District, 

addressed to His Majesty Leopold II., King of 

A vigorous missionary tne Belgians, who is the sovereign ruler of the 

indictment of admin 
istrative iniquity. Congo State. These outrages, let it be noted, 

were reported as occurring among a pacific com 
munity of natives who have enjoyed missionary privileges, and had 
cast off many of the barbarous features of their former life. The letter 
is too long to quote entire, but among the acts of cruelty mentioned 
were : " plundering, murdering, burning neighboring villages, and cap 
turing slaves." The letter of protest further states that "the people 
of these villages are absolutely innocent and harmless. Their only 
crime is that they are unarmed, and consequently cannot resist these 
bands of plunderers and murderers, armed and sent out by your State 
officers for the ostensible purpose of collecting tribute." 2 The letter 
goes on to relate in detail unrestrained outrages, cruel mutilations, and 
enormous extortions, all of which were committed, as was shown, with 
the connivance and under the authority of Congo State officials, who 
despatched upon these marauding expeditions irresponsible native sol- 

1 Cf. a paper on " The Outlook in the Congo Free State " presented by the Rev. 
Thomas S. Barbour, D.D., at the twelfth annual " Conference of the Officers and 
Representatives of the Foreign Missions Boards and Societies in the United States 
and Canada, held in New York City, 1905," and published in the Report of the 
Conference. 

2 Cf. also The Missionary Review of the World, October, 1903, pp. 764-767, 
and The Independent, December 3, 1903, pp. 2865-2867. 



THE SOCIAL RESULTS OF MISSIONS 331 

diers, known as Zappo-Zaps, over whom no proper restraint was exer 
cised. The document is dated October 21, 1899, and signed by the 
Rev. W. M. Morrison, representing the Mission in the absence of the 
Rev. D. W. Snyder. These armed Zappo-Zaps were sent out by 
the State to collect tribute for the Government. They are the great 
slave-dealers of that section, and are a terror to the whole region ; and 
all this while the Congo State is supposed to be making efforts to sup 
press the slave-trade! The entire business may be described as a 
system of brutal extortion, the tribute demanded being rubber, ivory, 
and slaves, or, as alternatives, death, torture, mutilation, destruction 
of property, and other nameless outrages. 

The letter was based upon special investigations made by the Rev. 
W. H. Sheppard, F.R.G.S., and among the sickening sights that he 
reported having seen were numerous massacred 

Extortion plus mas- 

victims; in one instance he counted eighty-one sacre and torture the 
hands cut off and drying over a slow fire. These, Belgian interpretation 

J f of the Berlin pledges. 

it was said, were to be taken back to the State 
post at Luluabourg, from which the marauding forces had been sent. 1 
Later investigations by a Commission of Inquiry, composed of M. 
Janssens, Baron Nisco, and Dr. Schumacher, aided by Mr. J. H. 
Harris of the Congo Balolo Mission, confirmed as substantially true the 
worst features of the indictment against the Belgian authorities in the 
district to which their report was limited. 2 These occurrences, it is to 
be noted, are in direct contravention of one of the explicit stipulations 
of the Berlin Conference of 1884-85, to the effect that the Congo 
Free State authorities should safeguard and promote " the moral and 
material welfare of the indigenous populations." An iniquitous system 
of tribute demanded from the natives, on the basis of exclusive privi 
leges of exploitation by the Congo State, and to enhance its direct 
profits, has seemed to extinguish all consideration for the native popu 
lations. It is of little avail that missionaries seek to defend the latter 
or rescue them from their sad predicament. 3 The European govern- 

1 The Imperial and Asiatic Quarterly Review, July, 1901, pp. 92-95. 

2 See a full statement of the work of the Commission in The Anti- Slavery Re 
porter, March-May, 1905, pp. 54, 55. 

3 " At a Conference of Protestant Congo Missionaries of various societies, held 
at Stanley Pool in January, 1904, the following Memorial to His Majesty King 
Leopold was agreed to for presentation to the King by the Governor-General of the 
Congo State, viz. : 

" To His Majesty King Leopold II., Sovereign of the Congo Independent 
State. 

" Sire, We, the members of Protestant Missionary Societies carrying on work 



332 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

ments who were parties to the Berlin Conference alone can intervene 
in any effective way. There is assuredly abundant Teason, on the 
basis of humanitarian duty, for them to insist that outrages in violation 
of a formal article of that Conference should no longer be tolerated. 

Another incident relating to a neighboring section of Africa, but 

pertaining to the misdeeds of individual traders rather than to those of 

government agents, may be mentioned. The 

HOW missionaries Rev. Donald Fraser, of Livinestonia, gives an 

" spoil the country for , , 

other white men." account or the nigiMianaea ana murderous 
methods of a European trader, who attempted to 
extort cattle and other valuable possessions from the natives without 
. proper remuneration. Mr. Fraser narrates how, through his interven 
tion, the man was brought to book, formally tried, and sentenced to pay 
a heavy fine, together with proper compensation to those whom he 
had robbed, and to the relatives of those whom he had murdered. He 
was subsequently expelled from the region. This man was heard to 
remark after his conviction : " These missionaries are a curse to the 
country. They are spoiling it for other white men." 1 The tilt of 
the Rev. James Chalmers with the syndicate of land-sharks in New 
Guinea (see page 294 of this volume) would no doubt call forth a 
similar criticism of his efforts in seeking to protect his native friends 
from the wiles of the spoiler. 

Taxation, corruption, and extortion cover a large part of adminis- 

in the Congo Independent State, and at present gathered in conference at Leopold- 
ville, on January 3Oth, 1904, while thankfully recognising the benefits which have 
accrued to the natives of the country in several districts from the Government of 
your Majesty, beg respectfully to draw your Majesty s attention to certain recent 
matters which have been brought under our notice by members of this Conference 
concerning the terrible treatment of the natives, chiefly in the districts of Bangala 
and Equator. The points to which reference has principally been made are the 
oppressive taxation and the barbarous methods of collecting the rubber. 

" Solely on behalf of the natives, in whom we are deeply interested, and in view 
of the alarming death rate in these districts, we sincerely pray that your Majesty 
may order such changes to be effected as will result in the amelioration of the un 
happy condition of these your Majesty s subjects. 

" Signed on behalf of the Conference, Chas. H. Harvey, chairman; J. R. M. 
Stephens, secretary; W. B. Frame, assistant secretary. 

" Societies represented at this Conference: American Baptist Missionary Union, 
Swedish Mission Society, American Presbyterian Congo Mission, English Baptist 
Missionary Society, Congo Balolo Mission, Foreign Christian Missionary Society, 
Christian and Missionary Alliance." The Missionary Herald of the Baptist Mis 
sionary Society (London), June, 1904, p. 306. 

1 The Missionary Record of the United Free Church of Scotland, April, 1901, 
pp. 156-158. 



THE SOCIAL RESULTS OF MISSIONS 333 

trative irregularities, but much more could be said about personal 
favoritism, legal injustice, laxity in dealing with crime, negligence in 
enforcing the laws, and gross abuses of executive power. Tactful and 
friendly intervention is almost the only avenue open to the missionary 
in seeking justice or redress for those in whose behalf he may consider 
it to be his duty to intercede. Fortunately, he is often able to render 
valuable help in this way, as well as by wise and vigorous appeals to 
recognized law and the acknowledged principles of equity. 



4. ELEVATING THE STANDARD OF GOVERNMENT SERVICE. Any 
attempt to reorganize traditional methods of administration in Oriental 
countries must be futile until the quality of the 
government service can be improved. There can A bet *er class of native 

, . . . officials supplied 

be no genuine reform unless men of integrity and by mission institutions, 
executive force can be found, who are available 
to serve as the promoters and agents of a reform programme. New 
empires and states have again and again been created on paper in 
the Oriental world, but these evanescent ideals could not be realized 
through the agency of old-school administrators whose spirit was intol 
erant of change. The function of missions in educating and training 
public servants who shall become efficient executive instruments of 
social and political progress is, therefore, well worth our study. East 
ern governments dominated by unprogressive officialism have found 
such men invaluable, and indeed indispensable, when any change for 
the better was seriously proposed. So far as native talent is concerned, 
the educational institutions of modern missions have been largely the 
source of supply for men of progressive instincts and moral earnestness. 1 

1 " When it was said in the fourth century, what none dare repeat to-day, that the 
doctrine of Christ is adverse to the interests of States and insufficient for the needs 
of society, Augustine could rightly answer, strengthening his position by an appeal 
to facts: Let those who profess that the Christian religion is hostile to the 
Republic, give us military men, provincials, husbands, parents, sons, masters, 
servants, kings, judges, and administrators equal to those that Christianity has 
formed. Instead of resisting this doctrine, let them rather own, that if all obeyed 
it, it would powerfully increase the prosperity of the Republic. " Schmidt, "The 
Social Results of Early Christianity," p. 287. 



334 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

In Japan, as has already been noted in previous sections, several 

of her most valued leaders of the modern era are men who have come 

more or less into personal touch with the mis- 

The spirit of Christian- sionaries, or have been trained under missionary 

ity has touched . 

Japanese statesmanship, auspices. Count Okuma, a former Premier, and 
a virile advocate of the constitutional development 
and higher progress of his country, and two sons of Ex- Premier Iwakura, 
were among the pupils of Verbeck. 1 Iwakura, the Premier, was an 
intimate friend of Verbeck, and Baron Komura, Minister of Foreign Af 
fairs during the critical period of the war with Russia, and one of 
the Peace Envoys to the United States in 1905, was a pupil of Dr. 
Griffis. Viscount Hayashi, Minister to England, was an inmate of Dr. 
Hepburn s home for several years. It is indeed suggestive to note in 
the case of such men as Count Okuma, Count Inouye, and Marquis 
Ito, who rank among the master-statesmen of Japan, that while they may 
not be classed as professing Christians, yet their lives have been largely 
influenced and molded by contact with Christian teaching, and their 
statesmanship is characterized by profound respect for Christian ethics, 
and an open recognition of the value of Christianity as an efficient 
factor in social progress and a helpful ministry to national exaltation. 2 
The moral victory of Japanese magnanimity in the terms of peace finally 
agreed upon in 1905 with Russia is at least illustrative of the Christian 
spirit and example, even though a close analysis of motives may not 
reveal that it was consciously inspired by adherence to Christian aims. 
Its value as a historic precedent is worth more to the world, and, we 
may say, to Japan herself, than millions of indemnity. 

Prince Tatsu Iwakura, son of the former Premier, and a friend of 
the Emperor, was educated at New Brunswick, New Jersey, and at Ox 
ford, England. Mr. Hattori Ichigo, recently nomi- 
Many leading men nated by the Emperor as a member of the House 

have been pupils 

of missionaries. of Peers, was graduated at Rutgers College. Mr. 

Uchida Taguchi was a member of the " Kuma- 

moto Band" a group of young men who, as early as 1873, pledged 

themselves to accept Christianity, and endured severe persecution on 

1 The notable influence of this remarkable missionary in shaping the recent 
political changes in Japan, and in training many of the most influential of her mod 
ern statesmen, is repeatedly referred to by Dr. Griffis in his Biography of Verbeck. 
Cf. " Verbeck of Japan," pp. 17, 125, 132, 256, 282, 292. For a sketch of Count 
Okuma, see The Independent, January 10, 1901, p. 91. 

2 See article by Dr. Griffis, on "The Father of the Japanese Constitution," 
in The Congregationalist, October 12, 1901. 




Rev. K. Ibuka, 

President of the Meiji 

Gakuin. 



Hon. Sho Nemoto, 
Reform Party. 

Hon. K. Kataoka, 
Late President of the 
Lower House of Diet. 



Rev. G. Honda, D.D., 

President of Aoyama 

Gakuin. 



Mr. T. Ando, 
President of the Temper 
ance Society. 

A GROUP OF JAPANESE CHRISTIANS. 



Admiral Uriu, 
Japanese Navy. 



THE SOCIAL RESULTS OF MISSIONS 335 

that account. Mr. Taguchi is now considered one of the leading au 
thorities on finance in the empire. The Hon. Shimada Saburo, a stal 
wart friend of progress, and an aggressive foe of social immorality, 
was a pupil of Dr. S. R. Brown. Baron Otori, a celebrated general 
of the Restoration, and afterwards Minister to China and Korea, was 
also a pupil of Dr. Brown. It is said that at the beginning of the Meiji 
Era, in 1868-69, not a few of Dr. Brown s pupils were in office, and 
that " on the deck of the new Ship of State he could recognize at least 
a score." 1 

When the new Parliament was opened in 1890, out of three hun 
dred representatives chosen to sit in the Lower House, fourteen 
were Christians. The three hundred members se 
lected three men whose names were sent to the Christian profession 
Emperor, that he might choose one who should be government positions. 
Speaker of the House. Among the three named 
was Mr. Nakashima, a member of the Presbyterian Church, whom the 
Emperor honored by selecting as the first President or Speaker in the 
parliamentary history of Japan. In 1896 the Liberal Party, then in 
political control, was under Christian leadership. In 1897, the Rev. 
A. D. Hail of Osaka wrote to The Independent concerning Japanese 
Christians : " They are found in the postal service, the police force, 
the corps of telegraph operators, and in various lighthouses. They 
are employed by the Government on account of their moral character. 
Their abstention from the drink habit and other vices commends to 
official favor in those employments where great responsibilities are 
involved. They are safe men to have around/ as one lighthouse 
keeper expressed it." 2 The Rev. H. Loomis, in his Record of the 
Bible Societies Committee for 1898, says: "It is reported that in the 
police force in Tokyo alone there are one hundred Christians." 

The President of the Lower House of the Japanese Parliament in 
1898, who has since been thrice reflected to that high office, was the 
late Hon. Kenkichi Kataoka, an elder in the Pres- 

. The parliamentary 

bytenan Church. He was made a member of service of Christians 
the first Diet in 1890, and was reeelected con- has been specially 

..... ; , honorable. 

tmuously, so that his duties as a legislator lasted 

until his death, October 31, 1903. In 1902 he was elected President 

of the Doshisha College. 3 The President of the Lower House of 

1 Griffis, " A Maker of the New Orient," p. 217. 

2 The Independent, April 22, 1897, p. 16. 

3 Biographical sketches of Mr. Kataoka will be found in The Missionary Review 
of tht IVtrld, August, 1900, p. 591, and in The Japan Evangelist, May, 1900, 



336 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

the first Diet Mr. Nakashima to whom reference has been made, 
was subsequently appointed Minister to Italy. Thus during the first 
eight years of constitutional government two members of the Christian 
community, representing only one half of one per cent, of the popula 
tion of Japan, held the high official position of Speaker in her Parlia 
ment. It is a fact that Christianity has been continuously represented 
in the Diet by a proportionately large and influential membership. 
Such names, in addition to those previously mentioned, as Messrs. 
Ebara, Saibara, Nakamura, Nemoto, Tamura, Hinata, Yokoi, Tatsu- 
kawa, and others, are conspicuous examples. Mr. Ebara s name was 
one of three sent up to the Emperor as candidates for President of 
the Lower House of the Diet of 1904. " Not least of all their multi 
farious work," writes Dr. Griffis, " was the training of the natives in 
self-government and parliamentary procedure, which American mis 
sionaries gave to thousands of Japanese young men, thus preparing 
the nation for representative institutions." * In a brief monograph 
written by the Rev. D. C. Greene, D.D., in 1900, under the title " Con 
ditions under which Missionary Work has been carried on since 1883," 
he makes it evident that the Christian community of Japan had at that 
date furnished a notable array of high officials in the empire. He 
observes that in the first Diet the Christian representation was nearly 
nine times the normal proportion. " In the Army," reports Dr. Greene, 
in the pamphlet mentioned above (page 33), " there are said to be one 
hundred and fifty-five Christian officers ; that is, about three per cent." 
In the Navy the two battleships of the first class were commanded 
in 1900 by Christian captains, who have since been made rear-admirals. 
Both were members of the Presbyterian Church. One of them is Ad 
miral Uriu, since so well known on account of his services in the war 
with Russia, and the other was Rear- Admiral Serata, who died soon 
after his promotion. 2 Surgeon- General Suzuki is another example. 

The administration of prison reform in Japan has been largely in 
the hands of Christian officials. Dr. Sato, the President of the Gov 
ernment Agricultural College at Sapporo, is a prominent member of 
the Methodist Church in that city. Dr. Miyabe, also a Christian, is 
a professor in the same institution, and is regarded as "one of the 

p. 141, and December, 1903, pp. 384-389. See also. 7%? Missionary Herald, June, 
1902, p. 239, and January, 1904, p. 115; The Mission World (London), October 
15, 1898; and The Christian (London), September n, 1902. 

1 The Outlook, December 31, 1898, p. 1054. See also Griffis, " A Maker of the 
New Orient," p. 299. 

2 The Japan Evangelist, September, 1900, p. 285. 



THE SOCIAL RESULTS OF MISSIONS 337 

foremost botanists of Japan." The consular service has its represen 
tation of Christian incumbents, as at Wonsan, in Korea, and at Hono 
lulu, in Hawaii. In the reconstruction of Formosa 
the Japanese Government has shown a marked Christian officials in 

.. , , ..... Japan are highly 

preference for the pupils of mission schools in esteemed, 

that island as candidates to be trained for gov 
ernment positions. It has, moreover, established at Tokyo a school 
designed especially for the education of applicants for government 
service in Formosa, and has appointed as its manager the Rev. Dr. 
Motoda, head-master of St. Paul s College, Tokyo, and rector of 
Grace Church in that city. Dr. Motoda accepted the position on 
condition that he should have liberty to teach Christianity in the 
school and also retain his rectorship of Grace Church. It is significant 
that the Government acceded to both of these conditions. "The 
reason given me by the officials for wishing to have Christians in their 
employ," writes the Rev. W. Campbell, a missionary in Formosa, "was 
that they could place greater dependence on them, and that they were 
much better fitted for their duties than persons outside the Church." 
In view of the fact that Japan is already regarded as the " School 
master of Asia " in all that is liberal and progressive, and that her rank 
among the nations of the East has become one of great influence and 
dignity, the far-reaching effects of this Christian leaven in her national 
councils will, no doubt, be manifest in coming generations throughout 
the vast Asiatic Continent. 

In Korea an acknowledged leader in the political Reform Move 
ment has been the Hon. T. H. Yun, a Christian of remarkable force 
and courage. Christianity as yet has not entered 
the official ranks in Korea to any great extent, Efforts on the part of 

, , _. . . . , missionaries to influence 

but the Christian natives of Korea have exhibited Korean officials, 
remarkable energy and courage in contending with 
political corruption. The government authorities have been called to 
account on several occasions in a spirited and successful way by Chris 
tians who have asserted their legal rights and insisted upon a stop 
being put to traditional methods of plunder. Dr. Underwood reports 
an effort on his part to reach the official class with the message of 
Christian truth, and relates that upon several occasions his "parlor 
and study were filled to overflowing with members of the Cabinet, 
princes of the royal blood, and some of the highest nobles in the land, 
who came and sat down, and quietly talked over the truth as revealed 
in Christ, showing by their earnest attention and eager, intelligent 
questions the sincere and deep interest they felt." 



338 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

In China the corruption of the ruling classes is notorious, and 
during the Boxer disorders the brutality of some of her highest officials 

Friend* protection ,o ^^ itsdf fa dastardl y a "*cks upon peaceful 
Christians foreigners and native Christians. Very notable 

by hunuane Chinese exceptions on the part of distinguished viceroys, 
such as Yuan Shih Kai, then Governor of Shan 
tung, and other officials could be named, whose courage and fidelity 
in protecting the innocent and helpless were highly honorable to their 
humanity. It is interesting to note that in several such instances the 
influence of missions is traceable. 1 The great viceroys Liu Kunyi, 
Tuan Fang, and Chang Chih-tung may not have been moved by 
Christian considerations, but their loyalty to the responsibilities oi 
their office in that threatening crisis, and their strenuous devotion to 
a reform programme for China, cannot be doubted. Chang Chih-tung 
and Liu Kunyi dominated the Yang-tse Valley, and held the south oi 
China in check, in defiance of imperial orders for the massacre and 
destruction of foreigners. The former is the author of that stirring 
book, "China s Only If ope," which is like a clarion call to his coun 
trymen to bring China into line with modern civilization and progress 
No doubt direct providential influences were interposed using these 
officials as instruments to secure the safety of South China and inspin 
those upon whom rested an incalculable responsibility to be faithful ir 
the discharge of their highest duty. 2 

It cannot be seriously doubted that the recent reform movement ir 
China was due indirectly to missionary enlightenment, and especially tc 

the influence of literature published under Chris- 
Missionary literature an . . . 

inspiration to the tian auspices. 1 he Lmperor himself was at thai 
reform movement in tmie j n touch with Christian sources of instruction 

China. 

and in the case of many of the most prommenl 
reformers there was no attempt to conceal their direct relations with 
missionaries and their work. Kang Yu-wei, a leader in the movement, 
is credited with the following remark : " I owe my conversion to reform 
and my knowledge of reform chiefly to the writings of two missionaries 
the Rev. Timothy Richard, Agent of the English Baptist Society, 
and the Rev. Dr. Allen, a missionary of the Southern Methodist Epis 
copal Church in America." The Society for the Diffusion of Christian 

1 Smith, " China in Convulsion," vol. ii., p. 703, and The Missionary Herald oj 
the Baptist Missionary Society (London), June, 1903, pp. 303, 304. 

2 Cf. an address by Dr. Griffith John, printed in The Chinese Recorder, March, 
1901, p. 129. For an account of the death and funeral of Liu Kunyi, see Woman s 
Missionary Friend, February, 1903, pp. 39-41. 



THE SOCIAL RESULTS OF MISSIONS 339 

and General Knowledge, under the leadership of its energetic Secre 
tary, Dr. Timothy Richard, has reached, through its publications as 
well as through personal channels, some of the most influential and 
progressive representatives of the ruling classes in China. The Society, 
as Dr. Richard states, " was established for the purpose of systematic 
ally influencing the mandarins and students throughout the empire, 
as the chief control of affairs is in their hands. It has been appealed 
to for a supply of literature suitable for use in training candidates for 
official positions." 1 Dr. Richard is deeply impressed with the oppor 
tunities of reaching official China through literary instrumentalities, on 
a basis of friendship, for the purpose of elucidating and explaining the 
secrets of modern progress in the Western world. Valuable books of 
this kind, other than those contributed by Dr. Richard himself, have 
been prepared by Drs. Williamson, Faber, Muirhead, Allen, Rees, 
Walshe, Graves, Pott, Sadler, Cornaby, and others, and these have 
been reprinted in several parts of the empire. 2 Dr. Gilbert Reid 
established what has been named a Mission to the Higher Classes of 
China, and had many cheering evidences of the possibility of reaching 
them, in spite of Chinese exclusiveness, when the disturbances of 1900 
interfered with his project. Renewed opportunity has since been given 
him to further his work in this unique line of service. The hearty and 
generous cooperation of the Chinese has rendered possible the purchase 
of a suitable site for buildings in Shanghai, one of which has already 
been erected. A Reform Club was actually organized in Peking, 
but, like other progressive movements, its activities, during the present 
reactionary regime, have been suspended. 

The Christian young men of China, especially the graduates of 
mission institutions, are in demand for service in government positions. 
"There is hardly a high official in the empire," 
writes Mr. C. F. Gardiner, who in 1895 was act- Graduates of mission 

_...._, . _ institutions welcome in 

ing as British Consul- General at Seoul, Korea, government service. 
" who has not one or two Christians in his employ 
as confidential servants. These Christians are equally successful in 
obtaining clerical and other positions in government and commercial 
offices." Before the Boxer troubles, the graduates of the Peking Uni 
versity had a standing offer from Sir Robert Hart of eighteen dollars, 

1 Report of 1901, pp. 8, 45. Instances are given in the Report of 1898 of 
mandarins and tao-tais who have sought religious light through the literature of the 
Society, and through personal interviews with its Secretary (pp. 15, 16). 

2 The Chinese Recorder, June, 1901, p. 276. Cf. also pp. 205-207 of this vol 
ume. 



340 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

gold, per month, with promise of increase, if they would accept work 
in the Chinese customs. 1 This is between three and four times what 
they could obtain as teachers in mission institutions. Quite a roll-call 
of Christians in the employ of the postal service is given in The Spirit 
of Missions , August, 1902, p. 602. In a personal letter to the author, 
the late Dr. Muirhead (L. M. S.), of Shanghai, wrote of the "numbers 
of young men who are drafted from mission schools into the custom 
houses, telegraph offices, railway institutions, and other departments 
of the Government. Hundreds have been employed in this way, and 
are eagerly sought for by the highest officials as those best qualified 
and most to be relied upon." Education in Japan is now supplying 
much of this higher training sought by Chinese students. 

Chinese officials are not easily persuaded to change their traditional 
methods. The trouble is deep-seated, and can be only slowly eradi 
cated ; yet a great work is being accomplished in 
A growing friendliness t h e enlightenment of China, and especially of her 

onthepartofenlight- . 

ened Chinese officials, ruling classes. Generations, perhaps, must pass 
before general and radical improvement can be 
permanently established. In the meantime an indirect approach 
through literary and educational instrumentalities, combined with the 
personal influence of missionaries and exemplary Chinese Christians, 
will raise the standard of government service, and infuse nobler ideals 
in the heart of the Chinese body politic. A missionary writes of his 
continuous endeavor to inspire Chinese officials with a sense of re 
sponsibility for the frequent overflow of the Yellow River, a submersion 
that brings destruction to thousands, and causes ruinous famine among 
many thousands more. 2 The physical disasters in China are so colossal 
that the Government becomes stolid, and whatever may influence it 
to mitigate these catastrophes will be a blessing to the people. The 
notable gathering of distinguished Chinese officials, including generals, 
governors, princes, and a brother of the Emperor, at the dedication of 
the Hopkins Memorial Hospital, Peking, June 18, 1903, was symboli 
cal of the growing cordiality and good understanding between the 
missionary body and the higher classes in China which has been much 
in evidence since the passing of the Boxer uprising. The monument 
erected by Protestant missionaries and Chinese Christians in Shansi 
Province, to the honor of Governor Tsen Shen and other officials, as 
a token of their gratitude for considerate and generous treatment at 

1 The Rev. J. F. Hayner, of Peking, China, in World-Wide Missions, Novem 
ber, 1898, p. 8. 

2 The Rev. Frank B. Turner (M. N..C), Tientsin. 



THE SOCIAL RESULTS OF MISSIONS 341 

the time of the Boxer troubles, is a further sign of the better feeling 
now manifest. 

Christian officials are not unknown in the Buddhist realm of Siam, 
a land where the spirit of tolerance and liberality is conspicuous in 
government circles. A native Presbyterian elder 
who had been made a member of the Court, the Christian officials not 
highest official rank ever given in Siam to a person unknown in Siam. 
not of noble birth, found himself one day, with 
other officials of the Government, in a Buddhist temple for the purpose 
of taking the oath of allegiance on his acceptance of office. Being a 
Christian, his hand was upon the Bible when he swore to be faithful 
in the discharge of his duties. By a singular coincidence, the Siamese 
Commissioner who administered the oath was also a Christian, and he 
remarked afterwards that during the ceremony his heart turned to 
Jehovah God and Jesus Christ instead of to the idols before whom 
the others were bowing. 1 

British rule in India has imparted a dignity to public office, and 
thus has elevated the tone, and fixed the standards of native govern 
ment service. It was not until after the Mutiny, 
however, that Christian natives were looked upon The native Christian will 

... . i -i i win his wav to govern- 

with favor as government employees, while in the me nt service in India, 
old days of the East India Company they were 
actually under the frown of official discredit. At the time of the 
Mutiny, Sir John Lawrence (afterwards Lord Lawrence) was Governor 
of the Punjab, though subsequently he was appointed Viceroy of India, 
occupying that position from 1864 to 1869. During his incumbency 
he sought earnestly to raise the standards of public service, and to 
inspire Indian rulers and government servants from the native ranks 
with higher ideals of official duty. 2 Many other British officials, in 
the face of great disappointments, have striven to give to native talent 
in the Indian government service every chance which capacity, loyalty, 
and trustworthiness in the recipient would justify. Sir Charles U. 
Aitchison, when Lieutenant-Governor of the Punjab, made the first 
appointment of a native judge on the bench of the Chief Court of 
that province, following a precedent whjch had been long in successful 

1 The Church at Home and Abroad, March, 1898, p. 192. 

2 The noble address of Sir John Lawrence to native Indian rulers and officials at 
the great Agra Durbar in 1866 reveals his earnest desire that their rule should be 
for the highest good of the people, and that they should be worthy of their eminent 
positions. The text of the address may be found in " Twelve Indian Statesmen," 
by Dr. George Smith, pp. 96-99. 



342 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

operation in the other high courts of India. These efforts to advance 
natives in the government service, though attended by many diffi 
culties and discouragements, have met with marked success in numer 
ous instances ; yet there is no doubt much hesitation and reluctance on 
the part of the British authorities to invest natives with administrative 
responsibilities. This prejudice is, in the judgment of men en 
titled to express an opinion, allowed to exert an undue influence, yet 
there is evidence of its existence as a clause in the unwritten consti 
tution of the Indian Government. It has also perhaps an unwarranted 
sway over English residents in general, especially when directed 
against Indian Christians. 1 Against this invidious discrimination a 
strong feeling exists in the native Christian community of India ; it is 
also a matter of much regret on the part of many British officials and 
residents who, even though they share in some measure the prejudice, 
still deprecate its prevalence and would be glad to have it disappear. 
A new generation of Christians has now come to the front, with ex 
ceptional capacities for useful service, of whose hearty loyalty no 
doubt can be entertained. 

There are, moreover, signs that this prejudicial ban is relaxing, and 

that recognition from high sources is being accorded to candidates for 

public office from the ranks of educated India, and 

Growing appreciation of especially from the Christian communities. Lord 

the native staff in f . 

British India. Curzon, in an address as Chancellor of the Cal 
cutta University, before the Convocation in Feb 
ruary, 1899, referring to the testimony of British officials in India, ob 
served that there had been a marked upward trend in the honesty, 
integrity, and capacity of the native staff. 2 This statement was em 
phasized later by Mr. J. B. Fuller, the Commissioner of Jabalpur, who 
stated that he had "noticed of late years a marked improvement 
in the moral character of the subordinate officials under his charge, 
and he considered that much of the praise for this change should be 
accorded to the mission schools and institutes of a similar character/ 3 
Sir Charles Elliott also speaks with great respect of the services of a 
Christian native who occupied the high post of Inspector of Police, as 
well as of the aid in general which missions have rendered in India to 

1 Cf. an article entitled " The Popular Prejudice against the Employment of 
Indian Christian Servants," by the Rev. J. P. Haythornthwaite, M. A., in The 
Church Missionary Intelligencer, June, 1902. The writer of the article controverts 
this prejudice, and explains the probable causes that have awakened it. 

2 The Indian Magazine and Review, April, 1899, p. 86. 

3 The Church Missionary Intelligencer, June, 1899, p. 548. 








HISLOP COLLEGE, NAGPUR, INDIA. THE INNER QUADRANGLE. 
(U.F.C.S.) 

THE JUNKIN MEMORIAL HOSPITAL, FUSAN, KOREA. 

(P.B.F.M.N.) 



THE SOCIAL RESULTS OF MISSIONS 343 

the cause of good administration. 1 The system of government edu 
cation, in spite of its deficiencies in the sphere of moral training, pro 
vides an intellectual and technical preparation which is most valuable 
for the purposes of Indian administration ; but to the mission school 
and college is specially due the credit of that all-round training which 
conduces to the development of the moral qualities which government 
responsibilities demand. Under the Moguls, a judge was said to be 
a mere " seller of decisions." Now this is all changed, and men of 
integrity and truthfulness have been raised up by the modern educa 
tional system, under both government and mission auspices, who 
stand in a distinct and more worthy class from those of past genera 
tions. Educated Indians are to be found in all branches of the ad 
ministration, 2 as judicial, revenue, or police officers, as professors or 
teachers in government institutions, in the departments supervising pub 
lic works, forestry, telegraphs, and railways, and in the medical service. 
They are especially numerous in clerkships, and have come to occupy 
positions of trust in the new municipal system which the Indian Gov 
ernment is establishing. 

The contribution of missions to the efficiency and excellence of the 
service rendered by native officials in the employ of the British authori 
ties is, however, our especial concern in the pres 
ent connection. The " Indian Christian Direct- Mission institutions are 

ji_i/rn**-ji j v training a superior 

ory" prepared by Mr. S. Modak records about C i a88 of public servants, 
eleven hundred native Christian officials in gov 
ernment employ. 3 Numerous references in missionary literature reveal 
the fact that many of these are men of distinction and great usefulness. 
This is true to a marked extent in South India, where the mission 
institutions have been notably successful in raising up a superior class 
of public servants. Of the eight hundred and eighty graduates of the 
Madras Christian College not all Christians between the years 
1869 and 1894, three hundred and ninety have entered government 
employ. 4 Sir Charles Trevelyan, when Governor of Madras, in 1859, 
alluded in an official minute to the " great benefits which Mr. Noble, 
the manager of the Church Mission schools, had conferred upon the 
Northern Circars by preparing so many intelligent and well-educated 
natives for the public service." The remark was made with special 
reference to the graduates of the Noble School (afterwards College) at 

1 The Church of Scotland Mission Record, May, 1897, pp. 122, 123. 

2 Strachey, " India: its Administration and Progress," pp. 83, 84. 

3 Modak, " Directory of Protestant Indian Christians," Part II., Appendix, p. ii. 
* The Free Church of Scotland Monthly, July, 1899, p. 162. 



344 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

Masulipatam. In 1883 the court-house stood opposite that school, 
and the judge who was then administering justice in the name of the 
British Government in that court-house was a converted Brahman, 
who had been educated under Mr. Noble, and the same could be said 
of the magistrate in an adjoining district. 1 The Rev. T. E. Slater, 
writing in 1901, speaks of the number of native Christians now " filling 
posts in most departments of the public service, and by their intelli 
gence and consistent lives bearing witness in the higher service of their 
Master." 2 The records of almost every missionary educational insti 
tution of high grade in India afford similar testimony concerning a 
certain proportion of their graduates. 

It is interesting to note the pardonable pride which each institution 
seems to take in honored names among its graduates occupying posi 
tions of responsibility and trust. A few illustra- 
Graduates of many t j ons w ju suffice for our purpose. A graduate of 

institutions in 

prominent positions, the Church of Scotland Institution at Calcutta 
has been appointed quite recently by the Lieu- 
tenant-Governor of Bengal to the important post of Deputy-Collector. 
The appointment was preceded by a severe competitive examination. 
The missionary institution of the Free Church of Scotland at Calcutta 
claims Mr. Chandra Mookerji, Rai Bahadur, C. I. E., Prime Minister 
of the Maharaja of Jaipur. The Honorable Kali Charan Banurji (who 
formerly represented the University of Calcutta in the Council of the 
Lieutenant- Governor, and is now its Registrar, and a member of the 
Universities Syndicate) is another pupil of the same institution. He 
is, moreover, President of the College Department of the Young Men s 
Christian Association at Calcutta, and of the Indian National Council 
of the Young Men s Christian Association. The School of the Ameri 
can Methodist Mission in Lucknow points to an excellent magistrate 
in that city as one of its Christian graduates. The Negapatam High 
School of the Wesleyan Society had on its roll some years ago the 
present Administrator- General of Madras, Dewan Bahadur N. Subrah- 
manyam. The name of this distinguished barrister is mentioned in 
The Christian Patriot (December 25, 1904) as a worthy candidate for 
a seat in the Legislative Council of Madras, should Lord Ampthill see 
fit to appoint a Christian representative to its membership. The Raja 
of Punganur was one of the pupils of the Arcot Mission High School 

1 Stock, " The History of the Church Missionary Society," vol. iii., p. 167. 

2 The Chronicle (L. M. S.), June, 1901, p. 155. Cf. also article on " The Influ 
ence of Native Christians in India," in The Mission Field (Ref. C. A.), October, 
1900, p. 198. 



THE SOCIAL RESULTS OF MISSIONS 345 

at Punganur. The Presbyterian Mission in Lahore is pleased to 
claim Mr. Charles Golaknath, a lawyer of distinction, and a judge 
in the High Court. " The great multitude of those who have been in 
the mission schools," writes Dr. E. M. Wherry, "are employed as 
trusted servants of the Government." Mr. J. W. H. Andrawewa, a 
magistrate in Ceylon and a Christian Kandian chief, was educated at 
the old Cotta Institution of the Church Missionary Society, and is 
spoken of as an upright magistrate, loathing bribes and keeping at a 
distance all who seem inclined to offer them. The Headquarters In 
spector of Police at Vizagapatam was a child of the London Mission 
Orphanage. He is an exemplary Christian, and occupies the highest 
position in the police service to which a native can aspire. 

On the roll of the graduates of the Madras Christian College is a 
Brahman of high family connection, Mr. Adinaryana Iyer, B.A., B.L., 
a district munsif, who in 1901 united with the 
mission church of the United Free Church of Scot- A Christian contingent 

i j j A i.- u in the Indian Civil 

land in Madras. A high-cast convert, Mr. Ka- service, 

dirvel Nayanar, who was among the students of 
the Madras University in 1902, has been recently baptised, and has 
since been appointed Head Accountant in the Collector s Office at 
Tanjore. He received his first impressions of Christianity in the 
Church Missionary Society s College at Tinnevelly. Among the mem 
bers of the Madras Municipal Corporation are some native Christians ; 
while in the service of the same Municipality, as assistants of the health 
officer and engineer, are two Christian officials. The severe Indian 
Civil Service competitive examination has been passed by at least 
seven Indian Christians. One of these is Mr. Chuckerbutty of 
Bengal, who headed the list in 1883 or 1884; another is Mr. A. C. 
Dutt, Sub- Collector of Chingleput; another is Mr. F. X. de Souza, 
Sessions Judge at Ahmedabad, and one other is Mr. J. W. Bhore 
of Poona, followed quite recently by Mr. G. S. Dutt, Mr. I. B. Mun- 
del, and Mr. A. G. Tampol the latter being from Ceylon. 1 Professor 
Samuel Satthianadhan, LL.D., of the Presidency College, Madras, has 
served the Government most creditably in several positions of trust in 
the Department of Education. Mr. Madhusudan Das was appointed 
in 1896 a member of the Legislative Council of Bengal, and has quite 
recently won the rank of Companion of the Order of the Indian 
Empire (C. I. E.). 

One of the foremost of living Indian Christians is Kanwar Sir 
Harnam Singh Ahluwalia, K.C.I.E., son of a former Maharaja of 

1 The Christian Patriot, Madras, October 26, 1901, and October 29, 1904. 



346 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

Kapurthala. He attended, with Lady Singh, the Jubilee of Queen 

Victoria in 1887, and was treated with much consideration by Her 

Majesty. Sir Harnam Singh has served as a mem- 

sir Hamam Singh b er o f fa e Governor-General s Legislative Council, 

distinguished career, and later as a member of the Punjab Legisla 
tive Council, and was present at the Coronation 
of King Edward, as the representative of the Indian Christian 
community. His early education was under the charge of the Rev. 
J. S. Woodside, an American Presbyterian missionary. His wife, Lady 
Harnam Singh, is the daughter of the late Rev. Mr. Golaknath, who 
was a son of one of Dr. Duff s early Bengali converts. What an in 
teresting commentary such lives afford on the contribution which mis 
sion education has made to the public service of India! A paragraph 
from a communication in The Christian Patriot of Madras, June 17, 
1899, relating to the recent visit of a correspondent to Palamcotta, and 
his observations concerning the Christian community there, will fitly 
close these references to the official services of Indian Christians. 
The writer observes : " One will be struck with the vast amount of 
influence and respect that the native Christians command in this part 
of the country. They form the cream of official and non-official society 
here. The Sheristadar and the Head Clerk of the District Court are 
Christians, as is also the Head Clerk of the Collector s Office, not 
to speak of the numerous Christian clerks in the Government offices. 
The District Munsiff is a Christian from Mangalore. Our community 
is represented by three Christian gentlemen on the Municipal Com 
mission. The proprietors of the leading firms, moreover, are native 
Christians." 

In various sections of Africa a new era in national administration 

is developing. Vast regions of the Continent have been brought under 

organized and orderly government. This progress 

Training worthy and j n political reconstruction, whether under foreign 

competent public 

officials in Africa. or native auspices, calls for a staff of native public 
servants with the character and training which 
such responsibilities properly require. No more remarkable illustra 
tion of the part which missions are taking in supplying the demand for 
eligible and competent officials during the stress of such a formative 
period can be found than is presented in the recent history of Uganda. 
It was only in 1875 that Stanley brought the memorable message and 
appeal from King Mtesa. The Church Missionary Society promptly 
responded, entering Uganda in 1877, where it has ever since conducted 
a heroic and fruitful campaign with its accustomed tact and energy. 







Dr. G. Nundy, 
Hyderabad. 

Dr. D. N. P. Datta, 
Hoshyarpur. 

Dr. S. Pulney Andy, 

President Indian Christian 

Association, Madras. 



Dewan Bahadur, 

N. Subrahmanyam. 

(See p. 344.) 

Hon. K. C. Banurji. 
(See pp. 263, 313.) 

Mr. Mannasi Wylie, 
Allahabad. 



Mrs. Nundy. 
Mrs. Datta. 



Rai Bahadur 
Maya Das, 
Ferozepur. 



REPRESENTATIVE INDIAN CHRISTIANS. 



THE SOCIAL RESULTS OF MISSIONS 347 

The British Government has established a Protectorate, and a railway 
has been completed, at enormous expense, from the coast inland to the 
Victoria Nyanza. The policy of the Government has been to assist 
and encourage the natives to manage their own affairs as far as pos 
sible, and without needless interference on the part of European offi 
cials. Native kings or chiefs are allowed to rule over the people 
directly, with only sufficient administrative supervision to insure the 
observance of humane principles, and to protect their subjects from 
injustice or cruelty. Under these conditions the qualifications for the 
proper discharge of public responsibilities by native officials are of 
special importance. The part which the Church Missionary Society 
has taken in placing men of trustworthy character at the service 
of the Government strikingly illustrates the subject we are now 
considering. 

We need not dwell upon the successes of its mission work in Uganda, 
forming as it does one of the noblest and most inspiring chapters 
in the history of modern missions, but will turn 
our attention directly to the roll of officials in high A new dignity and 

,. ... quality to public service 

positions under the British Protectorate who bear i n Uganda, 

the impress of mission influence ; and we shall also 
note the dignity and quality of the service they render. As far back 
as the great persecution in 1886 there occurred an incident which is 
well worth our notice. A young native Christian, Samweli Mukasa, 
was sentenced to death while absent in a neighboring province collect 
ing tribute for the King. On his way back to the capital he received 
the news of his impending fate. His friends and companions urged 
him to flee for his life, but the tribute he had collected for the King 
was in his care, and he was of course responsible for its safe delivery. 
If he failed in this, he might bring dishonor upon the Christian pro 
fession. In his perplexity he prayed for light and guidance, and 
bravely determined to run the risk of faithfully discharging his duty. 
This he succeeded in doing at so early an hour in the morning that it 
enabled him to escape the clutches of the executioner, and when honor 
ably released from his responsibility he made good his escape to the 
shelter of a missionary s home. 1 The incident is indicative of the 
loyal sense of duty which has characterized many Christians, both offi 
cials and rulers, in that region as the years have passed. Bishop Tucker 
relates that, on his arrival in Uganda in 1891, he addressed an audi 
ence of a thousand men and women, among whom were the leaders in 
the political affairs of the kingdom "chiefs of various degrees, all 
l Stock, " The Story of Uganda," p. 137. 



348 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

Christian men, and their demeanor devout and earnest to a degree." l 
Again, in 1892, we find mention made of six Protestant chiefs who 
had been assigned to governorships of the various provinces, three of 
whom were leading members of the Church. 2 

It happened in 1897 that Mwanga, the King who succeeded 
Mtesa, stirred up a heathen revolt against the growing Christian ele 
ment in his kingdom. He was defeated, and on 

"Kings shall be thy . 

nursing fathers, and their the I4th of August, 1897, his infant Son was de- 
queens thy clared King, and baptized under the name of 

nursing mothers." _ ,. _. . , -. . 

Daudi. The mother of the young King is a Prot 
estant Christian, while three Christian Regents have been appointed 
to govern during his minority. One of these Regents, Apolo Kagwa, 
is a Christian of unusual attainments ; he is known also as the Katikiro, 
or Prime Minister, and occupies besides the position of Judge. Under 
his direction, mainly, great reforms have taken place. We have al 
ready mentioned his remarkable services to his country as a leader and 
statesman (supra, pp. 273, 274). On August 14, 1901, the anniversary 
of the infant King s accession was celebrated. Among the features of 
the occasion was a religious service in the Cathedral at Mengo, 
which was attended by the young King and his mother, besides two 
of the Regents, and an immense assemblage of the people. What a 
happy augury for the future government of Uganda is this early par 
ticipation of the King, with his official following, in a religious festival 
upon the most important state function of the year! 3 The temptations 
of kingly position and power will be sure to come eventually, but what 
better preparation to resist them could be given to youthful royalty 
than this honor paid to the religion which has been the guardian of 
justice and righteousness in the modern progress of the world? The 
Church Missionary Society with wise foresight has opened a High 
School at Mengo, specially for the education of the sons of chiefs, and 
about forty boys are now on the roll. Many of these are the heirs to 
important chieftainships, while some are even now, as minors, rulers 
over large districts with thousands of inhabitants. The Uganda mis 
sionaries seem to be commissioned to be the sponsors of the future 
rulers in that singularly alert and progressive kingdom. 

Two hundred miles to the west of Mengo, the capital of Uganda, 
is the Kingdom of Toro, situated in the wild Ruwenzori Mountains, 
sometimes called the Alps of Central Africa. King Kasagama of Toro, 

1 Stock, " The History of the Church Missionary Society," vol. iii., p. 437. 

2 Ibid., p. 446. 

3 The Church Missionary Intelligencer, January, 1901, p. 39. 



THE SOCIAL RESULTS OF MISSIONS 349 

in 1896, embraced Christianity, and was baptized also under the 
name of Daudi, the native equivalent of David. His rule as a Chris 
tian king has been marked by enlightenment, jus 
tice, integrity, and progress; while he has named Daudi of Toro and his 
the capital of his kingdom Bethlehem. His letter Christian rule, 
of greeting to the "Elders of the Church in 
Europe," in 1897, has been referred to elsewhere (Volume II., p. 16). 
Dr. Howard Cook, of the Church Missionary Society, after a visit to 
Toro, in May, 1900, wrote : " The more one sees of the King the more 
one admires his simple, open-hearted, true Christian life ; and his in 
fluence in Toro, we hear, is untold." Toro may be regarded as a 
country where the Government is dominated by Christian principles 
to an extent not exceeded throughout Christendom. Churches abound, 
religion is honored, and God s commandments are in their rightful 
place in official as well as in non-official life. 

To the northwest of Toro is the Kingdom of Bunyoro, where the 
Church Missionary Society has opened several stations. In 1901 it 
happened that the King of Toro, with some of his 
high officials, paid a formal visit to Bunyoro. The A royal evangelist 
King, with his retinue, attended the religious ser- in Bunyoro. 
vices, the church being crowded by an assembly 
of about eight hundred. During this service a remarkable scene 
occurred. The Toro chiefs spoke in an evangelistic strain, commend 
ing the Gospel with all earnestness to the assembled people. " The 
last time we came to you here in this country," remarked one of them, 
"we came with shields and spears in our hands, and hatred in our 
hearts ; now we stand before you with God s Word in our hands, and 
His love in our hearts. We ask you, our brothers, to lay down your 
burdens as we have done, and to trust in Jesus Christ our Saviour." 
King Daudi of Toro himself closed the joyous and interesting service 
by offering prayer. 1 Josiah, at that time the young King of Bunyoro, 
was a Christian, and under the inspiration of the Gospel he remodelled 
his government and banished many heathen cruelties. He spent large 
sums in purchasing New Testaments for his people, who were learning 
to read. His successor, King Andereya, is also a zealous follower of 
Christ, and his rule is characterized by justice, as well as by earnest 
efforts for the best good of his people. 

To the east of Bunyoro, north of Lake Kioga, lives a once wild 
race, named the Bukedi. In their native language their designation 
is Lango. Some years ago the Government placed the Bukedi under 
1 The Church Missionary Intelligencer, September, 1901, p. 713. 



350 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

the rule of a Baganda chief, Semei Kakunguru by name. This chief 
is a Christian, and has carried with him to his new official position 

an earnest desire for the moral improvement and 

Thrones " established social betterment of the people entrusted to his 

by righteousness." care> Th e testimony concerning his enlightened 

and beneficent rule is as gratifying as it is em 
phatic. 1 To the northwest of the Victoria Nyanza, east of Uganda, 
is Busoga, where in the district of Budiope a recent change of officials 
has placed in a position of authority a youthful chieftain named Yosiya 
Nadiope ; this youth is already a diligent student of Christianity, and 
was baptized in 1901. He has built at Kamuli a church capable of 
seating some seven hundred people. Kamswaga, one of the Baganda 
chiefs, who was formerly King of Koki, an extreme southwestern prov 
ince of the Uganda Protectorate, has become a convert and a re 
formed man, and is said to be "using his influence upon the side of 
right." 2 Edward Kahaya, King of Ankole, a province to the south 
west of Toro and Koki, was baptized in 1902, with his Katikiro, or 
Prime Minister, and was confirmed by the Bishop in October, I9O4. 3 
The incidents related are surely sufficient to indicate that the service 
rendered by missions in the raising up of men worthy of ruling, as well 
as of holding positions of responsibility in the government service, is 
remarkably illustrated in the case of Uganda. 

Sir Lloyd Mathews, formerly British Prime Minister in Zanzibar, 
stated at the Anniversary of the Universities Mission held in May, 

1900, that the Mission "has been most valuable 
A tribute to mission- to t h e Government in the training of native lads, 

trained natives by .,-,., 

Sir Lloyd Mathews. many of whom find work as native clerks in the 
government service." 4 In the Report of the same 
Mission for 1897 (p. 30) occurs the following paragraph: "The 
fruits of the training given in the Boys School at Magila are now 
showing themselves in a very practical fashion. The German Colony 
is efficiently served by mission-trained natives. The railway clerks 
and the officers of the various plantations are practically all old Magila 
boys, and are generally found satisfactory to their employers. No 
other agency in the land produces men who can read and write and 
keep accounts." In the British Central Africa Protectorate the 

1 The Church Missionary Intelligencer, May, 1901, p. 369 ; August, 1901, p. 625. 
" Report of the Church Missionary Society, 1901-1902," p. 131. 

2 The Church Missionary Intelligencer, May, 1904, p. 363. 

3 " Report of the Church Missionary Society, 1903-1904," p. 124. 

4 Central Africa, July, 1900, p. 113, 



THE SOCIAL RESULTS OF MISSIONS 351 

Scotch Missions have supplied numerous educated native Christians 
for the government service. 1 

Early in the nineteenth century, in the days of Moffat, the con 
version of the ferocious chieftain, Africaner, produced a profound 
impression throughout South Africa. A little 
later came Andries Waterboer, the famous chief A moral revolution in 
of Griquatown, who was a model of Christian kingly policies, 
consistency for upwards of forty-five years, and 
ruled in a firm but conciliatory spirit. " He was the first chief in 
South Africa with whom a regular written treaty was made by the 
British Government; and to that treaty he ever adhered." 2 The 
remarkable story of Khama, and the many striking features of his be 
neficent rule, have been often referred to in previous pages. 3 The 
testimony of Mr. J. Gerrans, a merchant of Mafeking, indicates the 
uncommon security which prevails under Khama s administration. 
" Traders and other travellers in South Africa often suffer from thieves 
on the journey, but as soon as they get into Khama s country the 
police frequently say to them : You need have no fear of thieves now 
you are in Khama s country. " Lewanika, the pupil of the late Pastor 
Coillard of the French Mission to the Barotsi, whose rule extends over 
more than two hundred thousand square miles of territory, may serve 
as another illustration of a heathen ruler of exceptionally cruel instincts 
who, although not as yet himself an open professor of Christianity, 
has been brought to view the responsibilities of government in the light 
of Christian principles. 4 Prince Litia, his son and heir, a man now of 
mature years, is a Christian, and it is to be hoped that his coming rule 
will be as beneficent and civilized as that of his neighbor Khama. 5 

The noble Institution at Lovedale reported in 1899 thirty-three 
natives who had gone out from the College, whose names were to be 
found on the Civil Service list of Cape Colony, as 
occupying various government positions. In that The pnti<i value 
same year the Prime Minister of Cape Colony in south Africa, 
visited Lovedale, and was accompanied by Mr. 
Walter E. N. Stanford, C. M. G., Superintendent of Native Affairs. 
Mr. Stanford was born in Cape Colony and educated at Lovedale, 

1 " Report of the Foreign Mission Committee of the Church of Scotland, 1899," 
p. 64. 

2 Lovett, " The History of the London Missionary Society," vol. i., p. 597. 

3 See Volume II., pp. 14, 15, 106-108, 216, 267, 327, 390, 399, 476, and Volume 
III., p. 271. Cf. The Missionary Review of the World, February, 1901, p. 93. 

4 A more detailed reference to Lewanika will be found on p. 272 of this volume. 

5 The Missionary Review of the World, February, 1900, p. 135. 



352 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

and it was an interesting incident that the attendant of the Premier, 
on his visit to Lovedale, should have been a former pupil of the 
Institution, filling a position of responsibility in the government 
service. 

The Mission of the American Board in West Central Africa often 

alludes in its reports to the Chief of Ciyuka, a Christian convert whose 

rule is characterized by a stanch adherence to 

Princes, rulers, and . . . . 

judges who are lovers Christian principles. 1 In The Missionary Herald 



s a letter fr m the late 

Rev. F. Coillard of the Barotsi Mission, speaking 
of a visit which this chief and several of his followers had recently 
made to Barotsiland. He mentions their admirable Christian testimony 
and demeanor, as well as their hearty participation in the religious 
services of the Mission. The peaceful and kindly character of this 
visit was a political lesson of much significance to an African com 
munity. From the Congo region there come similar testimonies of 
changed hearts among certain of the ruling class, and the beneficent 
results to their subject peoples are commented upon. 2 The President 
of the Liberian Republic, on the West Coast, in 1897, was stated to 
be a communicant of the Church, 3 and in the national Legislature 
were to be found several graduates of mission institutions. Further 
illustrations could be given from adjacent missions of princes, rulers, 
and judges who have been educated under mission auspices. 4 The 
appeal of Prince Momolu Massaquoi on behalf of his fellow-country 
men on the West Coast, which was published in The Century Magazine 
for April, 1905, is a striking illustration of the sociological impulse and 
the patriotic inspiration which Christian education can awaken in a 
young African ruler suddenly called upon to assume the duties of 
office. The life of the late Prince Ademuyiwa of Lagos was an ex 
emplification of stalwart Christianity, combined with political influence, 
exercised in the capacity of a lover of peace and good order who 
acted as a successful mediator between the English Government and 
the native community. 5 The late Sir Samuel Lewis, Mayor of Free 
town, philanthropist, man of affairs, public servant, the first knighted 

1 The Missionary Herald, February, 1899, p. 73; March, 1900, p. 109; July, 
1900, p. 285 ; January, 1901, p. 20. 

2 The Missionary Herald of the Baptist Missionary Society (English), April, 
1902, pp. 125-128. 

3 The Spirit of Missions, November, 1897, p. 594. 

* Occasional Paper, Qua Iboe Mission, West Africa, August, 1901, p. 13; Novem 
ber, 1902, p. 10. All Nations, January, 1903, p. 42. 

5 Work and Workers in the Mission Field, December, 1903, pp. 489, 505. 



THE SOCIAL RESULTS OF MISSIONS 353 

negro, and withal an eminent Christian, was another bright example 
from among the mission trophies of West Africa. 1 

The story of missions in Madagascar presents suggestive testi 
mony concerning the useful service of missionaries among the ruling 
classes, despite periods of cruel persecution when 
heathenism has been in the ascendant. Queen Baptized queens in 
Ranavalona II., who came to the throne in 1868, Madagascar, 
was baptized at the beginning of her reign, and 
became a beneficent friend of liberty and progress. On the day pre 
vious to her coronation she affirmed : " I will rest my kingdom upon 
God." She sent for the five pastors of the Christian churches in the 
capital to come and ask God s blessing upon her and her subjects, 
remarking, "for God only has made me what I am." 2 Queen Rana 
valona III., who was recently deposed by the French Government, 
was educated in the Girls School of the London Missionary Society. 

In the Mohammedan dominions of Turkey missionary institutions 
have graduated men who have in many instances occupied govern 
ment positions on account of their superior capa- 

. . . A new order of man- 

bihties, m spite of the fact that Christian officials hood in official ranks 
are greatly handicapped by Moslem prejudices. in Turkey, Syria, 
In the case of the Bulgarian graduates of Robert 
College, it was said in 1902, by a missionary of the American Board 
then residing at Sofia, that " since the beginning of the national ad 
ministration of Bulgaria, in 1878, there has been no government minis 
try without one at least, and often two or three, Robert College 
members. The present Secretary of the Cabinet, whose ability has 
preserved his position for him during ten years, and under eight suc 
cessive ministries, is one of these men." 3 The Judge of the Supreme 
Court, besides the Mayor of Sofia, and many others in diplomatic, 
judicial, or clerical posts, are all Robert College men. The Syrian 
Protestant College at Beirut has graduated men who, as government 
appointees, occupy positions of responsibility, and exert no little in 
fluence in the administration of political and judicial affairs in Syria, 
especially in the Mount Lebanon government. Its medical graduates, 
moreover, are to be found in the military and civil service in almost 
all sections of Asiatic Turkey, and notably under the Egyptian ad 
ministration. 4 

1 Work and Workers in the Mission Field, September, 1903, pp. 366-368. 

2 Lovett, " The History of the London Missionary Society," vol. i., p. 741. 

3 The Rev. T. T. Holway, in The Missionary Herald, December, 1902, p. 522. 

4 Dr. George E. Post, long connected with the College at Beirut, thus summa- 



354 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

In Persia, while the same hindrances act powerfully against the 

appointment of Christian officials, yet the abilities of some of the 

young men who have been trained in mission 

Mission graduates in schools have overcome this prejudice, and they 

government employ . . . . 

in Persia and Arabia, have in many instances attained posts of influence 
both as citizens and government servants. A 
general in the Persian Army once visited the Urumiah College, and 
was so impressed with the opportunities afforded there that he subse 
quently remarked in an official gathering : " The young men who are 
being educated in the mission schools would become leaders in the 
political affairs of our nation, if they had a chance. I believe a time 
will come when they will hold high offices, and the sons of lords will 
be ruled by them, unless you do something for the future of your 
children." Bishop Stuart writes that the Governor of Julfa is employ 
ing several of the former pupils of the Church Missionary Society s 
school at that place. One is Imperial Interpreter, and two others 
have been made governors of towns of considerable importance. 1 
The Keith Falconer Mission reports that the Sultan of Lahej has 
appointed as his Collector a young graduate of its mission school, who 
has profited by the training of the missionaries and developed into an 
upright and able public servant who, in a position of peculiar tempta 
tion, commands the confidence of a Mohammedan ruler. 2 

In the South Sea Islands the contact of missions with official life 

has been especially direct and influential. It began during the early 

decades of the nineteenth century, and affords 

Wise and humane important illustrations of helpful service rendered 

Christian rulers in the . 

Pacific islands. m the cause of good government where the in 
terests of vast multitudes were concerned. King 
Numangatini of Mangaia, in the Hervey Group, who began his reign 
in 1814, and lived to an advanced age, dying in 1878, was a Christian 
ruler who exercised his authority in a spirit which reflected the highest 
honor upon his missionary training. 3 King Mahine of Huahine, in 

rizes its services to the State: " Its graduates and other students occupy positions 
of commanding influence as civil and military physicians and pharmacists, physicians 
of military and secular hospitals, lawyers, judges, civil functionaries, teachers, 
preachers, editors, authors, and merchants. A number of them are in the military 
and consular service of the United States Government. The significance of such a 
body of men, educated according to American methods, on the elevation and 
progress of the East is obvious." 

1 The Church Missionary Intelligencer, April, 1902, p. 285. 

2 Smith, "Twelve Pioneer Missionaries," p. 232. 

3 Dr. Gill once wrote of him : " Numangatini, the aged king of Mangaia, once 



THE SOCIAL RESULTS OF MISSIONS 355 

the Society Group, as early as 1822 was another stalwart example of a 
devout Christian sovereign. 1 Rakoia, Chief of Tamarua, a village on the 
Island of Mangaia, was a heathen warrior who, once having embraced 
Christianity, discharged his duty as a ruler with conscientious fidelity 
to the law of God. 2 King Pomare II. of Tahiti, who was baptized 
in 1819, in spite of some imperfections, developed into an exceptional 
ruler as the result of his contact with missionaries. Tamatoa VI., 
who in 1884 became King of Raiatea, one of the Society Islands, 
is said to have been spiritually minded, and one of the sincerest Chris 
tians on the island. 3 King Malietoa of Samoa was trained at the Malua 
Institution of the London Missionary Society, and was a thorough 
going Christian during all the vicissitudes of a troubled life. At his 
grave it was stated that for thirty-four years this great chieftain had 
been striving to promote the good of his people. 4 The present ruler 
of the Manua Group, contiguous to Samoa, is an educated Samoan, 
and was a native missionary before he became king. 5 Of the gradu 
ates of the Malua Institution it is remarked : " Numbers of them have 
attained influential positions as heads of families, local councilors, and 
chiefs. One of them is the present young Malietoa, whose good be 
havior is the reason alleged by many for wishing him to be King of 
the Tuamasanga." 6 

said to me when very despondent, Missionary, don t be anxious about me. As 
long as I breathe I will cling to the Word of God. Until that was brought here, 
the heavens above were the only roof over me, as I hid myself night after night 
in the tall reeds or ferns of the mountains through fear of being slain. Ere it was 
dark we, in those sad days, hastily despatched our evening meal, so as not to be 
overtaken by darkness ere a place of shelter and security had been provided for 
the night. On no account could I sleep in the same place two nights successively. 
Our wives and children alone slept in our homes, as they would not be slain. Now 
one may sleep without fear on the sandy beach, or in sequestered valley, or in one s 
own dwelling, and yet be unhurt. Brief were the intervals of peace; war and 
bloodshed were the rule. . . . During the many years of our close intimacy I saw 
very much to admire, and nothing whatever to blame, in the character and Christian 
profession of King Numangatini. He was always in his place in the house of God. 
Never was a ruler more sincerely lamented at his death at a very advanced age in 
1878. He passed away in possession of all his faculties, and left a beautiful testi 
mony of the power of Christianity." Lovett, " The History of the London Mis 
sionary Society," vol. i., pp. 363, 364. 

1 Ibid., vol. i., pp. 270, 271. 

2 Ibid., vol. i., p. 362. 

3 Ibid., vol. i., p. 350. 

< The Chronicle (L. M. S.), November, 1898, p. 267. 

5 The Independent, November 27, 1902, p. 2819. 

6 Lovett, " The History of the London Missionary Society," vol. i., p. 391. 



356 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

The interesting narrative of Kapiolani, the Christian Queen of 

Hawaii, is another example as striking as it is romantic. 1 The story of 

Thokombau, King of Bau (Mbau), in the Fiji 

Heathen war-chiefs Islands, who, after a career of cruelty and inius- 

who have put on the 

Christian armor. tice, became a convert and ruled with honor and 
kindliness, is a matter of record. He died in 1883, 
after a Christian reign of over a quarter of a century. 2 Taufaahau, a 
native prince of the Tonga Group, who afterwards ruled under the 
name of King George, was not only an excellent sovereign but a man 
of exemplary religious life. He died in 1893, at the advanced age of 
one hundred years. 3 The King of Kusaie, of the Caroline Group, may 
be added to the list. 4 From Ponape, not far from Kusaie, we have a 
striking testimonial concerning Henry Nanpei, a Christian chief of 
royal descent. How well he knew the duties of a Christian ruler is 
illustrated by a scathing letter penned by him, in which he reviewed 
the deplorable features of Spanish dominion in the Caroline Group. 
No statesman in the ranks of civilization could characterize Spanish 
misrule with more discernment and righteous indignation than did this 
native prince. His remarkable letter may be found in The Missionary 
Herald, April, 1900, p. 147. From the New Hebrides Dr. J. W. 
MacKenzie, of the Canadian Presbyterian Mission, writes of Kalomet, 
a chief, as "one of the finest native Christians I have ever known." 5 
Dr. Paton speaks of Namakie, a young chief of Aniwa, who became a 
Christian teacher, and also of the great war-chief of Tanna, who, 
having accepted Christianity, ruled in the interests of peace, until one 
day, when a heathen chief attacked his beloved missionary friend, he 
threw himself in front of him and received the bullet designed for the 
latter, which inflicted a fatal wound. 6 

In the Island of New Guinea missionaries of exceptionally strong 
personality have exercised a happy influence over native chiefs, and 
have thus aided the British Government in establishing peaceful rule 
throughout extensive sections of that formerly turbulent land. Tenia, 
the chief of Hula, has become a deacon in the Church, and is trusted 

1 It is well told in " The Transformation of Hawaii," by Miss Belle M. Brain. 
Cf. also The Review of Missions, December, 1900, pp. 361-365, and The Mission 
World (London), January, 1901, pp. 9-11. 

2 Pierson, " The Modern Mission Century," pp. 338-340. 

3 Warneck, " Outline of a History of Protestant Missions," p. 329; King, 
" Christianity in Polynesia," p. 91. 

4 Life and Light for Woman, March, 1902, pp. 133, 134. 

5 The Missionary Herald, April, 1901, p. 164. 

6 The Illustrated Missionary News, March, 1901, p. 28. 



THE SOCIAL RESULTS OF MISSIONS 357 

by the New Guinea Government. 1 Chalmers writes in his Autobiog 
raphy : " One of the first things to do will be to teach natives the art 
of government, so that they may be able to govern 
themselves and relieve the British representatives Teaching natives the 

* . art of government 

as much as possible of mere tribal difficulties, so i n New Guinea, 
that there may be more time to devote to the 
general work. I think it would be quite possible to assemble the 
chiefs of the various districts once or twice a year at one or two cen 
tral places, such as Port Moresby and South Cape." 2 One who knows 
well the history of recent times in New Guinea testifies : " In the 
establishment of law and government founded in peace and righteous 
ness the British Government has been signally aided by the counsels, 
experience, and aims of the missionaries, to whom the British Governor 
has made repeated acknowledgment." Among the Maoris we have 
an account of Kereopa Tukumaru, a chief of high rank in Kereru, of 
whom the Rev. J. McWilliam writes that he is, " without exception, the 
most perfect specimen of a Maori Christian that it has been my fortune 
to know." 3 

This representative roll-call of Christians in official life is sufficient 
to convince us that the "saints of Caesar s household" have their 
modern successors in all lands where the Gospel 
has even partially penetrated, and that missions Modem " saints of 
are rendering in our day a conspicuous service to Caesar s household." 
nations in the making, during a transitional, form 
ative, and nascent period, by training everywhere men of affairs for 
God s service and public usefulness. 



5. FURTHERING PROPER INTERNATIONAL RELATIONS. It is true 
that missions were not established to promote diplomatic amenities, 
or to aid backward nations in assuming interna 
tional functions. They have, nevertheless, ac- There is 

,. . , .... .. , .. . an international value 

comphshed much incidentally in these directions, to missions, 
by forging connecting links of contact and inter 
course, by broadening the outlook of Christendom, quickening its 

1 The Chronicl (L. M. S.), August, 1899, p. 198. 

2 Lovett, " James Chalmers : His Autobiography and Letters," p. 256. 

3 The Church Missionary Gleaner, September, 1901, p. 132. 



358 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

interest in alien and distant peoples, cultivating good-will, solving 
difficulties, giving friendly advice, facilitating acquaintance with West 
ern administrative systems, mediating between foreign diplomacy and 
native misunderstandings, encouraging that status and degree of mu 
tual confidence which prepares the way for peaceful relationships, and 
often ministering as the almoners of philanthropic benefactions in times 
of calamity and distress. The international relations of Western nations 
with Asia, Africa, and Oceania have assumed in recent years unprec 
edented importance. In our own country colonial responsibilities 
have come to the front within a brief period. The prospective devel 
opments of the twentieth century involve possibilities which no one can 
forecast. What secrets of nature are yet to be disclosed, what facilities 
of intercommunication are still to be made available, what colonial 
responsibilities are to be assumed, what international complications 
may arise, are matters obviously beyond conjecture. It is clear that 
every influence which conduces to international friendship, commercial 
intercourse, industrial exchange, and the recognition of mutual obliga 
tions is of high value. The nations of the Far East are no longer 
obscure and unknown factors in the sphere of world-politics. They 
are assuming with strident haste and keen alertness a status which not 
only commands respect, but, in one instance at least, has prompted a 
notable alliance on the basis of equality. The recent brilliant entrance 
of Japan into the arena of international politics is to be counted one 
of the outstanding facts of twentieth-century history. 

The international trend of mission influence is not simply a develop 
ment of modern times ; it can be traced in the history of missionary 
movements during many centuries. We find it 
Apostolic missions sometimes where we least expect it. 1 It is the 

a link . . 

between continents, missionary motive quite as much as the political 
or commercial incentive which has seemed to assert 
itself in many of those initial ventures which have led on to the explora 
tion of an unknown world and the making and molding of new nations. 
The apostolic age of the Church was international in the expansiveness 
of its evangelistic aims, and in the scope of its missionary activities. 
It came under the spell of that momentous conception that Christian 
unity of faith is possible among the nations, and that the downward 
trend of degenerate races may be arrested through living contact 

1 The influence of missions during the first eighteen centuries in promoting 
international discovery and establishing a basis of friendship and kindly intercourse 
between the nations has been admirably traced in " Two Thousand Years of Mis 
sions Before Carey," by Lemuel Call Barnes. 



THE SOCIAL RESULTS OF MISSIONS 359 

with Christ. Note, in this connection, that eventful intercontinental 
trend of the early foreign mission call to Paul to " Come over into 
Macedonia." Long before the great nations of modern times had 
their birth, there was a prenatal movement of missionary forces which 
in certain vital and formative respects has served to shape their destiny. 
Let us suppose that Paul s summons at that time had been to go east 
ward along the lines of what would have been regarded then as home 
missionary extension, so that the issue eventually would have been the 
conversion of Central Asia, India, China, and Japan. Instead of a 
Western, we might have had an Eastern, Christendom, while our own 
barbarian ancestors would have been left to the best that pagan devel 
opment could have done for them. What a reversal of the course of 
Christian history would have followed! If the churches of India, 
China, and Japan had proved to be as neglectful as those of Western 
lands, after all these centuries they might even now be sending mission 
aries to us to bring us the knowledge of our rightful Lord and Saviour. 
Let us rejoice humbly and gratefully that the call to "come " brought 
Christianity our way, and that subsequent centuries bear witness to the 
outreaching touch of Christianity, stretching from 
Abyssinia to the British Isles, and from Spain to Christian history a 
Persia and India. The Nestorians pushed boldly amongthe nations, 
into China as early as the seventh century, and 
into India probably at a date still earlier, following Pantaenus, who had 
preceded them in the latter part of the second century. The Goths 
received Christianity at the hands of Ulfilas in the fourth century, who 
created for them an alphabet, and gave them their Bible. Severinus 
appeared in South Central Europe in the fifth century, and Cyril and 
Methodius carried the Gospel message to the Slavs in the ninth century. 
In Central and Northern Europe we can trace the entrance of Columba, 
Columbanus, Gallus, Eligius, Boniface, Willibrord, Ansgar, and many 
others equally zealous though less conspicuous in the annals of those 
formative centuries. Hans Egede also linked Denmark with Greenland 
in the eighteenth century. The Moravian missionaries followed, and 
from that time Herrnhut became an active factor in the international 
contact of the world. Labrador was reached by Jens Haven in 1765. 
Grants of land were made to the Moravians by George III. in 1769, 
and a missionary ship, without reporting a single fatal accident, has 
sailed back and forth from England to the lonely abodes of the mis 
sionaries on that bleak coast every year since 1771. Twelve different 
ships have been in use, five of them bearing the name of " Harmony." 
All have been sailing vessels, except the last one built, which has aux- 



360 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

iliary steam-power. Francis Xavier linked Portugal with India in the 
sixteenth century. Heurnius was a connecting bond between Holland 
and the Dutch East Indies in the seventeenth century, and in the 
eighteenth Ziegenbalg, Plutschau, and Schwartz brought Denmark into 
spiritual relations with India. These ambassadors of the King were 
all international messengers upon errands of peace, good-will, and 
cordial friendship. 

We find in the colonial history of America an interesting, and even 
romantic, illustration of the international feature in mission enter 
prise. The missionary factor in our colonial his- 
The missionary factor torv [ s neither conspicuous nor obtrusive, yet it 

in American colonial ... 

history. ma y ^Q distinctly noted. It has not always re 

ceived the attention it deserves from the political 
student and scholar, who has generally and very naturally placed the 
emphasis on the Puritan impulse, represented in the eager search for 
soul liberty and religious freedom, and the longing to found a State 
where untrammelled religious and civil development along their own 
lines should be possible. In some of the histories the earlier voyages 
towards the unknown West have been credited solely to the love of 
adventure and the hope of discovering an El Dorado ; and even in the 
case of the English Puritans, rivalry of Spain and a desire to outstrip 
other nations in the search for coveted possessions have been apparently 
regarded as motives worthy of an accentuation which seems to leave no 
room for the missionary, and very little for even the religious, impulses 
of the movement. The world then as now, however, contained a 
mixture of good and evil. There were men of high ideals and Chris 
tian aims, and others of low ideals and unscrupulous, even wicked, 
designs. We are confessedly searching for the former class, as we may 
be able to find them in colonial times. 

To be sure, it would not be wise or historically correct in this con 
nection to exalt unduly or to exploit in a partisan spirit the missionary 
impulse, as if it constituted a dominant and over- 
Puritan hearts were in shadowing motive ; but neither, on the other hand, 

sympathy with the .,,.,. , . T 

missionary motive, should it be ignored or forgotten. It may be 
clearly traced, as we shall note, in official docu 
ments which form the bases of early movements in colonization ; but in 
some instances it was slow in asserting itself amid the difficulties, suf 
ferings, and perils of the life and death struggles of the early colonists. 
Aggressive movements under the circumstances were almost impossible, 
and missionary activities were of necessity dormant until more settled 
times opened the door of opportunity. Puritan hearts were un- 



THE SOCIAL RESULTS OF MISSIONS 361 

doubtedly stirring with missionary aspirations when they turned their 
ships prows westward : this was especially true of many of the finest 
and noblest spirits among them ; but when they touched these shores 
they found themselves for a time face to face with almost insurmount 
able obstacles to the prosecution of missionary work. 

It may be noted at this point that far back of colonial history there 
is at least a credible tradition, received as probable by some careful 
historians, that America itself was in a sense a 
missionary discovery about five hundred years The legend of the Norse 

Y" ,-. missionary who dis- 

before Columbus and Cabot, and six hundred covered America, 
years before the advent of the Pilgrim Fathers. 
According to the Sagas, Leif Ericson, a Norse missionary, discovered 
and touched these shores about 1000 A.D. Leif was the son of Eric 
the Red, who was the first colonist of Greenland. While on a visit to 
Norway, Leif was commissioned by King Olaf to proclaim Christianity 
in Greenland. The account preserved in the Sagas reads as follows : 
" Upon one occasion the King [Olaf] came to speech with Leif, and asked 
him, Is it thy purpose to sail to Greenland in the summer? It is my 
purpose, said Leif, if it be your will. I believe it will be well, an 
swers the King ; and thither thou shalt go upon my errand, to proclaim 
Christianity there. " Omitting here a few lines for the sake of brevity, 
we quote further from the Sagas : " Leif put to sea when his ship was 
ready for the voyage. For a long time he was tossed about upon the 
ocean, and came upon lands of which he had previously no knowledge. 
There were self-sown wheat fields and vines growing there." l It is 
not necessary to give the account in full. It is clear that it was during 
his voyage to Greenland on a missionary errand that he was driven by 
storms, as seems probable, upon the coast of America, supposedly the 
shores of Nova Scotia or New England. This incident was a stimulus 
to subsequent exploring expeditions from Greenland to " Wineland the 
Good," accounts of which are given in the Saga of Eric the Red. If 
this is all true, America itself, in this indirect and casual way, was a 
missionary discovery, and may be so entered in the annals of that 
kingdom which is destined to conquer the world. 

In the fifteenth century, when the era of maritime exploration began, 
Prince Henry of Portugal, surnamed "The Navigator," a brilliant 
pioneer of modern discovery, at whose instigation others undertook 
bold voyages which opened the pathway of early colonization and com 
merce, was himself under the spell of the missionary motive. He was 
a true Christian, an evangelistic crusader, and the purpose of propa- 

1 Hart, " American History told by Contemporaries," vol. i., pp. 29, 30. 



362 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

gating the Gospel, although no doubt other motives and ambitions 

were present, occupied a prominent place in his mind and heart. 

Among the reasons which he gave for pursuing his 

The missionary motive discoveries Was his "great desire tO make Kl 
in early maritime . . 

exploration. crease in the faith of our Lord Jesus Christ." His 
supporters and patrons were largely the clergy and 
men of high religious character, while the statesmen and the general 
public of his day took but a lukewarm interest in his venturesome 
enterprises. Numerous contemporary records testify to the sincerity 
of his desire to spread the Gospel to unknown regions. 

Columbus was not a missionary in the ordinary acceptation of the 
term, but the evangelistic motive, as is manifest from his own state 
ments, had a distinct influence upon his career, 

The evangelistic an d he was fond of accentuating the literal mean- 
aspirations . . . . , 
of Columbus. in g of his baptismal name Christopher the 

Christ-Bearer. His journal, written on shipboard, 
contains repeated intimations that he desired and sought the conver 
sion of the strange peoples of the West to Christianity, 1 although his 
extant writings previous to undertaking his first voyage, if consulted 
alone, do not seem to throw clear light upon the subject. There is 
much probability, however, that the missionary motive was present in 
his mind even before he embarked, but was overshadowed by those 
political and commercial considerations which seemed to be the most 
persuasive means of furthering his scheme and overcoming his diffi 
culties. It evidently influenced him with increasing power as mis 
sionary opportunity was more clearly discerned. Some historians, more 
over, seem to find a basis for the statement that one of the most effec 
tive arguments used by Columbus to induce Queen Isabella to extend 
her patronage to him was that "she might eminently contribute to 
diffuse the light and truth of the Gospel." 

In his journal, as reproduced for us by Las Casas, we find in a para 
graph written after his discovery of the New World, under date of No 
vember 6, 1492, the following: "I am convinced . . . that if devout 
religious persons knew their [the Indians ] language, they might be 
converted to Christ, and so I hope in our Lord that your Highnesses 

1 Sources will be found in Winsor s " Narrative and Critical History of 
America," vol. ii. ; Winsor s " Life of Christopher Columbus "; and especially in 
a valuable article on " The Religious Motives of Christopher Columbus," by Prof. 
W. R. and Rev. C. R. Gillett, in the Papers of the American Society of Church 
History, vol. iv., pp. 3-26. Cf. also Barnes, " Two Thousand Years of Missions 
Before Carey," pp. 356-358. 



THE SOCIAL RESULTS OF MISSIONS 363 

[addressing the King and Queen] will decide upon this course with 
much diligence." Under date of November 27 is inserted a distinct 
purpose " to Christianize all these people, because 
it can easily be done. . . . And I assert," he goes Some significant 

f extracts 

on to say, that your Highnesses ought not to from his journal, 
allow any except Catholic Christians to set foot 
or trade here, since this was the aim and inception of the under 
taking, that it should be for the increase and glory of the Christian 
religion ; and likewise none should be allowed to come to these parts 
except they be good Christians." 

In the letter of Columbus to Lord Rafael (perhaps more correctly 
Lord Gabriel) Sanches, treasurer of Ferdinand and Isabella, the King 
and Queen of Spain, giving an account of his first 
voyage, the discoverer writes of what he conceives Further evidence from 
" to be the principal wish of our most serene King, his writings, 
namely, the conversion of these people to the 
holy faith of Christ." In conclusion, he calls upon the King and 
Queen and others to rejoice " in the prospect of the salvation of the 
souls of so many nations hitherto lost." 1 In his letter to the Spanish 
sovereigns written supposedly after his return from his first voyage is 
a paragraph urging that in the new colony " there be a church, and 
abbe s and priests to administer the sacraments and conduct divine 
worship, and to convert the Indians." In the " Instructions " given to 
Columbus by the sovereigns in anticipation of his return to Espanola, 
he is commanded and charged " that in all ways and manners possible 
he shall work and strive to attract the dwellers in the said islands and 
mainland to be converted to our Holy Catholic Faith." 2 

It was one of the medieval conceits of the papacy that the popes, 
by virtue of the supreme sovereignty they claimed over the unknown 
world, had the prerogative of bestowing upon 
Catholic rulers formal title and right of possession The Fa P al Bulls and 

.,..,, , . . their references to the 

to any newly discovered lands, on condition that conversion of the West, 
they should propagate there the Catholic religion. 
After the return of Columbus, Ferdinand and Isabella sought at once 
the sanction of the Pope to their sovereign domination over the vague 
regions Columbus had visited. The Supreme Pontiff at that time was 
Alexander VI., a Spaniard of the Spaniards, who issued four bulls, 
entitled, respectively, the Bulls of Concession (as were designated the 
first two, issued on the same day, May 3, 1493), the Bull of Demarca- 

1 Major s " Select Letters of Christopher Columbus," pp. 10, 17. 

2 " Papers of the American Society of Church History," vol. iv., pp. 16, 17. 



364 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

tion, and the Bull of Extension. 1 The first two gave title to newly 
discovered lands not already under the control of Christian rulers ; the 
third established a line of demarcation limiting the title to lands west 
ward and southward of the said line, so as not to encroach upon the 
Azores and the Cape Verde Islands, belonging to Portugal ; and the 
fourth extended the title to discoveries in the East as well as the West, 
even as far as India, in the case of lands not found to be already sub 
ject to the rule of Christian monarchs. The confusion arising from 
the terms of this last bull, which overlapped the others, was subse 
quently adjusted by treaties between Spain and Portugal. The con 
version of the natives to the Catholic faith is much emphasized in these 
documents, and the Catholic kings are charged with this duty. These 
bulls, professing to distribute America among the rulers of Catholic 
Europe, obtained recognition by Spain and Portugal, but were looked 
upon with indifference, if not contempt, by England, France, and 
Holland, who went on with their discoveries, and established their 
sovereignty by right of occupation and conquest, as if no popes had 
ever undertaken to parcel out the world. Have we not found, how 
ever, both a religious and a distinctly missionary aim present in those 
great undertakings which, by common consent, have been regarded as 
among the most decisive projects of early exploration and discovery? 
It is worthy of note, in passing, that the Spanish occupation of the 
Philippines, first under Magellan, in 1521, and afterwards under Le- 
gaspi, in 1565, was in part a missionary venture. 
The Spanish occupation Legaspi s expedition, inspired by Philip II. of 

of the Philippines was 6 . ^ ._ 3 , *,, . 

in part missionary. Spain, sailed from the Pacific coast of Mexico, 
accompanied by six Augustinian monks, who were 
charged with missionary duties. ^ This was the beginning of a mis 
sionary invasion which, cooperating with the military forces, secured 
the Philippines to Spain and the Catholic Church for subsequent cen 
turies, until in 1898 they became United States territory. 

Following Columbus, Bartolome de Las Casas was an undoubted 
exponent of the missionary impulse, winning the title of the " Apostle 
of the West Indies." Spanish friars and Jesuits made several efforts 
to plant missions in the southern parts of North America, but little 
came of this until, in the eighteenth century, their establishments in 

1 Translations of the Bulls of Alexander VI. are found in vol. i. of " The Philip 
pine Islands, 1493-1803," by Blair and Robertson, pp. 97-114. Publishers, Arthur 
H. Clark Company, Cleveland, Ohio, 1903. 

2 Blair and Robertson, "The Philippine Islands, 1493-1803," vol. ii., pp. 89 
and 161-168. 



THE SOCIAL RESULTS OF MISSIONS 365 

Texas, New Mexico, and California met with more success. The out 
come of these early Spanish missions, although numerous and imposing 
churches and mission edifices were built, was of 
little permanent value to our country. The priests Earl y s P anish missions 

r t . in the southern regions 

were strict formalists, and the Indian as a man or O f North America, 
a citizen was but slightly improved in character by 
their ministrations. Dark and sinister as the history of Spanish colo 
nization has been, and the same may be said of the story of the Portu 
guese occupation of South America, both have clearly been indebted, 
nevertheless, to the missionary spirit for many courageous impulses, as 
well as for not a few truly devoted personalities who were conspicuous 
in their early ventures. 1 

It is a part of the history of those times that the missionary efforts 
of that age, usually acting in cooperation with political aims and am 
bitions, were identified with the Roman Catholic propaganda, and 
that duplicity, military aggression, and cruel in- 
iustice marred to a painful extent its methods The historic outcome of 

J .the Roman Catholic 

and activities. This, however, should in no propaganda in America, 
way blind us to the transcendent import of the 
historic outcome. The fact that there were many unworthy adven 
turers, whose careers were marked by greed and unrighteousness, 
should not obliterate the clear evidence which assures us of the pres 
ence of the missionary incentive, however mistaken its methods, in the 
hearts of those to whom due credit should be given as leaders and pi 
oneers in that great campaign of discovery which led on to some of 
the most glorious events in modern history. 

" The Jesuit Relations and Allied Documents," a ponderous library 
of historical records concerning the early history of French colonization 
in America, reveals to us the immense and pro 
longed contribution of Roman Catholic mission- The Jesuit Missions in 
aries towards the establishment of an interna- North America, 
tional rapport not only between France and her 
new possessions, but also between the entire learned and diplomatic 
world of Europe and the colonists of French America, for nearly two 
hundred years. The footsteps of those indefatigable missionary pi- 

1 John Austin Stevens, in a chapter contributed by him to Winsor s " Narrative 
and Critical History of America," writes as follows : 

" The primary idea of French as of Spanish colonization was the conversion of 
the heathen tribes. The first empire sought was that of the soul ; the priests were 
the pioneers of exploration. The natives of the soil were to be first converted, 
then brought, if possible, through this subtle influence into alliance with the home 
government." Winsor, vol. iii., p. 393. 



366 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

oncers can be traced for the larger part of two centuries (1625-1791) 
along the St. Lawrence, and on both sides of the Great Lakes, on into 
the far West. They deflected southward into Maine, into Illinois, and 
even as far as Louisiana, and penetrated northward towards the inhos 
pitable, icy wilderness of Hudson Bay. Parkman, in his volume en 
titled "The Jesuits in North America in the Seventeenth Century," 
and in other of his historical works, has given much space to Jesuit 
history. 1 Whatever difficulty we may have with their methods, and 
the barren spiritual results of their labors, their devotion, diligence, 
and sacrifice in those earlier and purer days of Jesuit enterprise rep 
resent a high-water mark in the missionary annals of the world "a 
story sublime in its record of suffering, peril, and death" and their 
services to exploration and discovery occupy a place of permanent 
value in the history of this Continent. 

Pere Marquette, Jean de Brebeuf, Gamier, Chatelain, Jogues, 

Chaumonot, Raymbault, and Lalemant are well-known names among 

them. The first-named was the discoverer of the 

Their large place Mississippi above the confluence of the Missouri, 

in the history of 

New France. though four generations after De Soto had reached 
it in the far south. Hennepin, of the Recollets, 
though his published reports are not always to be relied upon, 
is also famous for his explorations, ^and his name has been given to 
one of the most important counties of Minnesota. Pere Marquette s 
name is familiar to-day in Michigan, as identified with a city, a county, 
and a railway of that State, and his statue stands in the rotunda of the 
Capitol at Washington. In some instances the political and military 
leaders of New France were in hearty accord with the religious aims 
of the missionaries. Champlain was a man of fervent piety and evan 
gelistic zeal. He is credited by Parkman with the remark that " the 
saving of a soul is worth more than the conquest of an empire." " For 
nearly thirty years," writes Mr. G. Mercer Adam, " his were the efforts, 
and his the zeal, that were instrumental, in the stern devotion of the 
times, in winning souls for heaven and a colony for France." 2 

In sympathy with this intense propaganda, there was a great awak 
ening of missionary enthusiasm in France. Immense endowments, 
chiefly in the shape of land grants, were secured, the benefits of which 
accrued to Canada during the Roman Catholic succession, long after 
the departure of the Jesuits. " All France," writes Parkman, referring 
to the days of Jesuit influence, " was filled with the zeal of proselytism. 

1 Cf. also " The Canadian Northwest," by G. Mercer Adam, pp. 38-40. 
2" Picturesque Canada," p. 580. 




J o 
fi 



THE SOCIAL RESULTS OF MISSIONS 367 

Men and women of exalted rank lent their countenance to the holy 
work. From many an altar daily petitions were offered for the well- 
being of the mission ; and in. the Holy House of 
Mont-Martre a nun lay prostrate day and night French interest in the 
before the shrine, praying for the conversion Canadian missions, 
of Canada. In one convent thirty nuns offered 
themselves for the labors of the wilderness ; and priests flocked in 
crowds to the colony." There was a singular and hardly commend 
able mixture of religious enthusiasm and political subserviency in this 
propaganda, yet there is no doubt that colonial history far-reaching in 
its import was in large measure made by these missionary enthusiasts. 

In the case of the Dutch colonists, though strenuous and purposeful 
in establishing the Reformed Church and providing for its support, and 
though active later on in promoting missionary 
effort, they seem to have made no explicit public T he religious spirit of 
declaration of a missionary aim in their initial the Dutch colonists, 
colonization of North America. The Walloon 
Synod, however, in connection with the Walloon emigration, sent over 
ministers chosen with a view to their fitness and readiness for mission 
ary service. 

The British colonial establishments in North America may now 
claim our attention. The presence of the missionary motive in these 
venturesome and heroic attempts at colonization 

, , , , . The presence of the 

cannot be questioned. As we remarked before, it missionary motive in 
was in abeyance for a time after the advent of the the British colonial 

establishments. 

Pilgrim Fathers, amid the difficulties and perils 
of their pioneer experiences on these shores. It is incorporated, how 
ever, in most of their charters, which usually contain an authentic and 
unequivocal missionary clause. The Puritan writings and the historical 
literature of that day are full of it, and their noblest men were Christian 
pioneers as well as statesmen. Such moving spirits on the other side 
as Sir Humphrey Gilbert and Hakluyt agreed that "the sowing of 
Christianity must be the chief intent of such as shall make any attempt 
at foreign discovery, or else whatever is builded upon other foundation 
shall never obtain happy success or continuance." 

In chapter xx. of Hakluyt s " Discourse Concerning Western Plant 
ing," written in 1584, a document of prophetic import and historic 
moment in the development of American colonization, appears a 
summary of reasons why Her Majesty should favor the project. 
Hakluyt was a Christian man, and a contemporary of Raleigh, Sidney, 
Sir Francis Drake, Shakespeare, and Queen Elizabeth, having been 



368 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

born about 1552. He is regarded as one "to whom England is more 

indebted for its American possessions than to any other man of that 

age." His " reasons," given as among the motives 

Hakiuyt s Discourse w hi c h should incite English enterprise to take swift 

Concerning Western . 

Planting." possession of the great Western prize, bristle, to be 

sure, with political, commercial, philanthropic, and 
patriotic arguments, and show an intense spirit of rivalry with Spain, 
France, and Portugal, as representatives of the hated papacy, and 
themselves alert searchers for world- wide dominion ; yet even in this 
strongly nationalistic document occurs the following as the sixteenth 
"reason": "Wee shall by plantinge there inlarge the glory of the 
gospell, and from England plante sincere religion, and provide a safe 
and a sure place to receave people from all partes of the worlde that 
are forced to flee for the truthe of God s worde." 

Sir Walter Raleigh, no doubt in the spirit of a zealous churchman, 
gave one hundred pounds to the Virginia Company " for the propaga 
tion of the Christian religion in that settlement." 
The charter of Virginia T h{ s was probably the earliest definite public con- 

and its missionary . . 

clause. tnbution for the prosecution of evangelical mis 

sions in this country. In the first charter of 
Virginia, representing an adventurous and commercial rather than a 
Puritan impulse, granted by James I., in April, 1606, is an explicit 
statement of a missionary aim. The text of the paragraph is as fol 
lows: "WE, greatly commending, and graciously accepting of, their 
Desires for the Furtherance of so noble a Work, which may, by the 
Providence of Almighty God, hereafter tend to the Glory of his Divine 
Majesty, in propagating of Christian Religion to such People, as 
yet live in Darkness and miserable Ignorance of the true Knowledge 
and Worship of God, and may in time bring the Infidels and Savages, 
living in those Parts, to human Civility, and to a settled and quiet 
Government ; DO, by these our Letters Patents, graciously accept of, 
and agree to, their humble and well-intended Desires." A paragraph 
embodying substantially the same purpose and desire for " the Conver 
sion and Reduction of the People of those Parts unto the true Worship 
of God and Christian Religion " is found in the second charter, issued 
in I6O9. 1 In a letter to Sir Walter Raleigh, referring to the project 
of a Virginia Colony, Hakluyt writes expressing his pleasure in 
Raleigh s plans because "you meane to sende some such good 
Churchman thither [to Virginia] as may truly say with the Apostles to 

1 Macdonald, " Select Charters and Other Documents Illustrative of American 
History, 1606-1775," pp. 2, 3, 16, 25. 



THE SOCIAL RESULTS OF MISSIONS 369 

the Sauvages, wee seeke not yours but you." l Unfortunately, as time 
passed, the Virginia Colony became to a perilous extent the dumping- 
ground of unworthy adventurers and dangerous criminals, yet this fact 
should not obliterate or obscure the purer ideals which were a part of 
the original project. 

Bradford declared the propagation of the Gospel of the Kingdom 
of Christ as one of the great hopes of his pilgrimage. He writes of 
the motives which led him and his fellow Pilgrims 
to seek these distant shores, as follows : " Lastly Bradford and his hope 

of planting|the Gospel 

(and which was not least) a great hope and inward in the New World, 
zeall they had of laying some good foundation, or 
at least to make some way thereunto, for ye propagating and advanc 
ing ye gospell of ye kingdom of Christ in those remote parts of ye 
world : yea, though they should be but even as stepping-stones unto 
others for ye performing of so great a work." 2 In the light of this 
declaration we may safely read the missionary motive into the " May 
flower " Compact, especially that clause in which the whole undertaking 
is declared to be "for ye glorie of God, and advancemente of ye 
Christian faith." In Cushman s " Reasons and considerations touch 
ing the lawfulnesse of removing out of England into the parts of 
America," published in England in 1622, after his return from a visit 
to the Plymouth Colony, the missionary aim and incentive are set forth 
at length. In the address " To the Reader," written by G. Mourt (or 
George Morton), which introduces the "Journal of the Pilgrims," pub 
lished in London in 1622, it is stated that "the desire of carrying the 
Gospell of Christ into those forraigne parts, amongst those people that 
as yet have had no knowledge nor tast of God, as also to procure unto 
themselves and others a quiet and comfortable habytation ; weare 
amongst other things the inducements unto these undertakers of the 
then hopefull, and now experimentally knowne, good enterprice for 
plantation in New England." 3 

A side-light on the spirit and motive of the Pilgrim Fathers is 
found in the Petition of the Directors of the New Netherland Com 
pany to the Prince of Orange, dated February 12, 1620, stating that 
" there is residing at Leyden a certain English Preacher, versed in 

1 Cobb, " The Rise of Religious Liberty in America," p. 74. 

2 " Bradford History," p. 24. 

3 " The Journal of the Pilgrims, Reprinted from the Original Volume, with 
Historical and Local Illustrations of Providences, Principles, and Persons," by 
George B. Cheever, D.D., p. 13. Cushman s statement of " Reasons" above re 
ferred to is found in the same volume, pp. 99-108. 



370 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

the Dutch language, who is well inclined to proceed thither to live, 

assuring the petitioners that he has the means of inducing over four 

hundred families to accompany him thither both 

A formal statement of out o f fai s country and England." The petition 

the missionary desire of . . 

the Pilgrim Fathers, seeks the protection of the Prince and the States. 

General of the Netherlands to be extended to 
these voyagers in what is declared to be their purpose in going to New 
Netherland, namely, " the propagation of the true, pure Christian re 
ligion, in the instruction of the Indians of that country in true learning, 
and in converting them to the Christian faith, and thus, through the 
mercy of the Lord, to the greater glory of this country s government, 
to plant there a new Commonwealth." In conclusion, a request was 
presented for two Dutch ships of war to protect the Pilgrims in this 
venture. The request was subsequently refused, and the Pilgrims 
turned elsewhere for help. 1 

Winthrop, of the Massachusetts Colony, confessed to the same 
motive, and in his journal are numerous statements of his desire for 

the conversion of the aborigines. A single para- 
Winthrop and his desire graph, inserted towards the close of his life, may 

for the conversion of . . 

the aborigines. be quoted : We now began to conceive that the 
Lord s time was at hand for opening a door of 
light and grace to those Indians, and some fruit appeared of our kind 
dealing with them and protecting them, and righting them." One of 
the reasons given in the " Life of Winthrop " for establishing the in 
tended plantation in New England is the carrying of " the Gospell into 
those parts of the world, to helpe on the comminge of the fullnesse of 
the Gentiles." 2 

In the charter of the Massachusetts Colony, granted by Charles I., 

in 1629, to John Endicott and his associates, is introduced a clause 

in explanation of one of the chief ends of the 

The Massachusetts Colony. This IS Stated tO be " for the direct- 
Colony and its seal. j n g ? rulingj and disposeing of all other matters 
and things whereby our said people, inhabitants 
there, maie be soe religiously, peaceablie, and civilly governed, as their 
good life and orderlie conversation maie wynn and incite the natives 
of [that] country to the knowledge and obedience of the onlie true God 
and Saviour of mankinde, and the Christian fayth, which, in our royall 

1 "Documents Relating to the Colonial History of the State of New York," 
vol. i., pp. 22, 23. 

2 Twichell, "John Winthrop, First Governor of the Massachusetts Colony" 
(" Makers of America " Series), pp. 84, 85. Cf. also p. 43. 



THE SOCIAL RESULTS OF MISSIONS 371 

intention and the adventurers free profession, is the principall ende of 
this plantation." 1 The original seal of the Massachusetts Colony 
contains the figure of an Indian, with the legend, " Come over and 
help us, " inscribed upon it. In the General History of New England, 
published in the Collections of the Massachusetts Historical Society, 
Second Series, on page 649 of volume vi., begins chapter Ixxvi., on 
" The Success and Progress of the Gospel amongst the Indians of New 
England." The opening paragraph of the chapter reads as follows: 
" Forasmuch as the conversion of the Indians in America was none of 
the least motives that persuaded many of the inhabitants of New Eng 
land to transport themselves thither, it will be expected that in this 
place some account should be given of the effect thereof." A further 
statement concerning the existence of this missionary motive is found 
in Scottow s " Narrative of the Planting of Massachusetts," published 
in Boston in 1694.2 

In the Articles of the New England Confederation, drawn up in 
1643, the opening sentence is as follows: "Whereas we all came into 
these parts of America with one and the same end 
and ayme, namely, to advance the Kingdome of our statement in the 

. * . , . Articles of the New 

Lord Jesus Christ, and to enjoy the liberties of the England Confederation. 
Gospel." Here, it may be noted, is an acknowledg 
ment which is united, deliberate, and official. In 1644, the year follow 
ing the formation of the Confederation, the General Court of Massachu 
setts passed an order directing the County Courts to adopt measures 

1 Macdonald, " Select Charters and Other Documents Illustrative of American 
History, 1606-1775," P- 4 2 - Cf. Doyle, " English Colonies in America, " vol. iii., 
p. 56, for mention of other sources on colonial missionary effort. 

2 The statement is quaintly worded, as follows: " Neither Gold or Silver, nor 
French or Dutch Trade of Peltry did Oil their Wheels ; it was the Propagation of 
Piety and Religion to Posterity; and the secret Macedonian Call, COME OVER 
AND HELP US the setting up of Christ s Kingdom among the Heathens. . . . 
Infinite Wisdom and Prudence contrived . and directed this Mysterious Work of 
Providence : Divine Courage and Resolution managed it ; Superhumane Sedulity 
and Diligence attended it, and Angelical Swiftness and Dispatch finished it. Its 
Wheels stirred not but according to the HOLY SPIRIT S motion in them." 

The following were the titles of some of the Puritan tracts on this subject : 

" The Day breaking, if not the Sun rising, of the Gospel with the Indians in 
New England," by Winslow, 1647. 

"The Clear Sunshine of the Gospel breaking forth upon the Indians," by 
Thomas Shepard, 1648. 

" The Glorious Progress of the Gospel amongst the Indians in New England," 
1649. 

For other titles, see Winsor s " Narrative and Critical History of America," 
vol. iii., p. 355. 



372 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

providing for the instruction of the Indians "in the knowledge and 
worship of God." Prominent among those who were subsequently 
engaged in carrying out the spirit of this legislation were Eliot and the 
Mayhews. 1 

Roger Williams, while a stalwart friend of political and religious 

liberty, was also a zealous advocate and participant in missionary work 

for the Indians. The Royal Charter of Rhode 

Roger Williams Island, granted in 1663 by Charles II. to a band 

and his missionary wn- 

efforts for the Indians, of colonists, among whom was Roger Williams, 
contains the following statement of one of the 
leading motives which influenced them in seeking the charter. It is 
stated to be " that they, pursueing, with peaceable and loyall mindes, 
their sober, serious, and religious intentions, of godlie edifieing them 
selves, and one another, in the holie Christian ffaith and worshipp 
as they were perswaded; together with the gaineing over and con- 
versione of the poore ignorant Indian natives, in those partes of 
America, to the sincere professione and obedienc of the ffaith and 
worshipp." 2 Williams devoted himself personally to mission work 
among the Indians, and gave much attention to the study of their 
language. 

The Swedish settlement on the Delaware in 1638 was soon pro 
vided with a missionary to the Indians, who began a work which was 
continued by Swedish pastors during the entire 
The Swedish settlement co i om - a i pe riod. The Rev. John Campanius ar- 

and its mission to the 

savages. rived from Sweden in 1643, with the newly ap 

pointed Governor Printz. It is noticeable that in 
the latter s official instructions for the government of New Sweden he 
is required to treat the savages " with humanity and mildness," and 
is informed that he "must labor to instruct them in the Christian 
religion, and the divine service, and civilize them." 3 

In the charter which Charles II. gave to William Penn in 1681, 
among the motives which are credited to Penn in seeking the charter 
is the following : "To reduce the Savage Natives by gentle and just 
manners to the love of civil Societie and Christian Religion." 4 The 
noble way in which Penn and his followers exemplified this spirit 

1 Palfrey s " History of New England," vol. i., p. 334. 

2 Macdonald, " Select Charters and Other Documents Illustrative of American 
History, 1606-1775," P- I2 6. 

3 Hazard s " Annals of Pennsylvania," p. 66. 

4 Macdonald, " Select Charters and Other Documents Illustrative of American 
History, 1606-1775," P- J ^4- 



THE SOCIAL RESULTS OF MISSIONS 373 

forms a beautiful chapter in our early history. Penn was himself a 
missionary evangelist in Holland and Germany before he came over 
to America. In the petition which he presented to 
Charles II. for the payment of a debt of ^16,000 William Penn and his 
due to his father, Admiral Penn, by a grant of evan * elistic 8 P irit - 
land in America, he stated that he had " in view 
the glory of God by the civilisation of the poor Indians, and the con 
version of the Gentiles, by just and lenient measures, to Christ s King 
dom." The Friends were so inspired with kindly devotion to the 
welfare of the Indians, and respect for their rights, and were so suc 
cessful in winning their attachment, that no Quaker was ever massacred 
by an Indian during the history of the Pennsylvania Colony, although 
the neighboring colonies suffered severely. The Maryland Charter, 
granted by Charles I. to the second Lord Baltimore in 1632, in its 
opening paragraph refers to him as " animated with a laudable and 
pious zeal for extending the Christian Religion." 

In the first charter of Carolina, granted in 1663 by Charles II., 
it is stated in the first paragraph that " whereas our right trusty, and 
right well beloved Cousins and Counsellors " (here 
naming the applicants, it continues as follows) significant declarations 

. j ., . , , . . . , in the charters of 

being excited with a laudable and pious zeal for Carolina and Georgia. 
the Propagation of the Christian Faith, and the 
Enlargement of our Empire and Dominions, have humbly besought 
leave of us," and so on to the end. This "pious and noble purpose " 
is subsequently referred to in the document, and provision is made for 
ecclesiastical expansion, with special and generous concessions in favor 
of church dissent and liberty of conscience. The charter of Georgia, 
granted in 1732, was based almost wholly upon the philanthropic and 
missionary plans of Oglethorpe to afford an opportunity for "a new 
start in life " to those who had been unfortunate and unsuccessful in 
England. In cooperation with Oglethorpe were Moravian missionaries 
who came over especially to evangelize the Indians. Their work was 
interrupted, however, after three years by a call to bear arms, which 
they had stipulated should never be required of them, and to which 
they refused to respond. They accordingly removed to Pennsylvania. 
In 1735 the Wesleys came to Georgia expressly on a missionary errand, 
and it was not their fault that they were not able to accomplish their 
purpose to work among the Indians. 

Thus the early colonial ventures forming the basis of our history 
seem to have been consciously and devoutly permeated by and identi 
fied with a missionary purpose. The colonial official in many promi- 



374 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

nent instances proved to be in hearty accord with the Christian mis 
sionary, and they appeared much of the time to walk arm in arm in a 
happy alliance of mutual respect and sympathy 
Sufficient evidence of a during the prenational period of American history. 

missionary purpose in T ,,.,-. ., 

early colonial ventures. In the light of the evidence we have reviewed, 
that unguarded assertion that the original settlers, 
when they landed on these shores, "first fell upon their knees, and 
then arose and fell upon the aborigines," is certainly not justified, so 
far as the Pilgrim Fathers are concerned, either by the historic atmos 
phere of the times, or the actual succession of events. Pastor John 
Robinson s exclamation in a letter to the colonists after their settle 
ment in America" O that you had converted some before you killed 
any!" was a truer reflection of the temper of their hearts. Wars 
occurred, it is true, in the course of colonial development, but either 
as the result of Indian treachery, or as the inevitable outcome of that 
clashing of national interests which arose as the growing colonies 
became more and more aggressive. It is not to be lost sight of, 
moreover, that political jealousy among colonists, especially the French 
and English, was a disturbing factor which led to many entanglements 
with the Indians. 

John Eliot arrived in the Massachusetts Colony in 1631, and soon 
after began his memorable missionary service, during which he trans 
lated the Bible into the Mohegan tongue, formed 
John Eliot and his numerous villages of praying Indians, and toiled 
successors. devotedly among them. The Mayhews in suc 
cession were earnest laborers for the spiritual good 
of the Indians, and in their island possessions, especially Martha s 
Vineyard, they conducted missions among them with conspicuous 
success for five generations consecutively, or for a period of 160 years 
(1646-1806). The affectionate regard of the Indians was held during 
all this time, and the colonists on the island home of Martha s Vineyard 
were unmolested, even when violence and massacre were raging on the 
mainland. It has been estimated that in the year 1700 there were 
several thousand Christian Indians in New England. A long line of 
devoted men, among whom we find such names as Rowland and John 
Cotton, Bourne, Treat, Sergeant, Edwards, Horton, and Brainerd, 
including Zeisberger, Rauch, Heckewelder, and Biittner, prominent 
among the Moravians, and zealous laymen like Tupper and Josiah 
Cotton, brings us well on towards the end of the eighteenth century. 
Diligent and successful work among the Indians in New England 
characterized that century to an extent much greater than is realized 



1 



THE SOCIAL RESULTS OF MISSIONS 375 

at the present time. 1 The shameful banishment of the Moravians, ; in 
1744, from their prosperous missionary labors in New York obliged 
them. to seek asylum in Pennsylvania. This hostility was instigated 
partly by the enmity of vicious colonists, and partly by the intolerant 
spirit of the Established Church, and was accomplished by the un 
worthy cooperation of Governor Clinton. It cannot but be regarded, 
however, as a deep stain upon the colonial history of New York. 
The proceeding was rebuked and reversed five years later by Act of 
Parliament. 

John Eliot dedicated one of his books to Oliver Cromwell, influ 
enced by the fact that, "in 1649, in Cromwell s Parliament there was 
passed a bill for the establishment of a Corpora- 

. \ The Corporation for the 

tion for the Propagation of .the Gospel in New propagation of the 
England, and all the congregations throughout the ^ 
country were advised to take up collections for 
the purpose." The plan was proposed in a petition to Parliament by 
a number of English and Scotch pastors. Cromwell himself at that 
time suggested a more elaborate project, based upon the establishment 
of a Congregatio de Propaganda Fide, with officers and directors, the 
object of which was to be the dissemination of the Christian religion 
throughout the world. This, however, failed of realization. Mr. 
Edward Winslow of the Plymouth Colony, then on a visit to England, 
was also one of the inspirers of the Parliamentary movement, just 
mentioned, to found this early effort at organized missions in New 
England. The Corporation was active and useful for a number of 
years ; its charter was renewed in 1662, and still exists under the name 
of the " New England Company." 

The Society for Promoting Christian Knowledge, founded in 
1698, gave prompt consideration to a project for the advancement of 
religion in the Plantations. At the suggestion of 

The formation of the 

Dr. Bray, one of its founders, and a man of mde- society for Promoting 
fatigable zeal in the promotion of its object, pro- Christian Knowledge, 
vision was made for a supply of good literature 
for the clergy and laity, and large plans were made for educational 
and missionary work in the American Plantations. These designs 
were not carried out to any extent by the Society for Promoting Chris 
tian Knowledge, owing to the almost immediate formation of the 
Society for the Propagation of the Gospel in Foreign Parts, and the 
committal of the colonial missionary work to the special care of the 

1 Thompson, "Protestant Missions: Their Rise and Early Progress," pp. 
82-147. 



376 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

latter. Dr. Bray s Associates was a distinct and is still an active 
organization, founded in 1733, for the establishment of libraries for 
the clergy at home and abroad, and for the support of schools for 
Negroes, which have been conducted chiefly in the West Indies. 

The Society for the Propagation of the Gospel in Foreign Parts 

was established in 1701, and the Scottish Society for Promoting 

Christian Knowledge (distinct from the English 

The Society for the 

Propagation of the organization of the same name) was founded in 
Gospel, founded in ^^ T h e j atter wor k e d through a "Board of 
Correspondents " in Boston and New York, and 
supported several missionaries to the Indians, among whom was David 
Brainerd. King s College (now Columbia University) was in large 
part identified with the missionary efforts of the Society for the Propa 
gation of the Gospel. The movement for the establishment of the 
College originated in America among the colonists in 1 746, funds for 
the purpose having been secured, strange to say, by an officially au 
thorized lottery, while five hundred pounds per annum for seven years 
were voted out of the excise revenues of the Province of New York 
for its support. It was soon, however, taken under the patronage of the 
Society for the Propagation of the Gospel, which aided it financially 
for a considerable period, and through whose good offices its charter 
was obtained, in 1 754- 1 An explicit announcement was made of a mis 
sionary purpose in the establishment of King s College ; its object being 
to " assist in raising up a succession of faithful instructors to be sent 
forth among our own people and the Indians in alliance with us, in 
order to teach them the ways of truth." 2 The name of the institu 
tion was changed soon after the Revolutionary War from King s to 
Columbia College, and in recent years to Columbia University. 

Under this same Society for the Propagation of the Gospel in 

Foreign Parts, dating, as we have noted, from 1701, much valuable 

missionary work was accomplished throughout 

its memorable service t h e colonies and in Canada during the eighteenth 

in the American 

Colonies. century, or until the War of the Revolution opened. 

The total number of missionaries employed pre 
vious to 1785 is stated in the Digest of the Society s Records to have 
been 309 (p. 86). It was instrumental also in establishing Codrington 
College in Barbados, based upon a legacy of General Codrington, left 
in 1703 to be administered by this Society. The virtual parentage of 

1 " Documents Relating to the Colonial History of the State of New York," 
vol. vi., p. 625. 

2 Ibid., vol. vii., p. 644. 



THE SOCIAL RESULTS OF MISSIONS 377 

the American Episcopal Church 3 and, indirectly, the credit of its valu 
able services to our country, have thus ever since been claimed as 
historically connected with the labors of this venerable missionary 
organization during our colonial era. In 1762 a " Society for Promot 
ing Christian Knowledge among the Indians of North America " was 
formed in Boston, receiving legislative sanction, but the project was 
not endorsed in England and lapsed in favor of the British societies 
already engaged in American colonial missions. 

Dartmouth College was established by Eleazar Wheelock, the 
founder, about 1754, of " Moor s Indian Charity School " at Lebanon, 
Connecticut. The two institutions were not, 
however, identical, although both were eventually T he missionary purpose 
located at Hanover, New Hampshire. Dart- in colonial education, 
mouth College is, therefore, an independent out 
growth of the Indian Charity School, and was established by Wheelock 
with money collected in England by agents sent by him to solicit funds 
for substantially the same purpose as his Indian School, namely, the 
training of missionaries not only from among the Indians, but also 
from the colonists. It was chartered in 1769 and named after Lord 
Dartmouth, the President of the Board of Trustees. 1 Other early 
educational institutions, many of them now in the front rank, are in 
debted for their existence, in part at least, to a distinctly missionary 
aim. The foundations of Harvard College, in 1636, were deeply 
laid in religion and morality, and its original purpose contemplated the 
education of the Indians as well as the colonists, as is manifest in that 
valuable little pamphlet entitled " New England s First- Fruits in Re 
spect to the Progress of Learning in the College at Cambridge in 
Massachusetts Bay," which dates from 1642, and was published in 
London in 1643. Princeton and Yale were also founded with a view 
to religious as well as academic training, and for the propagation of 
Christianity as well as of sound learning. Hamilton College was 
established by the Rev. Samuel Kirkland, a missionary to the Mohawk 
and Oneida Indians, who was educated at Wheelock s Indian School. 
He was ordained to the service in 1766, and labored among the 
Oneidas for forty years. In 1792 he gave an endowment of land to 
found an academy, which was afterwards incorporated as Hamilton 
College. 2 

This summary review indicates with sufficient clearness that when 

1 Chase, " History of Dartmouth College," pp. 1-89. 

2 " Documents Relating to the Colonial History of the State of New York," vol. 
viii., p. 613. 



378 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

the hour of the Revolution sounded there was lying at the very basis 

of our existence as a nation a valuable contribution of missionary 

service, forming a determining feature in the moral 

Missionary efforts form an( j political assets of our colonial history. Mis- 

an important asset in. . i * 

our colonial history, sionary devotion and foresight founded our earli 
est educational institutions, shaped in part our 
initial policy towards the aborigines, fixed in certain respects the prin 
ciples of local administration, nourished the growth of political and 
religious liberty, and added elements of romantic and sympathetic in 
terest to the friendly regard with which Christians in the Old World 
watched our progress and contributed towards our moral and intel 
lectual advancement. There are certain periods in the history of 
human progress when it becomes impossible to draw any clear line of 
differentiation between the missionary spirit so called arid the general 
purpose to uplift mankind religiously, morally, and intellectually. The 
era of colonial beginnings in religious and educational expansion seems 
to be such a time. The missionary current is clearly discernible, but 
it appears, as it were, to flow into the broader ocean of history like a 
genial Gulf Stream of influence, commingling with the vaster waters, 
yet at times hardly distinguishable from them. 

Soon after the Revolution the home missionary movement began, 

which has proved such a blessing to our country. It may be regarded 

as the lineal descendant of its colonial progenitor, 

Home missions a lineal an( j t h e deep indebtedness of our country to its 

descendant of their . .... 

colonial progenitor, unfaltering zeal and untiring labors is now a part 
of our religious history. The names of its pro 
moters and servants, especially of such men as Manasseh Cutler, who 
is forever identified with the history of the great Northwest Territory, 
and also of Marcus Whitman, whose later services in the far Northwest 
were of such conspicuous value, are, with many others, high on the 
roll of public benefactors. This statement is true of Whitman, even 
though all that has been claimed for him should not prove to be his 
torically correct. Both he and Cutler were men of might in our polit 
ical as well as in our religious history. Manasseh Cutler was the able 
and energetic agent of the Ohio Company, to whose personal influence 
and advocacy, more than that of any other one man, was due the in 
sertion in the famous Ordinance of 1787 of those noble clauses con 
cerning religion, education, and the prohibition of slavery, afterwards 
incorporated in the Constitution of the State of Ohio. He may not 
have been personally the originator, but he was the ardent supporter 
in that hour of its official adoption, of the provision for the realization 



THE SOCIAL RESULTS OF MISSIONS 379 

of statehood which settled in that formative period of our history the 
political destiny of the territorial organization in our form of govern 
ment. Cutler is thus a shining example of the way in which Provi 
dence often uses the man of God, who, in many almost unnoted 
instances, is also the missionary, as the servant of the State, for the 
establishment of political and social principles of far-reaching import. 1 
Among missionaries identified with the early history of our country 
who have received votes (not sufficient, however, to secure election) 
for a place in the " Hall of Fame," established by the University of 
New York, are Whitman, Brainerd, Titus Coan, Manasseh Cutler, 
and Samuel Kirkland. An American, of all men, who depreciates the 
value of either foreign or home missions comes very near despising 
one of the original sponsors of his national birthright. 

This forging of spiritual links between distant peoples, and the 
creation of an international consciousness, may be further traced in 
the memorable service rendered by Carey and his 
associates at the beginning of the nineteenth cen- The international links 

" . forged by Carey and his 

tury, which led to the formation of those mighty associates, 

ties of missionary devotion which now bind the 
churches of almost all Christendom in sympathetic relations to India, 
and inspire them with a sincere desire for the religious welfare of its 
people. In their own sphere of moral and religious influence mission 
aries have cooperated with English statesmen, and rendered a service 
of inestimable value both to Great Britain and to India. The strange 
and unwarranted attitude of the old East India Company towards 
missionary effort was long ago changed, and the value of missions 
to British interests in India is now freely recognized. Since the 
days of the Mutiny it has become more and more apparent that a 
native Christian community is a valuable ally of English rule, and, 
so far as its influence goes, a moral guarantee of fidelity and good 
will. 

The sailing of Captain James Wilson, with thirty-six missionaries, 
in the " Duff," which was owned and sent out by the London Mission 
ary Society in 1 796, opened the islands of the South 
Pacific to those largesses of light and civilization Missionary pioneering 

... . . among the Pacific 

which missionary effort has bestowed upon them islands and in Africa. 
during the past century. The courageous visits 
of Williams, the Gills, and other pioneer missionaries to many savage 
islands, and the risks involved in their permanent occupation, form a 

1 "Life, Journal, and Correspondence of Rev. Manasseh Cutler, LL.D.," vol. 
* PP- 335-37L 



380 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

story of romantic adventure full of Christian zeal and heroism. 1 The 
West Coast of Africa first felt the touch of Christian sympathy when 
English, Scotch, and Moravian missionaries went there late in the 
eighteenth century. The Society for the Propagation of the Gospel 
in Foreign Parts began its work on the West Coast as early as 1752. 
The cooperation of the Church Missionary Society, the Wesleyan 
Missionary Society, and the United Presbyterian Mission of Scot 
land has contributed in no small measure to the opening up of 
the vast regions of the Niger Basin, and has been a factor in further 
ing the present political supremacy of Great Britain throughout 
Nigeria. 2 The marvelous story of African colonization during the 
nineteenth century is indissolubly linked with missionary devotion and 
achievement. Such names as Vanderkemp, Philip, Krapf, Rebmann, 
Moffat, John Mackenzie, Livingstone, and Bishop Mackenzie of the 
Zambesi, as well as many others later in the century, certify to the 
truth of this statement. East and Central Africa, Uganda, the Congo, 
Abyssinia, the Soudan, Somaliland, and Madagascar have all been tra 
versed by the footsteps of missionary explorers. Arabia has become 
the home of Zwemer and Cantine, pioneers in the great peninsula, 
who with the lamented Keith Falconer at Aden, and Bishop French 
at Muscat, have awakened an international spiritual interest binding 
at least some Christian hearts in other lands in consecrated devotion 
to the higher welfare of its fanatical Moslem population. 

Morrison and Gutzlaff, the former in the double capacity of mis 
sionary and interpreter for the East India Company, served in China 
before its formal opening to the foreigner. That 
The missionary has eminent missionary and scholar, the late Dr. 

promoted international 

acquaintance. James Legge, proved himself an international in 
termediary through his learned edition of the 
Chinese Classics, and by his statesmanlike services during the early 
modern history of Hong Kong. Missionaries in China have indeed 
rendered a notable service in acquainting foreign nations with the 
personal characteristics, the social life, and the political history of the 
Chinese, and these contributions of accurate information have no 
doubt aided in preparing the way for international intercourse. The 
writings of Williams, Gutzlaff, Martin, Doolittle, Williamson, Medhurst, 
Ross, Faber, Edkins, Nevius, Macgowan, Moule, Selby, Smith, Gibson, 
Johnston, and Cornaby are representative in this regard. The recent 

1 Smith, " Twelve Pioneer Missionaries," pp. 88-121 ; Lovett, " The History of 
the London Missionary Society," vol. i., pp. 125-135, 238-289. 

2 Stock, " The History of the Church Missionary Society," vol. i., pp. 452-456. 



THE SOCIAL RESULTS OF MISSIONS 381 

volume by Dr. Arthur J. Brown, Secretary of the Presbyterian Board 
of Missions, entitled " New Forces in Old China," is also highly in 
forming. On the other hand, Western civilization has been made 
known to the Chinese, and the inspiring treasures of science, culture, 
and free institutions have been laid before them, by such literary mas 
ters to mention only a representative group as Martin, Allen, Rich 
ard, Kerr, McCartee, MacGillivray, Cornaby, Woodbridge, and Pott. 
Roman Catholic pioneers entered Korea in the middle of the 
eighteenth century, although with little practical result so far as the 
establishment of any international relationship 
was concerned. In recent years, since Protestant international 

friendships have been 

missionaries have been allowed to enter the Her- nourished by missions, 
mit Nation," the contact with other countries has 
grown apace. The earlier entrance of Roman Catholic missionaries 
into Japan involved much heroism and self-sacrifice, but did not con 
tribute towards the opening of the empire to foreign intercourse. 
An unsuccessful, yet altogether friendly, attempt to accomplish this 
result was made, in 1846, by Commodore Biddle of the American 
Navy, 1 but Commodore Perry s successful expeditions in 1853 and 
1 854 really introduced the modern era. Missionaries quickly followed, 
and have had an unobtrusive, yet by no means unimportant, share in 
the preparation of that country for its brilliant entry into the sister 
hood of nations. Neighboring islands, as the Liu Chiu, the Bonin, 
and the Kurile, have been the special charge and care of missionary 
pioneers. Watchmen are now on the border-lands of Tibet, waiting 
for an opportunity to enter. Marsden in New Zealand, Macfarlane, 
Murray, and Chalmers in New Guinea, Dutch missionaries in Java 
and other East Indian islands, were early messengers of peace and 
good-will from great and powerful nations. In the far north of 
Canada the missionaries of English and Canadian churches have 
brought isolated aborigines into touch with the civilized world, as in 
the far south of the American Continent Allen Gardiner and his suc 
cessors rendered a similar service for a neglected and forsaken people. 
This aspect of missions should be examined more in detail, espe 
cially in connection with recent mission history, and will reward our 
study, while it reinforces the general statements 
already made. There are several spheres of inter- L ine of service between 
national service in which much has been done to- nations specified, 
wards the establishment of amity and good-will 

1 Cf. an article, by a survivor of the expedition, in The Independent, August 31, 
PP. 497-5 01 - 



382 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

between Western nations and distant peoples. In some instances offi 
cial intercourse, especially in the form of embassies, has been prompted 
and promoted by missionary advice; diplomacy, as represented in 
treaty relations, has been facilitated ; international law has been ex 
pounded ; a peaceful policy has been favored ; and international phi 
lanthropy has been enlisted in times of national calamity. We will 
consider these various lines of service in the order named. 

The now historic Embassy sent by the Japanese Government to 

America and Europe in 1871 was planned and advocated by Dr. 

Guido F. Verbeck, a missionary of the Reformed 

Verbeck the real sponsor church in America, and he participated in its ac- 

of the Japanese . 

Embassy of 1871. tual initiation by his advice and cooperation. He 
writes concerning it in a private letter from Japan, 
dated November 21, 1871 : "I have had more to do with the getting 
up of this Mission than I could now say, nor would I have such a 
thing even distantly hinted at in public, unless the Japanese should 
choose to do so from their side. I like to work silently." Mr. Iwa- 
kura, at that time Prime Minister and next in influence to the Emperor, 
was the head of the Embassy. He was the father of two of the young 
students referred to in the accompanying note, 1 and was a personal 
friend of Dr. Verbeck. In addition, eight or nine in fact, the ma 
jorityof the members of the Embassy were former pupils of the 
latter. The plan of the Embassy was fully written out by Dr. Verbeck 
two years before it was organized, and presented to a prominent offi 
cial of the Government. Its suggestions were eventually carried out, 
largely under Dr. Verbeck s direction, with results which proved to be 
of decisive influence in permanently establishing the modern friendly 
relations of Japan with the nations of Christendom, and it became also 
a factor of practical moment in securing that religious toleration which 

1 An incident may be noted in this connection, which, although it seemed at the 
time to be only personal in its bearings, turned out eventually to be of international 
interest. At the suggestion and by the help of Dr. Verbeck, a number of Japanese 
students were sent by the Government to study in the United States, and when the 
Revolution of 1868 occurred in Japan these young men were suddenly left in 
financial distress. The Rev. John N. Ferris, D.D., then Secretary of the Board of 
Missions of the Reformed Church in America, knowing the personal interest of Dr. 
Verbeck in this student corps, secured, through the generous help of some prominent 
members of that Church, a loan of money which tided the students over the crisis, 
and which they fully repaid in due time. The Japanese Embassy of 1871 while in 
this country made formal acknowledgment of this kindness, and pronounced it to 
be an important link in cementing friendly relations between the two countries. 
Several of the young men subsequently served their country in positions of great 
usefulness. Cf. Griffis, "Verbeck of Japan," pp. 154-156. 



{THE SOCIAL RESULTS OF MISSIONS 383 

has distinguished the Empire of Japan in the modern history of the 
East. 1 

The relation of missionaries to some of the important historic inter 
national embassies may be supplemented by a survey of certain valu 
able diplomatic services they have rendered. The 

, . f -,, . . . . , Missionaries have in 

treaty relations of Christian nations with Asiatic some measure prepared 
governments, and with the smaller tribes and the way for modern 
kingdoms of Africa and Oceania, have in most 
instances either originated or been radically readjusted in the century 
which has just closed. The good offices of missionaries in connection 
with these diplomatic negotiations have not been inconspicuous in 
several important respects. They have often prepared the way, by 
initial intercourse and friendly residence, as we have already noted in 
connection with earlier missions, for the establishment of such inter 
national ties, thus becoming pioneer media of information and contact. 
A capital illustration of this fact is New Guinea, where Chalmers and 
Lawes, and other missionaries of the London Society, were in an un 
usual sense the forerunners of the British Protectorate. 2 



1 Griffis, " Verbeck of Japan," pp. 256-262, 264, 265; Griffis, "America in the 
East," p. 107. 

While speaking of embassies to Christendom, it may not be out of place if we 
mention in this connection some special ambassadors from Christendom who have 
been commissioned as sympathetic coadjutors of missions. We refer to the repre 
sentative visits to mission lands of men of intellect and spiritual gifts, who are vir 
tually ambassadors of the higher life of Christendom, and advocates of the ideals of 
Western progress. These personal, yet in a sense public, tours have come to be of 
importance as a factor in the cultivation of non-official relations of friendship and 
mutual good-will. The Barrows lecturer, personified by such men as Drs. Bar 
rows, Fairbairn, and Charles Cuthbert Hall, has become an international mission 
ary with a beneficent message of wisdom and brotherhood. Almost the very latest 
outgrowth of missionary zeal, the Student Volunteer Movement for Foreign Mis 
sions, in cooperation with the International Committee of the Young Men s Christian 
Association, is fast assuming the role of a mighty international link between the 
student constituencies of every land, creating a comradery of intellectual fellowship 
and spiritual aspiration which is summoning coming leaders in each separate nation 
to join hands under Christ in a united effort to bring the higher life of the world 
into sympathetic touch. Then there is the recent extension of the work of personal 
evangelism represented by the world-tour of Dr. Howard Agnew Johnston, and the 
visits of professional specialists from our universities, each with a brief for some 
phase of ethical, philosophical, or scientific thought. These are all representatives 
of the higher and nobler aspects of Western learning, and render services which 
have a distinct value of interracial import. 

2 See letter of Admiral Erskine in The Mail (London) of May 21, 1901, and of 
Vice- Admiral Bridge in The Chronicle of the London Missionary Society, June, 1901. 



384 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

In the same way missionary labors in New Zealand brought Maori 

hearts into touch with Christianity and civilization to an extent which 

no doubt greatly facilitated the peaceful political 

Pioneers of modern attachment of the colony to the British Empire. 

political development in c~+ r* r XT VIJ-T.-J 

New Zealand. The first Governor of New Zealand, in his ad 

dress to the Legislative Council in 1841, said that 
a British colony could not have been established at that time in New 
Zealand if it had not been for the work of the missionaries." 1 The 
earliest mission was especially successful among the Ngapuhi tribe, 
and it was the chiefs of this important and powerful clan who in Feb 
ruary, 1840, at Waitangi Falls, were the first signers of the treaty ac 
cepting British supremacy. Nearly two thirds of the entire Maori 
population had professed Christianity in 1859. Marsden, as early as 
1814, and Selwyn later, may be regarded as pioneer empire-builders 
in New Zealand. Marsden and the little group of associates holding 
divine service for the first time, on Christmas Day, 1814, among those 
wild cannibal savages, formed the first link in that chain of progress 
which at the present time is represented by an orderly government, 
educational and social advancement, and an all-round Christian civili 
zation. Mr. Eugene Stock regards Bishop William Williams, who died 
in 1878, fifty-two years after his landing in New Zealand, and his 
brother Archdeacon Henry Williams as " the real founders of the Maori 
Church and of the Colony of New Zealand." 

The peaceful, and even cordial, ceding of Fiji to Great Britain by 
its chiefs and people, in 1874, followed long years of successful mis 
sionary toil by the English Wesleyans, resulting 
Savage races in the j n a marvelous preoccupation of native hearts 

Pacific trained for their . 

political destiny. throughout the islands by the Gospel which the 

Wesleyans had brought. A British Protectorate 

was established over the Tonga group by peaceful negotiations in 

Cf. also Lovett, "James Chalmers: His Autobiography and Letters," pp. 254, 
255, 281, 282, and page 279 of this Volume. 

1 In 1860, J. B. Fenton, Chief Judge of the Land Court, said: "The time will 
come when these missionaries the only efficient State police now existing in the 
country will be taken away by death, or rendered unable, by advanced years and 
much labor, to render that assistance to the Government which has often and again 
been its reliance in the time of trouble ; and we quietly await that time, without any 
effort to supply the vacancy. When we see the great things these men have achieved, 
and the influence they have gained, without gifts of money to covetousness, or offer 
ings of power to ambition, we must admit that some secret exists in their system 
which would be a valuable knowledge for the Government when they are no more." 
MacDougall, "The Conversion of the Maoris," p. 86. 



THE SOCIAL RESULTS OF MISSIONS 385 

1900, but English missionaries had already labored there many years 
in friendly intercourse with that proud and vigorous race. An Eng 
lish correspondent, referring to a period long before the British 
Protectorate, wrote in 1900: "Under the guidance of the English 
missionaries they [the Tonga people] founded a parliament upon the 
English model, and law courts in which the evidence is taken down 
in shorthand by native clerks." l The Samoan Islands, now portioned 
out between Germany and the United States, were annexed to Chris 
tianity half a century or more before their political destiny was deter 
mined. The Cook or Hervey Islands were Christianized and civilized 
by the London Society missionaries over a generation before the British 
Protectorate was established in 1888. As early as 1864 the natives 
petitioned Great Britain for annexation, but a protectorate only was 
instituted in 1888, which, at the request again repeated by the native 
chiefs, was changed to annexation to New Zealand in 1900. Thus a 
reclaimed race was made ready by missions for relations of peaceful 
diplomacy with a great nation of Christendom. The Santa Cruz group, 
now a part of the British Empire, was the scene of the martyrdom of 
Young and Nobbs in 1864, and of John Coleridge Patteson in 1871. 
Thousands of hearts throughout Christendom have felt a tender in 
terest in the story, and some day no doubt a fitting memorial of Pat 
teson will commemorate under the British flag that pathetic incident, 
which, as Gladstone said of Patteson himself, was " a pledge of noble 
destinies." 

The virtual preemption of the New Hebrides, as destined in all 
probability to have their political future linked with the British Empire, 
may be regarded as the outcome of a missionary 
occupation which has been sealed by martyrdom Dangerous shores made 

. , , ,., . accessible to the 

and crowned by the uplifting transformation of white man. 
savage tribes into aspirants for political order and 
moral civilization. It is the missionary influence, according to the 
statement of the British Commissioner in 1903, which at the present 
time renders the islands habitable for whites. Without the safety and 
order which the missionaries secure, nothing but a devastating and sub 
jugating war would make it possible for a white trader to dwell there. 2 
The Synod of the Mission and the natives themselves have petitioned 
for annexation. Hearken to the following paragraph from the peti 
tion of the King of Epi, in 1901, addressed to King Edward VII., 

1 The Mail (London), July 25, 1900. Cf. also King, " Christianity in Poly 
nesia," pp. 91, 92. 

2 The Missionary Record of the United Free Church of Scotland, May, 1904, p. 192. 



386 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

praying for the annexation of that island to the British Government-. 
Many of us," he writes, "know the English language, and we 
appreciate and cling to the blessings of the Gospel and of civilization 
which have come to us through men of your nation. We also feel 
that the conduct of the British race is more just and humane towards 
the black races than that of other white men. Therefore we earnestly 
beseech your Majesty to take us under your protection, and that our 
island may be annexed to the British Empire." 1 In 1820 two Eng 
lish missionaries Ward and Burton endeavored to secure a foothold 
in Sumatra among the fierce Battaks, 2 but were unable to do so. In 
1832 two American missionaries Munson and Lyman made an 
other attempt, but were martyred by cannibals. Thirty years later a 
third endeavor on the part of the Rhenish Missionary Society was 
successful, and a region in North Sumatra, previously wholly inacces 
sible to the white man, was opened for peaceful occupation. From 
that martyr seed has sprung a Christian population of some fifty thou 
sand native Battaks, now living in a state of peace and good order 
which promises a developed civilization. The Dutch Colonial Gov 
ernment in the East Indies is surely a debtor for this missionary 
achievement. 3 

Hawaii, now United States territory, was largely molded and fash 
ioned for her destiny by missionary pioneers, whose labors have as 
sumed an importance which may fairly be regarded 
American missions in as o f international interest. During the whole of 

Hawaii have been . . . 

of political value. the nineteenth century, while, by the irresistible 
growth of economic and political ties, and the 
manifest trend of history, it belonged in posse to the United States, 
missionary toil was fitting it for the consummation when it would be 
come so in esse. The Hon. John W. Foster, Ex-Secretary of State, 
in his admirable volume, " American Diplomacy in the Orient "(p. 108), 
places a high estimate upon the beneficial effects, social and political, 
of American missions in Hawaii. There are other groups in the Pa 
cific whose political destiny is now linked with that of European na 
tionsthe Gilbert Islands with Great Britain, and the Marshall and 
Caroline with Germany which have long been under the training of 
missionary teachers from America. Whatever opinion may be held of 

1 The Mission World, October, 1901, p. 397. 

2 Written also Bataks or Battas. 

3 The late Dr. A. Schreiber, Secretary of the Rhenish Missionary Society, spoke 
interestingly of this work at the Ecumenical Missionary Conference of 1900, in 
New York. See also his article in the Missionary Herald, June, 1900, pp. 232-235. 






THE SOCIAL RESULTS OF MISSIONS 387 

the political wisdom of the occupation of the Philippines by the United 
States, there is no valid reason to doubt that beneficent results are 
most assuredly to follow in those islands from their annexation by our 
country. The recognition of a missionary obligation on the part of 
American Christianity is, hioreover, a strenuous and clearly manifest 
duty, which, let us hope, will prove fruitful in moral good and social 
betterment to the people. 

Turning to Africa, we might almost reckon the Uganda Protectorate 
as virtually the outcome of missions, with that colossal achievement of 
a railway from Mombasa to the Victoria Nyanza 
as an incidental result. It was Mackay who first Somc striking political 

features of missionary 

suggested the (at that time) almost unthinkable progress in Africa, 
project of " a railway from the coast to the lake." 
The service which the Church Missionary Society and its friends ren 
dered, in seeking to prevent the proposed withdrawal of the British 
East Africa Company, resulted in very efficiently strengthening the 
plan to retain possession of Uganda, as is told in the " History of the 
Church Missionary Society." 1 Mr. Stock writes : " It may be truly 
said to-day, as Bishop Tucker has often said, that England owes the 
great empire she now rules over in Central Africa to that memorable 
meeting of the Gleaners Union in Exeter Hall on October 30, 
1891." A " Cape to Cairo Railway " has captured the British imagi 
nation, and is now being completed as fast as such a gigantic project 
will allow. In the light of this fact, it is curious to note that as far 
back as 1860, at the time of the consecration of Bishop Mackenzie as 
a missionary to what is now the British Central Africa Protectorate, 
Bishop Gray designated the work entrusted to the new Bishop as " the 
first link in a chain of missions which should stretch one day from 
Cape Town to Cairo." Livingstone was a pioneer figure in this section 
of Africa at even an earlier date, and since then English, Scotch, and 
Continental missions all along that proposed route have been contrib 
uting appreciable aid in opening the way for the "Cape to Cairo" 
Express, which now already rolls northward until it crosses the Zam 
besi on the magnificent bridge recently completed at Victoria Falls. 

Another singular instance of missionary foresight is the prophetic 
vision of Krapf, in the earlier half of the last century, of a chain of 
mission stations across Africa. His dream is now about realized, since 
only a few days journey lies between eastern outposts of the Congo 
Missions and the western extension of the Church Missionary opera 
tions in Uganda. Further illustrations might be drawn from the 
1 Stock, "The History of the Church Missionary Society," vol. iii., pp. 438-441. 



388 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

history of Cape Colony and Bechuanaland, where Moffat and John 

Mackenzie have left their record. Khama s Country and the whole of 

British Central Africa, including the upper waters 

Missions the forerunner o f t h e Zambesi, where the French Mission labors 

of international ties . . 

in Central Africa. among the Barotsi, serve the same purpose of 
illustrating the international value of missionary 
enterprise. The recent annexation of Ngoniland to the British Empire, 
by the free choice of its once warlike tribe of plunderers, has been ac 
complished in a quiet and peaceful way, due in large measure to the 
civilizing power and moral prestige of the Scotch missions in British 
Central Africa. 1 Again, at Zanzibar and in British East Africa the 
Universities Mission has been the forerunner of international ties. It 
should be noted carefully that the political motive has not instigated 
or governed the missionary propaganda, yet international movements 
have no doubt been quickened and facilitated by the fact that a work 
of Christianization has either preceded or accompanied the building 
of empire. 

Turning to China, we find that missionaries have rendered valuable 

service in connection with the making of early and now historic treaties. 

Diplomatic intercourse with China, in the form of 

Missionary , f ,. . 

participation in China s embassies, letters, and trade expeditions, was car- 
first treaty with r j e( j on j n a fragmentary way during the sixteenth 

a European Power. . 

and seventeenth centuries by almost all the Eu 
ropean nations ; but the first formal treaty ever made by that country 
with a European Power was with Russia, and was dated August 27, 
1689. It settled a troublesome frontier dispute, secured the retirement 
of the Russians from Manchuria, and was in the interests of free trade. 
The man who was mainly instrumental in negotiating this agreement 
was a missionary, Gerbillon by name ; and it is stated in this connection 
that " neither party would probably have lowered its arrogant claim if 
it had not been through his influence." 2 Russian diplomatic relations 
from that time on were intimately associated with missions, and an 
ecclesiastical contingent seems to have been a feature of Russian 
diplomatic residence in China. 3 

The first treaty ;which the United States made with China was in 

1 The Missionary Record of the United Free Church of Scotland, February, 1905, 
p. 74. Ngoniland is sometimes written Angoniland, but the former spelling seems 
to be now in more general use. 

* Williams, "/The Middle Kingdom," vol. ii., pp. 441, 442. Cf. also "The 
Chinese Repository," vol. viii., pp. 417* 506. 

3 Ibid., vol. ii., p. 443. 



THE SOCIAL RESULTS OF MISSIONS 389 

1844, when President Tyler sent the Honorable Caleb Gushing in the 
frigate " Brandywine," with a letter to the Emperor requesting that 
treaty relations of peace, amity, and commercial Missionary coopera- 
intercourse be established between the two coun- tion in China s 

.,,__.. , . earliest treaties with 

tries. Associated with Mr. Gushing in the negotia- the United states and 
tions for the consummation of this proposal were Great B "t*in. 
two American missionaries, the Rev. E. C. Bridgman, D.D., and the 
Rev. Peter Parker, M.D. They acted in the capacities of Chinese 
Secretaries of Legation and Interpreters. The latter served subse 
quently for a brief period as United States Commissioner to China. 
Both these men were masters of the Chinese language, familiar with 
the customs of the country, and acceptable media of communication. 1 
The aid which they gave was of extreme value. In Mr. Cushing s 
own words, " they were invaluable as advisers." In the early British 
negotiations Morrison and Gutzlaff rendered a similar service. The 
former was associated with Lord Amherst in 1816, and was for some 
years Interpreter and Secretary to the British Ambassador, and Gutz 
laff was his successor in the same position. When the Treaty of 
Nanking was drawn up, the latter participated in the negotiations, and 
contributed important aid. It would thus appear that the initial word 
of friendly diplomatic intercourse between China and two of the lead 
ing nations of the West was spoken through the medium of missionary 
secretaries and interpreters. 

A few years later, in 1858, the notable treaties of Tientsin, between 
China and the governments of the United States, Great Britain, France, 
and Russia, were consummated. In the case of 
the United States Treaty two American mission- The service rendered in 

. . . connection with the 

anes, whose services in the negotiations were of treaties of Tientsin, 
historic importance and value, were associated 
with the Honorable W. B. Reed, the Minister who represented the 
United States on the occasion. Dr. W. A. P. Martin and Dr. S. 
Wells Williams, both eminent sinologues and students of diplomacy, 
took part in the preliminary conferences, and in outlining the pro 
visions of the document, as well as in securing its acceptance. Mr. 
Reed in his diary, under date of May 14, 1858, writes as follows: " I 
wish my cabin could be photographed for you. In the port cabin, or 
in his state-room, writing for me in the big book, is my son. On the 
starboard side, in the back cabin, are Dr. Williams, with his pale, intel 
ligent face, and myself, preparing our memoranda for a treaty." 2 It 

1 Williams, "A History of China," pp. 213-215. 

2 " The Life and Letters of Samuel Wells Williams, LL.D.," p. 260. 



390 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

was due to Dr. Williams that the memorable Toleration Clause, after 
wards included substantially in the British Treaty, was inserted. Mr. 
Reed was apparently not sufficiently awake to its importance, nor was 
he inclined to press it. He remarked to the missionaries concerning 
it : " Now, gentlemen, if you can get your article in, all right ; but, with 
or without it, I intend to sign on the i8th of June." The missionaries 
realized its value and desirability, and obtained permission from Mr. 
Reed to propose it to the Chinese officials. With this purpose the 
Russian Minister also was in hearty sympathy, and in fact had himself 
drawn up a toleration clause, which was, however, objected to by the 
Chinese officials. 

The clause subsequently drawn up by Dr. Williams was cavilled at 

and rejected in its first form, but it was rewritten by him, and its final 

draft was accepted by the Chinese commissioners. 

Williams and Martin __ ,. . r , f , . _ . , , 

sponsors for the The preliminary draft of the clause had been re- 
famous Toleration turned by the Chinese functionaries so altered 
and restricted that it was unacceptable to Mr. 
Reed, who was inclined to have it omitted altogether rather than delay 
longer the signing of the treaty. Dr. Williams passed a restless night 
of disappointment and anxiety, but arose in the morning with a new 
draft in mind, which he thought would serve the purpose and be ac 
ceptable. He reduced it at once to writing, and with Dr. Martin went 
in haste to the Chinese commissioners on the very morning of the day 
fixed for the signing of the treaties. The article was accepted, and 
reads as follows : " The principles of the Christian religion, as professed 
by the Protestant and Roman Catholic churches, are recognized as 
teaching men to do good, and to do to others as they would have 
others do to them. Hereafter those who quietly profess and teach 
these doctrines shall not be harassed or persecuted on account of their 
faith. Any person, whether citizen of the United States or Chinese 
convert, who, according to these tenets, shall peaceably teach and 
practise the principles of Christianity shall in no case be interfered with 
or molested." 1 

Thus to American missionaries, especially to Dr. Williams, is due 
the credit of securing a treaty incorporating the policy of a tolerant 

recognition of Christianity on the part of the Chi- 
The policy of tolerant _, _ . ^.ITT-.J 

recognition of ne se Government. In the case of the United 

Christianity due to States Treaty, the wording, " Any person, whether 

iary:ins ence> citizen of the United States or Chinese convert," 

was substituted by Mr. Reed in place of the original word "Who- 

i See " The Life and Letters of Samuel Wells Williams, LL.D.," pp. 270-275. 







. U 
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o i-T 

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s w 

o S 





I W 



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THE SOCIAL RESULTS OF MISSIONS 391 

ever," Mr. Reed desiring that the treaty should apply explicitly to citi 
zens of the United States. This change distinguishes the United 
States Treaty from all the others, in that Chinese converts are definitely 
specified and placed on a basis of toleration, although this is also 
plainly implied in another form of words in the Russian and French 
clauses, and the English clause is capable of such an interpretation. 
This concession, not before included in formal treaties, may be called 
the Magna Charta of religious freedom in China. Dr. Williams was its 
sponsor, and thus to an American missionary should be credited the 
high honor of establishing the principle of religious freedom in a per 
manent historical setting, before the view of " almost the two halves of 
the human race." Dr. Williams was given to understand at the time 
that no toleration clause would have been inserted in the British 
Treaty had it been omitted in the American. Some years before the 
Treaty of Tientsin was executed, the French had secured", in 1844, an 
imperial concession from the Emperor Taukwang, revoking persecuting 
orders, and proclaiming an edict of toleration, but this was practically 
a dead letter, and, like previous Chinese edicts on this subject, would 
have been of little value so far as any permanent international policy 
was concerned. To M. de Lagrene, however, who in 1844 was the 
French Minister instrumental in obtaining the imperial rescript of tol 
erance, is due the honor of securing this preliminary official declaration 
which immediately precedes the formal treaty stipulations. 1 It should 
be remarked also that the British missionaries at Ningpo and Shanghai 
had addressed Lord Elgin, at that time a plenipotentiary for Great 
Britain on a special mission to China, on the subject of toleration 
before the British Treaty was drawn up, but, judging from his reply, 
the appeal was of little avail. 2 

Mr. Reed cordially acknowledges the services of his missionary 
assistants in the following words : " Without them as interpreters the 
public business could not be transacted. I could 
not, but for their aid, have advanced one step in The subsequent 

diplomatic service of 

the discharge of my duties here, or read, or writ- Dr. Williams, 
ten, or understood one word of correspondence or 
treaty stipulations. With them there has been no difficulty or embar 
rassment." 3 The importance of these treaties, securing as they did 
the right of diplomatic residence at Peking, freedom to travel in China, 
trade facilities, and toleration of Christianity, has been recognized by 

1 Williams, " The Middle Kingdom," vol. ii., pp. 355-359. 

2 Williams, " A History of China," p. 297. 

3 " The Life and Letters of Samuel Wells Williams, LL.D.," p. 274. 



392 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

all students of the East. 1 Dr. Williams was subsequently appointed to 
the office of Secretary and Interpreter of the United States Legation 
in China, and served in this capacity, chiefly at Peking, until his resig 
nation in 1876. It was he who secured official quarters for the United 
States Ambassadors in Peking, and his efficient executive discharge of 
his duties was an important service during those early years of minis 
terial sojourn at the Chinese capital. His own residence in Peking 
afforded hospitality to the pioneers of several missionary societies who 
came there to inaugurate evangelical missions. His relations with 
Mr. Burlingame were very happy and congenial, as he fully sympa 
thized and cooperated with that distinguished Ambassador in establish 
ing the policy of friendship and consideration which has ever since 
characterized American diplomatic relations with China. 2 He was on 
many occasions left in charge of the Legation as Acting Ambassador. 
The official recognition of his services by the Department of State at 
Washington was cordial and appreciative. 3 

In those memorable negotiations which signalized the entrance of 
modern Japan into the comity of nations, at the time of Commodore 
Perry s expedition, we find Dr. Williams accompanying, at the special 
request of the Commodore, both the first and second expeditions, in 

1 Dr. Williams s own judgment of the historic significance of the events 
before Tientsin, and their bearing upon the future of China, was expressed by 
him in a letter to a friend. He writes: " I look upon this quaternion of fleets 
and plenipotentiaries collected off the capital of China as part of that great 
course of missionary work. Will the Church send such men to occupy the open 
ing which these great ships and embassadors make? Last week I witnessed the 
capture of those four forts which guarded the mouth of the river, where about 
2000 foreigners drove away 3200 Chinese from their guns and blew up their 
works, and I agreed with Count Poutiatine that even this little encounter will, 
like Bunker Hill, be probably of more importance to the world than were half 
of Napoleon s great battles." "The Life and Letters of Samuel Wells Williams, 
LL.D.," pp. 263, 264. 

2 Ibid., p. 359. 

3 The following extract from a letter addressed to Dr. Williams indicates the 
high estimate placed upon his services by the American Department of State: 
" Your knowledge of the character and habits of the Chinese and of the wants and 
necessities of the people and the Government, and your familiarity with their lan 
guage, added to your devotion to the cause of Christianity and the advancement of 
civilization, have made for you a record of which you have every reason to be 
proud. Your unrivalled Dictionary of the Chinese Language and various works on 
China have gained for you a deservedly high position in scientific and literary cir 
cles. Above all, the Christian world will not forget that to you more than to any 
other man is due the insertion in our treaty with China of the liberal provision for 
the toleration of the Christian religion." Ibid., p. 412. 



THE SOCIAL RESULTS OF MISSIONS 393 

1853 and 1854. He took an active and influential part in the nego 
tiations, and it was at his suggestion that the " Most Favored Nation 
Clause " was introduced into the Japanese Treaty. 

J r J Dr. Williams and the 

the first compact of Japan with foreign nations. 1 perry expedition, 
It was on the strength of the services which he which opened japan to 

. _, . foreign intercourse. 

rendered in connection with the Perry expedi 
tion that he was ^urgently suggested by Commodore Perry for the 
position of Secretary of Legation in China, formerly occupied by Dr. 
Parker, an appointment which was entirely unsolicited on his part. 2 
His serious and vivid appreciation of the historic bearing of his diplo 
matic services in connection with the expeditions to Japan appears in 
private letters and extracts from his journal. " I am sure," he writes, 
" that the Japanese policy of seclusion is not in accordance with God s 
plan of bringing the nations of the earth to a knowledge of His truth ; 
and until it is broken up, His purposes of mercy will be impeded for 
His plan is made known to us, and we have no knowledge of any 
other." Again, he writes of the scene in the Bay of Yedo : " It was 
the meeting of the East and West, the circling of the world s inter 
course, the beginning of American interference in Asia, the putting the 
key in the door of Japanese seclusion." Speaking of the presence of 
the American ships, he writes : " Behind them and through them lie 
God s purposes of making known the Gospel to all nations, and bring 
ing its messages and responsibility to this people, which has had only 
a sad travesty of the truth as it is in Christ Jesus. I have a full con 
viction that the seclusion policy of the nations of Eastern Asia is not 
according to God s plan of mercy to these peoples. . . . Corea and 
China, Lew Chew and Japan, must acknowledge the only living and 
true God, and their walls of seclusion must be removed by us, perhaps, 
whose towns on the Western Pacific now begin to send their ships out 
to the opposite shores." 3 Surely this missionary diplomatist, with his 
faith and foresight, was an instrument chosen of God to participate in 
those momentous events which inaugurated the opening of both China 
and Japan to an era of modern progress destined to be the most 
wonderful in their history. The memorial monument to Commodore 
Perry erected in 1901 on the shores of Japan was an appropriate and 
graceful tribute, but the services of Dr. Williams most assuredly de 
serve also a grateful commemoration in the esteem and appreciation 
of Christendom. 

1 " The Life and Letters of Samuel Wells Williams, LL.D.," p. 215. 

2 Ibid., pp. 234, 235. 

3 Ibid. t pp. 192, 193, 196, 197. 



304 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

It is a matter of further interest that the recent revision of Japanese 

treaties which has established a basis of equality with Western nations 

since July, 1899, has been both favored and fa- 

The recent revision of . . 

Japanese treaties cilitated by resident missionaries out of a sense 

of J ustice and fairness to Japan. By manifestoes, 
resolutions, and public meetings, as well as by 
private influence, they have made it known that they regarded the as 
pirations of Japan in this matter with sympathy and favor. 1 The 
Anglo-Japanese Alliance of 1902, and the subsequent Alliance with 
Great Britain in 1905, have followed, and will no doubt help to es 
tablish immovably the policy of religious toleration and international 
amity which Japan has adopted with such surprising readiness. The 
outcome of the late war with Russia is indeed a momentous supple 
ment to these early incidents in Japanese history. 

The present time seems to be an era of new treaties with the great 

nations of the East, as the Anglo-Chinese Treaty of 1902 witnesses. 

In the British Treaty of 1842, and tne American of 

subsequent treaties 1844, there was no hint of religious toleration, 

confirm the policy . ^ . . 

of toleration. it having first entered into the treaty of 1858. 
In the British Treaty of 1902, although almost 
entirely commercial in its scope, is included a clause which indicates 
that the interests of religious liberty and the establishment of a fixed 
policy as to missionary rights are matters which will not be allowed 
to lapse. 2 The recent American Treaty with China, signed October 
8, 1903, is much more explicit, and secures to missionaries certain 
rights and privileges which justly belong to their American citizenship. 
Their right to reside in any part of the empire and quietly to profess 
and teach their religion is conceded, as well as freedom to rent and 
lease property in perpetuity and to erect buildings thereon required for 

1 The Church in Japan, August, 1899, p. 117. The Review of Missions, August, 
1902, p. 69. 

The Rev. John L. Bearing, D.D., of Yokohama, writes in The Baptist Mission 
ary Magazine for August, 1900, p. 496 : " It is doubtful if the revision would have 
been secured had it not been for the unanimous support and approval of the mis 
sionaries, who had no fear to entrust their interests in the hands of the Govern 
ment." 

2 The clause in the British Treaty referred to is as follows : " The missionary 
question in China being, in the opinion of the Chinese Government, one requiring 
careful consideration, so that, if possible, troubles such as have occurred in the past 
may be averted in the future, Great Britain agrees to join in a Commission to in 
vestigate this question; and, if possible, to devise means for securing permanent 
peace between converts and non-converts, should such a Commission be formed by 
China and the Treaty Powers interested." 



THE SOCIAL RESULTS OF MISSIONS 395 

their work. Chinese converts to Christianity are also protected from 
molestation and harm on account of their religious belief. 1 

It is far from the desire of Protestant missionaries to obtain any 
such preferential treatment as the Roman Catholic missionaries have 
secured through the French Government; but 

. , . j i 11 The services of mis- 

the adequate protection guaranteed by all treaties sionaries in defense 
to foreigners residing in China should surely not of the Legations 

, , . , . . .... . . at Peking. 

be denied to missionaries living strictly within 
treaty privileges, and in no way transgressing the laws of China. 
These rights have sometimes been so outrageously violated, not only in 
China but also in Turkey, that missionaries have been obliged to ap 
peal to their Governments in defense of their treaty immunities. There 
is nothing which should subject them to criticism in asking such pro 
tection, which is in fact not only an act of justifiable vindication of 
their own citizenship, but also contributory to the safety and welfare 
of all foreign residents. Will any one say that the conspicuous and 
brilliant services of missionaries in the defense of the Legations at Pe- 

1 The text of the clause in the new American Treaty dealing with missionary in 
terests is as follows : 

" The principles of the Christian religion, as professed by the Protestant and 
Catholic Churches, are recognized as teaching men to do good, and to do to others 
as they would have others do to them. 

" Those who quietly profess and teach this religion shall not be harassed or per 
secuted on account of their faith, nor in any way discriminated against. Any person, 
whether citizen of the United States or Chinese convert, who, according to those 
tenets, peaceably teaches and practises his religion and the principles of Christianity, 
shall in no case be interfered with or molested in person or property on account of 
his teaching or his religious belief. No restriction shall be placed on Chinese joining 
Christian Churches. Converts and non-converts, being Chinese subjects, shall alike 
conform to the laws of China, and shall pay due respect to those in authority, living 
together in peace and amity ; and the fact of being converts shall not protect them 
from the consequences of any offence they may have committed before or after their 
admission into the Church, or exempt them from paying the legal taxes levied on 
Chinese subjects generally, except taxes levied and contributions for the support of 
religious customs and practices contrary to their faith, in which they shall not be re 
quired to take part. 

"Missionaries shall not interfere with the exercise by the native authorities of 
their jurisdiction over Chinese subjects ; nor shall the native authorities make any 
distinction between converts and non-converts, but shall administer the laws with 
out partiality, so that both classes can live together in peace. Missionary societies 
of the United States of America shall be permitted to rent and to lease in perpetuity, 
as the property of the said societies, buildings or land in all parts of the empire for 
missionary purposes, and after the title-deeds have been found in order and duly 
stamped by the local authorities, to erect such suitable buildings as may be required 
for the carrying on of their good work." 



396 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

king, in the summer of 1900, were either unbecoming in the mission 
aries or unworthy of Christian manhood? The successful issue from 
that perilous experience was due in no small measure to the skilful and 
heroic participation of missionaries in the victorious defense. Not only 
were the lives of the Ambassadors saved, but consequences were averted 
which might have precipitated portentous complications. 1 

The late Rev. D. B. McCartee, M.D., was another missionary who, 

like Dr. Williams, had a long and useful career in diplomatic positions, 

both in China and Japan. He was engaged in 

The late Dr. McCartee tne Consulates at Ningpo, Chefoo, and Shanghai, 

and his diplomatic . , _ tor 

services. and accompanied Flag-Officer Stnblmg of the 

American Navy on an expedition to treat with the 
rebels at Nanking at the time of the Taiping troubles. Through his 
personal influence with the Chinese leaders he was largely instrumental 
in securing a " sealed guarantee of protection for all Americans against 
violence from the rebels, and for all natives in the employ or care of 
American citizens." In connection with his services in the Mixed 
Court at Shanghai, in 1872, he was appointed on a special mission to 
Japan to treat for the return of three hundred Chinese coolies who had 
been driven by a typhoon in the Peruvian vessel " Maria Luz " into 
the harbor of Yokohama. The Chinese authorities presented him with 
a gold medal and a complimentary letter in recognition of the success 
ful issue of the mission. He subsequently became Professor of Law 
and of Natural Science at the University of Tokyo, and from that time 
his services for a period of some twenty-eight years were devoted to 
Japan, where he was instrumental in establishing a Chinese Embassy, 
and became himself its Foreign Secretary and adviser. General Grant, 
during his visit to Japan, was asked to arbitrate the respective claims 
of China and Japan to the possession of the Liu Chiu Islands, and Dr. 
McCartee, who was thoroughly acquainted with the historical facts and 
1 After the rescue, Mr. Conger, the United States Ambassador at Peking, 
wrote as follows to the American missionaries : " I beg in this hour of our deliver 
ance to express what I know to be the universal sentiment of our Diplomatic 
Corps, the sincere appreciation of, and profound gratitude for, the inestimable 
help which you and the native Christians under you have rendered towards our 
preservation. Without your intelligent and successful planning, and the uncom 
plaining execution of the Chinese, I believe our salvation would have been impos 
sible." Sir Claude Macdonald, the British Ambassador, has recently stated: " Of 
the conduct of the missionaries during the siege I can only speak in the highest 
terms. They were courageous, patient, self-sacrificing, and I can only say that 
their capacity for organizing and their power over their converts which was then 
displayed came as a revelation to me. In fact, had they not been with us, our 
hardships would have been materially increased." 




< 
u 



THE SOCIAL RESULTS OF MISSIONS 397 

their diplomatic bearing, placed such information before the General 
as enabled him to give the matter his intelligent attention. The Chi 
nese Government acknowledged Dr. McCartee s services in the Jap 
anese Legation by appointing him to the permanent rank of Honorary 
Consul-General. He never failed during these varied labors to aid 
missionary enterprise in numerous and efficient ways. 1 

The diplomatic relations of the United States with Korea have 
been facilitated by the services of Dr. Horace N. Allen, who was the 
first American missionary to arrive in that country. 

3 J Dr. Horace N. Allen 

He went there in 1884, and was soon after ap- for several years 
pointed physician to the Court. He subsequently, American Minister 
in 1887, accompanied the first Korean Embassy 
to Washington as its Secretary, returning to Seoul, in 1890, as Secre 
tary of the United States Legation. In 1897 he was appointed 
United States Minister to Korea, a position which he occupied until 
1905. The establishment of diplomatic relations on the part of the 
United States Government with Persia, in 1882, was an incident of 
the missionary occupation, resulting from the danger threatening our 
citizens residing there at that time. 2 

Not only in connection with diplomacy, but in times of war the 
services of missionaries have been fruitful in good results. During the 
mutinies and uprisings in Uganda they aided in 
the preservation of life and property. 3 At that Missionary minis- 

. . . . , , trations in time 

critical moment, in 1891, when the withdrawal of war. 

of the British East Africa Company was pro 
posed, and savage anarchy seemed to threaten the country, it was, as 
we have already mentioned (page 387), the efforts of the officers and 
friends of the Church Missionary Society which influenced public 
opinion in Great Britain, and were largely instrumental in securing 
the funds required to maintain the Company in Uganda for another 
year. This brought about, in cooperation with an irresistible public 
sentiment, the sending of a special government commission there under 
Sir Gerald Portal, which resulted eventually in the establishment of the 
British Protectorate. The siege of Peking and the services of mis 
sionaries during those weeks of peril have also been noted. The 
enterprising plans of the Young Men s Christian Association in con 
nection with the Japanese campaign of 19041905 in Korea and 
Manchuria, during the war with Russia, and the labors of Dr. De 

1 The Evangelist, May 22, 1902, pp. 604-607. 

2 Wilson, " Persian Life and Customs," pp. 122-124. 

3 Harford-Battersby, " Pilkington of Uganda," pp. 218, 324, 



398 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

Forest, Mr. Loomis, and others, among Japanese soldiers, well illus 
trate this phase of the subject, and suggest possibilities of Christian 
effort and humanitarian ministry of unusual utility and promise. 

The exposition and accentuation of the principles of international 

law have been also a feature of missionary service in Japan and China. 

Verbeck did important preliminary work in this 

Teachers of inter- direction in Japan, and Martin in China. When 

national law in China ..... 

and japan. tn e latter went to reside in Peking, in 1863, he 

carried with him his translation into Chinese of 
Wheaton s "Elements of International Law." This was welcomed 
by the Chinese Foreign Office as a timely guide amid the perplexities 
arising out of the new international compacts into which they had just 
entered. Dr. Martin supplemented this translation by Chinese versions 
of Woolsey, Bluntschli, and Hall, on International Relations. Chal 
mers taught the very alphabet of the law of nations to the natives of 
New Guinea, and in 1899 Secretary Wardlaw Thompson of the Lon 
don Missionary Society reported the interesting fact that Mr. Abel, one 
of its missionaries in New Guinea, was instructing the people, more 
especially the school children, "to repeat a brief statement of the 
British laws which has been prepared for the benefit of all the inhabi 
tants of British New Guinea. These simple rules of conduct are 
learned as the commandments are learned, and thus law and order are 
associated with religion." 1 It is certainly a novel feature of education 
and of religious worship to associate the commandments, the creed, 
and the laws of the land in an all-round summary of human duty. 

The immensely effective and beneficial influence of Christianity in 

evolving throughout Christendom that remarkable code of national 

chivalry honored voluntarily and counted sacred 

The humane provisions . . .,. . ... . 

of the international m its dignity which we have come to designate 
code have been initiated as international law, has been perpetuated and 

and fostered. ... , , - . 

extended among Asiatic and other foreign peoples 
largely by the initiative of missionary teachers and statesmen. 2 They 
have sought to introduce the humane provisions of that code in times 

1 The Chronicle (L.M.S.), October, 1899, p. 246. 

2 Dr. Storrs writes of the Christian affinities of the International Code as fol 
lows : " The very conception of such a Law could not have existed in the pre-Chris 
tian ages. It does not now exist outside of Christendom, or of the regions which 
Christendom affects ; any more than does the English oak on the arid Arabian 
plains, or the date-palm of the tropics in the climate of Labrador. The European 
countries and colonies, with the nations which have sprung from them, and which 
remain affiliated with them in blood and in religion these are the home of Interna 
tional Law ; and if the religion which has educated and ruled these had not appeared, 



THE SOCIAL RESULTS OF MISSIONS 399 

of war, and they have secured also the practical recognition of another 
of its requirements the safety of shipwrecked mariners among many 
savage tribes. On the other hand, missionaries have not been un 
moved spectators of infractions or false applications of the interna 
tional code by Western Powers in their contact with Oriental nations. 
The missionary protest in the face of notable lapses in these respects, 
especially in China, has been vigorous and uncompromising. On the 
subject of opium the missionary body is a unit, and this is substantially 
true also of their opposition to that alluring political postulate, now, 
however, somewhat in the background, of the territorial dismember 
ment of the Chinese Empire. 

We may note once more a noble international service in the influ 
ence missionaries exert in promoting and establishing peace among 
the nations. They neither strive nor cry, nor is 

/ *\ Unobtrusive, yet 

their voice heard in the streets, nor have they the valuable services of 
power of diplomats and rulers to determine issues ; missionaries in 

the interest of peace. 

yet they nevertheless render a quiet and often 
effective and unique service in the way of counsel, conciliation, and 
restraint. Moreover, the work they accomplish in promoting good 
government is manifestly in the interests of peace. Let missionaries 
throughout the world retire from their service among non-Christian 
races, and it is almost certain that many times the amount it costs to 
support them would soon be added to the war budgets of Christendom. 
An incident in Siamese history is worthy of record : the King who was 
ruling in 1850 was under the influence of an anti-foreign bias, and on 
the arrival of Sir James Brooke, who went to Siam about that date to 
open negotiations as the representative of the British Government, his 
reception was so insulting that he withdrew, intending to return pre 
pared to open the country by force. The death of the King occurred 
on April 3, 1851, and it happened that the young Prince who suc 
ceeded him had been under the personal influence of the Rev. Mr. 
Caswell, an American missionary, who had served as his tutor. A 
friendship had sprung up between them, and the new King at once 
established friendly relations with the missionaries, and, later on, 
inaugurated a liberal policy towards foreign nations. Treaties fol- 
it is possible, perhaps, that cathedrals might still have been builded, and chivalries 
have been organized, and rituals of worship have been elaborated ; but there is no 
sign on the pages of history that this modern, voluntary, and beneficent Law would 
have been developed, as we see it to have been in human society." Storrs, " The 
Divine Origin of Christianity Indicated by Its Historical Effects," pp. 190, 191. 
Cf. also Ibid., pp. 190-199, for a noble disquisition on the dignity and beneficence 
of the code of nations. 



400 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

lowed with England and America, and an era of cordial good feeling 
began which has continued during the reign of his son the present 
King. 

It is evident, in view of the uncertainties of diplomatic relation 
ships, that oppression, tyranny, injustice, and national crime, or even 
a temporary lapse in effective control, may at any 
Missionary converts t j me become a menace to the peace of nations. 

not inciters of disorder . . 

and massacre. South American revolutions, Turkish massacres, 
and Chinese upheavals are sufficient illustrations. 
Under these circumstances, the missionary as a teacher of righteous 
ness, a friend of justice, an advocate of law and order, especially 
among savage races, becomes a messenger of peace. His converts 
are men of peace, not the inciters of massacre. They are lovers of 
order and respecters of the rights of others, not turbulent marauders. 
They are inclined to friendliness and forbearance rather than to 
treachery and violence, and in the face of some very appreciable 
Oriental perils they may at times safeguard with remarkable efficiency 
both the lives and property of foreigners. 1 

The Moravians, who conducted missions in Dutch Guiana during 
the latter half of the eighteenth century, and until the middle of the 

The memorable nineteenth, achieved a victory over the Bush Ne- 
victory of the groes which was a boon to the Dutch Government. 

Moravians over the 

Bush Negroes in The Bush Negroes are the descendants of runaway 
Dutch Guiana. slaves who retreated to their inaccessible haunts 
and grew to be fierce and aggressive plunderers, with whom the Dutch 
Government found it impossible to cope. A cordon of forts for the 
defense of the Colony was constructed by the Dutch, at a cost of 
seventeen millions of guilders. Finally an appeal was made to the 
Moravian missionaries, who were at work among the Indians and 
slaves, to extend their missionary work among the Bush Negroes. 
After a long struggle the Negroes were conquered by the power of 

1 In The Spectator of London, July 21, 1900, is a thoughtful article on "The 
Motive of Oriental Massacre," from which we quote as follows: " Massacre will 
always remain the grand permanent danger of the European in Asia. He will al 
ways be one of a few, the Asiatic will always be one of a multitude, and the temp 
tation of the multitude to be done with the intruding few by killing them all out 
will never end. Of preventives, there is but one which can be relied on, and that 
Europe has seldom or never secured. A great native caste which could be im 
plicitly relied on, and which knew every emotion of the people around them, could 
probably protect the Europeans from any outburst of sudden death. Ten millions 
of Christian natives in China or India, for instance, would be for the white Chris 
tians an effective unpaid guard." 



THE SOCIAL RESULTS OF MISSIONS 401 

love and patient kindness, and, having been reduced to orderly ways, 
there has been no insurrection among them since that day. 1 

The work of early missionaries in South Africa Philip, Read, 
Moffat, Livingstone, Thompson, and John Mackenzie was an influ 
ential factor in solving native problems and pro 
moting their peaceful settlement. 2 Lagos and Arbiters, mediators, 

... ...... . a d advocates of 

British East Africa present similar illustrations. 3 higher reciprocity. 
Calhoun, Thomson, Van Dyck, Eddy, Jessup, 
Bird, and Bliss acted as mediators, pacificators, and defenders of lives 
and property in Lebanon in 1860. Thus missionaries are constantly 
ministering in the interests of that higher reciprocity which promotes 
peace and friendly intercourse among the nations. 4 

1 De Schweinitz, in " Report of the Ecumenical Missionary Conference of 1900," 
vol. i., p. 483. Thompson, " Moravian Missions," pp. 136-144. An illustration 
of successful mediation on the part of missionaries during fll the war in Formosa is 
related by the Rev. Thomas Barclay on page 533 of volume i. of the Ecumenical 
Conference Report above mentioned. 

2 Cf. Lovett, "The History of the London Missionary Society," vol. ii., pp. 570, 
571, 581, 584, 592, 617; Mackenzie, "John Mackenzie, South African Missionary 
and Statesman," pp. 123-125, 544-547; Stewart, " Dawn in the Dark Continent," 
pp. 97-100. 

3 Stock, "The History of the Church Missionary Society," vol. ii., p. 441 ; The 
Church Missionary Intelligencer, October, 1899, p. 830. 

4 " It is not the purpose of God that the nations should exist as so many hostile 
groups. Hitherto this has been largely the case, but chronic national antagonism 
is not Heaven s design. Neither is it the design of God respecting the various 
peoples that they should dwell in a state of isolation. The Divine purpose is man 
ifestly that the several nations shall complete each other through sympathy and 
reciprocity. Just as God binds the orbs of the sky into magnificent musical systems 
in which each star still preserves its own orbit and movement and colour, so does 
He by many subtle chords link together the scattered nations into harmonious con 
stellations, into one vast and blessed brotherhood, each people still retaining the 
distinctive characteristics which are so precious to itself and to the race. Geography 
indicates this. The good things of nature are not all found in any one land; they 
are distributed over the planet. . . . Ethnology also gives a reason for national 
sympathy and intercourse. No one national type includes all perfections. The 
mental and physical differences of mankind show, just as clearly as geography does, 
that the nations need one another. . . . History shows us the solidarity of the 
race, and how wonderfully any one people is enriched by the contributions of the 
rest. . . . Through successive generations, the several nations have enriched each 
other in art, industry, literature, jurisprudence, language, philosophy, government, 
and religion. The thought of God is the brotherhood of man, and all things prove 
it. The nations are not self-sufficing and designed to dwell apart. China is an 
object-lesson as to the evil of national isolation. The nations are not doomed to 
perpetual hostility; they are not to grow by destroying one another." The Rev. 
W. L. Watkinson, President of the English Wesleyan Conference of 1897. 



402 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

There is a manifest international value, moreover, in the services 
of missionaries in the sphere of philanthropy. In times of famine, 
earthquake, epidemics, and great disasters, sym- 
Aimoners of interna- pathy and help are given by them, and charitable 
tionai philanthropy. funds administered. That international scourge 
and scandal the slave-tradehas beeri checked 
and in certain hitherto notorious regions all but abolished, in very 
appreciable measure through the helpful cooperation of missionaries. 
Much might be said also of the indebtedness of international com 
merce to missions, but this is a subject reserved for another section. 
It would thus appear that to the messengers of the Gospel in mis 
sion lands has long been assigned an international role not, to be sure, 
in any formal or official capacity, but as contrib- 
incidentai contributors u tors incidentallv, and sometimes unconsciously, 

to kindly feeling . ... 

among the nations, to the sum total of good-will and friendship among 
the nations. They have borne their part in pro 
moting kindly feeling between widely separated races, and in breaking 
down barriers between distant and alien peoples ; they have also struck 
the note of brotherhood, which arouses on the one hand generous 
impulses, and on the other calls forth gratitude. They have facilitated 
diplomatic relations, and aided in establishing peaceful and mutually 
beneficial bonds among the nations. This remarkable service, it may 
be noted, has been coincident with monumental changes in world pol 
itics and ethnic intercourse, brought about by discovery, colonization, 
and commercial enterprise. Missionary expansion has thus given a 
certain impetus, as well as a kindly tone, to that interchange of intel 
lectual, spiritual, and material commodities which has become the 
unique glory of our age, and is leading on as much as any other single 
influence to the goal of universal peace and concord. 1 Imperialism 
which seems to be an irrepressible note of the age is given an ethical 

i " A new vision and a new hope have been slowly dawning on our inappre- 
hensive minds. The vision is that of all nations drawn irresistibly into one com 
mon life ; the hope is that the forces which make the nations one will prove ade 
quate to secure a permanent progress. The nineteenth century opened when that 
vision was before few if any minds, whether of poet or saint. Men could not think 
of the one life of mankind, with Africa an unknown darkness, India in pristine 
disorder, China enjoying still her ancient slumber and her impenetrable dreams, 
Polynesia but a number of scattered spots of human degradation in the Pacific 
Ocean. To-day we are gazing on the rapid realization of the unity of mankind in 
commerce,, politics, education, and religion. These forces are daily increasing the 
communion of all parts of the world with one another, and deepening the interde 
pendence of all races and nations." Mackenzie, " Christianity and the Progress of 
Man," pp. 221, 222. 




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THE SOCIAL RESULTS OF MISSIONS 403 

significance, while it is directed towards a sublime ideal, by this inter 
national leaven of missions. Paul s conception of the attitude of su 
perior to inferior races has hardly been taken seriously among the 
nations, except as the spirit of missions, like a voice crying in the 
wilderness of international selfishness, has pleaded for kindly consider 
ation, good-will, and fair dealing, and has sought diligently to exemplify 
them in its own sphere. That great missionary statesman regarded 
himself as "debtor" even "to the barbarians" an aspect of inter 
racial obligation which has to a surprising extent been a negligible 
consideration in the diplomatic intercourse of nations. 

Some who may be inclined to regard this view of the matter as 
not within the range of possible politics may, moreover, take exception 
to it on the ground that there seems to be evi- 

. . , . . A helpful rather than 

dence that missions are distinctly a disturbing a disturbing element in 
element in international intercourse, and there- international inter- 
fore cannot be regarded as contributing towards 
the establishment of friendly relationships. We shall not undertake 
to call in question the fact that in exceptional circumstances, under the 
pressure of misunderstandings, or as the outcome of religious fanaticism, 
the entrance of Christianity into non-Christian lands has been unwel 
come, and has awakened more or less opposition. This is natural, 
perhaps inevitable, and historical precedents would lead us to expect 
it. It seems to be incidental to the propagation of Christianity, and 
yet so long as the missionary teacher keeps within recognized and ac 
knowledged treaty rights, and does not transgress international agree 
ments, he is not called upon to refrain from pursuing his calling 
through fear of possible diplomatic difficulties. So long also as his 
appeal is only to the reason and free moral nature of man, without 
attempting to exact an unwilling adherence by any expedient which 
overrides the conscience, he is strictly within the bounds of that uni 
versal exercise of moral freedom which belongs to man as man. It is 
lot in fairness or justice within the sovereign rights of any government, 
lespotic or liberal, to exercise lordship over the conscience in the realm 
>f religious freedom, so long as that freedom is not utilized as an in- 
iment of wrongful license. The governmental authority which at 
tempts that role usurps a power which belongs to God alone, and 
which He has never delegated to human rulers. As a religious teacher 
)f God s truth and God s law of righteous living, using only the moral 
instrumentalities of appeal and persuasion, the Christian missionary 
the right of way the world over. Within his proper limitations, 
ic is unimpeachable as a moral force among men. The highest au- 



404 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

thority which mankind is called upon to acknowledge has commissioned 
him to discharge a duty which is sui generis in history. He may be 
hindered, opposed, persecuted, and even martyred, but his credentials 
are authoritative and cannot be destroyed. He may be silenced tem 
porarily, even banished for a time, but his opportunity is certain to 
come, and, if he is true to himself and his assigned work, he is bound 
to avail himself of it. 1 

It becomes him under such exceptional conditions to discharge 

his duty with meekness, patience, and tact ; to exemplify in his own 

character and conduct the wisdom, gentleness, 

The Christian mission- an( j sincerity of the religion he teaches ; and to 

ary should be tactful, _ . .... 

patient, and wise, seek only moral victory by legitimate spiritual 
means. When missionary service is rendered 
in this spirit, it is rarely, if ever, offensive, and any possibility of dis 
turbing good- will is reduced to a minimum. In fact, the charge which 
has sometimes been made indiscriminately, that missions are the cause 
of international alienation, has been greatly exaggerated. There has 
been much misunderstanding on this point, and some considerable 
misrepresentation. The most conspicuous illustration brought forward 
has been the missions in China, and on the basis of a false induction 
a sweeping and railing accusation has been made against missions in 
general as a cause of trouble among the nations. We have already 
noted the unwarranted political assumptions of Roman Catholic mis 
sions in China (supra, pp. 302-304), at which Chinese officials naturally 
take offense, 2 but it can safely be said that Christianity as exemplified 
in Protestant missions, exercising its simple and legitimate function as 
a teacher in the sphere of morals and religion, is guiltless* in the matter 
of political meddling. 3 

In reference to the Boxer disturbances in China, and previous sim 
ilar outbreaks, it is sufficiently clear, as we have before stated, that the 
aversion of the Chinese to foreigners, and espe- 
The true causes of the cially their resentment at foreign encroachments 
Boxer uprising. upon official prerogative, territorial integrity, and 
native industries, are adequate explanations of the 
uprising, which was aimed at the foreigner, of whatever class, as an 
intruder chiefly in his official and commercial character rather than 

1 Cf. an article in The Spectator (London), September 22, 1900, p. 363. 

2 See The Imperial and Asiatic Quarterly Review, October, 1900, p. 278. 

3 Cf. The Chinese Recorder, October, 1899, pp. 513, 514, for an expression of the 
Protestant view as embodied in formal resolutions of the American Presbyterian 
Mission (Southern), Shanghai. 



THE SOCIAL RESULTS OF MISSIONS 405 

at the missionary as a religious teacher. 1 In fact, the missionary, all 
things considered, has made it safer and more possible than it would 
otherwise have been for foreigners of any class to reside in China. 
Let him alone and he will in time transform China into a model mem 
ber of the sisterhood of nations. Numerous friendly acts and procla^ 
mations by high officials of the empire, since the convulsion of 1900, 
have indicated a specially cordial feeling towards missionaries. The 
Missionary Peace Commission of 1901, in Shansi, is a remarkable 
evidence of the respect and consideration which have been lately 
shown to missionary agents by many Chinese officials. 2 The recent 
opening of Hunan by missionary enterprise has reclaimed in a meas 
ure an immense section of China to foreign residence, which will 
prove a boon to missions no less than to commerce. 

At the Seventh Annual Conference of the Foreign Mission Boards 
of the United States and Canada, held in New York City, January, 
1899, a report was presented embodying the results 
of a careful canvass of mission fields throughout Government attitude to 

.,,.., missionaries as a rule 

the world as to the attitude of civil governments respectful and friendly, 
towards Christian missions and missionaries, 
wherever they had been established. The report revealed the fact 
that, almost without exception, the attitude of local governments was 
friendly and helpful, with but few signs of friction or opposition. 3 In 
view of the many regrettable incidents which occur in the contact of 
Western nations with Eastern peoples, and the objectionable personal 
example and conduct of some foreigners residing in the East, the out 
come just indicated is especially significant, and speaks much for the 
respect generally accredited to missions and their representatives. 

1 Cf. The Baptist Missionary Magazine, July, 1901, pp. 164-166, for an excellent 
summary of the originating causes of the Boxer uprising. The same article is also 
to be found in the " Annual Report of the American Baptist Missionary Union " for 
1901, pp. 442-444. 

2 The Missionary Herald, April, 1902, p. 148. 

3 " Report of the Seventh Conference of Officers and Representatives of the 
Foreign Mission Boards and Societies in the United States and Canada, Held in the 
Church Missions House, Fourth Avenue and Twenty-second Street, New York, 
January 10-12, 1899," pp. 133-145. See also The Gospel in All Lands, June, 1899, 
pp. 251-259. 



406 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 



6. CONTRIBUTING TO THE INTELLECTUAL AND SCIENTIFIC PROG 
RESS OF THE WORLD. The conclusion of our survey of the national 
and international services of missions seems to be 

Missionaries have made , 

unique contributions an appropriate place to note the various contribu- 
to the world s store of tions of missionaries to the intellectual and scien- 

knowledge. 

tific progress of the world. When we consider 
the fact that these literary and scientific additions to the intellectual 
resources of the race are in large part incidental, resulting from a 
happy use of opportunity rather than from a deliberate attempt to 
assume the role of litterateur or scientist, we are surprised at their ex 
tent and value. We have already traversed the sphere of literary 
activity represented by the service of missionaries in producing whole 
some and instructive literature in the vernaculars of mission lands. 1 
Nothing on that special subject need be repeated here, our attention 
being confined (except in the domain of philology) to literary produc 
tion in the languages of Christendom, and to such additions to the 
sum total of research and information as entitle not a few among 
missionary workers to distinction as scholars, explorers, and collabora 
tors in the broad realm of human knowledge. 2 

i See pages 172-213 of this Volume. 

55 A notable book dealing with the scientific fruitage of missions was published 
some twenty years ago, entitled "The Ely Volume," named after the Honorable 
Alfred B. Ely, of Newton, Massachusetts, who was its financial sponsor. Its au 
thor was the Rev. Thomas Laurie, D.D., sometime a missionary of the American 
Board in Turkey. The first edition was issued in 1881, and a second edition, re 
vised, in 1885. Its full title is " Missions and Science; or, The Contributions of 
Our Foreign Missions to Science and Human Well-Being." This volume was pre 
pared with scholarly care and thoroughness, but was largely confined in its scope 
to the missions of the American Board. No student of the aspects of foreign mis 
sions with which we are now dealing should fail to consult this interesting book. 
The impression that it gives of the extent, value, and variety of the service which 
had then been rendered by missionaries to science and civilization will be a matter 
of surprise to many. It is better that our own survey should not reproduce, except 
to a very limited degree, the contents of this volume, since the past twenty years, and 
also the more inclusive scope of this re"sume", will afford abundant additional and 
supplemental material for all that need be said. 



THE SOCIAL RESULTS OF MISSIONS 407 

The work done by missionaries in the sphere of authorship is ex 
tremely valuable and important. As lexicographers and philologists 
they have excelled, reducing in many instances unwritten and obscure 
languages to written form, and producing the first grammars and dic 
tionaries for common use. As explorers much may be credited to their 
courageous and intrepid pioneering. As scientific students, learned 
scholars, and adepts in some of the arts and crafts there are many who 
have made substantial contributions alike to the scientific and industrial 
progress of backward races, as well as to the general knowledge of the 
world. 

Their services to literature as authors and contributors to current 
periodicals present an ever-increasing mass of admirable and instructive 
material, much of it of first-hand value. The 
books they have written already form a consider- Their literary services 
able library, while the present output seems to be varied and important, 
rapidly increasing. In fact, the literary repertoire 
of the missionary seems to be extended in its range and kaleidoscopic 
in its variety. The sum total of volumes which may be credited to 
missionary authorship would number probably in the thousands, and, 
therefore, cannot here be enumerated in detail. The works of Ray- 
mund Lull would alone form a modest library, and a Chinese Encyclo 
pedia by the Jesuits is said to number one hundred volumes. 

A few representative issues may be named in order to illustrate the 
scope and character of this class of literature. Such volumes as " The 
Middle Kingdom " by Williams, and " The Land 
and the Book" by Thomson, are of permanent Some representative 
value. Legge s " Chinese Classics " ; Edkins s missionary authors. 
" Chinese Buddhism " ; Dr. Wilson s volume on 
" Caste " ; Wherry s " Commentary on the Quran " ; Wright on the 
Hittites ; Dubois on " Hindu Manners, Customs, and Ceremonies " ; 
Stewart s " Dawn in the Dark Continent " ; Hughes s " Dictionary of 
Islam " ; and Smith s " Chinese Characteristics " with his later volume, 
" China in Convulsion," are all of standard excellence. 

MacKay s " From Far Formosa " ; Campbell s " Formosa under 
the Dutch " ; Zwemer s " Arabia : the Cradle of Islam " ; Egerton 
Young s volumes on the Far North ; Laurie s " Missions and Science " ; 
Chalmers s books on New Guinea ; Williams s "Narrative of Missionary 
Enterprises in the South Sea Islands"; Ellis s "Polynesian Re 
searches " ; Hue s " Christianity in China, Tartary, and Thibet " ; 
Moffat s " Missionary Labours and Scenes in Southern Africa " ; 
Beguin s " Les Ma-Rots6, fitude Geographique et Ethnographique " ; 



408 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

Livingstone s " Missionary Travels in South Africa" and " Last Jour 
nals in Central Africa " ; Mackenzie s " Austral Africa " ; Nassau s 
" Fetichism in West Africa " ; Nevius on " Demon Possession and 
Allied Themes"; and Sibree s "Madagascar and Its People" and 
" Madagascar before the Conquest " are distinctive additions to the list. 

Macgowan s " History of China " ; Martin s " Cycle of Cathay " 
and " Lore of Cathay " ; Faber s learned " Digest of the Doctrines of 
Confucius " ; Koelle s " Mohammed and Mohammedanism " ; Sell s 
" Faith of Islam," " The Historical Development of the Quran," and 
" Essays on Islam " ; and Tisdall s " Religion of the Crescent," " Sources 
of Islam," "The Noble Eightfold Path," and " A Manual on Moham 
medan Objections to the Christian Religion " are further learned 
volumes. 

Jones s " India s Problem : Krishna or Christ " ; Robson s " Hindu 
ism and Christianity " ; Slater s " The Higher Hinduism in Relation 
to Christianity " ; Jalla s " Pionniers parmi les Ma-Rotse " ; Jacottet s 
volumes on the folk-lore of the Basutos, and his " fitudes sur les 
Langues du Haut-Zambeze," in three volumes; Coillard s "On the 
Threshold of Central Africa " ; Parsons s " Christus Liberator " ; Ham- 
lin s " My Life and Times " ; Dwight s " Constantinople and Its 
Problems " ; Kemp s " Nine Years at the Gold Coast " ; Bentley s 
" Life on the Congo " and " Pioneering on the Congo " ; Matthews s 
" Thirty Years in Madagascar " ; Kellogg s " The Light of Asia and 
the Light of the World " and " The Genesis and Growth of Religion " ; 
and Bowen s " Daily Meditations " and " Love Revealed " are also of 
sterling value. 

Wilkins s " Modern Hinduism " ; Butler s " The Land of the Veda " ; 
Murray Mitchell s " Religions of India " ; Gulick s " Evolution of the 
Japanese " and " The White Peril in the Far East " ; Thoburn s " India 
and Malaysia " ; Stewart s " Life and Work in India " ; Selby s " Chi 
namen at Home " ; Phillips s " Teachings of the Vedas " ; Shedd s 
" Islam and the Oriental Churches " ; and the popular A. L. O. E. 
books, written by the late Miss C. M. Tucker of the Church of England 
Zenana Missionary Society, are all worthy of special notice. 1 

1 This list of missionary authors might be greatly extended and would include, 
among others, the following well-known names : 

Alexander, Arden, Arnot, Arthur, Ashe, Atkinson, Baldwin, Barnes, Batchelor, 
Beach, Bickersteth, Bird, Bliss, Brown, Bunker, Calvert, Carey, Casalis, Chamber 
lain, Chatelain, Chatterton, Christie, Christol, Clark, Clough, Coan, Cornaby, 
Cousins, Davis, Dean, Denning, Doolittle, DuBose, Duff, Elmslie, Ensor, Fagg, 
Fielde, Findlay, Fletcher, Forsyth, Foster, French, Gale, Gibson, Gifford, Gill, 
Gilmour, Gobat, Goldie, Goodell, Gordon, Gracey, Graham, Graves, Guinness, 



THE SOCIAL RESULTS OF MISSIONS 409 

Besides the mention of distinct volumes, attention may be directed 
to the numerous contributions by missionaries to the transactions of 
learned societies, and to current literary, political, scientific, and his 
torical journals and reviews especially to the journalistic and maga 
zine literature of missions, now so prolific. There are a few missionary 
hymnists whose contributions are found in English and American col 
lections, among whom may be named Bennett, Brown, Dyer, Heber, 
Judson, Lees, Marshman, Moffat, Rand, Ward, and Wolcott. 

A department of literary toil in which missionaries have accom 
plished some remarkable achievements is that of lexicography. The 
results in this special line are truly monumental, 
and would include such works as Dr. Hepburn s Monumental labors in 

. . Japanese, Chinese, and 

dictionary of Japanese ; Batchelor s dictionary of Korean lexicography. 
Ainu; Dr. Morrison s dictionary of Chinese (in. 
six large quarto volumes, published by the East India Company 
as early as 1823, at an expense of ^12,000); Medhurst s Chinese- 
English Dictionary, issued in two volumes in 1843; also his still ear 
lier dictionary in the Hok-keen dialect, and his Korean and Chinese 
Vocabulary ; Stallybrass s Mongolian Vocabulary ; Gutzlaff s Chinese 
Dictionary; and the Romanized Mandarin of Stent, revised by the 
Rev. Donald MacGillivray. The triple contribution of Dr. S. Wells 
Williams, who published in 1844 an " English and Chinese Vocabu 
lary in the Court Dialect," and, in 1856, a "Tonic Dictionary of the 
Canton Dialect," and, in 1874, after eleven years of assiduous toil, a 
" Syllabic Dictionary of the Chinese Language," should be specially 
noted. The last is still regarded as a standard authority, and con 
tains twelve hundred characters, with their pronunciation in five dia 
lects. Of more recent date are the Hakka Dictionary, by Mr. D. 
Maclver; Doolittle s Vocabulary and Handbook of the Chinese 

Gutzlaff, Hannington, Hart, Headland, Henry, Hepburn, Holcomb, Horsburgh, 
Hoskins, Hulbert, Hume, Jessup, John, Johnston, Knox, Krapf, Lewis, Liggins, 
Macdonald, MacDougall, McFarlane, Mackie, Chalmers Martin, Mason, Mateer, 
Maxwell, Merensky, Michelsen, Morris, Moule, Muirhead, Murdoch, Paton, Petrie, 
Pettee, Pilkington, Post, Pott, Rankin, Reid, Rhea, Richard, Ridley, Riggs, 
Rijnhart, Ritter, Robertson, Ross, Rowe, Rowley, Russell, Saunders, Schneider, 
Schon, Scott, Sherring, Storrow, Stott, Talmage, Hudson Taylor, Mrs. Howard 
Taylor, Thornton, Tracy, Tyler, Underwood, Van Lennep, Vaughan, Verner, Wat 
son, Weitbrecht, Wheeler, Williamson, Wilson, Winston, Wortabet, and Youngson. 
There are numerous works in the languages of Continental Europe, especially 
in the German, of great value. These will be found noted in the bibliographical 
lists at the end of volume i. of the " Encyclopaedia of Missions" (edition of 1891), 
and at the conclusion of volume ii. of the " Report of the Ecumenical Missionary 
Conference," held in New York in 1900. 



410 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

Language ; Goodrich s Chinese-English Dictionary ; Soothill s Student 
Dictionary ; Bailer s Analytical Chinese-English Dictionary ; White s 
Chinese-English Dictionary in the Kienning Dialect; Macgowan s 
English-Chinese Dictionary in the Amoy Dialect ; the Amoy-English 
of Dr. Carstairs Douglas; the English-Chinese (Romanized) of Mrs. 
Arnold Foster ; the English-Cantonese of Chalmers ; and the Chinese- 
English in the Foochow Dialect by Maclay and Baldwin, and in 
the Swatow Dialect by Miss Adele Fielde. Lexicons the German- 
Tibetan and English-Tibetanwere prepared by the Rev. If. A. 
Jaschke, of the Moravian Mission ; while to Mr. Heyde, of the same 
Mission, has just been committed by the Indian Government the re 
vision of a standard dictionary of Tibetan. 

A committee of missionary physicians devoted themselves for sev 
eral weeks in Shanghai, in 1901, to the study of medical nomenclature 
and the preparation of a vocabulary or standard list of medical terms 
in Chinese. Their work as now published covers Materia Medica, 
Anatomy, Histology, Physiology, Pharmacology, Pharmacy, and Bac 
teriology. The publication of a volume on "Western Biographical 
and Geographical Terms," and another on "Technical and Scientific 
Terms," under the direction of competent committees, has done much 
to settle the problems of Chinese terminology as a vehicle of modern 
knowledge. 1 The Korean-English Lexicon of the Rev. J. S. Gale, 
and the Korean-English Dictionary of Dr. Underwood, are works of 
standard value. A Korean-French Dictionary has been prepared by 
members of the Roman Catholic Mission. 

In the languages of India may be mentioned Wilson s Sanscrit 
Lexicon; Ziegenbalg s Tamil Dictionary; Hooper s Hebrew-Urdu 
and Greek-Hindi Dictionaries ; Craven s Roman- 
Learned tomes in the Urdu and English Dictionary; and Carey s as- 

languages of * * i_ T j i T^- 

India and Burma. tomshmg series, one of which, his U mversal Dic 
tionary of the Oriental Languages Derived from 
the Sanscrit," was totally destroyed in 1812, at the time of the great 
fire of the Serampore Press. Concerning his purpose in preparing this 
recondite academic work, he said that it was his desire "to assist 
biblical students to correct the translation of the Bible in the Oriental 
languages after we are dead." In fact, the entire lexicographical 
labors of missionaries were undertaken with the desire to facilitate the 
impartation of truth in all its manifold variety, but the supreme mo 
tive was the promotion of Bible translation. Judson prepared in 
large part a Burmese Dictionary, which was completed by Stevens ; 
1 The Chinese Recorder, April, 1901, pp. 199-201. 




* 

I c 



THE SOCIAL RESULTS OF MISSIONS 411 

Dr. Miles Bronson, of the Baptist Mission, was the author of an As 
samese-English Dictionary ; Dr. E. W. Clark is about to publish his 
Ao-Naga-English Dictionary for use among the Nagas on the frontier 
of Assam ; and the Rev. O. Hanson has, we understand, a Kachin Dic 
tionary in preparation. The Rev. R. Montgomery is the author of 
an English- Gujarati Dictionary ; and the Rev. W. Morton is sponsor 
for one in Bengali-English ; while Reeve s Kanarese and English Dic 
tionary was a pioneer work in Kanarese ; though a much later 
volume has been prepared by the Rev. Ferdinand Kittel, of the Basel 
Mission. To the Rev. Messrs. Newton and Janvier may be credited 
a Punjabi Dictionary ; to the Rev. L. O. Skrefsrud one in Santali ; 
and to the Rev. C. A. Nottrott another in English-Mondari. The 
late Dr. Miron Winslow was the author of a standard Tamil and 
English Dictionary, consisting of 67,452 words with corresponding 
definitions, 30,551 of which were entered for the first time in Tamil 
lexicography. Its scope includes " both the common and poetic dia 
lects, and the astronomical, astrological, mythological, botanical, scien 
tific, and official terms, together with the names of authors, heroes, 
and gods." Early in the century, Benjamin Clough, of the Wesleyans, 
prepared an English-Sinhalese Dictionary, and another in Sinhalese- 
English, both of which are still in use. The Rev. T. J. L. Mayer is 
the author of dictionaries in Baluchi and Pashtu ; and the Rev. 
Nathan Brown of one in Telugu. An erudite Basel missionary, the 
Rev. H. Gundert, Ph.D., is the author of a Malayalam and English 
Dictionary; Messrs. Lorrain and Savidge have prepared a similar 
work in Lushai, which was recently published by the Assam Secretariat 
Press; and from the workshop of the Rev. Andrew Campbell, of the 
United Free Church of Scotland, has just been issued perhaps the 
latest contribution in this line a three- volume dictionary of the Santali 
language. It is described as a marvel of learning and of literary and 
ethnological interest, covering 707 royal octavo pages set up in double 
columns. 

In Africa much difficult pioneer work along this line has been done. 
Krapf s Swahili Dictionary was one of the earliest attempts, but as this 
was confined to only a single dialect, Bishop 
Steere, some forty years later, prepared a com- Stran s e African tongues 

. conquered by patient 

prehensive dictionary of the Swahili, which was an d assiduous toil, 
published in 1882. An English-Swahili Diction 
ary by Mr. A. C. Madan was issued subsequently. Krapf also should be 
credited with vocabularies of considerable size in Galla, Hiau, Kamba, 
Nika, Pokomo, Teita, Usambiro, and Wakwafi, and in several of these 



412 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

Rebmann was his collaborator. Isenberg s Amharic Dictionary was 
of early date, and, more recently, Pilkington, of the Uganda Mission, 
was the author of the first dictionary in the Luganda, the name given 
to the language of the Waganda people. In the languages of the 
British Central Africa Protectorate, Dr. Laws, of the Scotch Mission, 
may be credited with three dictionaries, in the Nyanja, Tonga, and 
Konde* vernaculars respectively. The extent and value of the linguistic 
studies of the Central Africa missionaries have been appreciatively 
commented upon by Commissioner Sir Harry H. Johnston, K.C.B., 
in official reports to the British Government. 1 Dohne s Zulu-Kaffir 
Dictionary is worthy of mention, as is also the Zulu Dictionary of 
Bishop Colenso. The monumental dictionary of the Kaffir language, 
however, was issued in 1900 from the Lovedale Mission Press. It 
was prepared by the Rev. Albert Kropf, D.D., of the Berlin Mission 
ary Society, who went to South Africa in 1845, and his work may be 
considered the labor of almost a lifetime. It is a book of five hundred 
pages of largest octavo size, in double columns, and is a mine of in 
formation in Kaffir philology, as well as for the entire Bantu family of 
languages. The useful dictionary of Dr. Davis, published in 187 2, is 
now out of print, and is, therefore, superseded by this more compre 
hensive volume. Among the Congo tribes we find some first-fruits of 
lexicography in the Kiteke Dictionary of Dr. Sims (A.B.M.U.), the 
Bobangi Dictionary of the Rev. John Whitehead, and the Congo Dic 
tionary of the Rev. W. Holman Bentley, the last two authors being 
of the English Baptist Mission. The Rev. W. M. Morrison, of the 
Congo Mission, has prepared a Baluba-Lulua Dictionary. On the 
West Coast we come upon a Timne Dictionary by the Rev. C. T. 
Schlenker; an Ovampo Dictionary by the Rev. P. H. Brincker; two 
in Grebo by the Rev. J. L. Wilson and the Rev. John Gottlieb Auer; 
one in Fanti by the Rev. W. M. Cannell, and another in the Efik 
tongue by the Rev. H. Goldie. In the Valley of the Niger we find 
Crowther s Yoruba and Ibo dictionaries, and Canon C. H. Robinson s 
Hausa Dictionary, the latter supplementing the earlier one by Schon. 
Canon Robinson is a brother of the late Rev. J. A. Robinson of the 
Church Missionary Society Mission in Nigeria, and also the Editorial 
Secretary of the Society for the Propagation of the Gospel, and is thus 
identified with missions. The Chaldaic and other dictionaries of Dr. 
Elias Riggs have placed him in the front rank of Oriental philologists. 
Among the Indians of Canada (whose highly agglutinative and 
polysyllabic languages were exceedingly difficult to master in written 
i Blue Book " Africa," No. 6 (1894), pp. 36, 37. 



THE SOCIAL RESULTS OF MISSIONS 413 

or printed form) the invention, about the middle of the last century, 
.by the Rev. James Evans, of the syllabic method of transcription, 
proved a great and useful boon. It was adapted 

. A - t , f i it i / < The Indian languages 

to printing by the use of special syllabic fonts of O f North and 
type, and the Indians found to their great de- South America made 
light that they could easily learn to read by 
this method. 1 It has not been adopted, however, except in the case 
of a few languages, as missionaries seem to have preferred the use of 
the Roman alphabet, in spite of its difficulties. Zeisberger, the Mo 
ravian missionary to the North American Indians, was the author of a 
" Lexicon of the German and Onondaga Languages," published in 
the eighteenth century. Among the somewhat obscure Indian lan 
guages of South America there are dictionaries, or vocabularies, by 
the Rev. W. H. Brett, in Arawak, Acawaio, Caribi, and Warau, and a 
more elaborate Arawak Dictionary, by the Rev. T. S. Schumann, and 
another, about ready to be issued, by Mr. R. J. Hunt, in the Lengua 
tongue. The late Rev. Thomas Bridges, of the South American 
Missionary Society, prepared a dictionary in the Yaghan language of 
the southernmost tribe of Indians dwelling on Hoste Island, and along 
the Beagle Channel, south even of Tierra del Fuego. We find a com 
panion volume in the far north, in the Thlinget Lexicon of Miss 
Frances Willard, a native missionary among the Alaskans. The Rev. 
L. Andrews is the author of a Hawaiian Dictionary, while a Fijian 
Lexicon may be credited to the Rev. David Hazlewood. 2 

1 Stock, "The History of the Church Missionary Society," vol. ii., p. 326. 

2 The lexicographical labors of missionaries are too extended to mention in fur 
ther detail. The following, however, may be noted in addition to those mentioned 
above : Paul Egede in Greenland ; S. R. Riggs among the Dakotas ; and J. W. 
Tims among the Blackfoot tribe, were authors of dictionaries ; while of very recent 
date is the vocabulary of the Rev. H. W. G. Stocken in Sarcee, an Indian dialect 
of Northwest Canada. Similar labors may be credited to Wolfe in Chinese ; Wil 
liam Miller in Oriya; T. Christian in Malto or Pahari; Norton in Kurku; Elmslie 
in Kashmiri ; Williamson in Gondi ; Thompson in Bhil ; Jukes in Western Punjabi 
or Jakti ; Loewenthal in Pashtu ; Gushing in Shan ; Jones and Stevens in Peguan 
(Taking); Pallegoix in Siamese; Shirt and Trumpp in Sindhi; and Rottler in 
Tamil. In African tongues we may further note the work of Clement Scott in 
Manganja; Barnes inNyanja; Erhardt in Masai; Hetherwick and Maples in Yao; 
Robinson in Chinyanja ; Robertson in Bemba (Awemba) ; Crabtree fn Luganda ; 
McGregor in Kikuyu; Gordon in Sukuma; Jones in Mambwe (Kimambwe); 
Wookey in Sechuana; Isenberg in Somali; Cole in Gogo; Reichardt in Fulah; 
Sparshott in Nik.a ; Taylor in Chaga, Giriyama, and Tatulu ; Wenzel in Susu ; Sims 
in Kiyansi ; Wray in Taita ; Kingzett and Sims in Malagasy-French ; and a 
member of the London Mission in Malagasy-English. In New Guinea J. L. Van 



414 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

The lexicographical labors of missionaries form an easy and natural 
introduction to their services in a kindred sphere that of philology. 

In this department of learning the missionary has 
The missionary contri- . ...... . __ . 

bution to philology achieved unique results of scientific value. He has 
of exceptional been in this recondite field of research an explorer. 

import and value. . 

discoverer, inventor, and producer in fact, a work 
man deserving of high honor. His pioneer work has brought him face to 
face with linguistic problems of giant proportions and bewildering diffi 
culties. He has had to enter upon a task involving long and intense 
study, and a vast amount of painstaking constructive work, in order 
to secure that indispensable tool of the preacher, teacher, and writer 
a language available as a medium of communication. 

In many great Oriental fields the language was ready, requiring 
only to be mastered in order to become a facile instrument of inter 
course. The attainment of this mastery, however, 
Linguistic triumphs was no child s play, and in many instances it ne- 

of missionary . 

scholars. cessitated long years of etymological, grammati 

cal, and lexicographic study and much diligent 
practice. Missionaries were obliged sometimes to turn philologists 
and prepare available grammars and modern vocabularies, amounting, 
as we have seen, in numerous instances, to voluminous dictionaries. 
Not a few of these missionary students have become eminent scholars 
in Oriental languages. We may mention as examples Eli Smith, Van 
Dyck, and Post in Arabic ; Riggs in Turkish, Armenian, and Bul 
garian ; Schauffler and Goodell in Turkish ; Perkins and Labaree in 
Modern Syriac; Martyn in Persian and Hindustani; Morrison, Milne, 
Medhurst, John Chalmers, Legge, Blodget, Edkins, Sheffield, Ashmore, 
Griffith John, Schereschewsky, and others in Chinese ; Carey in San 
scrit, Bengali, Hindi, Marathi, and other languages of India ; Kellogg 
in Hindi ; Ziegenbalg, Schultze, Fabricius, Winslow, and Caldwell in 
Tamil ; Gundert in Malayalam ; Reeve in Kanarese ; Weitbrecht in 
Hindustani or Urdu; J. J. Johnson in Sanscrit; Hepburn, Greene, 
Verbeck, S. R. Brown, and others in Japanese ; Batchelor in Ainu ; 
Underwood and Gale in Korean; Judson in Burmese; Mason and 
Cross in Karenese ; Jaschke and Heyde in Tibetan ; and a host of 
scholars in the various languages of Africa. 

Hasselt has prepared a dictionary in Dutch-Mafur and Mafur-Dutch ; and Codring- 
ton and Palmer one in the Mota language, used in the Banks Islands ; while J. L. 
Zehnder is the author of a Malay-English vocabulary ; W. Chalmers is the compiler 
of a similar work in Dyak ; and James Calvert, of one in the Lakemba dialect of the 
Fiji group. A dictionary for the Maoris was compiled by Bishop Williams. 



THE SOCIAL RESULTS OF MISSIONS 415 

In the case of massive languages which have been in the process 
of formation and elaboration for centuries, it is often an appalling task 
to undertake to master them for purposes of fine 
literary production or precise vernacular use as The m *stery of oriental 

" . f , , f , -p. , languages a most 

media of modern knowledge. Do we wonder at difficult task, 
the rapid-fire broadside of Milne in expressing his 
feelings on the study of Chinese? "To learn Chinese," he exclaimed, 
"is work for men with bodies of brass, lungs of steel, heads of oak, 
hands of spring steel, eyes of eagles, hearts of apostles, memories of 
angels, and lives of Methuselah." l Yet this same language is the one 
in which Dr. John Chalmers produced that monumental treatise, 
"An Account of the Structure of Chinese Characters," authoritatively 
regarded as a standard work of research and of unique value to the 
student of Chinese. To attain this facility in the use of difficult lan 
guages, though they may be ready at hand, is not an easy task, but 
it has been accomplished in numerous instances with a success which 
has made many missionaries men of great linguistic erudition and 
power. They have placed even learned natives in their debt for supe 
rior philological tools and resources facilitating the availability of an 
cient classic tongues for use as interpreters of Gospel truth and present- 
day thought. Several of these languages, although ancient, elaborate, 
and voluminous, were to such an extent the product of past ages, 
retaining the literary, philosophical, social, and religious flavor of 
long-gone generations, that it was necessary for them to pass through 
a process of reconstruction and readjustment in order to become suit 
able vehicles of modern instruction. In not a few instances they had 
been forced in their classical style to absurdly stilted and rhetorical 
forms of expression, and in their vernacular usage had degenerated to 
the extreme of vulgar commonplace. It has been an important feature 
of missionary service to rescue these doubly spoiled media of commu 
nication from their classical exaltation and their every-day degenera 
tion, and give to them a new lease of life as dignified, choice, and 
suitable instruments, adapted to the intellectual needs of to-day, and 
suited to enforce the great lessons of contemporary knowledge, experi 
ence, and power. The translation of the Bible, and the production of 
an entirely new educational literature, have been the usual methods 
of accomplishing this important transformation. 

There is, furthermore, a distinct sphere of linguistic achievement 
in which the missionary is without a peer as a toiling student and a 
constructive philologist. It is m the reduction to written form of many 
1 Pierson, " The Modern Mission Century," p. 104. 



416 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

obscure languages which hitherto have existed only as spoken 
tongues, thereby making it possible to use them as orderly and flexible 
instruments of literary expression. The Rev. 
fanguages" James Thomas, Secretary of the British and For- 
reduced to written e jg n Bible Society, is authority for the statement 
that two hundred and nineteen languages have 
been reduced to writing for the purpose of Bible translation during 
the nineteenth century. 1 It is safe to say that, with possibly a few ex 
ceptions, this work has been accomplished by missionaries, or under 
the auspices of missionary societies, including, of course, the Bible so 
cieties of Europe and America. Bishop John Coleridge Patteson is 
reported to have given a written form to twenty-three Melanesian lan 
guages, in thirteen of which he prepared elementary grammars. 2 In 
Oceania, such reductions could be enumerated by the score. The 
Rev. William Wyatt Gill, in his " Life in the Southern Isles," pub 
lished in 1876, states that at that date "seven complete translations of 
the Scriptures have been made by missionaries into dialects hitherto 
unwritten. Thirteen others are proceeding at the present moment." 
This was fully thirty years ago, and the good work, since then, has 
progressed steadily. 

"It is to missionary efforts," observed the late Rev. Richard Lovett, 
" that all South Sea literature is due," and he continues with the fol 
lowing remarkable statement : " So far as we know, 

Missionaries in the , . , f , _ 

South Pacific have no there is not a single case on record of the reduc- 



peers m these im- t lon to writing of a Polynesian language by other 

guistic achievements. , _, . . , _ . . . _ _, 

than a Christian worker, lahiti, Rarotonga, Sa 
moa, Niue, Lifu, Mare, Uvea, and New Guinea, have all received the 
complete Word of God, or the most important portions of it, in their 
native tongues as a result of the labours of the London Missionary So 
ciety. Other societies have also done noble service in the same direc 
tion, as in New Zealand, Fiji, and the Sandwich Islands. And in re 
ceiving the Word of God the natives receive a whole literature ; they 
receive what has already in some cases proved the germ of a true 
native literature saturated with Gospel influence. If Christianity 
rested its claims merely upon its literary achievements, it would 
have ample justification for all the expenditure of money and labour 
and life this has involved." 3 The written language of even so impor- 

1 " Ecumenical Missionary Conference Report," vol. ii., p. 23. 

2 " Classified Digest of the Records of the Society for the Propagation of the 
Gospel," p. 805. 

3 Lovett, " The History of the London Missionary Society," vol. i., p. 473. 



THE SOCIAL RESULTS OF MISSIONS 417 

tant a people as the Malagasy is also a gift of the missionaries of the 
London Society. As late as 1863, Malagasy literature " might almost 
all have been carried in the pockets of one s coat," remarks Mr. Sibree, 
of the London Missionary Society. The difficulties of such a task 
must have been enormous, and the crowning achievement of making 
these vitalized languages the media for translating the entire Bible is 
still more impressive. So well was this work done, moreover, that the 
Rev. W. W. Gill, who used the Rarotongan Bible for forty-two years, 
says of it: "The original translators got the real genius of the lan 
guage, and gave it a permanent embodiment, whilst it was as yet 
utterly untouched by outside influences." 1 In the translation of the 
Bible into the Tahitian language, the Rev. H. Nott (L. M. S.) was a 
master workman nearly a century ago, and did much to settle the theo 
logical terms and the accepted Christian expressions for several other 
.groups where kindred languages were used. The missionary trans 
lator into a written language which he has practically created for his 
purpose, and in which he determines the first linguistic expression for 
the thoughts of the Most High, is manifestly engaged in a service 
which is as nearly apostolic as it is possible for men to attain to in 
the present age. 2 

It would be tedious to undertake to specify in detail the languages 
of Africa which have sprung into literary vitality at the touch of the 
missionary. The Rev. J. Bennie, who was early African languages 
in the field, is called " the father of Kaffir litera- illustrate the 

peculiar difficulties 

ture." No better illustration of the labor in- O f these philological 
volved and the energy expended in the accom- labors, 

plishment of such linguistic tasks could be given than that which is 
afforded by the work of Dr. Laws in the Nyanja tongue. All Bantu 
languages are difficult in their construction, "having a peculiar system 
of concord, by which noun, adjective, pronoun, and preposition are 
supplied with a certain prefix, which may follow the rules of one or 
other of seven different cases of concord." The Nyanja language was 
reduced to written form by the Livingstonia missionaries. The process 

1 Gill, " From Darkness to Light in Polynesia," p. 351. 

2 In his essay on the " International Congress of Oriental Scholars" held at 
Vienna in 1886, Dr. Cust comments upon the wonderful progress apparent during 
the previous quarter of a century in giving literary being and vitality to the lan 
guages of Oceania. Translations of the Bible were reported as having been printed 
in upwards of thirty languages, grammars and dictionaries published, and schools 
opened, both primary and normal, for the training of teachers in the native lan 
guages. "All this," he remarks, "has been the work of the missionaries of Great 
Britain and the United States," Cust, "Linguistic and Oriental Essays," p. 458. 



418 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

is described as follows : " Mr. Riddell, who was for some time school 
master as well as agriculturist, began by writing down every new word 
that he heard, with its apparent meaning. After collecting a few 
words and phrases, he got some boys to adjudicate and explain any 
difficulty; and thus he became gradually acquainted with the more 
common phrases, which served as stepping-stones to something more. 
But there was no one better qualified to undertake such a task than 
Dr. Laws. He made a much deeper, more scientific, and more accurate 
study of the language than Mr. Riddell had the opportunity of doing. 
He worked daily with native lads so as to secure accuracy in the re 
sults; and, while in Cape Colony in 1879, part of his time was taken 
up in endeavoring to get information, and in consulting eminent Kaffir 
scholars about the best way of representing some of the sounds in 
fact, in trying to fix the alphabet. He made it a special part of his 
work as a missionary to reduce the native language, and bring all its 
cacophony and peculiarities, its prefixes, suffixes, clicks, and multitudi 
nous variations, into visible form. The result was that, after four or 
five years experience, the missionaries had so far managed the lan 
guage that they had put it into grammatical order and a written 
form. A grammar, a primer, a hymn-book, the Gospel of Mark, and 
other literary works, were all ready in this language by 1881." 1 

This same process has been adopted by the Scotch missionaries in 
the reduction of six other languages of the British Central Africa Pro 
tectorate. The literary and philological services 
Official commendation o f missionaries in British Central Africa have been 

of good work i i i 

in Central Africa. commended with nigh praise by government offi 
cials, chief among whom is Sir Harry H. Johns 
ton, at one time British Commissioner. The same commendation 
would be in place concerning many other sections of the Continent, 
and thus since the time that Moffat reduced the Sechuana (called also 
Chuana), and made it a medium of Bible translation, about 1820,2 up 
to the present hour, this story of consecrated toil has been unfolding 
itself. We find illustrations in the records of 1904, which report the 
reduction by Mr. Crabtree (C. M. S.) of the Kavirondo language, and 
the printing on his own hand-press of the Prayer-book, a hymn-book, 
a reading-book, and a collection of Bible stories, for use in the Bukedi 
country, to the eastward of Uganda. He states, also, that two Gospels 
are already translated, though still in manuscript. 3 Another example 

1 Jack, " Daybreak in Livingstonia," p. 131. 

2 Lovett, " The History of the London Missionary Society," vol. i., p. 588. 

3 The Church Missionary Intelligencer, April, 1904, p. 259. 




Principal and Staff, Voorhees College. 
(Dr. W. I. Chamberlain in centre of front row.) 

VOORHEES COLLEGE, VELLORE, INDIA. 

(Ref.C.A.) 



THE SOCIAL RESULTS OF MISSIONS 419 

is the work of the Rev. E. H. Richards (M. E. M. S.), who was reported 
in 1903 as making a written language for the Tonga and Batwa tribes 
in the Province of Mozambique. His description of the intellectual 
status of the people gives one a vivid glimpse of the difficulties of his 
task, and makes clear also the priceless value of the boon thus granted 
to darkened minds. " These people," he writes, "had never heard of 
ink till we brought it to them. There was no history, no book, no dic 
tionary, no alphabet, not a single idea as to how thought and words 
could be transferred to paper, and from paper into the comprehension 
of one who had never heard the words before they were transferred to 
paper. They could not tell what paper was, but called it a leaf/ the 
same as the leaf on a tree." 1 

In our own country Eliot led the way in early colonial days, when 
he reduced to written form the language of the aboriginal Indians, and 
prepared his wonderful translation of the Bible Aboriginal languages 
into Mohegan, which was published entire in 1663. indebted for 

, . _. . their literary form 

Since then translations have followed in Cherokee, t o the early toils of 
Choctaw, Creek, Osage, Ottawa, Ojibwa, Abena- I missionaries, 
quis, Dakota, Pawnee, and other obscure dialects, all of which were 
indebted to missionaries for their literary form. At the date of the 
Jubilee of the American Board, in 1860, it was recorded that twenty 
languages had been thus reduced to writing by missionaries of the 
Board in different fields at that date. This number will probably be 
doubled at the coming Centennial in 1910. Among the South Amer 
ican Indians missionaries have made at least six languages available 
for literary purposes, and work upon others is in process. As we read 
these records of toil it is difficult for us to realize to any adequate ex 
tent what such undertakings actually involve. Let us sit down, our 
selves, to copy with our own hands our English Bible from cover to 
cover, knowing as we do the language, and recognizing the r61e as one 
calling only for patience, perseverance, and manual dexterity ; yet who 
of us would not shrink from this comparatively easy task ? How 
different would this be from the mastery of an unwritten language, and 
the use of a strange tongue as a medium of communicating the whole 
immense contents of the Bible, with all the bewildering and perplexing 
difficulties that would cross our path, probably every single hour, dur 
ing long years of exacting drudgery and unremitting toil! Who would 
help us in dealing with the mighty themes of Scripture, who would settle 
for us the important terminology, who would enable us to gather into 
living words the beauty and power of the Gospel message, and give 
l Bible Society Record, April, 1903, p. 51, 



420 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

permanent and consistent expression to biblical truth ? Surely here is 
a record of noble and responsible tasks patiently and bravely completed 
for the glory of God and the unspeakable benefit of man. 

It is evident, also, that in the entire field of modern philology as a 

progressive science the missionary has rendered an important service 

as an active and quickening worker. He has 

Efforts to secure given a decided impetus to the comparative study 

a uniform system of . 

orthography. W languages ever since the days of Raymund 
Lull, who was instrumental in securing at the 
Council of Vienne, France, held in 1 3 1 1 , a decree for the establishment 
of Chairs of the Oriental Languages, especially the Arabic, in the Uni 
versities of Oxford, Paris, Salamanca, and other cities where the papal 
court resided. 1 Among the philological achievements, also, which may 
be traced to missionary initiative is the securing of a uniform system 
of orthography for the reduction of unwritten languages. Missionaries 
of the American Board, as early as 1820, enlisted the services of John 
Pickering, an eminent philologist, in the preparation of a uniform or 
thography for the Indian languages of North America. The Rev. 
Henry Venn, of the Church Missionary Society, undertook the same 
task for African languages, in 1848. Professor Lepsius afterwards 
prepared his " Standard Alphabet " for use as an instrument of reduc 
tion, and presented it to the Royal Academy of Berlin. This was 
subsequently adopted at a representative gathering attended, among 
others, by many missionaries. The double motive advocated by Pro 
fessor Lepsius for favoring such a movement was the benefits that 
would accrue to philological science through missionary cooperation, 
and also the dignity that might be credited to science in thus partici 
pating in the production of written languages which would then become 
vehicles for the propagation of Christianity among ignorant tribes. 
This movement was the fruition of the still earlier proposal of Leib 
nitz, who when asked, about the beginning of the eighteenth century, 
by Frederick I. of Prussia, to propound a plan for a National Academy 
of Sciences, introduced a department of "Oriental learning, particu 
larly as it concerns the propagation of the Gospel among infidels." 
What has been known as the "Leibnitz Plan of Missions " had in view 
as one of its aims the establishment of mutually beneficial relations 
between science especially philology and missionary sources of in 
formation. Science was thus to aid missions, and missions were to 
benefit science by placing fresh data at its disposal. This same scheme 
of mutual benefit in the relations of science and missions was intro- 
1 Zwemer, " Raymund Lull," pp. 78, 133. 



THE SOCIAL RESULTS OF MISSIONS 421 

duced, also largely through the influence of Leibnitz, into the Acade 
mies of Halle, Wittenberg, Vienna, and St. Petersburg. 1 

As early as the fifteenth century, the existence of the Lord s 
Prayer in many languages prompted the initial researches in the sci 
ence of comparative philology. Later, in 1784, 
Hervas y Panduro, a Jesuit philologist, published Contributions to the 
a polyglot vocabulary in one hundred and fifty 



languages, based upon a comparative study of the 
Lord s Prayer in more than three hundred tongues. Later compara 
tive philologists, such as Adelung, Vater, and others, availed them 
selves largely of missionary sources of information in pursuing their 
researches. William Carey may be regarded as a pioneer in the com 
parative philology of the languages of India. On the roll of African 
linguists, missionaries have occupied a conspicuous place. " Of sev 
enty-seven persons named by Dr. Cust as African philologists at least 
half were missionaries." 2 In his learned volume of " Linguistic and 
Oriental Essays," Dr. Cust, who is himself an accomplished student of 
African languages, acknowledges his indebtedness to missionary sources 
of information. " My linguistic statements rest," he says, " not upon 
the individual speculation of the writer, but upon the practical collec 
tion of facts by missionaries in the field, classified and arranged by the 
comparative philologist, Friedrich Miiller, of Vienna." 3 The same 
author emphasizes the influence of the literary work of missionaries in 
giving permanence to languages which might otherwise fail in their mis 
sion as instruments of chirographic expression and media of knowledge 
where the intellectual life of millions is concerned. He calls attention 
to the fact that scores of petty African languages must disappear in 
the general assimilation that will ensue, and that " certain potent lan 
guages must and will hold their own, while they are already becoming, 
under the plastic hand of the missionaries, mighty elements of culture, 
which will swallow up, or tread out, their weaker and less gifted neigh 
bours." 4 This process, he remarks, will be an interesting linguistic 
spectacle to watch, corresponding, as it no doubt does, to similar 
changes which took place many centuries ago, both in Europe and 
Asia, the results of which are apparent to us now, though we are un 
able to trace the process in detail. A movement in missionary circles 
on the Congo to unify the dialects of the Lower Congo into one com- 

1 Laurie, " Missions and Science " (The Ely Volume), p. 184. 

2 Noble, " The Redemption of Africa," p. 701. 

3 Cust, " Linguistic and Oriental Essays," p. 332. 

p. 335. 



422 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

mon language is a present-day illustration of this tendency towards 
linguistic amalgamation. A committee appointed by the Conference 
of Leopoldville was busy in 1902 in arranging a uniform standard of 
spelling and terminology for the expression of religious truth which 
might serve in all the kindred dialects of that region. The gradual 
elimination of dialectal divergencies in other departments of knowledge 
will, no doubt, soon receive attention. 1 

Many of these missionary philologists in various parts of the world 

have been men of polyglot attainments, such as Schwartz, Carey, Krapf, 

Koelle, Pfander, Riggs, Schauffler, and Tisdall. 

recognition of the Koelle s " Polyglotta Africana" is an early example 

linguistic erudition o f linguistic erudition, one hundred West African 

of missionaries. , ,. , . . .... 

languages and dialects being compared in this re 
markable book. It was eventually submitted to the French Institute, 
and was the means of securing for its author the Volney Prize, which 
was awarded, in 1853, to a Christian missionary. In 1877 a simi 
lar award was given, when the Rev. J. F. Schon became the recipient 
of the same prize for his Hausa studies and translations. Two Chris 
tian missionaries thus became the recipients of a prize which had been 
founded in honor of Volney, whose relations to Christianity were 
wholly unsympathetic. 2 The "Polyglotta Africanis Orientalis" of Mr. 
J. T. Last (C. M. S.), published in 1886, is an examination of two hun 
dred and fifty words and sentences in forty-eight languages spoken in 
Africa south of the equator, with additional words in nineteen other 
languages. 3 A still more recent issue of philological value is " A Com- 

1 In a paragraph in his essay on the" Languages of Africa," Dr. Cust writes as 
follows: "The great propagandists of linguistic knowledge all over Asia, Africa, 
America, and Australia have been the missionary societies. The motive of their 
linguistic labours is a higher one than the promotion of science ; but it has brought 
together a repertoire of languages and dialects in the form of translations of the 
Scriptures, the like of which the world never saw, and which is the wonder of 
foreign nations ; and this remark specially applies to Africa. No other motive is 
conceivable to induce men of scholarship and industry to run the risk of disease and 
death for the purpose of reducing to writing the form of speech of downright sav 
ages, except for the one purpose of religious instruction. In many languages the 
Scriptures are the only book, and a linguistic scholar would be devoid of all feel 
ings of gratitude, if he did not heartily thank the missionary for opening out to 
him channels of information, hopelessly concealed, and for scattering it broadcast 
below the cost of mere printing and paper." " Linguistic and Oriental Essays," 

PP- 354, 355- 

2 Stock, " The History of the Church Missionary Society," vol. ii., pp. 102, 103. 

3 Allen and McClure, " The History of the Society for Promoting Christian 
Knowledge," p. 217. 



THE SOCIAL RESULTS OF MISSIONS 423 

parative Handbook of Congo Languages," by the Rev. W. H. Staple- 
ton, of the English Baptist Mission. 

It is unnecessary to dwell longer upon the Details of this interesting 
department of our subject, since it is apparent that philology ranks at 
once with exploration as the two most conspicuous spheres in which 
the missionary may be credited with original contributions to the sci 
entific knowledge of the world. 1 

The missionary as a lexicographer and philologist may thus be 
credited with substantial contributions to the world s stock of learning ; 
as an explorer and geographer he is also worthy 

The missionary 

of a high place among those who have given to asan 

that department of science fresh and important explorer 

data. We have already mentioned (supra, pp. 365, 
366) the romantic story of missionary exploration in North America as 
a part of early colonial history. In later times, Whitman was an ex 
plorer as well as a missionary, and his hardy toils in the Northwest 
have been recognized by signal tokens of appreciation and honorable 
distinction. Early home missionary pioneers, when our great West 
was still almost foreign or unknown soil, have written their names in 
the history of our country s progress. Services of the same order 
have been rendered in recent years by missionaries in the far north 
western regions, where advanced outposts in Alaska and British Co 
lumbia extend into the almost inaccessible wastes of the polar regions. 
Obscure and little-known sections of South America, inhabited by de 
graded Indian tribes, have furthermore been entered. The explora 
tions of Brigham and Parvin, as early as 1823, initiated a long series 
of missionary discoveries which have continued even to the present day. 
In 1833 the bleak regions of Patagonia were explored by Coan and 
Arms, and in many places permanent residence has been established. 
The exploration of Africa, and the unveiling of its geographical 
mysteries, can be traced largely to missionary initiative. It seems prob 
able that papal missionaries were among the first to give any knowl 
edge of the interior. 2 Krapf, Rebmann, Erhardt, New, and Wake- 
field were Protestant pioneers who from 1837 unt ^ ^ ate * n ^ e cen 

1 The extent of these philological labors may be inferred from the fact that the 
author has culled from missionary literature the record of at least one hundred and 
ninety grammars in various languages or dialects which are entitled to be credited 
to missionary authorship. This result would seem to indicate that a thorough search 
must bring to light still further additions to this list. In connection with these 
grammars there is to be found usually a more or less extended vocabulary. 

2 Noble, " The Redemption of Africa," vol. ii., pp. 684-686. 



424 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

tury were active in East Africa, north and west of Mombasa. It was 
information furnished to the Royal Geographical Society in 1856, 
and the map made by Erhardt and Rebmann, 
Missionary initiative showing those seemingly imaginary mountains of 
in African exploration. Kilimanjaro and Kenia, and that mysterious inland 
sea, that led to the sending out of Burton and 
Speke, who together discovered Lake Tanganyika ; and the latter subse 
quently brought to our knowledge Lake Victoria. Speke himself says 
of that expedition : " The missionaries are the prime and first promoters 
of this discovery." 1 At an earlier date missionaries of the London So 
ciety had entered upon explorations in South Africa, including Moffat 
and Livingstone of world-wide fame, the latter of whom has been 
styled the " Columbus of Africa," and whose name chronologically 
stands before those of Baker, Grant, Speke, Burton, Stanley, and Cam 
eron. Many monumental honors have been conferred upon this dis 
tinguished missionary, but it would not be out of place to designate 
the whole interior of the African Continent as a memorial to his genius 
for exploration, and to his heroic sacrifices and achievements, which 
have led to the astonishing developments of the last half-century. 2 
Bishop Gobat gives valuable information regarding Abyssinia in his 
"Journal of a Three Years Residence." Bishop Mackenzie, Doctors 
Stewart, Young, Laws, and Elmslie, and others, have unfolded the mys 
teries of British Central Africa. 3 Bishop Chauncy Maples made the 
great exploring journey of his life in 1881, through regions unknown 
to Europeans, lying between Masasi and the coast of Mozambique, 
during which he walked nine hundred miles in two and a half months. 
He was a Fellow of three geographical societies the Royal, and those 
of Manchester and Edinburgh. 4 The Rev. James Henderson has re 
cently contributed to the Scottish Geographical Magazine an article on 
the "Nyassa Coal Bed." 5 

Captain Hore, of the London Mission, although he followed Stew 
art and others, made the earliest scientific surveys of Lake Tangan- 

1 Stock, " The History of the Church Missionary Society," vol. ii. , p. 137. 

2 The Royal Geographical Society of England has recently erected a memorial 
obelisk to Livingstone on the spot where he died, with the following inscription : 
"Erected by his friends to the memory of Dr. David Livingstone, missionary and 
explorer. He died here, May 4, 1873." For a glowing appreciation of the scien 
tific services of Livingstone, consult Noble, "The Redemption of Africa," vol. ii., 
pp. 696-700. 

3 Jack, " Daybreak in Livingstonia," pp. 105, in. 

4 "The Life of Bishop Maples," p. 21. 

5 Scottish Geographical Magazine, vol. xix., 1903, pp. 311-315. 



THE SOCIAL RESULTS OF MISSIONS 425 

yika. Arnot penetrated Garenganze in 1886, and discovered the 
real source of the Zambesi. Stanley first brought the tidings of 
Uganda, but Mackay, Ashe, and Pilkington, and 

.. . ri/-.i ITV/T-- o Geographical services 

other missionaries of the Church Missionary Soci- \ n ma ny sections 

ety. quickly entered, taking permanent possession, of the 

*J J . Continent. 

and they and their colleagues have done much to 
keep the world in touch with that interesting land. Grenfell, of the 
English Baptists, who holds the Patron s Medal of the Royal Geo 
graphical Society, has been an indefatigable explorer in the Congo 
State, and at the request of the King of the Belgians acted as Commis 
sioner for the delimitation of the frontier a service which involved 
riding on ox-back for a thousand miles during two years of laborious 
duty. The late Rev. Thomas Comber, of the same Mission, explored 
the Kamerun hinterland, and was an associate of Grenfell in much of 
his journeying through the Congo Valley. Grenfell is the author of 
a " New Map of the River Congo," in ten sections, on five sheets, pub 
lished by the Royal Geographical Society. The Rev. Thomas Lewis, 
also of the English Baptist Mission, presented in 1902 a valuable 
paper before the same Royal Society, on " The Ancient Kingdom of 
Kongo," which was received with much appreciation. The Chairman, 
in introducing him, remarked : " We are indebted to the African mis 
sionary not only for his work in educating and civilizing the native, 
but also for the many important geographical explorations made by 
him." 1 When the late Pastor Coillard, in 1898, was lecturing before 
the Geographical Society of Paris, M. de Vilers, who presided, thanked 
him for his information regarding the Upper Zambesi, and for his 
services to science and civilization. 

On the West Coast, as early as 1841, Mr. Schon and Mr. (after 
wards Bishop) Crowther, of the Church Missionary Society, accom 
panied into the Niger region a British expedition 

The opening of Africa 

for the suppression of the slave-trade and the es- largely the outcome 
tablishment of commercial relations with the Afri- of missionary 

pioneering 1 * 

can chiefs. 2 Since then Ashcroft and Crowther 
have made use of the " Henry Venn," the C. M. S. steamer, for explora 
tions in the Niger Valley and up the Binue. In 1879, the "Venn" 

1 The Geographical Journal, May, 1902, pp. 541-560. 

2 A striking feature of this expedition was the spirit in which it was undertaken. 
Its regular chaplain, the Rev. T. Muller, prepared a special prayer, which was ap 
pointed by the commander for use on the different vessels during the expedition. 
A few sentences may be quoted, as follows : " Our help is in Thee, O God! Who 
hast made heaven and earth. Undertake Thou for us, and bless Thou the work of 
our hands. Give success to our endeavours to introduce civilization and Chris- 






426 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

penetrated five hundred and fifty miles up the Binue from Lokoja, or 
a total distance of eight hundred miles from the sea. The Rev. J. A. 
Robinson and G. Wilmot Brooke, in 1890, pursued still further the ex 
plorations into the Hausa region of the Upper Niger. Nassau and 
Good have explored the country further to the south, and Ellis and 
Sibree have done conspicuous service in Madagascar. It will be noted 
that the four great salient reaches of modern African exploration the 
massive river systems of the Niger, the Nile, the Congo, and the Zam 
besi are each in no small measure associated with missionary explora 
tion. Schon, Crowther, Ashcroft, Brooke, and Robinson have shared 
in the opening of the Niger Basin ; Krapf, Rebmann, Erhardt, and 
Livingstone gave momentum to the search for the sources of the 
Nile ; Livingstone s name is also identified with pioneer discoveries in 
the Upper Congo Basin; and Mackenzie, Stewart, and Livingstone 
were the first to open up the vast stretches of the Zambesi. 

In Central Asia missionaries have long stood on the borders of 
Tibet, while now and then bold ventures have been made into its well- 
guarded recesses, such as the hazardous journeys 
Missionary tours in of Mn and Mrs Rij nna rt. In the Indo-China 

Central Asia, the Shan . . . 

states, and China, regions pioneer evangelistic tours, which were in. 
cidentally in the line of exploration, have been 
made by members of the American Presbyterian Mission among the 
Laos tribes. Dr. Daniel McGilvary and Dr. Jonathan Wilson entered 
upon this difficult service in the early days of the Mission ; the Rev. 
W. C. Dodd and others followed in their footsteps at a later date. 
Dr. Eugene P. Dunlap, of Siam, has been busy in his evangelistic 
and exploring tours in that country and in the Malay Peninsula. The 
tours of the Laos missionaries have extended from the northeast bor 
ders of Burma into Chinese territory. Interesting philological and 
ethnological information has been gathered as the result of these ex 
cursions. 1 The Rev. Walter A. Briggs, M.D., of the Presbyterian 
Mission in Laos, has been made a Fellow of the Royal Geographical 

tianity into this benighted country. Thou hast promised, Ethiopia shall soon 
stretch out her hands unto God : make us, we pray Thee, instrumental in fulfilling 
this, Thy promise. We trust, O Lord, that the Expedition in which we are en 
gaged is the work of Thy own hands, and the thought of Thy own heart : we would 
therefore plead Thy promises of protection and guidance with a peculiar confidence. 
Thou hast promised to be with Thy people even unto the end of the world, and to 
be a Refuge to all who put their trust in Thee." The Church Missionary Intelli 
gencer, March, 1897, pp. 169, 170. 

1 " Missionary Exploration in Indo-China," by the Rev. W. C. Dodd, in The 
Independent, December 29, 1898, p. 1956. 



THE SOCIAL RESULTS OF MISSIONS 427 

Society, in recognition of his services in extending the world s knowl 
edge of the Shan States and the Laos-speaking people. Numerous 
exploring tours in China and Japan by early missionaries might be 
mentioned, extended references to which will be found in Dr. Laurie s 
volume (pp. 23-37). The earliest reliable account of the Liu Chiu 
Islands was given by Dr. S. Wells Williams, in a paper printed in 
The Missionary Herald in 1854, and in his volume on "The Middle 
Kingdom" is embodied much geographical information, published 
as early as 1847. The Chinese Repository, a missionary publication 
founded by Dr. Bridgman in 1832, and extending to twenty volumes, 
is a thesaurus of first-hand information concerning hundreds of obscure 
scientific subjects pertaining to Chinese geography, history, philology, 
customs, and folk-lore. It is pleasant to record that in the establish 
ment of this magazine financial support was given to the enterprise by 
Messrs. Olyphant & Co., American merchants of Canton, who by gen 
erous aid in other departments of pioneer missionary service identified 
themselves with early exploration and preliminary ventures in the diffi 
cult work of inaugurating missions in that part of the world. 

Interesting details of pioneer missionary explorations in the East 
Indies are given in "The Ely Volume" (pp. 3755); while Macfar- 
lane, Chalmers, and Lawes, in New Guinea, must 
now be added to the list of those who have ren- Explorations in 

... , , _,. , Australasia 

dered services of exceptional value. Chalmers and Oceania, 
recorded his investigations in two interesting vol 
umes, entitled respectively, "Work and Adventure in New Guinea," 
and " Pioneering in New Guinea." His reception by the Geographical 
Society of Melbourne, and numerous tributes to his services as an ex 
plorer, indicate the estimate which has been placed upon his work. 
The Rev. W. W. Gill presented to the Royal Geographical Society, in 
1873, an elaborate account of journeyings along the coast of New 
Guinea, with numerous scientific notes. In Australia the name of 
Hagenauer is honored for researches among the aborigines, and for 
extended explorations into the interior of that southern continent. Mora 
vian missionaries have trodden its vast wildernesses, and a recent re 
port states that Bishop Gilbert White, of the Anglican Church, made a 
journey of two thousand miles across the continent, from Port Darwin 
to Adelaide, " riding on horseback for three months through the very 
centre of Australia." Throughout the island world of the Pacific 
missionaries have to their credit a long and distinguished record, from 
the days of the first landing in Tahiti, after the voyage of the " Duff," 
and the subsequent services of Williams, Ellis, Gill, and others, to 



428 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

the present hour. Even as early as the sixteenth century, Andres 
de Urdaneta, an Augustinian missionary to the Philippines, was the 
draughtsman of the best charts of the Spanish trade route from the 
west coast of Mexico across the Pacific to the Eastern Archipelago, 
and was himself one of the most accomplished navigators of those 
unknown seas. 1 The modern history of the Hawaiian Islands is also 
inseparably identified with early missionary enterprise. 

In other departments naturally associated with geography and ex 
ploration, as for instance the sciences of physical geography, meteor 
ology, topography, and archaeology, still further 
Varied geographical results of value may be noted. The distinguished 
data furnished. geographer, Karl Ritter, has acknowledged his 
indebtedness to missionary sources. 2 An accurate 
and extended description of the physical and ethnological features of 
Mount Lebanon was given by the Rev. S. H. Calhoun in the volume 
of the Bibliotheca Sacra for 1869. Dr. William M. Thomson gathered 
numerous data and discussed many scientific problems concerning 
Syria and Palestine. Dr. Eli Smith was an invaluable collaborator 
with Robinson in his researches in the Holy Land. Dr. George Adam 
Smith, in his " Historical Geography of the Holy Land," acknowl 
edges his indebtedness to missionaries in Syria and Palestine for help 
rendered him in his researches. He especially mentions the Rev. W. 
Ewing, Dr. Mackinnon, the Rev. Stewart Crawford, and the Rev. 
Henry Sykes. 3 Mr. Ellsworth Huntington, of Euphrates College, Har- 
poot, has recently received the Gill Memorial Prize of the Royal 
Geographical Society for explorations on the upper Euphrates River, 
to which he has devoted his vacation leisure. Dr. F. E. Hoskins ac 
companied Professor Libbey of Princeton University, in the spring of 
1902, on an extensive tour to Petra, and through the country south 
and east of the Dead Sea. The results of the trip, as published by 
Drs. Libbey and Hoskins in collaboration, furnish information of fresh 
import and value. Grant, Perkins, and Lobdell have discussed with 
first-hand intelligence the geographical and archaeological history of 
Persia and Mesopotamia. Smith and Dwight, after fifteen months of 
personal observation in Asia Minor, published their researches in 1833, 
in two interesting volumes. 4 

1 Blair and Robertson, "The Philippine Islands, 1493-1803," vol. ii., pp. 85, 
86, and 109. 

2 " Missions and Science " (The Ely Volume), p. 3. 3 Preface, p. xvii. 
4 For further statements concerning these earlier researches in Western Asia, 

see " Missions and Science " (The Ely Volume), pp. 58-86. 



THE SOCIAL RESULTS OF MISSIONS 429 

Volcanic eruptions in Hawaii, it is on record, were investigated 
and chronicled for over half a century by missionaries of the American 
Board. Mr. James Dwight Dana, in his volume 
on the "Characteristics of Volcanoes," calls the Reporters of volcanic 

. .. phenomena and 

Rev. Titus Coan the Chronicler of the Hawaiian earthquake shocks. 
Volcanoes "(page 40). It is remarked of Mr. Coan, 
by the author of a biographical sketch, that "the scientific world is 
fortunate in having had upon the ground for nearly fifty years, when 
such volcanic forces were at play, one whose courage was equalled only 
by his graphic skill in portraying the most imposing of phenomena." 1 
In Polynesia the explorations, and especially the meteorological obser 
vations, by missionaries, were the basis of charts and instructions to 
navigators during a large part of the last century. Careful reports 
about earthquakes and other physical phenomena have been brought 
to the attention of the scientific world by missionary observers in 
various parts of the earth, and they have continued up to the present 
hour these aids to seismic and other studies. Daily meteorological 
reports are sent from the observatory of the Syrian Protestant Col 
lege at Beirut to Constantinople, and thence to Washington in our 
own country. In the Geographical Section of the British Association 
at Bristol, in 1898, a full year s return of observations by Scotch mis 
sionaries at Kibwezi, East Central Africa, was acknowledged. 2 Geo 
graphical data of the Upper Kasai, in West Central Africa, are also 
reported by Schindler in the same journal. 3 

Grenfell has been the master-chartist of the Congo and its navi 
gable affluents, for which he was specially honored by the Royal 
Geographical Society. A map of Zombo Land, 
by the Rev. Thomas Lewis, giving fresh geograph- Chroniclers 

. , of archaeological 

ical data, appears in The Geographical Journal of discoveries. 
May, 1902. One of the most famous archaeologi 
cal discoveries of the last century was the Moabite Stone, by the Rev. 
F. A. Klein, of the Church Missionary Society, and Dr. Wright s iden 
tification and luminous expositions of Hittite remains have been 
hardly less useful. It was the letters of the Rev. William K. Eddy to 
The Times (London), in 1887, which called attention to the sarcophagi 
discovered near Sidon, dating back, as it is supposed, to the time of 
Alexander s siege of Tyre. They were subsequently removed, with a 
mass of interesting curios, to the Imperial Museum at Constantinople. 

1 Creegan, " Great Missionaries of the Church," p. 27. 

2 The Geographical Journal, October, 1898, p. 378. 

3 Ibid., April, 1902, p. 505. 



430 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

In the archaeological museum of the Syrian Protestant College, Dr. 
Harvey Porter has a remarkable collection of coins. He reports over 
a thousand specimens in the Cufic collection, of which two hundred 
and seventy-two are not found in the British Museum, two hundred and 
ninety-one are absent in the Khedivial collection, and two hundred are 
lacking in both these cabinets, as fourteen mints are represented which 
are not mentioned in either of the above catalogues. This Cufic col 
lection, therefore, promises to become the most important and complete 
one in the world. No one should fail to consult Dr. Laurie s " Ely 
Volume" (pages 148173) for an extended resume of the earlier archae 
ological achievements of missionaries of the American Board, espe 
cially in Western Asia, from which source valuable ancient remains 
have been transmitted to prominent museums in this and other lands. 
A list of articles on this subject, published by missionaries in maga 
zines and reviews, will be found on pages 485-488 of Dr. Laurie s 
volume. 

In the closely related sciences of anthropology, ethnology, and 

ethnography, missionary observers have handed in some important 

briefs. In anthropology, which deals with man 

Students of , . . & V 

anthropology, and his entire constitution, they have been the 
ethnology, source of numerous data, and have called atten- 

and ethnography. . ..... ,, , . , , 

tion to a multiplicity of facts which have been of 
much use to learned students of the science. This is especially true as 
regards the primitive races of Oceania and Africa. Professor Ratzel, 
in his noble work on " The History of Mankind," remarks (page 64) : 
" Ethnology owes most valuable contributions to many missionaries." 
Grout, in his volume on Zululand, gives voluminous details of anthropo 
logical import concerning the races of South Africa. The volume by 
the Rev. Robert H. Nassau, M.D., S.T.D., entitled "Fetichism in West 
Africa," is the fruit of personal research, with much original and author 
itative data bearing upon ethnology and ethnography. Dr. R. W. 
Felkin has written on the ethnology of several Central African tribes, 
and the late Rev. A. C. Good visited a settlement of African dwarfs, 
reporting many interesting facts concerning them, 1 as also did Dr. W. 
S. Lehman, who relates his observations in The Assembly Herald for 
March, 1901, pages 86-89. Among the scientific honors recently 
awarded to African missionaries is the election of the Rev. S. P. Verner, 
of the Southern Presbyterian Mission, to the American Association for 
the Advancement of Science and the National Association of Anthro 
pology. The late James Chalmers was an intelligent witness of ethno- 
1 Parsons, "A Life for Africa," pp. 217-225. 



THE SOCIAL RESULTS OF MISSIONS 431 

logical data among the savages of New Guinea. Professor H. B. 
Hulbert, of Seoul, has studied with care the ethnology of the Turanian 
races in the Far East, and is of the opinion that his researches will throw 
light upon some of the unsolved problems of ethnography in Eastern 
Asia. Dr. Sheldon Jackson, in 1887, established in Alaska a Society 
of Alaskan Natural History and Ethnology, which, with its Museum, 
promises to be of scientific value. As ethnology treats historically of 
the division and classification of mankind into races, and ethnography 
deals with the characteristic and descriptive features of distinct races, 
it has not been possible for missionaries to collect and generalize in 
these sciences. They have rather been the source of facts and scat 
tered data which students could use as the basis for scientific induc 
tion. Professor Peschel s " Volkerkunde" refers to many of them. 
A few additions to biological, geological, and zoological data may 
here be further noted. In the higher mysteries of biology a missionary 
student and acute observer, the Rev. John T. Gu- 
lick, Ph.D., who resided for many years in the An accomplished 

. student of 

Hawaiian Islands, and subsequently in Japan, has biology, 

contributed the results of original research into 
the secrets of variation in the lower forms of animal life. The esti 
mate which the late Dr. George J. Romanes placed upon these investi 
gations indicates that he regarded them as of special service in support 
of a highly credible theory of the origin of varieties, and in demonstra 
tion of the thesis that "varieties are incipient species, and species are 
strongly pronounced varieties." Dr. Gulick s researches, which he 
put into the form of a scientific statement, under the title of " Chris 
tianity and the Evolution of Rational Life," were printed in the Bibli- 
otheca Sacra of January, 1896, pages 68-74, and indicate that his dis 
coveries reveal to a very unusual extent the process of variation, going 
far to establish the theory that " variations are not from without, but 
from within ; not physical, but physiological," and also serving to confirm 
the theistic aspects of evolution as a feature of creative design. 1 Dr. 
Romanes expresses his opinion that Dr. Gulick has shown himself to 
be one of the "most profound of living thinkers upon Darwinian topics, 
and that the generalizations which have been reached by his twenty 
years of thought are of more importance to the theory of evolution 
than any that have been published during the post-Darwinian period." 
Dr. Gulick retired temporarily, in 1899, from mission service, and has 
taken the opportunity to prepare a volume entitled " Evolution : Racial, 
Habitudinal," in which he gives a full scientific statement of his re- 
1 Cf. Bibliotheca Sacra, vol. liii., pp. 68, 69, 165-167; and Nature, April 10, 1890. 



432 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

searches and conclusions. It is published by the Carnegie Institute in 
Washington. 

In the science of botany we may call attention to the notable con 
tributions of the Rev. George E. Post, M.D., LL.D., whose volume on 
the "Flora of Syria, Palestine, and Sinai" is a 

Some eminent , _, , . , . ._ . TT . , 

botanists work of high scientific import. His botanical col- 

in the lection at the Syrian Protestant College in Beirut 

missionary ranks. 

is widely known, and has supplied numerous in 
voices of specimens, some of them very rare and much prized, in 
exchange with prominent botanical collectors in other parts of the 
world. Dr. Carey, of India, was also a botanical student, and his 
famous garden has not yet ceased to excite admiring comment. He 
was instrumental in establishing the " Agricultural and Horticultural 
Society of India," having been an early advocate of government atten 
tion to the department of forestry in that land, while he contributed 
valuable articles to the " Transactions of the Bengal Asiatic Society " 
on the whole subject of agriculture in India and the desirability of its 
scientific supervision and cultivation. He w.as elected a corresponding 
member of the Horticultural Society of London, a member of the Geo 
logical Society, and a Fellow of the Linnean Society. 1 A worthy 
successor to Carey in India was the late Rev. Dr. S. B. Fairbank, of 
the American Marathi Mission, who, in 1896, completed fifty years 
of service abroad. His life as a missionary was worthy of a jubilee, 
but we refer to him here with reference only to his scientific attain 
ments, especially in his mastery of botany and zoology. He 
became such an authority in these departments that the Government 
requested him to contribute several articles to the Indian Gazetteer, 
and among his contributions may be named the following : " Key to 
the Natural Orders of Plants in the Bombay Presidency " ; " Popular 
List of the Birds of the Bombay Presidency, with Notes " ; "A List of 
Birds Collected along the Sahyadri Mountains " ; "A List of the Birds 
of the Pulney Hills, with Notes " ; " List of the Reptiles of the Bombay 
Presidency, with Notes " ; " List of the Deccan Fishes, with Notes." 2 
Dr. Andrew Campbell, of the United Free Church of Scotland, at 
Toondee, Santalia, is also a botanist of distinction, and has added by 
his discoveries to the world s knowledge of rare Indian plants. Dr. 
McCartee was so highly esteemed as a botanist in Japan that the 
Government associated him with Dr. Ito Keiske in the superintendence 
of the Koishikawa Botanical Garden of Tokyo. Moravian missionaries 

1 Smith, "Life of William Carey," pp. 259-287. 

2 The Harvest Field (Mysore), October, 1896, p, 386. 



THE SOCIAL RESULTS OF MISSIONS 433 

in Australia have been the discoverers of new species of acacia, and 
have contributed numerous botanical specimens which they have 
found in their journeyings. Their services have been recognized by 
the Government. Dr. Savage, of the Episcopal Mission in Liberia, 
was a skilled collector of the fauna and flora of the West Coast. The 
Rev. Lewis Grout has contributed an informing chapter concerning 
the flora of Zululand. 1 Rottler, of the Danish-Halle Mission in India, 
had a botanical collection which attracted attention early in the last 
century. The Rev. Robert Cleland was the first to report the exist 
ence of conifers in the British Central Africa Protectorate a matter 
of sufficient interest to be mentioned by Commissioner Johnston in his 
Report of the first three years of his administration. 2 

Some obscure yet important data in geology, it should also be 
mentioned, may be traced to missionary sources. Dr. E. R. Beadle, 
of Syria, was a student of the geology of Mount 
Lebanon, as was also the Rev. S. H. Calhoun. Missionaries who 

have been students 

The Rev. William Bird, who was born in Syria, O f geo iogy. 

and lived for fifty years on Mount Lebanon, col 
lected numerous beautiful skeletons of fossilized fishes from certain 
localities in the mountain. Specimens have been distributed in vari 
ous museums, and some may now be seen, in all their beauty, in the 
Geological Cabinet of the Syrian Protestant College at Beirut. Pro 
fessor Day, of the same college, and Dr. H. H. Jessup, of the Syria 
Mission, have also given much attention to the geology of Mount 
Lebanon. The Rev. L. H. Gulick has contributed to the American 
Journal of Science articles on the geology of some of the Pacific 
Islands, while other missionaries in the South Seas have also written 
articles treating of the physical structure of the island world. Dr. 
Fairbank, of India, was an indefatigable collector of shells, and sent 
hundreds of specimens to the Museum of Amherst College. The 
Rev. Justin Perkins made a careful study of the geology of Persia. 
Dr. Moffat was probably the first student of the strange and highly pic 
turesque geological formations of South Africa, north of Cape Colony. 
Interesting zoological collections were made in entomology and 
ornithology by Klein, and in conchology by John, both members of 
the Danish- Halle Mission in India. Klein, John, and their colleague, 
Rottler, were so distinguished in their day for their scientific attain 
ments that they were elected to eight learned societies in Europe. 3 

1 Grout, " Zululand," pp. 270-288. 

2 Blue Book "Africa, No. 6, Dated March 31, 1894," p. II. 

3 Thompson, " Protestant Missions," p. 216. 



434 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

John Leighton Wilson and T. S. Savage, both American missionaries, 

first made known to the scientific world the existence of the gorilla, 1 

afterwards so fully described by Wilson s friend and 

The debt of science pupil, Paul du Chaillu ; Walker of Gaboon supplied 

to missionary . . , _ ,, 

zoologists. the Museum of Amherst College with an early speci 

men, and Nassau of the same mission presented 
another, whose mounted skeleton is now in the Philadelphia Academy 
of Natural Sciences. 2 Tyler of Zululand forwarded to the Amherst 
Museum numerous zoological specimens of African animals. 3 The 
Rev. Adolphus C. Good, during his brief life in West Africa, made 
some much-appreciated contributions to the world s scientific knowl 
edge of the little-known hinterland. His chief diversion was the 
collecting of moths and butterflies, of which he sent thousands of 
specimens to America. Dr. W. J. Holland, Fellow of the Zoological 
Society and Chancellor of the Western University of Pennsylvania, 
and other scientists, made these specimens the basis of numerous arti 
cles contributed to scientific literature. It is stated that science is in 
debted to Dr. Good for five hundred and forty-seven entomological 
species, and seventy-two genera, hitherto unknown. No single col 
lector, it is affirmed, has added an equal volume to our knowledge of 
the insect forms of Africa. 4 Mr. J. H. Camp (A.B.M.U.) brought 
with him to the United States, the Smithsonian Institution bearing the 
expense, more than one hundred cases of specimens illustrating the 
geology, mineralogy, entomology, and zoology of Central Africa. 
Bishop Maples, of East Africa, sent to England a magnificent specimen 
of an eagle, which he thought had not as yet been included in any 
English collection. Dr. William Wyatt Gill contributed, as early as 
1876, valuable and extensive notes on the zoology and natural history 
of the South Pacific Islands. The Rev. William Colenso, F. R. S., of 
New Zealand, was an authority on the natural history of that country, 
and as such was made a Fellow of the Linnean Society. On this 
entire department of physical sciences an interesting chapter may be 
consulted in Laurie s " Ely Volume," pages 125-147. In the com 
paratively new science of psychology missionaries have been the source 
of much valuable data to students in this department, who have sought 
from them information as to the mental processes and the varied 
psychic phenomena observable in primitive races. 

1 DuBose, "Memoirs of Rev. John Leighton Wilson, D.D.," pp. 176-180. 

2 The Missionary Review of the World, April, 1894, p. 288. 

3 Noble, " The Redemption of Africa," p. 708. 

4 Parsons, " A Life for Africa," pp. 206, 291-298. 




u 



THE SOCIAL RESULTS OF MISSIONS 435 

In astronomy, mathematics, pharmacology, medicine, and agricul 
ture some facts of interest may be cited. Johann Adam Schall was 
the Astronomer-Royal of China two hundred and 

.,-".. Services in astronomy, 

fifty years ago. Ferdinand Verbiest was the sue- pharmacology, 
cessor of Schall in the scientific service of the medicine, 

.... , and agriculture. 

Emperor, and Pereira was associated with him. 1 
Raymund Lull was the author of a volume on astronomy, as well as 
of numerous other works on philosophy, metaphysics, and a whole 
round of the arts and sciences. 2 The Rev. W. McGregor, D.D., of 
China, has recently been honored by the University of Aberdeen for his 
scholarship and attainments as a mathematician. It is recorded of one 
of the early Jesuit missionaries that he translated Euclid into Chinese 
an achievement, it would appear, sufficiently remarkable to render him 
famous as both a linguistic and a mathematical genius. 3 In thera 
peutics it may be noted that the Jesuit missionaries in South America, 
as early as the seventeenth century, were instrumental in making known 
the virtues of quinine, and the cinchona or Peruvian bark thus became 
known in Europe as Jesuit s bark. Dr. Nassau, of West Africa, intro 
duced the Calabar bean, the kola nut, and the strophanthus into the 
American pharmacopoeia. 4 Some contributions to medical knowledge 
have been made in the study of obscure diseases, and the investigation 
of various phenomena in medical science, which have come under the 
notice of missionary physicians. Medical missionaries have communi 
cated many facts of interest to current periodicals and the journals of 
learned societies. Dr. Nicholas Senn, of Chicago, in an article contrib 
uted to American Medicine -, gives some impressions of a journey recently 
made around the world for the study of hospital and surgical meth 
ods. He says: "The missionary physicians have been the pioneers 
in disseminating modern medicine throughout the distant East, and in 
establishing outposts for scientific research. In many of the small 
laboratories of the missionary hospitals, original work is being done 
which would be creditable to larger and better equipped institutions." 
The Rev. H. Lorbeer, of the Gossner Mission, stationed at Ghazipur, 
India, reports that he has used with great success at his dispensary 
a cure for snake-bite which he has prepared and named "Tiriyaq." 
He states that hundreds of helpless and despairing victims in India 
and Burma who had been bitten by poisonous reptiles have found it 

1 Barnes, "Two Thousand Years of Missions Before Carey," pp. 139, 142. 

2 Zwemer, " Raymund Lull," pp. 115, 157-169. 

3 Selby, " Chinamen at Home," p. 225. 

4 The Missionary Review of the World, April, 1894, pp. 286, 287. 



436 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

an effective cure. 1 Special attention is given at Livingstone College, 
a missionary medical training institution in London, to the study of 
tropical diseases, while its organ, Climate, contains much informa 
tion bearing upon the subject. Among facts of interest in the domain 
of agriculture, it may be noted that sorghum was first introduced into 
American soil through missionary agency. Its annual crop at the pres 
ent time amounts in value to millions of dollars. 2 Dr. S. Wells Williams, 
in his " Middle Kingdom," gives an elaborate account of the agricul 
tural productions of China. His detailed description of the cultivation 
of tea, and its use by the Chinese, was no doubt a stimulus to the 
rapid development of that enormous trade, which has been largely 
instrumental in opening up China to the commerce of the world. 

In the esthetic and industrial arts a few facts, in this already ex 
tended chronicle, are worthy of note. Missionaries have studied the 
music of native races, and have given to the world 

studies in music much information concerning it. The popular 

and improvements , ,. /, 

in typography. melodies among the North American Indians have 
been commented upon by Dr. A. L. Riggs and 
others. Dr. Williams, in his " Middle Kingdom," has written of Chi 
nese music. Dr. Eli Smith made a special study, from native sources, 
of Arabic music, consulting chiefly a work by Mr. Mikhail Meshakah, 
of Damascus, and contributed an extended article on the subject to 
the Journal of the American Oriental Society? In the adjustment of 
Christian hymns in many languages to popular native music, a fine 
service to the spiritual emotions and the higher religious sensibilities 
has been rendered. Another achievement, both of artistic and prac 
tical value, has been accomplished in the field of typography. The 
introduction of the printing-press into mission lands, with its present 
splendid output, is due almost entirely to missionary enterprise ; and 
in this connection the typography of printed languages has been greatly 
improved and beautified at the hands of missionaries. Dr. Eli Smith 
made a special study of Arabic calligraphy, and constructed a form of 
Arabic type which has been universally accepted as the standard, while 
it has been admired for its precision, grace, and beauty. It is now in 
almost universal use wherever Arabic is printed. Mr. Homan Hallock 
also made manifest improvements in Greek and Armenian typography. 
Other illustrations might be given of the same transforming process 
in several of the Indian languages. Carey, Marshman, and Ward, at 

1 The Mission World, July 15, 1903, p. 271. 

2 Noble, "The Redemption of Africa," p. 709. 

3 Journal of the American Oriental Society, vol. i., pp. 173-217. 



THE SOCIAL RESULTS OF MISSIONS 437 

Serampore ; Allen, in Western India ; and Graham, in the Sanscrit, 
Marathi, Hindi, and Gujarati languages, are examples. Mr. S. Dyer, 
who as early as 1827 arrived in Penang, made a special study of Chinese 
typography, preparing metallic blocks, and eventually much smaller 
metallic type, in place of the clumsy wooden blocks then in use. As 
the result of long and complicated labors, he succeeded in reducing 
the number of characters supposed to be necessary for the literary 
work of missionaries, from the full forty thousand contained in the 
language to a selected five thousand, and by this means brought 
within easy practical limits the task of printing a Christian literature in 
Chinese. 1 Missionary printers since then, especially Williams, of Can 
ton, Cole, of Hong Kong, and Gamble, of Shanghai, have perfected 
and beautified these typographical facilities, greatly to the advantage 
of Chinese literary production. " It was reserved for Christian Mis 
sions," writes Dr. W. A. P. Martin, " to confer on them [the Chinese] 
the priceless boon of the power-press and metallic types." The work 
of the Rev. W. H. Murray in inventing the numeral type for China, 
and applying it to the instruction of the blind, and also of the illiterate 
who have sight, thus enabling them to read and write with comparative 
ease, is an achievement conspicuous alike for skill and usefulness. 2 

In the more academic realms of history, political science, political 
economy, law, and jurisprudence, missionaries have also rendered 
services worthy of mention. In history they have 
been both writers and actors, taking the part of chroniclers of 
living participants in the ever-expanding historical Christian history, 
movement of the world s redemption, while in 
some instances they have taken an active share in its political progress 
and civil betterment. The broader outlines of the extension of Chris 
tianity, especially in modern times, cannot be presented without a 
careful study of missionary labors and writings. The annals of early 
church history in many lands not yet Christian will be gathered from 
the records penned by missionaries. Graphic and invaluable pictures 
of the condition of numerous tribes and races before the advent of the 
Gospel among them, detailed narratives of the early struggles of 
Christianity with dominant systems of heathen philosophy, idolatry, 
and superstition, and the life-and-death grapple of Christian morality 
with the dark and cruel customs of savagery, will all be handed down 
in the writings of missionaries. These records will some day be as 

1 Dean, "The China Mission," pp. 256, 257, 261. 

2 Cf. Gordon-Gumming, "The Inventor of the Numeral Type for China," pp. 17, 
18, 86-89. 



438 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

precious in the eyes of the church historians of Japan, China, India, 
Africa, and the Islands of the Pacific as the annals of the early 
centuries of the Christian Era are to the students of the present day. 
The Irenaeus of Japan, the Eusebius of China, the Athanasius of India, 
the later Augustines of Africa, and the Apostolic Fathers of the South 
Seas will be found, no doubt, among the pioneer missionaries who have 
lived and labored in those lands. 

The literature of the American Board, and of the Presbyterian, 

Methodist, Baptist, Reformed, Protestant Episcopal, and other church 

missions ; the histories of the Church Missionarv 

Histories which will . 

be classics in the Society, especially the monumental work of Mr. 
bibliography of the Eugene Stock ; the "History of the London 

world s redemption. . 

Missionary Society, by the late Rev. Richard 
Lovett ; and many other volumes dealing with the progress of mission 
ary enterprise, not omitting the noble centenary literature of the British 
and Foreign Bible Society, have already a place among the classics in 
the bibliography of the world s redemption. The archaeological notes 
of missionaries in Western Asia have thrown much light on the history 
of ancient empires, and have aided in the historical interpretation of 
Scripture, and of the annals of the early Church. The records of 
modern persecutions have been kept, and stories of heroism and 
loyalty have been told, which have thrilled the Church. Chapters in 
the story of Christ s conquests have been already written, which, if 
there are libraries in heaven, will stand forever in honored places on 
their shelves. The Chinese Repository, and later The Chinese Recorder; 
The Korean Repository, merged now into The Korean Review; The 
Japan Evangelist; The Indian Evangelical Review, The Indian Witness, 
and The Christian Patriot, with numerous other journals and papers of 
India ; The Christian Express of Lovedale, and many other African 
publications, are already sources of information which it would be 
difficult to find elsewhere. The " Centennial History of Protestant 
Missions in China 7 to be issued in 1907, will, no doubt, be a most 
valuable contribution to the contemporary annals of Christ s kingdom. 
The record of " China in Convulsion " promptly appeared from 
the accomplished pen of Dr. Arthur Smith. " The Mikado s Empire," 
and half a score of other volumes dealing with 
Valuable historical t h e modern history of the Far East, especially the 

records of events in . . . 

the Far East. transforming work of missions, have come from 

the scholarly workshop of Dr. William Elliot 
Griffis, whose personal as well as literary services in behalf of the 
Orient have been of true missionary import. Professor H. B. Hulbert 



THE SOCIAL RESULTS OF MISSIONS 439 

has now completed his " History of Korea/ while " The History of 
China," by the Rev. J. Macgowan, is a volume of exceptional erudition, 
based upon original sources inaccessible except to a competent 
Chinese linguist. Faber s " Chronological Handbook of the History 
of China," edited by Pastor Kranz, is the work of an expert scholar. 
The historical chapters of " The Middle Kingdom " are of the same 
high standard. Gutzlaff put forth a " History of China " in two vol 
umes, arid his " China Opened " treats of an exceedingly important 
and decisive period at the beginning of modern history. Martin s 
" Hanlin Papers " are the work of a scholarly sinologue dealing with 
the history, philosophy, and religion of the Chinese. Almost the only 
historians of the island world have been missionaries, among whom 
the names of Alexander, Bingham, Calvert, Coan, Cousins, Ellis, Gill, 
Inglis, Paton, Robertson, and Williams may well be mentioned. The 
written story of Africa, so far as missionaries are concerned, is com 
paratively modern. Ashe, of Uganda ; Casalis and Coillard, among the 
Basutos andBarotsi ; Grout and Tyler, in Zululand ; Isenberg and Krapf, 
on the East Coast ; Livingstone, Macdonald, Mackenzie, Moffat, and 
Stewart, in the south ; Robinson, in Hausaland ; and Sibree and Ellis, 
in Madagascar, are among the missionary historians who have chron 
icled African progress in modern times. 

The missionary, however, has not been simply the maker and rec 
order of mission annals, but in many instances, and at crucial stages, 
he has been an active participant in the making 

Missionaries 

of secular history. Mackenzie in South Afnca are influential factors 
molded the life and guided the progress of poten- in contemporary 
tial kingdoms. His voice was a clarion call, and 
his pen a mighty weapon, in shaping British policy towards the native 
tribes. 1 Pastor Coillard was the political guide and counsellor of the 
Barotsi, now under British protection. The Rev. John Smith Moffat, 
son of Robert Moffat, has served the British Government so well as 

1 Mackenzie, "John Mackenzie, South African Missionary and Statesman," pp. 
142, 546. 

The testimony of Edgar Sanderson, M.A., on the political relations of mission 
aries to the historical development of South Africa is worthy of our attention. He 
observes as follows : " On the whole, apart from their religious and civilising work, 
the missionaries did much to draw British attention to a colony little known, valued 
only as a station on the way to India, and regarded as fit only for the rough Dutch 
men, Hottentots, and Kaffirs who dwelt there. The world of Great Britain became 
aware of the existence of territory, northwards from the Cape, that was worth pos 
sessing, and missionary travel was the beginning of the movement which has taken 
our countrymen from the Orange River to the Zambesi, and from the Zambesi to 



440 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

magistrate and Commissioner in Basutoland and Bechuanaland, and 
again as British Resident at Buluwayo, during the days of Lobengula s 
defiance, that his ability and devotion have won for him the titular 
rank of Companion of the Honorable Order of St. Michael and St. 
George. Schwartz, Duff, and a score of others have rendered useful 
service in the secular affairs of India. Dr. Wace, formerly Principal 
of King s College, London, once remarked : " I think statesmen them 
selves will acknowledge that the growth of the British Empire is due 
in an incalculable degree to the influence of Christian missionaries." l 
Principal Fairbairn, after a recent visit to India, is reported as saying 
that "it is possible that the missionary does more to reconcile the 
Hindu to the British regime than any other Western element operating 
in India." 2 Testimony of a similar purport has been given by many 
of the ablest and most honored public servants of the British Govern 
ment in India, during the past century. 

On September 28, 1901, there died at Morar, in the Gwalior State, 

Mrs. Warren, the aged widow of Dr. Warren, a former member of the 

Allahabad Mission. Her life presented a roman- 

A leaf from the , . . , . 

Court Annals of one of tic and almost unnoticed illustration of the quiet 
the Native states service sometimes rendered by self-effacing mis- 

of India. . , . .... , 

sionanes in both the secular and religious spheres 
of current history. She was comparatively alone in a Native State 
somewhat aloof from British protection. The Maharaja was anxious 
that she should retire to safer surroundings, but she begged that she 
might be allowed to remain under his authority, and fulfil her quiet and 
inoffensive routine of loving service. The Maharaja acceded to her 
request, and for many years she dwelt in safety under his own, and sub 
sequently under his son s, guardianship. A mounted patrol visited her 
premises every day, and reported as to her welfare. She became an 
attached friend of the Maharaja s son, the present ruler, and passed 
her days in works of benevolence and political loyalty, esteemed and 
reverenced by all who knew her. When at length she died, the Ma 
haraja himself assisted in carrying her remains to the gun-carriage he 
had ordered to convey them to the cemetery, and he stood by her 

the Equator. To these ministers of religion is also due the solution of the prob 
lem as to how white men and black men could live peaceably together in a vast 
region where the natives are not likely to practically vanish from the scene before 
the advance of a superior race, as in North America and Australasia." Sanderson, 
"Africa in the Nineteenth Century," p. 26. 

1 The Church Missionary Intelligencer, June, 1898, p. 430. 

2 The Missionary Record of the United Presbyterian Church of Scotland, April, 
1899, p. 121. 




ti 






THE SOCIAL RESULTS OF MISSIONS 441 

grave till it was filled up. He has expressed his intention of erecting 
a monument to her memory. 1 

Clark among the Nagas, and Roberts among the Kachins in Upper 
Burma, have served the State amid those wild tribes. In China we 
need only recall the well-known services, to which 

Examples of missionary 

reference has already been made (supra, pages 388- participation in the 
393, 396), rendered to diplomacy by Morrison, historical development 
Parker, Bridgman, Williams, Martin, McCartee, 
and others. In the exciting days of the siege of Peking, Gamewell, 
Fenn, Tewksbury, Martin, Smith, and others were conspicuous for their 
contributions of personal sacrifice and devotion. In Japan the names 
of Verbeck and Brown are well known ; as is true of Underwood in 
Korea, Mac Kay and Ferguson in Formosa, Hamlin in Turkey, and 
Pilkington in Uganda. In fact, the entire corps of thirty-two mission 
aries in the latter country at the time of the Soudanese Mutiny in 
1897 all of whom received medals from the British Government for 
their good offices and loyalty are men also worthy of remembrance. 
On the list of China s New Year s honors for 1903 we find the mission 
ary names of Rees and Bridge, in recognition of services to the State. 
Even in France the stanch Protestant, Dr. McAll, was decorated with 
medals of honor from the City of Paris, and from the President of the 
Republic, in recognition of the great value of his mission labors to the 
city and nation. 

In the early records of America the occasionally secular role of 
missionaries is one which, in the light of history, is recognized as 
memorable. Their work among the Indians, and 
their services in the development of the West, The missionary 
together form a noble chapter. 2 We shall pur- American history, 
posely refrain from formally citing the efforts of 
Whitman in saving Oregon, in view of the critical doubts concerning 
the matter on the part of some historical students. The significance 
of the incident in the sphere of secular history is manifest if the facts 
asserted are true. To the author the evidence seems of a highly 
credible character, and sufficient fully to establish the fact that one 
object among others which Whitman had in view in his memorable 
journey to the East, in 1843, was to awaken public opinion, and, if 
possible, to influence official action in behalf of the retention of Oregon 
by demonstrating its value and the possibility of emigration thereto, and 

1 The Missionary Record of the United Free Church of Scotland, April, 1902, 
p. 1 80. 

2 Cf. Clark, " Leavening the Nation: The Story of American Home Missions." 



442 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

at the same time to secure a band of settlers to establish more clearly the 
basis of occupation. Under the circumstances, however, we content 
ourselves with merely referring to some of the sources that seem to 
justify this view of the matter. 1 

In the department of political science much information has been 

given by missionaries concerning primitive methods of government. 

In political economy some contributions have been 

Some data furnished 

upon primitive made, but not so much to the science of the world s 
methods of wealth as to the sum of it. It was through Wilson 

government. 

of Gaboon that African rubber first attracted at 
tention as an article of commerce. The trade is now worth millions 
annually. 2 In the departments of law and jurisprudence there seems 
to be little evidence that any contributions of moment have been made, 
although it is plain that the appeals of missionaries on behalf of justice 
and humanity have in some indeed, in many instances modified ad 
ministrative codes and secured the authority of law for the protection 
and betterment of native society. 

In the department of philosophical and ethical study, credit should 
be given to Dr. Ernest Faber for his masterly treatment of the Chinese 

1 Cf. Nixon, "How Marcus Whitman Saved Oregon"; Mowry, "Marcus 
Whitman, and the Early Days of Oregon"; Rev. Myron Eells, " Marcus Whit 
man, M.D. : Proofs of His Work in Saving Oregon to the United States, and in 
Promoting the Immigration of 1843 " (pamphlet published at Portland, Oregon, in 
1883); Professor H. W. Parker, D.D., " How Oregon was Saved to the United 
States Facts about Marcus Whitman, M.D.," in The Homiletic Review, July, 1901, 
pp. 21-31; The Missionary Review of the World, September, 1902, pp. 641-653; 
" The Marcus Whitman Controversy," title of a series of articles in The Sitnday 
School Times, November I, 8, 15, 22, 29, December 13, 20, 1902, and January 10, 
24, 1903. An article by Professor E. G. Bourne, in The American Historical 
Review, January, 1901, since republished in a volume entitled, " Essays in His 
torical Criticism," is an elaborate adverse critical review of the subject. 

2 It is a matter of profound regret that the prosecution of the trade in the Congo 
State has brought in its train such cruelty and oppression, on the part of Congo 
officials, inflicted upon the helpless natives. Exposure and protest by missionaries, 
as we have mentioned on pages 329-332 of this Volume, have called attention to 
these atrocious wrongs ; but the stupendous administrative system of the State, with 
all Christendom standing apparently helpless in the background, seems to move on 
with only a partial check to its inhuman methods. The late Mr. Sjoblom, of the 
American Baptist Mission, laid these matters in person before the King of the Bel 
gians in 1896, and in 1903 the Rev. W. M. Morrison and the Rev. W. H. Shep- 
pard of the American Presbyterian Mission gave additional testimony of continued 
and flagrant abuses. The Baptist Missionary Magazine, April, 1903, p. 145 ; Re 
gions Beyond, April, 1903, pp. 131-136; The Aborigines Friend (Journal of the 
Aborigines Protection Society), June, 1903, pp. 371-379; The American Monthly 
Review of Reviews, July, 1903, pp. 33-42. 



THE SOCIAL RESULTS OF MISSIONS 443 

classics ; to Dr. John Chalmers for his translation of the philosophy 
of Laotsze ; to Dr. George William Knox for profound research in 
Chinese philosophy and ethics ; to Dr. W. A. P. 
Martin for his " Hanlin Papers," dealing with the Valuable studies 
intellectual life of the Chinese ; and to Dr. Griffith "and etwcs. 7 
John for a treatise on the moral philosophy of 
that Far Eastern people. Hindu philosophy has been ably treated 
by the Rev. T. E. Slater in his " Higher Hinduism in Relation to 
Christianity." Professor S. Satthianadhan, LL.D., of the Presidency 
College, Madras, has made a special study of Indian philosophic sys 
tems, and of the Hindu religion as compared with the Christian Gos 
pel, the results of which were embodied in his lecture courses in 1905 
at various American universities and theological seminaries. 

Biblical learning has been vastly enriched by the researches of 
missionaries. Some of them, such as Dr. George E. Post of Syria, 
have contributed to modern encyclopedias. Dr. 
Thomson, in his " Land and the Book," produced contributions to 
a well-known luminous contribution to the knowl- biblical learning, 
edge of the Scriptures. Dr. Eli Smith shares in 
some measure with Dr. Edward Robinson the honors of " Biblical 
Researches." Van Lennep in "Bible Lands," and Mackie in " Bible 
Manners and Customs," have treated kindred subjects. Valuable 
articles dealing with biblical themes appear in the earlier numbers of 
the Bibliotheca Sacra and the New Englander, contributed by mis 
sionaries in Western Asia. An instructive series by Dr. William M. 
Thomson, on "The Natural Basis of Our Spiritual Language," will 
be found in volumes xxxi-xxxiv of the Bibliotheca Sacra. A practical 
contribution to the evidences of Christianity may be noted in the 
demonstration which missions have given of the adaptability of the 
Christian system of truth to the needs of all races. It is not now a 
question whether Christianity is suited to become the universal religion ; 
its helpfulness and value to all men, of whatever race, rank, or hereditary 
environment, have been clearly shown in every mission field in the world. 

The missionary spirit, and the inspiration which sustains the great 
campaign of world-wide conquest which characterizes the modern 
missionary movement, have given a broader out- 

. . . Missions stimulate 

look and a prorounder practical import to tneo- practical theology, 
logical themes. Abstract speculations are less federated cooperation, 

. . and church unity. 

in vogue. Applied Christianity, as a working 

method in the activities of the Church, and in the solution of social 

problems, has become a marked characteristic of the Christian expan- 



444 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

sion of our time. The working capital of the living Church is the 
theology of missions, exalting service for the benefit of mankind as its 
most satisfying practical outcome. That the reflex influence of mis 
sions has had much to do with this no one can reasonably doubt. It 
has, moreover, contributed much towards the growth of the spirit of 
unity in the Church. Mission fields have proved the burial-ground of 
denominational exclusiveness and unseemly rivalries. Throughout 
the whole foreign missionary world there has sprung up a spontaneous 
movement in the direction of cooperative union, which is already pro 
ducing its salutary influence in the home churches. 

In the development of the science of comparative religion, mis 
sionaries have had a most useful share. The late Rev. S. H. Kellogg 
of India published "The Light of Asia and the 

Missionaries have 

been leaders in the Light of the World " and a volume on " The Gen- 
study of comparative es ; s an( j Growth of Religion," and, in addition, a 
" Handbook " especially dealing with the subject 
of comparative religion. Dr. Wortabet s " Researches into the Re 
ligions of Syria," although now out of print, is a book of standard 
value as well as an authoritative statement. Legge, Edkins, Faber, 
DuBose, Kranz, Martin, and Williams have written upon the religions 
of China. Legge s monumental volumes on the Chinese classics, and 
his translations of the texts of Confucianism and of Taoism, in the 
series entitled " Sacred Books of the East," represent immense and 
prolonged labors contributing much to the sources for the study of 
the science. Hinduism has been expounded by Caldwell, Mitchell, 
Robson, Macdonald, Phillips, Wilkins, and Slater ; Islam, by Pfan- 
der, Sell, Wherry, Tisdall, Hughes, and Jessup. Dr. G. W. Knox 
has written on the religious systems of Japan ; the late Dr. M. L. Gor 
don made a special study of Japanese Buddhism ; and Dr. F. F. 
Ellinwood, the veteran Secretary of the Presbyterian Board, has pub 
lished an able volume on " Oriental Religions and Christianity." 

Contributions to the comparatively recent science of sociology have 
also appeared from mission sources. Dr. Arthur H. Smith, in his "Chi 
nese Characteristics," and especially in his " Village 
Abundant data Ltf e in China," has thrown a vivid and instructive 

furnished in sociology ,. , . ...... . , . . . 

and folk-lore. hght upon the communal life of an old Asiatic 
civilization. Doolittle, in his "Social Life of the 
Chinese " ; Cornaby, in his " String of Chinese Peach-Stones " ; Miss 
Fielde, in " Pagoda Shadows " and "A Corner of Cathay " ; and Nevius, 
in his " Demon Possession and Allied Themes," have dealt with the 
social life and folk-lore of that strange people. Sketches of traditional 



THE SOCIAL RESULTS OF MISSIONS 445 

customs, proverbs, village life, folk-lore, communal laws, and the gen 
esis and progress of society under primitive conditions have been 
contributed to current literature by missionaries among many races in 
distant and obscure parts of the earth. Knowles s " Dictionary of 
Kashmir Proverbs and Sayings" and " Folk-Tales of Kashmir" may 
serve as examples, as also Manwaring s "Marathi Proverbs." Sketches 
of the historic development of ancient civilizations, and of the curious 
present-day facts of a still typical savagery, lie embedded in the mis 
sionary literature of many centuries. Mr. Sidney L. Gulick s " Evolu 
tion of the Japanese, Social .and Psychic," is a scholarly contribution 
to sociological study and to our knowledge of that interesting people. 
Sherring s " Hindu Tribes and Castes " is a most elaborate study ; while, 
in addition to those already mentioned, the volumes of Dubois, Wilson, 
Chatterton, Weitbrecht, and Storrow, on India ; Sangermano, Bunker, 
and Winston, on Burma ; Goodell, Hamlin, Dwight, Tracy, Parmelee, 
West, and Wheeler, on Turkey ; Perkins, Grant, and Wilson, on Persia ; 
Thomson and Jessup, on Syria ; Williams, Ellis, Calvert, Coan, Gill, 
Murray,Macfarlane, Turner, Michelsen, Paton, Cousins, and Chalmers, 
on Oceania ; Batchelor, on the Ainu ; and a score of writers on Africa, are 
further examples. The Rev. Messrs. Ellis, Williams, and Turner are 
repeatedly quoted in Herbert Spencer s " Descriptive Sociology " as 
authorities on the Malay and Polynesian races ; while Moffat, Living 
stone, Krapf, and Schon are quoted on African data ; and Brett and 
Bernau, on the Indians of Guiana. 

In the sphere of practical sociology missions have given a decisive 
demonstration of the immense value of the Gospel as a spiritual agency 
working for the social betterment and moral trans 
formation of non- Christian races. Christianity has Christianity to be the 
been crowned upon mission fields as the efficient universal religion 

. . . vindicated by missions. 

helper of human society in any substantial and 
permanent advance towards a nobler and brighter civilization. Its 
fitness to be the universal religion is attested beyond all question. The 
evidence offered in the present volume, in proof of such a statement, 
is not unworthy of the attention of those who are seeking all available 
light on practical sociology, and it may well give assurance to every 
one who regards the Gospel as a fitting instrument for the uplifting 
of mankind. The demonstration can be made still more effective by 
recording some of the spontaneous testimony which has been given, 
by men not identified with missionary enterprise, in proof of the indu 
bitable benefits of missions to native society. There are also striking 
tributes to the service of missionaries as public benefactors which 



446. CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

reveal the estimate placed upon their labors. It is true that much 
has been done by colonial governments in dealing justly and kindly 
with native races ; but governments have their limitations, and their 
efforts are in large part merely legal and restrictive. They cannot in 
spire and control the inner nature, and put spontaneity in morals into 
the souls of men. This is rather the sphere of missions dealing directly 
with the higher life and the deeper motives of human action. In this 
realm of moral incentive missions can give vital urgency and an aspir 
ing temper to the movements of society towards a finer culture and a 
higher code of living. 

Current literature constantly yields fresh testimony in confirmation 

of these statements. The service which missionaries have rendered as 

the promoters and sponsors of political order and 

Recent testimonies ....... , . 

to the value of missions world civilization has already received much at- 
as a civilizing tention, and numerous quotations in manifestation 
of this may be found in the missionary literature 
of recent decades. A few, referring especially to the influence of mis 
sions as a force in civic and social progress, and an instrument of the 
higher civilization, may be counted sufficiently new to be regarded as 
twentieth-century tributes, and as such will be inserted here. The 
late Colonel Alfred E. Buck, United States Minister to Japan, stated 
shortly before his death that, in his judgment, " modern civilization in 
Japan owed more to missionaries than to all other agencies combined." 
The late Mr. Denby, our former Minister to China, spoke of missionaries 
as "meriting all the support that philanthropy can give them." His 
commendation he declared to be " full and unadulterated." He pro 
nounced them to be "benefactors of the people among whom their 
lives are spent, and forerunners of the commerce of the world." Sir 
Ernest Satow, in an address at the opening of the Anglo-Chinese Mu 
seum and Library at Tientsin, February 27, 1904, paid a warm tribute 
to missionary work in China, stating that he regarded " missionaries as 
altogether the most admirable and useful class of foreigners that came 
to China, since their sole object was doing good, and in his experience 
they invariably did it." * The British Consul at Hankow, Mr. H. E. 
Eraser, expresses himself as desirous of aiding in the extension of the 
London Society s work in Central China, which he declares to be (and 
this testimony was given after the Boxer disturbances) "a means of 
removing Chinese prejudices against foreigners, and of raising the 
people to a higher plane of morality and conduct." The Commis 
sioner of Customs at Nanking, in his Report for 1900, makes the 
1 The Chronicle of the London Missionary Society , July, 1904, p. 175. 




A ClasSs in Urdu "Braille." 

Blind Bible-woman. 
Industrial Work of the Blind, Rajpur. 

WORK FOR THE BLIND, RAJPUR, INDIA. 

Begun by the late Miss Annie Sharp, at St. Catherine s Hospital, Amritsar, in 1887; 
removed to Rajpur in 1904. 



THE SOCIAL RESULTS OF MISSIONS 447 

following statement: "It would be impossible to overestimate the 
amount of valuable work, educational and medical, which is being per 
formed by [missionary] societies in Nanking; and that the efforts 
made on their behalf are appreciated by the natives is, I think, to be 
seen from the very friendly feeling which is generally exhibited towards 
foreigners." l 

The late Sir Alexander Mackenzie, after thirty-six years of Indian 
service, remarked: "There is no reason whatever for doubt or dis 
paragement of mission work." Sir Andrew Win- 
gate, who has been long familiar with India, Tributes from 
speaks of missionaries as " among the most power- officials in India. 
ful civilizing agents that England has sent forth." 2 
Sir William Mackworth Young, formerly Lieutenant-Governor of the 
Punjab, who has been associated with the government of India for more 
than thirty-eight years, states that in his judgment "the strength of 
our position in India depends more largely on the goodwill of the 
people than upon the strength and number of our garrisons, and for that 
goodwill we are largely indebted to the kindly, self-sacrificing efforts 
of the Christian missionary in his dealings with the people. ... I 
can recall the names of some few officials in India of whom I could 
say that I was sure that they had the affection of our Indian subjects ; 
but I can mention the names of many missionaries who are regarded 
with supreme affection by the natives of India. The character and 
conduct of Christian missionaries in India have placed the administra 
tion under a debt of deep gratitude, and this should never be forgotten 
by those who are unable fully to appreciate their efforts in the cause 
of evangelization." With this coincides the testimony of Lord Reay, 
formerly Governor of Bombay, who declared that the missionaries 
are the "best auxiliaries the Indian Government has." The late 
Sir John Woodburn, and Sir Andrew Fraser, both Lieutenant- Gov 
ernors of Bengal, have testified repeatedly and warmly to the same 
effect. After travelling from one end of India to the other, and visit 
ing various missions representing numerous societies, Dr. Charles 
Cuthbert Hall testifies to finding among Indian missionaries "those 
who went far towards realizing my ideal of statesmanlike grasp on 
large questions of policy, joined with Christlike self-devotion to the 
care and consolation of individuals. If I were looking over the 
Church at large in search of typical illustrations of what a servant of 
the Lord Christ should be in breadth of view, power of initiative, 

1 The Mail (London), October 8, 1900. 

2 The Church Missionary Intelligencer, May, 1903, p. 340. 



448 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

dignity of behavior, and sweetness of spirit, I should look hopefully 
among the modern missionaries of the Gospel. The missionary to be 
appreciated should be seen on his own ground." Mr. Joseph Ken 
nedy, of the Indian Civil Service, late Commissioner of Bardwan, 
Bengal, declares as his firm belief that " the missionary has played, and 
will always play, a most essential part in the material as well as the 
spiritual development of India." The Indian Government, in its plans 
for placing memorial tablets on historic buildings, has included the 
houses where Carey, Martyn, Schwartz, and John Wilson resided 
clearly a tribute to the value of the lives of those distinguished mission 
aries, and to the part they have played in the history of modern India. 
Mr. Hamilton King, Minister of the United States to Siam, speaks 
with enthusiasm of the benefits of missions in that country. 1 

The Hon. J. F. G. Foxton, Home Secretary of Queensland, after a 

tour among the aborigines, reported himself as "so much impressed 

significant by the work done by the missionaries in raising 

statements from t h e w h o le status of the black, and making his life 

officials in 

Australasia and better and happier, that his Government intends 
Oceania. to gi ve t h e missions to the natives in future all 

the assistance in its power." The testimony of the Rt. Hon. Sir H. M. 
Nelson, President of the Legislative Council of Queensland, may be 
added. " There can be no doubt," he observes, " that the readiness 
with which the natives have accepted our laws has been to a large ex 
tent due to the labors of the missionaries." Earl Beauchamp, formerly 
Governor- General of New South Wales, has declared that in his opin 
ion "missionaries are indispensable" as co-laborers in their own 
sphere with government officials in perfecting an ideal imperial policy. 
We rarely find a more striking testimonial than that of Mr. Le Hunte, 
former Lieutenant-Governor of New Guinea, who, at a public meeting 
in Australia, remarked, referring to the history of New Guinea, that 
he "would venture to say that the Government owed everything to 
missions. He wished he could make them fully realize what the 
missions meant to the administration. It would have to be doubled, 
perhaps quadrupled, in strength if it were not for the little whitewashed 
houses along the coast where the missionaries lived. Every penny 
spent by the missionaries saved pounds to the administration, for the 
missions brought peace, law, and order." 

The former Chief Justice of Fiji, Sir Henry Berkeley, declares that 
in those islands " the beneficent influence of Christianity is apparent 
everywhere." He refers to them as being " as civilized as any part 
1 The Independent, July 25, 1901, p. 1726. 



THE SOCIAL RESULTS OF MISSIONS 449 

of the King s dominions." Sir William Macgregor, who, as a high 
official of the British Government in the Western Pacific, knew the 
work of missions in Fiji, was largely instrumental in securing the hon 
orary degree of Doctor of Divinity from the Glasgow University for 
the late Rev. Frederick Langham, of the Wesleyan Mission in Fiji, 
who did a memorable and scholarly service in Scripture revision. 1 
Lord Selborne, at a public meeting in support of the Melanesian 
Mission, held at Oxford, February 28, 1904, stated that during his ex 
perience in the Colonial Office and in the Admiralty he had received 
repeated testimonies from officers of the Navy "that the civilizing 
effects of the Mission had been wonderful." He expressed in the 
same address " a profound contempt," which, as he declared, he had 
"no desire to disguise, for those who sneered at missions." The late 
Marquis of Salisbury, at a missionary meeting in London, held about 
two weeks later, remarked that " even from a statesman s point of 
view the missionary was very useful, and useful in the highest sense. 
In all departments of life the missionary there [in Africa] was essential 
to progress." 2 The distinguished scientist Wallace, in speaking of 
missions in general among the Pacific Islands, declares that "they have 
assisted the Government in changing a savage into a civilized com 
munity in a wonderfully short space of time." In the same strain Mr. 
F. T. Bullen writes in " The Cruise of the Cachalot " that " in conse 
quence of their labors the whole vile character of the populations of 
the Pacific has been changed," and Mr. Louis Becke, a novelist of 
the South Pacific, expresses himself as deeply appreciative of the work 
of the missionaries of the London Society at Samoa. He gives great 
credit also to the native missionaries whom they have trained, and 
who have labored in the interests of religion and civilization in neigh 
boring islands. 3 The late Senator Hoar, referring especially to Hawaii, 
has spoken in terms of great admiration of the work of missions in 
those islands, and of the missionaries as " the servants of civilization 
and piety." 

The British Civil Commissioner in Zululand, Mr. Saunders, states 
as his view that "all civilization and progress among the natives is due 
in very great measure to mission work." Lord Cromer, of Egypt, 
has repeatedly expressed his appreciation of missionary service and 
his desire to promote its success. Sir Harry H. Johnston remarked 

1 Work and Workers in the Mission Field, September, 1903, pp. 360-363. 

2 Cf., for extended extracts from the addresses of Lord Selborne and the Marquis 
of Salisbury, The Church Missionary Intelligencer, April, 1904, pp. 291-294. 

3 The Mail (London), November 10, 1899. 



450 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

at a meeting at Ealing, March 10, 1904, referring to Uganda and 

Nigeria, in both of which he had served in an official capacity, that 

he " had never been able to side with those flippant 

What well-informed persons who said that the untutored savage was 

men in Africa ... . , ,, t( x T ,, , 

are saying. happier in the pre-missionary days. " No one," he 
continued, "who knew anything of Africa as it was 
before it was touched by Christianity could entertain that idea for a 
single moment." 1 Captain Alfred Bertrand, in a lecture on the Zam 
besi and his recent explorations in that region, said that his observa 
tions "showed him that the work of missions was the apology of 
Christianity in its fullest sense." At the time of the official inaugura 
tion of the completion of the Congo Railway from Matadi to Stanley 
Pool, a Russian official, who represented the Emperor of Russia on 
the occasion, addressed a letter to the Rev. Lawson Forfeitt, of the 
English Baptist Mission. In this letter he expresses in emphatic terms 
his admiration of the results of mission work. " I could never imagine," 
he writes, "that such a reformation in the intellect of an uncivilized 
people could be brought about in so short a time as I have seen in 
your mission. May God bless your labor for years to come ! " Simi 
lar letters might be quoted from the Acting Govern or- General of the 
Congo Free State, expressing his high esteem of the "noble work done 
by the Rev. W. H. and Mrs. Bentley, and their missionary colleagues 
at Wathen Station, on behalf of the moral, material, and religious up 
lifting of the peoples of the Congo." In a Report of the Administra 
tion of Rhodesia, 1898-1900 (page 104), presented by Major Colin 
Hardy, C.M.G., occurs the following reference to the services of Dr. 
Fisher, Mr. Schindler, and other missionaries on the Upper Zambesi : 
" It is impossible to estimate the full extent of good work done by this 
little band of workers in the heart of Africa. The missionaries are 
most popular with the natives, obtaining respect and order by moral 
influence and example." Not long since, the English missionaries 
residing in Antananarivo were invited by General Gallieni to the 
French residency, and in addressing them the General spoke most ap 
preciatively of their work, and of "its value to France in its civilizing 
mission in Madagascar." Upon another occasion, at the celebration 
of the coronation of King Edward VII., at a garden-party given by 
the British Consul at Antananarivo, the Governor of Madagascar 
eulogized "the active and loyal collaboration which the English mis 
sions lent to the Government of the Republic, and which contributed so 
largely to the instruction and moralization of our Malagasy subjects." 
1 The Church Missionary Intelligencer^ April ? 1904, p. 294. 




A Corner of the Surgical Ward. 

Three Little Inmates of Children s Ward. 

Crippled Children at Play. 

SCENES AT ST. CATHERINE S HOSPITAL, AMRITSAR, INDIA. 

(C.E.Z.M.S.) 



THE SOCIAL RESULTS OF MISSIONS 451 

In the furthering of reform movements in native society the coop 
eration of missionaries is appreciatively acknowledged by natives 
themselves, even by those in little sympathy with 

... , Words of 

the missionary propaganda. The Tribune, an In- appreciation from 
dian paper of Lahore, in some comments upon influential native 

sources. 

the figures of the recent census, remarks on the 
work of missionaries that "their influence is always for the good. . . . 
They deserve success. The most despised and downtrodden castes 
blossom into industrious and self-respecting people (generally speaking) 
after a few years of Christian life and Christian surroundings. What 
ever orthodox folk may say or do, they cannot get around this signifi 
cant fact: the most remarkable feature of the religious statistics of 
India, as shown by the last census, is the addition of 638,861 souls to 
the Christian community of India." 1 Another Hindu paper, The Im 
perial Fortnightly, published at Delhi, on July i, 1902, in an extended 
article on Christian missions, remarked : "There is no doubt that the 
direct object of the mission is the conversion of non-Christians. Its 
indirect work is that of educating and raising the people in diverse 
ways and forms, so as to show them the blessings and fruits of Chris 
tianity." The efforts of missionaries for the lower castes are especially 
commended. St. Stephen s College is mentioned as an immense boon 
to Delhi, and the impulse which missions have given to the cause of 
female education and social reform in that community is commented 
upon with admiration. 2 

In philanthropy, and in the alleviation of the miseries that afflict 
society, a notable and greatly appreciated service is rendered by mis 
sions. Lord Curzon acknowledged it, when Vice 
roy of India, in an address to the Legislative Lord Curzon on 

J , the philanthropic 

Council on the igth of October, 1900. He service of missions, 
said : " Particularly must I mention the noble 
efforts of the missionary agencies of various Christian denominations. 
If ever there was an occasion in which their local knowledge and in 
fluence were likely to be of value, and in which it was open to them 
to vindicate the highest standards of their beneficent calling, it was 
here ; and strenuously and faithfully have they performed the task." 3 
By the introduction and advocacy of vaccination in different countries 

1 Quoted in The Church Missionary Intelligencer, October, 1902, p. 769. 

2 The Missionary Herald of the Baptist Missionary Society (London), Septem 
ber, 1902, p. 417. 

3 " Blue Book on the Moral and Material Progress and Condition of India 
during the Year 1899-1900." Thirty-sixth Number, p. 34. 



452 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

they have saved the native populace from a vast amount of misery and 
suffering. The Rev. Bryce Ross did this service in his recommendation 
of inoculation among the Kaffirs, and the Hon. John Barrett has stated 
that "it is no exaggeration to say that the missionaries are solely respon 
sible for preventing the spread of smallpox all over China, Japan, and 
Siam." i 

We may note, in conclusion, that the missionary roll has honors 

and awards which should not be passed over in silence. We doubt if 

any class of foreign residents in lands outside the 

Notable honors . 

and awards bounds of Christendom receives a more sincere 
to missionary tribute of esteem, and a more admiring and ap- 

benefactors. . . , 

preciative recognition from the people themselves, 
as well as from those in high official positions, than does the faithful 
missionary. 2 Decorations of a variety and value which would prove a 
surprise to many are modestly treasured in many missionary homes, 
and quite a volume could be compiled, made up of personal tributes 
to the character and worth of missionaries, and to the value of their 
beneficent services. Dr. Timothy Richard, of Shanghai, is the 
owner of a full portfolio of Chinese official compliments, among which 
is an imperial edict, dated July 3, 1902, which gives him an enviable 
rank as the possessor of admirable qualities and profound wisdom, 
with whom the Ministry of Foreign Affairs is directed to take counsel 
in the interests of the peace and progress of China. He was once in 
vited to dine with a group of mandarins, upon which occasion high 
Chinese officials expressed themselves in terms of respect and confi 
dence concerning the work of missions, in a way which Dr. Richard 
declares was "worth waiting thirty years to listen to." The Mandarin 
Button of the first rank is his latest trophy. Upon Dr. John Kenneth 
Mackenzie (L.M.S.) was conferred by the Emperor the "Star of the 
Order of the Double Dragon," and Dr. A. W. Douthwaite was the 
recipient of the " Imperial Order of the Double Dragon." Ten other 
medical missionaries have received this same distinction. 3 The Rev. 
Moir B. Duncan has the Mandarin Button of the second rank, and 
Dr. E. H. Edwards, Dr. I. J. Atwood, and Mr. D. E. Hoste have 

1 The Outlook, October 20, 1900, p. 464. 

2 Additional testimonies and articles upon this subject may be consulted, as 
follows : The Missionary Review of the World, January, 1903, pp. 24-33 > The 
Missionary Herald, June, 1898, pp. 223-226, June, 1902, pp. 241-245 ; The Inde 
pendent, July 25, 1901, pp. 1721-1727, April 3, 1902, p. 793; The Church Mis 
sionary Intelligencer, May, 1903, pp. 336-340; The Spectator (London), April 15, 
l8 99> P- 515; The Mission Field (S.V.G.), January, 1901, pp. 24-28. 

3 China s Millions (North American Edition), December, 1899, p. 147. 



THE SOCIAL RESULTS OF MISSIONS 453 

been favored with the same mysterious symbol of the third rank. Dr. 
Y. J. Allen and the Rev. J. W. Lowrie also have been honored with a 
blue button. The Imperial Order of the Star has been conferred upon 
Dr. N. S. Hopkins and the Rev. Dr. J. H. Pyke of the Methodist Epis 
copal Mission in North China. Another missionary, whose recogni 
tion comes not from the Chinese but from the British Government, is 
Miss Abbie G. Chapin (A.B.C.F.M.), who received the Royal Red 
Cross decoration from His Majesty the King of England, for services 
rendered in the International Hospital during the siege of Peking. 
The King has also honored the devotion of the late Miss Jessie Ran- 
some and of Miss Marian Lambert with the same decoration, for their 
ministrations to the sick and wounded during that memorable siege. The 
Rev. J. Hedley, of the Methodist New Connexion Mission in North 
China, has the China Medal for his faithful labors at Wei-hai-wei during 
those stirring times. 

The first piece of jewelry, we are told, ever owned by Dr. G. F. 
Verbeck, of Japan, was the decoration of the "Order of the Rising 
Sun," third class, conferred by the Emperor, in 
view of his distinguished services to the Govern- Generous 

recognition of 

ment. The same Order has also been conferred eminent services, 
upon the venerable Dr. Hepburn by the Emperor 
of Japan, for valued labors among the Japanese people, the occa 
sion upon which the honor was conferred being Dr. Hepburn s nine 
tieth birthday. In Japan also the Rev. A. A. Bennett (A.B.M.U.) 
possesses a gold goblet, presented by the Japanese Government in 
appreciation of his efforts for the relief of sufferers at the time of the 
great tidal wave in Northern Japan a few years since. The Rev. 
M. C. Harris, D.D., now Methodist Episcopal Bishop of Japan and 
Korea, has a decoration from the Emperor of Japan for meritorious 
services in the promotion of civilization in the Japanese Empire during 
the last three decades. The Rev. Samuel M. Zwemer, D.D., of Ara 
bia, has been elected a Fellow of the Royal Geographical Society, in 
recognition of his courageous and useful explorations among the little- 
known fastnesses of the Arabian peninsula. 

In India there is a galaxy of men and women who have medals of 
honor. The Rev. Dr. R. A. Hume has the Kaiser-i-Hind Gold Medal 
for ministrations in famine relief, which was given also to the late 
Dr. J. Murdoch, of Madras, for his service to Indian literature, to the 
late Rev. R. Winsor, of Sirur, to the Rev. Canon Sell, D.D.,of Ma 
dras, and to the Rev. Dr. J. C. R. Ewing, of Lahore. Among others 
who have received the same decoration, either in gold or silver, are 



454 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

Dr. Margaret Norris, of the American Presbyterian Mission at Allaha 
bad ; the Rev. J. A. Graham, of the Church of Scotland Mission at Kal- 
impong; the Rev. Dr. Andrew Campbell, of the 
Decorations and Santal Mission; Dr. Susan Campbell, of Ajmere; 

medals for devoted ... 

men and women. the Rev. Dr. Macalister, of Jaipur ; the Rev. Adam 
Andrew, of Chingleput ; the Rev. J . Sommerville, 
M.D.,of Jodhpur; the Rev. David Whitton,the Rev. John Douglas, and 
Dr. Agnes Henderson, of Nagpur ; the Rev. Dr. James Shepherd, of 
Udaipur, all of the United Free Church of Scotland Mission ; and the 
Rev. W. I. Chamberlain, Ph.D., of the Arcot Mission of the Reformed 
Church in America. Dr. Arthur Neve (C.M.S.), of Kashmir; the 
Rev. S. S. Allnutt, of Delhi, and Canon A. Margoschis, of Tinnevelly 
(both of the S.P.G.) ; the late Miss J. Hewlett (L.M.S.), of^Mirzapur ; 
Miss Sarah J. Higby (A.B.M.U.), of the Mission in Burma; Miss A. S. 
Kugler, M.D. (Luth. G.S.), of Guntur; Miss Branch (C.E.Z.M.S.), 
of Jabalpur; Miss Theobald (E.B.M.S.), of Delhi; Miss Rosalie Har 
vey (Z.B.M.M.), of Nasik, and Mr. Julius Lohr (German Evangelical 
Society of the United States), of Bisrampur, have also been similarly 
honored. Among possessors of the "Order of Commander of the 
Indian Empire" (C.I.E.) may be named Dr. William Miller and Dr. 
John Husband, both of the United Free Church of Scotland. 

Queen Wilhelmina of the Netherlands has made Dr. Scheurer, of 
Java, a knight of the " Order of Orange-Nassau." Emperor William of 
Germany has conferred upon the Rev. Heinrich Fellmann, of the 
Australasian Wesleyan Mission in New Britain, the decoration of the 
"Order of the Crown" of the fourth class. Dr. George W. Holmes, 
of Hamadan, Persia, has been presented by the Shah of Persia with 
the insignia of the "Order of the Lion and the Sun." To Drs. Van 
Dyck and Post, of Syria, imperial decorations have been awarded by 
the Sultan of Turkey, and Dr. Post also has received the decoration 
of the "Red Eagle " from the Ducal House of Saxony for his services 
at the German Hospital of the Knights of St. John at Beirut. The 
Rev. George Grenfell, of the English Baptist Mission in the Congo Free 
State, has been decorated by the King of the Belgians as a knight of the 
"Order of the Golden Lion," and in addition he has received a deco 
ration from the King of Portugal. Another recipient of a decoration 
from the King of the Belgians is the Rev. W. H. Bentley, of the same 
Mission, who has been made a Chevalier of the Royal Order of the 
Lion, in recognition of his literary services in the Congo languages. 
Mr. J. Buchanan, late of the Blantyre Mission, has received the dis 
tinction of being created a " Commander of the Order of St. Michael 



THE SOCIAL RESULTS OF MISSIONS 455 

and St. George " by the British Government. The French Govern 
ment has conferred upon the Rev. Francis A. Gregory (S.P.G.), of 
Madagascar, the " Cross of the Legion of Honor," for services to the 
native population and the French troops on that island, and to Dr. 
Sims, of Leopoldvilje, Congo Free State, the same honor has been 
accorded. The latter is also the recipient of a decoration from the 
Belgian Government for eminent service in Medicine. Bishop Hart- 
zell has been made by the Republic of Liberia a "Knight Commander 
of the Order for the Redemption of Africa." The venerable Dr. 
Kropf, on the occasion of his Diamond Jubilee as a missionary of the 
Berlin Society among the Kaffirs, received the order of the Rote Adler 
of the third class from the German Emperor. The late Archbishop 
Machray, Primate of All Canada and Archbishop of Rupert s Land, 
conspicuous for his devotion to the missionary interests of his diocese, 
was appointed Prelate of the "Order of St. Michael and St. George," 
and was summoned to be present at the Coronation of King Edward 
VII. The appointment to the Prelacy of the "Order of St. Michael 
and St. George " was also given many years ago to Bishop Selwyn, of 
New Zealand. 

Not a few missionaries have received tributes to their personal 
character and worth which accord them an eminent position among 
the benefactors of mankind. The Chinese cannot 

High tributes to the 

be deterred from prostrating themselves before personal character 
the picture of the lamented Dr. Kerr, and have and worth of 

. . . .... numerous missionaries. 

petitioned for the opportunity to worship at his 
grave. The late Dr. William Muirhead has a tablet erected to his 
memory, entirely at the expense of Chinese Christians. One of the 
highest officials in India is reported to have said to Dr. Barton, during 
his recent visit to that country, that the authorities had "unbounded 
confidence in the missionaries of the American Board," and that they 
could "have anything they ask from the Indian Government, pro 
vided the Government has power to grant their request." Lieutenant- 
Commander Albion V. Wadhams, of the United States Navy, who 
has been a close observer of mission work in the Far East, declares 
that of all the men he has known in the world "none are nobler in 
character, and none are playing a more important part in the world s 
history, than foreign missionaries, and none are worthier of the high 
esteem and veneration of their fellowmen." Captain Francis E. 
Younghusband refers in his volume, entitled " The Heart of a Conti 
nent," to missionaries who by their lives of noble self-sacrifice and 
sterling good are surely influencing those about them, and, in a letter 



456 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

to The Times (London) of November 19, 1901, he mentions in terms of 
warm admiration and sympathy the missionaries and their work in the 
Chinese Empire. 

The venerable Dr. Samuel R. House, over twenty years after he left 
Siam, where he had labored as a missionary, received on his eighty- 
first birthday a letter of affectionate greetings, and a substantial con 
tribution of money, from friends and pupils of his missionary days. 
The gratitude which manifests itself in this way, after twenty years of 
separation, must surely be counted genuine and sincere. To Dr. D. 
Macdonald, of Canada, a similar tribute was paid upon the occasion 
of his leaving Japan to return to Canada. When the late Dr. J. P. 
Cochran returned to Persia, in September, 1899, after a visit to Amer 
ica, he was met at a long distance from Urumiah by a large concourse 
of people, including a number of officials, and accompanied into the 
city by a cavalcade of over two hundred horsemen and a procession 
of carriages, in which rode high officers of the Government, while sev 
eral hundreds of the people on foot completed the escort. From the 
Shah he had already received the " Order of the Lion and the Sun. * 
A succession of missionaries in Syria Van Dyck, Thomson, Calhoun, 
Eddy, Bird, and Dr. Daniel Bliss, who has recently retired from the 
Presidency of the Syrian Protestant College have all won the affection 
and esteem of the people. A life-size statue of the last-named, in Ital 
ian marble, has been presented to the College by the Egyptian gradu 
ates. A marble bust of Dr. Van Dyck has been placed by native 
admirers in the open court of St. George s Hospital, an institution not 
connected with Protestant missions, but supported by the Orthodox 
Greek Church at Beirut. 

Men of all creeds and classes and of various nationalities have 

united to place a large white marble memorial font, as a tribute to the 

late James Chalmers, in the Church of England 

Tributes in bronze and :.. m 

marble to men who cathedral on Thursday Island, m the Torres 
have been Straits, near the scene of his work in British New 

loved and admired. __ . 

Guinea. A bronze tablet to the Rev. Hiram 
Bingham was unveiled in April, 1905, at Honolulu. Japanese friends 
and admirers have erected a monument in Aoyama Cemetery, Tokyo, 
to Dr. Verbeck. Armenian students and friends in this country have 
paid a similar tribute to Dr. Hamlin; and on New Year s Day, 1901, 
a vast concourse of people ot all classes assembled in Madras at the 
unveiling of a bronze statue of the Rev. Dr. William Miller, upon which 
occasion addresses were made by Lord Ampthill and Sir Arthur Have- 
lock. In Westminster Abbey, as well as in Edinburgh, are lasting 



Memorial to the 

Rev. Dr. C. V. A. Van Dyck, 

Beirut, Syria. 



Statue of the 

Rev. Dr. D. B .iss, 

Beirut, Syria. 



Memorial Font to the 

Rev. James Chalmers, 

of New Guinea. 




Marcus Whitman. 

(Witherspoon Building, 

Philadelphia, Pa.) 



Monument to 

Dr. G. F. Verbeck. 

(Erected by grateful 

Japanese.) 



Pere Marquette. 

(Rotunda of Capitol in 

Washington, D. C.) 



Duff Memorial Cross. 
(Pitlochry, Scotland.) 

MISSIONARIES IN BRONZE AND MARBLE. 



Moffat Memorial. 
(Ormiston, Scotland.) 



THE SOCIAL RESULTS OF MISSIONS 457 

cnemorials of the great Scotch missionary Livingstone. Public monu 
ments to Duff and Moffat have, moreover, been erected in Scotland at 
the birthplace of each of these distinguished men, of whose citizenship 
any nation might be proud. 

The conventional sneer at missions has been fully discounted, if 
not altogether discredited, by candid and intelligent people. The 
disparaging and seemingly malicious attacks which at times appear 
in secular journals are now regarded with genuine regret, or are 
viewed with scant tolerance, by the well-informed reader. 



VI. RESULTS AFFECTING THE COMMERCIAL AND 
INDUSTRIAL STATUS. 

The commerce of our age, with its fluttering emblems on all the 
waters of the earth, and its marvelous exploitation in all the marts of 
trade, is the most vivid symbol of expansion 
which human sagacity and energy have produced. The beneficent 

. mission 

We need not dwell upon its magnificent scope, its O f commerce, 
splendid enterprise, its ceaseless traffic, its mani 
fold helpfulness to mankind, and its fruitful results in the development 
of nations and in the making of our wonderful modern world. True, 
it has its seamy or illicit side, and its methods are not always to be 
commended on the score either of fair dealing or strict integrity. A 
strong indictment, no doubt, might be drawn up to its discredit in 
several respects notably, among other objectionable features, might 
be mentioned its promotion of the trade in intoxicants, in opium, and 
in slaves, not to speak of the cruelties of the rubber traffic in the 
Congo State ; yet, in spite of these and other less conspicuous taints, 
its potent influence as an industrial stimulus, and its immense benefits 
to mankind, place it beyond question in the front rank of the benefi 
cent factors of human history. 

We are to inquire here simply as to the relations between missions 
and commerce not international trade merely, but also commercial 



458 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

progress in its local environment. Have the two agencies been 

workers together for the good of the world ? Have missions been 

influential to any extent in opening avenues for 

is commerce commerce and in promoting its activities? Have 

historically in debt . . r . 

to missions? they ministered to its moral tone, and taught it 
lessons in the school of integrity? Have they 
helped to broaden the world s markets, to swell the ranks of both the 
consumer and the producer, and to enlarge the range of both supply and 
demand? Is commerce historically in debt to missions, and has the 
past century greatly increased that indebtedness? May we regard 
the opportunities of international commerce as due in part to the 
cooperation of missions by reason of their ministrations persuasive, 
illuminating, and instructive in removing hindrances to openings 
among native races, and in promoting an interchange of outgoing and 
incoming commodities ? If it can be shown with reasonable clearness 
that the influence of missions has been helpful in these respects, should 
we not frankly credit them with a share in bringing about favorable 
conditions which have manifestly proved a benefit and an incentive to 
commerce? 

These and similar inquiries open to us a broad range of research. 

It will not escape the thoughtful reader that these questions have been 

The moral and already partially answered by the facts brought 

educational subsidy forward in the preceding sections concerning the 

which missions furnish / i i n / iff 

for the promotion manifold influence of missions upon national life 
of commerce. and development. Progressive native races invite 
commerce, and offer ever-enlarging scope to its activities. Education 
gives an inquiring outward vision to provincial minds, and calls for 
the best the world can bring to it of the material facilities and the 
industrial achievements of the higher civilizations. International inter 
course and good understanding, manifestly promoted as we have seen 
by missions, bespeak commercial interchange ; while trade is favored 
and advanced by all that missions are doing to establish interracial 
rapprochement throughout the earth. The services of the missionary 
as a pioneer explorer and a promoter of industrial missions, conducted 
in a spirit of brotherhood on a basis of fair dealing, upon which we 
have already dwelt (supra, pages 95127), may be emphasized also not 
only as good in themselves, but as offering a moral subsidy to commerce. 
The merchant often reaps a harvest in trade where the missionary has 
previously sown the seeds of ethical and social transformation. In 
this general sense, the making of a broader and finer national life is 
the guarantee of enlarged commercial intercourse ; while, on the other 



THE SOCIAL RESULTS OF MISSIONS 459 

hand, commercial wealth and prosperity without moral stamina and 
political integrity will inevitably work for the downfall of a nation. 
A study of the growth of trade in the countries of the Far East will 
show that it has generally been contemporaneous with missionary 
progress, which has manifestly had a part to play not often con 
spicuous, indeed, but no less real in its promotion and development. 
It should be freely acknowledged, however, that commerce also 
in its turn has served missions, giving them the benefit of its truly 

marvelous facilities of communication and trans- 
Commerce has, in its 
portation, as well as ministering in many ways to turnf offered 

their advancement and to the supply of their many advantages 

. . to missions. 

varied needs. Since the time when the earliest 
Christian missions followed the great trade-routes of the world, before 
and after the age of steam and electricity, missionaries have looked to 
commerce for at least their means of transport. In spite of much on 
the part of commerce that incidentally has been detrimental to the 
missionary cause, a profitable interchange of service can nevertheless 
be demonstrated. 1 The evils and sins of commerce are not essentially 
identified with it ; its nobler spirit, and its more honorable methods, 
may be regarded as both favorable and serviceable to the aims of the 
missionary. Missions, on the other hand, have in their turn proved 
helpful to commerce by their insistence upon moral standards, by their 
discipline in matters of good faith and moral rectitude, by their sug 
gestions, at least among their own native constituencies, as to improved 
financial methods, by their promotion of trade with the outer world, 
and by the stimulus they have given to the introduction of the con 
veniences and facilities of modern civilization. We here proceed to 
consider these special features in their order . 



i. COMMENDING NEW STANDARDS OF COMMERCIAL INTEGRITY. 
If " an honest man is the noblest work of God," then surely an honest 

1 Cf. " Report of the Ecumenical Missionary Conference, New York, 1900," 
vol. i., pp. 325-327. 



460 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

merchant is a high honor to commerce. The influence of missions in 

improving economic conditions, in stimulating industry, and in inciting 

to thrift has already been noted (Volume II., pages 

Christianity introduces _ . / . . . , . 

new conceptions of 152-167). In the various specifications of this 
the ideal purport commercial section we shall seek to deal with the 
spirit and methods, as well as with the expan 
sion and growth, of commerce in its broader aspects. It may be well, 
in passing, to note the change which Christianity has wrought in 
ancient heathen conceptions of wealth, by attaching the moral ideas 
of stewardship to riches. Christian teaching has thus identified with 
personal possessions a unique sense of responsibility and a clear impli 
cation of social duty ; it has further associated not only honor but an 
ennobling discipline with faithful toil, substituting in place of the 
ancient obloquy of drudgery a full meed of dignity and merit to labor, 
while it has proclaimed riches to be a trust rather than a passport to 
indulgence and idleness. Christian teachings have greatly helped, there 
fore, to elevate as well as to cleanse our modern life. There is assuredly 
less selfishness, less waste, less corroding idleness, in modern Christen 
dom, so far as controlled by Christian principles, than in ancient 
heathenism ; there is also less practical serfdom., less abject drudgery, 
and less branded toil among all who recognize Christian brotherhood 
than there was of old under the haughty gaze of patrician pride and the 
relentless stigma of class ostracism. This process of economic recon 
struction, alike in the morals and in the social status of active toil, 
whether commercial or industrial, is slowly but persistently gathering 
headway in mission lands. Commercial schools are being established ; 
technical instruction in great variety is now given ; industrial arts and 
numerous trades are taught all for the promotion of such manly and 
womanly employments as will banish much of the dreariness and 
check many of the vicious tendencies of the old regime. Many mis 
sion institutions, in some instances not without a considerable struggle, 
have insisted upon a certain amount of manual labor, or agricultural 
toil, as incumbent upon pupils in partial payment of their school dues. 
Lessons in the dignity and creditable standing of varied forms of indus 
trial occupation have thus been given, sometimes in the face of preju 
dice and pride relics of lingering heathen conceptions on the part 
of pupils whose position in life and social training have led them to 
look upon labor with contempt. 

Trade, although universal in mission lands, varies greatly in its 
moral quality. Missions have everywhere sought to exemplify and 
accentuate simple, straightforward honesty as the best commercial 



THE SOCIAL RESULTS OF MISSIONS 461 

policy. A missionary, the world over, is, with hardly an exception, re 
cognized and acknowledged to be absolutely trustworthy. He is a living 
example of honesty and fair dealing. A Greek 

. Missionaries 

priest, from Persia, stepped into the study of Dr. universally trusted and 
Samuel Jessup, in Syria, and placed in his care forty re &arded as examples 

.... . . of integrity. 

pounds in gold which he desired to have sent 
to his family, living in a little town some ninety miles from Urumiah. 
He knew the missionaries in Persia, and took it for granted that mis 
sionaries in Syria were like them. He wished no receipt (although one 
was given), but simply asked that the money should reach his family, and, 
having deposited it with Dr. Jessup, his mind seemed to be perfectly at 
rest. " It is a significant fact," writes the Rev. W. P. Chalfant, of 
Ichowfu, Shantung, "that native business men with whom we mission 
aries have to deal are deeply impressed by the honesty and reliability of 
the foreigner. Our credit at banks and shops where we are known 
is almost unlimited, and it is not uncommon for neighbors to leave 
valuables in our hands for safe-keeping." At the time of the massacres 
in Syria, in 1860, the homes of the missionaries on Mount Lebanon 
were like safe-deposit vaults, filled with the precious things of neigh 
bors who trusted them. " I have often found," writes the Rev. David 
S. Spencer, of Nagoya, Japan, " that merchants at the stores will sell 
to a foreign missionary willingly, taking no receipt for the goods, and 
seem unconcerned as to his paying for them. I have several times 
asked these merchants why they are so willing to trust us, and the 
reply in substance would invariably be : We know you are Christians 
and missionaries, and we never lose a cent by the missionaries ; they 
always keep their word. You can take from our stores anything you 
want, and to any extent, and pay when you like. " 

Special confidence is also placed in the honor and honesty of na 
tive Christians. "There was a time," writes the Rev. Henry Stout, 
D.D., of Nagasaki, Japan, "when a man who be- 

. . . . Native Christians 

came a Christian virtually expatriated himself. It accept and endeavor 
was with the greatest difficulty that he could rent to practise new 

, standards of honesty. 

a house, or purchase anything except for cash ; but 
right living, neighborly conduct, and fair dealing in money matters 
have turned the tide of feeling. It is only necessary now for a new 
comer in Nagasaki to be introduced by a Christian friend to enable 
him to secure a house on the best terms, and to open a monthly ac 
count at the shops, with no questions asked." A Japanese Christian 
took up the trade of a shoemaker, and under the influence of a re 
ligious purpose determined to do honest work, and make it the rule of 



462 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

his shop that every shoe should be thoroughly good. It was not long 
before he had a market for as many shoes as he could make, the ethics 
of his shop giving exceptional currency to his wares. 1 A Chinese 
Christian, Mr. Wang, whose occupation was that of a farmer, found 
that one of his oxen was ill, apparently beyond remedy. In a case of 
this kind the usual Chinese custom is to kill the diseased animal and 
sell the meat, in order to save the owner from loss. Mr. Wang s 
friends and neighbors advised him to adopt this expedient, but he 
promptly refused to do so, and buried the carcass. A further test 
came in another sick bullock, and the neighbors renewed their advice ; 
but he again declined, and buried the unwholesome meat rather than 
offer it for sale. This is a simple incident; but it is nevertheless a 
marvel from the Chinese point of view. A Christian merchant once 
had his shop side by side with a heathen trader in Formosa, and in 
course of time it was noticed that patronage seemed to be drifting into 
the Christian s hands. His heathen neighbor inquired the reason, and 
he found out that his Christian competitor dealt honestly with his cus 
tomers, giving just weight, and representing correctly the quality of his 
goods. Such a lesson in business integrity cannot be easily ignored. 2 
A few years ago the attempt of the Japanese to transform the 
Doshisha into a secular school brought up for discussion vital ques 
tions of morality, justice, and honor in the handling 
Business integrity o f trust f unds. The public press, and with it Tapa- 

recognized as a , , 

Christian obligation, nese society or all ranks, became interested in the 
matter, and the result has proved an emphatic and 
effective lesson in business rectitude and moral obligation. The Rev. 
S. A. Moffett, of Seoul, Korea, writing on the commercial moralities of 
that country, states that standards there are low, and that fraud seems 
to be the very atmosphere of business. No one person can trust an 
other, even an intimate friend or a relative ; but " Christians often refer 
to the fact that one of the greatest benefits they have received from 
Christianity is the possibility of trusting one another." The missionary 
has introduced by example and precept a hitherto unknown standard, 
so that " one of the most common remarks about us [missionaries in 
Korea] in conversation between natives is that we tell the truth." In 
different parts of the mission world trade societies have been organ 
izedthe Basel Mission, on the West Coast of Africa, is an instance 
of this the object being to commend Christianity by means of trade 
based on Christian principles. Among primitive races, missionaries 

1 The Assembly Herald, September, 1900, p. 767. 

2 The Rev. W. Gauld, M.A., Tamsui, Formosa. 




American Mission House, Cairo. 
Assiut Training College. Assiut. 

MISSION SCENES IN EGYPT. 

(U.P.C.N.A.) 



THE SOCIAL RESULTS OF MISSIONS 463 

have in some localities experimentally introduced an entirely new sys 
tem of barter and trade, as in the hinterland of the Gaboon Mission 
in West Africa. 1 In India one of the lamentable features of the finan 
cial status of natives is an almost universal condition of debt, with a 
proneness to incur it. Every one seems to like to live on credit, and 
the result in time brings distress, and often disaster. The mission litera 
ture of India has dealt strenuously with this subject, advocating the 
wiser method of avoiding debt and restraining false pride, and thus 
relieving the people and their posterity from heavy burdens. In this 
sphere of business morals, and in the advocacy of strict integrity, mis 
sions have found an opportunity which they have not failed to im 
prove. There are thousands in mission lands to-day who can be, and 
are, trusted because of the benign missionary influence which has come 
into their lives. 



2. PROMOTING BETTER METHODS OF TRANSACTING BUSINESS. 
Commercial expansion and business enterprise have become features 
of the modern progress of Asiatic races to an ex- 

, . , , , t , ~,, . Mission fields are 

tent which has surprised all Christendom. There the commercial 
is a scramble among Western nations lest valuable hinterland of 

Christendom. 

trade opportunities should be lost, and the finest 
regions be preempted for exclusive exploitation. This opening of the 
commercial hinterland of Christendom may be counted as one of the 
most significant events in modern history. In its possible issues it may 
be ranked as a fitting sequel to the great maritime discoveries of the 
sixteenth century, and in its colossal outcome of commercial expansion 
and political and national development it may prove to be the intro 
duction of a new era in world commerce. 

This financial and industrial awakening of Eastern nations may be 
recognized as the manifest promise of trade expansion and business 
activity, which are of large import alike to the East Phenomenal 
and to the West. Japan may serve as an illus- changes in the 

. . commercial 

tration. The political transformation of the past outlook in 

generation has revolutionized its national life ; a the Far East - 
centralized constitutional government has swept away the ancient feu- 
1 The Church at Home and Abroad, June, 1898, pp. 492-494. 



464 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

dalism ; and now a new commercial and industrial era has been inau 
gurated, which is swiftly developing phenomenal changes. Japan (and 
not only that country but the entire Orient) possesses a magnificent 
heritage in the achievements and the lessons derived from the economic 
experience of the West. So far as they can be profitably used, the in 
ventions, the machinery, the scientific formulas, and the skilled methods 
of the West are now the available commercial assets of the Orient. 
The success and alacrity of the Japanese in adopting military and na 
val facilities of the most modern type, and using them to such good 
purpose, is one of the most significant incidents of our day. It sug 
gests many possibilities of industrial and commercial progress for 
Eastern nations having the eyes to see, and the skill to use, these ad 
vantages, which may issue in unexampled progress along paths which 
Western nations have trodden with slow and difficult steps. 

The adjustment may cost much, and may even seem in some in 
stances to spell ruin to native arts and industries ; but, as it is inevitable, 
Missions helpful ^ will i n time be accomplished, and society will 
in solving grave survive, as has already often happened in the 

problems of ,...., 

industrial annals of the industrial world. In the meantime, 

adjustment. does no t this depression, and even in some cases 
the extinction, of native industries by the inroads of foreign commerce 
place a weighty obligation upon the spiritual agencies of the Christian 
world to provide a comprehensive and practical educational training 
to enable the native races to meet successfully the exigencies of this 
new and desperate economic situation? 1 In a country like Japan, the 
adjustment above referred to will be accomplished much more easily 
and rapidly than, for example, in a land like China. It is already pro 
gressing in Japan at a pace which is altogether unexampled. " Twenty- 
two years ago," wrote Dr. J. H. DeForest in 1896, "when I first saw 

1 An Indian missionary, in referring to the economic ascendancy of England in 
India, suggestively remarks : " This is a fine thing for English industry, but what 
does it mean for Indian industry ? We cannot turn back the tide of the inevitable, 
but we can mix with that tide the healing streams of the Gospel, and our own hu 
man sympathy. Let us build as we break. The Christian business man ought to 
feel that wherever he sends his goods and makes his profit, there he must with equal 
urgency send his Gospel. My deepest conviction is that the only power which can 
help the people of India to build up a new social and industrial fabric out of the 
present ruin is the power of Jesus Christ creating in them a new self-respect, and 
new impulses in new directions. In the Gospel we hold that which we can give to 
other nations, which will make them great and glorious, without impoverishing our 
selves. Let every Christian Englishman do his duty by the countries he trades 
with." Cf. article by the Rev. J. A. Joyce, on " What Lancashire Owes to India," 
in The Chronicle of the London Missionary Society, April, 1903, pp. 77~79 



THE SOCIAL RESULTS OF MISSIONS 465 

the great commercial centre of the empire, Osaka, where seven tenths 
of all the wealth of Japan was said to be gathered, there were only two 
tall brick chimneys visible those of the Mint and of a paper mill. 
Now the city is surrounded by a dozen miles of brick and iron chim 
neys, with over three thousand factories. Everywhere manufactures, 
commercial companies, railroads, foreign commerce, banks, insurance, 
have leaped forward with immense strides, especially since the war 
[with China]." Railways are still projected by the score, a merchant 
marine of magnificent proportions is already launched, and modern 
facilities of all kinds are being readily and rapidly adopted. The in 
dustrial expansion of Japan is therefore phenomenal. 

Japanese capacity and skill in using modern facilities almost pre 
clude foreign competition in many industries, and already threaten 
Western trade, especially with China, where the The ethical min- 
possibility of a boycott seems to be an additional istry of missions a 

... valuable feature of 

menace to foreign commerce. It appears to be commercial train- 
not unlikely that Japan may soon provide, and in e in the East - 
that fully, for her own economic and industrial needs, and will be able 
to compete sharply with Western trade throughout the Far East, as has 
already come to pass in Korea and Manchuria, where Japanese mer 
chants are far in advance of their foreign competitors. Locally, coal 
and iron are said to be abundant in Japan, and the outlook, barring the 
social and economic problems of such a rapid transitional era, seems 
to be bright and promising. The importance of education, and of 
enlightened legislation, under these conditions is manifest. The ethical 
ministry of missions, and the moral ideals of Christianity, are factors 
also of the highest value. The Japanese are not slow to recognize the 
necessity of a wise and alert policy in dealing with this situation, and 
they have not been backward in providing the training needed to pre 
pare native talent which may be capable of assuming the business re 
sponsibilities involved. Commercial schools have been established, 
not simply to secure clerical efficiency and orderly methods, but to 
initiate practical measures based upon the study of local conditions 
which may prove especially advantageous to Japanese trade. In this 
connection it may be noted also that the British authorities in India are 
recognizing the importance of commercial training in Indian education. 1 
It is in view, partly, of this new commercial outlook in the East 
that missions are giving special attention to the development of facili 
ties for commercial education and industrial training. A department 
of commerce has recently been added to the curriculum of the Syrian 
1 The Ediicational Review (Madras), February, 1903, p. 76; April, 1903, p. 209. 



466 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

Protestant College at Beirut. St. John s College, Agra, India, has 
opened a business department, in which shorthand, type-writing, book 
keeping, and other accomplishments of practical 

The higher interests r . ... 

of commerce value are to be taught. Particular attention is given 

not neglected in the to commercial education in the Reid Christian Col- 
mission programme. _ . . . . , 

lege at Lucknow, and this department has proved 

so successful that the Indian Government has already sent there over 
seventy clerks to benefit by the excellent training given. The Methodist 
Mission in Peru has established a technical school of commerce in Lima, 
which, in 1902, reported over one hundred pupils in attendance. Model 
stores also have been opened in some of the African missions, and 
among the Indians of South America, where trade is conducted in a 
way to exemplify strict business methods, as well as to inculcate the 
supreme virtue of honesty. Bishop Selwyn, as far back as 1857, dur 
ing his visits to some of the Melanesian Islands, introduced the cus 
tom of buying yams by weight, to the delight of the natives, who were 
greatly impressed with the strict and impartial justice of the method. 1 
The Basel missionaries in Kamerun have made it a part of their service 
patiently to impress the native with the meaning and binding force 
of a contract, and to secure, if possible, his conscientious recognition of 
such a self-imposed obligation. Thus in various ways the ethics of 
commercial transactions are being taught. Missionaries have some 
times substituted systems of currency to take the place of the cumbrous 
exchange of commodities so common in African trade. Dr. Laws was 
the first to introduce English coin into the finances of British Central 
Africa, 2 and on the West Coast another missionary adopted even laun 
dry soap as a substitute for small currency. That this commodity is, 
ethically speaking, superior to rum, and physically cleaner than tobacco, 
as an article of barter need not here be argued. 

In many sections of the East the local market represents almost 
the entire machinery of trade. The market-day is given up to busi 
ness, and the place of assemblage, for the time 
A code of being, is a busy scene ; while during the intervals 

market-day morals, between these days it is almost impossible to do 
any trading, as everything in the way of business 
seems to be at a standstill. The moral standards of the market-day 
are not beyond criticism; but, here and there, it is apparent that a 
change for the better has been introduced through Christian agency. 3 

1 Montgomery, " The Light of Melanesia," p. 77. 

2 Jack, " Daybreak in Li vingstonia, " p. 126. 

3 An incident illustrating this statement has been forwarded to the author by the 



THE SOCIAL RESULTS OF MISSIONS 467 

The almost universal habit of interminable haggling over prices is 
coming to be recognized as an incubus upon business. In many com 
munities enlightened Christians have endeavored to establish an honest 
fixed price in their trade ; but an immemorial custom dies hard, and 
both time and courage are needed to convince the public mind that 
there is a better way, on the basis of honesty and fairness, in stating 
frankly and at once the proper price. 

The Industrial Missions Aid Society, established in England for 
the purpose of promoting industrial operations in mission fields, pro 
vides employment for native converts, and renders 

,. i -J i T . i_> * u * Laymen inaugurating 

financial aid to mission work. Its chief field of a new campaign of 
operation is India, where it has a carpet-factory business enterprise in 

. mission fields. 

at Ahmednagar. A similar society has been or 
ganized in America. In England and Scotland several business cor 
porations have been lately capitalized under the responsible direction 
of laymen to promote industrial progress in mission fields, to which 
reference will be found in preceding pages (supra, pages 96-1 oo). There 
is much injustice in the criticism that mission converts are taught to 
despise manual labor. On the contrary, efforts are made to encourage 
native industries and to prepare converts for skilled service in them. 
In many mission fields the material wealth of native converts is in 
creasing, and their business success is attracting the notice of both for 
eign and native communities. 

Rev. Robert Evans, of the Welsh Calvinistic Methodist Mission in Assam. He 
writes of a successful effort on the part of native Christians to reform the market 
morals in that vicinity. It had been customary to hold the market in the evening, 
and thus an opportunity was offered for much deceit, rascality, and immorality. The 
King of that section happened to be a Christian, and, sustained by Christian public 
sentiment, he changed the time of holding the market to the daylight hours, greatly 
to the improvement of the methods and behavior of participants. Mr. Evans 
writes: " This was one of the greatest triumphs of Christianity over old customs 
which ever took place in this country. One conquest renders it easier to make an 
other. The same thing was tried in this village about six weeks ago, and it has 
been a wonderful success. The chief of this village is a priest-king, ruling over 
seven or eight other villages, and is a heathen. But the Christians here, after 
much discussion, prevailed upon him to give the orders. Some threatened to 
disobey and raise a disturbance, but when the day came all was quiet. Dishonest 
people have lost fine chances of deceiving purchasers, but the more honest ones all 
over the country rejoice in the change." 






468 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 



3. SEEKING TO INTRODUCE A BETTER SYSTEM OF FINANCE. While 

endeavoring to promote commercial integrity and to improve business 

The financial methods, efforts have also been made to facilitate 

stability of the Orient tne introduction of a better system of finance, and 

depends largely . ;.. 

upon foreign to re vise, as well as safeguard the business customs 
supervision. o f native society. A resum of some of the defects 
of Oriental finance will be found in Volume I., pages 288-293, and to 
this the reader is referred for the evidence that much in the line of 
rectification is needed and desirable. 1 The financiering of the Oriental 
world is already to a considerable extent in foreign hands. The large 
foreign banking corporations are the real basis of its stability, and it is 
the custom of some Oriental governments to safeguard these vital in 
terests by securing foreign administration, upon which they have come 
to rely as businesslike and trustworthy. The Maritime Customs Ser 
vice of China has been for over forty years under the direction of Sir 
Robert Hart as Inspector- General. Dr. John McLeavy Brown, 
C.M.G., has had the finances of Korea under his supervision, in which 
post he was preceded by Baron P. G. von Mollendorff. In Siam, Mr. 
Mitchell-Innes was financial adviser to the King until he relinquished 
the office to enter upon other duties in Egypt. His successor was 
another Englishman, who had previously occupied the office of 
Accountant-General in Burma. In India these matters are under the 
supervision of British officials. Quite a list could be made of incum 
bents of positions of financial responsibility in the Far East who belong 
to the foreign contingent. 2 

It is evident that it is only in a restricted sense that this subject 

may be regarded as within the scope of missions. The problems of 

Missionaries finance and currency, and the practical supervision 

endeavor to save of figca j aff ^ belong to government, or to finan- 

their converts 

from improvident cial corporations and combinations organized for 

habits. t h at specific service. In an inconspicuous way, 

however, under missionary initiative, certain suggestions have been 

1 Cf. also Smith, "Village Life in China," pp. 203-210; The North American 
Review, March, 1899, p. 340 ; The Missionary Review of the World, March, 1902, 
pp. 180-182. 

2 Cf. article on "The Far Eastern Question," in The Imperial and Asiatic 
Quarterly Review, April, 1898, pp. 286-289. 





SIR DINSHAW M. PETIT HOSPITAL FOR ANIMALS, NASIK, INDIA. 

(Cruelty to animals in India has so enlisted the sympathy of Miss Harvey 
(Z.B.M.M.), of Nasik, that she has, through the generous gift of Sir D. M. Petit, a 
wealthy Parsi, been able to establish a hospital, supported by the municipality, the 
Government, and voluntary contributors, and controlled by a local committee. Miss 
Harvey is seen in the lower picture, on the right, giving some personal oversight to this 
ministry of compassion. ) 



THE SOCIAL RESULTS OF MISSIONS 469 

made, and some practical experiments tried, in the hope of helping 
individuals and communities to a better financial standing. From im 
provident habits, with their natural sequence of ever accumulating 
debt, ruinous rates of interest, and the almost inevitable collapse of 
bankruptcy, so characteristic of the financial status of the average 
Oriental, missionaries have endeavored here and there to rescue their 
converts, and while preventing the fatal drift towards the whirlpool of 
insolvency, have sought also to anchor them to some sound system of 
sober finance. The subject of Church funds, and the administration 
they require, is also receiving careful attention, with a view to estab 
lishing wise precedents and inaugurating prudent and safe practical 
methods of control. 

A few concrete illustrations will suffice to indicate the import and 
scope of efforts in this direction. The first savings-bank in India was 
established by the Serampore Mission. 1 The 

The first savings- 

Dutch Missions have opened a like institution in bank in India 



Java; and at the suggestion of the Rev. J. A. 
Eakin, of the Siam Mission, the " Christian United 
Bank of Bangkok " was founded in 1 90 1 . Mr. Eakin writes concerning 
it that "quite a number of our Christian young men have recently be 
gun to feel the need of saving up their money. There are no savings- 
banks in Siam, and they invited a few outsiders of repute and good 
business standing to join them, and organized the Christian United 
Bank." The manager is an elder in the Presbyterian Church ; its 
treasurer is also a church member ; while its president is a native pastor, 
and all its directors are Christians. The bank receives deposits, though 
it does not attempt to reinvest its funds, but places them at interest 
with some strong foreign banking corporation. The result, as reported 
in 1903, was that the depositors (nearly all of whom were Christians) 
had then saved over six thousand ticals (about $1800, valuing the 
tical at about thirty cents gold ). 2 

Small banks and cooperative banking corporations have been 
launched under missionary initiative in India, and though usually 
managed by native Christians, they are under the careful supervision 
of missionaries. 3 The device of Provident Funds has also been estab 
lished in several sections of India, with a view to rescuing native Chris- 

1 Thompson, " British Foreign Missions," p. 12. 

2 The Assembly Herald, November, 1901, p. 433; The Missionary Review of 
the World, April, 1903, p. 277. 

3 The Missionary Review of the World, December, 1900, p. 969; The Church 
Missionary Intelligencer, January, 1902, p. 43. 



470 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

tians from the ruinous exactions of Hindu money-lenders. 1 " In our 

Mission," remarked the late Dr. John Scudder, " there is a Society of 

Brothers, whose object is to aid in their worldly 

Provident funds affairs those who have become Christians. The 

and loan associations. Society lends money to redeem their lands and 

free them from the bonds of their masters." In 

Assam, moreover, an association has been established, the object of 

which is to provide some effective way of escape from what seems to 

be the "almost universal custom of charging one hundred per cent. 

compound interest on loans." 2 The examples cited are sufficient to 

indicate that this subject of the financial perils and pitfalls of their 

Converts is engaging the serious attention of practical missionaries, in 

the hope of providing some safe and workable remedy. 



4. DEVELOPING TRADE AND COMMERCE WITH THE OUTER 

WORLD. It is, of course, conceded that missions were not established 

for the purpose of promoting trade. No mission- 

. The promotion of , 

trade not the ar y 1S sent out as an emissary of commerce, or as 
deliberate design th e travelling agent or " drummer " of the mer- 

of missions. ..... . . . . , 

chant ; nor is it fitting or becoming that he should 
give his direct attention to this special line of service. It would be 
impossible for him to do so without doing injustice to the peculiar 
sacredness of his calling, and ignoring, to his own discredit, the high 
responsibilities of his office. It is only, as it were, in the outer court 
of the temple of missions that the promotion of commerce finds its 
place. It should never be permitted to penetrate to the inner shrine 
of missionary devotion. How, then, can missions be properly credited 
with an influence favorable to the development of trade, or be counted 
among the factors working for the expansion and stimulus of com 
merce? 

Whatever missions may accomplish in this direction must be regarded 
as manifestly a matter of indirection. Commerce depends for its suc- 

1 The Free Church of Scotland Monthly, February, 1894, p. 232. 

2 The Baptist Missionary Magazine, April, jSgg, p. 151. 



THE SOCIAL RESULTS OF MISSIONS 471 

cess not only upon favoring economic conditions, but upon certain 
mental qualifications tending to promote business interchange. Some 
of these mental qualities pertain to the individual 

* . Missions, nevertheless, 

and others to the status of society. Commerce indirectly stimulate 
does not alone, and inevitably, follow the flag, or commercial 

interchange. 

depend for its prosperity simply upon the existence 
of good facilities for transportation and wise methods of financial ex 
change. These things are necessary to secure protection and promote 
interchange ; but where commerce is to be introduced among inferior 
races there must also be a measure of receptivity on the part of those 
among whom it is sought to establish a market. There must be a cer 
tain responsive spirit of enterprise in those whose trade is sought, a 
degree of intelligence and insight as to the advantages secured, a recog 
nition of the superior quality of wares offered, a capacity to appreciate 
and enjoy new things, a measure of dissatisfaction with the status of a 
rude and savage environment in short, an all-round awakening to a 
new and broader life, and an aroused consciousness of the existence 
of an outside world, with its abounding supply of delectable and use- 
ful commodities desirable for their intrinsic worth and their fitness to 
satisfy the natural cravings of cultured and quickened lives. It is a 
question whether commerce itself might not wisely invest in missions 
on behalf of its own interests, since education, civilization, and social 
uplift are everywhere the complement of that new and broadened life 
which missions introduce, and are so useful in opening the way for 
commercial and national advancement. 

It is true that trade is not due merely to the aspirations of culture 
and the yearnings of refinement ; it responds also to the less commend 
able cravings of pride, vanity, selfishness, and the 

Conditions and desires 

lusts of life, especially when it secures an entrance conducive to trade 
among primitive races, where it may set itself de- are cr a ted b y 
liberately to minister to the evil rather than to the 
nobler passions of men. These ignoble passions, however human 
nature being what it is are sure to assert themselves in times of 
national and social awakening. It cannot in fairness be said that mis 
sions create these evil tendencies, or that they are responsible for the 
sinister effects which so often attend the entrance of so-called civiliza 
tion among primitive races. It must be frankly acknowledged, how 
ever, that missions produce a quickened, stimulated, and broadened 
life, and that new avenues are thus opened to commerce, into which 
often enters not only that which is good and helpful, but also, alas! much 
that is evil and injuriouSc This is inevitable, and cannot be dissoci- 



472 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

ated from the growth of material civilization, since it is a marked fea 
ture of the modern complex, in contradistinction to the limited primi 
tive, environment, that desires multiply and the range of gratification 
expands as civilization advances. This fact, however, does not invali 
date the argument that missions are useful in promoting legitimate 
commerce. It rather emphasizes the statement that it is the function 
in large part the unconscious function of missions to create condi 
tions favorable to commerce. Their tendency to stimulate the mind, 
to arouse energy, to quicken ambition, to bring native races into a sym 
pathetic attitude towards civilization, and to widen their knowledge of 
the world and its wonders, makes them helpful in promoting commercial 
intercourse. A missionary has put it concisely and suggestively in the 
remark: "The first call of a convert from heathenism is for clean 
clothes and a better house." Clean clothing is suggestive of a long 
list of textiles, and a better house implies the importation of a vast 
cargo of industrial products. Races that accept Christianity almost 
invariably increase their imports. It has been estimated that English 
missions promote trade to the value of ten pounds for every pound of 
outlay expended in their founding and support. The significance of 
this to the United States is obvious when we consider that within 
thirty years we have advanced from the fourth place among the na 
tions, as regards exports, to the first place among all the nations as an 
exporting country. 

There are, moreover, other considerations which should not be 

overlooked in a comprehensive survey of the factors in the situation. 

Missionary exploration is usually the forerunner 

The promotion of ... .. . < - 

commerce an;incidentai of trade ; the discovery of native races by mis- 
resuit of sionary pioneers admittedly opens the way for 

mission activities. J r , . if e i 

commerce, since it heralds the coming or the 
trader, gives the signal to the enterprise of the merchant, and eventu 
ally does much not only to insure his prosperity but his safety. The 
actual introduction and use of merchandise by the missionary in his 
own personal environment are likely to call attention to necessary and 
desirable wares. 1 He also sometimes gives information to business 

1 The North China Herald, of Shanghai, in an editorial calls attention to the 
commercial value of the missionary, and refers to this special point in demonstra 
tion of the fact. It is the glass window of the missionary that leads to the intro 
duction of glass, and thus the furniture he uses, the conveniences he imports, the 
commodities he favors, in the end awaken trade and lead to the importation of 
these wares. 

The late Mrs. Bishop was much impressed with this aspect of the matter, as we. 



THE SOCIAL RESULTS OF MISSIONS 473 

firms at home which proves of value to them, and he has occasionally 
commended to native friends in his foreign environment the desirable 
qualities of certain lines of goods or of various useful inventions. In 
these incidental ways his residence in foreign communities has actually 
proved a benefit to trade. 1 

It is not claimed that this indirect service to commerce is a very 
conspicuous or assertive function of missions ; it may be looked upon 
by some as rather negative and at times undiscern- This aspect of 
ible in its action ; yet its influence is nevertheless missions cannot 

.. ... . . , ,. , be regarded as 

discoverable in a quickened readiness and respon- either aggressive 
siveness on the part of native races which greatly or conspicuous, 
facilitate commercial enterprise. Tangible evidence of this fact is 
not so available as in other departments of missionary progress, but 
to the discerning onlooker or interested inquirer it can be clearly at 
tested and proved. It has even been vouched for by some distin 
guished anthropological and economic students in Europe, who have 
advocated government support of missions among nature -peoples, in the 

may infer from a paragraph in her book, " The Yangtze Valley and Beyond," which 
reads as follows: " It has been remarked by Consuls Carles and Clement Allen in 
their official reports that missionaries unconsciously help British trade by intro 
ducing articles for their own use which commend themselves to the Chinese ; and 
this drug-store [the one in Dr. Main s hospital is referred to] has created a demand 
for such British manufactures as condensed milk, meat extracts, rubber tubing, soap, 
and the like, condensed milk having caught on so firmly that several of the Chi 
nese shops are now keeping it on sale." 

1 Cf. an article written by the late Hon. Charles Denby, on "The Influence of 
Mission Work on Commerce," in The Independent, December 12, 1901. In another 
connection Mr. Denby is credited with the following utterance, taken from a public 
address before the Young Men s Christian Association of Evansville, Indiana. He 
remarked: " I do not claim that every good result is due to missionary work. The 
merchants, the seamen, the diplomatists, and the consuls have done much to open 
up China to commerce ; but the missionary has also done his share. Therein ap 
pears our worldly interest the interest of the non-religious man, of the merchant, 
the carrier, and the manufacturer. It must be admitted that civilization promotes 
trade that the more a nation becomes civilized the greater are the wants of the 
people. Then, if the missionary promotes civilization, he also promotes trade. 
When he opens a school he opens also a market. Inspired by Christian zeal, he 
goes to countries that were never trod by the merchant s foot ; but the drummer 
follows on behind, and soon our textiles, our iron, our flour, our coal-oil, and many 
other things, are regularly bought by eager customers. To the missionary all these 
results are subsidiary to his purpose. His supreme object is to convert the heathen ; 
and the colleges, the schools, the doctors, and the charity are but means toward 
this end; but they are noble means in which even the infidel and the unbeliever 
may well take a part." 



474 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

interests of civilization and commerce. 1 Among diplomats and govern 
ment officials, moreover, there are signs of a hearty appreciation of 
the commercial benefits of missions. A British consul in China, in 
dealing with this matter, observed in his report : " How far the policy 
of opening mission stations in remote parts of the province may be 
prudent is an open question ; but undoubtedly our commercial interests 
are advanced by the presence of missionaries in districts never yet 
visited by merchants." 2 It has long been a settled policy of France and 
other European governments, actuated by both diplomatic and com 
mercial considerations, to protect Catholic missions, and there seems to 
be an evident intention on the part of the German Government to view 
the matter in the same light. It remains true, nevertheless, while the 
facts to be presented in this discussion may seem convincing to many 
minds, that to others they may appear inconclusive or only contin 
gently suggestive. 

There is no uncertainty, however, as to the marvelous commercial 
development of the present age. It is an era of colossal undertakings in 

The marvelous the interests of trade, and of magnificent schemes 
commercial f or t j ie advancement of material civilization. Rail- 

and material 

advances ways across continents are projected and con- 

of the age. structed ; interoceanic canals are planned and ex 

ecuted ; transmarine cables are laid beneath the widest seas ; commu 
nication by telegraph and telephone make business a great commercial 
conclave of world-wide proportions ; while facilities of transport bring 
all markets within swift and easy reach of harvest-fields and of the in 
dustrial plants of the producer. There is surely an affinity, at least in 
scope and purpose, between commerce, planning to take possession of 
all continents, and missions, aiming at the enlightenment and moral 
transformation of all races. There is, moreover, a deeply significant 
coincidence in the commercial stir and expansion of the times, and the 
vivifying touch of missionary enterprise, which is awakening dormant 
races to behold the shining of a great light, and hail the dawn of a 
brightening day. Henry Venn, the distinguished Secretary of the 
Church Missionary Society, estimated, now nearly a half-century ago, 
that "when a missionary had been abroad twenty years he v/as worth 
ten thousand pounds a year to British commerce." 

It is only yesterday that Africa was deemed the " Dark Continent," 
but the term seems already to be fast becoming a misnomer. It is 



1 Warneck, " Missions and Culture," p. 59. 

2 "Report of the Church Missionary Society, 1899," p. 320. 




Art Class, Art Industrial School, Nazareth, India. 

Boys at Embroidery, Nazareth Industrial Mission, India. 

Girls Making Lace, Nazareth Orphanage, India. 

INDUSTRIAL WORK IN INDIA. 
(S.P.G.) 



THE SOCIAL RESULTS OF MISSIONS 475 

less than half a century (1857) since Livingstone remarked in the 
Senate House at Cambridge University: "I go back to Africa to try 
to make an open path for commerce and Chris- Livingstone s " open 
tianity." In the train of that high resolve have path for commerce 

. , . ... in Africa, and the 

followed providential agencies military, diplo- monumental changes 
matic, commercial, scientific, philanthropic, and it heralded, 

missionary which have brought Africa into the current of the world s 
strenuous life. That "open path for commerce," applying the expres 
sion to the entire Continent, has already led to markets of gigantic 
promise, which in the estimation of some optimistic judges have even 
more prospective value than those of Eastern Asia, since Japan and 
China may ere long compete with the West, while Africa, in all prob 
ability, will remain for generations chiefly a consumer. Those footsteps 
of legitimate trade have also done much to stamp out the loathsome 
and bloody trail of the slave traffic, and thus the "open sore of the 
world" has been hastened to its healing. 

The United States Bureau of Statistics, in a monograph entitled 
"Commercial Africa in 1901," places the gross value of the annual 
commerce of the Continent at $700,000,000, of 
which amount $429,000,000 represent the imports. The rec ent phenomenal 

growth of 

These returns are not regarded as complete, as African commerce, 
there is considerable trade which does not pass 
through the ports where official records are kept. Of this large total, 
only an infinitesimal proportion could have been in existence in Liv 
ingstone s day. The United States exports alone had increased, in 
round numbers, from $6,300,000 in 1895, to $18,500,000 in 1901. 
In Livingstone s own haunts, around Lake Nyassa, trade expansion is 
as marvelous as it has been marked. Blantyre has become the com 
mercial centre of British Central Africa, and there is a growing demand 
in that region for the trained and educated native employees that the 
educational and industrial departments of the missions are supplying. 
The fact that few, if any, of the native African races have the indus 
trial instinct renders the training and stimulus which missions give in 
that direction all the more important and valuable. African soil is 
astonishingly rich and productive, and African hands are many and 
strong; but the native must be educated in business enterprise and 
industrious habits before he will become either compliant or skilful. 

The immense coast line of Africa offers ready access to the ships 
of all nations. Railways by the score, finished even now to the extent 
of over thirteen thousand miles, with two thousand miles more under 
construction, are pushing into the interior, while rivers and lakes are 



476 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

\ 
traversed by a constantly increasing fleet of steamers. The Congo 

Railway, now open from Matadi to Leopoldville, gives to the com 
mercial world quick access to at least seven thou- 

An era of rapid 

railway extension sand miles of navigable waterways through the 
throughout the heart of the Continent. Railways from the upper 

African Continent. _ rr 

waters of the Congo to Lake Tanganyika and 
Lake Albert are already planned, which, when connection is estab 
lished with English or German lines from the East Coast, will insure 
steam communication by rail and water from west to east across the 
Continent. The " Cape to Cairo " Line, when completed, will cross 
it at right angles, linking the northern shores with the southern ex 
tremity. Progress in African railways is so rapid that it is estimated 
that within the next six years there will be lines in operation extending 
at least twenty-five thousand miles. 1 

Surely the day of Africa s commercial as well as political renais 
sance has dawned in a flood of light athwart the entire Continent. 

"This is our victory," commerce doubtless will 

The part taken by . 

missions in the say, and this may be conceded in large measure ; 
commercial awakening b ut tne influence and helpfulness of missions as 

of Africa. . * 

factors in the transformation cannot be justly ig 
nored. All the facilities for commerce may exist in certain sections of 
the Continent, and yet the developments of trade may be compara 
tively meagre. The native community may be still inert and unambi 
tious, and the old list of goods and the childish trinkets of barter 
meanwhile satisfy every requirement. " Tools are not bought," writes 
Mr. Grenfell, of the Baptist Mission on the Congo, concerning cer 
tain interior regions, " because no one has taught the people their use, 
and the old style of temporary hut remains, in which the appointments 
and furniture of civilization would be absurdly out of place, even if 
there were any desire to possess them. Nor does native energy, as a 
rule, look beyond immediate and pressing wants, and thus the fine 
wares of commerce possess little or no attraction. Trade lags, and the 
old times, with their simple wants and primitive conditions, drag them 
selves along from generation to generation." 2 In other localities, how 
ever, where missionary enterprise has entered and its quickening influ 
ences have been felt, a change comes over the native attitude towards 
civilization and all that it stands for and introduces. Commerce soon 
recognizes the meaning of this educational and economic transforma- 
tion, and quickly avails itself of the opportunities thus secured. 

1 Bulletin of the American Geographical Society, September, 1904, p. 540. > 

2 Letter from the Rev. George Grenfell (E.B.M.S.), Congo Free State. 



THE SOCIAL RESULTS OF MISSIONS 477 

As early as 1839, African natives, rescued by the missionaries of the 
Church Missionary Society from the slave-traders on the West Coast, 
were engaged in traffic from Sierra Leone to the 

Early mission efforts 

Niger. Ere long they purchased an old slave-ship, t o promote 

to which they gave the name of " Wilberforce," commerce on the 

,. ... West Coast. 

and with it ventured on trading expeditions a thou 
sand miles from Freetown to what was then known as the Slave-Coast, 
the natural entrance to the Yoruba Country, from which most of them 
had been originally stolen. Their trade increased and flourished all 
along the West African littoral. 1 About the middle of the last cen 
tury, the Rev. Henry Venn, then Secretary of the Church Missionary 
Society, interested himself in an effort to promote legitimate commerce 
in the Niger Valley. "You must show the native chiefs," he was 
wont to say to the missionaries, " that it is more profitable to use their 
men for cultivating the ground than to sell them as slaves. When 
once the chiefs have found that lawful commerce pays better than the 
slave-trade, the work of the squadron will soon be at an end." He 
also made it his business to discover the natural products of the region, 
and secured from the missionaries on the ground specimens of cotton, 
ginger, arrowroot, pepper, coffee, palm-oil, ivory, and ebony, besides 
samples of the dyes which the natives concocted. He then sought the 
advice of exporters and produce-brokers, and endeavored to interest 
them in promoting commerce with that region. " Among his papers," 
says his son, " we found letters from Sir W. Hooker, Director of Kew 
Gardens ; from brokers in London and Manchester ; from timber mer 
chants ; from wholesale druggists, and many others, reporting upon 
various articles from Africa." 

Mr. Venn at the same time secured the cooperation of an influential 
committee of gentlemen interested in philanthropy and the promotion 
of British trade. For prudential reasons, how- The Rev. Henry Venn 
ever, he acted in these matters as a private indi- and his ex P er * 

. , i , , , . /Y- t knowledge of the 

vidual, rather than in his official capacity as commercial possibilities 
secretary, in order not to entangle the Church of the West Coast. 
Missionary Society in commercial ventures, his aim being " to encour 
age native industry and lawful commerce, without involving the mission 
in the charge of trading." His efforts further met with remarkable 
success in developing the trade in cotton. Through an interested Man 
chester merchant, Mr. Thomas Clegg, the cotton industry was vigor 
ously promoted, but Mr. Venn himself sent out the first cotton-gins ever 

1 Stock, "The History of the Church Missionary Society," vol. i., p. 456. 



478 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

used at Abeokuta. They were given him by Miss (afterwards the 
Baroness) Burdett-Coutts. By the year 1859, the cotton-gins in Abeo 
kuta had increased to nearly three hundred, while five or six presses 
were in use. " Cotton is flowing to England," wrote Mr. Venn at 
that date, "in a stream widening every day, and Abeokuta is rising 
rapidly in every branch of commerce." In 1865, when the attention 
of Parliament was especially directed to the condition and prospects 
of the West African colonies, Mr. Venn prepared for members of that 
body an instructive and valuable pamphlet, entitled " Notices of the 
British Colonies on the West Coast of Africa," in which their growth 
in civilization and their commercial possibilities were clearly set 
forth. 1 

It is not difficult also to find traces of missionary cooperation in 

the opening of the Niger Valley to trade. Several expeditions to 

explore the Niger Basin had been undertaken 

Missionary cooperation . 

in the opening before the middle or the last century, but with 
of the Niger valley i{ tt i e practical results, and with some disastrous 
issues. In 1854, however, Mr. Macgregor Laird, 
a warm friend of Africa and its missions, organized an expedition 
under the leadership of Dr. W. B. Baikie. Samuel (afterwards Bishop) 
Crowther of the Church Missionary Society was a member of the 
party, and their efforts were rewarded by two important results, 
namely, a promising opening for trade was secured, and the Niger 
Mission of the Church Missionary Society was founded. 2 Simulta 
neously, it would seem, and since then continuously, commercial enter 
prise and missionary zeal have moved steadily forward into Nigeria, 
while British political supremacy over that vast region has been firmly 
established. The culmination came in the capture, in 1903, of Sokoto 
and Kano, and the fall of the great Fulah Empire, in Northern 
Nigeria. Sokoto is the political and religious capital of the empire, 
and Kano is its commercial emporium, with a notable trade record for 
many centuries. Its brilliant red and yellow leather, exported across 
the desert through .Morocco (whence its commercial name), has been 
admired and used since the Middle Ages, when British commerce 
was almost an unknown quantity. 3 Into this wide-open door of the 
Niger Protectorate the trader and the missionary have thus entered 
side by side. 

1 Stock, " The History of the Church Missionary Society," vol. ii., pp. 109-111. 

2 Ibid, vol. ii., pp. 119-120. 

3 Cf. an article in The Mission World, March, 1903, p. in; also The Church 
Missionary Intelligencer, May, 1903, pp. 324-331. 




LADY KINNAIRD MEMORIAL HOSPITAL, LUCKNOW, INDIA. 
(Z.B.M.M.) 

Miss HARVEY AMONG LEPER PATIENTS AT THE NASIK ASYLUM, INDIA. 

(Miss Rosalie Harvey went to India in 1884, as a missionary of the Z. B. M. M., 
and has been instrumental in establishing a Leper Asylum, a "Home" for Motherless 
Babies, and a Hospital for Animals. She has served devotedly in visitations of plague 
and famine, and has received from King Edward the distinction of the "Kaiser-i-Hind" 
Medal.) 



THE SOCIAL RESULTS OF MISSIONS 479 

The development of trade in the Congo Valley was at first greatly 
hampered by the handicap to steam navigation created by the rapids 
in the lower sections of the river. In 1884, how 
ever, a missionary steam-launch, named the P ione cr explorations of 

missionaries in the 

" Peace," was transported to Underhill, near Congo Valley. 
Matadi, "and thence was carried a distance of 
two hundred and twenty-five miles, in eight hundred packages, on the 
heads of carriers. It had been arranged that two engineers should 
be at Stanley Pool to put the pieces together, but unfortunately they 
died of fever while en route. The Rev. George Grenfell, of the 
Baptist Missionary Society, who had witnessed the construction of 
the vessel in England and had accompanied it to the Congo, under 
took the task of putting the boat together and launching it on the 
Congo at a point whence it could navigate the open water of the 
upper reaches with its shallow draft of only twelve inches. In three 
months, with the assistance of native labor, which he carefully trained 
and supervised, the boat was safely afloat, and performed a useful as 
well as a pioneer service, under missionary direction, in exploring the 
Congo waterway. A sister vessel, the " Goodwill," under the same 
missionary auspices, was subsequently taken out and commissioned 
for a similar purpose, and both have since plied in the interests of 
missions as well as of trade on the main waterways of the Congo 
system. 

It is said tnat there are eleven tnousand miles of navigable water 
ways in the Congo State, and that from Stanley Pool as a starting- 
place six thousand miles are open water, while 

... , . The early pilots along 

the remaining water-stretch can be utilized by the Congo waterways 
transporting the vessels to the farther reaches. were from the 

. .. . I M missionary ranks. 

The pioneer explorers of these six thousand miles 
were missionaries in missionary steamers, and quite a numerous fleet 
of vessels in the service of various missions has since been added. 
This initial effort alone may surely be reckoned an immense and 
inspiring incentive to commerce, and must have had a decisive influ 
ence in stimulating the project, now happily brought to a successful 
issue, of a railway from Matadi on the Lower Congo to the navigable 
waters above Leopoldville, thus insuring steam communication for the 
world s commerce into the farthest accessible regions of the Congo. 1 
A fleet of over fifty steamers now traverses the Congo waterway, with 
the result that, in 1903, the imports of the Congo State were valued 
at nearly nine million dollars, while the exports amounted to nearly 

1 Cf. article by Mr. A. Wallis Myers, in The Quiver lor July, 1901. 



480 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

twenty-four millions. Of this latter amount, about nine and a half 
million dollars represented the export value of rubber. 

The story of Uganda and its political and commercial record is 

one of international moment, as well as of romantic interest, in which 

The important tne missionary factor has also played an impor- 

service of missions in tant part. The initial movement in the way of 

the commercial . ..... 

development of occupation was the entrance of the missionaries 
Uganda. o f the Church Missionary Society, who arrived in 

Uganda in 1877, and lived there for a period of thirteen years, with 
out British protection. In 1891, when the Imperial British East 
Africa Company proposed to evacuate Uganda, and the British 
Government hesitated as to whether it was worth while to assume 
the responsible control, it was the financial subsidy of forty thousand 
pounds placed in the treasury of the Imperial British East Africa Com 
pany in large part by the supporters of missions in England 
which tided over the situation for a year, and delayed the date 
assigned for the evacuation until March 31, 1893. The patrons of 
the Church Missionary Society advanced sixteen thousand pounds 
of this amount, and their enthusiasm backed by the moral pressure 
of the friends of missions in England, under the leadership of the 
Church Missionary Society, proved an influential factor in securing 
the appointment of the Government Commission of Inquiry, under 
Sir Gerald Portal, in 1892, to determine the best solution of the 
problem of Uganda. 1 The result of these tentative inquiries on 
the part of the Government was the establishment of a British pro 
tectorate, declared in 1894, and this was followed by the Uganda 
Railway, opened in 1902, from Mombasa to Port Florence, on the 
Victoria Nyanza. 

The building of this railway involved an outlay by the British 
Government of .5,550,000, or about $27,700,000. It is five hun 
dred and eighty-four miles in length, and scales mountain heights at 
an altitude of over eight thousand feet. In his report, advocating 
the establishment of a British protectorate, Sir Gerald Portal stated 
that he considered Uganda to be the key to the Nile Valley, secur 
ing entrance, as it does, to some of the richest sections of Central 
Africa, and holding out, therefore, the promise of profitable commerce. 
In view of the historic facts we have related, is it not proper and 
just, once more, to credit missions with an important and influential 
part in preparing the way for, and eventually securing the establish- 

1 Cf. The Church Missionary Intelligencer, March, 1893, pp. 189-195, and 
May, 1894, pp. 321-325. See also p. 387 of this Volume. 



THE SOCIAL RESULTS OF MISSIONS 481 

ment of, the Uganda Protectorate, with that grandly potential 
outcome of transport facilities, so greatly to the advantage of African 
commerce? 

The political supremacy of Great Britain, and the colossal achieve 
ment of the railway, are of course determinative factors in the case, 
but that initial dash into Uganda, those heroic 

., . . The heroic missionary 

years of lonely and perilous missionary occupa- occupation of Uganda 
tion, and that alert and strenuous rally of the counts for much in 
friends of the Mission at the critical hour must 
count for much in any fair and just estimate of the historic forces to 
which the credit of the present outcome belongs. It is, moreover, 
much to the advantage of the commercial prospects of Uganda and 
its outlying regions that the missionary type of civilization was 
first introduced, which, with its enlightening and educating influ 
ences, has gained a powerful hold on the people. This fact will do 
much to safeguard the best interests of commerce, and will prove a 
barrier to those demoralizing and iniquitous trade ventures which have 
so often worked to the injury of aboriginal races. The Uganda natives 
are increasing in wealth, while commerce is advancing, and the out 
look is one of almost magical transformation and promise. Sir Harry 
Johnston, K.C.B., in his volume on the Uganda Protectorate, speaks 
in optimistic terms of the commercial future of the Protectorate. 
" The blessings of this railway to inner Africa," he writes, " are almost 
incalculable. . . . All the accumulated commerce of East Central 
Africa will gravitate to the fertile shores of the Victoria Nyanza, 
where there is everywhere abundance of food. From any point on 
the shores of that lake commercial products can be carried easily 
and cheaply by steamer to the railway terminus, and can be trans 
ported by the railway (it is to be hoped at reasonable rates), in from 
two days to a week, to Mombasa, where the produce can be shipped 
to all parts of the world." An increase of forty-four per cent, was 
reported in the traffic of the Uganda Railway during the year 1903, and 
the time when earnings will exceed expenses seems to be already near. 
In the British Central Africa Protectorate, around Lake Nyassa, 
we find that further credit may be accorded to missions, in view of 
the encouragement and practical stimulus which 

The advances of trade 

they have given to commerce. It was by this along the open path " 
route that Livingstone s " open path " entered the in British Central 
Continent, and, in 1861, the late Dr. J. Stewart, 
of the Free Church of Scotland, visited Nyassaland to consult with 
Dr. Livingstone as to the feasibility of founding a mission near Lake, 



482 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

Nyassa. The carrying out of the project was at that time deferred, 
until in 1875, soon after the death of Livingstone, the Livingstonia 
Mission was organized, under the auspices of the Free Church the 
United and the Reformed Churches of Scotland cordially cooperat 
ing. At about the same time the Established Church of Scotland 
also opened its mission at Blantyre. The missionaries began trad 
ing with the natives soon after the founding of these missions. 
The object was not simply to secure their own supplies by regular 
traffic, but in that environment trade seemed at that time to be a 
suitable instrument of missionary policy. The argument advanced 
was that legitimate trade was the best preventive of destructive tribal 
feuds, while also providing a substitute for the slave-trade, and so 
opening an easier and safer way for the natives to secure the goods 
they ere long craved. Instead of war, robbery, pillage, the horrors of 
the slave-pen, and the traffic in human chattels, they were led to culti 
vate the soil or engage in some harmless and honest line of trade, and 
thus were enabled to secure in the end, by peaceful and useful industry, 
the same reward in calico, beads, hatchets, and similar wares, so dear to 
the native heart. The "dogged little band" of Scotch missionaries 
were unquestionably the pioneers of legitimate commerce in Nyassa- 
land, now known as the British Central Africa Protectorate. " Dis 
tricts which, within easy memory," remarks The Saturday Review^ 
referring to that section of Africa, "were among the darkest on the 
earth abodes of disorder and of horrid cruelty are now turning out 
tea, tobacco, cotton, rice, indigo, india-rubber, and oil." l 

The barter which the first missionaries in Nyassaland initiated 
began with a single basketful of grain at a time ; before long it in 
creased to tons, while the people soon seemed to 
The "African Lakes g ras p the potentialities of the situation, and began 

Corporation " a result c 

of missionary initiative, diligently to plant and cultivate, with the assur 
ance of a substantial return in due time. The 
movement finally became too complex and extended for missionary 
supervision ; it was, moreover, not properly within that sphere of serv 
ice, and so, in response to representations giving the facts of the 
situation, there was formed, as early as 1876, a Chartered Company in 
Scotland, with sufficient capital and the necessary organization, to 
assume the responsible local management of the trade and develop 
the important traffic along productive lines. The " Livingstonia Cen 
tral Africa Trading Company "better known as the "African Lakes 

1 The Saturday Review, December 12, 1896, p, 614^ 



THE SOCIAL RESULTS OF MISSIONS 483 

Corporation" was the result, with Mr. James Stevenson, a devoted 
friend and supporter of missions, as its Chairman. 1 This Company, 
in time, introduced steamers, and so more speedily built up trade. In 
1879, its only steam-vessel in the region was the " Lady Nyassa" ; it 
has now seventeen steamers, besides a number of smaller craft. At the 
beginning of 1875, there was not a steamer on either Lake Nyassa or 
Lake Tanganyika, but in October of that year the little "Ilala" 
entered the waters of Lake Nyassa. In 1 893, the combined steam-fleets 
of the two lakes numbered nearly forty vessels. The trade which was 
established at that time was Christian trade, free from greed and 
fraud, and guiltless of gin and other deadly products. It brought 
commercial prosperity, opened communication, and introduced the 
blessings and rewards of peaceful and remunerative labor at a period 
when the suppression of the slave-trade offered favorable openings for 
industry. Steamers now traverse the neighboring lakes, and navigate 
the rivers to the coast, where at Chinde they meet the ocean liners of 
British, German, Portuguese, and other companies. A railway from 
Chiromo to Blantyre is to-day nearly completed, and will no doubt 
ultimately be extended to Lake Nyassa. In 1904 the imports of the 
British Central Africa Protectorate amounted to ^207,685, and the 
exports to ^2 7, 409.2 

In 1878, Mr. John Buchanan, of the Blantyre Mission, through 
his influence with friends at home, secured the transplanting, under 
the direction of Mr. Jonathan Duncan of the 

, , The first planting of 

same Mission, of specimens of the coffee-plant coffee in 

from the Edinburgh Botanical Gardens to the Nyassaiand was by a 

. . . , Scotch missionary. 

soil of Nyassaland. d A single plant, out of three 
forwarded, was the only one which was placed alive in that rich 
African soil. From it have, sprung great plantations, until the export 
of this one product amounted, in 1899, to eleven hundred tons, and, 
curious as it may seem, what may not improperly be called Scotch 
coffee has become one of the staple products of the British Central 
Africa Protectorate. 4 Its production, owing to unfavorable condi 
tions, has since decreased to about four hundred tons, and its export 
value in 1904 was ^17,868 ; but it is interesting to note that, in 1898, 
the price of Nyassa coffee in the London market reached one hun- 



1 Stewart, " Dawn in the Dark Continent, "pp. 216-220. 

2 " The Statesman s Year-Book," 1905, p. 207. 

3 Johnston, "British Central Africa," pp. 66, 160. 

* "The Statesman s Year-Book," 1902, p. 200, and 1905, p. 207. 



484 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

dred and fourteen shillings per hundredweight, being the " top " quota 
tion for coffee in the world s markets. A further commercial (Scotch) 
enterprise in that district is the " Stevenson Road," which connects 
Lake Nyassa with Lake Tanganyika. It was Mr. James Stewart of 
the Mission, a civil engineer formerly in the Indian service, who first 
surveyed it, as sketched out by Mr. James Stevenson. The latter gen 
tleman financed it largely at his own expense, as a contribution to 
Christianity and civilization in Central Africa. Mr. Stewart under 
took its construction, but died before its completion. Other members 
of the Mission, however, continued the undertaking, so that it was 
practically finished in 1885, and has since proved a great boon to 
commerce. 

It would occupy too much space to attempt to trace in detail 
evidences of the missionary furtherance of trade prosperity in South 

Africa. In 1870, the venerable Dr. M off at, speak- 
South African trade , , . 

among native in g of wnat na cl occurred under his own observa- 
tribes began under t i orij remarked on this subject : " In former times 

missionary tutelage. , ., , 

the natives could not be prevailed upon to buy 
anything from traders in the shape of merchandise; not even so 
much as a pocket-handkerchief. Such articles could not be disposed 
of, as the natives were not enlightened sufficiently to appreciate any 
thing like that. If they did buy, it would be only a few trinkets or 
some beads ; but nothing of a substantial character was ever bought. 
It is not so now [1870], however, for no less than sixty thousand 
pounds worth of British manufactures pass yearly into the hands of 
the native tribes near and about Kuruman." 1 The trade statistics of 
Cape Colony, in 1903, chronicle imports to the value of ^34,685,020 ; 
and if the imports of Natal, Basutoland, and Bechuanaland be further 
added, the grand total of this South African trade, in 1903, would 
be, in round numbers, fifty million pounds. 2 That missionary work 
during the last century has quickened in goodly measure the growth 
of this commercial outcome is beyond reasonable doubt. The Rev. 
Roger Price (L.M.S.) writes to the author from Kuruman, Dr. 
Moffat s old station, that trade is increasing in Khama s Country, and 
speaks in admiring terms of the strenuous effort of that Christian king, 
aided by merchants who sympathize with his aim, to keep trade in 
legitimate channels, so that it may prove a blessing to his people rather 
than a curse. 



1 Lovett, "The History of the London Missionary Society," vol. i., p. 605. 

2 "The Statesman s Year-Book," 1905, pp. 193, 194, 201, 226. 



THE SOCIAL RESULTS OF MISSIONS 485 

About twenty-five years ago, the Rev. James Dalzell, M.D., a 
Scotch missionary in Natal, made a careful computation that a native 
kraal untouched by missions called for imported 

The native kraal 

goods to the extent of only two pounds annually, transformed by 
while each educated native Christian consumed missions into a miniature 

trading centre. 

or required imports every year to the extent of 
twenty pounds. The Zulu Christian community at that time repre 
sented an aggregate of eighty thousand pounds on the import list of 
Natal. 1 It is reported concerning Dr. Philip, of the London Mis 
sionary Society, that as early as 1818 he arranged with a Christian 
merchant to open a store in Bethelsdorp for the purpose of awakening 
the spirit of trade and bringing to the attention of the natives numer 
ous useful or attractive articles. To quote Dr. Home, in " The Story 
of the L.M.S.": "The effect was remarkable. . . . The conse 
quence was that in a very short time the whole aspect of Bethelsdorp 
underwent a change. Not only were the unsightly huts replaced in 
many instances by decent houses, but the spirit of activity and indus 
try transformed the life of the people. ... In 1823, the village 
of Bethelsdorp was paying more than five hundred pounds a year in 
taxes to the Government, and buying five thousand pounds worth of 
British goods every year." 2 

Among the Pacific Islands also progress in trade has been linked 
with that commerce of light and civilization which the missionary 
ships have been engaged in for over a century. 

. . , . . , J Pacific Islands linked 

At an early period some mistakes may have been commercially with 
made by a few missionaries yielding to the temp- the outer world by pio- 

. neer missionaries. 

tation to give too much attention to business ; but 
this was soon remedied, and care was taken that missionary ships 
should not be transformed into merely commercial vessels, and that 
missions should not themselves assume the function of trade. It is 
clear, however, that the development of commerce has been promoted 
in its ordinary channels through the pioneer service of missions, by the 
opening of intercourse, and the propitiating and conciliating of native 
races, thus linking island with island, and all with the outer world. The 
whole vast archipelago of the South Pacific has been taught the true 
benefits of human intercourse by the recurring visits and the kindly 
ministrations of the missionary ships. The little sailing craft, like the 
" Messenger of Peace," the " Haweis," the " Endeavour," the " Olive 
Branch," and the " Camden "some of which were built in the first 

1 Tyler, " Forty Years arrong the Zulus," p. 259. 

2 Home, "The Story of the L.M.S.," pp. 78, 79. 



486 CHRISTIAN 1 MISSIONS AND SOCIAL PROGRESS 

quarter of the last century by the missionaries themselves began 
their miniature rounds, and later were succeeded by larger and finer 
vessels, until, finally, steamers like the " John Williams " and the 
" Morning Star," the latest and best equipped of the fleet, were com* 
missioned. At present the circuit compassed in a season by these 
missionary cruisers is from fifteen thousand to twenty thousand 
miles. 1 

These helpful relations of missions to legitimate and honorable 

commerce in the Pacific derive added interest and value from the fact 

that they have done much to rectify the wrongs 

The moral influence . . - .". 

of missions an d wipe out the stains of vicious and demoraliz- 

upon South Pacific j n g trade. Missionary enterprise has maintained 
a strenuous and protracted struggle with the 
drink traffic, as well as with kidnapping, fraud, deception, the hateful 
tricks of greed, and the shameful role of immorality, which the trader 
himself has so often assumed. The friendly, straightforward, and 
considerate interchange of the mission ships on their beneficent visits 
has done much to remove or offset these scandals. Missionaries and 
teachers have been transported from island to island, and with their 
coming, Christian literature has been distributed, wrongs have been 
righted, and many evil-doers have been brought to justice. Sympa 
thy and cheer meanwhile have been given, and the nobler and kindlier 
aspects of human intercourse have been manifested and commended. 
If any trading was called for, it was conducted with scrupulous 
fairness, and in a way to convince the natives that there are white men 
who may be trusted. Much has thus been accomplished towards 
redeeming the white man s civilization from that brand of crime and 
greed which had heretofore discredited it and given it such shameful 
notoriety all through the Pacific. 

In the Cook, or Hervey, group, over which, at the request of the 

1 The Sydney Morning Herald of Australia refers to the service of these mis 
sion ships as follows : " They call at many islands which were savage and inhospi 
table to the last degree within the memory of the present generation, and which 
have now been brought into peaceful connection with the port of Sydney. It is 
not merely that the domestic condition has been improved on a hundred islands, 
and that some most barbarous customs have been swept away forever ; it is that 
lands which were thoroughly hostile to the white man have been brought within 
the pale of civilization, and that their inhabitants are in communication with the 
people of more advanced countries. . . . It is only necessary for us to call 
attention to two points. The one is that nearly every island in the Pacific has 
been made accessible. The other is that the bringing of these island groups under 
the influence of civilization has led to a wonderful increase of trade with Australia." 



THE SOCIAL RESULTS OF MISSIONS 48? 

people and their chiefs, a British Protectorate was proclaimed in 1889, 
followed by annexation to New Zealand in 1900, is the island of Raro- 
tonga. It is now the principal port for the group ; Missionary labors 
but in 1823 it was unknown to the outer world, in the Pacific islands 

. , . . . have proved 

with no indication even of its existence on maps a valuable asset 
and charts. Messrs. Williams and Bourne, of of commerce, 
the London Missionary Society, heard of such an island while engaged 
in missionary work in that part of the Pacific, and forthwith went in 
search of it. They were about to give up the attempt to find it, when 
a sailor at the masthead happily discovered its lofty peaks. It proved 
to be a beautiful island about thirty miles in circumference, with high 
mountains and a rich soil. The population at that time was reported 
to be about seven thousand, and the people, soon after the coming of 
the missionaries, renounced idolatry and accepted the Christian re 
ligion. In 1827, Mr. Williams took up his permanent residence there, 
and after that the enlightenment and civilization of the island pro 
gressed. Conflicts and disappointments at first occurred ; but long 
and patient toil was finally rewarded, and not only Rarotonga, but 
the entire group, became Christianized. With the acceptance of 
Christian teachings the natives gave themselves to agricultural and 
industrial pursuits, cultivating coffee and fruits, building their own 
vessels (some of them as large as one hundred tons burden), and be 
coming skilled workmen in various trades. In 1890, seventy-one for 
eign vessels visited the Cook group, of which fifty-two were British 
and twelve were American. The imports of that year were over 
$250,000, and the exports exceeded $100,000. The trade is now 
almost entirely with New Zealand, and is reported in " The Statesman s 
Year-Book " of 1905 (page 376) as amounting in valuation to ^69,626, 
or about $348,000. The Cook, or Hervey, group is mentioned thus 
at length as a fitting illustration of the way in which missions have 
created conditions favorable to commerce in the South Seas. Those 
early labors of missionaries are not usually reckoned among the assets 
of trade ; but what a preparatory environment they have created for 
its development, and what a helpful impetus they have given to the 
growth of commercial prosperity ! 

The Samoan group may serve as another example. The islands 
were comparatively unknown, except as a place where shipwrecked 
crews were massacred, until John Williams landed there in 1830. In 
1835 the London Missionary Society resolved permanently to occupy 
the group, and six missionaries five of whom were married landed 
there a year later. Since then Christianity has won decisive victo- 



488 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

ries, and the people of Samoa have been regarded as virtually a part 

of Christendom for over sixty years. Commerce has improved its 

islands where opportunity there, as elsewhere, as the advance of 

shipwrecked crews civilization has favored its growth. Apia, in 

were massacred . 

are now i 8 3j was without a single resident European, and 

marts of trade. h ac i no commercial interests whatever. In 1905, 
"The Statesman s Year-Book" (pages 729, 1337) reports the trade of 
German Samoa as amounting to over one million dollars, and that of 
American Samoa to $206,228 ; while Apia has become one of the chief 
centres of trade in the Pacific Islands. This is but another illustra 
tion of a commercial pendant to missionary enterprise; not in the 
sense that the missionary is a direct emissary of trade, but that the 
fruits of his work are favorable to the promotion and expansion of 
commerce. 

The Fiji Islands, politically under British control since 1874, afford 
still further evidence of this characteristic result. The Wesleyan Mis 
sions, it is well known, produced long ago a trans- 

The " banner church- . T ^... 

goers of the world " formation among the rijians so remarkable as to 
have also a b e almost incomparable as a record of missionary 

creditable trade record. _. ,.. ... 

success. Ihe Christian religion early won the 
hearty allegiance of virtually the entire population. The census of 
1901, as reported in " The Statesman s Year-Book " for 1902, gave the 
population as 117,870; and at the same time Wesleyan returns indi 
cated the number of regular attendants in their churches as 91,197 ; 
while, in addition, some ten thousand were present at the Roman Catho 
lic services. Upon the strength of this showing, the Fijians were prop 
erly regarded at that time as the " banner church-goers of the world." 
Turning now to the foreign trade returns of the islands, we find, in 
1903, the total valuation of imports and exports reported as ^1,043,802 
(about $5, 239,000). In 1903, one hundred and nine merchant steam 
ers and twenty-seven sailing vessels traded with the group, representing 
a collective tonnage of 349,655 tons. The post-office, in 1902, reported 
a foreign correspondence of 195,447 letters, 157,290 papers, 24,534 
book-packets, and 2,788 parcels. The local correspondence was much 
larger. Here we have the record of commerce and the chronicle of mis 
sions side by side. Who can reasonably doubt that there is a certain 
vital connection between them? The interpretation cannot be that 
commerce has established missions, since missions antedated com 
merce ; on the other hand, is it not a natural and almost necessary in 
ference that missions have rendered an obvious and stimulating ser 
vice in the promotion of commerce? 



THE SOCIAL RESULTS OF MISSIONS 489 

We turn now to the New Hebrides, and find, if possible, still 
clearer evidence that legitimate trade, in the form of an indirect 
sequence, is almost directly traceable to missions ; 
while concerning certain illegitimate aspects of The story of trade 

* . . . extension in the 

commerce there is little historic doubt, since earnest New Hebrides, 
efforts for the suppression of the barbarous kidnap 
ping traffic, and the trade in intoxicants, have engaged the attention 
of, and have been strenuously advocated by, the missionary residents of 
the islands. Dr. Gunn, of Futuna, speaks of the islands as " more 
open to commerce " since the missionary occupation. In the same con 
nection he refers to the reign of peace as giving security to the trader; 
to the abolition of heathen feasts and various exacting customs as 
releasing products useful for export ; and to new industrial diligence 
as manifesting itself on the part of the natives. The story of the 
arrowroot export in the New Hebrides is novel and suggestive. 
Before the missionaries arrived the plant, we are told, grew wild and 
was allowed to go to waste ; but the natives were taught how to pre 
pare it for use, and since then, in a spirit of Christian liberality, they 
have dedicated the proceeds from its cultivation and sale to the sup 
port of mission work. The first-fruits of the profits they obtained 
were devoted to paying for the printing of the Bible in their own lan 
guage (towards which over $1,200 have now been given), and every 
subsequent year has brought a handsome net dividend, which is ap 
propriated to Christian work generally in their own communities. They 
now (at least in Erromanga) entirely support their Christian native teach 
ers in this way. 1 The export of arrowroot by native converts on that 
island in the best year yet recorded reached a total in weight of five 
thousand pounds, for which a ready market was found in Scotland. 
The total value of foreign trade in general in the New Hebrides group 
amounted, in 1900, to $286,000, while the gross valuation of planta 
tions owned by foreigners was, in round numbers, $450,000, and the 
total number of foreign residents was 473. 2 Nothing could be more 
economically as well as historically true than that here is a case where 
trade, with a blithesome and brisk step, has entered through the door 
which missionary martyrs and heroes have pressed open. 

Long before the tide of British emigration turned towards New 
Zealand, missionaries had been at work there, and the Maori popu 
lation had become predisposed in favor of the political sovereignty 
of Great Britain, and had assumed a greatly modified attitude towards 

1 Robertson, " Erromanga, the Martyr Isle," pp. 416-418. 

2 Ibid., pp . 430, 431, 



490 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

the incoming of foreign immigration. When the English and Scotch 

settlers began to pour into the country, towards the middle of the 

The missionary l ast century, they found peaceful colonization 

occupation of New possible chiefly because a Christianized Maori 

Zealand prepared the i j i ... 

way for population had been under mission instruction 

immigration. an( j culture for fully a generation, or at least since 
Marsden went there in 1814. In 1842 Bishop Selwyn reported "a 
whole nation of pagans converted to the faith," and they were origi 
nally savage pagans, too fierce, cruel, and debased. The advantage 
of this interracial contact has been not to the native alone, but it has 
accrued also to the foreigner. New Zealand was opened, and its 
native inhabitants rendered friendly and tractable, because of the 
previous missionary occupation. The country, under the stimulus of 
a superior immigration, has developed rapidly, and numbers at the 
present time a prosperous and cultured population of nearly a million 
souls, alike aspiring, alert, and progressive ; so much so that it is now 
considered one of the finest colonies of Great Britain. Civilization 
seems to have domesticated itself swiftly and easily, and trade has 
grown by leaps and bounds, no doubt as a natural result of occupa 
tion by such intelligent and excellent settlers. The Maoris them 
selves, owing to their wars and to a pitiful tendency to retrogression, 
have failed fully to grasp the benefits and advantages which the 
Gospel would have assured to them had they as a people continued 
more faithful and loyal to Christian obligations. It is true that the 
majority of the nation are still exemplary Christians, and that political 
representation in the Cabinet and the House of Representatives in 
volves the responsibilities, as well as insures to them the privileges, of 
citizenship. 1 Nevertheless, it is evident that the Maori people, as a 
whole, have not appreciated, to the extent hoped for, the day of their 
beneficent visitation. 

The credit of an achievement in colonization so phenomenal be 
longs, no doubt, in large part to the character and enterprise of the 
colonists; but the historic function of missions in New Zealand is 
nevertheless of fundamental and vital importance, and indicates to 
every fair-minded student that an exceptional place should be ac 
corded to the missionary factor among the evolutionary forces of the 
last century. The commercial outcome of all this has been notable ; 
for example, the total value of New Zealand trade in 1903, including 
exports and imports, was ^27,800,000 (or about $139,000,000). Of 
this large aggregate amount ^23,250,000 represented the trade with 
1 Parsons, " The Story of New Zealand," p. 655. 



THE SOCIAL RESULTS OF MISSIONS 491 

Great Britain and Australia, while about ^2,000,000 represented the 
trade with the United States. 1 The precise relation of missions to 
this commercial progress obviously cannot be tabulated or put into 
terms of precision, since, like many of the vital and effective forces of 
historic development, it belongs to the realm of influence and spiritual 
vitalization rather than to that of material sequence. 

In New Guinea also it was missionary courage and devotion 
which opened the door to political sovereignty and commercial en 
terprise. British, Dutch, and German missions Missionary outposts 
prepared the way for the entrance of commerce. in New Guinea 

, have long marked the 

A total population Of 660,000, Of Which Over line of safety for 

one half belong to British territory, have been, the trader, 

and still are, in process of transformation from bestial savagery to civ 
ilized citizenship. The line which separates safety from peril, and 
marks the limits of intelligence and order, differentiating the sphere of 
trade from the regions of rapine and barbarity, has been drawn for a 
generation along the frontier made by the missionary outposts. This 
is a fact of impressive as well as of decisive significance. The en 
trance of the missionary into what is now British New Guinea dates 
only from 1871, when Dr. Macfarlane and the Rev. A. W. Murray, 
of the London Missionary Society, accompanied by native teachers 
from the Loyalty Islands, undertook the perilous pioneer venture. 
In the year named they landed on Darnley Island, and in the fol 
lowing year they removed to the mainland. Lawes and Chalmers 
joined the Mission in 1874 and 1877, respectively, and the Anglicans 
and Wesleyans followed in 1891. This, one might say, is nothing 
more than missionary work, pure and simple, albeit heroic ; but was it 
not also a pioneer service to commerce and civilization, since it sig 
nalized a new opening to trade, which in 1888 became more readily 
available and promising as the result of British occupation? Gener 
ous official recognition of the political value of this preliminary ser 
vice of missions has been accorded by the British authorities, and that 
there has been also a commercial value is no less apparent. The 
trade returns of British New Guinea, as reported for 1903, will suffi 
ciently indicate this. The imports then were ^62,366, and the ex 
ports ^62,891, making a total valuation of about $626,000. The 
sum total of trade in German New Guinea for the same year amounted 
to $260,627, much the larger part of which was in imports. This is 
commerce in miniature, one may say, but it represents the advance of 

1 "The Statesman s Year-Book," 1905, pp. 371, 37 



492 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

hardly more than a quarter of a century, in a land which for ages had 
been given over to the most dismal and menacing savagery. Mis 
sions would certainly lay no claim to credit which is not fairly 
due, but a true historic discernment will not fail to recognize those 
undercurrents of missionary influence which, in alliance with orderly 
government, have caused the transformation of a barbarous state of 
savagery into a potential civilization, and turned the whole future of 
a nation into the channels of a true and hopeful historic and eco 
nomic development. 

From perhaps the most recent illustration of what missions have 
done to bring a degenerate people into working accord with civiliza 
tion and to quicken commercial enterprise, we turn 

The redemption of 

the Hawaiian n W to a much Older example at the farther- 

Islands a missionary extremity of the Pacific. Missionaries of the 
achievement. 

American Board first went to the Hawaiian Is 
lands in 1819. In 1870, after a lapse of fifty years, the Board form 
ally withdrew, and left the Christian interests of the islands in the 
charge of the native churches, continuing, however, to cooperate with 
me Hawaiian Evangelical Association in missionary work in the is- 
,.ands beyond, and in behalf of the Japanese and Chinese residents of 
iawaii. The changes in that half-century were phenomenal. The 
fruitage of missionary work was apparent in the establishment of 
numerous churches, the growth of education, the religious and social 
transformation of the people, and the fostering of a vigorous national 
development. Originally an independent kingdom, it became a con 
stitutional republic in 1894, and in 1898 followed its annexation to 
the United States. No less striking is the commercial record of 
Hawaii during this period. In 1819 there was practically no trade, 
except that represented by the occasional visits of whalers. In 1863 
the joint imports and exports amounted to $2,201,345; m l8 93> to 
$16,089,476. In 1904 the imports alone had grown to $15,399,721, 
and the exports to $25,172,549, making a grand total of $4o,572,27o. 1 
Sugar is the chief, in fact almost the exclusive, export ; but the im 
ports represent a varied trade in provisions, clothing, grain, timber, 
machinery, hardware, and cotton goods. Commerce with the United 
States is credited with ninety-nine and a half per cent, of the exports, 
and the major part of the imports represents a commercial harvest on 
our part of notable proportions. Compare this with what the United 
States has expended for missions in Hawaii. The total cost of the 

1 "The Statesman s Year-Book," 1905, p. 1330. 



THE SOCIAL RESULTS OF MISSIONS 493 

American Board missions from 1819 to 1870, the date of the formal 
retirement, was $i,22o,ooo. 1 The total financial outlay for eighty-four 
years, or from 1819 to 1903, including cooperative aid rendered since 
1870, is but $i,57795 6 - 2 

No claim is put forward that the relation here referred to is that 
of direct cause and effect, or that missions have designedly taken a 
prominent and active part in promoting com- 

The part missions have 

merce. The sequence may be characterized taken in promoting 
rather as one of indirect promotion, stimulus, and commercial prosperity 

in Hawaii. 

cooperation. The political, commercial, and ma 
terial development of a people, in the early stages of their progress, 
is rarely due solely to moral or educational factors ; but when the man 
of morals and education devotes himself with energy to his special 
task he generally succeeds. The nation, also, which receives the spiritual 
culture of Christianity, the intellectual discipline of education, and the 
stimulus of quickening contact with civilization, usually forges ahead 
with aspiring aims and a quickening temper, and is likely to win its 
way to political elevation and economic success. It is thus that mis 
sions have cooperated with other agencies, and have performed well 
their own special part in that complex movement which has produced 
the Hawaiian people of to-day. It is largely through mission influ 
ence upon national character, and its beneficent development of the 
natural gifts and moral capacities of the Hawaiians, that those win 
ning qualities which grasp opportunity and insure success have been 
planted and nourished in their social and economic life. 

The influence of missions in promoting commerce is not difficult 
to trace in the case of primitive races that have struggled out of bar 
barism under the tutelage and personal supervision 

. . The commercial value 

of the missionary. This sequence is not so clearly O f missions appears 
in evidence, however, when we look into the his- also in the recent 

... . .... . history of Asia. 

tory of great Asiatic nations, with their age-long 
traditional records, their ancient stereotyped civilization, and their 
already established commerce. In the case of China, Japan, Korea, 
Siam, and India, the agency of missions in furthering commercial 
development seems somewhat diffused and indistinct ; yet, if we look 
carefully, we shall find it has worked with a measure of effectiveness, 
though not with the same evidential clearness as in Africa and the 
Pacific Islands. It may nevertheless be asserted that all that missions 
have done to stimulate recent national growth, to develop intellectual 

1 Laurie, " Missions and Science " (The Ely Volume), p. 425. 
The Missionary Herald, February, 1903, p. 53. 



494: CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

alertness and capacity, to disseminate modern knowledge, to awaken a 
consciousness of the outer world and to facilitate international inter 
course, has been favorable also to economic progress and commercial 
expansion. The services of Morrison, Gutzlaff, Bridgman, Parker, 
Williams, and Martin in the negotiation of Chinese treaties, and their 
personal influence over men of affairs in the empire, have been largely 
in the interest of commerce as well as in that of international di 
plomacy. 

In this connection the testimony of men who have lived or visited 
and journeyed in the East may be quoted, since it is based upon ob 
servation, and represents the deliberate judgment 

some important o f those whose opinions carry weight. In this 

testimony based upon 

personal observation, respect it is second only in value to a demon 
stration based upon causal sequence or logical 
deduction. Sir Chentung Liang Cheng, at present Chinese Minister 
to the United States, in an article published in The Independent says 
that " the missionaries have penetrated far into the heart of the country, 
and have invariably been the frontiersmen for trade and commerce. 1 " 
The late Hon. Charles Denby, our former Minister to China, main 
tained that the fact " that commerce follows the missionary has been 
indubitably proved in China." The missionary enters the interior, and 
takes up his abode where the merchant has never penetrated ; but with 
this opening secured, it is not long before the trader enters with 
his wares. The Hon. F. S. Stratton, Collector of the Port of San 
Francisco, has recently returned from a journey of three months in 
China, Japan, and the Philippines. He has stated since his return 
that " commercially speaking, the missionaries are the advance agents 
for American commercial enterprises. If business men only under 
stood this better, they would assist rather than discourage evangelistic 
work in the East." 2 

During a visit of Bishop E. R. Hendrix to China he met a wealthy 

English merchant in Shanghai, whose convictions on this subject were 

pronounced and clearly expressed. The Bishop 

Evidence that . . J 

missionaries in china quotes him as saying : We find that our very 
are serving the commerce in China is based upon the missionary. 

interests of commerce. .... . , 

He precedes us into the interior, and becomes the 
means of our communication with the natives." Bishop Heridrix him 
self, as the result of his own observation, asserts that "it is the mis- 

1 The Independent, August 6, 1903, p. 1848. 

2 Quoted from The San Francisco Chronicle t in The Spirit oj Missions, July, 
1903, p. 460. 




Boys School, Kyaingchiu, China. 
(Ba.M.S.) 

Tainan High School, Formosa. 
(E.P.C.M.) 

TYPICAL EDUCATIONAL GROUPS. 



THE SOCIAL RESULTS OF MISSIONS 495 

sionary that is preparing the way for your cotton, that is preparing the 
way for your lumber, that is preparing the way for the output of your 
rolling-mills, and all those things that look to and await the develop 
ment of Eastern Asia." l The Rev. W. A. Cornaby, for many years 
a resident in China, in an address delivered at Exeter Hall, London, 
April 29, 1901, quotes a correspondent of the (London) Standard as 
having said not long since : " In almost every instance of new trade 
centres, new settlements and ports being opened up in the Far East, 
the missionary pioneer has been the first student and interpreter, geolo 
gist, astronomer, historian, and schoolmaster, and his example and in 
struction have first aroused the desire for those commercial wares of 
ours which subsequently drew forth the traders. The only railway in 
North China runs over a road worked by missionaries, which abounded 
in mission stations for twenty years before it was found possible to 
build it ; but directly it was attempted to make lines where the mission 
ary had not paved the way, there was trouble, and the railway stations 
were the first things destroyed." Upon this Mr. Cornaby comments : 
"The opening of China was desirable, first of all, in the interests of 
the Kingdom of God, and then in the interests of commerce ; but the 
missionary must precede the trader, and commerce must be on Chris 
tian lines." 2 The tenor of the above statements cannot be questioned, 
and it is equally clear that they express the carefully formed opinions 
of men of intelligence and character. Whatever hindrances to Amer 
ican trade with China may have resulted from the boycotting spirit, 
they are evidently traceable to the offense of the exclusion policy, or 
rather to tactless and unwarranted abuses in connection with its 
administration by United States officials. 

To those who have not given special attention to this matter of 
commerce in the Far East it may be a surprise to learn of its rapid and 
enormous extension during recent years. Com- 

, , , . The recent 

paratively few even of those who are generally well enormous growth 
informed are aware that the port of Hong Kong of commerce 

,,,,.. in the Far East. 

holds the first place in the world for the magni 
tude of its shipping. The island upon which it is situated was ceded 
to England in 1842 by the Treaty of Nanking; and to-day, as de 
scribed by Mr. Alleyne Ireland, it " has a population of three hundred 
thousand souls, a fine city for its capital, splendid roads, schools, 
churches, banks, hospitals, clubs, hotels, newspapers, electric light, 

1 The Review of Missions^ June, 1901, p. 744. 

2 The Chinese Recorder, August, 1901, p. 386. 



496 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

cable-cars in short, almost everything which we are accustomed to 
associate with the idea of an advanced civilization while it is con 
nected with the outside world by cable and by the most extensive sys 
tem of steamship lines which converge at any single port in the world." 1 
Shanghai is another important port of entry. Its trade slightly ex 
ceeds that of Boston, Massachusetts the second port in the United 
States. The total foreign trade (imports and exports) of China in 1903 
was about $346,000,000, being almost exactly double what it was ten 
years before that date. The trade of Western nations with Asia has 
increased rapidly in recent years. The exports of the United States to 
Asiatic countries in 1903 were valued at $58,359,016, while in the 
year ending June 30, 1905, they represented the surprising advance to 
a valuation of $127,637,800, chiefly owing to the large increase in our 
exports to Japan. 2 

No one can doubt that this impetus to trade is the result of the in 
ternational opening of China, which is due in part to the awakening of 
the vast empire by education, foreign intercourse, 
The immense an( j commercial enterprise, and also, it should 

possibilities of Chinese " , ,, , , , . . , . 

commerce. be allowed, to the stimulus which the entrance of 

missions has given to the Chinese mind, with 
their transforming power over a social inertia and a national exclusive- 
ness which for ages have proved barriers to progress. Chinese rail 
ways will soon be of almost continental proportions. 3 The fact that 
commerce has entered among four hundred millions of people is of 
striking significance. Here in China itself is a veritable world of 
potential purchasers. If the interchange of trade can be fairly estab 
lished throughout this immense population it presages halcyon days 
for the producer. That this process, however, must advance slowly is 
manifest ; but it is equally clear that its ratio of development will cor- 

1 See article on " Hong Kong," by Alleyne Ireland, F.R.G.S., in The Outlook, 
November 29, 1902, pp. 741-745. 

The comparative tonnage of shipping in the year 1900, in some of the great 

ports of the world, is stated by Mr. Ireland as follows : 

Hong Kong 17,247,023 tons. 

New York 16,797,700 " 

London 16,700,527 " 

Hamburg 16,087,673 " 

Liverpool 11,677,708 " 

Later reports in "The Statesman s Year-Book" for 1905 (p. 129) give the total 

tonnage of Hong Kong for 1903 as 21,710,000. 

2 The American Monthly Review of Reviews, December, 1905, p. 715. 

3 Jernigan, " China in Law and Commerce," pp. 369-396. 



THE SOCIAL RESULTS OF MISSIONS 497 

respond closely with the growth of the people in intelligence, in 
civilization, and in ability to receive and appreciate the commercial 
wares of the modern world. The only check to a large optimistic 
outlook on the part of the Western producer is the possibility that the 
Chinese themselves may develop a local capability for production 
which will supply in no small measure their future needs, or that the 
threatened boycott may become permanent and effective. 

The phenomenal commercial development of Japan is identified 
with the last half-century of its history, and is the outcome of the 
Meiji Era the age of enlightenment. It is the 

, . ... The phenomenal 

forerunner and sign of a new Japan which presents commercial 
perhaps one of the most noteworthy spectacles of development of 
national renaissance in the world s history. The 
Japanese themselves may justly claim a maximum share of the credit 
for all this ; but it should not be forgotten that the opening of Japan, 
an essential feature of this awakening, was a memorable achieve 
ment of American diplomacy. It would be impossible, also, in fairness 
or candor, to deny a certain meed of credit to the guiding coun 
sels, the sympathetic aid, and the educational impetus of missions ; 
nor should we ignore the workings of those ethical and religious 
forces of Christian civilization which missionaries have introduced. 
Japanese prospecting into the realms of Western civilization has 
been at least in its early stages largely under missionary inspiration 
and guidance, and a goodly number of her best men in State and 
Church alike are the product of missions. Japan s acquaintance with 
modern knowledge, and the eager study during formative years, on the 
part of her intelligent classes, of that hitherto unknown world of 
achievement and material civilization which existed wholly outside her 
own borders, have been closely associated with missions or under the 
auspices which they have more or less directly supplied. 

Half a century ago international trade was virtually prohibited in 
Japan, and all contact with foreigners was under rigorous restrictions, 
until the great change came in the opening of The great 

the country and the dissolution of the feudal transformation in 

rrti i i Japanese commercial 

system. The merchant or the petty trader had and industrial 
long been under both a political and a social ban. aspirations. 
He was a victim of the samurai spirit and of the oppressive whims of 
the ruling caste. During recent years, not only a political, but a 
social and economic, revolution of immense magnitude has taken 
place. The merchant is now esteemed and duly honored, while com 
mercial aspirations and industrial schemes have ripened into action 



498 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

with celerity. The Government has awakened to a new appreciation 
of the significance of commerce as a factor in national growth. Its 
legislation and administration are now favorable to the expansion of 
trade and industry. Schools for commercial and technical training 
have been established, and a large section of the Japanese people 
have become alert and diligent students of commerce, trade, and 
industry, and have looked appreciatively on the possibilities of eco 
nomic progress. At the same time, the ethics of trade have improved, 
and a new standard of commercial honor is being accepted and 
maintained. The influence of missions in their relation to these 
great changes is not always on the surface, nor do we desire to make 
it unduly prominent ; yet that the same quickening and enlivening 
relationship which may be discovered elsewhere exists also in Japan 
may fairly be deemed a reasonable inference. No wise economic 
interpretation of history can safely ignore the influence of such 
educational, moral, religious, and generally vivifying forces as are 
introduced by modern missions. 

The record of commercial progress in Japan dates from and runs 

parallel with missionary occupation. It is, moreover, phenomenal in 

the ratio of expansion and its cumulative devel- 

Remarkable growth 

of the commerce opment. In the years between 1871 and 1881 
and industries commerce increased 56 per cent. ; in the next ten 
years (1881 to 1891), 129 per cent.; and in the 
following decade (1891 to 1901), 257 percent. In twenty-four years 
the foreign trade expansion was from $66,000,000 (gold), in 1879, to 
690,417,000 yen, equivalent to $345,208,500 in gold, in 1904. 1 The 
latter figures for the total of foreign trade in 1904 are three times the 
amount recorded in 1894. About two thirds of this represents trade 
with the British Empire and the United States. The industrial ad 
vance is still more marked. The manufacture of textiles, for example, 
amounted in value, in 1886, to 17,825,645 yen ($8,912,822), but in 
1902 it had increased to 151,187,473 yen ($75,593,736). 2 The mer 
chant marine of Japan nearly quadrupled in the decade from 1890 
to 1900. In the latter year it included 1321 steamers and 3850 
sailing vessels, representing a total increase in ten years of 3720 
vessels. 3 In 1903 there were 80,793 miles of telegraph wire, and 

1 From Japanese official reports quoted in " The Japan Year-Book," 1905, 
p. 152. 

2 "The Statesman s Year-Book," 1902, p. 835, and 1905^.882. The Jap 
anese yen is valued at fifty cents gold. 

3 The American Monthly Review of Reviews, September, 1902, p. 304. 




Store of the Industrial Home. 

Dairy, and Group of Delivery Boys. 

A Glimpse of the Farm. 

INDUSTRIAL EDUCATION, NORTH JAPAN COLLEGE, SENDAI. 
(Ref.C.U.S.) 



THE SOCIAL RESULTS OF MISSIONS 499 

113,250 miles of telephone wire (aerial and underground) in the 
country. The miles of railway in the empire, owned and operated by 
the State and private companies, have increased to a total of 4651 
miles. 1 

A single fact of recent date illustrates how quickly Japanese busi 
ness instincts have discovered the opening which missions have made 
for commerce into one of the most exclusive and fanatical provinces 
of China. Hunan is now open to foreign residence and commercial 
enterprise, chiefly through the courageous entrance of missionaries, 
with Dr. Griffith John as a leader; since this has been done a new 
Japanese line of steamers, called the " Hunan Steamship Company," 
has been established to open up the Siang-Kiang, the chief river of 
Hunan, to commerce and trade. From Hankow as a starting-point 
there is navigable water for a distance of over three hundred miles 
into the interior of the province. 

In regard to Korea similar general statements are in order. 
Missionaries entered the country in 1 884, and have made a profound 
impression upon the ethical consciousness and 
the intellectual life of the nation, reaping mean- commercial progress 
while a spiritual harvest of exceptional abun- in Korea, 

dance and quality. Trade returns, as we have 
noted in so many instances, have increased in a kind of rhythmic ac 
cord with mission progress. From 1895 to 1903 Korean commerce 
in the open ports doubled itself, having expanded from a valuation of 
about $6,000,000 to a total of about $14,000,000.2 Its indebt 
edness to missions, as we have noted in other cases, though no doubt 
real, is indirect, and eludes computation or mathematical demonstra 
tion. This trade is chiefly with Japan, and will no doubt continue to 
be so under the Japanese protectorate, which seems, unfortunately, to 
be in danger of degenerating into a political, commercial, and social 
exploitation of the country, greatly to the dismay as well as the 
social and economic eclipse of the Korean people. 

An increase of one thousand per cent, in the trade of India dur 
ing the Victorian era 3 tells a suggestive story of modern commer 
cial progress in the great peninsula, with its 300,000,000 inhabitants. 
The foreign trade returns for the year ending March 31, 1902, gave 

1 " The Statesman s Year-Book," 1905, p. 886. " The Japan Year-Book," 
1905 (p. 228), gives the length of telephone wires as 46,455 ri the ri being 
equivalent to 2.44 miles. 

a "The Statesman s Year-Book," 1905, p. 895. 

3 Dr. J. P. Jones, in Th( North American Review,, April, 1899, p. 469-. 



500 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

imports to the value of ,67,333,333, and exports to the value of 

^88,000,000, making a total in United States currency of about 

Missionary impetus to $761,000,000. This is a wonderful exhibit of 

trade in India and the potentialities of trade in an Asiatic empire. 

Burma an unknown but . . . t . . . 

not a negligible I* 1S impossible to speak in terms of precision of 
quantity. the part which missions have taken in produc 

ing such enormous material progress. No one can well speak with 
authority, yet any one may form an opinion based upon a discern 
ing acquaintance with the work which missions have accomplished 
in India. Each reader can estimate for himself the results of educa 
tion, the changes in social conditions, the higher culture of man 
hood and womanhood, the development of dormant gifts, .capacities, 
and powers, the expansion and multiplication of economic demands, 
which are manifest to all students of present-day India. He may 
note also the appreciation of the riches of civilization which has been 
awakened in India ; and when he has thought this all out, even 
though he is still as far as ever from any results which can be de 
finitely tabulated, he will nevertheless have a basis of conviction as 
to the helpfulness of missions to commerce which will not be lacking 
in stability and reasonable confidence. The historian of the Ameri 
can Baptist Missions has expressed a judgment, based upon ample 
knowledge, as to the influence of the missionary enterprise in promoting 
the material and commercial progress of Burma. " The whole busi 
ness of Burma in all departments," he writes, " has received an im 
mense impetus from the labors of Baptist imssionaries and the con 
verts they have gathered. Mechanical and agricultural implements 
are imported from America ; clothing of every sort is demanded ; the 
arts of the printing presses are brought into use ; the improved houses 
required by the people, as well as the schoolhouses and churches 
which they erect, create a demand for builders hardware and other 
materials, and there is hardly a line of the manufactures of civilized 
lands which is not required to some extent by the converts gained 
from heathenism." 1 

In the Turkish Empire a remarkable impetus has been given to 
the material development of Asia Minor and Syria, which may be 
largely traced to the quickening influences of American missions. 
Mission converts are proverbially men of affairs, alert and progres 
sive, and in full sympathy with modern ideals of progress. The 
change in their personal environment, and in the temper and spirit 

1 Merriam, "A History of American Baptist Missions," p. 233. 



THE SOCIAL RESULTS OF MISSIONS 601 

of their lives, testifies to new impulses, higher ambitions, and an 
enlarged and increasing sympathy with modern progress. As long ago 
as 1 88 1, an incident of commercial signifi- 

_.. __ ,_. . _T ., The material 

cance was reported in j.ne Missionary Herald, returns of mission 
It was announced that through missionaries at work in Turk y 
Harpoot nearly five hundred sets of irons for fan- 
ning-mills had been ordered from the United States, native carpen 
ters having been taught to make the necessary woodwork which would 
render them available. 1 Since then the introduction of American agri 
cultural machines has increased, in spite of the difficulties and heavy, 
cost of transportation. The German Government has interested itself 
in securing concessions for a railway through Asia Minor to Baghdad 
and Busrah, with the evident expectation that German trade will find 
in those regions a profitable field of exploitation. If it should prove 
true that Mesopotamia may become a source of supply for the grain 
which Europe needs, there is good reason to expect that American 
agricultural implements will find a new market in Asiatic Turkey. 
Owing to the large emigration of Armenians to the United States, 
and the long residence of American missionaries in Turkey, no foreign 
country is better known or more admiringly regarded by the entire 
Christian element of Armenia than, the United States. Mr. Charles 
M. Dickinson, Consul- General of the United States at Constantino 
ple, regards even the material returns of American mission work in 
Turkey as justifying in large measure the outlay. His opinion is ex 
pressed in the following paragraph: "In all our efforts to extend 
American commerce, in the hard struggle to establish and maintain 
direct steam communication with New York, the opening of Ameri 
can expositions and agencies, and the introduction of new articles of 
manufacture, many of the missionaries have been willing pioneers, 
blazing the way for American exporters, and doing valuable intro 
ductory work through their knowledge of the local languages and 
their influence with the people. From every standpoint, therefore, I 
do not see how the American Missions in Turkey, as they are at pres 
ent conducted, can fail to be of distinct advantage to the commerce 
and influence of the United States." 2 

1 The Missionary Herald, 1881, p. 86. 

2 The opinion of Mr. Spencer Eddy, given while in the United States Legation 
at Constantinople, is of a similar tenor. He writes : " The question of the value of 
the American Missions to American commerce I consider to be almost self-evident. 
Missionaries are continually importing many different sorts of American merchan 
dise for their personal use, and for the use of the various institutions with which 



502 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

Mr. G. B. Ravndal, until recently United States Consul at Beirut, 

Syria, is an intelligent and sympathetic witness of the progress of 

events in that part of the Turkish Empire. He 

An opening . .. , . , 

market in Syria, writes, with special reference to the commercial 
especially for aspects of missionary advance, that " the Syria of 

American exports. n J . 

to-day cannot be compared with the Syria of 
twenty-five years ago. Education is working wonders, raising the 
standard of living, multiplying and diversifying the requirements of 
the people, developing the natural resources of the country, and in 
creasing the purchasing capacity of the individual. Illiteracy is on 
the wane, independent thought is in the ascendant. We have printing- 
presses, railroads, carriage-roads, bridges, postal and telegraph routes. 
Trade is increasing in volume and variety, and the United States is 
getting a larger and larger share of it. Our country, owing primarily 
to the efforts of our missionaries, is near and dear to a large portion 
of the population, not only of this country, but of the entire Levant 
nay, even of Persia and the Soudan. Through our College [at Beirut], 
with its School of Commerce and museums, through the mission press, 
the industrial academy, and the experimental farm, missionaries have 
become ambassadors of American trade, and as the foreign commerce 
of the Levant swells into larger proportions it is yet in its infancy 
the United States is getting a surer foothold in the Near East." He 
also speaks of his gratification in witnessing the increasing introduction 
of American machinery into Syria, such as reaping, threshing, and 
milling machines, and expresses his confidence that "Western Asia will 
before long become a market for our agricultural, irrigation, and other 
machinery, which no manufacturer at home will despise or ignore." 
He refers to the School of Commerce recently established in connec 
tion with the American College at Beirut, with its students drawn from 
a widely extended region, reaching from Trebizond on the north to 
Khartum on the south, and from Albania in the west to Teheran in 
the east, as an enterprise which is destined to " play a leading part in 
the economics of the Levant." There is a business ring to testimonies 
like these just quoted from men of official position in the East, which 
surely can not be credited to missionary partiality or misjudgment, and 
as such we are glad to have the privilege of presenting them. 

Further illustrations of the development of industrial instincts and 

they are connected. These articles are seen by students and natives who must real 
ize their utility and their superiority to their own antiquated ideas and so the 
fame of them goes abroad. To put it practically, the missions make excellent free 
advertising mediums for American producers." 




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THE SOCIAL RESULTS OF MISSIONS 503 

commercial activities under missionary tutelage may be drawn from 
examples among the Indians of Northwestern America and Canada, 
extending from Alaska on the west to Labrador The commercial 
on the east. Metlakahtla is an industrial object- value of missions 

. . . , . among the Indian tribes 

lesson in missions, and the strange and marvelous O f North and 
story of Moravian expeditions to Labrador for over South America, 
a century is still more striking. The Moravians have sent a missionary 
and trading vessel from England to Labrador annually for a period of 
one hundred and twenty-two years. The isolated missionaries have re 
garded the coming of the ship as a yearly benediction, and the Eskimos 
themselves have found in this way a safe market for their exports, and 
a trusted and dependable source of supply for their needs. An appre 
ciation of honest trade has been developed, while few or none of the 
evils of commerce have found their way into these well-inspected in 
voices. Among the South American Indians, also, missionary work has 
assumed the function of an advance agent of morals and good behavior, 
reducing wild tribes to order, and guaranteeing in a measure 
their accessibility and settled, peaceable habits in advance of the en 
trance of the trader. Mr. W. Barbrooke Grubb, of the South American 
Missionary Society, Superintendent of the Mission among the Indians 
of the Paraguayan Chaco, declares that the commercial value of mis 
sion work is undoubted. The tropical sections of South America are 
largely unexplored, since they are inhabited mostly by Indian tribes 
sunk in the lowest heathenism ; but the pioneer work of missions has 
opened up these inaccessible and dangerous recesses of the Continent. 
Mr. Grubb speaks of a potential india-rubber trade of large promise, 
and of profitable opportunities for the establishment of extensive cattle- 
ranches. He himself introduced the use of knives among the natives, 
and they are now in general use, as is also mosquito-netting, before 
unknown, both these commodities being imported usually from Eng 
land. 1 Fear of these savage tribes has hitherto been a great hindrance 
to the prosecution of trade, but the entrance of missions has had such 
a quieting and civilizing effect that where the missionary goes, there 
the trader can soon follow with safety. 2 

In the more civilized sections of the South American Continent the 
entrance of the missionary has not been without its influence upon the 
material progress and commercial enterprise of the people. Dr. H. M. 
Lane, of the Presbyterian Mission at Sao Paulo, Brazil, has furnished to 

1 The Soiith American Missionary Magazine, September, 1900, p. 208. 

2 " Report of the Ecumenical Missionary Conference, New York, 1900," vol. i., 
PP- 332, 333- 



504 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

the author some thoughtful and conservative statements upon this sub 
ject. He refers in general to the marked contrast between the civ 
ilization which is incidental to Protestant missionary success and the 
condition of South American society as the out- 

Protestant progress *,* i * i ^ j 

in South America growth of Portuguese colonization, with its dorm- 
coincident nant Roman Catholicism. He regards the intro- 

with trade advances. . */* 

auction and growth of Protestant Christianity as 
coincident with a " tremendous uplift of the whole mass of Brazilian 
society." Without any attempt to expound in detail the nature of the 
process, he considers the existence of a causal sequencers beyond 
question, and calls attention to the fact that "it was within the last 
century that the ports of Brazil were opened to the world. Up to 1808 
there was no printing-press in the country. Freedom from the grind 
ing despotism of Portugal was obtained only in 1822." Dr. Lane re 
gards Protestant progress as inaugurating a civil and commercial status 
which is attractive to the best class of immigrants, as may be observed 
in the prosperity of the rich central states of Brazil, where Protestant 
ism has its stronghold, while in the far northern states there is but little 
growth, and only meagre social and commercial advance. 

We have now followed the historic footsteps of missions over dis 
tant continents into comparatively unknown regions, and have 

found that, without exception, the pathway of 
Missionary footsteps commerce has been opened where the missionary 

make a. pathway 

for commerce. ha.s first trod. An outcome so universal can 
hardly be a mere coincidence. It suggests be 
yond cavil that Divine Providence has linked by deep undercurrents 
of influence the material progress and the commercial expansion of 
the world with the advance of His beneficent kingdom among the 
races of mankind. 



5. INTRODUCING MATERIAL CIVILIZATION AND MODERN FACILI 
TIES. Although the missionary s special function is that of a spirit 
ual teacher rather than a herald of material civilization, yet the dis 
charge of his more direct duty need not interfere with the incidental 
furtherance of the economic welfare of those among whom he dwells. 



THE SOCIAL RESULTS OP MISSIONS 505 

The service which the missionary is called upon to perform has of 
necessity its material side, and often transcends the bounds of purely 
clerical or academic work. At times he must build a church, a 
hospital, or a dwelling. He must have a home 
of his own, which, within and without, is poten- enlightenment 
tially an object-lesson. He must on occasion be usu n y a passport to 

. . economic welfare. 

a master in the industrial arts, and is usually an 
all-round patron of material improvements and facilities, which cannot 
but attract the attention of those among whom he lives. Where 
he sees the possibility of a change for the better in primitive methods 
or in native implements, it is open to him to make suggestions which 
may involve beneficial improvements. He can do, and often does, 
more than this he introduces the spirit of modern progress among 
those who have lived for generations under the deadening spell of 
ignorance, inertia, and the crude traditions of a barbarous age. 
Whatever his environment, the modern missionary is no ascetic idler 
or mystical recluse. He is a man of affairs, with a keen outlook 
towards the practical and material advancement of his native con 
stituency. He is careful withal not to desert his rightful sphere as 
a teacher of truth and righteousness for that of a mere promoter 
of material progress, or an aggressive advocate of the possibly un 
welcome features of a foreign, and for a time alien, civilization. It 
may be safely said, therefore, that much of the material progress 
of the once backward races of mankind has had its roots in the 
modern missionary enterprise. When the late Rev. G. L. MacKay, 
D.D., long connected with the Mission of the Presbyterian Church of 
Canada in Formosa, was about to depart on a furlough, the foreign 
community of Tamsui presented him with an address expressing their 
high estimation of the value of his services to the island. The for 
ty-three signers of the address mostly of different European nation 
alitiesendorsed the following statement : "In material blessings alone 
resulting from your labors resides sufficient cause to make any man 
proud and happy." 

In this hospitable spirit towards all that is beneficial in modern 
civilization, and this ready capacity to adjust itself to material progress, 
Christianity as represented by missions is in 

... . . ... _ Missions change not 

striking contrast with some other religions. It only the spiritual 
may enter a new environment as a comparative but the physical 

, .. . outlook of life. 

stranger, handicapped and often unwelcome, yet its 

pathway into the darkness soon becomes luminous with a light which 

never shone there before ; while its practical, no less than its mystic, 



606 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

energies work unexampled changes not only in the spiritual but in the 
physical outlook of life. Other religions have had a long and undis 
turbed opportunity to mold a civilization, each after its ideal ; yet 
almost all of these civilizations, under the spell of the religious spirit 
which has largely originated and controlled their development, reso 
lutelysometimes fiercely resent the light and leading of Chris 
tianity and the reformation which follows in its train. Islam is an apt 
illustration of the historic antipathy of an anti-Christian social system 
to the genius of modern progress. Its attitude is one that dulls, de 
presses, and even quenches or menaces the spirit of a higher cul 
ture. Constantinople, although a European city in many respects, is 
still dwelling under medieval conditions. Electricity is under a ban, 
and the telephone, even in the year 1906, is a terror rather than a con 
venience. The atmosphere of the place is Asiatic and semi-barbarous, 
inimical to the brightest and most valued features of the modern 
world ; yet, strange as it may seem, although a centre of Mohamme 
dan power, it is largely subsidized and influenced 
The traditional by Christian brains and skill. 1 

anti-modern spirit of 

non-Christian cults. In the same way Buddhism, Confucianism, 

Brahmanism, and the whole brood of grosser 
pagan cults, stand aghast or arouse themselves in sullen defiance at 
the approach of a new, albeit a better, civilization. Until very re 
cently the prospect of a railway or a telegraph would plunge certain 

1 " Closer acquaintance reveals the fact that from the beginning of Turkish 
history very many of the greatest men of the Empire have been of Christian origin 
men who took Mohammedan names and the Mohammedan religion as stepping- 
stones to greatness. To-day the army depends on foreign Christians for its organi 
zation as well as for its arms and ammunition, and to a considerable degree for the 
instruction of its officers. The Treasury would go to pieces if Christian counsellors 
were not at the side of the Minister of Finance. Rarely does a wealthy Turk ven 
ture to keep up an establishment without a Christian to manage his accounts. A 
Mohammedan banking house is almost unthinkable. The most important book 
publishing houses for Mohammedan literature are owned and operated by Chris 
tians, and the most influential Mohammedan newspapers are Christian property. 
No Muslim machinist succeeds unless he has a Christian for chief. The architect 
who builds the mosque is a Christian. Turkish steamers are bought abroad, or if 
built at great expense in Turkey, the man who makes the plan and the builder who 
follows it are both Christians. The steamers are rarely trusted to Muslim captains, 
and when they are, they can be recognized as far as they can be seen by their di 
lapidation and disorder. Why are the positions of trust and of manual skill and 
financial responsibility in a Mohammedan country not filled by Mohammedans? 
Why is there an incompleteness in the Mohammedan s equipment for life which is 
mre notable than that of the Christian or Jew brought up under the same envi 
ronment? " Dwight, " Constantinople and Its Problems," pp. 50, 51. 



H 



H 





Mission Workshops. 
Brass-casting Department. 

INDUSTRIAL EDUCATION, CAWNPORE, INDIA. 

(S.P.G.) 



THE SOCIAL RESULTS OF MISSIONS 507 

sections of China into an uproar ; an electric trolley a few years ago 
promptly brought on an attack of national vertigo in Korea. Dire 
calamities, arising from the fateful wrath of a populous pantheon of 
gods, demons, and spirits, are supposed by the majority of ignorant 
devotees dwelling in non-Christian lands to follow quickly upon the 
unwelcome and ominous presence of even the innocent and useful 
innovations of modern civilization ; yet there are great countries, with 
vast populations, awaiting in this modern age of the world the priceless 
benefits of that civilization which we ourselves enjoy. It cannot be 
doubted that Christian missions do much to secure for them these 
material advantages, which are presented through missionary agency 
in a way that insures their purest and most wholesome tendencies. 
There are the most convincing evidences of an all-round transforma 
tion, not by any means as yet perfect, but full of the promise of 
healthful growth in every mission field of the world. It remains simply 
to trace out as far as possible the links which in a measure connect 
these recent advances in civilization with the entrance of the missionary. 
The coming of the missionary has been synchronous with many 
changes for the better in the material progress of races now fairly 
advanced. " In the beginning God sent the mis 
sionary," would not be an inappropriate refrain 



for the psalm of modern life among multitudes sent the 

"V 1 * i. missionary." 

who have lived like brutes in past centuries. 
The primitive age of life in the bush among savage races is sure to 
pass with the advent of the Gospel messenger, and the era of clean 
and well-ordered villages, with neat and comfortable houses, soon fol 
lows. "Fifteen years ago," wrote the Rev. W. G. Lawes, in 1862, 
regarding the inhabitants of the Island of Niue", " they lived in the 
bush like brutes ; now, in plastered cottages, and in villages." 1 In 
the South Sea Islands the entirely new idea of a separate house for 
each family was a missionary innovation, and was gradually substi 
tuted in place of the promiscuous wigwams in which " under one roof 
as many as thirty, forty, or even sixty men, women, and children went 
to rest." 2 Substantially the same statement might be made concern 
ing improved conditions among the Indians of North and South 
America, the aborigines of Australia, and the numerous savage tribes 
of Africa. 3 The first churches and school buildings have been the 

1 Lovett, " The History of the London Missionary Society," vol. i., p. 419. 

2 Ibid., p. 248. 

3 Tucker, "The English Church in Other Lands," pp. 36, 40, 41. " Report 
of the Church Missionary Society for the Ninety-eighth Year, 1896-97," pp. 424, 
425. 426. 



60S CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

models for new architecture of more scientific construction and more 
artistic use of materials, and this was soon apparent in the making of 
more attractive and cheerful homes. The beautiful memorial churches 
in Madagascar designed by the Rev. James Sibree (L.M.S.) himself 
an accomplished architect, and erected under his supervision in 
1865-7, introduced the novelty of building with stone in that great 
island, where sun-dried bricks, wood, rushes, and mud had been the 
materials previously used. 1 The first bricks in Nyassaland, now the 
British Central Africa Protectorate, were made under the direction of 
the Rev. Dr. Clement Scott, who taught the process to natives and 
built, with their assistance alone, the fine brick church at Blantyre. 
Since then the " wattle and daub " of the native hut, an easy prey to 
the white ants and the driving storms, have been supplanted very 
generally by substantial houses of solid brick. 2 

The Rev. F. D. Waldock, of the Baptist Mission in Ceylon, is 
another example of architectural gifts. It is said of him that he " has 
rendered invaluable service in designing chapels for our village 
communities to worship in." "I have not yet seen his work sur 
passed," is the estimate of one of his colleagues, "either for simplicity 
of structure, beauty of design, or suitability to the conditions of the 
Ceylon climate." 3 The stately cathedrals of Zanzibar, Uganda, and 
Mombasa, are further examples of architectural models. In a prize 
contest for the best design for a native house in South Africa, a Mo 
ravian missionary the Rev. E. van Calker received the award. 4 

In other sections of Africa among the Zulus, the Kaffirs, the 
Barotsi, and in Sierra Leone, Nigeria, and up the Congo, as well as 

The enchanter s in New Guinea and among the South Sea Islands 
wand," and its work in __the missionaries have been almost literally the 

the material 

environment of builders of better and finer homes, the makers 

savagery. o f attractive villages, and even the architects of 

promising cities which have sprung up out of the rubbish and filth of 

savagery. 5 In Uganda the first house with an upper story was built 

1 Lovett, "The History of the London Missionary Society," vol. i., p. 720. 
2 Jack, "Daybreak in Livingstonia," p. 318. See illustration of the Blantyre 
Church in Volume I., p. 459. 

3 The Missionary Herald of the Baptist Missionary Society (London), October, 
1903, P- 526. 

4 The Christian Express, Lovedale, May, 1904, p. 65. 

5 " In every respect it [Epworth in Mashonaland] is a model mission station. 
A large brick church has been erected, the entire cost having been raised by the 
natives. Before, this was a people who did no work, contented with miserable 
dirty huts, living like wild animals among the hills, without any moral code, with- 




S 



NATIVE CHURCH AT ANALAKELY, MADAGASCAR. 

(Near the Market-place, Services held every Friday for those attending the Market.) 

INTERIOR OF THE FRENCH PROTESTANT MISSION CHURCH, ANTANANARIVO. 



THE SOCIAL RESULTS OF MISSIONS 509 

by Apolo Kagwa, a native Christian official, now occupying the po 
sition of Katikiro and Regent. Bishop Tucker also wrote in 1895 : "A 
further evidence of increased prosperity is the amount of building that 
has been done during the past three years, and more especially since 
the proclamation of the Protectorate. Every chief of consequence 
has now a double-storied dwelling, and the improvement in the houses 
of the lower classes is very marked." 1 It was in the year 1835, be 
fore New Zealand became a British colony, that Charles Darwin, on 
a visit to the Maori Mission, uttered his well-known words : " The 
lesson of the missionary is the enchanter s wand." This was his ex 
clamation on beholding the admirable order and the signs of material 
progress at the mission station of Waimate. 2 

The first well in Aniwa, New Hebrides, was dug by Dr. Paton 
before the astonished gaze of the natives, who thought him crazy to 
dig in the ground for water. Since then many 
fountains of limpid water have gladdened native " The Gospel has 

,....,, . . . . . added a story to our 

life in the islands, where previously only the rain houses." 

or the milk of the cocoanut was the source of 
supply. "It was a common remark when I lived in Urumiah," 
writes the Rev. W. L. Whipple, " that the Gospel has added a story to 
our houses, for before the missionary came there was not a two- 
storied house in the city." This is true also of many villages in the 
Turkish Empire, where homes have not only been enlarged and beau 
tified in material respects, but have been made more comfortable and 
cleanly as human habitations. Domestic animals even cattle and 
donkeys no longer share the family living-room, stoves have been 
put in, windows have been glazed, and roofs have been tiled, 
while sewing-machines and organs make music within. 

Amid the architectural magnificence of India there is a little 
village up in the Punjab, founded by a distinguished missionary of 

out clothing, brutal and degraded, till one could scarcely see in them any trace of 
the human. Now they have built a village of square houses, abolished polygamy, 
and erected a church every brick of which has been moulded by their own hands." 
Work and Workers in the Mission Field, April, 1900, p. 157. 

" I first visited Ishoin [Yoruba, West Africa] in 1896, when a few of the vil 
lagers began to embrace Christianity. It was then a very dirty village, with 
wretched huts ; the people were most unpresentable as to their persons and dress. 
Now that about two hundred of the three hundred inhabitants are Christian adher 
ents the scene is quite changed; decent cottages are rising; the streets and the 
people have been marvelously transformed in their appearance. " The Church Mis 
sionary Intelligencer, October, 1901, p. 785. 

* The Church Missionary Intelligencer, April, 1896, p. 271. 

2 Stock, "The History of the Church Missionary Society," vol. i., p. 358. 



510 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

the Church Missionary Society, Mr. Robert Clark, and named in his 

honor Clarkabad. Its unique distinction is that it was planned as a 

model settlement for poor and humble native 

A new type of home -.... , , , 

supplanting the filthy Christians, drawn mostly from the depressed 
hovels of classes, and is intended to serve as a suggestion of 

pre-rnission dflys. 

the cleanliness, order, and comfort which should 
mark a native Christian village, as contrasted with the repulsive aspects 
of the typical Indian hovel of the peasantry. Sir W. Mackworth Young, 
Lieutenant- Governor of the Punjab, with Lady Young, recently visited 
it for the purpose of opening a newly constructed village tank, 
and placing a memorial stone to the memory of A. L. O. E. (the 
late Miss Tucker of Batala), who left a sum of money to build a boys 
school, which had just been erected. The Lieutenant-Governor, in 
replying to an address from the inhabitants, remarked : " Clarkabad 
is a signal instance of what a Christian village can be made. . . . 
Speaking purely as Lieutenant-Governor, I should conclude by wish 
ing Clarkabad nothing more than that it should fulfil the mission of a 
pioneer village, and show native Christians how to be self-reliant, 
thrifty, and successful ; but I am speaking also as a Christian man to 
Christian men, and as such I cannot refrain from pointing out to you 
what a splendid opportunity is offered to this community of showing 
by their conduct the beauty of the religion they profess." Much in 
the same strain might be said of civilizing changes among the moun 
tain tribes and the lower castes of India, and among the Karens and 
others in Burma. In fact, a new, clean, cheerful, wholesome, and 
civilized home in lands where filthy hovels formerly sheltered man and 
beast alike is the gift of missions to many a happy and transformed 
community. The missionary may rightly be called an ambassador of 
the cross, yet he is no less an ambassador of the transfigured home, a 
magician of a brighter life, and the master workman of a sweeter and 
nobler social civilization. 

In promoting improved agriculture the missionary has been sponsor 
for some first things of great and permanent value. It was he who 

taught the Kaffirs the value of irrigation. 1 Among 

Missionaries the _ ,., fe . 

sponsors of many the Bechuanas Dr. Moffat did a like service, 
"first things" "Artificial irrigation was to the natives entirely 

of value. , 1,1 

unknown, and fountains and streams had been 
suffered to run to waste. ... At a later period, when the people had 
become truly evangelized, irrigation was intelligently adopted in the 
Kuruman District." 2 The Rev. William N. Brewster is an ardent 

1 Slowan, " The Story of Our Kaffrarian Mission," p. 39. 

2 Moffat, " The Lives of Robert and Mary Moffat," pp. 367, 368, 



THE SOCIAL RESULTS OF MISSIONS 511 

promoter of scientific methods of irrigation in China. 1 Mr. Brewster 
writes in a private letter to the author : " I have ordered pumps for 
irrigation. . . . Shallow wells soon run dry ; deepen them fifty feet 
and the water supply is almost inexhaustible, but without pumps they 
cannot get at the water in sufficient quantities for irrigation purposes." 
First lessons also in the fertilization of the soil have sometimes been 
given by missionaries. Dr. Moffat, in 1 864, writes of his early efforts 
to teach this useful method to the natives, and incidentally reveals the 
important, although rather unusual, service which he rendered towards 
the agricultural improvement of Bechuanaland in the early -half of the 
last century. 2 

This story of improved agricultural methods, and especially of the 
introduction of modern farming implements and new and useful prod 
ucts, runs in the form of casual mention or oc- Agricultural 
casional hints through the early history of many improvements have 

. . .. . , . .. . . . . . made even the soil 

mission fields. The very soil upon which the mis- a debtor 



sionaries tread, when freed, largely through their 
instrumentality, from its barrenness, and rejoicing in its new life and 
fruitfulness, seems to say : " How beautiful upon the mountains are the 
feet of him that bringeth good tidings!" It is further stated of Dr. 
Moffat in regard to his usefulness to his African proteges in these re 
spects : " He introduced into suitable soils, and on levels available for 
irrigation, grain, fruit, and vegetables, among them being wheat, bar 
ley, peas, potatoes, carrots, and onions. The improvement in the im 
plements was quite as marked. Instead of the primitive pick used by 
the women, the plow was introduced and driven by the men. Har 
rows, spades, and mattocks followed. The man who before would 

1 The Missionary Review of the World, October, 1898, p. 773. 

2 " Writing in the year 1864, Dr. Moffat records the progress made. He tells 
us : The views of the natives have undergone a material change upon many points 
of importance, and among others as to the cultivation of their fields and gardens. 
When they first saw us employ people to convey the contsnts of our cattle-folds to 
our gardens, the act was in their judgment too ludicrous to admit of reflection ; 
they laughed boisterously, supposing it to be one of our foolish customs, in order 
to " charm the ground," as they were wont to do to their own gardens (their own 
custom was to chew a certain root and spit on the leaves, to make the plant more 
fruitful). Thus, from time immemorial, millions of heaps of manure were turned 
to no useful account. It was very long before they were convinced, but at last 
they discovered that manured gardens not only did not "get old," but could be 
made very young again. To-day, therefore, the veriest heathen among them may 
be seen carrying manure on their backs, or on the backs of their oxen, to the gar 
den ground. Lately one of them remarked to me on this subject: " I cannot per 
suade myself that we were once so stupid as not to believe what we saw with our 
own eyes/V ^ M.offat, "The Lives of Robert and Mary Moffat," pp. 368, 369. 



512 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

have disdained to be seen in such occupations with the old tools, was 
now thankful to have it in his power to buy a spade. In their appre 
ciation of irrigation several of the natives set to work one day in good 
earnest, and in their enthusiasm cut courses leading directly up hill, 
hoping the water would one day follow. " l Missionaries have intro 
duced hitherto unknown varieties of food, as well as new garden plants, 
into Asia Minor. Dr. G. C. Raynolds, of Van, remarks : " Instead of 
bread being the almost sole reliance as a vegetable staple, potatoes 
have come to be considered a necessity in many houses, thus securing 
an additional protection against the famines which so frequently result 
from the failure of the wheat harvest. Tomatoes and other forms 
of vegetables have become common." 

Of Dr. Fairbank, for fifty-two years a missionary in India, it is said 
that " probably he did more than any man of this generation to teach 

Indian farmers in his district wiser methods of ag- 
Experimentai farms riculture. . . . He invented an improved and in- 
agricultural colonies, expensive plow." His experimental farm, where 

he put into practice modern and scientific methods 
of culture, was a benefit to the entire region. 2 In the Santal Mis 
sion, conducted by the Scandinavians, missionaries not long since led 
a migration of native Christians to Assam, where, in agreement with the 
British Government, an agricultural colony was formed ; eight villages 
were founded, and tea-culture was established, with successful and pro 
fitable results. The migration was to escape the poverty due to over 
population and recurring famines in an unfruitful district. 3 Again, in 
the Himalayan Mission of the Moravians, in Central Asia, their " farm 
and other industrial efforts at Kyelang have long proved a blessing." 
Practical agriculture, as carried on by the missionaries there, has been 
an object-lesson to superstitious natives who " never dared to sow or 
reap until their lamas had decided on a lucky day." A similar farm 
is conducted at Poo, a station of the same Mission. 4 

The Moravians also have made gardens of their mission stations 
among the aborigines of Australia, where agricultural lessons are given 
to apt and willing pupils. 5 The triumphs of the Rev. C. W. Abel over 
the soil at Kwato, New Guinea, are narrated in his little volume, en- 

1 Moffat, "The Lives of Robert and Mary Moffat," p. 371. 

2 The Missionary Herald^ December, 1896, p. 527; August, 1898, p. 301. 

3 The Missionary Record of the United Presbyterian Church of Scotland, April, 
1900, p. 128. 

* Periodical Accounts Relating to Moravian Missions, December, 1895, p. 608. 
5 Ibid., December, 1902, p. 176. 



THE SOCIAL RESULTS OF MISSIONS 513 

titled "Kwato," published by the London Missionary Society. Of 
Marsden, the apostle of the Maoris, it is said that the instruction he 
and his colleagues gave to the natives concerning the cultivation of 
the soil, sowing and reaping, and other features of 
farming, secured to the missionaries a remarkable Valuable contributions 

to native 

influence among their converts. Even before agricultural wealth. 
Marsden s entrance upon missionary life in New 
Zealand, while in Australia, he was instrumental in training a native 
Maori in agricultural knowledge, who, on returning to his people, 
introduced there the seed of wheat, which, when grown and "con 
verted into bread, and eaten throughout New Zealand, before the 
chaplain put his foot on the soil, was a mighty factor in preparing the 
savage mind to listen to the words of life." 1 In Erromanga of the 
New Hebrides the first tree producing an edible orange was planted 
by missionary hands. A recent report states that there are at least 
seven hundred such trees at the present time on the island. 2 

The great continental expanses of Africa are dotted here and 
there with exotics of missionary planting fruits, vegetables, and 
cereals some of which we of Western lands are 
accustomed to regard as indispensable to our Exotics planted by 
comfort. The Basel Mission on the Gold Coast African soil, 
has given much attention to the culture of the 
soil. The late Rev. Alfred Saker was intent upon the agricultural and 
industrial improvement of the Kamerun regions over thirty years ago. 3 
Hugh Goldie was both botanist and gardener in Old Calabar. Fruits 
were his specialty, and the garden which he left was a beautiful sight, 
and a source whence many useful fruits and plants were distributed. 4 
Sir Harry Johnston observes that " to missionaries rather than to 
traders or government officials many districts of tropical Africa owe 
the introduction of the orange, lime, and mango, or the cocoanut 
palm, cacao bean, and the pineapple." He adds also the same state 
ment concerning " many useful vegetables, and beautiful garden flow 
ers." 5 A recent visitor at Old Newala, the scene of Bishop Maples 
labors, reports that "the place was one great orchard of fruit-trees 
planted by him and Mr. Porter." A Scotch missionary introduced 

1 MacDougall, "The Conversion of the Maoris," pp. 39, 46. 

2 Robertson, "Erromanga, the Martyr Isle," p. 377. 

3 The Baptist Magazine (London), July, 1897, pp. 338, 339. 

4 The Missionary Record of the United Presbyterian Church of Scotland, Novem 
ber, 1895, p. 314; December, 1895, p. 356. 

^Central Africa, August, 1897, p. 125. 



514 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

the potato into Nyassaland, and also orange-trees, lemon-trees, roses, 
strawberries, almost all the European vegetables, and many beautiful 
garden flowers and shrubs. 1 In some horticultural notes from 
Uganda it is stated that missionary efforts "to raise oranges, pine 
apples, figs, and melons promise to be successful," while the introduc 
tion of wheat which has been successfully cultivated is also mentioned. 
Between Uganda and the coast is Taveta, a station of the Church 
Missionary Society, which was a wilderness when the missionaries first 
went there and founded their settlement. The change which has 
taken place is thus described : " Now acres and acres of cultivated 
land, containing all kinds of native foods, besides other products such 
as vines, pineapples, mangoes, and limes, are to be seen." 2 

In Korea " gratifying success in fruit culture " is reported as one 

feature of the missionary occupation. 3 Dr. Nevius, in China, was the 

patron of fruits, many foreign species of which 

Fruit culture in were introduced by him ; and to-day the people of 

Korea and . . . , 

China. North China are favored with luscious products 

which were first planted in the soil by his own 
hands. The tomato was originally cultivated in China over fifty years 
ago as the result of missionary planting. Enthusiasts on the subject 
of agriculture are the Rev. William N. Brewster, of Hinghua, and the 
Rev. T. W. Pearce, of Hong Kong. The former reports the receipt 
of a large assortment of the best varieties of fruit from Mr. George 
Peters, of Troy, Ohio, which he has planted in Chinese soil. 4 Mr. 
Pearce writes : " Missionaries in China have laid to heart the condi 
tion of the agricultural population, and missions in China have done 
something to alleviate the sufferings, to lessen the toils, and to better the 
condition of those who till the soil. Books and pamphlets have been 
issued in which Western methods of agriculture are treated of at 
length and in detail." He speaks of a project for founding Chris 
tian farm colonies, and of the assured returns from much waste land 
in southern China, if proper irrigation were secured ; he refers also to 
plans for the establishment of a plantation under missionary auspices, 
where agricultural experiments might be tried, and whence valuable 
information might be disseminated. 

The introduction of improved agricultural implements may be 
traced directly to the missionary in many instances, as has already 

1 The GeographicalJoumal, March, 1895, p. 203. 

2 Awake, August i, 1901, p. 88. 

3 The Korean Repository, December, 1895, p. 461. 
* The Gospel in All Lands, February, 1899, p. 55. 



THE SOCIAL RESULTS OF MISSIONS 515 

been noted in the quotation from Dr. Moffat. The clumsy hoe was 
the most effective instrument of the African native until the plow 
was thrust into the soil by an American mission 
ary. Previous to that the burden of agricultural Missions are making 
cultivation rested largely upon the women. Huge Agri l"*"*it mta . 
oxen passed an almost useless existence, so far 
as any agricultural or transport service was concerned. Since then 
plows by the thousands, especially of American manufacture, have been 
in use in South Africa. 1 The export value of American agricultural im 
plements to Africa reported for the year 1903 was $1,137,841,35 
against $298,582 in 1893. An American missionary in the Congo 
Free State, seeing the attachment of the natives to the implements 
they were accustomed to use, and noting the clumsy unwieldiness of 
these tools, sent a native pattern to England, where a skilful and 
much more manageable imitation was manufactured, and now thou 
sands of cases of them are transported and sold in that region every 
year. The soil of India also is upturned by missionary plows, the 
principal parts of which are imported from America. An advertise 
ment in the Indian Witness begins as follows: "Why spend forty 
days plowing with a country plow when a Kolar Mission plow will do 
the work in ten days ? " The reader of the advertisement is finally 
directed to communicate with the Rev. W. H. Hollister, in charge of 
the Industrial Department of the Kolar Mission of the American 
Methodists, who imports and sells to Indian farmers a superior article 
of American manufacture. Other more elaborate and costly agri 
cultural machinery of American invention is also coming into use in 
various sections of Asia and Africa, largely through the suggestion 
and cooperation of American missionaries. 

In the promotion of industrial arts and in the introduction of 
modern appliances, as well as in the adoption of many of the com 
forts and conveniences of life, the missionary 

, . ..... Every reminiscent 

has, as a rule, taken the initiative. He has not missionary has much 
done this as a direct importer for purposes of to say of material 

. . improvements. 

trade, but rather in the line of suggestion or of 

adoption for his own personal use. The literature which has come to 

his home, and the journals and periodicals which he publishes, have 

1 " The plow is revolutionising the lot of the native woman. It has already 
in great part relieved her from the burden of tilling the soil. The introduction of 
the plow has marked a new and blessed era in the history of African womanhood." 
Work and Workers in the Mission Field, May, 1897, p. 188. Cf. also Noble, "The 
Redemption of Africa," p. 711. 



516 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

awakened the native mind, and given it information concerning the 
modern inventions and the improved methods of civilization. Almost 
every reminiscent statement of veteran missionaries, in whatever fields 
they may have resided, refers to the monumental advance in material 
progress which has fallen under their own observation in the native 
community. The Rev. William Bird of Syria, lately deceased, in 
speaking of his first landing at Beirut, remarked : " There was not a 
pane of glass in any house, except that occupied by the British Con 
sul." With this as an index of the backwardness of the place, com 
pare now the beautiful city of to-day, with its fine residences, its many 
signs of comfort and progress, and its possession of almost every indi 
cation of European civilization. Even in the recesses of Armenia a 
similar story is told. "Stoves at that time," writes Dr. G. C. Ray- 
nolds, in speaking of his own arrival twenty-two years before, " were 
exceedingly rare, while now one or more are to be found in almost 
every house." l The American Mission buildings at Harpoot were 
destroyed in 1895, but in their rebuilding American steel roofing has 
been used. The missionary has thus made another step forward, and 
introduced an era of steel. The old mud roofs, also, of native houses 
have long ago vanished wherever the owner could afford the modern 
tiles. 

"Artisan missionaries in Madagascar," writes the Rev. James 

Sibree, "taught improved methods of carpentry and joinery and 

blacksmithing, also brick and tile making. They 

The missionary 

heralds the incoming discovered limestone, slate, and sources from 
of many modern whence sulphur was obtained, as well as various 

inventions. . . . 

salts, carbonates, sulphates, and nitrates, which 
are of service in the arts. They also made canals for irrigation, and 
water-wheels, and first taught the art of soap-making." In the build- 

1 The Rev. Edward Riggs of Marsovan, in a letter to the author, speaks of 
there having been hardly a glass window in the city forty years ago, while now there 
are at least five thousand houses thus furnished. Tables and chairs, knives and 
forks, and china, are all of recent date. Wheeled vehicles are now in use, while 
years ago the sight of a wagon was a certain indication that a missionary was on 
his tours. Lamps, and kerosene oil to fill tnem, are among the choicest of modern 
improvements. The miller s trade has been revolutionized by modern appliances. 
" I well remember," Dr. Riggs writes, "the first sewing-machine that ever came 
into Constantinople. It was introduced by the missionaries, and for a long time 
no one else thought of trying to have one. To-day every tailor s shop throughout 
the country has one, and multitudes of private families besides. In this town 
[Marsovan] of over 25,000 inhabitants the only steam-engine that has ever been 
seen is the one in the workshops of the Self-Help Department of Anatolia College." 




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THE SOCIAL RESULTS OF MISSIONS 517 

ing trade, Mr. Sibree s own work in the erection of churches proved 
a useful school for masons, carpenters, tilers, and glaziers, and gave 
an impulse to industrial progress, the results of which are manifest in 
an increasing ratio even at the present date. Similar reports may be 
quoted from other mission fields, were it at all necessary to multiply 
instances. 1 Among hints of incoming novelties which seem to be 
more or less identified with the enterprise of the up-to-date missionary, 
we may note the X-rays in India ; 2 phonographs in New Guinea ; 
sewing-machines almost everywhere ; typewriters in Uganda, as well 
as telephones and electric bells (while in China the typewriter, as we 
shall see, might be regarded as a missionary invention, so great was 
the difficulty of adjusting it to Chinese uses) ; bicycles in Uganda, 
Syria, the Pacific Islands, and no doubt in many other regions ; church 
organs in China and the New Hebrides ; well-boring machines in 
Syria ; and windmills in China, where fire-engines also (at native 
request and expense) have been acquired. Cameras were first brought 
to Peking by missionaries, where they became the forerunners of at 
least a dozen photographic galleries. An enterprising missionary, too 
progressive for the sovereign of Turkey, had actually put up a private 
telephone in Syria, but was ordered by the Government to take it 
down. 

1 The Rev. Robert Evans, of the Welsh Calvinistic Methodist Mission in As 
sam, gives a luminous statement, too long to quote entire, of the varied service of 
missionaries to civilization in that land. He specially refers to agricultural prog 
ress, to the sanitary care of homes, to the building trades, to the working of quar 
ries, both of stone and slate, to the sawing of timber and the mining for coal, to 
the breeding of domestic animals, the digging of wells, and the purifying of the 
sources of water for drinking purposes, to the cultivation of waste lands (supposed 
to be possessed by demons), to the making of underground drains, to the rearing 
of silkworms in localities where they were not known before, to the opening of 
navigation where possible, to the removal of villages from unhealthy to more 
wholesome locations, and to the destruction of dangerous wild beasts, as among 
the practical lessons of the missionary to his native constituency. He refers espe 
cially to their efforts to induce the natives to use the milk of cows for their chil 
dren s food and as a diet in sickness. " Until the missionaries came to this coun 
try," he writes, "the natives, although they kept Cows, never made use of their 
milk. Its use is now general in cases of illness, and with young children." 

2 " Dr. Welldon, the Metropolitan of India, has recently visited the Medical 
Mission at Peshawar, and has given ^25 towards the cost of a Rontgen-ray appara 
tus, and three other friends have made up the balance. The missionaries at this 
station frequently have to deal with bullet wounds, and several people have lately 
come from beyond the frontier inquiring for the wonderful dur-bin, or telescope, 
which will enable the doctor to see where their bullet is lodged." The Foreign 
Mission Chronicle of the Episcopal Church in Scotland, January, 1900, p. 9. 



518 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

Quite recently the Rev. D. Z. Sheffield has invented and perfected 
a Chinese typewriter, with a type-wheel providing four thousand avail 
able characters for use. Although the language 
Typewriting machines contains over forty thousand distinct characters, 

and typographical . . 

improvements. yet for typewriting purposes it has been found that 
they may be reduced to about four thousand. 1 A 
similar invention, quite up to date, is the construction of a Burmese 
typewriter by Mr. F. D. Phinney, superintendent of the Baptist Mission 
Press at Rangoon. By a skilful system of adjustments the seven hun 
dred characters used in setting up Burmese type are produced by a ma 
chine having only forty-two keys, striking eighty-four separate charac 
ters capable of numerous combinations to form perfect typography. 

In numerous fields the influence of the missionary has been strik 
ingly manifest in the improvement of industrial and mechanical arts, 
and in the introduction of the latest devices of 
A campaign in value. In this line Dr. Farnsworth has greatly 

behalf of . . . J 

good roads. facilitated transportation in Asia Minor, and given 

an impetus to road-building throughout that rough 

and mountainous country. Mr. Thomas H. Norton, United States 

Consul at Harpoot, Asia Minor, writes in a report, dated October i, 

1 The Scientific American gives the following description of the practical use of 
Dr. Sheffield s machine : " The four thousand characters are grouped in alphabetic 
al order according to their accepted spelling in English, a large number of those 
most commonly used being placed in a separate group, regardless of spelling. The 
type are cast on the under part of the large wheel, the upper side of which is cov 
ered with printed characters, each one exactly over the type it represents. The 
carriage moves freely to the right or left, and projecting from it there is a pointer 
which is used to locate the characters to be printed. In operation the wheel is re 
volved with the left hand until the group or line in which the desired character to 
be found is opposite the carriage, and the carriage is then moved with the right 
hand to the right or left until the pointer covers the character sought for. To the 
right will be seen a little crank, one turn of which inks the type, while a small ham 
mer forces the paper against the type, leaving a clear impression. The type-wheel 
locks during the printing, and is automatically corrected if slightly out of place, the 
characters being brought into perfect alignment. The mechanism performs the 
operation of spacing, etc., as in other machines. At first thought it would seem 
that even with this machine the writing of Chinese would be slow and tedious ; but 
when it is considered that the written character consists of from two to twenty-five 
strokes, which even the best Chinese scholars write slowly, as they haadle the brush 
delicately, and that a character signifies not a letter but a whole word, it will be 
readily seen that Dr. Sheffield s machine saves a great amount of both time and 
labor, while it offers the advantage of other machines namely, uniformity, accu 
racy, exact spacing, and neat work. . . . Dr. Sheffield s typewriter is a triumph of 
American inventive skill" 



THE SOCIAL RESULTS OF MISSIONS 519 

1902, of an opening market for American vehicles in the region of his 
consular jurisdiction. 1 Further mention may be made of the good- 
roads campaign of Mackay and others in Uganda, where already auto 
mobiles have been introduced, and of similar efforts put forth by the 
Scotch missionaries in British Central Africa, and by the French mis 
sionaries in Barotsiland, where the natives have also been taught to 
make and use canals. A characteristic remark is reported on the part 
of an African native when a missionary ventured to suggest the hith 
erto unheard of project of making a public road. " Never," said the 
patron of the winding footpaths and the zigzag trails "never since the 
Zambesi ran into the sea was such a thing dreamt of as that we should 
make a road for other people to walk on." The old mountain climb 
from the shores of Nyassa up to the Overtoun Institution is being 
transformed into a beautiful roadway, twelve miles in length, with no 
gradient steeper than one in twenty. A recent traveller remarked: 
" I have seen nothing better in road-making, not even in the Hima 
layas." 2 The useful road, sixty miles in length, around the Murchison 
Cataracts to Blantyre, and beyond, was made, under the supervision of 
a missionary engineer, at the joint expense of the Free and the Estab 
lished Churches of Scotland. At one point it reaches an elevation of 
three thousand feet. Further illustrations might be found in the New 
Hebrides, among the South American Indians, and no doubt else 
where. The famed jinrikisha of Japan is said to have been the inven 
tion of a missionary who wished to enable his invalid wife to enjoy a 
ride in the fresh air. 3 This fact, however, is not altogether conceded 
by the Japanese, who are inclined to claim it as a native device. 

In almost all the industrial arts missionaries have given a remark 
able impetus to native skill and achievement. From Ahmednagar, 
India, come reports of the invention of an im- 

The passing of old and 

proved hand-loom by Mr. D. C. Churchill, which clumsy methods- 
has doubled the possible daily output of an ordi- new devices the order 

* of the day. 

nary workman. A Garo carpenter, in the work 
shop of the Baptist Mission at Tura, Assam, has devised a cotton-gin 
which has greatly increased the capacity of a native laborer to do profit 
able service. The Rev. M. C. Mason, a resident missionary at that 
station, established a ginning-class of native school-boys, and the results 

1 " Consular Reports," January, 1903, vol. Ixxi., No. 268, pp. 143, 144. 

2 The Missionary Record of the United Free Church of Scotland, September, 1903, 
p. 410. 

3 An American Baptist missionary, Jonathan Goble, is the reputed inventor of 
the jinrikisha. 



520 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

have called forth the approbation of the British Commissioner to an ex 
tent which has secured a voluntary government grant of five hundred 
rupees to develop the industry. A neighboring Deputy Commissioner 
in the Naga Hills has sent an application to Mr. Mason for permission 
to purchase and use the machine in his own district. 1 The Zambesi 
Industrial Mission "produced the first sample of cotton publicly an 
nounced to be of commercial value to British Central Africa, ginned 
and pressed the first ten bales of cotton by machinery, and was the 
first to place bales of cotton on the home market." The sale of one 
hundred bales at Liverpool is also recorded in another issue of the 
Mission magazine. 2 Additional examples might be given of the intro 
duction of modern industrial implements and mechanical inventions of 
various kinds in many fields. The electric plant at Livingstonia, in 
British Central Africa, is mentioned elsewhere (page 523). In med 
ical and surgical practice, and in the care of lepers and even of 
the insane, the latest devices and facilities of civilization have been 
introduced into inaccessible and primitive regions, where only the cruel 
and ignorant expedients of barbarism in dealing with suffering had 
been heretofore known ; and thus some of the choicest and most valued 
privileges of the modern world have been placed at the disposal of 
those whose lot has been cast in lands where humanity has long been 
doomed to hopeless suffering. 

The art of printing with modern facilities has been introduced by 
missions into almost every field. Its introduction into China has been 

already mentioned (page 437). A similar service 

Pioneer printers was rendered to the Burmese language about 

Tands" 3 * 840, when the Rev. Cephas Bennett brought Ah 

Vong to America and together they secured the 
punches with which to make the matrices for a new set of Bur 
mese type, returning with them to Moulmein. Since then all Bible 
printing done in Burma has been by use of the type cast from these 
matrices. 3 In Siam, Mr. John H. Chandler, an accomplished mis 
sionary printer and type-founder, entered upon his work at Bangkok in 
1843, and his services in the improvement of Siamese printing and 
typography have been noteworthy. The entrance of the modern 
appliances of printing into Japan was in part by missionary initiative. 4 

1 The Baptist Missionary Magazine, June, 1903, p. 226. 

2 Zambesi Industrial Mission Monthly, November, 1903, p. 2; May, 1904, p. I. 

3 The Baptist Missionary Magazine, September, 1901, p. 590. 

4 " The manufacture and use of movable type were introduced into Japan at 
Nagasaki, in 1870, by Mr. Gamble, amissionary, who had been for along time Super- 




SCHOOLS FOR THE BLIND, FOOCHOW, CHINA. 
(C.M.S. AND C.E.Z.M.S.) 



THE SOCIAL RESULTS OF MISSIONS 521 

The pioneers of the printing-press in India were Dr. Carey and 
his associates, who established also a paper-mill for the manufacture 
of a special grade of paper suitable for use in India. 1 The Rev. 
David Johns, of the London Society, introduced in 1826 the first 
printing-press in Madagascar ; 2 and to Mr. J. B. Stair, of the same 
Society, was due the introduction of printing in Samoa, in i839. 3 
Bishop Steere, in his early service of the Universities Mission in East 
Africa, taught the art of printing to the natives, 4 as did also the Scotch 
missionaries at Blantyre, who were the pioneer printers in British Cen 
tral Africa. Surely this crowning feature of civilization, the printing- 
press, with its immense output and its incalculable influence, is a 
missionary gift to many lands, where it is now in extensive use, form 
ing the centre of a congeries of important trades which it necessarily 
involves. 

In the South Seas the first shipbuilder after the pattern of a mod 
ern model was John Williams, who taught the lesson so well to the 
natives of Rarotonga that they have become 

Enterprising 

there and elsewhere among the Pacific Islands shipbuilders and 
the builders of their own ships, of far larger di- patrons of modem 

machinery. 

mensions than any previously constructed. The 
ship built by Mr. Williams was about sixty tons burden, and was called 
the " Messenger of Peace." Her first service was the transportation 
of native teachers to the various islands. 5 In numerous instances the 

intendent of the Presbyterian Mission Press at Shanghai. The initiation of the 
scheme was to some extent brought about by missionaries, but Mr. Gamble was 
employed by a Japanese company, aided by funds from the Government in Tokyo. 
He taught those placed under his instruction to make matrices and type, and to use 
presses and printing materials bought in America. But with this his work was 
done, as the development of the art was left entirely to the Japanese." The Rev- 
Henry Stout, D.D. (Ref. C.A.), Nagasaki, Japan. 

1 Smith, " Short History of Christian Missions," p. 167. 

2 Lovett, "The History of the London Missionary Society," vol. i., p. 681. 

* Ibid.,?. 385. 

* Anderson-Morshead, " The History of the Universities Mission to Central 
Africa, "p. 68. 

5 Williams says nothing on his own account of the difficulties of this task. 
"None but a Williams, " writes his biographer, " would have attempted such a 
thing as to commence building a vessel, not having wherewith to build her. I 
have often been amazed to astonishment to see with what coolness he met the dif 
ficulties as they successively arose in his undertaking. The cordage, the sails, the 
substitutes for nails, oakum, pitch, and paint, the anchors and the pintles of the 
rudder, made from a pickaxe, adze, and a hoe, are all striking illustrations of this 
remark. Nor should the fact be overlooked that within the same limited period 
Mr. Williams constructed the lathe which turned the sheaves of the blocks, the 



522 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

use of modern machinery in different lands can be traced to missionary 
incentive. Carey imported the first steam-engine into India, for his 
paper-mill. Brewster imported the first and at the date of his writ 
ing (1898) the only steam-engine in the interior of Fuhkien Province, 
China. It was for use in running the rice and flour mill which he had 
established. 1 Mr. Brewster also imported machinery for the extrac 
tion of the juice from sugar-cane, as he had observed that the 
stone mills used in that great sugar-growing region worked so imper 
fectly that twenty per cent, of the best juice was left in the cane and 
burned up. The modern mill which he introduced, at a cost of about 
seventy-five dollars, will prevent this enormous waste, a fact which the 
natives are not slow to appreciate. 

Cotton-spinning has become a large industry in China, and if 
we trace it back to its source we find it stated, although without 
a wholly satisfactory verification, that the late Rev. Daniel Vrooman, 
D.D., of the American Board Mission, first intro- 
^hTna" -a n urge in duced cotton-spinning machinery into the country, 
industry promoted by Since then numerous cotton-mills have been es- 
missionaries. tab i ish ed in Central China, and in 1897 the 
number of spindles reported was 478,000. Of this number 204,000 
were at Shanghai. An estimate was made at that time that when 
the mills under construction were completed the total number of 
spindles would be about 800,000. The late Rev. Alfred G. Jones, of 
the English Baptist Mission in Shantung, gave much attention to the 
introduction of Western machinery into China, assuming personally 
the outlay which the undertaking involved. Cotton -spinning machinery 
was with him a specialty, and his aim was to train the Chinese in the 
construction of the entire plant, so that its production and use would 
be entirely an indigenous industry. In the vicinity of his dwelling, he 
operated a regular horse-power machine shop, with its forge and foun 
dry. Many officials visited his premises to see the progress of the 
work. He sought also to introduce a superior cotton-seed and to 
improve the methods of its cultivation. A treatise on cotton cul- 

machinery which spun the ropes and cordage, the forge and its furniture, as well as 
all the numerous smaller tools required by himself and his native assistants in this 
remarkable undertaking." King, " Ten Decades," p. 85. 

1 Mr. Brewster writes: "Native methods of making flour are very inferior in 
deed. The flour spoils if not used in two weeks, and it is very dirty and full of 
grit. We are trying to change all this, and in spite of great difficulties there is 
every reason to expect success. A consecrated young Christian layman, Mr. E. H. 
Bucknall, of Australia, is in charge of this department of our work. He is a 
natural mechanic." 



THE SOCIAL RESULTS OF MISSIONS 623 

ture has been issued by one of his colleagues, the Rev. R. C. Forsyth. 
It is pleasant to read in one of the annual reports of Mr. Jones that 
he had finally succeeded in the construction of machinery which was 
workable, and well adapted to its purpose, and that the first yarn had 
been spun, to the great satisfaction of all concerned, especially the 
group of native apprentices who had been schooled in the industry. l 

" Hosts of chiefs and slaves are crowding my smithy," wrote 
Mackay of Uganda, in 1879. They were filled with wonder at the 
turning-lathe and various mechanical devices. 
It seemed to pass their comprehension how Mackay s 

( ( VL LI j t> o TTTI o^ i -t bus y workshop 

the wheels go round." When Stanley visited in Uganda. 

Mackay s station in 1889, he reported: "There 
were signs of labor and constant, unwearying patience. . . . There was 
a big, solid workshop in the yard, filled with machinery and tools." 
Mackay, with his rare mechanical genius, utilized his tools to train 
unskilled hands. Shipbuilding on the Victoria Nyanza, under his 
direction and guidance, received a new impetus, and has since devel 
oped rapidly. A few years later, we find a great cathedral in process 
of construction at Mengo, and it is mentioned incidentally that "Mr. 
Borup, who is architect and master-builder in connection with the 
construction of the large new church at Mengo, has made a huge 
machine, which he expects will turn out about three thousand bricks 
a day. . . . As at least three quarters of a million bricks will be re 
quired, the machine, if all goes well, will be a great help." 3 Cotton 
production also promises to become an important feature of material 
progress in Uganda, under the auspices of the "Uganda Company, 
Limited," an enterprise which is the outgrowth of the Church Mis 
sionary Society s industrial work in that land. In the line of imports, 
moreover, cotton cloth is gradually supplanting the unwholesome and 
usually uncleanly bark cloth of the country. 

We become almost incredulous when we read of an electric plant 
in Mid- Africa, operated under the supervision of Dr. Laws, of the 
Livingstonia Mission. It was presented to the 
Mission by Lord Overtoun and other friends in An electric plant 

, . ., . . in British 

Scotland ; while in connection with it extensive central Africa, 
waterworks have been constructed, and the elec 
tric power has been utilized to run the printing-press, the mill, and 
the workshops, and to illuminate that marvelous missionary centre at 

1 The Missionary Herald of the Baptist Missionary Society, May, 1898, p. 209. 

2 Stock, " The History of the Church Missionary Society," vol. iii., p. 107. 

3 T*he Church Missionary Intelligencer, September, 1901, p. 711. 



624 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

Livingstonia. Electric drills may soon be at work in the neighboring 
quarry, and in other places also the splendid water-power which has 
run to waste for centuries will be utilized. The Overtoun Institution, 
perched upon its mountain eyrie, 4300 feet above sea-level, shines in 
the darkness like a gleam of celestial fire, and its electric lights are a 
fit symbol of the spiritual light which it gives out for the illumination 
and guidance of native hearts. The official name of the station in 
Scotch missionary reports is Livingstonia, but it is often called Kon- 
dowi, after the native name of the little stream which flows hard by. 1 
Just below it, on Lake Nyassa, is Florence Bay, a station of the tele 
graph system which has been newly established. A branch wire has 
been stretched up the mountain-side, with the additional facilities of a 
telephone, so that Dr. Laws from the crest of his mountain home can 
send a message to Edinburgh in two hours. What a change this 
is from the days when the first mail from Scotland to Nyassa was 
thirteen months on its way ! 2 

In some portions of the mission world the impulse given to native 
enterprise has made Protestant converts the instruments of introducing 
many modern facilities. "The greater part of 
The enterprise the labor-saving contrivances which have been 
converts. brought into this region," writes Dr. Gates of 

Harpoot, "have been introduced by Protestants. 
The first fanning-mills,the first cotton-gins and improved grist-mills, were 
thus introduced, and the first silk-factory was established by a Protes 
tant." Numerous industrial arts have been taught to the natives in 
many fields under mission auspices. Useful trades in great variety 
have been established, many of them entirely new to native communi 
ties. Large numbers of native carpenters, masons, wagon-makers, 
blacksmiths, brick-makers, rope-makers, weavers, tailors, lace-makers, 
bookbinders, printers, casters of type, engineers, boat-builders, electro- 
typers, electroplaters, glass-makers, workers in straw braiding, canning 
and fruit preserving, repairers of watches and clocks, soap manufac 
turers, and photographers have been apprentices in mission industrial 
institutions, or in some instances have been taught privately by indi 
vidual missionaries. It is of interest to note that Dr. S. R. Brown, of 
Japan, was an adept in the art of photography, and that Renjio 
Shimooka, the first native of Japan to learn the art, was taught by 
him. 3 There are now no more beautiful photographs to be found in the 

1 Stewart, " Dawn in the Dark Continent," pp. 231, 232. 

2 Jack, "Daybreak in Livingstonia," p. 341. 

8 Griffis, " A Maker of the New Orient," p. 179. 




^ "rt 

- 



W 



THE SOCIAL RESULTS OF MISSIONS 525 

world than those taken in Japan. Pilkington of Uganda wrote some 
years ago : " I am teaching one of my boys to use the typewriter. 
He can copy fairly correctly now." At a later date, to the astonish 
ment of the officials of the Church Missionary Society, a type 
written letter from a royal correspondent, King Daudi of Toro, arrived 
at their office. 1 

Instruction in the process of soap-making has been mentioned. It 
is interesting to note, in this connection, that even in Japan, that land 
of clever proficiency in arts and crafts, this use 
ful business was first taught by Dr. and Mrs. HOW soap was first 

_.. f . . , . - . manufactured in 

Hepburn. 2 The story of its introduction into Madagascar. 
Madagascar has almost a dramatic interest. It 
happened, about seventy years ago, that Queen Ranavalona, a fanatical 
opponent of Christianity, planned to banish the missionaries, and sent 
them a message to that effect. The missionaries pleaded the useful 
ness of their instruction and the value of their services as reasons 
why they should be permitted to remain. The Queen replied that she 
was not much impressed with what they had done so far, and asked 
them if they could not teach something more useful, as, for example, 
the making of soap. The missionaries consulted together, and asked 
for a week s time, which was granted. During the interval, one of 
their number, Mr. James Cameron, gave diligent attention to the 
processes of soap-making, and at the end of the week was able to pre 
sent to the Queen "a bar of tolerably good and white soap, made 
entirely from materials found in the country." This was the beginning 
of the manufacture of soap in Madagascar, and it has been continued 
from that day to this. Five years of respite to the missionaries were 
gained by that bar of soap, and the physical conditions of the people 
of Madagascar have been cleaner ever since. 3 

At an Exhibition of Indian Christian Industry, held at Lucknow, 
in 1901, prizes and certificates were awarded for excellence in twenty- 
three distinct branches of the industrial arts. 4 An 
ingenious method has been devised by some of Miniature 

/ World s Fairs 

the missionaries in China for introducing to the 



attention of the natives specimens of Western 

inventions, and illustrations of achievements in the inventive arts. The 

device is to open museums for exhibitions of the arts of civilization, 

1 The Church Missionary Gleaner, June, 1900, pp. 90, 91. 

2 The Japan Evangelist, October, 1895, p. 5. 

3 Cousins, " Madagascar of To-day," pp. 86, 87. 

4 The Christian Patriot (Madras), July 27, 1901. 



520 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

as has been done at Mafang, Chefoo, and Peking. These miniature 
exhibitions serve the purpose of a World s Fair of diminutive propor 
tions. A hundred thousand visitors to one of these museums have 
been reported in a single year, and at another three thousand sight 
seers gathered within a brief period. The attendance of visitors at a 
preliminary preaching service, lasting for twenty minutes, affords an 
opportunity for religious instruction, and then the doors of the museum 
are thrown open. 

In the establishment of modern methods of transportation, much 

is also due to missionary enterprise. Navigation in modern ships, 

many of them propelled by steam, began many 

Modern methods of J . 

transportation in some years ago on the great lakes of Central Africa, 
instances the result of un der the guidance of missionary pilots (see 

missionary initiative. . 

p. 192 of this Volume). The " Ilala " steamed 
into Lake Nyassa, in 1875, with a Scotch missionary at the helm. It 
was the first steamer on the inland lakes of Central Africa, being the 
predecessor of the "Morning Star" on Lake Tanganyika, in 1883, and 
of the "Good News," which soon followed on the same lake, in 1885, 
and also of the " Daisy " and " Eleanor " on the Victoria Nyanza. 
In the western waters, not far from the same date, the " Peace " 
and the " Goodwill " entered the Congo, to be followed in recent 
years by the " Lapsley " and the " Livingstone." The "Ilala " and 
the "Morning Star" were the pioneers of the fleet of from thirty to 
forty steamers now navigating the waters of Nyassa and Tanganyika. 
The waterways of China are being more and more opened to steam 
navigation, and in not a few instances native Christians have become 
the pioneer navigators. The Rev. W. N. Brewster, of Hinghua City, 
has informed the author that the native Christians of that vicinity 
were organizing a company to operate a line of steamers from that 
important native port. He stated, as a unique feature of this enter 
prise, that "they have set apart one share in every ten to be used 
for Christian work." 

Does not this study of the political and commercial value of 
missions which has engaged our attention emphasize the fact that 

missions, under proper auspices and with suit- 
Missions not a , , , , , . . , 
negligible factor in the able methods, should be awarded a prominent 

modem progress of place in the activities of the modern world? Is 

the world. . ,, . . . , 

not this especially true in connection with any 
wise and effective policy of national expansion which has its roots in 
Christendom? If expansion is on military lines alone, or is based 
upon exclusively political or economic designs, or is pushed with a 



THE SOCIAL RESULTS OF MISSIONS 527 

view simply to commercial gains, it must eventually prove to be a 
short-sighted and defective policy. It will lack the element which may 
fairly be regarded as essential to the highest conception and the most 
permanent value of the imperialistic ideal. The words of the late Dr. 
James Stewart, in his address as Moderator of the Free Church of 
Scotland, seem fully justified. He remarked : " The Christian Church 
is not aware of the magnitude of the change that is going on all over the 
world at the present time where missionary effort exists. It is ex 
actly to-day as in the early days of Christianity. The statesmen of 
Rome, the thinkers and philosophers and busy men of those days, 
took almost no notice of the new power that had begun its work in the 
world. One or two of them wrote letters to the emperors about this 
new and singular sect of whom they had heard, but serious attention, 
save that of persecution, they never thought of bestowing on the 
new movement; and they little dreamt of what it would one day 
accomplish." 



VII.-RESULTS OF SOCIAL VALUE TRACEABLE TO RE 
FORMED STANDARDS OF RELIGIOUS 
FAITH AND PRACTICE 

We have now to consider briefly and specifically the helpful and ef 
fective power of religious reformation in elevating the social life of non- 
Christian races. In view of all that has been said 
in the preceding pages concerning the manifold The social value 

r . . of religious 

benefits of Christianity which can be traced along reform, 

numerous avenues of social betterment, national 
development, and commercial progress, we are conscious that care 
should be exercised, and brevity observed, in order to avoid the dan 
ger of needless repetition. Our attention, therefore, should be confined 
strictly to the religious aspects of the argument as related solely to their 
bearing upon a purer, nobler, and more progressive social life. Lim 
itations of space, as well as the precise scope of our theme, require that 
we do not attempt here to rehearse the evangelistic triumphs of missions, 



528 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

as revealed in the conversion and spiritual regeneration of men. This 
department of missionary annals presents a record of noble achieve 
ment, revealing God s gracious dealings with individual souls which 
have been brought into the Church in ever-increasing multitudes of 
men, women, and children, who are being saved in the largest and 
deepest sense of the word. It is, however, an aspect of foreign mis 
sionary success which is abundantly treated in literature devoted to 
^his interesting phase of the subject, and hence, in view of the chief 
purpose of the present volume, it does not seem necessary to deal 
with it here. 

We shall rather turn our attention to such aspects of the theme as 
will properly supplement the special argument of the book. It will 
be in place for us to inquire as to the influence 
in which is exerted upon social life by the creation 



the following o f a more spiritual conception of religion ; to 
search for the elevating effects upon a community 
of a break with idolatry ; to call attention to the enlightenment and 
freedom which accrue to society from the overthrow of superstition ; 
to dwell upon the public benefits of having strict and pure morality 
associated with heart-religion; to note the social uplift which is 
secured by a high order of religious leadership ; to specify the bene 
ficial effects resulting from the establishment of religious liberty and 
the suppression of the persecuting spirit ; and, finally, to instance the 
happy results of Sabbath observance upon the social life of the home 
and the community. 



i. THE SOCIAL ADVANTAGES OF A MORE SPIRITUAL CONCEPTION 
OF RELIGION. Formalism is not only a burdensome feature of the 
religious life of the non-Christian world, but it 
The perils detracts seriously from the social value of religion. 

of formalism. j^ deadens the moral perceptions of the individ 
ual member of society, so that his example to 
others, who quickly detect externalism, becomes profitless, if not 
wholly inoperative, and the incentive which attaches to sincerity and 



THE SOCIAL RESULTS OF MISSIONS 529 

heart-fervor is either wanting, or leads in a wrong direction. " If 
therefore the light that is in thee be darkness, how great is that 
darkness ! " is the Scriptural monition in all such cases. We are so 
constituted that sincerity forms an essential element of true religious 
life and influence, but if sincerity gropes in darkness, or exhausts 
itself in formalism, it is of little avail as a help or an incitement to 
better living. Non-Christian communities are familiar with exhibitions 
of devotion in the performance of religious duties, but, as a rule, it 
is the fervor of a devout formalism or a misguided allegiance to super 
stitious and ascetic observances, or to purely ceremonial requirements, 
which are powerless to purify or renew the inner life. The strenuous 
devotee may be himself a destroyer of social morality, or may even 
count himself immune in his evil ways, because of his strict adherence 
to a routine of formalism. Even in the best of religions, externalism 
is both vain and unworthy, but in a degenerate religious environment 
it becomes hopelessly hardening and demoralizing. 

The Gospel quickens the spiritual perceptions, and guides men into 
a more adequate comprehension of what religion should mean to 
society. It may be said that in the case of some 

. The spiritual instinct, 

races, as, for example, those indigenous to India, the whe n misguided, may 
natural spiritual instincts are of a high order, but itself mislead and 
they lack guidance, and fail not only in the direc 
tion they take, but in the ends they seek, so that even the spiritual 
tone which appears to characterize Hinduism cannot be regarded as 
a practical blessing to society. The spiritual instinct becomes lost in 
extravagant vagaries ; it runs wild in vain philosophies ; it leads to 
deep pessimism, and has no call to society to seek and serve a per 
sonal God, and follow the ennobling example of His Incarnate Son. 
There is a touch, moreover, of what may be designated as spiritual 
formalism in its inward struggles, its devout meditations, and its bur 
densome asceticism. Hinduism becomes, therefore, a system of spir 
itual works substituted for a more material and physical order of 
ceremonialism, revealing even in its very spirituality a formal element, 
rigid and exacting in its demands. It easily assimilates, also, 
with a fanatical order of formalism, abounding in ceremonial exter 
nalism, and degenerating into gross and painful asceticism. 

These aberrations of the spiritual instinct issue in results quite dif 
ferent from the spirituality which Christ s religion commends and 
inspires. The latter gives a joyous and hopeful outlook to life ; guides 
the conscience aright ; opens the door of usefulness ; and restores, as 
it were, a character to manhood which is of value to society. The 



530 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

spiritual believer becomes a reconciled and in part sanctified character 

an exemplar of kindness, a lover of justice, a promoter of peace, 

ready to serve the good of his fellowmen with 

Spirituality in an inspiration and zeal born of a loving op- 

the Christian sense . . rn . _ 

is a religious grace, timism. Irue views of God, of sin, of atone 
ment, and of reconciliation, give a supreme and 
incalculable significance to life, and emphasize the real value of the 
soul. A spiritual Christian must look upon man with reverence, and 
long for his redemption in Christ, regarding the collective man as an 
object at once of solicitude and hope. 1 

Our theme resolves itself into the inquiry What is a spiritual 

Christian worth to a community ? Is it not plain that his character 

is a valuable asset of society, his example a power 

The spiritual Christian f or good, his kindness of heart a benefaction, his 

a valuable asset . . 

of society. . missionary zeal a leaven in the social lump, and 
his life itself an evangel ? The Gospel spiritu 
ally apprehended, as has been manifested in numberless instances, will 
tame the savage, and make him a self-restrained member of society, 
friendly in his speech and peaceful in his ways, where before he was 
wild, fierce, and cruel, a terror in his vindictiveness, and a menace to 
peace and good order. The statement just made should by no means 
be regarded as applying only to savage races. There are great 
nations, as, for example, the Chinese, aroused and enlightened as 
they have been by recent events in the Far East, who may need in 
the interest of world-peace the guiding and restraining influences of 
the Gospel quite as much as do less civilized peoples. The political 
and military attitude of China in international affairs is as yet an 
unknown quantity, and there is reason to believe that without Chris 
tianity a spirit may develop which will threaten the peace of the 
world. The conclusions of men like Sir Robert Hart suggest most 
urgently that the conversion of China is becoming a matter of world 
interest. The spiritual forces of the Gospel will not only refine indi- 

1 "There is an animal philanthropy never awakening but at the cry of oppression, 
or the lash of the slave-whip ; there is an intellectual philanthropy, moved to see a 
mind groping in the caverns of an unknown universe ; and, more noble and more 
tender still, there is a spiritual philanthropy which kindles to find a soul wandering 
through shades and pollutions to a hapless end. The first, as the most gross, is 
the most common ; we need only the instinct of the gregarious animals to echo the 
cry of a smitten man. But the darkness that bewilders an intellect is a heavier evil 
than the chain that binds a limb ; and the sin that dyes a soul ought to make us 
shudder more than the blood that stains a brow." (William Arthur.) Quoted in 
Work and Workers in the Mission Field, July, 1904, p. 322. 




Group of Inmates of Tarn Taran Asylum. 

Typical Cases in Advanced Stages. 
Untainted Children of Lepers at Play. A Formal Hand-shake before the Wrestle. 

(C.M.S. AND C.E.Z.M.S.) 

LOVING MINISTRY TO LEPERS. 

By the Rev. and Mrs. E. Guilford, Tarn Taran. 
(See Volume II., pp. 437 and 439.) 



THE SOCIAL RESULTS OF MISSIONS 



531 



vidual and national life ; they will reconstruct it in its aims, its desires, 
and its ideals, and give it a mission as the creator of a new order of 
society. Thus, even a mere norm of spiritual Christianity, when once 
formed, will enable the larger community, even an entire nation, to find 
itself and realize its duty, and to start out in the spirit of a hopeful 
idealism on a career of progress towards better conditions. 

The whole evangelistic campaign of mission fields may also be 
regarded as the result of the spiritual conception of the Gospel and 
its power to save. The revival movements in 
mission churches, now so manifest in many fields, Christian evangelism 

, . . . . , .. . an outcome of 

furnish a cheering and hopeful sign of divine spiritual religion, 
favor, and may be counted as the outcome of the 
quickening forces of an earnest and prayerful religious life. A spir 
itual conception of religion thus becomes, as it were, the guarantee of 
a living and working Church, zealous to reform and edify its social 
environment. This is simply the modern mission version of that 
ancient cry in the wilderness : " Prepare ye the .way of the Lord, 
make straight in the desert a highway for our God." Among the 
spiritually ignorant, whose lot is cast in a darkened and demoralized 
social environment, it is only thus that the bright vision of the Prophet 
shall be fulfilled, when " Every valley shall be exalted, and every 
mountain and hill shall be made low : and the crooked shall be made 
straight, and the rough places plain." 

The first and chief aim of missions should be to implant in the 
hearts of men this spiritual conception of religion, with Christ Him 
self as the centre of love, trust, allegiance, and 
loyal service. No one can doubt that this spiritual 

Christians are 

achievement is of supreme value as a factor in multiplying, 
the social life of Christendom. We may, there 
fore, safely multiply its value many times in its helpfulness to society 
in mission fields. This whole story of a world in moral transition, of 
nations in process of transformation, as it has been all too imperfectly 
recorded in these volumes, may therefore be ascribed to the enthrone 
ment of the Gospel in its spiritual sovereignty over hearts not long 
since in the gloom of darkness, or in bondage to error. These spir 
itually enlightened hearts are now happily multiplying throughout 
foreign fields, and at a rate considerably in excess of one hundred 
thousand annually. The American Board Almanac for 1905 gives 
the number of additions to mission churches during the previous year 
as 120,494. TJte Missionary Review of the World, in its issue of 
January, 1906, gives the number added in 1905 as 142,188. Records 



532 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

like these of statistical progress do not by any means constitute the 
whole story, while considered by themselves, they become almost 
misleading in their inadequacy. Dr. Duff, even in the early days of 
missions in India, spoke like a prophet when he said to a group of 
evangelistic missionaries : " While you endeavor to detach from the 
great mass as many precious atoms as the stubborn resistance of the 
material will allow, we wiW by God s help direct all our attention to 
the making of a mine, and the laying of a train which shall one day 
explode and rend Hinduism to its centre." " It is our sincere con 
viction," observes the Rev. A. H. Bowman, the writer of the article 
from which this quotation is taken, " having watched the course of 
events on the spot for fifteen years, more or less, and having tried to 
obtain some slight knowledge of Oriental thought, that the sounds of 
this explosion are already being heard around us the rending is even 
now taking place. So that from the ruins of this hoary system of 
cruelty, falsehood, and superstition is given to us, if only we will 
embrace it, the glorious opportunity to erect the Church of the Living 
God on the foundation of the apostles and prophets, Jesus Christ 
Himself being the chief cornerstone." 1 

We may count also as a further social outcome of the spiritual 
apprehension of Christianity the planting of an indigenous and self- 
propagating Churchto discharge its mission in 

Spiritual earnestness \ . . . 

is the secret of the special environment where it is established. 
a vigorous This introduces to society the benefits which the 

native Church. ,*,, 

Church as a working force has brought to the 
world. We need not take time to more than mention a few of the 
fields where this marvelous process of planting a working Church is 
discoverable. The Church Missionary Society in Uganda has on its 
church rolls over fifty-four thousand Christians who have assumed their 
own religious support, and receive no financial help from England 
save the salary of their foreign missionaries. Japan is a further illus 
tration of a vigorous, almost strenuous, determination to render its 
Christianity independent of foreign aid, and to assume the control and 
support of its church life and work. The National Missionary Society 
of India, organized December 25, 1905, is a new and promising de 
velopment along this line of native evangelical missionary effort in 
reliance upon local support. We may, therefore, regard whatever 
social power pertains to Christian character, to evangelistic fervor, 
and to a working Church, as the assured heritage of a society which 
has been dominated, through mission effort, by a spiritual conception 
of Christian truth, and by an ennobling ideal of Christian living. 
1 The Church Missionary Intelligence^ April, 1905, p. 243. 



THE SOCIAL RESULTS OF MISSIONS 533 



2. THE SALUTARY INFLUENCE OF THE DECLINE OF IDOLATRY. 
That idolatry is a depressing social incubus is a Scriptural teaching, 
while the course of history at once illustrates and 
confirms its deadening and debasing power. The debasing 
" Thou shalt have no other gods before me " is, O f idolatry, 
and always has been, a national, and consequently 
a social, law. The prohibition of " graven images," or of the worship 
of " any likeness," as recorded in the. second commandment, is as 
strenuous as ever, and that it has a social intent is plain from the 
reason which enforces the command : " for I the Lord thy God am 
a jealous God, visiting the iniquity of the fathers upon the children 
unto the third and fourth generation of them that hate me; and 
showing mercy unto thousands of them that love me, and keep my 
commandments." Jewish history supplies abundant evidence that the 
worship of strange gods is alike a national and a social peril, leading 
to degeneracy, and, if persisted in, to captivity, sorrow and demor 
alization. 

The argument is no less forcible if drawn from the experience of 
idolatrous nations of any age or any clime. Idolatry in all its forms 
has proved itself to be a withering and deadening 
blight upon society, as well as a vain and foolish The dcom of 

, . , , . XT . ,. ., . an idolatrous 

device of human ignorance. No individual man society, 

or woman can become truly noble and spiritually 
cultured who bows down to " the work of men s hands," or worships 
the creature more than the Creator. The fine scorn of the one hun 
dred and fifteenth Psalm, and its gracious call to the worship and 
service of the true God, constitute a lesson suited to every age. 
That lesson in all its social significance is enforced in the first chapter 
of Romans, where the giving over of a people to uncleanness and vile 
affections, and the descent of society into the awful depths of a 
" reprobate mind," with its appalling revel in iniquity, are clearly set 
forth. 

The idolatrous world of to-day is no exception to this law of social 
deterioration, which works inexorably through all ages, and will con 
tinue so to do as long as man clings to the worship of what is beneath 
him in the scale of creation, thus humiliating his manhood, and 



534 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

forfeiting his standing in the ranks of God s nobler creatures. The spirit 

of idolatry works in many ways to the detriment and demoralization 

of society. It is costly, and involves an enormous 

idolatrous customs economic waste> besides locking up wealth which 

social incubus might be used in beneficent and truly helpful 
ways. There are thousands of temples and shrines 
in the heathen world that have absorbed untold resources which are 
needed for the economic activities of society, and for which there is no 
apparent return, while poverty and wretchedness prey upon the masses. 
It has even been decided in India, by a kind of legal fiction, that an 
idol may own property, as if it were a living being, and in that land 
of crushing and pitiable poverty dumb idols are thus vested with 
wealth which within the clutches of their stony grasp they can hold back 
from its proper use. Furthermore, the pilgrimages in observance of 
idolatrous exactions are a serious hindrance to a well-ordered social 
life, involving as they do the herding together ofttimes of vast crowds 
of people, who in some instances may have travelled hundreds, even 
thousands, of miles in vain. 

What needless suffering, moreover, is imposed upon multitudes by 

their vain dependence upon the assumed healing power of an idol. 

The manifold gain to In * easons of pestilence and calamity the thoughts 

a community of whole communities are turned towards the 

in discrediting idol dumb, unresponsive idols, as having the power of 

worship. intervention and relief. To this may be added 

the horrors of human sacrifices which have been for ages more or less 

associated with idolatrous rites. In view of these and many other 

considerations which might be presented showing the social injuries of 

idolatry, it becomes one of the great and imperative duties of Chris 

tian missions to endeavor with all kindness and tact, yet with loving 

firmness, to discredit idolatry, and to lead men to the spiritual worship 

of the true God. If they can succeed in this, the effect will be a 

moral gain to mankind ; and a charming transformation of the higher 

life, as well as of the religious status of society, will follow. 

An incident related b.y Dr. Underwood, of Korea, illustrates in its 

social as well as individual aspects the moral power of a break with 

idolatry. In that land where the rule of looking 

The moral power Qu ^ ^ QJ . g^fi^ ln terests has become an axiom of 



break with idolatry. life an idolater became a Christian, and accord 

ingly his idols were neglected. He had in his 

heathen days built a shrine, which had gone to decay since his con 

version. In the midst of the troubles of the royal family His Majesty 



THE SOCIAL RESULTS OF MISSIONS 535 

became aware of that forgotten shrine, and thinking that its restoration 
might serve to avert further calamities he summoned the man, and 
requested that he rebuild the shrine at government expense. This 
meant a possible bonanza of graft, offered freely out of the royal 
treasury, if the man chose to avail himself of the alluring opportunity ; 
it meant also the danger of royal displeasure if he refused. " Employ 
some one else to do it, and thus sublet the contract," suggested his 
friends, in the hope of easing his conscience, and probably of obtaining 
a share in the coveted gain, " No," he replied yet not without a 
struggle, and in much fear as to the dreaded consequences " I will 
not assist in any rebuilding of an idol shrine ; I am a Christian." He 
quietly but firmly informed the Emperor of his decision, and, under 
God s providential care, no harm was allowed to come to him. 

Testimony from every section of the mission world indicates that 
the reign of the idol is waning, and men are becoming manlier and 
women nobler because of the passing of its deadly 
sway. The peculiar humiliation of soul and the 



, . c IT. 1-1 of the idol is 

degradation of moral character which are mci- waning 

dental to idolatry have been recognized by vast 
multitudes who will no longer bow in worship at the idol shrine, or 
render religious honors to low animate creatures. The glorified cow 
of India is being relegated to her commonplace status in the ranks of 
the animal kingdom, and the transfigured monkey has ceased to claim 
the affection and reverence of many of its devotees. 

There appeared one morning at the house of a missionary in Trav- 
ancore a native bearing a heavy burden which he had placed for 
transportation in a sack thrown over his shoulder. 
Out of this sack he emptied a collection of idols, " ! wil1 never 

believe in idols 

which he regarded as no longer of value. again." 

brought them," he said, " thinking that they might 
be put to some good use. Could they not be melted down and formed 
into a bell to call us to church ? " The suggestion was followed, and 
the idols, made over into a bell, are now summoning native Christians 
to the praise and worship of the true God. In some parts of Africa the 
ceremony of an idol holocaust has become not uncommon. A 
missionary of the Church Missionary Society in Nigeria, reporting in 
cidents of a single station, wrote in 1904: " More than sixty persons 
have publicly destroyed their idols." Sunday was the day usually 
chosen for the ceremony. An announcement to the effect that certain 
persons wished to destroy their idols would be made at the morning 
service, and in the afternoon the Christian community would gather 



536 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

around the place appointed, and after singing and prayer the idols 
would be given to the flames. In course of time, even the King 
openly confessed Christ, and on a certain day he also destroyed his 
idols. It took an hour and a quarter to complete the act, and the 
bonfire was a large one. 1 Many pathetic stories could be narrated of 
the vain efforts of idolaters to obtain healing through the intervention 
of their idols. " I will never believe in idols again," remarked a 
Chinese woman who had been a patient in a mission hospital. " I 
will tell all the people in my village that there are none in the hos 
pital, yet every one is happy, and sick people are made well." The 
discrediting of idolatry lifts from society a burden of credulity, which 
is the occasion of much suffering and distress, resulting in some in 
stances in the alarm of panic, or leading to the extreme of gruesome 
asceticism. Let us trust that this good work of cleansing the world 
from idols will gather increasing momentum as time goes on. 



3. THE GAIN TO SOCIETY FROM THE OVERTHROW OF SUPERSTI 
TION. Superstition, like idolatry, is a social encumbrance, and for simi 
lar reasons. It is only another name for ignorant 
credulity, which, whether it pertains to religion, to 

The deplorable power * 

of superstition. science, or to practical life in general, narrows, 
obscures, and distorts the vision, and usually 
leads either to grotesque folly or to harmful errors. 2 It involves the 
same tendency to useless expense, amounting to scores of millions 
annually. 3 It implies the same vain struggles, the same blind gropings, 
the same debasing fears, the same cruel devices, and the same mis- 

1 The Church Missionary Gleaner, April, 1904, p. 51. 

2 The social influence of superstition has been referred to in Volume I., pp. 
312-319. Cf. also an article on "The Chambers of a Chinese Soul," in The East 
and the West, January, 1904, pp. 32-37. 

3 The Rev. M. T. Yates, D.D., in his essay on "Ancestral Worship," published 
in the "Report of the Shanghai Conference of 1877" (p. 385), estimates the 
annual cost of the superstitious offerings to the spirits of the dead in China as 
amounting to $151,752,000. Even though this statement should be intended to 
represent Mexican silver dollars, equal to about half the gold dollar, the amount 
would still stand for an enormous outlay. 



THE SOCIAL RESULTS OF MISSIONS 537 

guided efforts to meet the problems, anxieties, and emergencies of 
life with wasteful and worthless remedial expedients. There is no more 
pitiful and depressing spectacle than to witness the impotent appeals 
and the futile sacrifices, many of them costly and horrifying, to which 
the deluded victims of superstition resort to escape impending perils, 
or to secure deliverance from present calamities. 

All the ocean liners which cross the deep would not, we believe, 
more than contain the amulets, the charms, the trinkets, the fetiches, 
and the whole vast paraphernalia of heathenism, 
which has found its genesis in superstition. A "Demonophobia" its 
spectral world of jinn, devils, demons, dragons, dismal outlook 

.... , . . . . upon life. 

ghouls, goblins, imps, and thronging spirits of 
evil, seems to fill the haunted imaginations of otherwise sane and 
sober people, given over to what Sir Monier-Williams designates as 
"demonophobia." 1 In the clear and innocent look of a friend there 
is cause to fear the "evil eye" ; while the foreboding terror and the 
dismal follies of witchcraft may play havoc at a moment s notice 
with social order and with every principle of pity and justice. Phys 
ical ills, such as sickness or pain or calamity, are traced at once to 
the anger of some unseen evil spirit, or malevolent fiend, or dragon 
visitor of the night, and, at whatever cost, some method of propitia 
tion must be devised to ward off disaster. Even some innocent 
neighbor or dead relative may be suspected of fiendish machinations, 
and then that prince of all quacks and deceivers, " the smelling-out- 
doctor," must be called to localize the source of trouble, and advise 
some method of dealing with it. 

The wretched influence of these delusions has brought men of cer 
tain sections of the heathen world even to the depths of devil-worship. 
Every heathen community is liable to become a 
hunting-ground of prowling sorcerers, with des- The social blight 
perate designs upon some helpless victinv among of sorcery, 

the dwellers in the dark hinterlands of super 
stition. So deceptive are the wiles of sorcery that the decrees of these 
masters of the black arts become not only law to be implicitly obeyed, 
but they represent, as a rule, the last hope of despairing souls. To 
the fraudulent, haphazard guesses and quack advice of these wizards 
of sin many of the most important and vital interests of life are re 
ferred. As a gambler casts his dice in the hope of a lucky throw, so 
there are vast multitudes in the environment of heathenism who take 

1 Cf., for a full treatment of the subject so far as relates to India, "Brahman- 
ism and Hinduism," by Sir Monier-Williams, pp. 180-350. 



538 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

counsel of puerile ignorance, in the expectation that the secrets of 
good fortune will be revealed to them through this worthless and 
knavish instrument. 1 Can any one doubt that these besetments of 
superstition involve an incalculable social injury wherever they hold 
sway, and that their debasing power, where the best interests of 
society are concerned, is literally beyond estimate? 

An example or two will clearly show the ill-omened state of a commu 

nity when dominated by the power of dangerous or foolish superstitions. 

An African chief is ill, and the witch-doctor s tale 



The witch-doctor and ^ fa^ j rs ? an unc ] ej w h o j s st iH living, 

his black arts a . 

peril to society. practised witchcraft upon the sick man, and was 
endeavoring even now to kill him. Not more 
than a day or two passes after this verdict before that uncle s hut, and 
all his crops, just reaped, are burned to ashes, and ever since he has 
been forced to be a fugitive, sleeping in the bush, with his spear 
beside him, and never daring to seek his rest twice in the same spot. 2 
Among the Hainanese there is a strange superstition that it is danger 
ous for a girl to learn to read, as it will surely result in ruin to her 
father s family. 3 In a certain section of India smallpox is counted a 
sign of favor from the god Mata, and cannot therefore be medically 
treated, nor is it essential to quarantine it as infectious. 4 That arch 
mystery of the African juju, identified with West Coast savagery, can 
and does sometimes claim its victims by the hundreds, while into the 
dark depths of its iniquity and cruelty no one can descend with any 
likelihood that he will come back to tell of its horrors. 5 

Disease, which so often attacks not only individuals but ravages 

whole communities, is traced by superstitious fears not to its natural 

cause, but is regarded as the work of malignant de- 

Superstition a grave mons, or of haunting spirits of the dead, and thus 

danger to social order. sane me thods of prevention and cure are almost 

certain to be overlooked or neglected. 6 In the 

same misguided fashion false and ruinous judgments are pronounced 

1 Cf. an article on Korea, by the Rev. James S. Gale, in The Outlook, April 
12, 1902, pp. 916-919. 

2 The Missionary Record of the United Free Church of Scotland, September, 
1904, p. 418. 

3 Woman s Work for Woman, July, 1903, p. 159. 

4 The Missionary Herald of the English Baptist Missionary Society. Decem 
ber, 1902, p. 563. 

5 The Missionary Review of the World, August, 1902 p. 602;. Awake, May, 1902, 
P- 54- 

6 The Assembly Herald, July, 1905, pp. 369-371. 



THE SOCIAL RESULTS OF MISSIONS 539 

concerning results in the line of success and prosperity which are 
directly traceable to commendable diligence, faithfulness, and capac 
ity. The man who achieves and deserves a successful issue to his 
toils becomes, therefore, at once an object of suspicion, and maMcious 
evil is quickly plotted against him, on the ground that it is only by 
the aid of the spirits that he has surpassed others, and thus he 
should be condemned as an enemy of society, in league with demons, 
so that disaster and perhaps death are considered but his rightful 
deserts. 1 

" The Bamboo has flowered" is whispered among the Chinese, and 
this ominous botanical legend is regarded as a portent of the over 
throw of the Manchu Dynasty. All China, therefore, becomes more or 
less on the alert, in anticipation of a dynastic cataclysm, and sometimes 
the general expectation of evil will lead to a serious practical outcome. 
The Boxer disturbances were honeycombed with superstitions, and 
when fanatical credulity dominates an ignorant populace social or 
der, and even national self-restraint, may be torn into shreds. A 
similar revelation of the social danger of superstition confronts at 
times the British Government in India, where the coming of the 
plague is credited by an ignorant populace to the malign purposes of 
the Government. This is matched by another gruesome error of the 
superstitious Hindus, who so venerate the wild beasts and the poison 
ous snakes of the land that it is hardly possible for the Government 
to institute protective measures to save the people from those deadly 
enemies, however tempting may be the reward which is offered for 
their destruction. Back of the record that over 24,000 lives are sac 
rificed annually about nine tenths being from the bites of poisonous 
reptiles is the controlling influence of superstitions which dominate 
and distort the Hindu mind. 

Delusions so many, so varied, so insistent, so inwrought into the 
whole texture of life, cannot be banished as by fiat. It becomes a 
long and dreary struggle, yet by no means a 
hopeless one. In every mission field signs of en- Superstitious fears are 

. vanishing before the 

lightenment and moral courage are multiplying, trustful courage of faith. 
The break with superstition is constantly growing 
more pronounced and uncompromising. Each conversion to Chris 
tianity becomes a signal of at least partial, if not of entire, deliverance, 
and is the sign of the beginning, and eventually of the fruition, of a 
happy trust in a benevolent, all-powerful, and all-loving God. In many 
places even amid the darkest African environment we may read 
1 The Baptist Missionary Magazine t May, 1905, p. 188. 



540 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

of souls set free, and a final breach with the dismal and enslaving 
past, culminating often in the burning of charms, the destruction of 
fetiches, and a stout-hearted, resolute casting out of the whole brood 
of unseemly errors. Men and women breathe more freely, and life is 
brightened with new hopes, while in thousands of communities the 
dread visit of the witch-doctor has been exchanged for the gentle 
evangel of the messenger of Christ. The distressing terrors of super 
stitious fears are giving place to the calm trustfulness, the cheering as 
surance, and the orderly peacefulness of a Christian community. The 
whole spirit and atmosphere of society can thus be changed, as they 
are being changed, by the freedom and joy of an abiding hope in 
Christ. Communities hitherto demon-ridden may sit clothed and in 
their right mind, under the protecting care of the all-loving and all- 
powerful God, who becomes their " refuge and strength, a very pres 
ent help in trouble.^ 



4. THE WHOLESOME SOCIAL EFFECTS OF ASSOCIATING MO 
RALITY WITH RELIGION. Religion is of questionable benefit to social 
interests if it is not identified with morality ; used 
The religion of Christ as a cloak, it becomes a positive injury, insidious 

demands a life of . . .... 

moral integrity. anc * pernicious in its influence. The acceptance 
of Christian doctrine without Christian morality 
leads to antinomian heresy. A spiritually devout and even ec 
static believer who is at the same time morally unsound can 
be regarded only as a religious freak. If iniquity and injus 
tice claim the protection of religion, if social venality and wicked 
ness pose in the guise of piety, they become doubly dangerous and 
reprehensible. We have dwelt upon this theme in Volume I. ( pages 
300-307), so that it is not necessary to deal with it at any length here. 
That it is one of the functions of missions to impress upon converts 
that the religion of Christ requires a life of moral integrity in all their 
contact with society, and that this most desirable reconstruction of 
social habits is actually an outcome of effective mission work, are 
aspects of our theme which may well claim attention, however 
briefly we must deal with them. 




8 



Q ~ 

55 C 
I I C 



hH 

S 



l 



THE SOCIAL RESULTS OF MISSIONS 541 

Missionary~instruction, whether religious or educational, may be 
regarded in all its bearings upon moral standards as unreservedly com 
mitted to the command : " Come out, and be ye 
separate ! " Strict and uncompromising condem- The special emphasis of 

, , , , ^, . . missions upon the 

nation characterizes the attitude of the Christian moral code . 
Church towards heathen vices and all moral lapses 
on the part of professing Christians; not that the door of. repentance 
and reform is closed, but rather that what is morally wrong cannot be 
tolerated. Paul s sermon in which he "reasoned of righteousness, 
temperance, and judgment to come," is echoed in every mission field. 
" Awake to righteousness and sin not " is the Gospel echo of the 
Ten Commandments upon which every mission preacher dwells 
whenever he undertakes to expound the ethical significance of 
Christian truth. 1 

That this struggle towards the goal of morality as inseparably 
identified with religion is making progress in mission lands cannot 
be doubted, and that its social results are whole 
some and helpful is equally clear. Testimony to Religion should be an 
this effect is to be found in the Report of the recent """J^ g d 
"South African Commission on Native Affairs." 
The Commission was appointed in 1903, and its Report was published 
in 1905. In this Report the influence and necessity of religion as an 
incentive to good morals is strongly asserted, and it is declared that 
"the weight of evidence is in favor of the improved morality of the 
Christian section of the. population," while it is further asserted that 
"there appears to be in the native mind no inherent incapacity to 
apprehend the truths of Christian teaching, or to adopt Christian 
morals as a standard." Christianity is declared to be one great 
element for the civilization of the natives, and the Commission is of 

1 In connection with a special missionary campaign on the part of the Anglican 
Church in South Africa, the object in view was clearly and forcibly denned as 
follows : "To set forth the essential unity of morals and religion, of holiness and 
righteousness ; to lay down as a basis of conduct the old foundation of the Ten 
Commandments ; to proclaim fearlessly the need of repentance ; to bring home to 
all men the marvellous blessing of free forgiveness and renewal of life through 
Christ Jesus our Lord ; to raise the spirit of man to the duty of worship ; to nourish 
it by sacrament and prayer ; to hallow the life of the family by benedictions, and 
point to the Word of God as the source of wisdom and strength ; to teach men to 
reverence humanity, whether native or European ; to honour a woman and protect 
a child ; to work at their calling and bear their burdens ; to love their country and 
serve their King; to live with dignity; and, through Christ our Redeemer, to die in 
peace." The Christian Express, September, 1903, p. 134. 



542 CHRISTIAN" MISSIONS AND SOCIAL PROGRESS 

the opinion that regular moral and religious instruction should be 
given in all native schools. 1 It can be clearly demonstrated from the 
criminal records of native society in South Africa that only an infini 
tesimal percentage of those who are connected with Christian churches 
is convicted of crime. It was stated in a recent Church Council that 
the proportion in Natal was only four per cent., and, according to 
the testimony of Mr. H. H. Pritchard, Public Prosecutor of Boksburg, 
out of 13,000 natives convicted there of offenses against the law, 
ranging from being without passes to the crime of murder, only four 
were in the membership of one or other of the native churches. 2 

That Christian morality is needed in India, and that the religious 

standards of Hinduism do not enforce it, is a matter which hardly 

admits of debate. The idolatrous shrines of India 

Christian morality are faQ hiding-places of evil, and some of the 

essential to ... 

social well-being. most elaborate and imposing temples are centres 
of the grossest iniquity. Abundant evidence of 
this can be found in Hindu journals, and there are many thoughtful 
Hindus who frankly deplore the moral degradation which unfortu 
nately is associated with much of the most elaborate ceremonialism 
and even the devout practices of the Hindu religionist. A prominent 
Hindu periodical, the Kayastha Samachar, of Allahabad, published 
not long ago an article by an educated Hindu, on " The Religion of 
the Educated Native." The writer acknowledges that he is not a 
Christian, but plainly expresses his views of the religious condition of 
Hindu students. In the course of his article he asserts : " It is a fact 
which nobody can deny, that the students of mission colleges are more 
conscientious, more regardful of the demands of truth and honesty in 
all their dealings, and in every respect better behaved men than the 
students of other institutions." He concludes by advocating the intro 
duction of the Bible as a class-book into all the primary and high 
schools of India. 3 

Similar testimony concerning China and Japan might be quoted 
in advocacy of morality as a necessity in a true and wholesome reli 
gious life. 4 " The moral conduct of the convert is a tremendous ad- 

1 The Missionary Herald, July, 1905, pp. 332-335 ; The East and the West, 
July, 1905, pp. 342, 343. 

2 Quoted from The Presbyterian Churchman (South Africa), in The Missionary 
Review of the World, August, 1904, p. 638. 

3 The Bible Society Monthly Reporter, February, 1903, p. 34; World-Wide 
Missions, January, 1903, p. 2. 

4 The ethics of Buddhism, Confucianism, Hinduism, and Mohammedanism in 
their social bearings have been discussed in Volume I., pp. 426-448. 



THE SOCIAL RESULTS OF MISSIONS 



543 



Ethical discontent 
in Japan. 



vance upon that of his heathen neighbor, and his Christian character 
averages up well with that of his British fellow-citizen," writes one 
who has long been a resident of China. In 
Japan, also, the standards of Christian morality 
are attracting thoughtful attention, and exacting 
the most respectful and even reverent admiration 
from the leaders of national thought. Ethical discontent has become 
widely prevalent among Japanese patriots, and it is frankly acknowl 
edged that the morals of Christianity are needed in Japan as well as 
elsewhere. Both social and national progress, in order to be permanent 
and healthful, must be based upon creditable standards of moral integ 
rity, and it is interesting to notice that the ethical code which is drawn 
from the Christian Scriptures is gaining sway over the commercial 
and social life of the empire. A marked change has of late been 
manifest in Japanese educational ideals. A commission appointed to 
compile a new series of text-books on ethics for use in the schools has 
introduced therein moral teachings which are evidently derived from 
the ethics of the Bible, so much so that there has been complaint that 
the distinctive ethical ideals of Japan have not been sufficiently empha 
sized. It is doubtful whether any nation not confessedly Christian 
has adopted the moral standards of Christianity as heartily and fully 
as has Japan. 1 

There is no disputing the apologetic power and all-pervading influ 
ence of a holy life. Men may turn away from the academic evidences 
of Christianity, but they cannot evade the impress of moral purity, 
unselfish goodness, and conscientious integrity. Wherever missionary 
work can associate a high order of morality and righteous living with 
a religious profession, society receives a benefit which is of incalculable 
value. 

l The Japan Evangelist, September, 1904, pp. 276-279; April, 1905, p. 118; 
June, 1905, pp. 233-237. 






544 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 



5. THE PUBLIC BENEFITS OF EXEMPLARY RELIGIOUS LEADER 
SHIP. The personal character of religious leaders is a matter of vital 
moment to society. The influence of a depraved 

The personal character ,.,*,, . , , . . 

of religious leaders example as exhibited by those whose duty it is to 
a matter of vital guide and inspire the religious life of a people is 

moment to society. f . * \ 

blighting, and cannot, therefore, safely be toler 
ated in any well-ordered social system. One of the most dangerous 
and debasing aspects of heathenism, whether in its classic or modern 
r61e, is the low standard of character which, with of course recognized 
exceptions, is found in the leaders and heroes of its religious life. This 
is in large measure true even among the most advanced and cultured 
people of the non-Christian world ; it is true in India, China, and 
Japan confessedly st>, on testimony representing native opinion which 
cannot be regarded as prejudiced. As the defective features of reli 
gious leadership in non-Christian environments not omitting the 
well-known facts in lands dominated by a corrupt Christianity have 
been dwelt upon in previous pages (Vol. I., pp. 325-339), it is not 
necessary here to present further evidence of a similar tenor. 

The religious leadership of Christianity is cast in a different mold, 
and in every mission field the responsible guides of religious thought 

and the exemplars of religious practice are, with 
The Christian leadership j h d th e exception, worthy of con- 

of mission fields is J . t J 

worthy of confidence, fidence, having become sincere disciples of the 
Christian code of morals. Native teachers and 
preachers identified with the missionary service are almost invari 
ably men and women of approved integrity, living according to con 
science, and exemplifying an admirable type of goodness, fidelity, and 
sacrificial devotion, combined with sane and sober conceptions of the 
relations of religion to ordinary human life. They may be regarded 
not only as " Israelites indeed, in whom is no guile," but, in many 
notable instances, as "men full of faith and of the Holy Ghost." The 
Church of Christ finds comfort in their loyalty and worthy service ; 
they are a joy and inspiration not only to those among whom they 
dwell, but to others who hear of them and read of them in distant lands. 




Mrs. S. Satthianadhan, M.A. Miss Krishnammal, B.A. 

(Editor " Indian Ladies Miss Lena Chatterjee. (Graduate Madras 

Magazine.") University.) 

Dora Chatterjee, M.D. Mrs. Nirmalabala Shome 

(Calcutta University M.A. in 
two subjects.) 

REPRESENTATIVE INDIAN CHRISTIANS. 



THE SOCIAL RESULTS OF MISSIONS 645 

Pastor Hsi s name is fragrant in the churches of Christendom 
wherever his biography, by Mrs. Howard Taylor, has been read. He 
represents hundreds in China of like character 
and equal devotion. Dr. Neesima has been Some men of light and 

leading on the roll 

honored and loved in the West almost as much of missions, 
as in his own country, and a throng of noble 
Japanese pastors, philanthropists, and educators have followed in his 
steps. Soo Thah has been introduced to Western readers by Dr. 
Bunker of the Baptist Mission as a zealous and intrepid disciple of his 
Master among the Karens in Burma. Dr. Imad-ud-Din preacher, 
scholar, and author of India, and a long list of men of devout 
character and sterling worth, as well as women of piety, whose lives 
have been a power in all sections of the country, give added lustre to 
the Christian leadership of the Indian churches. The Rev. Boon 
Boon-Itt, whose recent decease is so deeply lamented, was a "crown 
of rejoicing " in Siam. Pao, the "Apostle of Lifu," one of the Loyalty 
Islands, may be justly regarded as an evangelist of heroic type. The 
native teachers and preachers in New Guinea, gathered largely from 
the converts of the South Sea Islands, have been men and women 
of courageous spirit and lofty faith. Bishop Crowther stands out as a 
typical man of God amid the African darkness. Numerous pastors, 
teachers, and evangelists of fine record in other African mission fields, 
including Madagascar, might be named in this list of worthy religious 
leaders. There have been many women also who have served in 
various missions as teachers, visitors, and Bible -women, with congpicu- 
ous credit to the Christian name. 

Every missionary knows such native leaders as we have named 
faithful men and true, full of zeal and courage, yet gentle, kindly, and 
sympathetic, seeking the good of their fellowmen, 
and laboring through long and glowing years of 
service to extend the knowledge of Christ, and tabulated, 
to establish His principles as the higher law of 
social life. Many of these native evangelists, preachers, pastors, 
teachers, authors, prominent laymen, and men of affairs have worthily 
represented high ideals of Christian character and service. The in 
fluence of such men in promoting the social weal of communities in 
which they dwell is beyond estimate ; its value and power cannot be 
tabulated ; it shines and glows and radiates so that men feel it, and 
society responds to it. The truly good man, brave, gentle, and kindly, 
reflecting the spirit and imitating the example of the Master, is a 
benediction to social life, as well as a "living epistle known and read," 
whether it be in distant mission fields or in our home environment. 



546 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 



6. THE ENNOBLING SOCIAL RESULTS OF RELIGIOUS LIBERTY. 

The persecuting spirit has long been a relentless foe to the social peace 

and happiness of mankind. Untold misery has 

The social value of ^ een ^inflicted upon human society through the 

religious liberty. workings of religious tyranny, which has proved 
itself one of the most subtle and resistless instru 
ments of injustice and cruelty that, in various ways and under different 
auspices, has tortured the race. It is only by slow and painful strug 
gles that religious freedom has been won in certain favored portions 
of the earth. In some so-called Christian nations it is still hardly 
more than a name. The lessons of tolerance in religious opinion and 
practice have been learned with surprising reluctance, and in most 
instances only after strenuous conflict, bringing in its train sorrow, 
tribulation, and much suffering. Evidence that the persecuting spirit 
is still characteristic of religious life in many lands has been presented 
in Volume I. (pp. 319-325), and the facts, moreover, are so well 
known that this aspect of our theme needs no further exposition in 
this connection. 

In supporting the contention that the Christianity planted by 

missions has encouraged the spirit of tolerance, and insisted upon 

religious liberty as a basic principle in its spiritual 

Missionaries f . . . 

have been leaders in an d moral code, it is quite worth while to note m 
interdenominational passing the growing tendency among foreign 

federation. 

missionaries of nearly all Churches towards inter 
denominational federation, and even towards inter-Church union 
among affiliated branches of the same ecclesiastical family. This has 
been especially manifest of late in India, China, Japan, Korea, the 
Philippines, South Africa, Mexico, and South America. 1 The feder 
ation ideal and the aspiration after even closer union have worked 

1 Cf. article on "Union Movements in Mission Fields," in The Congregation- 
alist, November 4, 1905. Cf. also The Chinese Recorder, November, 1904, p. 551 ; 
The Missionary Review of the World, December, 1904, p. 919: and The Missionary 
Record of the United Free Church of Scotland, February, 1905, p. 61, and March, 
1905, p. 124. 



THE SOCIAL RESULTS OF MISSIONS 547 

mightily, and wrought with surprising results throughout the missionary 
fields, to the deep gratification of the friends and advocates of Church 
union in all the world. At the recent Inter-Church Conference, held 
in New York, in November, 1905, the note of congratulation and 
gladness over the spirit of harmony and fraternal cooperation in 
mission lands was very pronounced. 

In connection with the entrance and work of the missionary, and 
no doubt, in a measure, in response to his influence and the beneficent 
trend of his enterprise, a great and marvelous Great changes in the 
change has come about in the attitude of many attitude of foreign 
foreign states towards religious liberty. Credit 
should be given in this connection, and that gen 
erously, to the political influence of Western powers, as embodied 
either in their colonial administration, or in their treaty provisions, 
which has secured immunity from religious persecution by Asiatic or 
African states. This is* well, and a cause for thanksgiving, but its 
effectiveness after all depends largely upon the courage and energy 
with which these public guarantees are guarded by the foreign powers. 

It may be noted with gratitude, however, that in India, Burma, 
Uganda, and elsewhere under British rule, as well as in almost all the 
Native Feudatory States of India, and in Siam, 
under her enlightened ruler, there is recognized Notable progress of the 

. _. . . , spirit of tolerance in 

freedom of conscience. This is also notably true j apan and china, 
in Japan, since the voluntary withdrawal, in 1873, 
of the Edicts against Christianity, and the promulgation of the Con 
stitution in 1889, with its famous Twenty-eighth Article granting full 
religious liberty. 1 In China, while there is a long and terrible record 
of religious persecution in past centuries, 2 yet there have been within 
the last half century concessions and guarantees on the part of the 
State which are worthy of all honor, and should be greatly appreciated. 
These remarkable edicts, however, have been strangely ineffective, and 
all the world knows how quickly they can be torn to shreds in times of 

1 ",In the city of Osaka, in 1829, seven Christians were crucified; this year, 
(1903) in the same city daily Christian meetings have been held for five successive 
months, sometimes ten thousand attending in a week, and one-tenth of that number 
giving in their names in writing as investigators of the Teaching." Rev. A. A. 
Bennett, D. D., in The Baptist Missionary Magazine, December, 1903, p. 758. 

2 Cf. articles on "Sectarianism and Religious Persecution in China," by the 
Rev. J. Genahr, in The Chinese Recorder, March, 1905, pp. 131-137; April, 1905, 
pp. 169-175. Cf. also a volume entitled "Sectarianism and Religious Persecution 
in China: A Page in the History of Religions," by Prof. J. J. M. DeGroot, of the 
University of Leyden, published by Johannes Mtiller, Amsterdam, 1904. 



548 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

excitement and turmoil. No one who is familiar with current events 
has failed to discover that it is only by an alert and vigilant guardian 
ship on the part of the Treaty Powers that their citizens are adequately 
protected from becoming, for one reason or another, the victims of 
abusive and even atrocious violence. There has been, however, 
notable and steady progress in the humanizing of China, and the 
country to-day is far in advance of its status at the beginning of the 
last century, while the spirit of reform is living and working, and is 
destined in the end to triumph. 1 It is still true, however, that, while 
China may not officially and openly engage in religious persecution, 
yet Christian converts to a considerable extent are covertly tormented, 
and are never quite safe from the attacks of the ignorant and debased 
element of the population. This animosity springs not so much from 
religious zeal on behalf of native religions as from an anti-foreign 
spirit which vents itself upon Christian converts because of their 
alleged sympathetic attitude towards all the supposed designs and 
ambitions of the foreigner. Yet one of the paradoxes of the situation 
is the recent opening of Hunan to missionary occupation, a province 
which hitherto has been a hotbed of anti-foreign agitation. 

Looking at the status of mission fields generally, there is cause for 

glad optimism in the many open doors of access to vast multitudes of 

the race. The former attitude of Asiatic States 

The influence of towards religion has changed to one of growing 

Verbeck in promoting _ & , . 

religious liberty. tolerance, and in some instances to a generous 
welcome. The Japanese Government not long 
ago provided free transportation for all religious teachers of the Bud 
dhist, Shintoist, and Christian faith to the island of Formosa. 2 Let 
it never be forgotten that to Verbeck, as much as to any other one 
man, the establishment of religious liberty in Japan is due. Not that 
this fact is formally and officially on record in Japanese history, but 
rather that it may be credited to him as the result of his unofficial 
influence and steady advocacy of the principle of religious liberty, 
during the entire period of his contact with the Japanese authorities 
in the formative era which shaped to such a momentous extent the 
future of the empire. The Japanese themselves are now discovering 
that at the time of their great national transformation Verbeck was 
an inspiration, a guide, and a prophet in one of the most strenuous 
periods of their history. On the day of his funeral a remark of a 
Christian Japanese layman was overheard, to the effect that : " To this 

1 Cf. The Baptist Missionary Magazine, January, 1904, pp. 6-IO. 

2 The Japan Evangelist, October, 1903, p. 316, 



THE SOCIAL RESULTS OF MISSIONS 549 

man alone we Japanese are indebted for the religious liberty we enjoy 
to-day." 1 

This discrediting of the persecuting spirit among missionary con- 
verts, and the gradual quieting of its aggressive activities, may be 
counted a social blessing of large significance. The entire atmosphere 
of a community changes with the advent of freedom into its soul life. It 
has become one of the abiding traditions of missionary Christianity, 
not only among the foreign workers, but among the*native converts, 
that the persecuting spirit should die with the profession of an evan 
gelical faith. 



7. THE SOCIAL UPLIFT OF SABBATH OBSERVANCE. The appoint 
ment of one day in seven as a day of rest and religious privilege 
is a benign provision of the Creator. It is an act 
of mercy on God s part, suggested by His infinite T he benign purpose 
knowledge of man s need, and His desire that of the Sabbath, 
the important interests of man s religious nature 
should be carefully and sacredly guarded. The very wording of the 
fourth commandment shows that its purpose is to secure a family and 
social blessing. All nations are entitled to this benignant gift; all 
races need it, and its wholesome influence is intended to be helpful to 
all men alike, wherever their lot may be cast, and whatever may be 
their historic environment. It is a day for religious worship and peri 
odic rest from secular toil, and in both these particulars it becomes 
increasingly necessary and desirable in proportion as human life grows 
more complicated, more intense, and more strenuous in our modern 
age. Conscientious Sabbath observance is a profitable school of rev 
erence. It serves as a test of loyalty and a sign of fidelity. It is a 
nursery of virtue and self-control, and a guardian of liberty, civil and 
religious. It is useful as a helpful stimulus to piety, a balm to weari 
ness, a tonic to both the physical and spiritual natures, as well as a 
help to orderly and quiet living in the civic and social experience of 
a community. Its Christian observance is almost entirely confined 
to Christendom or rather to the more religiously stalwart and spirit- 

1 The Missionary Review of the World, September, 1903, p. 659. 



550 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

ually refined races or communities of the evangelical world. In mission 
lands, save in the case of Christian converts and their teachers, it is 
practically unknown as a day of repose or of religious culture, although 
numerous holidays or feast-days are interspersed in the routine of 
life almost everywhere. 

It has been part of the mission of the Gospel to introduce the 
Scriptural ideal of the Lord s Day into the higher life of converts. Mis 
sion churches make faithful and reverent provision 

Mission emphasis f or re ligious services on that day, and devoutly 

on the observance of . 

the Lord s Day. hallow the time for the instruction and culture 
of the souls of young and old. The ordinary 
business and toil of everyday life among mission converts give way 
to the quietude and rest of a day set apart for religious uses, dedi 
cated to the cultivation of home life, and to the promotion of innocent 
and simple friendships, especially of those in which the promptings of 
sympathy and the kindly duties of benevolence claim the attention. 
The "J a P an Sabbath Alliance," constituted in 1902, is creating 
a public interest in behalf of a becoming respect for Sunday. It issues 
its tracts and appeals, urging conscientious atten- 
The "japan tion to the claims of one day in seven as a matter 

Sabbath Alliance" ... , 

and its work. of high concern to the well-being of hu 
manity. 1 The Japanese Government, since 1876, 
has had the civic wisdom, even though the motive may not have been 
a religious one, to appoint Sunday as a national rest day. This does 

1 "The great object of the Japan Sabbath Alliance is to keep before the 
minds of the people the absolute necessity of a periodic day of rest, in all classes 
of society, by showing the nature, the purpose, and the benefits of the Christian 
Sabbath, and its relation to the interests alike of the domestic, industrial, national, 
social, moral, and religious life of the people. It is proposed to accomplish this 
by the production of suitable literature, by special lectures and addresses, by the 
organization of Branches of the Alliance, and by individual effort and personal work. 
Branch Organizations are essential ; but our own words and example as individuals 
are still more essential. They will prove more powerful in influencing others than 
organizations, however perfect ; than lectures and addresses, however eloquent ; 
than literature, however beautiful in conception or strong in argument. The task 
before us is not an easy one. It is beset with many and peculiar difficulties in a land 
like Japan. But they are not insuperable. Where there s a will there s a way. 
It would be impossible to make rules for Sabbath observance which would apply 
alike in all cases. Nor is it necessary to do so, if we are careful to follow the mind 
of Christ in the matter. As Christians we should make it a day of blessed joys 
and tranquil hours in the home, of unhindered fellowship and communion of saints 
in the house of God, and of helpful and comforting work to our fellow men not 
seeking our own selfish pleasures or advantages, but the higher and nobler interests 
of man s spiritual nature." The Japan Evangelist, January, 1903, p. 18. 




C/l 



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2 2* 

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THE SOCIAL RESULTS OF MISSIONS 551 

not, however, imply its Christian observance ; it is merely an official 
recognition of the value of one day in seven as a time of rest from 
the burdens of State, and the toils of ordinary labor. This rest day, 
of course, may be misused, or transformed into an occasion for holiday 
shows and sports, or devoted to shopping, dissipation, or unwholesome 
and evil indulgence ; yet the separation of the day from the ordinary 
routine of secular usage will no doubt in the end prove a social and 
national benefit to Japan. When Christianity comes to be more gen 
erally accepted among the people, it will be likely also greatly to 
facilitate the Christian observance of Sunday. The ennobling influence 
of the Sabbath, when rightly honored, and its manifest social value, 
will not be unrecognized by the Japanese people as time goes on. Some 
day, let us hope, it will be so regarded that Japan will realize in her 
own experience the full meaning of that divine promise: "If thou 
call the Sabbath a delight, and the holy of Jehovah honorable, I will 
make thee to ride upon the high places of the earth." 

In India also there are organizations whose object is to safe 
guard the Sabbath as a sacred rather than a secular day. The 
"Lord s Day Union" of Calcutta and the "Lord s 
Day Observance Committee" of Madras are ex- Sabbath observance 

i o j u i 11 T j- in many mission 

amples. Sunday-school work, especially in India, fields, 

is a prominent feature of Sabbath observance. 
A Sunday-school at Ongole, South India, said to be the largest in the 
country, numbers 1500 on its roll. The religious respect for Sunday, 
as a day set apart for public worship, is characteristic of mission com 
munities everywhere, perhaps more conspicuously among the less civil 
ized races, as in Africa and the Pacific Islands, than elsewhere. The 
observance of the Sabbath among African converts is often exceptional 
in its strictness. The public markets formerly held upon that day have 
been closed in various localities. The Christian fisherman will cease 
to ply his trade ; the farmer will rest from his labors ; the trader will 
close his shop ; and the day will be regarded as set apart for religious 
uses. The whole community will gather for public worship, and an 
atmosphere of rest and solemnity seems thus to brood over the entire 
settlement. " The . Sabbath is better observed throughout the Ibuno 
towns than in any district at home," writes a missienary on the West 
Coast. In Madagascar, after the great persecutions, when teachers 
were few and congregations were often without a minister, it was ttie 
custom of the Christians to gather together on the Sabbath, even 
though there was no one to preach or even to read the Scriptures to 
them. "In some cases they met, simply sat quiet for a time in the 



552 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

building they had erected, and then dispersed ; or they sang a hymn, 
or a verse of one, over and over again before breaking up." 1 In some 
instances in the South Sea Islands the native Christians have made 
Sabbath observance such a matter of conscience that they have been 
willing to suffer loss, and even to endure the scoffs and taunts of god 
less traders, because of their regard for the sacred character of the 
day. 2 There are towns in China where the Christian shopkeepers are 
accustomed to hang up a notice in front of their shops every Sabbath, 
to this effect : "To-day being Worship Day we do no business." 

It is pathetic to notice the extreme care which is sometimes taken 
not to lose track of the day by Christian con- 

A novel method verts w j lo are so ig nor ant and isolated that they 

of identifying * 

the day. find difficulty in identifying it. Among the 

Eskimos, for example, the head of a Christian 
household will make a short mark for each ordinary day as it comes, 
and on the first day of the week he makes a longer one, with a cross 
at the top, to indicate that it is Sunday. 3 The care that many of them 
take to identify the day is equalled by their conscientiousness in keep 
ing it. Hunting, fishing, and selling their basket wares on Sunday are 
not customary among the Christian Thlinkets of Alaska. "Many a 
dollar has been lost," reports one who has visited among them, 
" because they would not sell baskets on Sunday to the steamer 
tourists." The mention of the tourists suggests some of the difficulties 
in the matter of honoring the Sabbath that beset the native Christians 
in different parts of the world. It often happens that the foreign resi 
dent and the transient tourist from abroad pay but little attention to 
Sabbath observance. This is perplexing as well as disturbing to the 
conscientious native. "Are there many Christians in America?" was 
the question which a young Christian merchant in Kyoto, Japan, put 
to a foreign visitor. It seems that the reason of his inquiry was that 
he had formerly been accustomed to close his store on Sunday, but 
the coming of English and American tourists brought an amount of 
trade and shopping which compelled him either to lose their custom, 
or to open his shop on that day. As he was poor, and depended 
upon the profits of his shop for a living, the temptation was great, and 
far more alluring than any thoughtless tourist would imagine. Thus 
it is by no means an easy matter for mission converts to hold the 
Sabbath in becoming reverence and esteem. The effect of the 



1 Matthews, "Thirty Years in Madagascar," p. 79. 

2 "Report of the London Missionary Society, 1902," p. 275. 

3 The Spirit of Missions, February, 1903, p. 76. 



THE SOCIAL RESULTS OF MISSIONS 563 

surrounding heathenism is often demoralizing, and sometimes the ex 
ample of those of whom a more helpful influence might be expected 
is not conducive to fidelity in this respect. The old-time Christian 
Sabbath in Madagascar is not observed as formerly, owing to the influ 
ence of French rule. It has become with French residents, and to a 
large extent with native imitators, "the chief day in the week for 
festivity and sport." 

The success which may sometimes follow an earnest and consci 
entious effort to observe the Sabbath is well illustrated by an incident 
reported by Dr. Sidney L. Gulick of Japan. He 
had occasion in a Japanese village to consider oJa reacued 
the application of a widow for baptism. She Sabbath, 

seemed ready to profess her faith, but upon in 
quiry as to her views of the Sabbath it appeared that, as she was a 
hairdresser, the officers of the church had decided that it would be 
impossible for her to keep the Sabbath, and accordingly nothing had 
been said to her about it. Dr. Gulick conversed with her a while, and 
learned that she was making a very scanty living, and was barely able 
to provide her daily food. She expressed her apprehension, moreover, 
that if she refused to work on the Sabbath her regular patrons would 
not like it, and would go elsewhere, thus imperilling her entire income. 
The missionary suggested that she might explain to her friends and 
customers the new life which she had commenced, and her desire as 
a Christian to observe Sunday. If this did not succeed, he further 
suggested that if her friends were greatly inconvenienced she might 
serve them on Sunday, but decline to take pay for Sunday work. 
Then, should they insist on paying, she might give that money to the 
Lord. These suggestions satisfied her, and were approved also by 
the church officers, and she was baptized. Upon visiting the village 
some six months later, and inquiring as to her welfare, the missionary 
found that the plan had worked perfectly. Her customers had accom 
modated themselves to her requests, and although she did no work 
on the Sabbath, she had more custom than ever. Her courtesy and 
conscientiousness, moreover, had won for her many friends. 1 

Thus in various mission fields, in spite of difficulties and hindrances, 
the Lord s Day is honored in native Christian communities, and the 
social as well as the religious life of converts has 
become in this respect exemplary and creditable. ^ a rdof 

Only one who has lived amid the turmoil, con- sabbath keeping, 
fusion, and noisy business activity of the non- 
Christian Sabbath, can fully appreciate the quiet dignity, the peaceful 

1 The Japan Evangelist, O:tober, 1900, pp. 322, 323. 



554 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

calm, and the charming social uplift which the introduction of the 
Christian Sabbath, with its privileges, and the hallowing power of itsj 
sanctity, brings into a community where it is gladly and cheerfully 
observed. 



At this point, our survey, however imperfect, of the outlying fields 
of missionary service in our modern world must end. We have < 

endeavored to follow these lines of influence into - 

The outcome of our ^eir environment of social, national, commercial, 

study. and religious progress which may all be counted 

as within the scope of that comprehensive word, 
evolution, as applied to the upward and onward advance of mankind! 
towards a perfected human society. We have discerned in the Christian] 
Gospel a superb power to regenerate, reform, and upbuild the social 
structure of any and all races, however backward, degenerate, or) 
demoralized they may be. We have discovered a hitherto somewhat 
neglected realm of apologetic evidence, which has yielded much! 
suggestive and valuable data, and promises, moreover, to be a prolind 
and continuous source of signs and wonders pointing to the presence^ 
and supervision of an Almighty Governor of the destinies of the world; 
in these redemptive stages of its history. All Christian believers im 
missions have hoped, though somewhat vaguely perhaps, that results] 
of great and decisive significance would finally appear ; not simply inj 
purely evangelistic or ecclesiastical advance, but also in the broader! 
realm of social betterment and racial progress. 

No one, we believe, can follow in a fair and candid spirit the 
argument of this and the preceding volumes, including the collected] 

data in the "Centennial Survey of Foreign Mis- 
Things hoped for are sions," without recognizing that these cherished ; 
coming true. anticipations of a new social status throughout i 

the world, as the fruit of missionary effort, are 
actually coming true. The transformation is already in progress, 
involving the refashioning of ancient customs, the revision of traditional] 
views, the reform of administrative methods, the education of the 
public conscience, the creation of new ideals of citizenship, and of 
new national aspirations, the making and molding of new men and 
women for the activities of a new era, and the all-round culture of a 
new type of character, which has in it the potency of a recreated 
society, so changed and reconstructed that the distinction between 



THE SOCIAL RESULTS OF MISSIONS 555 

evolution and revolution seems practically to be obliterated. In the 
eyes of some, missions have been among the weak things of history, 
but to a discerning vision, scanning the import of present-day world 
movements, this humble instrumentality is justly regarded as one of 
the most effective as well as invincible agencies in changing for the 
better the whole outlook of the human race. 

There is no really great and useful feature of the contemporary 
progress of the world about which so little is known by the average 
man as the missionary enterprise. It is a strangely 
negligible quantity, even to some of those The gist of this final 
into whose hands it has been committed as a volume, 

supreme duty. It is beginning, however, to 
reveal itself as a masterful force in the molding of universal humanity 
after the divine ideal. It is asserting itself in varied and cumula 
tive ways as the most vitalizing and reconstructive agency which 
touches the individual, social, and national life of mankind. In this 
third and final volume of the series, dealing with the larger results of 
mission effort, we have endeavored to trace its effect along four main 
lines of influence, namely, upon the higher life of foreign peoples ; upon 
the development of national character ; upon the growth of commercial 
enterprise ; and upon social betterment as the outgrowth of religious 
reformation. 

The Church of to-day is beginning gladly to recognize, with new 
insight, that the foreign missionary work presents a call and offers an 
opportunity of unequalled scope and significance ; 
it is steadily clarifying its vision to behold the meaning 

truly majestic meaning of universal redemption, of universal 
and to discover the sublime import of the service 
which works confessedly and directly with this aim in view. The 
Church as a whole a devoted and loyal minority excepted has wav 
ered and halted long enough in the face of the world-wide ideals of 
Christian triumph. Why should we begrudge to Christianity its magnif 
icent function as a restorer and saviour of the human race, and look 
with faint-hearted zeal upon the proposal to assume promptly our full 
share of the work which will ultimately bring this divine plan to its con 
summation ? One of the most painful anachronisms of civilization 
yes, and, in a measure, of the Christianity of Christendom itself is 
the readiness on the part of some to view with disapproval, or at least 
to regard with irresolute and halting purpose, the extension of the uni 
versal Gospel to the universal race. Even though the faith of many 
may be over-taxed t>y this test, it is nevertheless the delight of the 



556 CHRISTIAN MISSIONS AND SOCIAL PROGRESS 

true-hearted, the insignia of the loyal, to believe and serve and patiently 
wait on God in unwavering devotion to this vast, humane, and heav 
enly business of winning the world. The missionary, and those who 
believe in his work, count the future as already won, look upon the cen 
turies as their allies, and upon a redeemed earth, with God s help and 
blessing, as only a question of time and toil. 



SELECT BIBLIOGRAPHY OF RECENT MISSION LITERATURE 

(The bibliographies inserted in Volumes I and II include many of the books which would 
naturally find a place in the following list, and they are, therefore ."omitted here. The litera 
ture of missions is becoming so voluminous, and so many bibliographies of books published 
previous to 1900 are available, that only a selection of more recent issues is inserted. A few 
books, not missionary in subject-matter, but helpful to the student of ^missionary progress, 
are also included.) 

N. Y. = New York. C. = Chicago. B. = Boston. 

P. = Philadelphia. L. = London. E. = Edinburfcn. 



ABEL, Rev. CHARLES W., Savage 
Life in New Guinea. L., Simpkin, 
Marshall, Hamilton, Kent, & Co., 
1902. 

ADAMS, CYRUS C, A Text-Book of 
Commercial Geography. N. Y., 
D. Appleton & Co., 1901. 

ALLAN, Rev. GEORGE ALEXANDER, 
Civilisation and Foreign Missions. 
L. Elliot Stock, 1900. 

ARMSTRONG, E. S., The History of 
the Melanesian Mission. L., 
Isbister & Co., 1900. 

ARNOLD, Miss ALFREDA, Church 
Work in Japan. L., Office of the 
S. P. G., 1905- 

ASHMORE, Rev. WILLIAM, Stones in 
the Rough, or Contributions to 
ward a Study of Theology from 
the Heathen Side of the Fence. 
B., P. R. Warren Co., 1905. 

AWDRY, FRANCES, In the Isles of the 
Sea: The Story of Fifty Years in 
Melanesia. L., Bemrose & Sons, 
1903. 

AWDRY, FRANCES, Daylight for 
Japan. L., Bemrose & Sons, 1904. 

AWDRY, FRANCES, and GREEN, EDA, 
By Lake and Forest. A History 
and Description of Missionary 
Work in Algoma. L., Church 
Missions House, 1905. 

BALDWIN, Rev. STEPHEN L., Foreign 
Missions of the Protestant 
Churches. N. Y., Eaton & Mains, 
1900. 

BARBER, Rev. W. T. A., Raymond 
Lull: the Illuminated Doctor. L., 
Charles H. Kelly, 1904. 



BARKER, H. W., The Story of Chi- 
samba: A Sketch of the African 
Mission of the Canadian Con 
gregational Churches. Toronto, 
Canada Congregational Foreign 
Missionary Society, 1905. 

BARNES, IRENE H., Between Life 
and Death. A Record of Medical 
Missions by Women among 
Women in the East, and the His 
tory of C. E. Z. M. S. Hospitals 
and Dispensaries. L., Marshall 
Brothers, 1901. 

BARNES, IRENE H., In Salisbury 
Square. L., Church Missionary 
Society, 1906. 

BARNES, Rev. LEMUEL CALL, Two 
Thousand Years of Missions Be 
fore Carey. Chicago, The Chris 
tian Culture Press, 1900. 

BARROW, Rev. A. H., Fifty Years in 
Western Africa. L., S. P. C. K., 
1900. 

BATCHELOR, Rev. JOHN, The Ainu 
and Their Folk-Lore. L., Reli 
gious Tract Society, 1002. 

BEACH, Rev. HARLAN P., PIERSON, 
Rev. A. T., and Others, Modern 
Apostles of Missionary By-ways. 
N. Y., Student Volunteer Move 
ment for Foreign Missions, 1900. 

BEACH, Rev. HARLAN P., and Other 
Writers, Protestant Missions in 
South America. N. Y., Student 
Volunteer Movement for Foreign 
Missions, 1901. 

BEACH, Rev. HARLAN P., A Geog 
raphy and Atlas of Protestant 
Missions. Two Volumes. Vol. I, 



557 



558 



BIBLIOGRAPHY 



"Geography." Vol. II, "Statistics 
and Atlas." N. Y., Student Vol 
unteer Movement for Foreign 
Missions, 1903. 

BEACH, Rev. HARLAN P., India and 
Christian Opportunity. N. Y., 
Student Volunteer Movement for 
Foreign Missions, 1903. 

BELL, JOHN, A Miracle of Modern 
Missions; or, The Story of Ma- 
tula, a Congo Convert. L., The 
Religious Tract Society, 1903; 
N. Y. and C, Fleming H. Revell 
Company. 

BENTLEY, Rev. W. HOLMAN, Pio 
neering on the Congo. Two Vol 
umes. L., The Religious Tract 
Society; N. Y. and C., Fleming 
H. Revell Company, 1900. 

BISPHAM, CLARENCE WYATT, Co- 
lumban, Saint, Monk, Missionary 
(539-6i5 A.D.). N. Y., Edwin S. 
Gorham, 1903. 

BOURNE, H. R. Fox-, Blacks and 
Whites in West Africa. L., P. S. 
King & Son, 1901. 

BOURNE, H. R. Fox-, Civilisation in 
Congoland: A Story of Inter 
national Wrongdoing. L., P. S. 
King & Son, 1903. 

BRAIN, BELLE M., All About Japan. 
A Child s History of Japan. N. Y. 
and C., Fleming H. Revell Co., 
1905. 

BRENT, Rev. CHARLES H., Adven 
ture for God. N. Y. and L., 
Longmans, Green & Co., 1906. 

BRINKLEY, Captain F., Japan and 
China: Their History, Arts, 
Sciences, Manners, Customs, 
Laws, Religions, and Literature. 
Twelve Volumes. L. and E., T. 
C. & E. C. Jack, 1903. 

BROOMHALL, B. (Editor), A Story 
Retold: The Cambridge Seven. 
L., Morgan & Scott, 1902. 

BROOMHALL, MARSHALL, Martyred 
Missionaries of the China Inland 
Mission. L., Morgan & Scott, 
1901. 

BROOMHALL, MARSHALL (Editor), 
Last Letters and Further Records 
of Martyred Missionaries of the 
China Inland Mission. L., Mor 
gan & Scott, 1902. 

BROOMHALL. MARSHALL, In Memo- 
riam, Rev. J. Hudson Taylor, 
M. R. C. S. L, Office of China 
Inland Mission, 1906. 

BROWN, Rev. ARTHUR J., The New 
Era ; n the Philippines, N. Y. and 



C., Fleming H. Revell Company, 
1903. 

BROWN, Rev. ARTHUR J., New 
Forces in Old China. N. Y. and 
C., Fleming H. Revell Company, 
1904. 

BROWN, Rev. HUBERT W., Latin 
America: The Pagans, the Pa 
pists, the Protestants, and the 
Present Problem. N. Y. and C., 
Fleming H. Revell Company, 
1901. 

BRYSON, Mrs. T., Child Life in 
China. L., Religious Tract Society, 
1900. 

BRYSON, Mrs. T., Cross and Crown: 
Stories of the Chinese Martyrs. 
L., Office of London Missionary 
Society, 1904. 

BUCKLAND, C. E., Dictionary of In 
dian Biography. L., Swan Son- 
nenschein & Co., 1905. 

BUNKER, Rev. ALONZO, Soo Thah: 
A Tale of the Making of the 
Karen Nation. N. Y. and C., 
Fleming H. Revell Company, 
1902; E. and L., Oliphant, Ander 
son & Ferrier. 

BURTON, Deaconess MARIA, Happy 
Days and Happy Work in Basu- 
toland. L., S. P. C. K., 1903. 

BUTLER, CLEMENTINA, William But 
ler: The Founder of Two Mis 
sions of the Methodist Episcopal 
Church. N. Y., Eaton & Mains, 
1902. 

BUTLER, SARAH S., Mission Studies. 
Brief History of Early Missions. 
Nashville, Tennessee, M. E. Pub 
lishing House, 1901. 

CALLAWAY, Rev. GODFREY, Sketches 
of Kafir Life. L., A. R. Mowbray 
& Co., 1905. 

CAMPBELL, Rev. WILLIAM, Formosa 
Under the Dutch. L., Kegan 
Paul, Trench, Triibner & Co., 1903. 

CANTON, WILLIAM, A History of 
the British and Foreign Bible 
Society. 1804-1904. Four Volumes. 
L., John Murray, 1903. 

CANTON, WILLIAM, The Story of the 
Bible Society. L., John Murray, 
1904. 

CAREY, WILLIAM, Travel and Ad 
venture in Tibet, Including the 
Diary of Miss Annie R. Taylor s 
Remarkable Journey from Tau- 
chau to Ta-Chien-Lu through the 
Heart of the Forbidden Land. 
Second Edition. L., Hodder & 
Stoughton, 1902. 



BIBLIOGRAPHY 



559 



CARMICHAEL, AMY WILSON-, From 
the Fight. L., Marshall Brothers, 
1900. 

CARMICHAEL, AMY WILSON-, Things 
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Tokyo Missionary Conference, 1900. 
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TOWNSEND, MEREDITH, Asia and 
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TROTTER, SPENCER, The Geography 
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TRUMBULL, Rev. HENRY CLAY, Old 
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TUCK, MARY N., East and West: 
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Universities Mission to Central 
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VALE, Rev. J., Chinese Superstition. 
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WAKEFIELD, E. S., Thomas Wake- 
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WALKER, E. A., Sophia Cooke; or, 
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WARD, GERTRUDE, Letters of Bishop 
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WELLS, AMOS R., Into all the 
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672 



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1906. 



INDEX 



" All classes, races, and conditions are God s. No matter with what colour 
the colder or warmer sun may have touched their faces, no matter in what tongue 
they express their sorrows, no matter what sad hereditary taint may have descended 
upon them, no matter what low and grovelling superstitions may be their intellectual 
inheritance, no matter in what squalid circumstances they may be living, no matter 
in what dark surroundings their character may be formed, no matter what degra 
dation civilization, or the want of civilization, may have imposed upon them, all are 
God s, by right of the prophetic declaration, All souls are Mine.* 

"All are His. Whether Greek or Turk, German or Jew, Boer or Englishman, 
Armenian or Russian, Chinese or Japanese, Red Indian, Swazi, Hausa or Matabele, 
all are God s. Though in uncivilized countries they may be worshipping devils, 
they are not the devil s, but God s ; though in semi-civilized lands they may be 
worshipping the flesh, they do not belong to the flesh, but to God ; though in 
so-called civilized countries they are enslaved by the world and fall prostrate before 
the image of gold which fashion now worships, they are not the world s, but God s. 

" In this principle lies the justification and power of missionary effort. It is 
the justification of missionary effort. No member of our own communion will 
deny this, for it is expressed in the commission given to every man admitted to the 
Orders of the Church of England. He is to go forth into the world. For what ? 
To seek for those whom God has forgotten or disowned ? No ! but To seek 
for Christ those that are dispersed abroad, and for Christ s children that are in the 
midst of this naughty world, that they may be saved through Christ for ever. It 
is the power of the missionary effort, because you will not win men to the side of 
Christ by saying to them, You are not God s, but you will win them their souls 
into the freedom of the Gospel and the love of Christ if you say, We seek you, 
because you are His. It is the invigoration of the missionary soul; for, in spite 
of the failures which discourage, and the slackened zeal which awakens the heart s 
reproach, there whispers ever the Divine voice, which says : Go, My son, go and 
seek, seek all ; for all are Mine. You are not working alone. My Spirit works in 
them and with you ; for all are dear to Me. I pledged My life for them, I shed My 
blood for them. Bring them to My fold, for they are Mine. " 

RT. REV. WILLIAM BOYD CARPENTER, D.D., 

Bishop of Ripon. 



INDEX 



Abbot, Gorham D,, i. 338. 

Abbott, Rev. Justin E,, appointed Chair 
man of Industrial Permanent Commit 
tee, at Bombay Conference, iii. 106. 

Abd-ul-Medjid, Sultan, manifesto issued 
by, iii. 265. 

Abeel, Dr. David, i. 130; ii. 255. 

Abel, Rev. Charles W., ii. 58, 341; his 
industrial work at Kwato, iii. 122; his 
instruction of school children in the 
British laws, iii. 398; his agricultural 
labors at Kwato, iii. 512, 513. 

Abel, Mrs. Charles W., ii. 58. 

Abeokuta, temperance meeting in, i. 79; 
children slaves in, i. 138; medical work 
in, ii. 430; Y. W. C. A. at, iii. 165; 
peace-loving Christians in, iii. 274; 
commercial advance of, iii. 478. 

Abetifi, iii. 76. 

Abkari, ii. 113, 117, 118, 119, 125, 131, 
132. 

Abokobi, iii. 76. 

Abolishment of Objectionable Social Cus 
toms, The, iii. 219-221. 

Aborigines Friend, The, ii. 69, 106, 296; 
iii. 442. 

Aborigines Protection Society, ii. 69, 105. 

Absolutism, religious, the prevailing tem 
per of the Orient, i. 321; heathen state 
craft still clings to, i. 421. 

Aburi, iii. 76. 

Abyssinia, human sacrifices in, i. 161; 
mutilation of wounded in war, i. 173; 
medical missions in, ii. 431. 

Accra, iii. 103. 

Acre, ii. 429. 

Adabazar, iii. 62. 

Adam, G. Mercer, i. 75; iii, xi, 366. 

Adams, illustrations: "Pupils in Girls 
School," ii. no; "Theological Class of 
Training School," ii. no. 

Adams, C. A., iii. 141. 

Adams, Cyrus C., ii. 416. 

Adams, Rev. D. C. O., ii. 44- 

Adams, George Burton, i. 55. 

Adams, Rev. Joseph S., i. 80, 171, 208, 
384; ii. 127, 261. 

Adams, Rev. Thomas, quoted, ii. 82. 

Adams, Dr. Walter B., ii. 428; iii. x. 

A damson, George D., quoted, i. 216. 

Adana, iii. 62. 

Adana, Province of, famine in, ii. 399. 

Addams, Miss Jane, i. 58. 

Ademuyiwa, Prince, an exemplification 
of Christianity, iii. 352. 

Aden, ii. 414, 428; iii. 65. 

Administrative methods, aiding in the 
renovation and amelipration of, iii. 
322-333; taxation in mission lands, iii. 
322-325; official corruption, iii. 325-327; 
extortion and robbery, iii. 327-332. 

Adultery and Divorce, echoes in present- 
day heathenism of the old pagan code 
concerning, ii. 225; Scriptural views of 
marriage an essential part of the social 
code of Christianity, ii. 228. 



Afghanistan, immorality in, J. 91; slavery 
in, i. 147, 149; Amir of, i. 149; cruel 
ties of penal discipline in, i. 167; i. 180, 
277. 

Africa, foreign liquor in, i. 78; intem 
perance in, i. 79; gambling in, i. 85: 
immorality in, i. 91; suicide in, i. 95; 
sloth and improvidence in, i. 96; the 
conceit of ignprance in, i. 99; untruth- 
fulness and dishonesty in, i. 101; dis 
dain of womankind in, i. 107; woman, 
her indignities and burdens, in, i. no; 
polygamy in, i. 116; early marriage in, 
i. 122; neglected childhood in, i. 128; 
infanticide in, i. 134; slave-trade in, 
i. 136-144; slavery in, i. 136, 137, 139; 
slave-markets in, i. 139, 140; canni 
balism in, i. 152-156; human sacrifices 
in, i. 157, 160, 161; cruel ordeals in, 
i. 163; punishments and torture in, 
i. 169, 170; brutality in war in, i. 173; 
tribal feuds in, i. 174, 175; quieting 
power of civilized rule in, i. 178; law 
lessness in, i. 179, 181; ignorance and 
illiteracy in, i. 187; quackery in, i. 193- 
197; the witch-doctor in, i. 194, 195; 
witchcraft in, i. 198, 199; witchcraft as 
a religion in, i. 200 j tattooing in, i. 215; 
abominable dances in, i. 216; distrustful 
spirit in, i. 228; poverty and famine in, 
i. 237, 238; caste in, i. 252; civil gov 
ernment in, i. 259; taxation in, i. 264; 
insecurity in, i. 267; blood-thirst in, 
i. 277; lack of business confidence in, 
i. 281; trickery in commercial dealings 
in, i. 287; reconstruction of social 
morality in, i. 306; idol-worship in, 
i. 311; superstition in, i. 318; reli 
gious tyranny in, i. 322; religious per 
secution in, i. 324; religious leadership 
in, i. 337; civilization divorced from 
Christianity in, i. 366; European pro 
tectorates in, i. 373; misconception of 
social, civil, and religious status of 
humanity in, i. 419; vista of national 
progress and expansion in, ii. 5; sav 
ages in, ii. 6; semi-civilized popula 
tions in, ii. 6; changed lives in, ii. 14- 
17; literary services of missionaries in, 
ii. 36, 37; women needed as mission 
aries in, ii. 46; missionaries in, ii. 59, 
60; social results of missions among 
savage races in, ii. 80-83; testimony 
from laymen and government officials 
as to social value of missions in, ii. 90, 
91; temperance reform in, ii. 105-111; 
opium habit among native communities 
in, ii. 133; White Cross, White Ribbon, 
and Purity societies in, ii. 139; moral 
tcne established in Christian communi 
ties in, ii. 147; industry and frugality 
in, ii. 155-161; power of Gospel to give 
new and hopeful bias to most degraded 
natures in, ii. 174; change in social 
position of woman in, ii. 205, 206; 
polygamy in, ii. 210, 214, 215; com- 



177 



578 



INDEX 



munities taught lessons in social morals 
in, ii. 215-217; native customs of be 
trothal and marriage in, ii. 226, 228- 
230; marriage of widows in, ii. 250; 
home life in, ii. 267, 268; heathen 
treatment of children in, ii. 271; 
"nursery missions" in, ii. 274; infanti 
cide in, ii. 275, 276, 279-281; Living 
stone, and his crusade against slave- 
trade in. ii. 283, 284; the cooperation 
which Christian missions have rendered 
in prohibiting slave-trade in, ii. 286- 
289; Mackay, and the abolition of slave- 
trade in, ii. 290, 291; rescue of slaves 
by missionaries in, ii. 291, 292; slave- 
trade missionary cooperation in sup 
plementing military victories, ii. 293; 
slave-traffic missionary influence in 
Upper Zambesi Valley, ii. 294; prac 
tical extinction, by British author 
ity, of slave-trade in South Africa, 
ii. 295; slave-trade Philafrican Liber 
ators League, ii. 295, 296; military 
expeditions and missionary toils in 
Congo Valley, ii. 296, 297; slave- 
trade brighter day on West Coast, 
ii. 297-298; Sir George T. Goldie, 
and abolition of slave-trade, ii. 298; 
slave-trade redemption of coast colo 
nies in, ii. 299, 300; slave-trade appeal 
to British Government by American 
missionary, ii. 300; Nigeria bearing of 
early missionary efforts upon slave-trade 
in, ii. 301-302; Sir T. Fowell Buxton, 
and slave-trade, ii. 303; work for res 
cued slaves in St. Helena, ii. 304; 
old and new efforts in behalf of free 
dom in North Africa, ii. 304; mission 
ary activity on behalf of slaves in, ii. 
316-318; missionary care of liberated 
slaves in, ii. 319-323; service of mis 
sions in molding public opinion, ii. 324, 
325; influence of missionaries in Cen 
tral and South Africa, ii. 327; slavery 
among the Barotsi tribes, ii. 328; slavery 
in the Congo Valley, ii. 328, 329; 
moral cooperation of missionary agents 
in Nigeria, ii. 330; response of native 
conscience in Uganda to anti-slavery 
influence of missions, ii. 331, 332; ef 
forts of the Roman Catholic Church 
to alleviate African slavery, ii. 333; 
cannibalism in, ii. 342, 343; arresting 
human sacrifices in, ii. 344-3475 banish 
ment of poison ordeal in, ii. 349-352; 
checking of inhuman methods of pun 
ishment in, ii. 374, 375; lessons of kind 
ness in, ii. 390, 391 ; famine met by 
organized assistance in, ii. 399; medical 
missionaries in, ii. 405, 416, 417, 419; 
hospitals and dispensaries in, ii. 430- 
431; relief of distress among sick and 
infirm in, ii. 432; lepers in, ii. 444; in 
stitutions for orphans in, ii. 458; 
appointment by the British Government 
of an expert commission to investigate 
black- water fever in, ii. 468; peaceable 
communities the outcome of missions 
in, ii. 475-478; progress of education in, 
iii. 66-77; industrial missions in, iii. 
98-104; Christian Endeavor Societies in, 
iii. 147, 165; Y. M. C. A. in, iii. 164- 
166; hymn-books published in, iii. 197* 
198; political role of missions in, iii. 
270-276; witchcraft in, iii. 292; taxa 
tion in, iii. 324; blackmail and extor 
tion in, iii. 329-332; Christians in gov 
ernment positions, iii. 346-353; coloniza 
tion of, iii. 380; political features of 
missionary progress, iii. 387, 388; early 
explorers of, 423-426; expansion of 



commerce in, iii. 474-485; exotics in 
troduced by missionaries, iii. 513; agri 
cultural implements exported from 
America to, iii. 515; the destruc 
tion of ictols has become not uncom 
mon in, iii. 535; the witch-doctor in, 
iii. 538; only a small percentage of 
natives connected with Christian 
Churches in South Africa convicted of 
crime, iii. 542; Bishop Crowther of, 
iii. 545; growing tendency towards in 
terdenominational federation among 
South African Churches, iii. 546; re 
ligious respect for Sunday character 
istic of mission communities in, iii. 551. 

"Africa and the African Negro, Addresses 
and Proceedings of the Congress on 
Africa, Atlanta, 1895," quoted, ii. 416. 

Africa Industrial Mission, iii. 100. 

African Institute, Colwyn Bay, iii. 77; 
new name of, iii. 100; its industrial 
work on West Coast of Africa, iii. 102. 

"African Lakes Corporation," ii. 157; iii. 
482-483. 

African Methodist Episcopal Church, its 
mission in Liberia, iii. 76; in Sierra 
Leone, iii. 76. 

African Slave Asylum, ii. 287. 

African Tidings, ii. 291, 445. 

Africaner, Chief, conversion of, ii. 14; iii. 
35i- 

Aga Khan, speech at Mohammedan Con 
ference, iii. 35. 

Agarpara, ii. 451. 

Agnew, Miss Eliza, ii. 51. 

Agra, temperance society of St. John s 
College, ii. 120; medical school in, ii. 
180, 407, 413; "Beggars Church" in, 
ii. 387; famine in, ii. 396; dispensary 
at, ii. 426; College at, iii. 8, 24; Medi 
cal Missionary Training Institute at, 
iii. 26; orphanage of English Baptists, 
iii. ii i ; illustration, "Dr. Colin S. Val 
entine and Medical Class," i. 190. 

Agricultural Banks, establishment of in 
India, iii. 329. 

Agricultural improvements introduced by 
missions, iii. 511-516. 

Aguascalientes, iii. 126. 

Ah Sou, L. T., quoted, 5i. 85. 

Ah Vong, his services in securing an im 
proved Burmese type, iii. 520. 

Ahmedabad, Gujarat College, ii. 186; 
high school, iii. 26; industrial or 
phanage, iii. ii2. 

Ahmednagar, dispensary in, ii. 426; na 
tive plague inspection committees or 
ganized in, ii. 463; Rev. James Smith 
of, ii. 463; high school, iii. 26; girls 
boarding school, iii. 26, 27; illustra 
tion of Mrs. Hume s industrial class, 
iii. 95; carpet factory of Industrial Mis 
sions Aid Society at, iii. 98, 467; indus 
trial work of the American Board, iii. 
1 06; Sir D. M. Petit School of Arts, 
iii. 107, 109; industrial factory of Mr. 
S. R. Modak, iii. 107; industrial school 
of the S. P. G., iii. 108; industrial schools 
of American Board, iii. 109; Christian 
Endeavor in, iii. 153; illustration of 
"Group of Famine Children" cared 
for by Mr. and Mrs. S. R. Modak, 
iii. 402; illustration of Sunday-school 
at, iii. 550; illustration of "Famine 
Girls at the Alice House," iii. 550. 

Ahok, Mrs. Diong, ii. 23. 

Aikman, Rev. Robert, ii. 193. 

Ainslie, Rev. John A., ii. 173, 266. 

Aintab, advance in education at, 203, 
204; Girls Seminary at, ii. 203, iii. 
62; Azariah Smith Hospital at, ii. 428; 






INDEX 



579 



Central Turkey College at, ii. 428, iii. 
62; work for orphans in, ii. 448; Y. M. 
C. A. in, iii. 166. 

Ainu, The, i. 79, 162, 190, 204, 214; ii. 115. 

Aitchison, Sir Charles U., his article on 
the "Brahmo Somaj," quoted, i. 360; 
quoted, ii. 407; his statement on mis 
sionary education in India, iii. 36; 
quoted in regard to policy of neutrality 
in India, iii. 313; his appointment of 
the first native judge on the bench of 
the Chief Court of the Punjab, iii. 341. 

Aitutaki, iii. 84. 

Aiyansh, iii. 125. 

Aiyer, K. G. V., quoted, ii. 183. 

Ajmere, hospital and dispensary at, ii. 
427; Anglo- Vernacular High School, iii. 
27; printing-press at, iii. 99; industrial 
school iii. 109; printing press of U. F. 
C. S., iii. in, 182; industrial or 
phanage, iii. in. 

Akasaka, ii. 406. 

Akita, ii. 424. 

Akitsuki, S., ii. 196. 

Akola, iii. 110. 

Akropong, iii. 76. 

Alaska, human sacrifices in, i. 159; in 
fanticide in, ii. 282; missionary doctors 
in, ii. 419; influence of mission work 
in, ii. 486; educational missions in, iii. 
94; industrial missions in, iii. 126; 
Christian Endeavor Societies in, iii. 
146, 171, 172; Y. M. C. A. in, iii. 171; 
Metlakahtla, iii. 281, 282; the Christian 
Thlinkets, iii. 552. 

Alberdi, work for orphans at, ii. 458; 
Allen Gardiner Memorial School, iii. 
90. 

Albertini, Rev. Johann Baptist von, his 
hymns translated into the languages of 
foreign mission fields, iii. 194. 

Alcuin, connection of, with education on 
the Continent, iii. 6. 

Aleppo, medical work in, ii. 429; Y. M. 
C. A. in, iii. 166. 

Alert Bay, iii. 125. 

Alexander II., of Russia, his abolition of 
serfdom, i. 136, 147. 

Alexander, Rev. James M., i. 133, 218, 
318; ii. 154, 155, 338, 342, 467; i. 278; 
a missionary author, iii. 408, 439. 

Alexander, Joseph G., ii. 3^7. 

Alexander, Rev. Thomas T., i. 171; ii. 
267, 472. 

Alexandra Native Girls Institution, Bom 
bay, iii. 36. 

Alexandria, Y. W. C. A. at, iii. 165; 
Home for Young Women, iii. 165. 

Algiers, Cervantes enslaved in, ii. 304; 
slave-trade suppressed in, ii. 305. 

Ali, Safdar, author of hymns in the 
Urdu, iii. 192. 

Alifurs, educational work among the, iii. 
59- .. 

Ahgarh, 11. 394, 451; 111. 27, in. 

Aliwal North, iii. 74, 102. 

Allahabad, speech of Babu Dinanath 
Gangoli, delivered at Sixth Social Con 
ference, at, i. 121 ; university in, ii. 
188; famine children in, ii. 394; hos 
pital and dispensary in, ii. 426; leper 
asylum in, ii. 438; orphanages in, ii. 
451, 452; industrial school of the S. P. 
-. G., iii. 1 08; Presbyterian press at, iii. 
ui, 182; University Extension work 
at, iii. 128; Oxford and Cambridge 
Hostel, and Oxford and Cambridge In 
stitute, iii. 128; Decennial Missionary 
Conference at, iii. 129; India Sunday 
School Union formed at, iii. 154; illus- 
. tration of Sara Seward Hospital, iii. 



328; illustrations of the Mary Wana- 
ntaker Girls High School, iii. 328; 
illustration of Allahabad Christian Col 
lege, iii. 367. 

Allen, Clement, iii. 473. 

Allen, Rev. David Oliver, iii. 437. 

Allen, Dr. H. N., ii. 414; his services to 
Korea, iii. 248; appointed United States 
Minister to Korea, iii. 397. 

Allen, Dr. Maud, quoted in regard to suf 
fering resulting from caste, iii. 222. 

Allen, W. O. B., iii. 422. 

Allen, Rev. Y. J., his contribution to 
vernacular literature in China, iii. 174; 
Editor of "The Review of the Times," 
iii. 183; his work in Chinese on Church 
History, iii. 203; his "History of the 
Chino-Japanese War," and translation, 
into Chinese of "The German Empire 
of To-day," iii. 205; his "Women of All 
Lands," and "Scheme to Make a Na 
tion Prosperous," iii. 205; his con 
tributions tp political and social science 
in China, iii. 206; his aid to reform 
movement in China, iii. 306; his influ 
ence upon Kang Yu-wei, iii. 338; his 
writings in furtherance of social reform 
in China, iii. 339; iii. 381; recipient of 
a "blue button, iii. 453. 

Allen Gardiner Memorial School, Alberdi, 
iii. 90. 

Allepie, ii. 439. 

Allgemeine Missions-Zeitschrtft, ii. 60, 
339, 345. 

Allis, Rev. J. M., i. 281; ii. 265. 

Allnutt, Rev. S. S., the Kaiser-i-Hind 
Medal conferred upon him, iii. 454. 

Almora, provision made for lepers and 
for the untainted children of, ii. 438, 
439; work for orphans in, ii. 451. 

Alofi, Island of Niue, ii. 58. 

Alston, Lieutenant, ii. 292. 

Amanzimtote, iii. 73. 

Ambala, dishonesty in, i. 101; famine in, 
ii. 395; Mr. Wellesley C. Bailey in, ii. 
434; American Presbyterian work for 
lepers in, ii. 438; high school in, iii. 26. 

Ambatoharanana, iii. 78. 

Ambatonatonakanga, high school for boys, 
iii. 78, 79; illustration of, iii. 86. 

Ambrym, ii. 340, 405, 427. 

Ament, Rev. W. S., iii. x. 

America, Central, excessive use of intox 
icants, i. 77; gambling a favorite vice 
in all its forms, i. 86; immorality in, 
i. 91; slavery in, i. 144, 147, 150; com 
mercial standards low in, i. 281; lax 
moral standards of religion in, i. 326; 
immorality of the clergy in, i. 337; 
Spaniards in, ii. 68; Negroes in, ii. 78; 
Gospel an effective remedy for social 
evils in Guatemala, ii. 79; a temperance 
and general improvement society for 
laboring classes formed in Guatemala, 
ii. 123; educational facilities for girls 
in, ii. 208; emancipation of slaves in, 
ii. 315; medical missionaries in, ii. 419; 
educational missions in, iii. 91; Chris 
tian Endeavor Societies in, iii. 146, 170. 

America, North, infanticide among In 
dians in, i. 135; quackery among In 
dians in, i. 197; tattooing among 
Indians in, i. 215; diminished number 
of Indians in, ii. 4; Indian races and 
polygamy in, ii. 220; infanticide in, ii. 
281, 282; Christian missionaries as 
sume the role of peacemakers among 
Indian tribes, ii. 480. 

America, South, excessive use of intoxi 
cants, i. 77; gambling a social curse, 
i. 86; immorality in, i. 91; indolence and 



580 



INDEX 



thriftlessness in, i. 975 lying and dis 
honesty in, i. 102; infanticide among 
Indians, i. 135; slaves in, i. 144; coolies 
in, i. 145; ignorance and illiteracy in, 
i. 187; quackery among Indians in, i. 
197; tattooing among Indians in, i. 215; 
poverty in, i. 237; lack of business in 
tegrity in, i. 281, 282; religious de 
generacy in, i. 307; religious persecu 
tion in, i. 325; lax moral standards of 
religion in, i. 326; immorality of the 
clergy in, i. 337; savages in, ii. 6; 
Spaniards in, ii. 68; special society to 
agitate and educate for temperance re 
form in, ii. 124; lottery scandals in, ii. 
135, J 36; spirit of thrift and a readi 
ness to work stimulated by missionaries 
in, ii. 165, 1 66; educational facilities -for 
girls in, ii. 208, 209; Indian races, and 
polygamy in, ii. 220; infanticide in, ii. 
281, 282; slavery in, ii. 312-316; eman 
cipation of slaves in, ii. 315; canni 
balism in, ii. 343; medical missions in, 
ii. 418, 419, 432; institutions for or 
phans in, ii. 458; Christian missionaries 
assume the role of peacemakers among 
Indian tribes, ii. 480; peaceful devel 
opments among Chaco Indians of, ii. 
482; missions in, iii. 89; education in, 
iii. 89-91; industrial missions in, iii. 
126; Christian Endeavor Societies in, 
iii. 146, 170; Y. M. C. A. in, iii. 169, 
170; Epworth League in, iii. 170; ef 
forts of missions to secure religious and 
political freedom, iii. 283; early ex 
ploration in, iii. 423; tendency towards 
interdenominational federation among 
the mission Churches in, iii. 546. 

American Baptist Mission Press, Ran 
goon, Burma, illustration, iii. 182. 

American Baptist Missionary Union, ii. 
in, 165, 329, 395, 414, 416, 423, 430, 
436; iii. 75, 102, no, in, 113, 114, 

132, 405. 

American Bible Society, i. 264; ii. 383, 

472; iii. 177. 

"American Board Almanac, The," iii. 531. 
American Board of Commissioners for 

Foreign Missions, ii. 22, 75, 109, 112, 

133, 141, 200, 202, 203, 207, 360, 411, 

415, 418, 420, 423, 424, 426, 427, 428, 
431, 436, 448; iii. 70, 73, 85, 86, 87, 92, 

IO5, IO9, III, 112, 113, 117, 125, 127, 
49*; 

American Church Missionary Society, ii. 

135; its work in South America, iii. 89. 

American College for Girls, Constanti 



nople, illustrations, i. 275, 277; iii. 62. 
nerican colonial history 
missions in, iii. 360-379. 



uence of 



American Friends Board of Foreign Mis 
sions, ii. 208, 424, 430; iii. 63, 92, 120. 

American German Baptist Brethren, ii. 
449- 

American Journal of Sociology, The, i. 
35, 37, 39, 4, 46. 

American Monthly Review of Reviews, 
The, i. 212; ii. 113; iii. 41, 86, 256, 307, 
442, 496, 498. 

American National Prison Association, 11. 
367. 

American Presbyterian Mission Press, 
Shanghai, China, illustration, iii. 182. 

American Purity Alliance, ii. 147. 

American Reformed Episcopal Mission, ii. 
451- 

American Tract Society, iii. 180. 

Amerman, Rev. J. L., ii. xxi. 

Amherst, Lord William Pitt, Governor- 
General of India, iii. 13; Ambassador 
to China, iii. 389. 



Amkhut, iii. no. 

Amoy, Mrs. lap of, ii. 23; Dr. J. A. Otte 
of, ii. 129; Dr. You Me Kying in, ii. 
192; infanticide not practised by Chris 
tians in, ii. 267; pioneer anti-foot-bind 
ing society established in, ii. 356, 359; 
Hope Hospital in, ii. 423; L. M. S. 
medical work in, ii. 423; a Home for 
infant girls in, ii. 456, 457; Mission 
Hospital at, ii. 457; visitation of the 
plague, and the work of native Chris 
tians in, ii. 466; Anglo-Chinese College, 
iii. 44; statistical list of boarding and 
high schools at, iii. 45; illustrations: 
"Cambridge Students" ii. 22; "Three 
Amoy Pastors," ii. 22; "Amoy Pastor, 
Wife and Child," ii. 22; "The Hope 
Hospital," ii. 424. 

Ampthill, Lady, in illustration of "Phil 
anthropic Cooperation in India," iii. 

Ampthill, Lord (Arthur O. V. Russell), 
iii. 344, 456. 

Amntsar, female infanticide in, i. 132; 
industrial institute for widows at, ii. 
249; school for the blind at, ii. 385; 
hospitals and dispensaries at, ii. 425, 
427; St. Catherines Hospital at, iii. 26; 
City High School at, iii. 26; widows 
industrial class of C. E. Z. M. S., iii. 
108; illustrations: "St. Catherine s 
Hospital," ii. 385; "A Group of Famine 
Boys, St. Catherine s," ii. 385; "The 
Pathos and Joy of a Rescue from 
Famine," ii. 396; "The Medical Staff," 
ii. 410; "Scenes at the Amritsar Hos 
pital," ii. 414; "Alexandra High 
School," iii. 12; Hospital, iii. 451. 

Anaesthetics, use of, and introduction of 
vaccination, by missionary physicianb, 
ii. 411. 

Analakely, hospital at, iii. 405; illustration 
of native church at, iii. 508. 

Analogy, the argument from, based upon 
the expansive power of material forces, 
i. 53; also based upon the larger scope 
of moral evil, i. 54. 

Anaman, Rev. Jacob B., ii. 17. 

Anand, ii. 451; iii. 112. 

Anatolia College, Marsovan, iii. 62. 

Ancestor Worship, effects of on Chinese 
society, i. 301. 

Anchia, iii. 45. 

Andereya, King of Bunyoro, iii. 349. 

Andersen, H. P., iii. 140. 

Andersen, Dr. Morten, "...402. 

Anderson, Rev. Charles, iii. 61. 

Anderson, Rev. D. L., iii. 39. 

Anderson, Frank, iii. xi, 30, 141. 

Anderson, Rev. John, iii. 9, 15. 

Anderson, Rev. William, ii. 280, 345, 349- 

Anderson-Morshead, A. E. M., ii. 293, 
325; iii. 521. 

An do, Taro, ii. 115, 138; portrait of, in. 

Andover House, iii. 137. 

Andraianaivoravelona, a Malagasy hymn- 
writer, iii. 192. 

Andrawewa, J. W. H,, iii. 345. 

Andrew, Rev. Adam, quoted, ii. 163; re 
cipient of Kaiser-i-Hind Medal, iii. 454- 

Andrew, Mrs. Elizabeth W., i. 88, 90; ii. 
139. 

Andrews, Mrs. H. M., iii. x. 

Andrews, J. C., ii. xxi. 

Andrews, Rev. L., iii. 413. 

Andy, Dr. S. Pulney, portrait of, iii. 155, 
346. 

Aneityum, burial aliye of widows in, i. 
no; female infanticide and strangula 
tion of widows prohibited in, ii. 250, 



INDEX 



581 



251; Rev. John Geddie in, ii. 340; 

people can travel without danger in 

Christian Aneityum, ii. 479. 
Angas, Hon. J. H., iii. 122. 
Angell, President, James B., ii. 193. 
Anglo-Chinese College, Amoy, iii. 44. 
Anglo-Chinese College, Foochow, iii. 44; 

Y. M. C. A. in, iii. 156. 
Anglo-Chinese College, Shanghai, iii. 44. 
Anglo-Chinese College, Tientsin, illustra 
tion, iii. 396. 
Anglo-Indian Temperance Association, ii. 

117, 119, 131. 

Anglo-Japanese College, Kobe, iii. 54. 
Anglo-Japanese College, Tokyo, iii. 53. 
Angola, ii. 295, 430; iii. 74, 75, 101. 
Angoni, The, i. 181; ii. 37, 157, 158, 215, 

476. 

Angoniland (Ngoniland), ii. 332; iii. 70. 
Angus, Rev. Joseph, iii. 186. 
Aniwa, spirit of sloth in, i. 96; polygamy 

now a thing of the past in, ii. 219; Rev. 

John Geddie in, ii. 340; Chief Namakie, 

iii. 356. 

Ankole, Province of, iii. 350. 
Annals of the American Academy of 

Political and Social Science, i. 33, 38, 

46. 

Annand, Dr. J., iii. 84. 
Annette Island, order, morality, and 

peace maintained among people of, ii. 

482; reservation of for use of Metla- 

kahtla Indians, iii. 281. 
Annie Walsh Institution, Freetown, iii. 

76. 
Annual Conference of Foreign Mission 

Boards of the United States and 

Canada, iii. 405. 
Anskar, ii. 45; iii. 359. 
Antananarivo, Tarpeian Rock of, i. 324; 

Medical Missionary Academy at, ii. 

418; hospital requisitioned by the 

French authorities, in 1895, in, ii. 432; 

orphanages at, ii. 457; high-grade mis 
sion schools at, iii. 78; Y. M. C. A. in, 

iii. 166; illustrations: ii. 174; iii. 353, 

508. 
Anthropology, studies of missionaries in, 

iii. 430. 
Anti-Opium Committee of Urgency in 

Great Britain, ii. 126. 
Anti-Opium League in China, ii. 128. 
Anti-Slavery Reporter, The, "Report of 

Lord Cromer on Slavery in Egypt," 

quoted, i. 137; iii. 327, 331. 
Antigua Island, Emancipation Act in, ii. 

A 3I - 5 V 
Antioch, n. 429. 

Antsirabe, hospital in, ii. 418; hospital 
destroyed by fire in, ii. 432; accommo 
dations for lepers in, 445; work for 
orphans at, ii. 457. 

Antung, iii. 162. 

Anvik, industrial school at, iii. 126. 

Aomori, iii. 117. 

Aoyama, Tokyo, iii. 117. 

Aoyama College, Tokyo, iii. 54. 

Apia, coffee house and free reading-room 
in, ii. 112; sanitarium in, ii. 427; centre 
of trade in the Pacific Islands, iii. 488. 

Apologetic Aspects of Missions, i. 23-59, 
423-450, 456-464; ". 42-60, 70-94; iii- 

Apolo Kagwa, Katikiro of Uganda, iii. 
271, 274, 348, 509. 

Apostolic Missions a link between conti 
nents, iii. p. 358. 

Appenzeller, Rev. H. G., iii. 249. 



Arabia, immorality in, 
slavery in, 
cruelty in, 



91; African 



slavery in, i. 136, 137, 141, 142, 146; 
1 66; lawlessness in, 



1 80, 181; quackery in, i. 193; school 
for liberated slaves at Muscat, ii. 
289, 290; medical work established in, 
ii. 414; hospitals and dispensaries in, 
ii. 427,. 428; educational beginnings in, 
iii. 65; Keith- Falconer Mission in, iii. 
354- 

Arabian Mission, i. 142; ii. 289; iii. 65, 66. 

Arahat, ideal, the crown of the, i. 436. 

Arahatship, perfect, Nirvana synonymous 
with, i. 436. 

Archaeological discoveries of missionaries, 
iii. 429. 

Archbishop s Mission to the Assyrian 
Christians, ii. 428; iii. 64, 65; indus 
trial school of, iii. 120. 

Araucanians, The, ii. 419, 432. 

Arcot Mission of the Reformed Church 
of America, ii. 120, 224; iii. 35, 128, 
129. 

Arden, Rev. A. H., iii. 408. 

Argentina, grant of land for industrial 
farm obtained from Government of, ii. 
1 66; medical work carried on among 
Araucanians and Chacos of the plains 
ii. 419; work for orphans in, ii. 458; 
Y. M. C. A. secretaries in, iii. 141. 

Argument for larger scope of missions 
from analogy based upon the expansive 
power of material forces, i. 53; argu 
ment from the solidarity of the race in 
its universal fall, i. 53; argument from 
the historic achievements of Christian 
ity, i. 55- 

Armed Brothers of the Sahara (Roman 
Catholic), ii. 333. 

Armenia, Turkish massacres in, i. 166, 
175, 275, 276, 277; lawlessness in, i. 
180; recent massacres in, ii. 48; 
American missionaries in, ii. 48; Red 
Cross Expedition in, ii. 54; missionary 
benefactions in, ii. 398; orphanage at 
Brousa for Armenian orphans, ii. 448; 
philanthropic agencies caring for Arme 
nian orphans, ii. 449; political influence 
of missionaries in, iii. 267, 268; illus 
trations: "Armenian Orphans Rescued 
from Famine and Massacre," ii. 398; 
"Armenian Orphans in Missionary In 
stitutions," iii. 265. 

Arms, Rev. William, iii. 423. 

Ami, Hekhius Memorial Industrial School 
at, iii. no; printing-press of the Re 
formed Church at, iii. in. 

Arnot, Frederick S., i. 157, 173; ii. 276; 
iii. 408, 425. 

Arthur, Rev. William, iii. 199, 530. 

Arthur G. Watts Memorial College, iii. 
25. 

Artisan missionaries, iii. 96-101, 106, in, 
122, 124. 

Arya Mahala Somaj, ii. 244. 

Arya Somaj, i. 389; ii. 61. 

Asansol, work for lepers and the un 
tainted children of, illustration, i. 184; 
ii. 438, 439. 

"Ascent of Man, The," Drummond s, i. 
40. 

Asceticism, tainted, i. 217. 

Asfuriyeh, iii. 292. 

Ashanti, human sacrifice in, i. 160; cruel 
punishments in, i. 170; Swiss society 
for the relief of African slaves in, ii. 
323; government of Ashanti in English 
hands, ii. 344. 

Ashapura, iii. 109, in. 

Ashcroft, Rev. Francis, ii. 172, 257; iii. 
174. 

Ashcroft, J. H., iii. 425, 426. 

Ashe, Rev. R. P., i. 161; ii. 215; iii. 197, 
274, 408, 439, 425- 



682 



INDEX 



Ashmore, Rev. William, ui. 19$, 4*4- 

Ashton, Rev. J. P., ii. 252. m 

Asia Minor, corruption in, i. 2745 respect 
and admiration for missionaries in, u. 
54; value of missions in, ii. 92; Prot 
estants saved from evils of intemper 
ance in, ii. 122; influence of missions 
in, ii. 262, 265; rescue of orphans and 
famine waifs in, ii. 273; missionary 
benefactions in, ii. 398, 399; medical 
missionaries in, ii. 405. 4 1 ?; orphan 
asylums in, ii. 447, 448; missions an 
incentive to personal cleanliness in, ii. 

Asiatic banking, some remarkable features 
of, i. 288. 

Asiatic ideals, transformation of old, u. 
167. 

Asiatic peoples, the possessors of many 
virtues not to be ignored or minimized, 
i. 74; social evils, however, are serious 
hindrances to progress, and a new 
ethical and religious programme is 
needed, i. 362-396; Christianity the 
social savrbr of Asia, i. 403-448. 

Askwith, Miss A. J., ii. 384. 

Assam, untruthfulness in, i. 100; slavery 
in, i. 147, 148, 149; human sacrifice in, 
i. 158; murder in, i. 176; lawlessness 
in, i. 1 80; illiteracy in, i. 184; neglect of 
sick, i. 206; insanitary conditions in, i. 
222 \ caste in, i. 252; civil government 
in, i. 259; taxation in, i. 260; Christian 
homes and life in, i. 414, 415; the 
Khasis in, ii. 63; Christianity an ef 
fectual remedy for evils of society in, 
ii. 74; Christians total abstainers from 
intoxicants in, ii. 120; Christian com 
munity in, ii. 164; polygamy in, ii. 223, 
224; marriage in, ii. 226; the mission 
ary and his family, and their influence 
for the elevation of domestic life among 
natives in, ii. 261; status of slavery 
abolished in, ii. 3351 ministry to infirm 
in, ii. 387, 433; Christianity and mis 
sions have brought light and life to 
many persons in, ii. 387, 388; improved 
sanitary conditions in, ii. 460, 461. 

Assembly Herald, The, iii. 232, 249, 430, 
462, 469, 538. 

Assiut, iii. 66; illustration, "Training 
College," iii. 462. 

Associate Reformed Presbyterian Synod 
of the South, its educational missions 



in Mexico, iii. 92. 
ssociation of the 
The, ii. 185. 



Daughters of India, 



Asuncion, iii. 90. 

Asylum Record, The, ii. 23, 371, 454. 

Athabasca, ii. 269. 

Athim, Abdullah, his controversial writ 
ings for Mohammedans, iii. 201. 

Athim, Miss Lena R., iii. x. 

Attingal, iii. 108. 

Atterbury, Dr. B. C., i. 190, 284; ii. 
73, 129. 

Atwood, Dr. I. J., ii. 129; iii. 452. 

Auckland, ii. 154; iii. 81. 

Auer, Rev. John Gottlieb, iii. 412. 

Aurangabad, iii. 108. 

Austral Islands, iii. 84. 

Australasia, quieting power of civilized 
rule in, i. 178; superstition in, i. 318; 
diminished number of inhabitants in, ii. 
4; vista of national progress and ex 
pansion, ii. 5; Kanaka traffic in, ii. 306; 
Y. M. C. A. in, iii. 167, 168; Christian 
Endeavor in, iii. 168. 

Australasian Wesleyan Meth9<list Mis 
sionary Society, ii. 207, 306; iii. 79. 

Australia, cannibalism in, i. 151; human 



sacrifice in, i. 159; missions among 
Papuans in, i. 413; vigorous gov 
ernment action prohibiting use of 
opium except for medicinal pur 
poses, ii. 134; work for orphans by 
Moravians in, ii. 457; educational mis 
sions in, iii. 80, 8 1 ; industrial commu 
nities in, iii. 123, 124; Y. M. C. A. in, 
iii. 167, 1 68; Student Volunteer Move 
ment in, iii. 167; Christian Endeavor 
Societies in, iii. 168. 

Autenrieth, Rev. F., i. 154. 

Authorities for, and literature on, the 
topics treated of in Lecture I., i. 60; in 
Lect. II., i. 340; in Lect. III., i. 397; 
in Lect. IV., i. 465; Lect. V., ii. 95; 
Lect. VI., iii. 557. 

Authors, missionary, iii. 407-409. 

Avedaper, The, iii. 184. 

Avison, Dr. O. R., iii. x, 209, 213. 

Awake, ii. 481; iii. 514, 538. 

Baakleen, Syria, ii. 429. 

Baalbec, Syria, ii. 429; iii. 62. 

Babcock, G. I., iii. 141, 170. 

Babism, i. 335 394; ii. 224. 

Bacon, Alice M., i. 109, 126, 215, 280; ii. 

197, 221. 

Bacon, Mrs. E. M., ii. 452. 
Bacon, R. H., ii. 344. 
Badulla, iii. 113. 
Baghdad, ii. 428; iii. 166. 
Baghdasarian, Rev. Gregory, ii. 448. 
Bahia, i. 412; iii. 90. 
Bahrein, ii. 415, 428; iii. 65. 
Baihir, orphanage at, iii. 112. 
Baikie, Dr. W. B., his expedition up the 

Niger, iii. 478. 

Baikwa Jo Gakko, Osaka, iii. 54. 
Bailey, T. A., ii. 437. 
Bailey, Wellesley C., i. 17, 209, 249; ii. 

120, 164, 384, 433, 434. 
Bam, Rev. A., 11. 37. 
Baird, Rev. J. W., ii. 173. 
Baker, Rev. H., his Bible Commentaries 

in Malayalam, iii. 188. 

Baker, Sir Samuel W., i. 146; explora 
tions in Africa, iii. 424. 
Baker, William, his missionary services at 

Lifu, iii. 294. 
Balaghat Mission, its farm and orphanage 

at Nikkum, and orphanage at Baihir, iii. 

112. 
Baldwin, Rev. C. C., his lexicographical 

work in the Foochow Dialect, iii. 410. 
Baldwin, Rev. Stephen L., ii. xxi. 22, 

364; iii. 408. 

Balfour, Miss Alice, i. 142. 
Ball, Mrs. A. E., ii. 464. 
Ball, J. Dyer, "Things Chinese," i. 81, 93, 

94, 100, 106, 107, 108, 114, 117, 127, 

129, 167, 313, 329, 330. 
Ballagh, Professor John C., ii. 85, 199, 

443- 
Ballagh, Rev. J. H., mentioned in note 

opposite Frontispiece in Vol. II. 
Ballantine, Rev. James, ii. 78, 226. 
Bailer, Rev. F. W., his Analytical Chi 
nese-English Dictionary, iii. 410. 
Baltimore, Lord (George Calvert), iii. 

Bandawe, renunciation of polygamy and 
slavery by Christian community in, ii. 
215; use of poison ordeal almost aban 
doned in, ii. 350. 

Bands of Hope, at Mbonda, ii. 109; in 
India, iii. 154. 

Banerjea, Rev. Krishna Mohun, i. 249; 
ii. 20; hymns written by him, iii. 192; 
his writings in defense of Christianity, 
iii. 201. 



INDEX 



683 



Banerjee, Sasipada, i. 249; ii. 250; Mrs. 
Banerjee, ii. 250. 

Banerji, J. N., ii. 386. 

Bangalore, Native Christian Association 
in, i. 251; Social Reform Union of, ii. 
183; institution for the education of the 
blind about to be established in, ii. 385; 
Petta High School, iii. 26; W. M. S. 
High School, iii. 26; proposed Indian 
Institute of Science, iii. 107; industrial 
work (C. E. Z. M. S.), iii. 108; Uni 
versity Extension work of L. M. S., iii. 
128; Christian Literary Union of, iii. 
130; All-India Convention of Epworth 
League at, iii. 154. 

Bangkok, gambling-houses and pawn 
shops in, i. 85; Royal College, iii. 58; 
Harriet M. House School, iii. 58; 
Presbyterian Mission Press, iii. 183; 
Christian United Bank of, iii. 469. 

Banking, Asiatic, i. 288. 

Banks Islands, Rev. George Sarawia, ii. 
17; leper colony in the, ii. 446; Mela- 
nesian Mission in the, iii. 82. 

Bannerman, Rev. W. S., i. 154. 

Bannu, ii. 427. 

Banurji, Hon. K. C., address from Indian 
Christians to King Edward drafted by 
him, iii. 263; member of Legislative 
Council of Lieutenant-Governor of Ben 
gal, iii. 313; a graduate of Free Church 
institution in Calcutta, iii. 344; portrait 
of, iii. 346. 

Banza Manteka, strictly temperance 
church in, ii. in; illustration, i. 161. 

Bapatla, industrial school, iii. no; indus 
trial orphanage, iii. in. 

Baptist Church in Jamaica, ii. 123; its 
educational efforts among the Negroes, 
iii. 92; Calabar College, iii. 92. 

Baptist Convention of Ontario and Que 
bec, its industrial missions in India, iii. 
no. 

Baptist Industrial Mission of Scotland, its 
work in British Central Africa, iii. 100. 

Baptist Ladies Association, ii. 254, 255. 

Baptist Missionary Magazine, The, i. 78, 
161, 188, 328, 333; ii. 28, in, 115, 120, 
129, 142, 165, 183, 216, 350, 375, 382, 
395, 461; in. 41, 114, 233, 394, 405, 
442, 470, 520, 539, 547, 548. 

Baptist Missionary Re-view, 1 he (Madras), 
i. 56, 101, 184, 231, 249; ii. 142, 248, 
257, 483; iii. 36. 

Baptist Missionary Society (England), i. 
280; ii. 89, 160, 171, 254, 256, 329, 360, 
416, 423, 424, 427, 430, 451; iii. 75, 
102, in, 115; illustration, iii. 379. 

Baptist Young People s Union, iii. 139, 
147. 

Baptist, Zenana Mission, ii. 256; its in 
dustrial settlement at Palwal, iii. 109. 

Baraka, ii. 459, 478; iii. 77. 

Baranagar, Hindu Ladies Social Club in, 
ii. 185; Brahman Home for Widows in, 
ii. 250; Converts Industrial Home in, 
iii. 1 08. 

Barbados, Island of, bequest of General 
Christopher Codrington in behalf of 
medical science in, ii. 404; Codrington 
College in, ii. 404, iii. 92, 376. 

Barbary States, slave-trade in, ii. 304. 

Barber, Miss Alice S., ii. xxii. 

Barber, B. R., educational services of in 
India, iii. 30; Y. M. C. A. Secretary 
in India, iii. 141. 

Barbour, Rev. Thomas S., his paper on 
"The Outlook in the Congo Free 
State," iii. 330. 

Barchet, Dr. S. P., i. 131; ii. 128, 225, 
483- 



Barclay, Rev. Thomas, ii. 170. 

Bardezag, illustrations of Bithynia High 
School, ii. 76, 116; orphanage for boys 
at, ii. 449; educational work for boys, 
iii. 62. 

Bareilly, school under Methodist auspices 
in, ii. 394; school of medicine in, ii. 
407; hospital and dispensary in, ii. 426; 
orphanage in, ii. 451; industrial work 
at orphanage, iii. in; illustrations: 
"Theological Seminary," ii. 18; "But 
ler Hall,"- ii. 18; "Ernest Kiplinger 
Hall," ii. 18; "Remington Hall," ii. 18. 

Baring, T. G. (Lord Northbrook), ii. 393; 
his connection with educational work in 
India, iii. 15; his book entitled, "The 
Teachings of Jesus Christ in His Own 
Words," iii. 191. 

Barlow, Rt. Rev. Christopher _ George, 
Bishop of North Queensland, iii. 276, 
277. 

Barnes, Rev. Herbert, his Nyanj a- English 
Vocabulary, iii. 413. 

Barnes, Miss Irene H., ii. xxi, 23, 277, 
385, 414; iii. 408. 

Barnes, Rev. Lemuel Call, "Two Thou 
sand Years of Missions Before Carey," 
i- 358, 362, 435. 

Barnett, Rev. Arthur, ii. 134. 

Barnum, Mrs. Mary E., ii. 448. 

Baroda, marriage reform movement in, 
ii. 232; education in, iii. 34, 36; indus 
trial work, iii. 109, in. 

Baron, Rev. R., i. 33, 144; ii. 330. 

Barotsi, The, ii. 281, 293, 294, 328, 351, 
417, 431, 477; iii. 70, 388, 519. 

Barranquilla, in. 90, 170. 

Barrett, Hon. John, iii. 452. 

Barrows, Rev. John Henry, ii. 75; his 
lectures in India, iii. 129, 383. 

Barrows Lectureship (see also Haskell 
Lectures), iii. 105, 129, 383, 

Barry, Rt. Rev. Alfred, ii. 321; iii. 276, 
277. 

Earth, Rev. C. G., iii. 187. 

Barton, Rev. James L., ii. 121, 262, 458; 
iii- 455- 

Bascom, Professor John, i. 34, 46, 238. 

Basel Evangelical Missionary Society, i. 
154; ii. 162, 303, 323, 345, 426, 430, 
436, 439, 451, 452; m. 75, 76, 96-98, 
102, 109, in, 165, 513. 

Bassein, Kothahbyu Memorial Hall, iii. 
113, 114; industrial work at, iii. 114. 

Basuto Mission, ii. 157; iii. 70, 71; in 
dustrial work of, iii. 102; loyalty of the 
Basutos to the British Government, iii. 
273. 

Batala, hospital and dispensary in, ii. 426; 
"Graduates 9f Batala High School," 
illustration, iii. 20. 

Batanga, i. 199; ii. 156; iii. 77. 

Batchelor, Rev. John, i. 163, 190, 204; 
ii. 115; iii. 408, 409, 414, 445. 

Bateson, Rev. J. H., ii., xxii. 

Bathurst, boys high school, iii. 76. 

Battaks, Rhenish Mission among the, iii. 
1 20, 386. 

Batticaloa, dispensary at, ii. 426; indus 
trial work at, iii. 113. 

Batticotta, Jaffna College at, iii. 29. 

Baxter, Rev. Richard, iii. 190. 

Baynes, Alfred Henry, ii., xxi.; iii., ix. 

Beach, Rev. Harlan P., iii. 28, 45, 144, 
156, 408. 

Beadle, Rev. Elias R., his geological re 
searches in Mount Lebanon, iii. 433. 

Beames, John, i. 428, 434. 

Beard, Rev. Willard L., ii. 466; Y. M. C. 
A. Secretary in China, iii. 141. 

Beauchamp, Lord (William Lygon), 



584 



INDEX 



quoted with reference to value of mis 
sionary service in Australia, iii. 448. 

Beawar, Widows* Industrial Home in, ii. 
249; Anglo- Vernacular High School, 
iii. 27; Industrial Home (U. F. C. S.), 
iii. 109. 

Bechuanas, The, ii. 216, 295, 390, 474. 

Bechuanaland, famine in, i. 237; caste in, 
i. 252; African theory of personal rights 
in, i. 259, 260; missionaries in, ii. 68; in 
dustrial missions of the L. M. S. in, 
iii. 102; Dr. Moffat s services towards 
the agricultural improvement of, iii. 
511, 512. 

Eecke, Louis, ii. 58; his appreciation of 
missionary service in Samoa, iii. 449. 

Bede, Venerable, ii. 44; iii. 6. 

Beedie, Rev. Robert M., ii. 217. 

Beet, Rev. Joseph Agar, his "Through 
Christ to God" translated into Japanese, 
iii. 200. 

Begoro, iii. 76. 

Beguin, Eugene, "Les Ma-Rotse, tude 
Geographique et Ethnographique," iii. 
407. 

Beirut, social influence of missions at, 
ii. 77; the Syrian Protestant College 
at, ii. 77, 406, 428, iii. 61; a memorial 
cohimn erected in front of mission 
church, in commemoration of first day- 
school for girls in, ii. 202; boarding 
and day-schools in, ii. 202; St. George s 
School and Orphanage at, ii. 202, 449; 
Orphanage of the Prussian Deaconesses 
at, ii. 202; British Syrian Institution 
at, ii. 202; schools for blind men and 
women in, ii. 389; school of medicine 
connected with Syrian Protestant Col 
lege at, ii. 406, 415; Johanniter Hos 
pital and Dispensary in, ii. 428; Zoar 
Orphanage of the Kaiserswerth Dea 
conesses at, .ii. 449; American Seminary 
for Girls, iii. 62; Boarding School of 
British Syrian Mission, iii. 62; Kaisers 
werth Deaconesses Institution, iii. 62; 
St. George s Training School, iii. 62; 
conference at, iii. 138; Y. M. C. A. in, 
iii. 1 66; phenomenal sales at mission 
press, iii. 179, 183; material improve 
ments in, iii. 516; illustrations: i. 38, 
42, 46, 48, 50; ii. 52, 266, 406, 426, 
428, 452, 459; iii. 66. 

Belgaum, high school, iii. 26; illustration 
of high school, iii. 359. 

Bellary, mission bank for encouraging 
thrift among native Christians in, ii. 
162; influence of the Gospel in, ii. 267; 
Rao Bahadur S. Mudaliar, and his 
work in, ii. 463. 

Bellerby, Miss E., her educational work 
for high-caste girls in Ceylon, iii. 227. 

Benagaria, industrial school of the Indian 
Home Mission to the Santals, iii. no. 

Benares, temperance movement in, ii. 117, 
119; marriage of widows in, ii. 242; or 
phanage at, ii. 451; Sanscrit College at, 
iii. 8; Sigra Normal School, iii. 24; Jay 
Narayan s School, iii. 26; High School 
and Boarding Home, iii. 27; industrial 
orphanage, iii. 112; Decennial Mission 
ary Conference at, iii. 130. 

Benevolence, examples of missionary, ii. 
376-400, 433-458. 

Bengal, widows sad lot in, i. 124, 125; 
famine in, i. 231, ii. 392-397; shrines 
in, i. 333; value of missions in, i. 374; 
the Santals in, ii. 63, 164; Christian 
Family Pension Fund in^ ii. 162; native 
female graduates in, ii. 188; extent of 
child marriage in, ii. 230, 231; seclusion 
of women in, ii. 251; zenana work in, 
11. 255, 256. 

Benito, ii. 206, 250; iii. 77. 



Benjamin, S. G. W., i. 115. 

Bennett, Rev. A. A., ii. 71, 114, 115; iii. 
409, 453, 547- 

Bennett, Rev. Cephas, improved Burmese 
type introduced by him, iii. 520. 

Bennett, Rev. Charles, i. 189; ii. 466. 

Bennie, Rev. J., the "Father of Kaffir 
literature," iii. 417. 

Bensonvale, training school of South 
African Wesleyans, iii. 73. 

Bentinck, Governor H. W., ii. 313, 314. 

Bentinck, Lord (William Cavendish), i. 
125; ii. 238; iii. 8; on Indian educa 
tion, iii. 14. 

Bentley, Rev. W. Holman, his hymns for 
the Congo Mission, iii. 198; his vol 
umes on the Congo missions, iii. 408; 
his Congo Dictionary, iii. 412; iii. 450; 
created a Chevalier of the "Royal 
Order of the Lion," iii. 454. 

Bentley, Rev. W. P., educational ser 
vices in China, iii. 39; his "Christ 
Triumphant through the Ages" trans 
lated into Korean, iii. 200; his work in 
Chinese on Church History, iii. 203; 
his "Lives and Speeches of the Ameri 
can Presidents" in Chinese, iii. 204; 
his educational text-books for the Chi 
nese, iii. 207; volume on "A National 
Department of Agriculture," iii. 208. 

Berard, V., "La Politique du Sultan," 
iii. 268. 

Bergen, Rev. Paul, i. 235. 

Berhampur, Khagra High School, iii. 27. 

Berkeley, Ernest L., ii. 158. 

Berkeley, Hon. Sir Henry Spencer, his 
testimony to the beneficent influence of 
Christianity in the Fiji Islands, iii. 448, 
449- 

Berkeley, Miss Ruth, ii. 320; in illus 
tration, ii. 322. 

Berkin, Miss, and her connection with 
Y. W. C. A. at Bombay, iii. 152. 

Berlin Foundling Home, Hong Kong, ii. 
277 (with illustration). 

Berlin Ladies Missionary Association, ii. 
277. 

Berlin Missionary Society, i. 414; ii. 291; 
its educational mission work in East 
Africa, iii. 68; in South Africa, iii. 70, 

Bernau, Rev. J. H., iii. 445. 

Berninger, Miss Martha, iii. 158. 

Berry, Dr. John C., note under illustra 
tion, i. 208; ii. 71, 368, 408, 409, 
414; his efforts to improve the penal 
system of Japan; iii. 300. 

Berry, Rev. T. Sterling, i. 428, 434. 

Bersaba, training school of Herm 
burg Mission, iii. 74. 

Bertrand, Capt. Alfred, his description of 
King Lewanika, iii. 272, 273; his appre 
ciation of Christian missions, iii. 450. 

Bestall, Rev. A. H., ii. 442. 

Bethel Santal Mission, farm settlement at 
Bethel, iii. no. 

Bethelsdorp, iii. 485. 

Bethlehem (Cape Colony), branch insti 
tution of Huguenot College, iii. 73. 

Bethlehem (Palestine) boarding school 
of Church Missionary Society, iii. 63; 
orphanage, iii. 63. 

Bethune, Rev. Joseph, ii. 309. 

Bethune College, ii. 185; iii. 34. 

Beuttler, Rev. J. G., his expository writ 
ings in Malayalam, iii. 188. 

Bhagalpur, ii. 438, 452. 

Bhai, Raman, ii. 145. 

Bhaisdehi, ii. 452. 

Bhandara, industrial orphanage, iii. in. 

Bhandarkar, R. G., i. 292; ii. 31, 32, 86, 
179, 233. 

Bhattacharya, Jorgendra Nath, "Hindu 



Lermanns- 



INDEX 



585 



Castes and Sects," i. 243, 244, 246, 303, 

Bhore, JT. W., iii. 345. 

Bhowanipur College, iii. 25. 

Bible Society Monthly Reporter, The, iii. 
1 77> !79> 212, 542. 

Bible Society Record, The, iii. 177, 419. 

Bible translation on mission fields, iii. 
176-179. 

Biblical learning, contribution of mis 
sionaries to, iii. 443. 

Bibliography, i. 60, 340, 397, 465; ii. 95; 

Bibliotheca Sacra, The, i. 37, 41; ii. 36; 

iii. 431, 443. 

Bickersteth, Miss M., iii. 408. 
Biddle, Commodore James, his attempt 

to enter Japan in 1846, iii. 381. 
Bigelow, John, ii. 134. 
Bigelow, Poultney, i. 367. 
Bilaspur, hospital and dispensary in, ii. 

426; orphanage in, ii. 451. 
Billings, Miss Elizabeth, ii. 454. 
Bindraban, sacred city of the Hindus, i. 

Bingham, Rev. Hiram, his Scripture com 
mentary for the Gilbert Islanders, iii. 
188; his hymn-book for the Gilbert 
Islanders, iii. 198; a historian of the 
island world, iii. 439; memorial tablet 
to, iii. 456. 

Bingham Institute, industrial department 
of, iii. 125. 

Binns, Rev. H. K., his translation of 
hymns into Swahili, iii. 197. 

Biology, studies of missionaries in, iii. 

Bird, Mary R. S., iii. 408. 

Bird, Rev. William, iii. 456, 516. 

Bishop, Mrs. Charles R., founder of the 
Kamehameha School, iii. 85. 

Bishop, Mrs. Isabella Bird, i. 95, 101, 
115, 118, 191, 209, 264, 267, 274, 335, 
379; ii. 22, 221, 373, 467; iii, 472, 473. 

Bishops College, opening of, in. 10. 

Bismarck Archipelago, Wesleyan Missions 
in, iii. 79. 

Bisrampur, printing press of the German 
Evangelical Synod, iii. in. 

Bissell, Dr. Julia, portrait of, i. 423; ii. 
463. 

Biswas, Rev. Jacob, Bengali hymn-writer, 
iii. 192; his controversial works for 
Mohammedans, iii. 201. 

Bitlis, mission work among orphans, ii. 
448; educational work for boys at, iii. 
62; for girls, iii. 62. 

Blackett, Rev. W. R., iii. 16. 

Blacklead Island, missionary doctors on, 
ii. 419. 

Blackmail, in Turkey, i. 255; in China, i. 
261-268. 

Blackmore, Miss S., ii. 457. 

Blaikie, Professor William Garden, i. 146, 
173; ii. 283, 290. 

Blame, Hon. James G., quoted in refer 
ence to concessions for missionaries in 
Turkey, iii. 267. 

Blair, Emma Helen (and J. A. Robertson), 
"The Philippine Islands, 1493-1803," iii. 
364, 428. 

Blantyre, illustra^ns of mission work in, 
i. 152, 459; printing-press established 
in, ii. 37, 58; church built under 
direction of a missionary in, ii. 157; 
David Livingstone in, ii. 283; Dr. Wil 
liam Affleck Scott in, ii. 293; report of 
Commissioner in, ii. 318; headquarters 
of mission of the Established Church of 
Scotland, iii. 69; industrial training at, 
iii. 96; legal procedure in, iii. 290; the 
commercial centre of British Central 
Africa, iii. 475; opening of mission at, 



iii. 482; introduction of printing by 
Scotch missionaries, iii. 521. 

Blind, the, notable work for in China, 
ii. 377; mission efforts for in India, ii. 
384; sight for blind eyes in Persia, ii. 
388; literature for, iii. 211, 212; illus 
trations: i. 88, iii. 520, 524. 

Bliss, Rev. Daniel, portrait of, i. 58; ii. 
77; his long service at Syrian Protestant 
College, iii. 61; in illustration of the 
"Faculty of the Syrian Protestant Col 
lege," iii. 61; his treatise in Arabic on 
"Mental Philosophy," iii. 208; statue of, 
in the Syrian Protestant College, iii. 456. 

Bliss, Rev. E. M., i. 166, 264, 275, 276; ii. 
95> 238, 444; iii. 408. 

Bliss, Rev. Howard J., President of 
Syrian Protestant College, iii. 61 ; in 
illustration of the "Faculty of the 
Syrian Protestant College," iii. 61. 

Blodget, Rev. Henry, his Mandarin hymn- 
book, iii. 196; iii. 414. 

Blood feuds, i. 174-178; passing of, in 
native Christian communities, ii. 484. 

Blue Books, quoted, Africa, i. 143, ii. 36, 
37> 3i8, 326, iii. 412^ 433; India, i. 
221, 222, ii. 90, 140, iii. 451; Turkey, 
i. 166, 256, 276. 

Bluefields, illustration, ii. 123. 

Blythswood, Missionary Institution of 
U. F. C. S., iii. 73; industrial train 
ing at, iii. 103. 

Bodding, Rev. P. O., iii. 200. 

Boer Government in the Transvaal, its 
licensing of the drink traffic, ii. 108. 

Bogatsky, Karl Heinrich von, iii. 190. 

Bogota, ii. 79; iii. 90. 

Boisragon, Captain, ii. 280. 

Boksburg, iii. 542. 

Bolobo, industrial work in, ii. 160; illus 
tration, ii. 1 60. 

Bombay, Wilson College in, i. 360, ii. 186; 
Rev. Dhanjibhai Naoroji in, ii. 20; Tem 
perance Council and Temperance Union 
in, ii. 119; journals published in, ii. 144; 
effort to educate Indian girls in, ii. 180; 
Missionary Settlement for University 
Women in, ii. 185, iii. 132; Young 
Women s Christian Association in, ii. 
185, iii. 152; Hindu Ladies Social Club 
in, ii. 185; Bombay University in, ii. 
31, 185, 1 86; Brahman converts to 
Christianity in, ii. 186; Cama Hospital 
in, ii. 232; marriage of widows in, ii. 
242; Pundita Ramabai in, ii. 244; 
zenana work in, ii. 255; charitable in 
stitution built by the late Sir J. Jejeeb- 
hoy in, ii. 384; school for deaf and 
dumb in, ii. 386; medical college in, 
ii. 413; leper asylum in, ii. 437; health- 
fulness of the Christian community in, 
ii. 464; opening of Elphinstone Col 
lege at, iii. 8; educational institutions 
in, iii. 24; boarding and station school 
(A. B. C. F. M.), iii. 27; Industrial 
Conference at, in 1901, iii. 105; indus 
trial school pf the American Board, iii. 
109; Christian School of Arts and 
Crafts, iii. no; Methodist press at, 
iii. iii, 183; industrial orphanage of 
American Board, iii. 112; University 
Extension work at, iii. 128; Decennial 
Missionary Conference, iii. 129; Chris 
tian Associations at, iii. 130; organiza 
tion of Y. M. C. A. at, iii. 149, 150; 
illustrations: iii. 142, 188, 227. 

Bompas, Rt. Rev. W. C., his hymns for 
the North American Indians, iii. 199; 
his missionary efforts among Indians in 
Canada, iii. 320. 

Bompas, Mrs. W. C., her work among 
the Indian women of the Northwest of 
Canada, iii. 192. 



586 



INDEX 



Bonaberi, training schaol of Basel Mis 
sion, iii. 76. 

Bonar, Rev. Horatius, iii. 193. 

Bone, Rev. C., his writings on Scripture 
exposition in Chinese, iii. 188. 

Boniface, Saint Winfrid, ii. 45; iii. 359. 

Bonin Islands, iii. 381. 

Bonjare, an African hymn- writer, iii. 192. 

Bonny, a shelter for orphans, under the 
care of Mrs. Crowther, at, ii. 458. 

Bonsey, Rev. Arthur, ii. 278. 

"Book-rooms," in Korea, hi. 212. 

Boon-Itt, Rev. Boon, iii. 545. 

Boone School, Wuchang, iii. 45, illustra 
tion, iii. 339. 

Booth, Canon Lancelot Parker, ii. 458. 

Borneo, human sacrifices in, i. 159; educa 
tional mission work in, iii. 59; hymns 
translated by missionaries of the S. P. 
G., iii. 199. 

Borsad, ii. 451; iii. 112. 

Borup, K. E., director of industrial train 
ing in Uganda, iii. 99; architect and 
master-builder of Mengo Cathedral, iii. 

Bose, Miss Chundra M., ii. 185, 188; iii. 34. 

Bose, Rev. Mathura Nath, ii. 20. 

Bose, Ramchandra, ii. 20; author of well- 
known hymns in India, iii. 192. 

Bose, Miss Zoe, iii. 31. 

Botany, studies of missionaries in, iii. 432. 

Botoman, Chief of the Gcalekas, ii. 15. 

Botsabelo, Theological Seminary of Berlin 
Missionary Society, iii. 74. 

Bourne, Prof. E. G., his article with refer 
ence to Marcus Whitman, iii. 442. 

Bourne, H. R., Fox, his article on "The 
Congo Free State," iii. 330. 

Bourne, Rev. Joseph, iii. 374. 

Bourne, Robert, pioneer visit to Raro- 
tonga, iii. 487. 

Bowen, Rev. G., iii. 408. 

Bower, Rev. Henry, his Tamil "History 
of Christianity in India," iii. 203. 

Bowman, Rev. A. H., lecturer at the Ox 
ford and Cambridge Institute, iii. 128; 
quoted, iii. 532. 

Bowringpet, industrial school, iii. no. 

Boxer disturbances, iii. 404, 539. 

Boys Brigade, The, on mission fields, iii. 
148. 

Brace, Charles Loring, his "Gesta 
Christi," i. 113, 128, 146, iii. 284, 308, 
366; his "Gesta Christi translated into 
Chinese, iii. 203. 

Bradburn, Rev. C. H., Superintendent of 
industrial work at Chupra, India, illus 
tration, iii. 116; iii. x. 

Bradford* Dr. Mary E., ii. 415. 

Bradford, Governor William, his mission 
ary zeal, iii. 369. 

Bradley, Dr. Daniel B., ii. 411. 

Brahmanism and the Brahmans, India 
the camping-ground of Brahmanic pride, 
i. 98; polygamy, i. 115; age of marriage 
for girls, i. 120; sanitation neglected, i. 
221; caste, i. 242, 243, 244, 245, 246, 
248, 249; trading in mantras, i. 317, 
318; education and the Brahmanical 
system, i. 359; sacerdotalism of, i. 387; 
Jainism and Buddhism, a revolt from 
Brahmanism, i. 392; reverence paid to 
the Brahman, i. 411; ritualism of Brah 
manism, i. 429; ethics of Brahmanism, 
i. 443; antipathy to modern progress, 
iii. 506, 507. 

Brahmo-Somai, i. 121, 389; ii. 119, 250. 

Brain, Miss Belle M., iii. 356. 

Brainerd, Rev. David, his missionary 
labors among the American Indians, ii". 
45, i". 374. 



Braithwaite, Miss R. B., i. 17. 

Branch, Miss E., iii. 454. 

Brander, Mrs. Isabel, ii. 185. 

Brantford, educational work among the 
North American Indians, iii. 94. 

Bray, Rev. Thomas, iii. 375, 376. 

Brazil, the abolishment of slavery in, i. 
147; religious persecution in, i. 325; 
immorality of the clergy of the Church 
of Rome in, i. 337; the social influence 
of missions in, ii. 80; the Young Men s 
Christian Association and Christian En 
deavor Societies in, ii. 80, iii. 141, 170; 
the influence of the Bible in, ii. 88; in 
fluence of Christianity in cultivating the 
personal virtues of cleanliness and neat 
ness in, ii. 175; slave-traffic during years 
1846-49, in one province of, ii. 285; 
medical missionaries in, ii. 418; poor 
sanitation greatly diminished in^ ii. 461 ; 
education in, iii. 89-91; introduction 
and growth of Protestant Christianity 
in, iii. 504. 

Breath, Edward, iii. 173. 

Brebeuf, Jean de, iii. 366. 

Brent, Rt. Rev. Charles H., Bishop of 
the Philippines, iii. 139. 

Brett, Rev. W. H., ii. 484; iii. 413, 445. 

Brewster, Rev. William N., i. 295; iii. 
iiS 5", 514, 522, 526. 

Bribery, in China, i. 268; in Turkey and 
Persia, i. 273. 

Bridge, A. H., iii. 441. 

Bridge, Vice-Admiral Sir Cyprian Arthur 
George (now Admiral), his testimony to 
valuable assistance rendered by the mis 
sionaries Chalmers and Lawes, iii. 279, 
280, 383. 

Bridges, Rev. Thomas, ii. 166, 343; his 
Yaghan Dictionary, iii. 413. 

Bridgman, Rev. E. C., his services in con 
nection with the first treaty between 
China and the United States, iii. 389; 
his establishment of The Chinese Repos 
itory, iii. 427; iii. 441, 494. 

Bridgman, Rev. H. M., ii. 52, 80, 156, 
229, 268. 

Bridgman School, Peking, ii. 360; iii. 45; 
illustration of graduating class, iii. 159. 

Bridie, Rey. W., educational services in 
China, iii. 39. 

Bridie, Mrs. W., ii. 381. 

Briggs, Dr. Walter A., ii. 442; iii. 114, 
426, 427. 

Briggs, Mrs. Walter A., industrial work 
at Chieng Rai, iii. 114. 

Brigham, Rev. J9hn C., his explorations 
in South America, iii. 423. 

Brigstocke, Dr. Percy, ii. 429. 

Brincker, Rev. P. H., his Ovampo Dic 
tionary, iii. 412. 

Brinkerhoff, General Roeliff, ii. 367. 

Brisbane, i. 374; South Sea Islanders 
Christian Club at, iii. 167, 168. 

British and African Incorporated Associa 
tion, The. See African Institute, Col- 
wyn Bay. 

British and Foreign Anti-Slavery Society, 
i. 138, 141, 150, 1 66. 

British and Foreign Bible Society, i. 430; 
centenary literature of, iii. 176, 1^7. 

British and Foreign School Society in 
England, its aid to female education in 
India, iii. ii. 

British Central Africa" Protectorate, slave- 
traffic in, ii. 291 ; Home for Freed Slaves 
in, ii. 323; medical missions in, ii. 431; 
transformation of the Angoni into a 
peaceful, law-abiding people, ii. 476; 
peace between tribes who formerly were 
constantly at enmity, ii. 485; Scotch 



INDEX 



587 



Presbyterian Missions in, iii. 69, 70; 
industrial missipns in, iii. 100; appre 
ciation of mission schools by the na 
tives, iii. 218; commerce in, iii. 483. 

British rule in India, iii. 256-262, 342-346. 

British Student Christian Movement, iii. 
145. 

British Syrian Mission, ii. 389, 429; iii. 
62. 

Britton, Miss F. M., ii. 358. 

Broach, industrial orphanage, iii. 112. 

Brockman, Frank M., iii. 141. 

Brockman, F. S., Y. M. C. A. Secretary 
in China, iii. 141. 

Bronson, Rev. Miles, his Assamese-Eng 
lish Dictionary, iii. 411. 

Brooke, Graham Wilmot, his exploration 
into the Upper Niger region, iii. 426. 

Brooke, Sir James, his expedition to Siam, 
iii. 399. 

Broomhall, Benjamin, ii. 125, 126. 

Brotherhood of St. Andrew, its response 
to the missionary appeal, iii. 139, 147, 
148; in Japan, iii. 163; in Alaska, iii. 
172. 

Brousa, orphanage in, ii. 448; educa 
tional work for boys at, iii. 62; for 
girls, iii. 62. 

Brown, Rev. Arthur J., on Presbyterian 
educational work in Siam and Laos, 
iii. 59; in regard to industrial work 
among the Laos, iii. 114; his "Report 
of a Visitation of the Korea Mission" 
quoted, iii. 250; his "Report of a Vis 
itation of the Siam and Laos Missions," 
iii. 264. 265; his "New Forces in Old 
China, iii. 381. 

Brown, Dr. A. R., ii. xxii. 

Brown, Dr. Edith M., ii. 462. 

Brown, Rev. George, ii. 306. 

Brown, Rev. Hubert W., ii. xxii, 79, 123; 
iii. 408. 

Brown, John McLeavy, ii. 467; iii. 468. 

Brown, Rev. Nathan, portrait of, ii. Fron 
tispiece; his Assamese hymn-book, iii. 
195; his contribution to English hym- 
nology, iii. 409; his Telugu Dictionary, 
iii. 411. 

Brown, Rev. Samuel Robbins, portrait of, 
ii. Frontispiece; his educational services 
in China, iii. 38; educational services 
in Japan, iii. 47; instructor of the Hon. 
Shimada Saburo and Baron Otori, iii. 
335; his eminence as a Japanese 
scholar, iii. 414; iii. 441; a teacher of 
photography to first Japanese to learn 
the art, iii. 524. 

Browne, Dr. A. H., in illustration, ii. 410; 
his medical work at Airritsar, ii. 
425; Mrs. Browne, in illustration, ii. 410. 

Browne, Edward G., i. 116, 256, 335, 336. 

Bruce, Rev. Alexander Balmain, his 
"Kingdom of God" translated into Chi 
nese, iii. 199; into Korean, iii. 200. 

Bruce, Rev. H. J., his Bible Dictionary 
in Marathi, iii. 186. 

Bruce, Rev. John, ii. 174. 

Bruce, Rev. R., his Bible History in 
Persian, iii. 187. 

Bruere, Rev. W. W., ii. 248. 

Bruere, Mrs. W. W., ii. 249, 395. 

Brummana, hospital and dispensary at, 
ii. 429; schools at, iii. 62; industrial 
department of Friends Mission at, iii. 
120; conferences at, iii. 138. 

Brunot, Mr. and Mrs. Felix R., ii. 443. 

Brussels Conference of 1889-90, i. 137; 
ii. 106, 285. 

Brutalities of war mitigated, ii. 468-474. 

Bryce, Hon. Tames, his "Transcaucasia 
and Ararat, i. 256, 276; quoted, ii. 54; 



his "Impressions of South Africa," ii. 
211, 230; his "Holy Roman. Empire" 
cited, iii. 286. 

Buchanan, Rev. James, ii. xxi. 

Buchanan, John, iii. 454, 483. 

Buck, Col. Alfred E., his testimony to 
civilizing influence of missionaries in 
Japan, hi. 446. 

Buck, Miss E. M., iii. x. 

Buckland, Rev. A. R., ii. 46. 

Buckley, Edmund, i. 87. 

Buckley, Rev. T. R., ii. 374. 

Bucknall, E. H., iii. 522. 

Budden, Rev. J. H., ii. 438. 

Buddhism and the Buddhists, the China 
man, and his Buddhist priest, i. 302; 
Buddhism in Japan, i. 311; Buddhist 
influence and persecution in Japan, i. 
324; moral standing of Buddhist priest 
hood in Japan, i. 326-329; Buddhist 
priests in Korea, i. 329; Buddhist 
priests and monks in China, i. 329, 330; 
immorality of Buddhist monk? in India, 
i. 334; individual and social product of 
Buddhism found to be a paralyzed per 
sonality, i. 352, 382; Buddhism and 
Christian civilization, i. 362; Buddhism 
and its social forces, i. 38 1 ; contrast be 
tween the Gospel of Christ s salvation 
and the law of Buddha s deliverance, i. 
383; Buddhism and the supremacy of 
Christian motive compared, i. 417; in 
adequate conception of brotherhood, 
i. 422; Buddhist ethics, i. 424-439; 
Buddhism and Hinduism compared, 
i. 442, 443; practical workings of 
Buddhism futile to give the soul peace 
with God, ii. 75; its antipathy to mod 
ern progress, iii. 506, 507. 

Buddhist Catechism, A, quoted, \. 428, 
429, 430, 431, 432, 434. 

Buea, Theological Seminary of Basel Mis- 
sio, iii. 76. 

Buenos Ayres, temperance cause in, ii. 
124; first Protestant orphanage estab 
lished in Argentina at, ii. 458; schools 
of Rev. W. C. Morris at, iii. 89; girls 
boarding school (M. E. M. S.) at, iii. 
90; Y. M. C. A. in, iii. 169; Y. W. C. 
A. Home in, iii. 170. 

Bulgaria, massacre in, i. 277; educational 
results of Robert College in, ii. 63, iii. 
353; missionaries rendering assistance 
to distressed Bulgarians in, ii. 399; 
Protestants loyal and law-abiding citi 
zens in, ii. 483; schools for girls in, 
iii. 62. 

Bullen, F. T., iii. 449- 

Bunker, Rev. Alonzo, i. 176; ii. 74; iii. 
215, 216, 263, 408, 445, 545- 

Bunyan, John, his "Pilgrim s Progress 
and "Holy War" translated into the 
languages of many mission fields, iii. 
190. 

Bunyoro, Christian rulers of, iii. 349. 

Burchell, Rev. T., portrait of, ii. 311; iii. 
321. 

Burditt, Rev. J. F., ii. 463. 

Burdon, Rt. Rev. J. S., his "Old Testa 
ment Manual" in Chinese, iii. 186. 

Surges, Rev. Richard, iii. 154. 

Burlingame, Hon. Anson, Ambassador to 
China, iii. 392. 

Burma, drink and opium traffic in, i. 77; 
action of British Government in re 
stricting opium traffic, i. 82, 83; gam 
bling the bane of the country, i. 85; 
untruthfulness in, i. 100; less severe 
restrictions upon woman. i. 108; 
polygamy prevails to very moderate ex 
tent in, i. 115; blood feuds in, i. 176; 



688 



quieting power of civilized rule in, i. 
178; lawlessness in, i. 180; quackery in, 
i. 192; insanitary conditions in, i. 222; 
benefit derived from mission work in, 
ii. 68; sociol9gical effects of Christian 
missions in, ii. 74; a native s opinion 
of Christianity in, ii. 85; Christians 
total abstainers from intoxicants in, ii. 
121; restriction of use of opium in, ii. 
130, 132; White Cross, White Ribbon, 
and Purity societies in, ii. 139; im 
proved morality in, ii. 147; economic in 
fluences of Christianity in, ii. 164, 165; 
polygamy in, ii. 223; status of slavery 
abolished in, ii. 335; medical mission 
aries in, ii. 403; medical work growing 
in, ii. 413; hospitals and dispensaries in, 
ii. 426; more sympathetic treatment of 
the poor and sick in, ii. 433; work for 
lepers in, ii. 435, 442; missionaries 
often act as peacemakers in, ii. 485; 
educational work of missions, iii. 28; 
industrial missions in, iii. 113, 114; 
conferences and gatherings in, iii. 132; 
Y. M. C. A. secretaries in, iii. 141 ; 
Christian Endeavor Societies in, iii. 
147, 155; Y. M. C. A. in, iii. 155; 
Christian hymn-books in, iii. 195; com 
mercial progress in, iii. 500; Soo Thah 
of, iii. 545 ; religious liberty in, iii. 547. 

Burns, Rev. W. C., his Chinese hymns, 
iii. 195, 196. 

Burrage, Rev. Henry S., iii. 194. 

Burton, Rev. R. iii. 386. 

Bush Negroes, Moravian missions among 
the, iii. 400, 401. 

"Bushido," Japanese Code of Honor, iii. 
48. 

Bushnell, Rev. Albert, ii. 52. 

Bushnell, Rev. Horace, his "Character of 
the Lord Jesus" translated into Urdu, 
iii. 201. 

Bushnell, Dr. Kate, i. 88, 90; ii. 139. 

Busk, A., ii. 482. 

Business, prompting better methods of 
transacting, iii. 463-467. 

Busrah, medical skill in, ii. 415; dis 
pensaries in, ii. 428; iii. 64, 65. 

Busteed, Dr. J. B., i. 190. 

Butler, Dr. Fanny J., ii. 405. 

Butler, Rt. Rev. Joseph, i. xi; translation 
into Chinese of his "Analogy of Re 



ligion," iii. 201. 
tier, Rev. William, i. 338. 
Butterworth, training school of South 



But! 



Aincan wesieyans, in. 73. 
Buxton, Sir T. Fowell, ii. 285, 303, 311. 
Buzacott, Rev. Aaron, industrial work in 

Rarotonga, iii. 124; extract from his 

"Life and Labours," iii. 293. 
Buzzell, Miss A., ii. 273. 

Cabacaburi, Home for Indian Children, 
iii. 126. 

Caconda, Philafrican Liberators League 
in, ii, 296. 

Caine, W. S., ii. 117, 131. 

Caird, Principal, i. 388. 

Cairo, Home for Freed Women Slaves in, 
i, 140, ii. 305; proclamations of freedom 
from slavery in, ii. 317; medical ser 
vice in, ii. 430; educational institutions 
of Church Missionary Society at, iii. 
66; of United Presbyterian Church, iii. 
66; El Azhar, iii. 67; Y. W. C. A. at, 
iii. 165; illustration of American Mis 
sion House at, iii. 462. 

Gala, training school at, iii. 74. 

Calabar College, Kingston, Jamaica, iii. 
9.2; illustration of the new building, 
in. 92. 



Calcutta, coolie-traffic in, i. lack of med 
ical service, i. 192; infantile death- 
rate in, i. 220; Miss M. A. Cooke at, 
ii. 181; Young Women s Christian As 
sociation in, ii. 185, iii. 152; Hindu 
Ladies Social Club in, ii. 185; Bethune 
College in, ii. 185; Calcutta University, 
ii. 186, 244; Missionary Conference 
(1877) at, ii. 230; Sanscn t College in, 
ii. 243, iii. 8 ; industrial work for widows 
in, ii. 249, iii. 108, 109; Mrs. John Sale, 
and zenana work in, ii. 254, 255; 
"The Society for the Protection of Chil 
dren in India," ii. 271; medical mis 
sion home and orphanage for blind, crip 
pled, and destitute children in, ii. 385; 
school for deaf and dumb in, * 386; 
Campbell Medical School, and its class 
for native girls in, ii. 407; "Lady 
Elliott Hostel" in, ii. 407; Calcutta 
Medical College in, ii. 407; first leper 
hospital in, ii. 436, 437; work for 
orphans in, ii. 451; opening of Calcutta 
Medrassa at, iii. 8; beginning of 
missionary educational work in, iii. 
10, ii ; educational institutions in, iii. 
24; Garden Reach High School, iii. 
27; high school, iii. 27; Methodist 
press at, iii. 1 1 1 ; press of English Bap 
tists, iii. 1 1 1 ; University Extension 
work at, iii. 128; Decennial Missionary 
Conferences at, iii. 129; Bengali Chris 
tian Conference at, iii. 130; illustration 
of Y. W. C. . A. in, iii. 146; Y. 
M. C. A. in, iii. 150; head 
quarters of India Sunday School 
Union, iii. 154; presses at, iii. 183; 
Central School pupils, illustration, iii. 
222; "Lord s Day Union" of, iii. 551; 

Calcutta Review, The, ii. 276. 

Caldecott, Professor A., ii. 208. 

Caldwell, Rev. M. E., ii. 79. 

Caldwell, Rt. Rev. Robert, i. 72; ii. 266; 
on mission schools, iii. 22; his eminence 
as a scholar in Tamil, iii. 414; iii. 444. 

Caleb, Rev. John James, his "Mine of 
Theology" in Urdu, iii. 200; his 
Church History in Urdu, iii. 203. 

Calhoun, Rev. S. H., ii. 45, 474; his 
"Guide to Inquirers," iii. 185; his ser 
vices to peace and friendly intercourse 
with foreign nations, iii. 401; his arti 
cle on Mt. Lebanon published in the 
Bibliotheca Sacra, iii. 428; his geo 
logical collection, iii. 433; iii. 456. 

Calicut, medical work in, ii. 426; work 
for lepers in, ii. 439; high school, iii. 
26; industrial workshops, iii. 109 

Callan, Joseph, iii. 141. 

Callao, girls high school, iii. 90. 

Galloway, J. N., iii. 102. 

Calvert, Rev. James, i. 415; iii. 408; his 
Lakemba Vocabulary, iii. 414; a his 
torian of the island world, iii. 439; 
iii. 445. 

Cambridge Mission to Delhi, ii. 427; edu 
cational work of in India, iii. 29; indus 
trial department of girls school at 
Delhi, and boys industrial school at 
Gurgaon, iii. 108; University Extension 
work in India, iii. 128. 

Cameron, James, his introduction of soap- 
making into Madagascar, iii. 525. 

Cameron, Verney Lovett, i. 137, 146, 160; 
his explorations in Africa, iii. 424. 

Camp, J. H., scientific specimens brought 
by him from Central Africa to the 
United States, iii. 434. 

Campanius, Rev. John, iii. 372. 

Campbell, Rev. Andrew, ii. 394; his great 
Santali Dictionary, iii. 411; eminent as 



INDEX 



589 



a botanist, iii. 432; recipient of the 
Kaiser-i-Hind Medal, iii. 454. 

Campbell, Miss C. F., her connection 45 
with Y. VV. C. A. work in Ceylon, iii. Y. 
153. 

Campbell, Mrs. G. W., President of the 
World s Young Women s Christian As 
sociation, iii. 142. 

Campbell, Dr. Susan, recipient of the 
Kaiser-i-Hind Medal, iii. 454. 

Campbell, Rev. William, ii. 379; iii. 337; 
his "Formosa under the Dutch," iii. 
407. 

Campbell, Rev. W. Howard, i. 221, 249, 
250, 258, 290; ii. 228, 232; his doc 
trinal writings in Telugu, iii. 200; 
quoted in reference to social advance 
among Indian Christians, iii. 262. 

Campinas, sanitary improvements in, ii. 
461. 

Canada, half-breeds in, i. 75; Sioux In 
dians in, ii. 19; cruelties of self-torture 
abandoned by Christian Indians in, ii. 
148; Indian Homes in, ii. 269; work for 
Indian orphans in, ii. 458. 

Candlish, Rev. Robert S., his "Work of 
the Holy Spirit," translated into Chi 
nese, iii. 199. 

Cannanore, industrial works of Basel Mis 
sion, iii. 109. 

Cannell, Rev. W. M., his Fanti Dic 
tionary, iii. 412. 

Cannibalism, among savage races, i. 151; 
in Africa, i. 152, 153; on the West 
Coast, i. 154, 155; Vaudoux worship in 
the West Indies a relic of West Coast 
cannibalism, i. 156; decadence of, ii. 337- 
343; the Pacific Islands redeemed from 
cannibalism through missions, ii. 338; 
"Cannibals won for Christ" in the 
New Hebrides, ii. 340; in New Guinea, 
ii. 341; prevalence of, in Africa, ii. 342; 
the passing of cannibalism in Tierra del 
Fuego, ii. 343. 

Canning, Lord Charles John, "Widow 
Marriage Act" passed by, i. 123, ii. 
239. 

Cant, Dr. W. E., ii. 429. 

Can tine, Rev. James, ii. 289; iii. 380. 

Canton, plague in, i. 223; persecution of 
Christians in, i. 323; the Chinese 
Benevolent Society of, ii. 41, 42; Can 
ton Hospital, ii. 192, 421; Christians 
do not practise foot-binding, ii. 359; 
Canton Female Seminary, ii. 359; Dr. 
Mary Niles school for blind girls in, 
ii. 379; asylum for deaf-mutes in, ii. 
381; school for medical instruction in, 
ii. 407; Medical Missionary Society in 
China, headquarters at, ii. 410, 421 ; med 
ical work in, ii. 420, 424; Christian Col 
lege, iii. 44; statistical list of boarding 
and high schools at, iii. 45; Y. W. C. 
A. in, iii. 158. 

Canton, William, his "History of the 
British and Foreign Bible Society," iii. 
177; his "Story of the Bible Society," 
and his "Children s History cf the 
Bible Society," iii. 177. 

Cape Colony, "The Witchcraft Suppression 
Act, 1895," i. 201, 202; liberation of 
slaves in, ii. 324; legal procedure in, 
iii. 287, 288; trade statistics of, iii. 484. 

Cape Guardafui, slave-traffic, i. 140. 

Cape Mount, industrial school, iii. 103. 

Cape Talmas, ii. 458; seminary at, iii. 77. 

Cape Prince of Wales, Congregational 
Mission established at, ii. 480. 

"Cape to Cairo Railway," iii. 387, 476. 

Cape Town, unjust treatment of native 
prisoners of war, ii. 295; St. George s 



Orphanage at, ii. 458; the South African 
General Mission orphan asylum at, ii. 
38; iii. 74; Y. M. C. A. in, iii. 164; 
. W. C. A. in, iii. 165. 

Cape York Peninsula, i. 413; Moravian 
Mission at Mapoon, iii. 123. 

Carey, William, his influence in the aboli 
tion of sati, i. 125; ii. 89, 238, 276; 
first leper hospital in India established 
by, ii. 436; arrival and educational 
work of in India, iii.. 9; contributions 
to literature of mission fields, iii, 172; 
portrait of, iii. 379; mentioned in list 
of missionary authors, iii. 408; his vast 
lexicographical labors in the Indian 
languages, iii. 410; iii. 414, 421, 422; 
his extensive knowledge of botany, 
iii. 432; iii. 436; memorial tablet to, 
iii. 448; pioneer of the printing-press 
in India, iii. 521; his importation of 
first steam-engine into India, iii. 522. 

Carleton, Dr. Jessica R., ii. 395, 438. 

Carleton, Rev. M. M., ii. 462. 

Carmichael, Amy Wilson, iii. 222. 

Carnegie, Rev. David, i. 99, 101, 200. 

Caroline Islands, temperance status 
among natives in, ii. 113; female edu 
cation in, ii. 207; contributions towards 
famine relief in India in, ii. 396; edu 
cational work of the American Board, 
in. 86, 87; Christian Endeavor Societies 
in, iii. 169; Christian rulers in the, iii. 
356; annexation to Germany, iii. 386. 

Carpentaria, District of, missions to abo 
rigines in, iii. 80. 

Carpenter, Rev. J. N., his Church History 
in the Urdu language, iii. 203. 

Carpenter, Rt. Rev. William Boyd, his 
Bampton Lectures, i. 382. 

Carr, Dr. Donald W., ii. 415; in illus 
tration of Julfa Hospital, ii. 471. 

Carrington, Dr. Thomas S., ii. 415. 

Carslaw, Dr. William, ii. 429. 

Carson, H. S., ii. 433. 

Carter, E. C., educational services of in 
India, iii. 30; Y. M. C. A. Secretary in 
India, iii. 141. 

Carter, Miss Sibyl, her lace industry 
among the Indians of the West, iii. 126. 

Casablanca, medical station in, ii. 430; 
orphanage conducted by missionaries of 
the North Africa Mission in, ii. 458. 

Casalis, Rev. E., iii. 408, 439. 

Casas, Bishop Bartoleme de las, ii. 333; 
iii. 364. 

Casswell, Miss, Y. W. C. A. Secretary 
at Rangoon, iii. 155. 

Caste, i. 241; origin and social significance 
of, i. 242; evolution of, i. 243; mastery 
of caste regulations, i. 245; social evil 
of, i. 246; in Hindu society, i. 247; 
among the Pariahs, i. 248; representa 
tive opinions on, i. 249; barrier to 
social progress, i. 250; native Chris 
tians regarded as outcasts i. 251; in 
Japan, Korea, Assam, and Africa, i. 
252; the sceptre of, in India, i. 322; dis 
integration of, iii. 221-234; difficulties 
in State of Travancore, iii. 314. 

Caste- Suppression Society, formed in 
South India, iii. 233. 

Caswell, Rev. Jesse, as instructor of 
Prince of Siam, iii. 57, 58, 264, 399, 
400. 

Catalogues of literature in Indian vernac 
ular languages, iii. 174. 

Cavalier, Rev. A. R., ii. xxi, 464; iii. x. 

Cave, Basil, ii. 319. 

Cavendish, William. See Bentinck. 

Cavendish, Capt, the Hon. W. E., ii. 
292. 



690 



INDEX 



Cawnpore, "Home for Zenana Workers," 
illustration, i. 98; "Industrial Workshop 
of S. P. G.," illustration, ii. 28; indus- 
trial exhibition at, ii. 163; orphans at, 
ii. 394; famine in, ii. 396; zanana 
work, ii. 441; orphanages at, ii. 451, 
452; industrial school of the S. P. G., 
iii. 1 08; workshops of the M. E. M. S., 
iii. no; printing-press of the S. P. G., 
iii. ii i ; industrial o-phanage ot S. P. 
G., iii. 112; "Industrial Education at 
Cawnpore," illustrations, iii. 112, 506. 

Celebes, educational work in, iii. 59. 

"Centenary Volume of the Baptist Mis 
sionary Society, 1792-1892, The," ii. 
256, 31 if ?97, 450. 

Central Africa, i. 78, 96, 134, 143, 194, 
237; ii. 52, 160, 205, 320, 322, 400, 477; 
i. 350, 513. 

Central China Religious Tract Society, its 
annual issues, iii. 181. 

Central Morocco Mission, ii. 430. 

Central Turkey College, Aintab, iii. 62. 

Central Turkey College for Girls, Marash, 
iii. 62. 

Century Magazine, The, i. 143; ii. 134; 
iii. 352. 

Cervantes, author of "Don Quixote," 
capture of, by slave-raiders, in 1575, 
and years of slavery in Algiers, ii. 304. 

Cesarea, famine in, ii. 399; missionary 
physicians and hospital in, ii. 415, 428; 
caring for Armenian orphans in, ii. 
449; educational work at, iii. 62; illus 
tration, iii. 317. 

Ceylon, opium dens in, i. 84; polyandry 
in, i. 115; priesthood in, i. 334; Miss 
Eliza Agnew in, ii. 51; Prison-Gate 
Home in, ii. 374; welfare of blind in, 
ii. 384; medical missionaries in, ii. 403; 
medical agencies in, ii. 425, 426; work 
for lepers in, ii. 435; schools opened by 
Dutch in seventeenth entury, iii. 9, 29; 
educational work established there by 
C. M. S., W. M. S., and A. B. C. F. 
M., iii. 29; industrial missions in, iii. 
113; conferences and gatherings in, 
iii. 132; Y. M. C. A. Secretary in, iii. 
141: Y. M. C. A. work in, iii. 149; 
Y. W. C. A. work in, iii. 153; hymn- 
books in, iii. 195. 

Chaco, ii. 281, 282, 419, 432, 482; 
cotton-growing in the, iii. 126; mis 
sion among the Chaco Indians, iii. 
282; efforts of South American Mis 
sionary Society to better social condi 
tions of the Indians, iii. 320; com 
mercial value of missions in the, iii. 
503- 

Chadwick, Rt. Rev. G. A., iii. 2. 

Chaibassa, industrial school of the S. P. 
G., iii. 108. 

Chajawa, Christian farm settlement at, 
iii. 109. 

Chak, Rev. Fung, ii. 47. 

Chakai, Christian Santals give up the 
use of intoxicants, ii. 119; position of 
woman in, ii. 180; industrial work of 
the U. F. C. S., iii. 109. 

Chalfant, Rev. W. P., i. 168, 224, 279; 
ii. 34, 194, 409; iii. 461. 

Chalmers, Rev. James, "Work and Ad 
venture in New Guinea," i. 95, 209, ii. 
342; "Pioneering in New Guinea," 
i. 152, 181, 197, 319; i. 228, 418; ii. 
5.8, 113, 341, 342, 480; portrait of, see 
iii. Frontispiece; his translation of 
hymns into the Motu language, iii. 
199; his missionary trips on the island 
of Rarotonga, iii 217; his extensive in 
fluence in civilizing the natives of 



Rarotonga and New Guinea, iii. 278, 
279, 293, 294, 295, 332, 357, 381, 383, 
390, 427; his books on New Guinea, 
iii. 407; ethnological data furnished by, 
iii. 430, 445; memorial to, iii. 456. 

Chalmers, Rev. John, his contributions 
to Chinese hymnology, iii. 196; his 
English-Cantonese Dictionary, iii. 410, 
414; his "Account of the Structure 
of Chinese Characters," iii. 415; his 
translation of Laotsze, iii. 443. 

Chalmers, Rt. Rev. W., his Dyak Vocab 
ulary, iii. 414. 

Chamba, work among lepers in, ii. 439. 

Chamber of Horrors, a Chinese, i. 167. 

Chamberlain, Basil Hall, "Things Japa 
nese," i. 87, 95, 314; ii. 473. 

Chamberlain, Rev. George W., ii. 88. 

Chamberlain, Dr. Jacob, "The Religions 
of the Orient," i. 395; "Hinduism as 
It Is," i. 443; ii. xxii, 120, 164; 
establishment of reading-room at 
Madanapalle, iii. 128, 129; his Tamil 
and Telugu Bible dictionaries, iii. 186; 
mentioned in list of missionary au 
thors, iii. 408. 

Chamberlain, Rev. W. I., iii. x; his "Edu 
cation in India," iii. 8, 16, 24; men 
tioned in list of missionary authors, 
iii. 408; in illustration of "Principal 
and Staff, Voorhees College," iii. 418; 
Kaiser-i-Hind Medal conferred upon 
him, iii. 454. 

Chambers, Miss E. M., ii. 448. 

Chambers, Rev. Robert, ii. xxii; in illus 
tration, ii. 76. 

Chambers, Rev. W. N., i. 415. 

Champlain, Samuel de, iii. 366. 

Chandag, work for lepers conducted by 
the M. E. M. S., in, ii. 438; Miss 
Mary Reed and her home on Chandag 
Heights, ii. 439-441. 

Chandavarkar, N. G. (now a Justice), 
his address before the Madras Hindu 
Social Reform Association, ii. 183; 
his opposition to the caste system, iii. 
233. 

Chandkuri, leper asylum in, ii. 437; asy 
lum for the untainted children of 
leprous parents in, ii. 439. 

Chandler, John H., his services in the 
improvement of Siamese printing, iii. 
520. 

Chandler, Rev. John S., ii. 146. 

Chang Chih Tung, Viceroy, ii. 365, 407; 
his article on "Religious Toleration," 
iii. 212; his .protection of foreigners, 
iii. 338. 

Changed Lives, some illustrations of in 
Africa, ii. 14-17; among the Pacific 
islanders, ii. 17; personal fruits of mis 
sions among Christians in India, ii. 20; 
in China and Japan, ii. 21-24. 

Changsha, cpnference held at, in 1903, 
iii. 134; distribution of Christian liter 
ature at Triennial Examination, iii. 212. 

Chaochowfu, Burns Memorial Hospital 
at, ii. 401. 

Chapin, Miss Abbie G., Royal Red Cross 
decoration conferred upon her, iii. 453. 

Chapin, Rev. Franklin M., i. 284. 

Chapin, Miss J. E., ii. 264. 

Chapman, Mrs. E. F., ii. 186, 187, 244. 

Chariar, Rai Bahadur C. Venkoba, ii. 234. 

Charitable movements among the Japa 
nese, ii. 381; a census of Christian 
charities in Japan, ii. 383. 

Charlatanism of the Chinese doctor, i. 187. 

Charlemagne, Emperor, ii. 152; his coop 
eration with Scottish missionaries in 
promotion of edueatirn, iii. 6. 



INDEX 



591 



Charles I., King, charter granted by him 
to the Massachusetts Colony, iii. 370, 
371; the Maryland Charter, iii. 373. 

Charles II., King, the charter given by 
him to William Perm, Hi. 372; the 
Charter of Carolina, iii. 373. 

Charles, Mrs. Rundle, ii. 44. 

Chase, Frederick, "History of Dartmouth 
College," iii. 377. 

Chatelam, Heli, i. 17; on slave-trade, i. 
138; ii. 295 296; iii. 408. 

Chatterjee, Dr. Dora, portrait of, iii. 545. 

Chatter jee, Miss Lena, portrait of, iii. 
545- 

Chatterjee, Rev. K. C., ii. 20. 

Chatterton, Rev. Eyre, iii. 408, 445. 

Chaumonot, Peter, iii. 366. 

Chausubara, Hyuga, farm colony at, iii. 
117. 

Chautauqua, similar methods of instruc 
tion adopted in China, iii. 135. 

Chautung, ii. 420. 

Cheever, Rev. George B., his "Journal of 
the Pilgrims," iii. 369. 

Chef oo, Elder Wang Pao-Kwei of, ii. 22; 
temperance society in, ii. 116; special 
treatment for opium victims at hospital 
in, ii. 129; women with unbound feet in, 
ii- 359 J school for deaf-mutes in, ii. 
380, iii. 116; medical work in, ii. 423; 
Anglo-Chinese school, iii. 45; board 
ing and high school, iii. 45; brush- 
making and lace industry conducted 
by Mr. and Mrs. McMulfan, iii. 115; 
native missionary conference (1896) in, 
iii. 133; museum at, iii. 135, 526. 

Chemulpo, St. Luke s Hospital and Dis 
pensary in, ii. 425; an orphanage 
opened by the late Dr. Landis at, ii. 
456. 

Chen, Mrs., ii. 364. 

Chenab Colony, Christian village settle 
ments in, iii. 108. 

Chentu, anti-foot-binding movement in, 
ii. 362; medical missionary work in, ii. 
420, 423; Methodist College, iii. 44. 

Cherapoongee, ii. 426. 

Chhota Nagpur, printing-press of the 
Gossner Mission, iii. in. 

Chieng Mai, ii. 165; theological school 
at, iii. 58; Girls School, illustration, 
iii. 58; convention of American Pres 
byterians, in 1903, at, iii. 132, 133. 

Chieng Rai, industrial work of Dr. and 
Mrs. Briggs, iii. 114. 

Chihuahua, boys boarding school of the 
Southern Methodist Church, iii. 92; 
girls high school of the American 
Board, iii. 92. 

Chikalda, orphanage in, ii. 431. 

Child, Miss Abbie B., ii. xxi. 

Child Marriage, many evils of, i. 119; 
restrictive legislation needed, i. 120; 
child widowhood, i. 122; the attitude of 
non-Christian civilizations towards, ii. 
230; helpful efforts on the part of a 
British official, ii. 231; Christian com- 
munifies repudiate the system of, ii. 
232; reform agitation extending 
throughout Indian society, ii. 233; ad 
vanced legislation in Mysore, ii. 234; 
missions everywhere rebuking the bar 
barity of. ii. 236; legislation against, 
in Baroda, iii. 220; illustration of, 
i. 120. 

Child murder in China, i. 129. 

Child slavery in China, i. 127. 

Children and Childhood, rendering aid 
and protection to children, ii. 270; the 
perils of childhood in the realms of 
barbarism, ii, 270; the crimes of ancient 



heathenism in its treatment of children 
still perpetrated in some parts of Asia 
and Africa, ii. 271; the rescue of or 
phans and famine waifs, ii. 273; 
Nursery Missions" and Homes for 
slave children, ii. 274; diminishing in 
fanticide, ii. 274-281; school for rescued 
slave boys at Muscat, ii. 289; the 
missionary verdict concerning the wan 
ton torture of childhood in China, ii. 
352; a beautiful charity for untainted 
children of leprous parents in India, 
ii. 439; establishing orphan asylums, ii. 
447; the appeal of imperilled childhood, 
ii. 447; missionary protection and shel 
ter for bereft children, ii. 448, Orphan 
Homes in Syria and Palestine, ii. 449; 
noble institutions in India, ii. 449; In 
dian orphans rescued during the famine 
of 1896-97, ii. 450; successful training 
in various industries, ii. 452; the story 
of the Okayama Orphanage, ii. 452; 
"The George Miiller of the Orient," 
ii. 453; the record of a bright decade, 
ii. 454; other fine institutions under 
Japanese direction, ii. 455; efforts of 
missionary societies on behalf of or 
phans in Japan, ii. 455; a beginning in 
Korea, ii. 456; an interesting service 
for foundlings and orphans in China, 
ii. 456; rescue work for children in 
various fields, ii. 457. 

Children s Scripture Union, its response 
to the missionary appeal, iii. 139, 148; 
in China, iii. 159; in Sierra Leone, iii. 
1 66. 

Chile, lack of business confidence in, 
i. 281, 282; religious persecution in, 
i. 325; immorality of clergy in, i. 337; 
important temperance movement in, 
ii. 124; mission work for orphans in, 
ii. 458; industrial missions in, iii. 126; 
Christian Endeavor Societies in, iii. 170. 

China, merchants held in high esteem in, 
i. 74; the nation sets an example in 
temperance, i. 79; the storm-centre of 
opium-traffic, i. 80; "Opium Smoking 
in China," illustration, i. 80; gambling 
in, i. 85; no licensed immorality in, 
i. 88; traffic in slave girls, i. 88; self- 
torture in, i. 93; suicide in, i. 93, 94; 
"A Mendicant Priest," illustration, i. 
94; idleness in, i. 96; conservatism and 
pride in, i. 98; deceit and corruption 
in, i. 100; degradation of woman in, 
i. 105; woman deprived of her legiti 
mate liberty in, i. 108; frequent 
suicide of widows, i. 108; con 
cubinage in, i. 109; woman, her indig 
nities and burdens, i. no; "no polyg 
amy," yet secondary wives abound, 
i. 114; divorce in, i. 117; early mar 
riage in, i. 122; widowhood in, i. 124; 
treatment of children in, i. 126, 127; 
parental authority in, i. 128; infanticide 
in, i. 129-131; coolie-trade in, i. 145; 
slavery in, i. 147, 148; cruel ordeals 
in, i. 163; cruel punishments and tor 
ture in, i. 167, 1 68; brutality in war in, 
i. 171, 172; blood feuds in, i. 176; 
lawlessness in, i. 179, 180; ignorance 
in, i. 182; pedantic education in, i. 183; 
illiteracy in, i. 184, 185; quackery in, 
i. 187, 188, 189; witchcraft in, i. 203; 
neglect of the sick in, i. 208, 210; foot- 
binding in, i. 212, 213; Anti-Foot-bind- 
ing Societies in, i. 213; mortuary cus 
toms in, i. 217; insanitary conditions in, 
i. 222, 223; lack of public spirit in, 
i. 225, 226; mutual suspicion in, i. 227, 
228; poverty in, i. 230, 233-36; tyranny 



592 



INDEX 



of custom in, i. 240: milder form of 
caste in, i. 252; government extortion in, 
i. 256, 257; taxation in, i. 261; official 
robbery in, i. 266; official corruption in, 
i. 268-270; establishment of Imperial 
Maritime Customs in, i. 271; blood- 
thirst in, i. 277; commercial distrust 
in, i. 279, 280; business trickery in, 
i. 283, 284; tea trade in, i. 283; cur 
rency problems in, i. 292, 293; indus 
trial methods in, i. 293-295; demand 
for improved facilities of transporta 
tion in, i. 295; effects of ancestor- wor 
ship in, i. 301, 302; religious life oessi- 
mistic in, i. 305; idol-worship in, i. 311; 
superstition in, i. 313, 314; persecution 
of Chinese Christians in, i. 323; character 
of religious leaders, i. 329-331; edu 
cational opportunities in, i. 358, 359; 
material civilization manifested by artis 
tic workmanship in, i. 364; moral re 
generation by power of Christianity in, 
* 37 ! Patriotism in, i. 376; Confucian 
ethics not helpful to social develop 
ment, i. 384-387; non-Christian esti 
mate of man in, i. 420; Christian char 
acter sketches from, ii. 21, 22; chau 
vinism in, ii. 28; public opinion yield 
ing to Christian influence in, ii. 31; 
social results of missions in, ii. 72, 74; 
Christianity at war with the opium 
habit in, ii. 125-128; native Christians 
do not gamble, ii. 137; suicide in, 
ii. 150, 151; the handicap of pride in, 
ii. 167, 1 68; honesty credited to Chinese 
Christians, ii. 171; influence of mis 
sions on behalf of women in, ii. 189- 
192; women entering medical profes 
sion in, ii. 192-194; changed status of 
womanhood in, ii. 194; polygamy in, 
ii. 214, 220, 222; marriage customs in, 
ii. 225, 226, 228, 236, 237; seclusion of 
women in, ii. 258, 259; family life in, 
ii. 264; making of better lu>mes in, ii. 
267; parental thuggism in, ii. 174, 175; 
infanticide in, ii. 275, 277, 278; slavery 
abolished in Christian communities in, 
335. .336; crusade against foot-bind 
ing in, ii. 352-366; need of reform in 
methods of punishment in, ii. 373, 
374; teaching lessons of sympathy to 
Chinese hearts, ii. 376-381; work for 
the blind in, ii. 377-380; work for 
deaf-mutes in, ii. 380; Dorcas Societies 
among the Chinese, ii. 381; tamine 
in, ii. 397, 398; medical missionaries 
in, ii. 403, 405; schools of medicine in, 
ii. 407; medical work in, ii. 409-412; 
modern medical literature introduced 
by missionaries in, ii. 410; medical 
missionary institutions in, ii. 420-424; 
work for lepers in, ii. 435, 437, 442, 
443; work for orphans in, ii. 456, 457; 
cleanliness, a Christian virtue in, ii. 
465, 466; pioneers of the Red Cross in, 
ii. 473; officials acknowledge that Chi 
nese Christians are peaceable and dis 
tinguished by quiet and sober living, 
ii. 483; missionaries often act as peace 
makers in, ii. 485; education in, iii. 
38-46; statistics of boarding and high 
schools in, iii. 44; industrial and medi 
cal schools in, iii. 44; industrial mis 
sions in, iii. 114-116; University Ex 
tension work in, iii. 133-136; mis 
sionary conferences in, iii. 133, 134; 
Centennial Conference to be held in 
1907, .i". 134; Y. M. C. A. secretaries 
m, iii. 141; Christian Endeavor Socie 
ties in, iii. 147, 158, 159; Y. M. C. A. 
in, iii. 156-158; Y. W. C. A. in, iii. 



158; Bible sales in, iii. 178, 179; hymn- 
books published in, iii. 195, 196; patriot 
ism in, iii, 251-255; legal reforms, iii. 
302-307; taxation m, iii. 323, 325; of 
ficial extortion in, iii. 328 ; international 
relations aided by missions, iii. 388-392; 
international treaties, iii. 394, 395; 
commercial progress of, iii. 494-497; 
cotton-spinning industry in, iii. 522; 
the political and military attitude of 
China in international affairs is as yet 
an unknown quantity, iii. 530; annual 
cost of superstitious offerings to the 
spirits of the dead in, iii. 536; super 
stitious fears in, iii. 539; growing ten 
dency towards interdenominational fed 
eration among Churches in, iii. 546; 
notable progress of the spirit of re 
ligious tolerance in, iii. 547; Sabbath 
observance in, iii. 552. 

China, Emperor of. See Kwang Hsu. 

China Inland Mission, ii. 151, 380, 412, 
423; iii. 115. 

China Medical Missionary Journal, The, 
ii. 410. 

"China Mission Hand-Book," i. 233, 280; 
ii. 150, 422. 

China Missionary Alliance, its statement 
issued in 1902, iii. 304. 

China Wesleyan Methodist Lay Mission, 
ii. 379. 

China s Millions, i. 83; ii. 151; iii. 159, 
452. 

China s Young Men, iii. 183, 184. 

Chinanfu, hospital and dispensary in, ii. 
423. 

Chinchew, "Light-for-the-Blind Hall" at, 
ii. 379; hospital and dispensary at, 
ii. 423; boarding school at, iii. 45. 

Chinchow, hospital and dispensary in, 
ii. 423. 

Chinese Christian Intelligencer, The, iii. 
183, 184. 

Chinese Christian Review, The, iii. 183. 

Chinese Currency Problems, i. 292. 

Chinese Medical Journal, ii. 410. 

Chinese Recorder, The, i. 126, 130, 185, 
186, 233, 234, 235, 280; ii. 47, 56, 125, 
128, 167, 171, 172, 222, 259, 355, 356, 
361, 364, 378, 379, 398, 407, 412, 466, 
482; m. 23, 41, 43, 115, 135, 175, 253, 
303, 304, 338, 339, 4io, 438, 546, 547. 

Chinese Repository, The, scientific in 
formation contained therein, iii. 427, 
438. 

Chinese Weekly, The, iii. 183. 

Chinese Women, a higher destiny for, ii. 
189; woman s work for woman in 
China, on the part of native Bible- 
women and teachers, ii. 190; famous 
books of instruction about, ii. 191; new 
era of Christianized womanhood, ii. 
192; medical honors for, ii. 193; bene 
fits which Christianity is bringing to, 
ii. 194. 

Chingchowfu, hospital and dispensary at, 
ii. 423; Native Christian Normal Board 
ing School (E. B. M. S.). iii. 45; indus 
trial training introduced by the Rev. A. 
G. Tones, iii. 115; lace-making industry 
of English Baptists, iii. 115. 

Chingleput, "Harvest Home" in, ii. 163; 
industrial school (U. F. C. S.), iii. 109. 

Chiningchow, hospitals and dispensaries 
in, ii. 423. 

Chinkiang, work for orphans in, ii. 457; 
industrial work at, iii. 115. 

Chinsurah, boarding and high school, iii. 
26. 

Chinzei Gakkwan, Nagasaki, iii. 54. 

Chirol, Valentine, ii. 92. 



INDEX 



593 



Chitangali, illustration, i. 134. 

Chittopr, entombment of women at siege 
of, i. 172. 

Chofu, orphan asylum at, ii. 456. 

"Choir Invisible, the, music of, in mis 
sionary history, ii. 49; the roll-call of 
sainted missionaries who "live again" 
in souls purified amidst brooding deg 
radation, ii. 49-62. 

Cholchol, boys boarding school, iii. 90. 

Chombale, orphanage at, ii. 451. 

Chopra, Dewan Sam Ram, on marriage of 
widows, ii. 242. 

Chouping, hospital and dispensaries in, 
ii. 424. 

Christ, the majestic power of social trans 
formation in His teachings, i. 45; the 
expansion of His kingdom the crowning 
promise of Scripture, i. 58; our liability 
to misinterpret or unduly limit His 
ideals, i. 58, 59; the nobility of His 
ethical teachings, i. 448; He is the 
author rather than the compiler of a 
religion, i. 460; His supremacy as a 
religious guide, i. 463. 

Christen, Rev. S. J., ii. 343 

Christendom, existence of serious evils in, 

Christian, Rev. T., his Malto or Pahari 

Dictionary, iii. 413. 
Christian, The, i. 88; ii. 51, no, 174, 274, 

296, 307, 322, 384, 385, 387, 390, 398; 

iii. 336. 

Christian Advocate, The (Japan), iii. 183. 
Christian Advocate, 7 he (Mexico), iii. 

184. 
Christian and Missionary Alliance, its 

mission in the Congo Free State, iii. 

75; in Sierra Leone, iii. 76; industrial 

work in India, iii. no. 
Christian Associations for Young Men 

and Young Women, iii. 139-172. 
Christian Civilization tested by its active 

antagonism to moral evils, i. 75. 
Christian College at Canton, iii. 44. 
Christian College, Nagercoil, iii. 25. 
Christian Endeavor Society. See United 

Society of Christian Endeavor. 
Christian Endeavor World, The, iii. 146. 
Christian Express, The, ii. 109, 206, 215, 

268, 318, 350, 431, 444; iii. 184, 275, 

288, 438, 508. 
Christian Family, the, its power as an 

object- lesson, ii. 45. 
Christian Federation, Student, iii. 145. 

See also World s Student Christian 

Federation. 

Christian Herald, The, ii. 449. 
Christian Intelligencer, The, ii. 53, 467. 
Christian Intelligencer (Madras), iii. 184. 
Christian Literature Society for China, 

its cooperation with the Society for the 

Diffusion of Christian and General 

Knowledge, iii. 181. 
Christian Literature Society for India, 

i. 452; iii. 174, 180. 
Christian Literature Society, Madras, i. 

291; ii. 462. 
Christian Literary Union of Bangalore, 

iii. 130. 
Christian Missions, sociological scope of, 

i. 23; a social and religious ministry, 

i. 23; social results a later and more 

indirect product than the spiritual, i. 

24; their sphere ethical and humane 

rather than economic, i. 25; social in 
fluence of, confirmed by history, i. 26; 

a decisive part to play in social evolu- 

tion ? i. 28; reconstructive function of 

Christianity in mission fields, i. 29; 

have missions and sociology any common 



ground? i. 31; necessarily a militant 
social force, i. 43; enter an environ 
ment where Christianity is bound to 
overturn, i. 44; larger vision of God s 
purpose in, i. 47; sublimity and com 
prehensiveness of their task, i. 47; 
evangelical spirit and aim of, not to be 
supplanted by the sociological method, 
i. 48; social outcome of, a natural and 
unconscious revelation of their power, 
i. 50; stand for social evolution with 
Christianity introduced as a factor, i. 
5 1 ; present variety and breadth of their 
efforts desirable, i. 51; optimistic view 
of, i. 52; their service the secret of 
inspiration and power to the Church, 
i. 58. 

"Christian Movement in its Relation to 
the New Life in Japan," iii. 53, 55. 

Christian News, The (Fiji), iii. 184. 

Christian News The (Korea), iii. 183. 

Christian News, The (Laos), iii. 184. 

Christian Patriot, The (Madras), i. 251, 
252, 33i; ii- 21, 144, 162, 188, 236, 
243, 247, 253, 348, 387, 462; .ii. 36, 
129, 152, 184, 226, 228, 229, 233, 
261, 263, 346, 438, 525. 

Christian philosophy of progress, deter 
mining moral factor in a, i. 407 

Christian Sociology, in what sense may 
the term be properly used? i. 36; dis 
tinguished from Christian socialism, i. 
38. 

Christian Students Alliance, iii. 145. 

Christian Students Camp, Y. M. C. A. 
work in India, iii. 131. 

Christian Woman s Board of Missions 
[Disciples], ii. 426, 451. 

Christiania, Sweden, Conference of the 
World s Committee of the Young 
Men s Christian Association held at, 
iii. 140. 

Christianity, its application to the asso 
ciate life of man, i. 25; its social mis 
sion of the highest import, i. 26; spirit 
of, put by the missions of apostolic 
and post-apostolic times into the old 
Grecian, Roman, and Oriental civiliza 
tions, i. 26; social mission and ethical 
principles of, impressed upon all the 
Christian centuries, i. 27; reconstruc 
tive function of, in mission fields, i. 29; 
adequacy of, as a remedy for the ills 
and disappointments of social progress, 
i. 30; its sociological power makes it 
the true social touchstone, i. 33, 34; 
its power in the social development of 
mankind, and its supreme place in 
molding social progress, i. 46; it can 
never affiliate with existing evils nor 
condone them, i. 48; the leavening and 
reforming power in the interest of a 
better state of society, i. 49; a dynamic 
factor in social evolution, i. 51; the 
sweep of its influence, and the manifold 
scope of its activity, i. 53; large and 
penetrative scope of, enforced by his 
tory, i. 56; the world-wide social re 
demption aimed at only imperfectly 
realized by the Church, i. 56; its ideals 
of womanhood in contrast with those 
of other religions, i. 103; woman s 
environment and experience where 
Christianity is unknown, i. 104-111; 
unique teachings of, concerning mar 
riage, i. 113; conversion to, according 
to Mohammedan law in India, dis 
solves the marriage tie, i. 118; its 
tenderness and sympathy in the pres 
ence of suffering, i. 205; its influence 
in undermining foot-binding customs 



594 



INDEX 



in China, i. 213; rightly interpreted, 
Christianity not persecuting in its 
spirit, i. 320; converts 19, in China often 
exposed to great perils and severe 
trials, i. 323; the acceptance of, once a 
capital offense in Japan, i. 324; civiliza 
tion in its purer and finer features the 
product of, i. 362; "civilization first 
and Christianity afterwards" a false 
watchword, i. 368; God s best gift to 
human society, i. 395 ; assured victory 
of, i. 395; the social hope of the na 
tions, i. 405; its endowment of power, 
i. 408; reveals the only way of deliv 
erance from sin, i. 410; teaches the 
secret of repentance, forgiveness, and 
reconciliation, i. 410; examples of its 
power to regenerate society, i. 415; 
supplies the master motive for true 
living in a new and powerful form, 
i. 417; gives a new aspect to society, 
i. 419; emphasizes the dignity of the 
individual as God-born, i. 419; conflict 
of, with heathenism and its impressive 
results, i. 422; new outlook comes with 
the acceptance of, i. 423; provides a 
code of ethics essentially valuable and 
authoritative, i. 423; points of differ 
ence between the ethics of Buddhism 
and, i. 425; no community of life and 
spirit between Buddhism and, i. 427; 
Buddhism with its pessimism compared 
with, i. 429; moral forces of Confu 
cianism compared with, i. 440; the 
ethics of, impossible to be derived from 
the religion of the Hindu, i. 446; in 
troduces new moral forces into mission 
lands, i. 450; gives a new import and 
stimulus to benevolent and philan 
thropic effort, i. 452; regulated and 
systematic benevolence historically a 
child of, i. 453; supernaturalism of, the 
secret of its power, i. 455; historic 
Christianity defined as God-illumined 
rather than man-reflected, i. 457; the 
most facile and effective instrument for 
influencing the individual, and through 
the latter for renewing society, devised 
in the histpry of religion, i. 458; not 
fully grasping its opportunity, i. 458; 
larger than its visible environment of 
Church organization, i. 459; not the 
outgrowth of other religious systems, 
i. 460; unique and exclusive glory of, 
as a religious system, i. 461; the 
secret of its true genesis, i. 462; the 
conflict of early Christianity with sur 
rounding heathenism, echoes of, i. 463; 
it can neither acknowledge the coordi 
nate authority nor share the honors of 
its prestige with any other religion, 
i. 463; its power of adjusting itself 
to all human environments, and of 
Christianizing without destroying them, 
i. 463; its power to lead the individual 
heart out of and above its environment 
into spiritual contact with God, i 464; 
not expedient to ignore it in attempts 
to civilize barbarous races, ii. 3; re 
finement wrought in rude or gross 
natures by, ii. 13-24; the penetrating 
and pervasive power of, in human 
society, ii. 33; it lays the foundations 
of a new social order, ii. 65; its ag 
gressive character, ii. 69; its regen 
erating and reforming power among 
degraded peoples, ii. 82, 85; an ally 
of intellectual progress, iii. 5; the 
leaven of, in mission education, iii. 
31-37.; its coordination with industrial 
training, iii. 95-126; its work among 



the young in mission fields, iii. 139-171; 
its infusion into the vernacular litera 
ture of mission lands, iii. 172-213; its 
attitude to caste, iii. 222-232; its influ 
ence in the development of national 
life, iii. 234-237; an incentive to na 
tional progress and reconstruction, iii. 
238-283; its influence in the realm of 
jurisprudence, iii. 283-321; its influence 
in international affairs, iii. 337-405; its 
helpfulness in promoting commercial 
integrity and material prosperity, iii. 
457-5 2 6; its manifold influence in social 
eyolution, iii. 527-555. 

Christiansborg, illustration of "Mission 
Workshop" at, ii. 303; boys high 
school of Basel Mission, iii. 76. 

Christie, Dr. Dugald, i. 203; ii. xxi, 22, 
129, 380, 401, 473; in illustration, ii. 
475; iii. 408. 

Christ9l, Frederic, iii. 408. 

Chronicle of the London Missionary 
Society, The, i. 99, 284, 413, 416; 
ii. 58, 60, 64, 106, 112, 126, 153, 154, 
162, 206, 235, 264, 267, 279, 330, 334, 
339, 342, 347, 361, 365, 375, 406, 445, 
479, 480; 111. 88, 97, 100, 121, 122, 124, 
178, 212, 219, 220, 271, 272, 313, 344, 
355, 357, 383, 398, 446, 464- 

Chuckerbutty, Rev. C. K., iii. 345. 

Chuckerbutty, Miss S., ii 188. 

Chulalongkorn I., King of Siam, ii. 256, 
^3355 i- 264. 

Chunar, Widows Home and Orphanage 
at, ii. 452. 

Chundicully, St. John s College, iii. 29. 

Chungking, "Natural-Foot League" in, ii. 
361 ; medical instruction in, ii. 407; medi 
cal missionary institutions in, ii. 420 ; hos 
pitals and dispensaries in, ii. 422, 424; 
industrial work of the Methodist Epis 
copal Church, iii. 115; Summer School 
of Theology at, illustration, iii. 199. 

Chunju, medical work in, ii 425. 

Chupra, industrial school at, iii. 108; 
illustration of educational buildings at, 

111. i i 6 

Church, Dean R. W., i. 22, 26, 456; 
ii. 66. 

Church at Home and Abroad, The, i. 100, 
235, 273, 335; ii. 22, 23, 76, 92, 126, 
142, 171, 193, 266, 282, 323, 381, 414, 
419, 421; iii. 341, 463. 

Church in Japan, The, iii. 394. 

Church Missionary Gleaner, The, i. 415; 
ii. 139, 168, 173, 220, 419, 481; iii. 32, 
125, 274, 357, 525, 536. 

Church Missionary Gleaner, The (Cey 
lon), iii. 184. 

Church Missionary Intelligencer, The, i. 
78, 101, 109, no, 127, 134, 155, 160, 
178, 186, 189, 192, 237, 251, 331, 333, 
334, 359, 36o, 374, 416; ii. 16, 18, 23, 
56, 57, no, 125, 127, 159, 188, 215, 
241, 261, 285, 301, 318, 321, 326, 331, 
347, 350, 363, 385, 393, 395, 400, 404, 
406, 444, 464, 466, 477; iii. 21, 23, 31, 
34, 60, 105, 128, 129, 179, 233, 256, 
261, 273, 274, 312, 315, 342, 348, 349, 
350, 354, 401, 418, 440, 447, 449, 450, 

4SI V. 4 ^ ! 4 - 69 478 t 4 * 5 - 9 523 5P 
Church Missionary Society, i. 142, 161; 

ii. 19, 20, 21, 57, 90, no, 120, 127, 
137, 200, 269, 287, 290, 299, 321, 322, 
323, 325, 327, 346, 374, 385, 395, 403, 
404, 405, 415, 423, 430, 436, 439, 442, 
443, 444, 446, 449, 45 1, 482; iii. 68, 
75, 76, 79, 81, 82, 94, 99, 108, 111, 

112, 113, 115, 124, 125, 130, 282, 312, 
346, 350, 380, 474, 480, 507, 532, 535. 

Church of Christ in Japan, in. 136, 162. 



INDEX 



595 



Church of England, early educational work 
in Calcutta, iii. 10; in Hawaii, iii. 86; in 
British Honduras, iii. 91 ; in the West 
Indies, iii. 92; industrial missions in 
Australia, iii. 123; special missionary 
campaign of, in South Africa, iii. 541. 

Church of England in Canada, its mis 
sions among North American Indians, 
iii. 94. 

Church of England Zenana Missionary 
Society, ii. 249, 403, 425, 426, 427, 457; 
iii. 1 08. 

Church of Scotland (Established) For 
eign Missions, ii. 37, 323, 327, 385, 
426, 427, 431, 436; iii. 9, 69, 96, 113, 

Church of Scotland Guild Mission, its 
work at Kalimpong, iii. 112. 113. 

Church of Scotland Home and Foreign 
Mission Record. The, i. 143; ii. 206, 
293, 434, 465; i. 3i, 343- 

Church of Scotland Women s Association, 
iii. 12. 

Church of the Disciples. See Foreign 
Christian Missionary Society. 

Church Union, movements towards in 
India, iii. 130, 532, 546. 

Churchill, Charles H., i. 277. 

Churchill, D. C., instructor of industrial 
work at Ahmednagar, iii. 106; his inven 
tion of an improved hand-loom, iii. 519. 

Churchman, The, iii. 50. 

Chuwang, hospitals and dispensaries in, 
ii. 423. 

Cilicia, the cholera, and immunity of the 
evangelical communities, ii. 465. 

Circle City, medical mission work in, ii. 
419. 

Civil and Military Gazette, The (India), 
ii. 50, 224. 

Civilization, without Christianity, only 
the veneering of primitive and un 
derlying barbarism, ii. 4. 

Ciyuka, Chief of, his Christian rule, iii. 
352. 

Claggett, Miss Anna G., iii. xi. 

Claggett, Miss Elizabeth M., iii. xi. 

Clancy, Rev. Rockwell, ii. 394. 

Clark, Rev. E. W., his Ao-Naga- English 
Dictionary, iii, 411; his work among 
the Nagas, iii. 441. 

Clark, Rev. Francis E., ii. 454; his visits 
to Japan in 1892 and 1900, iii. 162, 163. 

Clark, Henry E., ii. 138. 

Clark, Dr. Henry Martyn, ii. xxii, 68, 75; 
portrait of, ii. 414; ii. 425; iii. 408; 
Mrs. Clark, in illustration, ii. 410. 

Clark, Rev. Joseph B., iii. 441. 

Clark, Myron A., Y. M. C. A. Secretary 
in Brazil, iii. 141, 169. 

Clark, Rev. Robert, quoted, ii. 21; illus 
tration of Robert Clark Wards, ii. 414; 
his commentary on the Gospels and 
Acts in Urdu, iii. 188; mentioned in 
list of missionary authors, iii. 408; 
Clarkabad named in his honor, iii. 510. 

Clark, William S., President of Sapporo 
Agricultural College, iii. 51-. 

Clark Training School, Shengeh, iii. 77. 

Clarkabad, orphanages in, ii. 451, 452; 
Christian Industrial Settlement, iii. 108, 
510. 

Clarkebury, training school of the South 
African Wesleyans, iii. 73. 

Clarkson, Thomas, ii. 307, 311. 

Clarkson, Rev. W., his Scripture com 
mentary in Gujarati, iii. 188. 

Claughton, Rt. Rev. Piers C., ii. 304- 

Clay, Rev. J., his doctrinal writings in 
Telugu, iii. 200. 

Clayton, Rev. A. C., quoted in regard to 



official injustice towards Pariahs, iii. 
328. 

Clayton, Rev. G. A., his translation into 
Chinese of Candlish s "Work of the 
Holy Spirit," iii. 199. 

Clean Living, mission churches promote, 
ii. 139; a reform movement in Japan 
among Christians, ii. 140, 141. 

Cleanliness and Sanitation, promoting, ii. 
458-468; missions an incentive to per 
sonal cleanliness, ii. 458, 459; an 
awakened desire for sanitary reform, 
ii. 460; helpful cooperation with the 
Government of India, ii. 461; Dr. Mur 
doch and his campaign of sanitary re 
form in India, ii. 462; mission influence 
in creating public opinion in favor of 
cleanliness, ii. 463; Government recog 
nition in India of the services of mis 
sionaries during the prevalence of the 
plague, ii. 463; the remarkable im 
munity of native Christians, ii. 464, 
465; cleanliness a Christian virtue in 
China, ii. 465; plague-proof Christians, 
ii. 466; missionary sanitation, ii. 466; 
the benefits of sanitary reform among 
native races, ii. 467; an expert study 
of mysterious African fevers, ii. 468. 

Clegg, Thomas, iii. 477. 

Cleland, Rev. Robert, iii. 433. 

Clemens, Rev. F., ii. 316. 

Clifford, Rt. Rev. Alfred (Bishop of 
Lucknow), ii. 163. 

Climate, iii. 436. 

Cline Town, memorial churcK to Bishop 
Crowther in, ii. 17. 

Clinton, Governor George, iii. 375. 

Clinton, J..M., Y. M. C. A. Secretary in 
China, iii. 141. 

Clough, Rev. Benjamin, his English- 
Sinhalese and Sinhalese-English Dic 
tionaries, iii. 411. 

Clough, Mrs. E. R., iii. 408. 

Clough, Rev. J. E., ii. 395, 396. 

Clough, Mrs. J. E., quoted in reference to 
social improvement among the Mal^K 
and Madigas, iii. 262. 

Clute, Miss Susan M., iii. xi. 

Clutterbuck, Miss E., ii. 322, 458. 

Coan, Rev. F. G., ii : ..i22. 

Coan, Rev. Titus, iii. 408; his explora 
tions in Patagonia, iii. 423; the "Chron 
icler of the Hawaiian Volcanoes," iii 
429; a histor : an of the island world, 
iii. 4395 iii. 4.45. 

Coape-Smith, Lieutenant H., ii. 292. 

Cobb, Rev. Henry N., ii. xxi, 53, 356. 

Cobb, Rev. Sanford Hoadlay, "The Rise 
of Religious Liberty in America," cited, 
iii. 369. 

Cocanada, industrial work of the Cana 
dian Baptists, iii. no. 

Cochran, Dr. Joseph P., ii. 77, 87, 388, 
399, 415; honors conferred upon, ifi. 
456. 

Cochrane, Rev. H. P., ii. 1 74. 

Cochrane, Rev. James, ii. 122. 

Cockerill, Colonel, ii. 56. 

Codacal, hospital and dispensary in, ii. 
426; Paraperi Orphanage in, ii. 451. 

Codrington, General Christopher, his spe 
cial legacy to the S. P. G., ii. 404, iii. 
376. 

Codrington, Miss Florence I., her work 
for the blind at Kucheng, illustration 
of, ii. 254; ii. 370; iii. 116. 

Codrington, Rev. R. H., his Dictionary 
of the Mota language, iii. 414. 

Codrington College, ii. 404; iii. 92, 376. 

Coffing, Mrs. Josephine L., ii. 448. 

Coillard, Re/. Francis, ii. 52, -215, 281, 



596 



INDEX 



293, 294, 328, 329, 347, 351, 399, 417, 
431; his hymns in the Sesuto lan 
guage and for the Barotsi, iii. 198; 
his influence over King Lewanika, iii. 
272; "On the Threshold of Central 
Africa," quoted in regard to legal pro 
cedure on the Upper Zambesi, iii. 289; 
his testimony to Christian demeanor 
of the Chief of Ciyuka, iii. 352; his 
"On the Threshold of Central Africa," 
iii. 408; lecture before the Geographical 
Society of Paris, iii. 425; iii. 439. 

Coimbatore, boarding school for boys, 
illustration, iii. 32; high school, illus 
tration, iii. 32. 

Coke, Rev. Thomas, i. 369. 

Colah, Dr. M. B., ii. 461. 

Colby, Rev. Henry F., on "Self-Support 
in Mission Fields," ii. 165. 

Coldstream, W., ii. 462. 

Cole, G. H., iii. 141. 

Cole, Rev. H., his Gogo Dictionary, iii. 
413. 

Cole, Richard, his services to Chinese 
typography, iii. 437. 

Colensp, Rt. Rev. J. W., i. 366; his Zulu 
Dictionary, iii. 412. 

Colenso, Rev. William, an authority on 
the natural history of New Zealand, 
iii. 434. 

Colledge, Dr. T. R., ii. 411. 

College of West Africa, iii. 77. 

College Young Men s Christian Associa 
tion, iii. 145; in China, iii. 156. 

Colleges, Indian missionary, list of, iii. 25. 

Collins, Rev. D. G., i. 148. 

Collison, Ven. W. H., his hymns for 
the North American Indians, iii. 199. 

Colombia, religious persecution in, i._325; 
power of Christianity in, ii. 79; Chris 
tian Endeavor Societies in, iii. 170. 

Colombo, opium dens in, i. 84; leper 
asylum in, ii. 437; Wesley College, iii. 
29; independent industrial school, iii. 
113; Young Men s Christian Associa 
tion in, iii. 149; Young Women s 
Christian Association in, iii. 153. 

Colquhoun, Archibald R., quoted in re 
gard to the Society for the Diffusion 
of Christian and General Knowledge, 
iii. 206. 

Coltman, Robert, on the attitude of the 
Chinese toward foreign nations, i. 98. 

Colton, E. T., Associate Secretary of For 
eign Department of International Y. M. 
C. A., in. 140. 

Columba, iii. 359. 

Columbanus, ii. 45; iii. 359. 

Columbus, Christopher, ii. 309; was he 
influenced by the missionary motive in 
his voyages of discovery? iii. 362. 

Colwyn Bay, Wales, African Institute at, 
iii. 77. 

Comber, Rev. Thomas, hymns written by, 
for the Congo Mission, iii. 198; his 
explorations in the Congo, iii. 425. 

Combs, Dr. Lucinda L., ii. 405. 

"Commemorative Monuments of Distin 
guished Scotch Missionaries," illustra 
tion, iii. 424. 

Commerce and Missions, iii. 457-459; in 
fluence of missions on commercial 
progress, iii. 459^04; commending new 
standards of business integrity, iii. 459- 
463; promoting better methods of trans 
acting business, iii. 463-467; aids to a 
better system of finance, iii. 468-470; 
developing trade and commerce with 
the outer world, iii. 470-504; the ser 
vice of missions in introducing material 
civilization and modern facilities, iii. 
504-527. 



Committee to Inquire into Prostitution in 
India, Report of, i. 90. 

Commons, Professor J. R., i. 38. 

Comparative Religion, studies in, iii. 444. 

Compassionate spirit towards the poor 
and dependent quickened by Christian 
ity, ii. 376; the still, small voice of 
Christian compassion, ii. 468. 

Comte, Isidore Auguste, i. xiv. 

Concepcion, i. 281; educational institu 
tions of M. E. M. S., iii. 90. 

Concubinage and polygamy, restraining, 
ii. 209-224. For details, see under 
Polygamy. 

Condit, Rev. I. M., ii. 176. 

Confucianism, individual and social pro 
duct of, constitutes an impoverished 
personality, i. 352, 386, 387; religious 
code, i. 362, 385, 392; Confucianism 
and its social role, i. 383, 439; Con 
fucian ethics, i. 384, 402, 410, 417, 423, 
440, 441; doctrines and practices 
concerning woman, ii. 150; custom of 
foot-binding acknowledged to have no 
support from Confucianism, ii. 353; 
religious exactions of, iii. 42; its an 
tipathy to modern progress, iii. 506, 
507. 

Confucius, i. 94. 212, 384, 442; ii. 28, 
355, 365; Hi. 42. 

Conger, Hon. Edwin H., his testimony 
in regard to services of American mis 
sionaries during the Siege of Peking, 
iii. 396. 

Congo Free State, efforts to break up 
Arab strongholds of slave-traffic in, i. 
137; cannibalism in, i. 152-154, ii. 342; 
human sacrifice in, i. 161, ii. 347; abom 
inable dances in, i. 216; misuse of offi 
cial authority in, i. 254; rum traffic in, 
ii. no, in; polygamy in, ii. 216; Arab 
slave-traders in, ii. 296; military expe 
ditions and missionary toils in, ii. 296, 
297 ; missionary champions of freedom 
in, ii. 328, 329; the poison ordeal in, 
ii. 350; King Leopold, and the estab 
lishment of a Commission for the pro 
tection of natives in, ii. 374, 375; mis 
sionary societies in, ii. 430; work for 
orphans in, ii. 458; educational mis 
sions in, iii, 75; industrial missions in, 
iii. jtoz; Christian Endeavor Societies 
in, iii. 165; extortion and cruelty in, 
iii. 327, 329-332; Memorial of Protest 
ant Missionaries to King Leopold, iii. 
33i, 332; rubber trade in, iii. 442; rail 
ways in, iii. 476; development of trade 
in, iii. 479. 

Congo-Balolo Mission, ii. 328, 329, 430. 

Congregational Church of Jamaica, its 
educational efforts among the Negroes, 
iii. 92. 

Congregational Home Missionary Society, 
iii. 85. 

Congregational Union of South Africa, 
iii, 74, 288. 

Congregationalist t The, ii. 54, 55, 373, 
386, 419, 449; iii. 334, 546. 
Conquest Missionary Course" of the 
Baptist Young People s Union, iii. 147. 

Constantinople, massacre in, i. 276; hor- 
pitals and dispensaries In, ii. 428; or 
phan asylum supported by Relief Com 
mittee of Frankfort-pn-the-Rhine, ii. 
449; Robert College, ii. 58, 63, Hi. 61; 
American College for Girls, iii. 203, 
iii. 62; Y. M. C. A. in, iii. 166; 
Y. W r . C. A. in, iii. 166; Pub 
lishing House of the American Board, 
iii. 183; medieval conditions of, iii. 506. 

Contagious Disease Acts, discussion on, 
in connection with the moral status in 



INDEX 



597 



India, for the regulation and conse 
quent legalization of vice, ii. 146; fail 
ure of the policy of compromise as a 
moral restraint, ii. 146. 

Contemporary Review, The, \. 49, 165, 
275, 276, 277; ii. 14 

Conversion of a nation as a collective 
body attended with some grave perils, 
ii. 10. 

Cook, Dr. John Howard, iii. 343. 

Cook Islands. See Hervey Islands. 

Cooke, Miss M. A., ii. 181; educational 
work in Calcutta, iii. ii. 

Cooke, Miss Sophia, ii. 51. 

Coolie Trade, the, in China and India, 
i. 145. 

Cqpleston, Most Rev. Reginald S., in 
illustration, iii. 174. 

Coptic Seminary, Cairo, iii. 66. 

Corbett, Rev. Hunter, ii. 22, 73, 116, 130, 
359; his educational services in China, 
iii. 39; quoted in regard to excellent 
results of musevim at Chefoo, iii. 135; 
his work in Chinese on Church His 
tory, iii. 203. 

Cornaby, Rev. W. A., his contribution to 
vernacular literature in China, iii. 174; 
editor of The Chinese Christian Re 
view and The Chinese Weekly, iii. 
183; his translation into Chinese of 
Rev. William Arthur s "Tongue of 
Fire," iii. 199; his "Essentials of a 
National Religion" in Chinese, iii. 201; 
his translation of Strong s "Twentieth 
Century," iii. 206; iii. 307; his writings 
in furtherance of social reform in 
China, iii. 339; iii. 380, 381; mentioned 
in list of missionary authors, iii. 408; 
his "String of Chinese Peach-Stones," 
iii. 444; quoted with reference to 
opening\of China to commerce, iii. 495. 

Cornelius, Rev. Joseph, his "Christian 
Theology" in Tamil, iii. 200. 

Cornish, Dr. his "Introduction on Caste" 
quoted, i. 250; his statement in regard 
to caste, in the Madras Census Report 
of 1871, iii. 223. 

Corporation for the Propagation of the 
Gospel in New England, iii. 375. 

Cort, Miss Mary L., ii. 121, 387. 

Cottayam, college at, iii. 24, 25; hostels 
of college, iii. 30; large proportion of 
Christian students, iii. 31; industrial 
school of C. M. S., iii. 108; printing- 
press of C. M. S., iii. in, 183. 

Cotton, Rev. John, iii. 374. 

Cotton, Tpsiah, iii. 374. 

Cotton, Rev. Rowland, iii. 374. 

Couling, Rev. S., his "History of Four 
Ancient Empires" in Chinese, iii. 205. 

Council on Education in India, iii. 16. 

Countess of Dufferin s Fund in India 
and Burma, ii. 403. 

Countess of Huntingdon s Connexion, its 
mission in Sierra Leone, iii. 76. 

Court, Mrs. William, in illustration of 
"Food and Health Class, Kobe," iii. 
516. 

Cousins, Rev. George, "The Story of the 
South Seas," i. 102, in, 159, 418; 
ii. xxi, 1 8, 219, 340, 479. 

Cousins, Rev. H. T., ii. 15. 

Cousins, Rev. W. E., i. 147; quoted, ii. 
217, 330; his connection with the 
Christian Endeavor movement in Mada 
gascar, iii. 1 66; literature for the 
Malagasy prepared by him, iii. 200; 
mentioned in list of missionary au 
thors, iii. 408, 439, 445; "Madagascar 
of To-day" cited, iii. 525. 

Cousland, Dr. Philip B., ii. 129, 401; por 
trait of, ii. 401. 



Cowen, Mrs. B. R., ii. xxi. 

Cowper, William, his hymns translated 
into the languages of foreign mission 
fields, iii. 193. 

Coxhead, W. G., iii. 141. 

Coyoacan, illustration of faculty and stu 
dents of Presbyterian College and 
Theological Seminary, iii. 283. 

Crabtree, Rev. W. A., his hymns in the 
Luganda language, iii. 197; his transla 
tion of Robertson s "Church History" 
into Luganda, iii. 203; his Luganda 
Dictionary, iii. 413; further linguistic 
achievements, iii. 418. 

Craig, Rev. John, ii. 119. 

Craven, Miss, in illustration, ii. 174. 

Craven, Rev. Thomas, his Roman-Urdu 
and English Dictionary, iii. 410. 

Graver, Rev. Samuel P., i. 337; ii. 123. 

Crawford, Rev. Stewart, iii. 428. 

Creegan, Rev. Charles C., his "Great Mis 
sionaries of the Church." i. 188, ii. 17, 
45, 129, 276, 302, iii. 429. 

Creek Town, King Eyo, and his de 
cree in, ii. 280; girls department of 
Hope Waddell Training Institution, iii. 

Creighton, Bishop, i. 320. 

Cromer, Lord (Evelyn Baring), i. 137, 
140; ii. 305; his appreciation of mis 
sionary service in Egypt, iii. 449. 

Cromwell, Oliver, iii. 375. 

Crooke, William, ii. 240, 275, 483. 

Crosfield, W., in illustration, ii. 64. 

Cross, Rev. E. B., his Church History 
in Karen, iii. 203; his eminent 
knowledge of the Karen language, iii. 
414. 

Crossette, Rev. J. F., ii. 379. 

Crosthwaite, Sir Charles fl., ii. 180. 

Crowther, Archdeacon D. C., ii. 206, 217, 
302; Mrs. Crowther, ii. 206, 458. 

Crowther, Rt. Rev. Samuel Adjai, quoted 
with reference to cannibalism, i. 155; 
i. 161; story of his life, ii. 17; quoted 
with reference to polygamy, ii. 211, 
217; his "Papers on African Missions" 

Suoted, ii. 214, 229; in regard to mur- 
er of twins, ii. 270; ii. 299, 301, 302, 
343; his Yoruba and Ibo Dictionaries, 
iii. 412; his expedition into the Niger 
region, iii. 425, 426, 478; a spiritual 
leader among his people, iii. 545. 

Cruel Ordeals, banishing, ii. 348-352. 

Cuba, Spanish colonial policy in, ii. 68; 
missions in, iii. 93; organization of 
public school system in, iii. 93; Y. M. 
C. A. secretaries in, iii. 141, 170, 171. 

Cubberley, Prof. E. P., "Syllabus of 
Lectures on the History of Education," 
iii. 6. 

Cuddalore, Danish missionaries expelled 
from, iii. 10. 

Cuddapah, Rev. W. Howard Campbell in, 
i. 221, 249, 250, 259, 290; ii. 228. 

"Culture-peoples" and "nature-peoples," 
Prof. Warneck s division of the higher 
and lower strata of the world s popu 
lation, ii. 6. 

Cumberland Presbyterian Church, For 
eign Missions of the, iii. 92, 126. 

Cunningham, i. 199; ii. 229, 476; iii. 73. 

Cunningham, Rev^ A. M., ii. 137, 175. 

Curityba, Eschola Americano, iii. 90. 

Currie, Sir Philip, ii. 54. 

Curtis, Rev. William W., ii. 369, 370, 
372; iii. 300. 

Curzon, Lord George Nathaniel, quoted, 
i. 101, 302, 329; his "Problems of the 
Far East," i. 222, 272, 315, 329; his 
interest in industrial training for India, 
iii. 104; his testimony to the improve- 



598 



INDEX 



ment in the character of the native 
staff of officials in India, ill. 342; 
quoted with reference to the philan 
thropic service of missions, iii. 451. 

Cushing, Hon. Caleb, his services in con 
nection with the first treaty, between 
Ckina and the United States, iii. 389. 

Cushing, Rev. J. N., i. 214; ii. 433, 485; 
his Shan Dictionary, iii. 413. 

Cushing, Mrs. J. N., iii. x. 

Cushman, Rev. Robert, iii. 369. 

Cust, Robert Needham, i.J 363; ii. 4, 60, 
118, 125, 210, 212, 214, 297, 302, 330; 
iii. 417, 421, 422. 

Custom, sometimes an instrument of 
cruelty, i. 210, 211; tyranny of, i. 238; 
dominance of in China, i. 240. 

Customs Service, Imperial Maritime, in 
China, excellent record of the, i. 271. 

Cutler, Manasseh, his missionary and 
political services to the United States, 
n i. 378, 37.9- 

Cuttack (Orissa), orphan asylums in, ii. 
450, 451; printing-press of English 
Baptists, iii. in, 183. 

Cutter, Dr. (Japan), ii. 409. 

Cuttington, Hoffman Institute, iii. 77. 

Cuzco, industrial work of the Regions 
Beyond Missionary Union, iii. 126; 
Young Men s Institute at, iii. 170; re 
ligious freedom in, iii. 321. 

Cyprus, medical work in, ii. 423. 

Cyril, his mission to the Slavs, iii. 359. 

Dacca, University Extension work at, iii. 
128. 

Dacoits of Burma, phenomenal cruelties 
of, i. 1 80. 

Dahomey, human sacrifice in, i. 160; 
caste in, i. 252; confiscation of property 
in, i. 267; Wesleyan missions in, iii. 76. 

Dakota Indians, mission influence in 
turning them from war to peaceful 
pursuits, ii. 481. 

Dale, Rev. Gerald F., ii. 50. 

Dale, Rev. Godfrey, i. 237. 

Dale, Rev. R. W., his "Atonement" 
translated into Japanese, iii. 200. 

Dale, Rev. William, ii. xxi. 

Dalhousie, Lord (Ramsay, James An 
drew), government aid to educational 
work in India, iii. 15. 

Dalney, Y. M. C. A. work at, iii. 162. 

Daly, Dr. J. Bowles, i. 334. 

Dal/ell, Dr. James, his statement regard* 
ing trade in a Zulu Christian commu 
nity, iii. 485. 

Dalziel, Dr. John M., ii. 422. 

Damascus, girls seminary in, ii. 202; 
medical service in, ii. 429; boarding 
schools at, iii. 62: Y. W. C. A. at, 
iii. 1 66. 

Damien, Father Joseph, ii. 445, 446. 

Damien, Pamphile, ii. 446. 

Damoh, industrial orphanage of the 
Church of the Disciples, ii. 451, iii. in. 

Damrong, Prince, quoted in reference to 
his appreciation of the work of Ameri 
can missionaries in Siam, iii. 264. 

Dana, James Dwight, quoted with refer 
ence to the Rev. Titus Coan, iii. 429. 

Danakli, slave-traffic in, i. 141. 

Dances, abominable, i. 216. 

Danger Island, "sacred men," and soul- 
hunting in, i. 202. 

Daniel, M. G., ii. 415, 416. 

Daniels, Dr. C. H., "Education in 
China," iii. 41. 

Danish-Halle Mission, at Tranquebar, iii. 
o; its position in regard to caste in 
India, hi. 225. 



Danish Missionary Society, ii. 402, 419; 
iii. 109. 

Dar, Pandit Bishan Narayan, i. 249. 

Dar-es-Salaam (East Africa), cruelties to 
natives in, i. 142; missions, and slave- 
trade in, ii. 287. 

Dar-es-Salaam (Syria), illustration of 
orphanage at, iii. 194. 

Darlow, T. H., "Historical Catalogue of 
the Bible House Library," iii. 176. 

Darnley Island, ii. 279; iii. 491. 

Darsi, industrial school, iii. no. 

Dartmouth, Lord (William Legge), 
Dartmouth College named after him, 

Dartmouth College, foundation of, iii. 93, 

Darwin, Charles, quoted, i. 416, iii. 509. 

Das, Madhusudan, iii. 345. 

Das, Hon. M. S., appointment as mem 
ber of Bengal Council, iii. 313. 

Das, Rai Bahadur Maya, portrait of, iii. 
346. 

Dass, Rev. G. L. Thakur, his controver 
sial writings for Mohammedans, iii. 201. 

Datta, Dr. D. N. P. and Mrs., portraits 
of, iii. 346. 

D Aubigne, Rev. Merle J. H., his "His 
tory of the Reformation" translated 
into Armenian and Arabic, iii. 203. 

Dauble, Rev. C. G., his Scripture com 
mentary in Urdu, iii. 188. 

Daudi, King of Toro (formerly called 
King Kasagama), ii. 16, 411, 477; iii. 
271, 273, 348, 349. 

Daudi, King of Uganda, iii. 69; laying 
the foundation-stone of Mengo Cathe 
dral, iii. 99; birthday celebration of, 
Hi. 273; Christian rule of, iii. 348; iii. 
S^S- 

Daughters of the King, Order of the, its 
response to the missionary appeal, iii. 
139; its chapters in mission fields, iii. 
148; in India, iii. 154; at Moulmein, 
iii. 155; in the Smyrna Girls School, 
iii. 167; in the West Indies, iii. 171. 

Dauncey, Rev. Harry Moore, ii. 341. 

Davenport, Dr. C. J., ii. 129. 

David, Professor (of Sydney), ii. 478. 

David, S. M., ii. 289. 

Davids, Professor T. W. Rhys, i. 383, 
427, 428, 432, 434, 436. 

Davidson, Dr. Andrew, ii. 405. 

Davidson, Miss E. E., ii. 358. 

Davidson, Rev. R.,ii. opposite Frontispiece. 

Davies, Rev. John, ii. 313. 

Davies, Dr. Samuel Hickman, ii. 427. 

Davis, Rev. John A., ii. 467; iii. 408. 

Davis, Rev. J. D., i. 87; ii. 471; iii. 199, 
203. 

Davis, J. Merle, iii. 141. 

Davis, Rev. Thomas, iii. 105, 261. 

Davis, Rev. W. J., his Kaffir Dictionary, 
iii. 412. 

Day, Prof. A. E., his geological researches 
i" . 433- 

Day, Rev. Lai Bihari, ii. 20; author of 
well-known hymns in India, iii. 192; his 
writings in defense of Christianity, 
iii. 201. 

Deaf- Mutes, school for at Chefoo, ii. 380; 
schools for the deaf and dumb at 
Calcutta and Bombay, ii. 386. 

Dean, Rev. William, iii. 408, 437. 

Deans, Rev. William, ii. 361. 

Dearinp, Rev. John L., iii. 394. 

Deas, Rev. E., i. 155. 

Dease, Dr. S. S., ii. xxii, in illustration, 
ii. 18. 

De Forest, Dr. Henry A., ii. 202, 405; 
Mrs. De Forest, ii. 202. 



INDEX 



599 



De Forest, Rev. J. H., i. 329; ii. 23, 
222, 373, 471; his services to Japan, 
iii., 247, 248; his work among Japanese 
soldiers, iii. 397, 398; quoted with 
reference to commercial advance in 
Osaka, iii. 464, 465. 

De Groot, Prof. J. J. M-, iii. 547- 

De Heer, Mrs. R. H., ii. 206. 

De Hubner, Baron, i. 416. 

De Menant, M., ii. 187. 

De Silva, E., ii 193. 

De Soto, Fernando, iii. 366. 

De Souza, F. X., iii. 345. 

Debt, a crushing weight almost every 
where in the East, i. 290. 

Deccan College, opening of, iii. 8. 

Decennial Missionary Conferences in 
India, Madras (1902), iii. 106, 129; 
Allahabad (1872), iii. 129; Calcutta 
(1882), iii. 129; Bombay (1892), iii. 
129; Benares (1857), iii. 130; in the 
Punjab (1862), iii. 130; Literature 
Committee appointed at Conference of 
1902, iii. 174; resolution in regard to 
caste passed at Conference of 1902, iii. 
226; Committee appointed at Con 
ference of 1902 to act with reference 
to the liberties and legal rights of 
Indian Christians, iii. 315; "Decennial 
Missionary Conference, Madras, 1902," 
illustration, iii. 133. 

Decorations presented to missionaries, iii. 

Dehra (or Dehra Dun), the MacLaren 
Leper Asylum in, ii. 437; high school, 
iii. 27; illustrations, i. 244, 248. 

Delhi, i. 221; zenana work in, ii. 255; 
medical work in, il. 427; college at, iii. 
8; educational work at, iii. 24; Moham 
medan Educational Conference at, iii. 
35; industrial work of the Cambridge 
Mission, iii. 108. 

Delhi Mission News, i. 292; ii. 32. 

Delta Pastorate, work for orphans, ii. 458; 
its industrial work in Southern Nigeria, 
iii. 100, 101. 

Demerara, heroic struggles of the early 
missionaries in, ii. 312; Rev. John 
Wray in, ii. 312, 314; the Rev. John 
Smith and the Rev. S. R. Murkland in, 

Demons, the spell of, in pagan realms, 
i. 191, 198; demon possession, belief 
in, among Asiatic peoples, i. 203; ex 
orcism in Korea, i. 204; demoniacal 
possession among the Chinese, i. 313; 
demonology and geomancy in China, i. 
313; demon-ridden islands in the 
Pacific, i. 318. 

Dempsey, Melvin, his connection with 
Christian Endeavor work at Valdez, 
Alaska, iii. 171. 

Denby, Hon. Charles, ii. 92, 358; his tes 
timony to the value of foreign mis 
sionary service, iii. 446; quoted, iii. 
473, 494- 

Denning, Rev. J. O., ii. 393, 450; Mrs. 
Denning, ii. 450; iii. 408. 

Dennis, Rev. F. W., his Bible Concord 
ance in Malagasy, iii. 187. 

Dennis, Rev. James S., his "Centennial 
Survey of Foreign Missions," iii. 8, 24, 
27, 44, 146, 172, 176, 180, 554; his 
Arabic volume on "Scripture Inter 
pretation," iii. 186; his "Systematic 
Theology" in Arabic, iii. 200; his "Evi 
dences of Christianity" in Arabic, iii. 
201. 

Dennis, Rev. T. J., his translation of 
hymns into Ibo, iii. 197. 

D Entrecasteaux Islands, educational work 



of Australasian Wesleyan Methodist 
Missionary Society, iii. 79. 

Depok, seminary at, iii. 59. 

Der Missionsfreund, i. 414. 

Dera Ghazi Khan, medical mission work 
in, ii. 427. 

Dera Ismail Khan, ii. 61 ; iii. 27. 

Dervishes and Fakirs of the Orient, fan 
tastic mystics, i. 335; sorry specimens 
of religious guides in Persia, i. 335. 

Desch, Johan Nicholas, ii. 321. 

Desopakari, The, iii. 184. 

Devotional literature in mission fields, 
iii. 189-191. 

Devoy, Sergeant- Major, ii. 292. 

Dewar, Rev. Alexander, ii. 292. 

Dhamtari, industrial school of Menno- 
nites, iii. no. 

Dhanis, Commandant, ii. 296. 

Dhar, industrial school of Canadian Pres 
byterians, iii. 1 10. 

Dharmsala, work for lepers in, ii. 439. 

Dharwar, work for orphans in, ii. 451. 

"Diamond Jubilee Friend-in-Need Soci 
ety," Rangoon, ii. 387. 

Diamond Jubilee Industrial Institute, 
Lahore, iii. 107. 

Diarbekir, ii. 449. 

Dicey, Prof. A. V., his Lectures on the 
English Constitution translated into 
Japanese, iii. 206. 

Dickie, Rev. William, i. 160, 164; ii. 52, 
151, 250, 280, 303, 326, 346, 349, 350. 

Dickinson, Consul-General Charles M., 
his approbation of American educa 
tional missions in Turkey, iii. 63; 
quoted in regard to services of Ameri 
can missionaries to commerce in Tur 
key, iii. 501. 

"Digest of the Records of the Society for 
the Propagation of the Gospel," iii. 416; 

Dike, S. W , i. 37. 

Dilke, Sir Charles, i. 78. 

Dillon, E. J., i. 276. 

Dindigul, ii. 426. 

Diocese of New Guinea, educational work 
of, iii. 80. 

Dispensaries, Infirmaries, and Hospitals, 
ii. 418-433; number of medical mis 
sionaries in the foreign field, ii. 419- 
423; hospitals and dispensaries in 
japan, ii. 424; in India, ii. 425, 426; 
in Burma, Siam, Malaysia, and the 
Pacific Islands, ii. 426, 427; in Arabia, 
Persia, and Asia Minor, ii. 428; in 
Syria and Palestine, ii. 428, 429; in 
Africa, ii. 430, 431; in Madagascar, 
ii. 432. 

Distrust, mutual, in China, i. 227; in 
India and in Oriental society, i. 228; 
in Persia, Africa, and Madagascar, i. 
228, 229; commercial distrust in 
China, i. 279. 

Divorce, i. 116; arbitrary power of, a con 
ceded right in heathen systems, i. 116; 
in China, Japan, India, and Turkey, 
i. 117, 118; checking adultery and, ii. 
225-229. 

Dnyanodaya, The, iii. 184. 

Doanfe, Rev. E. T., ii. 113. 

Dobbins, Rev. Frank S., i. 17; ii. xxi, 105. 

Dober, Anna, her hymns translated into 
the languages of foreign mission fields, 
iii. 194. 

Dr. Bray s Associates, organization and 
object of, iii. 376. 

Dodanduwa, industrial schools of the 
Church Missionary Society, iii. 113. 

Dodd, Dr. Mary L., ii. 415. 

Dodd, Rev. S., his writings on Scripture 
expositi&n in Chinese, iii. 188. 



600 



INDEX 



Dodd, Rev. W. C., i. 261; ii. 73, I33 165, 
335; his evangelistic tours among the 
Laos tribes, iii. 426. 

Doddndge, Rev. Philip, translations of his 
"Rise and Progress" for use in mis 
sion lands, iii. 190; his hymns trans 
lated into the languages of foreign 
mission fields, iii. 193. 

Dodge, Dr. Asa, ii. 405. 

Dodge, Rev. D. Stuart, i. 17. 

Dods, Rev. Professor Marcus, i. 382, 383, 
404, 428, 431, 438. 

Dohad, industrial orphanage at, iii. 112. 

Dohne, Rev. J. L., his Zulu-Kaffir Dic 
tionary, iii. 412. 

Dokuritsu Jo Gakko, Yokohama, iii. 55. 

Domenech, Abbe Emanuel, i. 338. 

Donnithorne, Stuart, Y. M. C. A. Sec 
retary in Burma, iii. 141. 

Doolittle, Rev. J., iii, 380, 408; his 
Chinese Vocabulary and Handbook, iii. 
409; his "Social Life of the Chinese," 
iii. 444. 

Dorcas Societies among the Chinese, ii. 381. 

Dorchester, Rev. Daniel, ii. 220. 

Doremus, Miss S. D., ii. xxi. 

Doremus Hall, Yokohama, illustration of 
teachers and pupils of, iii. 163. 

Dorner, Rev. T. A., his "Doctrine of the 
Person of Christ" translated into Urdu, 
iii. 200. 

Doshisha, ii. 200, 368, 370; Doshisha 
Nurses Training-school, ii. 410; sketch 
of the Doshisha, and illustration, iii. 
54; iii. 462. 

Double Cross and Medical Missionary 
Record, The. ii. 232, 401, 415. 

Doud, H. G., Y. M. C. A. Secretary in 
India, iii. 141. 

Douglas, Dr. Carstairs, his Amoy-English 
Dictionary, iii. 410. 

Douglas, Rev. George, iii. 183, 184; Chi 
nese hymns written by him, iii. 196. 

Douglas, Rev. John, recipient of the 
Kaiser-i-Hind Medal, iii. 454. 

Douglas, Robert K., i. 85, 88, 93, 100, 
105, 106, 108, 109, 114, 127, 129, 148, 
167, 187, 188, 256, 261, 269, 293, 313, 
330. 

Douthwaite, Dr. A. W., i. 188; ii. 129, 380; 
"Imperial Order of the Double Dra 
gon conferred upon him, see illus 
tration, ii. 92, and iii. 452. 

Downie, Rev. David, i. 250; ii. 181, 233, 
239. 

Downie, Mrs. David, her adaptation of 
hymns to Indian music, iii. 194. 

Doyle, J. A., iii. 371. 

Drake, Samuel G., i. 199. 

Draper, Rev. G., ii. 383; Mrs. Draper, 
ii. 383. 

Drummond, Henry, i. 40; ii. 2; his book 
lets translated into the languages of 
mission fields, iii. 190. 

Dube, Rev. John L., his industrial work 
in Natal, hi. 101. 

Dubois, Abbe J. A., "Hindu Manners, 
Customs, and Ceremonies," ii. 239, 240, 
275, 348, 374, iii. 407, 445- 

Du Bois, W. E. B., ii. 285. 

DuBose, Rev. H. C., i. 93, 302, 311, 314; 
ii. 128; his -writings on Scripture expo 
sition in Chinese, iii. 187; his "Funda 
mental Evidences of Christianity," iii. 
201; mentioned in list of missionary 
authors, iii. 408; "Memoirs of John 
Leighton Wilson, D. D.," i. 200, ii. 298, 
iii. 434, 444. 

Du Chaillu, Paul, iii. 434. 

Duchess of Connaught Hospital, Pesha 
war, illustrations of, iii. 232, 435. 



Dudgeon, Dr. John, i. 84; his volumes on 
Physiology and Anatomy in Chinese, 
iii. 209. 

Dudley, Rev. T. P., ii. 385. 

Duff, Dr. Alexander, i. 54, 231, 418; 
ii. 45, 61, 181, 254; portrait of, iii. 
Frontispiece; his arrival in India, and 
influence in educational matters there, 
iii. 13-15; Alexander Duff Memorial, 
illustrations, iii. 16, 456; his influence 
in matters of caste, iii. 232; iii. 408, 
440; monument to, iii. 457; quoted, iii. 
532. 

Duff, South Africa, Seminary of United 
Free Church of Scotland at, iii. 73. 

"Duff," The, its first missionary voyage to 
Tahiti, iii. 84, 379, 427. 

Duff College, Calcutta, illustration of, 
i. 54; iii. 13, 25; hostels at, iii. 30; ad 
dress of Sir Alexander Mackenzie, iii. 
104. 

Dufferin, Lady, ii. 188; Countess* of Duf- 
ferin s Fund an aid in training native 
women physicians in India, ii. 413. 

Dufferin Hospital, i. 375. 

Duka, Dr. Theodore, i. 219. 

Duke Town, King Eyamba offers protec 
tion and gift of ground in, ii. 303; 
Hope Waddell Training institution, iii. 
76, 77. 

Dumaguete, SiHiman Institute, iii. 123. 

Dumbarton, Rev. Alfred, i. 216. 

Duncan, Dr. D., article on education in 
India, iii. 18; Director of Public In 
struction in Madras Presidency, iii. 
36. 

Duncan, Jonathan, his connection with 
the introduction of the coffee-plant into 
Nyassaland, iii. 483. 

Duncan, Rev. Moir B., educational ser 
vices in China, iii. 39; made Principal 
of Shansi University, iii. 41; honor 
conferred upon him in China, iii. 452; 
Mrs. Duncan, ii. 360. 

Duncan, William, ii. 482; his Community 
of Metlakahtla, iii. 281, 282; his advo 
cacy of a just and kindly policy in 
government dealings with Indians, iii. 
319- 

Duncum, Miss H. J., Y. W. C. A. 
founded by her at Abeokuta, iii. 165. 

Dunlap, Rev. Eugene P., his tours 
through Siam and the Malay Penin 
sula, iii. 426. 

Durand, Sir Mortimer, ii. 55. 

Durban, prisoners in jail in, ii. 174; an 
orphanage established by Canon Booth 
among the Indian coolies at, ii. 458; 
Y. M. C. A. in, iii. 164, 165; Y. W. 
C. A. in, iii. 165. 

Durham, Bishop of, i. 459. 

Dutch Reformed Church of South Africa, 
educational institutions of, iii. 74; its 
connection with the Student Volunteer 
Movement, iii. 164. 

Duthie, Rev. James, his "Church His 
tory" in Tamil, iii. 203. 

Dutt, A. C, iii. 345. 

Dutt, G. S., iii. 345. 

Dutt, Miss Toru, ii. 186, 188. 

Dutton, Joseph, ii. 446. 

Dwight, Rev. H. G. O., literary work of, 
iii. 428. 

Dwight, Rev. H. O., i. 255; ii. 483; quota 
tion from his "Constantinople and its 

Problems," iii. 64, 408, 506; his con 
tribution to Armenian hymnody, iii. 
197; iii. 324, 445. 

Dyer, Mrs. Helen S., ii. 249. 

Dyer, Samuel, his improvements in Chi 
nese typography, iii. 437. 



INDEX 



601 



Eakin, Rev. J. A., founder of the "Chris 
tian United Bank of Bangkok," iii. 469. 

East and the West, The, iii. 35, 80, 108, 
123, 53.6, 542. 

East India Company, i. 80; n. 411; in. 8. 

East Indies, suicide in, i. 95; lawlessness 
in, i. 181; barbaric toilets in, i. 215; 
slave-traffic in, ii 306; medical mission 
aries in, ii. 419; mission of Justus 
Heurnius, iii. 360. 

East Maui, industrial school of the 
Hawaiian Evangelical Association, iii. 
125. 

Eastern Archipelago, slave-trade in, ii. 
308. 

Ebara, Hon. Soroku, his influence in the 
promotion of education in Japan, iii. 
47; government service of, iii. 336. 

Ebenezer (India), industrial training at, 
ii. 164; iii. 26. 

Echo of Mission Work in Brazil, The, 
. 135- 

Economic Review, The, ii. 134. 

Eddy, George Sherwqpd, educational ser 
vices of in India, iii. 30; article upon 
work among Indian students cited, iii. 
129; Y. M. C. A. Secretary in India, 
iii. 141. 

Eddy, Dr. Mary Pierson, ii. xxii, 429; 
in illustration, ii. 459. 

Eddy, Spencer, quoted with reference 
to the value of American Missions in 
Turkey to American commerce, iii. 501, 
502. 

Eddy, Rev. William K., his letters to 
The Times calling attention to the 
sarcophagi near Sidon, iii. 429. 

Eddy, Rev. W. W., ii. 76; his Arabic 
Commentary on the New Testament, 
iii. 188; his aid in the restoration of 
law and order in Lebanon, iii. 401; 
iii. 456. 

Edinburgh Medical Missionary Society, 
ii. 401, 403, 404, 426, 429. 

Edinburgh Medical Missionary Society 
Quarterly Paper, ii. 406, 414, 419. 

Edinburgh Review, The, iii. 78. 

Edkins, Rev. Joseph, ii. 355, 364; his 
contribution to vernacular literature 
in China, iii. 173; iii. 380, 414, 444. 

Edson, Rev. E. H., ii. 282. 

Education, the secret of social regenera 
tion not in education alone, i. 357-361; 
secular education a doubtful blessing 
apart from Christianity, i. 360; impo 
tence of mere secular knowledge to 
rescue society, i. 361; value of educa 
tion as a missionary method, ii. 33; 
the present educational plant of foreign 
missions a marvelous achievement, ii. 
34; the awakening of a new passion 
for education, ii. 34; the gains of, as 
the result of mission training, ii. 35; 
the elevation and education of woman 
a notable aspect of mission progress, 
ii. 177; valuable results of female edu 
cation in India, ii. 180; the growth of 
societies in India for the advancement 
and culture of womanhood, ii. 185; 
the phenomenal development of female 
education in Japan, ii. 200; efforts for 
female education in the West Indies, 
Mexico and South America, ii. 208; 
introduction of educational facilities 
into mission fields, iii. 5-95; in India, 
iii. 8-38; in Burma, iii. 28; in Ceylon, 
iii. 29; in China, iii. 38-46; in Japan, 
iii. 46-55; in Korea, iii. 55-57; in Siam, 
57-5Q; in Malaysia, iii. 59, 60; in the 
Turkish Empire, iii. 60-64; in Persia, 
iii. 64, 65; in Arabia, iii. 65, 66; in 



Egypt, iii. 66, 67; East Africa and 
Uganda, iii. 68, 69; British Central 
Africa Protectorate, iii. 69; South 
Africa, iii. 70-74; Congo Free State, 
iii. 75; West Coast, iii. 75-77; sum 
mary for African Continent, iii. 77; 
in Madagascar, iii. 77-79; in Mauritius, 
iii. 79; in New Guinea, iii. 79, 80; in 
Australia, iii. 80, 81; in New Zealand, 
iii. 8 1, 82; in the New Hebrides, iii. 
82-84; among South Sea Islands, iii. 
84, 85; in Hawaii, iii. 85, 86; in 
Micronesia, iii. 86, 87; in the Philip 
pines, iii. 88, 89; in South America, iii. 

O- - . _ /-^ __ J l A - 



89-91; in Central America, iii. 91; in 
Mexico, iii. 91, 92; in the West Indies, 
iii. 92, 93; among the Indians and 
Eskimos of North America, iii. 93, 94; 
educational summary of mission fields 

^ throughout the world, iii. 94. 

Education, missionary, supreme aim of, 
iii. 21 ; immediate conversion not the 
sole test of, iii. 22; larger results of, 
iii. 29-37. 

Education Commission, of 1882, in India, 
work of, iii. 16, 17. 

Education Congress of the Victorian Era 
Exhibition, ii. 178. 

Educational Association of China, iii. 43; 
Fourth Triennial Meeting at Shanghai, 
iii. 134; its sphere of service in China, 
iii. 134, 135; volumes upon educational 
topics published by the, iii. 206. 

Educational Ass9ciation of Korea, iii. 137. 

"Educational Missions in India," Special 
Report of C. S. M., 1890, iii. 21. 

Educational Review, The (Madras), iii. 
35. 36, 465. 

Edwardes, Sir Herbert, quoted in refer 
ence to British rule in India, iii. 258, 
259; his speech on "The Safety of a 
Christian Policy in India," iii. 261. 

Edwardes High School, iii. 26. 

Edwards, Dr. E. H., "Mandarin Button" 
conferred upon him, iii. 452. 

Edwards, Rev. Jonathan, translation into 
Arabic of his "History of Redemp 
tion," iii. 187; his missionary services 
among the Indians of New England, 
iii. 374. 

Eells, Rev. Myron, iii. 442. 

Efulen, boarding school, iii. 77. 

Egede, Hans, ii. 45; his mission to 
Greenland, iii. 359. 

Egede, Paul, his lexicographical work for 
the natives of Greenland, iii. 413. 

Egypt, slave-trade in, i. 136, 137, 140; 
fanaticism waning in, i. 322; temper 
ance movement in, ii. 1 1 1 ; female edu 
cation in, ii. 202; relaxation of zenana 
system in, ii. 258; missionary coopera 
tion with British officials in, ii. 305; 
converts undertaking evangelistic work 
among slaves in, ii. 332; skilful medical 
and surgical services in, ii. 389; medi 
cal agencies in, ii. 430; educational 
progress in, iii. 66, 67; Y. M. C. A. 
in, iii. 165; Y. W. C. A. in, iii. 165; 
Christian Endeavor Societies in, iii. 165. 

Eidson, Rev. Andrew J., i. 218. 

Eisenach, conference of World s Student 
Christian Federation at, iii. 146. 

Elat, boarding school, iii. 77. 

El Azhar, Moslem university of, iii. 67. 

El Faro. iii. 184. 

Elgin, Lord (James Bruce), ii. 145; ad 
dress presented to him by a Pariah 
society, iii. 36; treaty arranged by 
him between England and Japan, iii. 
46; Ambassador to China, iii. 391. 

Eligius, iii. 359. 



602 



INDEX 



Eliot, Rev. John, constitution drafted 
by him for the Massachusetts Indians, 
iii. 320; his missionary labors among 
the Indians, ii. 45, iii. 37 2 , 374, 375 , 
his translation of the Bible into Mohe- 
gan, iii. 419. 

Elizabeth R. Voorhees College, iii. 25; 
illustration of, iii. 418. 

Ella, Rev. S., ii. 153. 

Ellice Islands, infanticide in, i. 134; 
work of the London Missionary Society 
in, iii. 84; Christian Endeavor Societies 
in, iii. 169. 

Ellichpur (Ellichpore), work for lepers 
in, ii. 438; industrial orphanage in, 
iii. 112. 

Ellinwood, Rev. F. F., i. 43, 367, 427, 
428, 436; ii. 348; iii. 444. 

Elliott, Sir Charles Alfred, i. 374, 416; 
ii. 57, 89; his testimony to the aid 
which missions have rendered to the ad 
ministration in India, iii. 342, 343. 

Ellis, Rev. William, quoted in regard to 
poison ordeal in Madagascar, i. 163; 
quoted in regard to literature for the 
Society Islands, iii. 210; his "Polyne 
sian Researches," iii. 407; his explora 
tions in Madagascar, iii. 426; explora 
tions in the Pacific Islands, iii. 427; a 
historian of the island world, iii. 439; 
iii. 445; quoted in Spencer s "Descrip 
tive Sociology," iii. 445. 

Ellore, high school at, iii. 27. 

Elmslie, Dr. W. A., his contributions to 
African philology, ii. 37; ii. 215; iii. 
408, 424. 

Elmslie, Dr. W. J., his medical work in 
Kashmir, ii. 405; his Kashmiri Vocab 
ulary, iii. 413. 

Elphinstone, Lord Sidney Herbert, iii. 8. 

Elphinstone College, opening of, iii. 8. 

Ely, Hon. Alfred B., "The Ely Volume," 
iii. 406. 

Ely, Miss Charlotte E., and Miss M. A. 
C., ii. 448. 

Ely, Professor R. T., i. 39, 46. 

Emancipation Act of 1834, the, ii. 311, 

Emancipation Proclamation of Lincoln, 
i. 147. 

Emerton, Prof. Ephraim, iii. 286. 

Emgwali, ii. 15, 147; iii. 73. 

Emjanyana (South Africa), government 
leper asylum in, visited by missionaries, 
ii. 444. 

Emperor of China. See Kwang Hsu. 

Emperor of Japan. See Mutsuhito. 

Empress Dowager of China, her edicts in 
1901, iii. 40; iii. 305; deposition of Em 
peror, iii. 306; inclining more favorably 
towards reform policy, iii. 307. 

Eng, Dr. Hu King, portrait of, ii. 192; 

"Encyclopaedia of Missions, The" (Edi 
tion of 1891), iii. 409. 

Endicott, Governor John, iii. 37 : .. 

Engcobo, training institution at, iii. 74. 

Ensor, Rev. G., ii. 241, 261; iii. 408. 

Epi, cannibalism in, ii. 341; petition of 
King of Epi to King Edward VII., 
iii. 385, 386. 

Epiphany, The, in. 184. 

Epworth (Mashonaland), a "model mis 
sion station," iii. 508, 509. 

Epworth League, its response to the 
missionary appeal, iii. 139; its advance 
in mission fields, iii. 147; in India, iii. 
154; in China, iii. 159; in Japan, iii. 
163; in Korea, iii. 164; in South 
America, iii, 170; in Mexico, iii. 170. 

Erakor (Island of Vate), ii. 341. 



Erhardt, Rev. J. J., his Masai Vocabu 
lary, iii. 413; his explorations in Africa, 
iii. 423, 424, 426. 

Eric the Red, in. 361. 

Ericson, Leif, his mission to Greenland, 
iii. 361. 

Erromanga, Christianization of, ii. 340; 
expor* of arrowroot, iii. 489; orange 
culture introduced by missionaries, iii. 
5 J 3- 

Erskine, Sir James Elphinstone, his 
tribute to Revs. Messrs. Chalmers and 
Lawes, in his official report as Commo 
dore of Australian Station, iii. 279; 
iii. 383. 

Erukadtantjeri (India), industrial school 

, of Leipzig Mission, iii. 109. 

Erzerum (Erzroom), famine relief in, 
ii- 3995 work for Armenian orphans at, 
ii. 449; educational work for boys at, 
iii. 62; for girls, iii. 62; industrial 
training at, iii. 119. 

Erzingan, massacre at, i. 415. 

Eskimos, The, i. 177; illustration, ii. 84; 
ii. 282, 480; educational missions among, 
iii. 93; hymns for, iii. 199; Sabbath 
observance among, iii. 553. 

Esselstyn, Rev. Lewis F., i. 84, 133. 

Ethical systems, the true criteria of value 
in, i. 423; importance of the ethical 
element in religions, i. 424; how can 
the value of an ethical system be veri 
fied? i. 425; ethical standards advo 
cated by missions, iii. 540-543. 

Ethnic religi9ns, can they advantageously 
coalesce with Christian civilization? i. 
362; social value of, i. 377. 

Ethnology, studies of missionaries in, iii. 
430. 

Euphrates College, iii. 62. 

Eurasians, The, work among, ii. 178, 273; 
iii. 113, 152. 

Europe, infanticide as late as thirteenth 
century in, i. 129. 

European Prison Congresses, ii. 367. 

Evangelical African League of Germany, 
ii. 323. 

Evangelical Christendom, ii. 393, 448. 

Evangelical Magazine, The, i. 364. 

Evangelical Missionary Society for Ger 
man East Africa, ii. 323, 431; iii. 68. 

Evangelical National Society in Sweden, 
iii. 67. 

Evangelical Union of the Philippine 
Islands, iii. 139. 

Evangelist, The, ii. 85, 480; iii. 247, 270, 
397- 

Evans, Rev. James, his invention of the 
syllabic method of transcribing the lan 
guages of the American Indians, iii. 
4i3- 

Evans, Rev. Robert, i. 148, 206, 259; 
ii. 120, 224, 226, 261, 334, 388, 433, 
461; in. 326, 467, 517. 

Evans, Rev. Thomas, ii. 117, 118, 251. 

Eveleth, Rev. F. H., i. 180, 222; his 
"Theology" a standard volume in Bur 
mese, iii. 200. 

Everett, Miss Eliza D., her literary 
work in Arabic, iii. 208. 

Everett, Sir William, i. 274. 

Evils that afflict society through the mis 
use of the governing power, i. 253-278. 

Evington, Rt. Rev. Henry, i. 358. 

Evolution, social, the divine environment 
of, i. 28; is the evolutionary hypothesis 
the only postulate of a true sociological 
system? i. 41. 

Ewald, Charles J., iii. 141. 

Ewing, Rev. Arthur H., iii. x. 

Ewing, Rev. J. C. R., iii. x; the Kaiser- 



INDEX 



603 



i-Hind Medal conferred upon him, iii. 
453- 

Ewing, R. L., iii. 141. 

Ewing, Rev. W., iii. 428. 

Excise Problems of the Indian Govern 
ment, ii. 118. 

Exemplary Religious Leadership, public 
benefits of, iii. 544, 545; illustration of 
a "Group of Japanese Christians," iii. 
335; illustrations of "Representative 
Indian Christians," iii. 346, 545. 

Exploration, services of missionaries in, 
iii. 423-428. 

Extortion, various methods of, in semi- 
civilized lands, i. 256-274. 

Eyo, King, of Old Calabar, his decree 
that murder of twins was henceforth 
to be a capital crime, ii. 280; on death 
of, no human sacrifices offered, ii. 346. 

Faber, Rev. Ernst, i. 440, 441; ii. 150, 
191, 222, 355; his contributions to 
vernacular literature in China, iii. 172, 
173, 187, 188, 201, 205; aid to reform 
movement in China, iii. 306; his writ 
ings in furtherance of social reform 
in China, iii. 339; iii. 380; his "Digest 
of the Doctrines of Confucius," iii. 
408; his "Chronological Handbook of 
the History of China," iii. 439; his 
treatment of the Chinese classics, iii. 
442; iii. 444. 

Fabricius, Johann Philipp, educational 
work of, iii. pj his eminence as a 
Tamil scholar, iii. 414. 

Fagg, Rev. J. G., i. 96, 130, 182, 223, 
296; ii. 73, 267; iii. 40*8. 

Fairbairn, Principal A. M., i. 55, 358, 
391, 419, 448; ii. 39, 43, 45 ; his lec 
tures in India, iii. 129; quoted in re 
gard to Christian knowledge among 
the Hindus, iii. 176; as Barrows lec 
turer, iii. 383; quoted, iii. 440. 

Fairbank, Rev. Samuel B., his scientific 
attainments in botany and zoology, iii. 
432; his conchological collection, iii. 
433; his agricultural work in India, 
iii. 512. 

Fairfield, Jamaica, illustration, "Stu 
dents in Teachers Training College," 
ii. 123. 

Faith Hubbard Boarding School, Hama- 
dan, iii. 64. 

Faith Orphanage, Ongole, industrial work 
of, iii. no. 

Fakirs in India, evil influence of, i. 332; 
though guilty of impudent crimes, no 
one dares to witness against them in a 
court of law, i. 332. 

Falkland Bishop of, ii. 166. 

Family, The, evils affecting, i. 102; status 
and function of, in ancient classical 
civilizations, i. 102; little improvement 
in the heathen civilizations of to-day, 
i. 103; mission results affecting the, 
ii. 176; Christian home life in China, 
ii. 222; improving the condition of 
domestic- life and family training, ii. 
259; the missionary s home an object- 
lesson, ii. 261 ; the old versus the new 
domesticity in Turkey, ii. 262; deplora 
ble feature of native homes in many 
mission fields, ii. 264; a new type of 
domestic life in the Turkish Empire, 
ii. 265; the making of better homes in 
India, Japan, and China, ii. 267; trans 
formed huts and kraals among savage 
races, ii. 267; the possibilities of a 
beautiful home life in the Orient, ii. 269. 

Famines, great, in India, the famine in 
Rajputana (1868-70), in which ij4 



million people perished, i. 231; in 
Madras, in Upper India, in Orissa, in 
the Punjab, and in the Northwest 
Provinces, i. 232. 

Famine Relief, British Government s 
beneficent efforts on behalf of, in India, 
i. 232; horrors of African famine, i. 
2 37> organization of famine relief, ii. 
391; a delightful chapter in the annals 
of philanthropy, ii. 392; the sorrows 
of India in 1896-97, ii. 392; the humane 
ministry of missions, ii. 393; what 
missionaries have done in previous 
Indian famines, ii. 396; noble record 
of missionaries in periods of famine 
in China, ii. 397; missionary benefac 
tions in Armenia, Persia, and Arabia, 
ii. 398; services to starving Africans, 
ii. 399. 

Fang (Fan), The, i. 154; ii. 342. 

Far East, The, ii. 368, 369. 

Faravohitra (Antananarivo), London Mis 
sionary College at, iii. 78. 

Farler, Rev. J. P., ii. 160. 

Farnesworth, Rev. W. A., ii. 399. 

Farnham, Rev. J. M. W., his Life of 
Christ in Chinese, iii. 187; his educa 
tional text-books for the Chinese, iii. 
207; Mrs. Farnham, ii. 116. 

Farquhar, J. N., educational services of 
in India, iii. 30; Y. M. C. A. Secretary 
in India, iii. 141. 

Farrar, Canon F. W., i. 309; ii. 45. 

Farthing, Rev. G. B., illustration, ii. 130. 

Fashoda, medical mission at, ii. 430. 

Fatalism in Moslem Lands, the victory of 
medical skill over, ii. 414; no trace of, 
in Christian communities, ii. 463. 

Fatehgarh, orphanage in, ii. 451. 

Fatshan, medical instruction in, ii. 407. 

Faulkner, Rose E., i. 134. 

Felkin, Dr. R. W., his ethnological writ 
ings, iii. 430. 

Fellmann, Rev. Heinrich, decorated by 
the Emperor of Germany with the 
"Order of the Crown," iii. 454- 

"Female Juvenile Society for Education 
of Native Females," Calcutta, iii. ii. 

Fenchpfu, medical treatment for opium 
victims at, ii. 129. 

Fenn, Rev. C. H., his services during the 
Siege of Peking, iii. 441. 

Fenton, Hon. J. B., quoted with reference 
to missionaries in New Zealand, iii. 
384. 

Ferguson, Rev. D., iii. 441. 

Ferguson, Rev. John C., i. 233; services 
to education in China, iii. 39. 

Ferguson, Rt. Rev. Samuel D., ii. 350. 

Ferguson, Rev. W. L., his doctrinal writ 
ings in Telugu, iii. 200. 

Fergusson College, Poona, iii. 34. 

Fermaud, Charles, Secretary World s 
Committee of the Y. M. C. A., iii. 140. 

Fernando Po, mission of Primitive Meth 
odists in, iii. 75, 102. 

Ferozepur, medical work in, ii. 426. 

Ferris, Rev. John N., his aid to Japanese 
students in America, iii. 382. 

Ferris Seminary, Yokohama, iii. 53, 55. 

Fevers, mysterious African, an expert 
study of, ii. 468. 

Fez, slaves sold in, i. 139, 140; medical 
station at, ii. 430. 

Fianarantsoa, Gospel services in prison 
at, ii. 375; hospital at, ii. 418; leper 
asylum at, ii. 445. 

Fielde, Miss Adele M., i. 106, 109, 115, 
117, 129, 185, 212, 217, 269, 313; ii. 
192, 258; iii. 408, 410, 444. 

Fife Bay, New Guinea, agricultural work 



604 



INDEX 



of the London Missionary Society, iii. 

121. 

Fiji Islands, former degradation in the 
i. 133, 152, 159; mission success in, 
i. 415; contributions towards Indian 
famine relief, ii. 42; ban upon the 
slave-trade, ii. 308; extinction of canni 
balism, ii. 338, 339; Wesleyan missions 
in the, iii. 84, 85, 384; education in 
the, iii. 85; liberality of Christian Fijians 
iii. 88; King Thokombau, iii. 356; ad 
vance of trade in the, iii. 488. 

Financial irregularities in Eastern lands, 
i. 288; the function of the money 
lender in the Orient, i. 289. 

Findlay, Rev. W. H., iii. 408. 

Findlay College, iii. 25. 

Finnish Missionary Society, ii. 295. 

"Fire-Water," white man s, the West 
and East Coasts of Africa flooded with, 
i. 78. 

Fisher, Galen M., Y. M. C. A. Secretary 
in Japan, iii. 141, 160. 

Fisher, Professor G. P., i. 326. 

Fiske, Miss Fidelia, ii. 55; iii. 64. 

Fiske Seminary, Urumiah, iii. 64, 167. 

Fitch, Rev. Robert F., iii. x. 

Fitzpatrick, Sir Dennis, ii. 162. 

Fletcher, Rev. J. J. Kilpin, iii. 408. 

Florence Bay, iii. 69; western terminus 
of Uganda Railway, iii. 100. 

Florida Island, ii. 18, 218; work of 
Melanesian Mission, iii. 83. 

Foochow, i. 271; Mrs. Ahok of, ii. 23; 
temperance societies in, ii. 116; rule 
prohibiting foot-binding in, ii. 356; 
medical instruction given in, ii. 407; 
hospitals and dispensaries in, ii. 422, 
423, 424; work for lepers in, ii. 443; 
the Mary E. Crook Memorial Orphan 
age in, ii. 457; Anglo-Chinese College 
at, iii. 44; American Board colleges 
at, iii. 44; statistical list of boarding 
schools at, iii. 45; industrial training 
of college students, iii. 115; industrial 
school for the blind, iii. 115, 116; con 
ference of native Christian workers 
(1896) at, iii. 133; Chinese Choral 
Union at, iii. 135; Y. W. C. A. in, iii. 
158; formation of first Christian En 
deavor Society at, iii. 158; Methodist 
press at, iii. 182; illustration of Chi 
nese school-girls at musical drill, iii. 
218; schools for the blind at, illustra 
tion, iii. 520; illustration of girls 
boarding school, iii. 540. 

Foord, John, quoted in reference to re 
form movement in China, iii. 305. 

Foot-binding in China, i. 212, 213; initiat 
ing the crusade against, ii. 352; diffi 
culties of dealing with the evil, ii. 353; 
a social indictment of bound feet, ii. 
354; origin of the custom, ii. 355; the 
initial movement for its suppression, 
ii- 355? organization of a more aggres 
sive crusade, ii. 357; reform in Central 
and Southern China, also in North 
China, and in the Yang-tse Valley, ii. 
358-362; organization at Shanghai of 
the "Natural-Foot Society, ii. 362; 
quiet appeals to conscience and com 
mon sense, ii. 363; aid from unex 
pected sources, ii. 364; native advo 
cates of reform, ii. 365; approaching 
end of an evil custom, ii. 366; recent 
progress encouraging, iii. 221. 

Ford, Rev. George A., i. 318; ii. 449; iii. 
x; his connection with the industrial 
work at Gerard Institute, iii. 120; his 
adaptation of Syrian melodies to 



Christian hymns, iii. 194; publication 
of Arabic hymn-book in 1885, iii. 197 

Ford, Miss Mary T. M., ii. 389. 

Fordyce, Rev. J9hn, 11. 254, 256, 257; 
Mrs. Fordyce, ii. 254, 256, 257. 

Foreign Christian Missionary Society 
(Disciples), ii. 359, 424, 439, 451; iii. 
75. I"- 

Foreign Mail, The, iii. 141, 157, 170. 

Foreign Mission Board of the Free 

Churches of French Switzerland (Swiss 
Rpmande Mission), i. 366; ii, 174. 431; 
iii. 70, 74, 273. 

Foreign Sunday School Association, its 
response to the missionary appeal, iii. 
139- 

Forfeitt, Rev. Lawson, iii. 450. 

Forman, Rev. Charles W., ii. 50, 51, 61. 

Forman Christian College, illustrations 
of, iii. 8, 24; iii. 25. 

Formosa, i. 83, 131, 152, 159, 169, 176, 179, 
186, 187, i8p, 190, 214, 323, 412, 413; 
Christianity in, ii. 73; temperance in, ii. 
113, 114; Japan restricts importation and 
use of opium in, ii. 130; self-torture de 
nounced in, ii. 148, 149; Christian 
martyrs of, ii. 170; native Japanese 
missionaries sent to, ii. 200; move 
ment against foot-binding in, ii. 359; 
school for blind in, ii. 379; old and 
feeble cared for in Christian communi 
ties in, ii. 381; medical facilities in, 
ii. 425; clean houses and villages of 
Christians in, ii. 459; educational mat 
ters in, iii. 55; Christian officials in, 
iii. 37; free transportation to, for re 
ligious teachers, provided by Japanese 
Government, iii. 548. 

Forsyth, Rev. Robert C., iii. 408; his 
treatise on cotton culture, iii. 522, 523. 

Fort Dauphin, Madagascar, rescue work 
for children at, ii. 457. 

Fort Simpson, British Columbia, iii. 281. 

Fortnightly Review, The, i. 170. 

Forum, The, iii. 86. 

"Forward Movement" of the Presbyterian 
Board, iii. 148. 

Foster, Rev. Arnold, ii. 127, 401, 411; 
iii. 306, 408; Mrs. Foster, iii. 410. 

Foster, Hon. John W., quoted, ii. 93; 
his "American Diplomacy in the 
Orient," iii. 386. 

Foster. Paul C., iii. 141. 

Foster s "Story of the Bible" translated 
into languages of mission fields, iii. 191. 

Fourah Bay College, iii. 76. 

Foxton, Hon. J. F. G., quoted with 
reference to the value of missionary 
work in Australia, iii. 448. 

France, divorce in, i. 117; the Brussels 
Act, i. 138; slavery abolished in, i. 147; 
question of abolition of slavery in 
Madagascar, i. 147; education in, i. 
361; colonial policy in, i. 373. 

Francis of Assisi, ii. 45. 

Fraser, Sir Andrew H. L., on mission- 
educated boys for government service, 
iii. 37; his interest in Y. M. C. A. 
work in India, iii. 151; his testimony 
to the value of foreign missionary ser 
vice in India, iii. 447. 

Fraser, Rev. Donald, ii. 109; iii. 164, 332. 

Fraser, H. E., his testimony to the value 
of missionary service in China, iii. 446. 

Free Church of Scotland, i. 164; ii. 63, 
108, 109, 119, 162, 174, 215, 256, 268, 
293. 323. 327, 394. 414, 427, 428, 429, 
431, 436, 439, 451, 477J iii- 65, 104. 
See also United Free Church of Scot 
land. 



INDEX 



605 



Free Church of Scotland Monthly, The, 
i. 107, 164, 169, 184, 287; it. 21, 155, 
158, 163, 206, 215, 218, 251, 257, 292, 
344, 345, 394, 399, 417, 431, 461, 464, 
477; iii. 313, 343, 470. See also Mis 
sionary Record of the United Free 
Church of Scotland. 

Freedom, cultivating the spirit of, iii. 
238-283. 

Freeman, Edward A., i. 404. 

Freeman, Thomas Birch, i. 160. 

Freetown, Fourah Bay College at, ii. 302, 
323; Buxton Chapel at, ii. 303; educa 
tional institutions of Church Mission 
ary Society at, iii. 76; of the Wesleyan 
Missionary Society, iii. 76; institution 
of the United Brethren at, iii. 77. 

French, Rt. Rev. Thomas Valpy, his 
"Gospel in* the Psalms" in Urdu, iii. 
1 88: at Muscat, iii. 380. 

French Congo, Mission of American 
Presbyterians (North), iii. 75. 

French Evangelical Missi9n. See Paris 
Society for Evangelical Missions 
among Non-Christian Nations. 

French Guinea, work of the Pongas Mis 
sion, iii. 76. 

Frere, Sir Bartle, ii. 88, 286, 287, 322, 
324- 

Freretown, Home for Rescued Slaves at, 
ii. 287, 322; station of Industrial Mis 
sions Aid Society, iii. 98; f reed-slave 
settlement at, iii. 291. 

Frey, Rev. C. F., ii. 300. 

Friend of China, The, i. 81, 84; ii. 125, 
126, 130, 131, 134. 

Friends Africa Industrial Mission 
(American), iii. 100. 

Friends Foreign Mission Association 
(English), ii. 288, 323, 325, 389, 418, 
422, 424, 429, 436, 450, 457; iii. 77, 

78, TOO, 104, 109, 112, I2O. 

Friends Medical Mission among the 
Armenians, ii. 428. 

Friends of Armenia (England), ii. 449. 

Froude, James Anthony, i. 156, 240; ii. 
284. 

Fry, Mrs. Elizabeth, ii. 366. 

Fry, Henry W.. iii. 98. 

Fryer, Dr. John, his educational text 
books for the Chinese, iii. 207. 

Fuchs, Rev. J., his Scripture commentary 
in Urdu, iii. 188. 

Fujiu, Rev. K. Y., i. 328. 

Fukuin Shimpo, i. 327. 

Fukuoka, boarding and high school, iii. 

Fukuzawa, Jukichi, his statement in re 
gard to Japanese ethics, ii. 142; his 
establishment of Tokyo University, iii. 
47, 48; disapproval of reactionary 
policy of Educational Department, iii. 

^50. 

Fulah Empire, British expeditions in the, 
ii. 298; downfall of the, iii. 478. 

Fuller, J. B., his testimony to improve 
ment of native officials at Jabalpur, 
"i. 342. 

Fuller, Rev. J. J., ii. 346. 

Fulton, Rev. Albert A., i. 365, 386; ii. 
421. 

Fulton, Dr. Mary H., i. 223; ii. 46, 192, 
466. 

Fulton, Rev. Thomas C., quoted in refer 
ence to missionary influence upon Chi 
nese officials, iii. 326. 

Funeral orgies, i. 217. 

Fusan, dispensary at, ii. 425 ; illustration 
of the Junkin Memorial Hospital, iii. 
343- 



Futuna, Island of, i. 177, 226, 252, 367; 

ii. 208, 218, 265, 340. 
Fyson, Rt. Rev. Philip Kemball, ii. 

Frontispiece. 

Gaboon, ii. 156, 216, 300, 342, 430, 459; 
in. 463. 

Gaikwar of Baroda, iii. 36; his sanction 
of legislation for the prevention of in 
fant marriage, iii. 220; his denuncia 
tion of caste, iii. 233. 

Gailey, Robert R., Y. M. C. A. Secretary 
in China, iii. 141. 

Gale, Rev. James S., his Church History 
in Korean, iii. 203; mentioned in list; 
of missionary authors, iii. 408; his 
Korean-English Lexicon, iii. 410; iii. 
414, 538. 

Gallaudet College, Washington, ii. 386. 

Galle, Richmond College, iii. 29; indus 
trial school of the Wesleyan Missionary 
Society, iii. 113; Y. M. C. A. in, iii. 
149. 

Gallieni, Gen. Joseph S., his commenda 
tion of educational work of Protestant 
missions in Madagascar, iii. 78; quoted 
with reference to the work of English 
missionaries in Madagascar, iii. 450. 

Callus, his mission in Europe, iii. 359. 

Galpin, Rev. Frederick, ii. 130, 261. 

Cart, Dr. Tames, ii. 129. 

Gambia, Wesleyan Missions in, iii. 76. 

Gamble, William, his services in Chinese 
typography, iii. 437; his introduction 
of movable type into Japan, iii. 520, 
521. 

Gambling Habit, The, i. 85; prevalence 
of, in China, Korea, Siam, Burma, Per 
sia, Turkey, Africa, Madagascar, 
Mexico, Central and Southern Amer 
ica, i. 85, 86; social dangers of, and 
restraint upon. ii. 134; lottery scandal.; 
in South America, ii. 135; the gam 
bling passion in heathen society, ii. 
136; in Japan and China native Chris 
tiana do not gamble, ii. 137; reforms 
in the Congo Valley, Madagascar, and 
Rupert s Land, ii. 138, 139. 

Gamewell, Rev. F. D., erection of As- 
bury Church, Peking, ii. 355; his ser 
vices during the Siege of Peking, iii. 
441. 

Ganges River, superstitious reverence for 
the, i. 207, 411; ii. 238, 412. 

Gardiner, Captain Allen, iii. 381. 

Gardiner, C. F., British Consul-General 
at Seoul, Korea, iii. 339. 

Garner, Dr. Emma, ii. 422. 

Gamier, Jesuit missionary in New 
France, iii. 366. 

Garo General Association, iii. 130. 

Garos, The, social changes among, ii. 483; 
service of song among, iii. 195. 

Garrett, Miss Annie, her work at 
Mbwcni, Zanzibar, ii. 322. 

Garritt, Rev. J. C., i. 183; ii. 116, 128, 
226; iii. 203. 

Garthwaite, L., his work for the blind 
in India, ii. 385, iii. 211. 

Garve, Christian, his hymns translated 
into the languages of foreign mission 
fields, iii. 104. 

Garvie, Rev. A. E., ii. 104. 

Gates, Rev. C. F., ii. 86, 263, 465; Presi 
dent of Robert College, iii. 61; quoted, 
iii. 524. 

Gates, Merrill E., article by him upon 
"Bishop Henry B. Whipple, Apostle to 
the Indians," iii 31-0. 

Gauhati, printing-press at, iii. in. 



606 



INDEX 



Gauld, Rev. W., ii. 114, 149, 194, 359; 

iii. 462. 

Gaunt, Rev. Lewis H., iii. ix. 
Gaza, Palestine, medical work in, ii. 429. 
Gazaland, cannibalism in, i. 152; ii. 14, 

Gbebe (Igbegbe), mission station at, ii. 

301. 

Geddie, Rev. John, his work and martyr 
dom in the New Hebrides, ii. 340, iii. 
83; hymns translated by him, iii. 198; 
portrait of, iii. 4. 
Geissler, Rev. J. G., his Bible History in 

the Mafoor language, iii. 187. 
Cell, Rt. Rev. Frederick (Lord Bishop of 
Madras), ii. 251; quoted in regard to 
caste, iii. 226. 

Genadendal, ii. 476: Moravian Training 
Institution, iii. 74. 

Genahr, Rev. J., iii. 547. 

General Assembly in the United States 
(Northern Presbyterian), question of 
admission of polygamous converts to 
Presbyterian Churches in India, ii. 222, 
223. 

General Assemblv s Institution of the 
Church of Scotland, Calcutta, iii. 25. 

Geneva, Switzerland, headquarters of the 
World s Committee of Young Men s 
Christian Associations, iii. 140. 

Geographical Journal, The, i. 153; ii. 
157; iii. 425, 429, 514. 

Geogtapa (Persia), orphan asylum in, n. 
449- 

Geology, missionaries who have been stu 
dents of, iii. 433. 

Geomancy and demonology among the 
Chinese, i. 313. 

Gerard Institute, Sidon, iii. 62; indus 
trial training at, iii. 120; illustrations 
of, iii. 194. 

Gerbillon, Pere, Russian missionary in 
China, iii. 388. 

Gerini, Captain G. E., i. 163. 

German Baptist Mission, its work in 
Kamerun, iii. 75. 

German Colonial Economic Society, its 
agricultural experiments in Africa, iii. 
102. 

German East Africa, slave-traffic in, i. 
142. 

German East African Missionary Society. 
See Evangelical Missionary Society for 
German East Africa. 

German Southwest Africa, efforts by 
missionary societies to mitigate bar 
barities of intertribal slave-raids in, ii. 

2 95- 

Germany, intemperance in, i. 77; action 

in response to the Brussels Act, i. 138; 

colonial policy of, i. 373. 
Gerrans, J.," quoted with reference to 

good administration in Khama s Coun 
try, iii. 351. 
Ghqom, printing-press of the Scindina- 

vian Alliance, iii. 111, 183. 
Ghose, Manomohun, i. 376; ii. 182, 251. 
Gibson, Rev. John C., i. 184, 185; lii. 

380, 408. 

Gibson, Dr. R. M., in illustration, iii. 199. 
Giddirigs, Professor Franklin H., i. 46; 

ii. 12, 24. 

Giddins, George H., i. 363. 
Gifford, Rev. D. L , i. 262; ii. 210, 262; 

iii. 408; Mrs. Gifford, i. 316. 
Gifu (Japan), school for the blind at, ii. 

383, iii. 211 ; Nobi Orphanage, iii. 455. 
Gilbert, Sir Humphrey, iii. 367. 
Gilbert, Rev. J. W., educational services 
^ of in India, iii. 30. 
Gilbert Islands, kidnapping of natives for 



purposes of slave-trade, i. 144; R. 
Louis Stevenson s honorable mention 
of native missionaries in, ii. 19; a 
Christian King and temperance laws in, 
11. 112, 113: divorce and concubinage 
in, ii. 227; homes in, ii. 269; slave- 
trade under ban in, ii. 308; work of 
the London Missionary Society, iii. 
84; of the American Board, iii. 86, 87; 
industrial plans for the, iii. 125; Chris 
tian Endeavor Societies in, iii. 169; 
annexation to Great Britain, iii. 386. 
Gilchrist, Somervillej ii. 328. 
Gill, Rev. George, his influence in regard 
to legal matters at Mangaia, iii. 293; 
pioneering in the South Seas, iii. 379. 

Gill, Rev. William Wyatt, i. 133; his ac 
count of soul-hunting in the South 
Seas, i. 202, 203; ii. 19; quoted, con 
cerning results of mission work, ii. 175, 
207, 218, 340, 347, 484; his "From 
Darkness to Light in Polynesia," iii. 
293; quoted with reference to King 
Numangatini, iii. 354, 355; pioneering 
in the South Seas, iii. 379; mentioned 
in list of missionary authors, iii. 408; 
reference to Bible translations in 
Oceania, iii. 416; on the Rarotongan 
Bible, iii. 417; his paper for the Royal 
Geographical Society, iii. 427; his ex 
plorations in the Pacific Islands, iii. 
427; his valuable notes on the zoology 
and natural "history of the South 
Pacific Islands, iii. 434; a historian of 
the island world, iii. 439; iii. 445. 

Gillett, Philip L., Y. M? C. A. Secretary 
in Korea, iii. 141, 163. 

Gillett, Prof. W. R. and Rev. C. R., "The 
Religious Motives of Christopher 
Columbus," iii. 362. 

Gillies, J. R., ii. xxi. 

Gilman, Rev. F. P,. i. 213; ii. 228. 

Gilmore, Rev. George W., i. 177, 266, 
.329, 315. 

Gilmour, Rev. James, ii. 45; iii. 408. 

Glad Tidings, The, iii. 183. 

Gladding, Mrs. Thomas S., iii. 142. 

Gladstone, Right Hon. W. E., i. xi, 357, 371. 

Glave, E. J., i. 143. 

Gleaners Unions, response to the mis 
sionary appeal, iii. 139, 148; in India, 
iii. 154; in Uganda, iii. 166. 

Gleason, George, Y. M. C. A. Secretary 
in Japan, iii. 141. 

Gobat, Rt. Rev. Samuel, ii. 449; iii. 408, 

Goble, Rev. Jonathan, credited with the 
invention of the jinrikisha, iii. 519. 

Godduhn, Rev. G. A., ii. 156. 

Godet, Professor, ii. 448. 

Gokhale, Hon. V. B., quoted with refer 
ence to "Female Education in India," 
ii. 178, 179, 1 80, 182; his opposition to 
caste, iii. 233. 

Golaknath, Charles, iii. 345. 

Golaknath, Rev. Mr., iii. 346. 

Gold Coast, revenue derived from liquor 
trade with the, ii. no; missionary 
efforts towards the downfall of slavery, 
. 303. 323. 43o; witchcraft and 
poison ordeal, ii. 350; missions of 
Wesleyans, North German and Basel 
Missionary Societies, iii, 76; industrial 
work of the Basel Mission, iii. 102, 513. 

"Golden Lilies," the coming fate of the, ii. 
362. 

Golden, Stanley, educational services of in 
India, iii. 30; Y. M. C. A. Secretary in 
India, iii. 141. 

Goldie, Sir George T., i. 78, 139; ii. no, 
298, 299, 330. 



INDEX 



607 



Goldie, Rev. Hugh, ii. 52; quoted with 
reference to reforms effected by mis 
sions in Old Calabar, ii. 81, 226; ii. 280, 
345. 3495 his literary work in the Efik 
language, iii. 187; his Efik hymn-book, 
iii. 197; mentioned in list of missionary 
authors, iii. 408; his Efik Dictionary, iii. 
412; his agricultural improvements in 
Old Calabar, iii. 513. 

Gonds, work of Balaghat Mission among 
the, iii. 112. 

Good, Rev. A. C., ii. 52, 216, 347, 477; 
acting as umpire among the natives of 
West Africa, iii. 290; his explorations 
in West Africa, iii. 426; ethnological in 
formation furnished by him, iii. 430; 
his contributions to the world s scientific 
knowledge, iii. 434. 

Good Words, iii. 184. 

Goodell, Rev. William, iii. 408, 445; emi 
nent as a Turkish scholar, iii. 414. 

Goodenough, Rev. H. D., ii. 174. 

Goodrich, Rev. Chauncey, quoted on re 
sults of Confucianism in China, i. 386, 
387; quoted with reference to Christian 
homes in China, ii. 260; on the passing 
of foot-binding, ii. 360; his Mandarin 
hymn-book, iii. 196; his Chinese- English 
Dictionary, iii. 410; Mrs. Goodrich, 
ii- 354- 

Goodspeed, Professor G. S., his "Mes 
sianic Hopes of the Jews" translated 
into Chinese, iii. 187. 

"Goodwill," The, iii. 526. 

Gorakhpur, orphanages at, ii. 451; high 
school at, iii. 27; printing-press (C. M. 
S.), iii. in; industrial orphanage (C. 
M. S.), iii. 112. 

Gordon, General Charles George, i. 137. 

Gordon, Rev. E. C., his hymns in the 
Luganda language, iii. 197; his Sukuma 
Vocabulary, iii. 413. 

Gordon, Rev. George A., ii. 43. 

Gordon, Rev. George N., his work and 
martyrdom in the New Hebrides, iii. 83. 

Gordon, Rev. James D., his work and 
martyrdom in the New Hebrides, iii. 
83; his translation of hymns for the 
New Hebrides, iii. 198. 

Gordon, Miss Mary A. C., portrait of, i. 
180. 

Gordon, Rev. M. L., ii. 137; iii. 408, 444. 

Gordon-Cumming, Miss Constance F., ii. 
277, 377, 378; iii. 437. 

Gordon Memorial College, Khartoum, iii. 
66; 67. 

Gordon Mission College (Rawal Pindi), 
iii. 25. 

Gore, Rev. Charles, his "Studies in the 
Religion of the Incarnation" translated 
into Japanese, iii. 200. 

Goreh, Ellen Lakshmi, hymns written by 
her, iii. 193. 

Goreh, Rev. Nehemiah, author of well- 
known hymns in India, iii. 192; his 
writings in defense of Christianity, iii. 
201. 

Goreh, Rev. Nilakanth Sastri, ii. 20. 

Goro, Takahashi, portrait of, Frontis 
piece, ii. 

Gospel, The, a message of sanity and 
peace to deluded minds, ii. 148. 

Gospel in All Lands, The, i. 86, 96, 102, 
160, 198, 262, 337, 360, 440; ii. 57, 124, 
138, 220, 237, 257, 282, 394, 442, 481; 
iii. 315, 405, 514. 

Gospel News, The, iii. 183. 

Gossner s Evangelical Missionary Society, 
i. 414; ii. 120, 224, 436, 437, 439; iii. 
in. 

Goulburn, Rev. Edward M., his "Thoughts 



on Personal Religion" translated into 
the languages of mission fields, iii. 190. 

Gould, Miss Helen M., her aid to Y. M. 
C. A. in the Philippines, iii. 168. 

Government Plague Committee, The, 
recognition of the services of Mrs. A. 
E. Ball of Karachi by, ii. 464. 

Government Service, influence ot missions 
in elevating the standard of, iii. 333-357. 

Grace, A. H., educational services of in 
India, iii. 30; Y. M. C. A. Secretary 
in India, jii. 141. 

Gracey, Rev. J. T., on "The Protestant 
Literary Movement in China," iii. 173; 
mentioned in list of missionary authors, 
iii. 408; Mrs. Gracey, iii. 408. 

Graham, Dr. Harris, ii. 77, 263, 428. 

Graham, Dr. and Mrs. James A., their 
mission in Brazil, ii. 418. 

Graham, Rev. J. A., his Homes for Eura 
sian Children at Kalimpong, iii. 113; 
mentioned in list of missionary au 
thors, iii. 408 j recipient of the Kaiser-i- 
Hind Medal, iii. 454. 

Graham, Mrs. James Edward (Miss M. E. 
Garrett), i. 17; iii. xi. 

Graham, Rev. J. R., i. 330. 

Graham, Miss L., ii. 379. 

Graham, Thomas, iii. 437. 

Grahamstown, Kaffir Training Institution, 
iii. 74; St. Andrew s College, iii. 74. 

Granbery College, illustrations of, iii. 89; 
iii. 90; Student Association in, iii. 170. 

Grant, Dr. Asahel, ii. 405; his writings 
upon the geography and archaeological 
history of Persia, iii. 428; iii. 445; Mrs. 
Grant, iii. 64. 

Grant, Charles, his aid in establishment 
of missions in Calcutta, iii. 10. 

Grant, Rev. G. M., i. 427, 428, 438. 

Grant, General Sir Hope, ii. 438. 

Grant, Col. James Augustus, his explora 
tions in Africa, iii. 424. 

Grant, Gen. U. S., his arbitration in re 
gard to the Liu Chiu Islands, iii. 396, 

397- 

Grant, William Henry, i. 17; ii. xxi. 

Grants-in-Aid of education in India, iii. 15. 

Graphic, The (London), i. 166. 

Graves, Miss Augusta T., quoted, i. 236. 

Graves, Rt. Rev. F. R., his China s 
Needs and Hopes," iii. 205, 206. 

Graves, Rev. R. H., i. 130, 145, 179, 188. 
257; on need of reform in legal pro 
cedure and prison discipline, ii. 373; 
ii. 401; his "Analysis of the Books 
of the Bible," iii. 186; his contributions 
to Chinese hymnology, iii. 196; his 
writings in furtherance of social reform 
in China, iii. 339! mentioned in list of 
missionary authors, iii. 408. 

Gray, Prof. Henry, his Anatomy trans 
lated into Chinese, iii. 209. 

Gray, Dr. John Alfred, i. 149. 

Gray, Rt. Rev. R. (Bishop of Capetown), 
iii. 70, 387. 

Great Britain, statements concerning in 
temperance in, i. 77; plays the leading 
role in the suppression of the slave- 
traffic, ii. 285, 286, 291, 295; abo 
lition of the legal status of slavery by, 
in British India, ii, 333; 

Greece, Ancient, slavery in, i. 135; pagan 
philosophy of, i. 407. 

Greek Church, The Orthodox, humani 
tarian service of, i. ix; Turkish massacre 
of the Greeks in Scio and vicinity, i. 
277. 

Green, John Richard, quoted, ii. 65, 103; 
his "History of the English People" 
translated into Chinese, iii. 205. 



608 



INDEX 



Green, Dr. Samuel F., his medical and 
surgical treatises in Tamil, iii. 208. 

Greene, Rev. D. C., portrait of, ii. 
Frontispiece; ii. xxi, 267; his national 
services to Japan, iii. 247; quotation 
from his "Conditions under which Mis 
sionary Work has been carried on since 
1883," iii. 336; his eminence as a 
Japanese scholar, iii. 414. 

Greene, Frederick Davis, i. 256, 264, 274, 
276, 277. 

Greene, Rev. J. K., ii. 76, 122, 147, 204, 
205, 399, 465. 

Greenland, ii. 4, 84, 282; medical missions 
in, ii. 419; printing-press in, iii. 183; 
mission of Hans Egede, iii. 359; mission 
of Leif Ericson, iii. 361. 

Gregorians, The, ii. 122, 203. 

Gregory, Rev. Francis A., the "Cross of 
the Legion of Honor" conferred upon 
him, iii. 455. 

Gregory, Maurice, ii. 126. 

Gregory the Great, iii. 6. 

Grenfell, Rev. George, quoted with refer 
ence to the power of Christianity over 
African lives, ii. 81, 160, 280; ii. 375; 
quoted in commendation of industrial 
missions in Africa, iii. 103; his ex 
plorations in the Congo State, iii. 425; 
his charts of the Congo River, iii. 429; 
decorated with the "Order of the Golden 
Lion," iii. 454; quoted, iii. 476; iii. 479. 

Grenfell, Dr. Wilfred T., ii. 410. 

Greytown, branch institution of Huguenot 
College iii. 73. 

Gribble, Rev. E. R., on the mission com 
munity at Yarrabah, iii. 80. 

Griffin, Sir Lepel, i. 246, 247. 

Griffis, Rev. William Elliot, i. 87, 88, 95, 
96, 100, 105, 106, 108, 109, 117, 145, 
148, 169, 257, 268, 315, 392, 473; h. 
382, 409, 473; 111. 47, 244, 245, 247, 
298, egg, 334, 335, 336, 382, 383, 438, 524. 

Gngg, H. B., Report of, quoted, ii. 257, 
iii. 31. 

Griquatown, the Christian rule of Andries 
Waterboer at, iii. 351. 

Groot Chatillon, lepers in government col 
ony at, ii. 436. 

Grosvenor, Prof. Edwin A., his connection 
with Robert College, iii. 61. 

Grout, Rev. Aldin, ii. 52. 

Grout, Rev. Lewis, his volume on "Zulu- 
^ land," iii. 430, 433, 439. 

Grubb, Rev. W. Barbrooke, his appeals to 
government authorities on behalf of the 
Chaco Indians, iii. 320, 321; quoted with 
reference to the commercial value of 
missions among South American In 
dians, iii. 503. 

Guadalajara, coeducational institution of 
the Southern Methodist Church, iii. 92; 
girls school of the American Board, 
iii. 92; industrial work of American 
Board, iii. 127. 

Guam, mission school of American Board, 
iii. 87; Christian Endeavor Society in, 
iii. 169. 

Guanajuato, first temperance society in 
Mexico organized in, ii. 123; hospital 
and dispensary in, ii. 432; girls school, 
iii. 91. 

Guatemala, i. 144, 145, 150; ii. 79, 123; 
iii. 170. 

Guiana (British), slavery abolished in, i. 
147; services of missionaries to the 
cause of human freedom in, ii. 312, 313; 
Indian and slave population enrolled as 
Christians in, ii. 316; Rev. W. H. Brett 
in, ii. 484; mission of Wesleyan Meth 



odist Church of the West Indies, iii. 89; 
Homes for Indian Children, iii. 126; 
Y. W. C. A. in, iii. 170; Christian En 
deavor Societies in, iii. 170. 

Guiana (Dutch), Indian and slave popula 
tion in, ii. 316; lepers in, ii. 436; Mora 
vian mission among the Bush Negroes, 
iii. 400, 401. 

Guide, The, iii. 184. 

Guiding Star, The, magazine for the 
blindin Japan, iii. 211. 

Guilford, Rev. E., work for lepers at 
Tarn Taran, ii. 437; illustration of, iii. 
530; Mrs. Guilford, ii. 437; iii. x. 

Guillemard, F. H. H., ii. 308. 

Guinness, Lucy E. (Mrs. Karl Kumm), 
iii. 408. 

Guinness, M. Geraldine. See Mrs. How 
ard Taylor. 

Guitner, Miss Lela, her connection with 
Y. W. C. A. work in Madras iii. 152. 

Gui rat (Gujarat), high school, hi. 26. 

Gulick, Rev. John T., i. 40, 41; his pro 
found researches into biology, iii. 431. 

Culick, Dr. Luther Halsey, articles writ 
ten by him on the geology of the 
Pacific Islands, iii. 433. 

Gulick, Rev. Sidney Lewis, iii. x; his 
"Evolution of the Japanese" and 
"White Peril in the Far East," iii. 408, 
445; incident related by, iii. 553. 

Gulliford, Rev. H., i. 251; his contribu 
tion to vernacular literature in India, 
iii. 174. 

Gundert, Rev. H., his works on Church 
History in Malayalam, iii. 203; his 
Malayalam-English Dictionary, iii. 411; 
his eminent knowledge of Malayalam, 
iii. 414. 

Gundry, R. S., i. 236, 272, 292, 294. 

Gunga Saugor, prohibition of sacrifice of 
children at annual festival at, ii. 276. 

Gunn, Dr. William, i. 177, 226, 252, 367; 
ii. 84, 208, 218, 265, 479; iii. 489. 

Guntur, hospitals for women and children 
at, ii. 224; college at, iii. 24, 25; indus 
trial school, iii. no; printing-press, iii. 
in, 183. 

Gurdon, Sir Brampton, ii. 431. 

Gurgaon, boys industrial school of the 
Cambridge Mission, iii. 108. 

Gurney, Henry, i. 139. 

Gurney, Rev. T. A., quotation from his 
article on "Modern Imperialism and 
Missions," iii. 256. 

Gurun, educational work for boys at, iii. 
62; for girls, iii. 62. 

Gustafson, Axel, i. 78. 

Gutzlaff, Dr. Charles, his contribution to 
vernacular literature, iii. 172, 173; iii. 
380; his services in connection with the 
treaty between Great Britain and China, 
iii. 389; mentioned in list of missionary 
authors, iii. 409; his Chinese Diction 
ary, iii. 409; his "History of China," 
and "China Opened," iii. 439, 494. 

Cyan Patrika, The, ii. 29. 

Haas, Rev. H., his theological writings in 
Japanese, iii. 200. 

Hadjin, work for orphans at, ii. 448; 
educational work for boys at, iii. 62; 
for girls, iii. 62; Y. W. C. A. in, iii. 166. 

Hagenauer, Rev. F. A., iii. 80; his re 
searches among the Australian abo 
rigines, iii. 427. 

Hager, Dr. Charles R., ii. 421. 

Haigh, Rev. Henry, his Scripture com 
mentaries in Kanarese, iii. 188. 

Hail, Rev. A. D., iii. 335. 



INDEX 



609 



Hainan, Island of, i. 213; ii. 228, 420. 

Haiti, religious persecution in, i. 325; 
Jamaica, a contrast, ii. 312; importation 
of Negro slaves from Africa, ii. 333; 
Daughters of the King in, iii. 171. 

Hakluyt, Richard, iii. 367, 368. 

Hakodate, education for women at, ii. 
109, 200; Caroline Wright Memorial, 
iii. 54; Methodist work for the blind, 
iii. 117. 

Hale, Rt. Rev. M. B. (Bishop of Perth), 
his inauguration of first industrial 
community among Australian abo 
rigines, iii. 123. 

Halifax, Lord. See Wood, Sir Charles, 
iii. 15. 

Hall, Rev. Charles Cuthbert, his convic 
tions concerning industrial missions in 
India, iii. 105; his lectures in India, 
iii. 129; as Barrows lecturer, iii. 383; 
his testimony to value of missionary 
service in India, iii. 447. 

Hall, Rev. J. G., ii. 79, i?5. 

Hall, Rev. Robert, portrait of, iii. 379. 

Hall, Dr. Rosetta Sherwood, i. 190. 

Hall, W. Clarke, ii. 271. 

"Hall of Fame, missionaries for whom 
votes have been received, iii. 379. 

Haller, J., his invention of dye called 
khaki, iii. 97. 

Halliwell, Rev. Herbert, General Sec 
retary for India, Burma, and Ceylon 
United Society of Christian Endeavor, 

Hallock, Homan, his improvements in 
Greek and Armenian typography, iii. 
436. 

Halsey, Rev. R. L., ii. 115. 

Hamadan, Faith Hubbard Boarding 
School, ii. 203, iii. 64; medical work 
at, ii. 415, 428. 

Hamblen, Rev. S. W., ii. 199, 383- 

Hamid, Sultan Abdul, i. 237, 263, 275. 

Hamilton, Dr. Caroline F., ii. 122, 173, 
203, 204, 428. 

Hamilton, Rev. J. T., iii. 124. 

Hamilton College, iii. 377- 

Hamlin, Rey. Cyrus, founder of Robert 
College, iii. 61; his industrial enter 
prises in Turkey, iii. 118; iii. 408, 441, 
445, 456. 

Hampton Institute, in. 101, 102, 103, 125. 

Hance, Miss Gertrude, ii. 109. 

Hangchow (Hang-chau), ii. 129, 358, 364, 
424; leper institutions in, ii. 4435 
Presbyterian College at, iii. 44; board 
ing school, iii. 45; industrial work, iii. 

Hankow, i. 261; Rev. David Hill, and 
Industrial School for the Blind at, 
ii. 52; treatment for opium habit at 
Hankow Hospital, ii. 129; movement to 
abolish custom of foot-binding, ii. 361 ; 
school for the blind founded by Mr. 
Crossette, ii. 379; London Mission Hos 
pital at, ii. 380; medical institutions in, 
ii. 420, 423; Theological College, iii. 44; 
conference of native Christian workers 
(1896) at, iii. 133; Central China Re 
ligious Tract Society, iii. 181; press of 
Scottish Bible Society, iii. 182. 

Hannington, Rt. Rev. James, i. 324; ii. 
52; iii. 409. 

Hanson, Rev. Ola, his Kachin Dictionary, 
iii. 411. 

Happer, Dr. A. P., ii. 405; i- 39- 

Kara, T., his work for discharged prison 
ers, ii. 370, 371. 372, iii. 118, 300. 

Hara-kiri (suicide) in Japan, i. 95. 

Hardie, Rev. Charles, ii. 154. 



Harding, F., his Homes for Indian Chil 
dren in British Guiana, iii. 126. 

Harding, Henry G., i. 287. 

Hardinge, Sir Arthur Henry (Consul- 
General at Zanzibar), ii. 326. 

Hardy, Major Colin, quoted with refer 
ence to missionary labors on the Upper 
Zambesi, iii. 450. 

Hare, Rt. Rev. William Hobart, ii. 481. 

Harford-Battersby, Dr. Charles F., ii. 
2 99 301; iii. 397. (Dr. Harford-Bat 
tersby has recently changed his name 
to Charles F. Harford.) 

Hargreaves, Rev. P.. ii. 476. 

"Harmony," The, Moravian mission-ship, 
i 359- 

Harper, St. Mark s Orphan Asylum at, 
ii. 458. 

Harper s Magazine, i. 180, 367, 412; ii. 
134. 

Harpoot, Euphrates College, ii. 203, 
iii. 62; illustrations of Euphrates Col 
lege, i. 287, 293; medical work at, ii. 
415, 428; orphanages at, ii. 448; theo 
logical school, iii. 63; industrial work, 
iii. 119; material improvements in, iii. 
516; modern machinery introduced, iii. 
524. 

Harris, J. H., his evidence in regard to 
official iniquity in the Congo State, 
iii. 331. 

Harris, J. Rendel, and Harris, Helen B., 
ii. 398. 

Harris, Bishop M. C., decorated by the 
Emperor of Japan, iii. 453. 

Harris, Rev. S. F., ii. 49. 

Harris, Townsend, i. 100; ii. 116; treaty 
arranged by him between Japan and 
America, iii. 46. 

Hart, Albert Bushnell, iii. 361. 

Hart, Sir Robert, i. 213, 272, 295; iii. 
339, 468, 530. 

Hart, Rev. V. C., iii. -409. 

Hartranft, Rev. C. D., i. 33- 

Hartwell, Rev. Charles, i. 129; ii. 116, 
177, 278; iii. 196. 

Hartzell, Bishop Joseph C., Missionary 
Bishop of Africa, iii. 101; created a 
"Knight Commander of the Order 
for the Redemption of Africa," iii. 

Harvard College, missionary purpose in 
its foundation, iii. 377. 

Harvest Festivals, in India, ii. 163; iii. 
130. 

Harvest Field, The, ii. 162, 385, 386, 451; 
iii. 432. 

Harvey, Rev. Bennet, ii. 316. 

Harvey, Charles W., Y. M. C. A. Sec 
retary in China, iii. 141. 

Harvey, Miss Rosalie, her missionary 
service at Nasik, ii. 387; recipient of 
the Kaiser-i-Hind Medal, iii. 4545 in 
illustration of "Sir Dinshaw M. Petit 
Hospital for Animals, Nasik, India," 
iii. 469; illustration of her work among 
lepers at Nasik, iii. 479- 

Harwell, Dr. (Japan), ii. 409. 

Hasbeiya (Hasbeiyeh) girls schools at, 
ii. 202; educational work of British 
Syrian Mission, iii. 62; Y. W. C. A. 
in, iii. 166. 

Haskell Lectures. See Barrows Lecture- 
Hassan, industrial orphanage of the W. 
M. S., ii. 452, iii. 112. 

Hastings, Warren, i. 232; iii. 8. . 

Hatch, Rev. F. S., his connection with 
Christian Endeavor work in India, iii. 
IS3- 



610 



INDEX 



Hatti Sherif of Gul Haneh, issuance of, 
iii. 265. 

Hausaland, slave-trade in, i. 138, ii. 298; 
medical work in, ii. 430; industrial 
mission in, iii. 100. 

Havana, iii. 283. 

Hayelock, Sir Arthur Elibank, in illustra 
tion, i. 388; iii. 456. 

Haven, Jens, his mission to Labrador, m. 

Haven, Rev. Joseph, translation into Chi 
nese of his philosophical writings, iii. 
207. 

Havergal, Frances Ridley, her writings 
translated into the languages of foreign 
mission fields, iii. 191, 193. 

Hawaiian Board of Missions, iii. 85. 

Hawaiian Evangelical Association, work 
among lepers, ii. 446; iii. 85; educa 
tional work of, iii. 86; industrial 
schools of, iii. 125; iii. 492. 

Hawaiian Islands, natives once under the 
sway of sorcery in, i. 202; power of 
Christianity in, ii. 19; missionary ef 
forts to prevent gambling, ii. 138; 
female education in, ii. 207; native 
Christian women in, ii. 208; immorality 
in, ii. 219; abolishment of cannibalism 
in, ii. 337, 338; lepers in, ii. 446; 
Young Men s Christian Association in, 
ii. 446; Mission of ihe American 
Board, iii. 85, 295; education in the, 
iii. 85, 86; industrial schools, iii. 125; 
Christian Endeavor Societies in, iii. 
146, 169; Y. M. C. A. in the, iii. 168; 
political value of missions in, iii. 386; 
early missionary enterprise in, iii. 428; 
commercial advance in the, iii. 492, 493. 

Hawkins, Sir John, i...i36. 

Haworth, Miss Alice, ii. 273. 

Hawthorne, Julian, ii. 21, 50, 57, 395. 

Hay, Rev. R. Wright, his educational 
services in India, iii. 30. 

Hayashi, Viscount Tadasu, iii. 243; his 
association with Dr. Hepburn, iii. 334. 

Hayashi, Rev. Taketaro, ii. 455. 

Haydn, Rev. Hiram C., ii. 45. 

Hayes, Rev. J. N., ii. 128. 

Hayes, Rev. W. M., his services to edu 
cation in China, iii. 39; Shantung Uni 
versity, iii. 41; President of Educa 
tional Association of China, iii. 43; 
his translation into Chinese of "Philos 
ophy of the Plan of Salvation," iii. 199. 

Haygood, Rev. A. T., translation into 
Spanish of his "Man of Galilee," iii. 
186. 

Haymaker, Rev. E. M., i. 150; ii. 79, 123. 

Hayner, Rev. J. F., iii. 340. 

Hays, Mrs. George S., ii. 191. 

Haythornthwaite, Rev. J. P., i. 333; ii. 
393- lecturer at the Oxford and Cam 
bridge Institute, iii. 128; his article on 
"The Strategical Importance of Work 
amongst the Higher Classes of India," 
iii. 315; his article on "The Popular 
Prejudice against the Employment of 
Indian Christian Servants," iii. 342. 

Hayti. See Haiti. 

Hazard, W. P., iii. 372. 

Hazlewood, Rev. David, his Fijian Lexi 
con, iii. 413. 

Headland, Emily, ii. 282. 

Headland, Rev. Isaac T., i. 126, 172, 182, 
210, 222, 311; ii. xxi; iii. 39, 409. 

Healdtown, training school of the South 
African Wesleyans, iii. 73. 

Hearn, Lafcadio, i. 95. 

Heathenism, its political absolutism, i. 



42 1 ; its meagre philanthropic outcome, burn, ii. 15. 



i. 422; Paul s diagnosis of, still true, 
* 395> public sentiment a stronghold 
of, ii. 25; repugnance of native con 
verts to heathen practices, ii. 81; the 
passion for gambling in heathen society, 
ii. 136; suicide a popular remedy for 
the ills of heathenism, ii. 150; Chris 
tian homes essential to the renovation 
of heathen society, ii. 176; the heathen 
versus the Christian hut an object- 
lesson in mission economics, ii. 156; 
echoes in present-day heathenism of the 
old pagan code concerning adultery 
and divorce, ii. 225; from the funeral 
pyre of heathenism to the loving care 
of Christianity, ii. 249; the differen 
tiation of the Christian from the 
heathen home, ii. 259; transformed 
huts and kraals among savage races, 
ii. 267; the crimes of ancient heathen 
ism in its treatment of children still 
perpetrated in some parts of Asia and 
Africa, ii. 271. 

Heathen Woman s Friend, The, ii. 105, 
201, 277. 

Heber, Rt. Rev. Reginald, his contribu 
tion to English hymnology, iii. 409. 

Hebron, medical service in, ii. 429. 

Heckewelder, John, iii. 374. 

Hector, Rev. J., portrait 01, i. 58. 

Hedley, Rev. J., "China Medal" con 
ferred upon him, iii. 453. 

Heidborn, Adolph, iii. 67. 

Heinrichs, Rev. J., ii. 33; biblical hand 
books in Bengali and Urdu by him, 
iii. 185, 186; his Telugu Commentary 
on the New Testament, iii. 188. 

Hekhuis Memorial Industrial School, iii. 
no. 

Helm, Rev. Charles D., i. 173, 200; ii. 
268. 

Helm, V. W., Y. M. C. A. Secretary in 
Japan, iii. 141. 

Hemel-en-Aarde (South Africa), ii. 444- 

Henderson, Dr. Agnes, recipient of the 
Kaiser-i-Hind Medal, iii- 454. 

Henderson, Rev. Charles R., i. 33, 46, 
178; ii. 368. 

Henderson, Rev. James, iii. 424. 

Hendrix, Bishop E. R., i. 311; ii. 446; 
iii. 494, 495-. 

Hennepin, JLouis, 111. 366. 

Henry, Prince (of Portugal), i. 136; iii. 
361, 362. 

Henry, Rev. B. C., i. 98, no, 127, 148, 
213, 301, 313, 314, 323, 33o; iii. 409; 
Mrs. Henry ii. 456. 

Henry, Rev. George, ii. 37. 

Henry, William, his missionary services 
at Raiatea, iii. 294. 

"Henry Venn," The, exploring trips of, 
iii. 425. 

Hensley, Rev. E. A., iii. 37. 

Hensman, Mrs. (Madras), ii. 188. 

Henzada, ii. 74, 121, 164, 485. 

Hepburn, Dr. J". C., portrait of, ii. 
Frontispiece; ii. xxi, 72, 405, 409; his 
Japanese Dictionary, iii. 47, 409; na 
tional services of, to Japan, iii. 247; 
his friendship with Viscount Hayashi, 
iii. 334; eminent as a scholar in Japan 
ese, iii. 414; "Order of the Rising 
Sun" conferred upon him, iii. 453; 
manufacture of soap introduced by 
Dr. and Mrs. Hepburn into Japan, iii. 
525. 

Hepburn, Rev. J. D. (South Africa), i. 
173; ii. 15, 216, 268, 294, 327, 328, 
332, 399, 476; iii. 271, 409; Mrs. Hep 



INDEX 



611 



Herbertson, Prof. Andrew J., his "Hand 
book of Geography" translated into 

Chinese, iii. 205. 

Herd, H. D., in illustration, i. 152. 
Hereros, Rhenish Mission among the, 

iii. 1 02. 
Hermannsburg Evangelical Lutheran 

Missionary Society, its work for lepers 

in Mosetla, ii. 444; its educational 

work in South Africa, iii. 70, 74; its 

industrial work in India, iii. 109. 
Heroic Element in Missions, in great 

emergencies and in times of calamity 

and pestilence, social value of, in suc 
coring distressed communities, ii. 48. 
Herrick, Rev. George F., ii. 203, 205. 
Herrnhut, iii. 359. 

Herschell, Lord Farrer, ii. 89; iii. 309. 
Hersey, Roscoe M., iii. 141. 
Hervey Islands, cannibalism in the, i. 

152; Christian teachers in the, i. 418; 

thrift and industry in the, ii. 154; ui, -. 40^-440, ruim^ meas 01, u. ; 

polygamy in the, ii. 218; extinction of Hine, Rt. Rev. John Edward, ii. 288. 

cannibalism in the, ii. 338; London Hinghua, introduction of modern ma- 
Missionary Society in the, iii. 84, 293, 

34f 385; commercial advance of the, 

iii. 486, 487. 
Hetherwick, Rev. Alexander, his Yao 

Vocabulary, ii. 36; iii. 413. 
Heurnius, Justus, his mission to the 

Dutch East Indies, iii. 360. 



the sick among, i. 207; insanitary habits 
of, i. 220, 221; caste among, i. 241- 
252, 303, 359; money-lenders among, 
i. 291; Christianity among, ii. 88; the 
anti-nautch movement, ii. 145; pes 
simism among, ii. 150; marriage ex 
penses, ii. 162; position of women 
among, ii. 179, 180; education of 
women among, ii. 181-188; movement 
to abolish child marriage, ii. 230-237; 
better treatment of widows, ii. 238-251; 
mitigations of the zenana system, ii. 
251-258; help for the children, ii. 271; 
restriction of infanticide, ii. 275; Hindu 
philanthropists, ii. 384; superstitions of 
the Hindu mind, in. 539- 
Hinduism, idolatry of, i. 308, 310; 
rigidity of caste in, i. 322; the priest 
hood of, i. 331, 332; spectacular cere 
monialism of, i. 370; the social influ 
ence of, i. 387, 388; the ethical system 
of, i. 402-446; ruling ideas of, ii. 27. 



chinery in, i. 295; leper village at, ii. 
443; work for orphans in, ii. 457; 
boarding and scientific high school, 
iii. 45; Hamilton Boarding School, iii. 



Hewlett, Miss J., recipient of the Kaiser- 
-Hind Medal, iii. 



. , . 

45; industrial work of the M. E. M. S. 
at, iii. 115. 

Hinman, Rev. G. W., General Secretary 
of Christian Endeavor in China, iii. 
I S 8. 



i-ttma medal, in. 454. 
Hewlett, Miss S. S., ii. xxii, 385; illus- Hinnen, boarding school, Hi. 45. 

tration of her work at Amritsar, ii. 396; Hioge, Christian Industrial Settlement 



in. x 
He 



at, m. 122. 



eyde, Rev. A. W., his revision of the Hiramatsu, orphanage at, ij : .455- 

Tibetan Dictionary, iii. 410; his exten- Hirosaki, boarding school, iii. 54. 

sive knowledge of the Tibetan Ian- Hiroshima, Christian work done in the 

guage, iii. 414. barracks and hospitals at, ii. 472, 4735 

Hiau Kan hospital and dispensary in, boarding and high school of Southern 

^ -- Methodists, iii. 54; Y. M. C. A. in, 
iii. 1 60; illustration of Kindergarten 



, 

ii. 130; leper Home in, ii. 443. 
Hibbard, C. ..V., Y. M. C. A. Secretary 
in Japan, iii. 141 



Training in the Hiroshima Girls 



Hicks, Rev. C. E., his "Primer of School, iii. 512. 

/M L. tr:_i :_ r-u:^^-. ;:; -,-. Hirst, Dr. J. W., in illustration of bever- 



Church History" in Chinese, iii. 203. 
Hicks, Harry Wade, iii. 148. 
Hieb, Louis, iii. 149. 
Higby, Miss Sarah J., recipient of the 

Kaiser-i-Hind Medal, iii. 454. 



ance Hospital, iii. 213. 
Hislop College, iii. 25; hostels of, iii. 3; 
illustration of the College, iii. 343- 



. ss gnes ., atona ecr 
of Y. W. C. A. in India, iii. 152. 

Hill, Rev. David, ii. 52, 397. 

Hill, Rev. J. R., ii. 387. 

Hill, Rt. Rev. Joseph Sidney, i. 134; 
portrait of, i. 394; ii. 45, 52; Mrs. Hill, 



Hill. Miss Agnes G., National Secretary 437*439- 

Hoar, Hon. George Fnsbie, his com 
mendation of the work of missions in 
Hawaii, iii. 449. 

Hoare, Rt. Rev. J. C., his writings on 
Scripture exposition in Chinese, in. 187. 

- I34 Hobson, Dr. Benjamin, ii. 405, .410; his 

Hill, Miss Mary B., her connection with writings on Scripture exposition m 
Y W C A. work in Madras, iii. 152. Chinese, iii. 187; his medical and sur- 
Hillier, Sir Walter Caine, i. 236, 285. gical works in Chinese, in. 209. 

Hillis, Rev. Newell Dwight, i. 299. Hodder, Edwin, n. 341. 434- 

Hilo, Mills Institute and boys boarding Hodeidah, i. 141, 166. 

school, iii. 86; industrial training at, Hodge, Rev. A. Alexander, his ^ Outlines 



. I25 . 
Himeji, b 



oarding school, iii. 54- 



, . . , 

of Theology" translated into Malagasy, 



, , . - - 

Hinde, Sidney L., i. ,53, -54! *<>, Hodge, Dr. S.R., ,, . 






( R 



TT T 

Hoffman Institute, Cuttington, iii. 77. 
Hogg, Rev. John, educational pioneer in 



Hindu, The, i, 304, 37^5 "- 181, 183; iii. 

261. 

Hindu College, opening of the, iii. 8. 
Hindu Patriot, The, i. 332, 360. 
Hindus, The, their shrines and temples, Egypt, in. 66. ... 

i 89 90, 91 287, 333; self-torture Hoihow, hospital and dispensary m, n. 

S^Mir-W- L S gr-Y. M C A. ""A in, i. | ociety 
-Brahmans and ruler, are exception^, Hok-JjK Chns,,.^ Temperance Sodrty 

/lar; in- Hol brook, Dr. Mary A., portrait of, i. 
fanticide among, i. 131; exposure of 423- 



612 



INDEX 



Holbrook, Z. Swift, i. 37- ... 
Holcomb, Mrs. Helen H., iii. 260, 409. 
Holcombe, Chester, i. 115, 168, 210, 235, 

313. 

Holland, Rev. W. E. S., his institutional 
work among students at Allahabad, iii. 
128. 

Hollarfd, Dr. W. J., iii. 434- 
Hollister, Rev. W. H., Superintendent of 
Industrial Department of Kolar Mis 
sion, iii. 515.^ 

Holmes, Rev. G., his work among Indians 
in Canada, ii. 269; Mrs. Holmes, ii. 
269. 

Holmes, Dr. George W., quoted with 
reference to mission work in Persia, 
ii. 77, 87, 227, 409- ii. 415; presented 
with the insignia of the "Order of the 
Lion and the Sun," iii. 454. 

Holub, Dr. Emil, i. 161. 

Holway, Rev. T. T., quoted in regard to 
government positions held by gradu 
ates of Robert College, iii. 353. 

"Holy War, The," translations of, on mis 
sion fields, iii. 190. 

Homiletic Review, The, i. 37, 40; iii. 442. 

Honam, Island of, medical mission work 
in the, ii. 421. 

Honda, Rev. Yoichi, his influence in the 
promotion of education in Japan, iii. 
47; portrait of, iii. 335. 

Hong Kong, the plague in, i. 189, 373; 
Dorcas Society in, ii. 194; Berlin 
Foundling Home, ii. 277, 456; medical 
instruction in, ii. 407; Alice Memorial 
Hospital, ii. 410; hospitals and dis 
pensaries in, ii. 423; sanitation in, ii. 
465; immunity of Christians during the 
plague at, ii. 466; Anglo-Chinese Theo 
logical Seminary at, iii. 38; St. 
Stephen s College, iii. 44; Church Mis 
sionary Training College, iii. 44; Y. M. 
C. A. secretaries in, iii. 141; Y. M. 
C. A. in, iii. 157, 158; Y. W. C. A. in, 
iii. 158; illustration of medical staff, 
Hong Kong Hospital, iii. 199; de 
scription of, by Alleyne Ireland, iii. 495. 

Hongo, S., ii. 455. 

Honolulu, Oahu College, iii. 85; North 
Pacific Missionary Institute, iii. 86; 
Free Kindergarten Association, iii. 86; 
Y. M. C. A. in, iii. 168; consular 
service in, iii. 337. 

Hood, Rev. R. F. Acland-, i. 194; ii. 291. 

Hook-Swinging in India, illustration, 
i. 92. 

Hooker, Sir W., iii. 477- 

Hooper, Rev. W., his "Christian Doc 
trine" in Urdu, iii. 200; his transla 
tions into Urdu of books by Ullmann 
and Dorner, iii. 200; his Hebrew- 
Urdu and Greek-Hindi Dictionaries, 
iii. 410. 

Hope Waddell Training Institution, iii. 
76, 77; industrial training at, iii. 103. 

Hopkins, David (British Consul), ii. 151, 
280, 349. 

Hopkins, Rev. Mark, his "Evidences of 
Christianity" translated into Armenian, 
iii. 201. 

Hopkins, Rev. N. S., the "Imperial Order 
of the Star" conferred upon him, iii. 

Hopkins Memorial Hospital, Peking, 
Chinese officials present at the dedi 
cation of, iii. 340. 

Horden, Rt. Rev. J., his hymns for 
the North American Indians, iii. 199; 
his efforts to improve social conditions 
of Indians in Canada, iii. 320. 

Horder, Dr. E. G., ii xxi, 442. 



Hornby, Rt. Rev. Wilfrid Bird, ii. 288. 

Home, Rev. C. Silvester, i. 144, 163, 
267; ii. 14, 15, 112, 137, 153, 155, 
218, 238, 257, 279, 313, 314, 315, 34 o, 
341, 342, 474, 479; iii. 485. 

Horsburgh, Rev. J. H., i. 186; iii. 409. 

Horton, Rev. Azariah, iii. 374. 

Hoshangabad, orphanages in, ii. 450; the 
Rasulia Industrial Works, iii. 109; in 
dustrial orphanages of the English 
Friends, iii. 112. 

Hoshyarpur (Hoshyarpore), Rev. K. C. 
Chatter jee, ii. 20; illustration of or 
phanage at, iii. 328. 

Hoskins, Rev. F. E., i. 17; ii. xxii, 50; 
iii. x. 409, 428. 

Hoskins, Rev. Robert, his Bible Con 
cordance in Urdu, iii. 187. 

Hoste, D. E., "Mandarin Button" con 
ferred upon him, iii. 452. 

Hoste Island, mission press of S. A. M. 
S., iii. 183. 

Hostels, educational and industrial hostels 
in India, iii. 30, 112, 128, 152. 

Houghton, Rev. Ross C., i. in, 132, 133; 
ii. 401. 

House, Dr. Samuel R., iii. 456. 

Houston, Rev. M. H., ii. 73. 

Hovas, The, i. 144, 229; u. 28. 

Hovhanessian, Rev. H., ii. 448. 

Howard, John, ii. 43, 366. 

Howard, Dr. Leonora. See King, Mrs. 
Alexander. 

Howe, Miss Annie L., i. 17. 

Howe, Miss Gertrude, her translation 
into Chinese of Wylie s "History of 
the Reformation," iii. 203. 

Rowland, Rev. S. W., his Bible Com 
mentaries in Tamil, iii. 188. 

Howrah, opening of Bishop s College at, 
iii. 10. 

Hoy, Mrs. W. E., ii. 197. 

Hoyt, Professor Arthur S., i. 40. 

Hsi, Pastor, iii. 544. 

Hsianfu. See Singan. 

Hubbard, Mrs. Emma R., ii. 448. 

Hubbard, Rev. G. H., his introduction 
of Christian Endeavor into China, 
iii. 158. 

Hubbard,J. E., Y. M. C. A. Secretary in 
Cuba, iii. 141, 170. 

Hue, Abbe Eyariste Regis, his "Chris 
tianity in China, Tartary, and Thibet," 
iii. 407. 

Huckett, Rev. and Mrs. A. S., ii. 445. 

Hughes, Rev. Thomas Patrick, his "Dic 
tionary of Islam," iii. 407, 444. 

Huguenot College, Wellington, iii. 73; 
Student Volunteer Movement organ 
ized at, iii. 164; first Christian En 
deavor Society in Africa, iii. 165. 

Huguenots, The, "soldiers of conscience," 
ii. 66. 

Huizinga, Rev. H., his connection with 
the Faith Orphanage, Ongole, iii. no. 

Hulbert, Professor Homer B., normal 
school conducted by him in Seoul, 
iii. 57; his "History of Korea," iii. 
2 5> 4395 editor of "The Geographical 
Gazetteer," in Korean, iii. 212, 213; 
mentioned in list of missionary au 
thors, iii. 409; ethnological informa 
tion furnished by, iii. 431. 

Human Sacrifices, i. 156; prevalence in 
the non-Christian world, i. 157; in As 
sam, i. 158; in Hindustan, i. 158; in 
Australasia .and the South Seas, i. 
159; in Africa, i. 160; among the abo 
rigines of the West Indies, and the 
pagan Indians of Guiana, i. 159; on 
the Congo and in Abyssinia, i. 161; ar- 



INDEX 



613 



resting of, ii. 343; what Christianity 
has done to abolish, ii. 344; the break 



ing up of an inferno on the African 
West Coast, ii. 344; "no more the knife" 
in Kumassi, ii. 345; a society for the 
suppression of, in Old Calabar, ii. 345; 
the triumph of a solitary burial at 
African funerals, ii. 346; inhuman 
rites in the Congo Valley, ii. 347; 
passing of, in the South Seas, ii. 347; 
suppression of, in India, ii. 348. 

Humanitarian results of missions, ii. 282; 
Christian humanitarianism and its 
amendments to the code of penology, 
ii. 366; a remarkable response to 
humanitarian principles in Japan, ii. 
368; the humane ministry of mission 
aries, ii. 393; securing humane minis 
trations to the poor and dependent, 
ii. 376; the new code of compassion in 
Japan, ii. 469; how far the latter is 
traceable to missions, ii. 470; testimony 
of the Japanese, ii. 471, 472. 

Hume, Rev. Edward S., iii. x; ifl illus 
tration of High School, Bombay, iii. 
188. 

Hume, Mrs. Edward S., iii. x: illustra 
tion of her industrial class at Ahmed 
nagar, iii. 95; Superintendent of indus 
trial mission in Bombay, iii. 109; 
Christian School of Arts and Crafts, 
iii. no; in illustration of High School, 
Bombay, iii. 188. 

Hume, Rev. R. A., ii. 119: iii. x, 409; 
recipient of the Kaiser-i-Hind Medal, 
453- 

Hume, Mrs. R. A., in illistration entitled 
"Christian W^rk in the Homes of 
Ahmednagar," iii. 178; in illustration of 
"Famine Girls at the Alice House, 
Ahmednagar," iii. 550. 

Hunan, notorious books and placards of, 
i. 88; conference in, iii. 134; field of 
Yale University Mission, iii. 134; open 
ing of, to foreign residence, iii. 405, 
548; Hunan Steamship Company, iii. 499. 

Hunt, Rev. Archibald Ernest, ii. 341. 

Hunt, Rev. John, ii. 339, 391. 

Hunt, R. J., his Lengua Dictionary, iii. 
413. 

Hunter, David A., ii. 431. 

Hunter, Dr. S. A., his books in Chinese 
on Materia Medica and the Pharma- 
coepia, iii. 209. 

Hunter, Sir William W., i. 149, 233, 242, 
246, 295; ij. 180; President of Educa 
tion Commission of 1882 in India, iii. 
1 6; his "Brief History of the Indian 
People" translated into Chinese, iii. 
205; quotation from his "England s 
Work in India," iii. 398. 

Huntington, Ellsworth, iii. 428. 

Hurda, work for lepers in, ii. 439. 

Husband, Dr. John, ii. 410; the "Order 
of Commander of the Indian Empire" 
conferred upon him, iii. 454. 

Hut Tax, revolt caused by, iii. 324. 

Hutcheon, Rev. J., his "Manual of The 
ology" in Kanarese, iii. 200. 

Hutton, Rev. D., i. 359; ii- ?i7 *44, T-7 2 - 

Hyder, King Nasir-ud-Din, ii. 384. 

Hyderabad, memorial zenana school, iii. 
35; industrial work of the Wesleyan 
Misionary Society, iii. 109; Y. M. C. A. 
at, iii. 152. 

Hymnists, missionary, who have con 
tributed to English hyrnnology, iii. 409. 

Hymnody of Missions, iii. 191-199. 

Hyogo Prison, Kobe, Dr. J. C. Berry s in 
spection of and report upon, his work 
inciting to an improved system of 



prison administration in Japan, ii. 368, 
369; prison work at Hyogo and else 
where of Mr. T. Kara, a Japanese 
convert and humanitarian, ii 370, 372. 

Ibadan, medical work at, ii. 430; peace- 

loving Christians at, iii. 274. 
Ibange, industrial farm at, iii. 102. 
Ibrahim, Mirza, i. 322. 
Ibuka, Rev. K., ii. 23; his influence in 

the promotion of education in Japan, 

Tu iiL 47 c ; A rt u ai l of " 3 ^ 5 - 
Ibuno, Sabbath observance in, 111. 551. 

Ichigo, Hattori, iii. 334. 

Ichowfu, anti-foot-binding movement in, 
ii. 359; medical work in, ii. 423. 

Iconium, educational work for boys at, 
iii. 62. 

Idleness and Improvidence, i. 96; in 
China, Korea, and India ? i. 96; in 
South American countries, i. 97. 

Idolatry, social degradation of, i. 307; 
is there a tenable apology for? i. 308; 
the spirit of contemporary, i. 310; abid 
ing moral blight of idol-worship, i. 311; 
decline of, iii. 533-536. 

Igarashi, Y., ii. 455. 

Igbegbe (Gbebe), mission station at, 
ii. 301. 

Ignorance, social perils and disabilities 
of, i. 182; not always synonymous with 
illiteracy, i. 183; educated ignorance of 
Chinese officials, i. 186; medical and 
surgical ignorance, deadly character of, 
i. 187-194. 

Ilala, David Livingstone s heart buried 
at, ii. 283. 

"Ilala," The, its entrance into Lake 
Nyassa, iii. 192, 526. 

Ilbert, Sir Courtenay Peregrine, iii. 308. 

Ilena, leper settlement, called the "Vil 
lage of Hope," at, ii. 445. 

Illiteracy, in the Native States of India, 
in Assam, in China, Korea, Formosa, 
the Pacific Islands, Africa, South 
America, and the West Indies, i. 184- 
187. 

Illustrated Africa, i. 140, 153, 155, 161, 
194, 196, 252, 267, 346. 

Illustrated Missionary News, The, i. 157, 
158, 190, 261; ii. 83, 131, 206, 316, 365; 
,ih. 356. 

Imad-ud-Din, Rev. Dr., ii. 20; his col 
laboration with Dr. Robert Clark in 
literary work, iii. 188; his theological 
works in Urdu, iii. 200; controversial 
works for Mohammedans, iii. 201; a 
power in the Indian Church, iii. 545. 

Imam Riza, The Shrine of, i. 336. 

Irnbrie, Dr. William, his Life of Christ in 
the Japanese language, iii. 186. 

Immoral Vices, i. 86; in Japan, i. 86, 
87; in Korea, China, and Siam, i. 88; 
in India, i. 89, 90; in Mohammedan 
lands, i. 91; in South and Central 
America, Mexico, and the West Indies, 
i. 91; in Africa and the Pacific Islands, 
i. 91, 92. 

Imperial and Asiatic Quarterly Review, 
The, \. 149, 159, 163, 281, 428, 435. 
436; ii. 392, 413; in. 67, 194, 308, 

** fortn^htl^ The (Delhi), 



quoted, iii. 451. 
Imperial Maritime Customs (China), i. 

"Imperial Rescript on Morals" issued by 
Emperor of Japan, iii. 48, 49. 

Impolweni, Boys Institution, iii. 73. 

"Independence Arch," Seoul, Korea, erec 
tion of, iii. 248, 249. 



614 



INDEX 



"Independence Club,* Seoul, Korea, iii. 
248-250, 302. 

Independent, The, i. no, 202, 214, 264, 
267, 268, 276, 277, 305, 311, 327, 329; 
ii. 114, 146, 149. 163, 222, 363, 375. 
446, 457^ 461, 462, 471, 483; 111. 41, 
256, 305, 307, 330, 334, 335, 355, 381, 
426, 448, 452, 494. 

Independent and Nonconformist, The, ii. 
5?, 386. 

India, the opium traffic, i. 77-84; some 
social evils of, i. 85, 89, 92, 93, 95, 
101, 1 06, 107, 108, 109; the former 
prevalence of sati, i. 108, 124, 125; 
polygamy, 114, 115, i2i { 122; divorce, 
i. 118; child marriage, i. 119-122; the 
status of widows, i. 122-124; infanti 
cide, i. 131-133; no so-called slave- 
trade, i. 145, 146; servitude for debts, 
i. 149; human sacrifices once prevalent, 
i. 157; cruel ordeals, i. 163; brutality 
in war, i. 172; blood feuds, i. 176; 
quieting power of civilized rule, i. 178; 
ignorance, i. 183; illiteracy, i. 184; 
ancient quackery, i. 191, 192; witch 
craft, i. 203, 204; neglect of the sick, 
i. 207; loathsome diet among low 
castes, i. 216; mortuary customs, i. 218; 
insanitary conditions, i. 219, 220; pov 
erty, i. 230-233; tyranny of custom, i. 
240; caste, i. 241-252; British civil re 
forms in, i. 258; taxation, i. 260; un 
trustworthy business dealings, i. 286, 
287; the money-lender, i. 290, 291; 
social influence of Hinduism, i. 303, 
304; religious life, pessimistic, i. 305; 
idol-worship, i. 311; superstition, i. 
316-318; persecution for breaking caste 
regulations, i. 322, 323; Hindu priest 
hood, i. 331-334; artistic workmanship, 
i. 364; the benefits of British rule, i. 
37i, 37^-374; sati in, i. 372, 373, ii. 
238, 239; marriage of widows, i. 373; 
British rule in, i. 373, 374; temper and 
trend of patriotism in, i. 376, 377; the 
ethical status of Hinduism in India, i. 
442-446; native Christians in, ii. 20, 21; 
new spirit at work in, ii. 27; public 
opinion yielding to Christian influence 
in, ii. 31, 32, 74, 75; testimony from 
laymen and government officials as to 
social value of missions in, ii. 88-90; 
growing temperance sentiment in, ii. 
116-120; opium question in, ii. 125-133; 
White Cross, White Ribbon, and Purity 
Societies in, ii. 139; changed senti 
ments on subject of moral purity in, 
ii. 143, 144; anti-nautch movement in, 
ii. 145, 146; self-inflicted torture for 
bidden by British Government in, ii. 
148; lessons in domestic economy in, 
ii. 161-164; new moral outlook in, ii. 
172, 173; movement for female educa 
tion initiated by Christian missions, ii. 
178; social advancement of woman in, 
ii. 180; "Social Movement" on behalf 
of woman in, ii. 181-189; quick re 
sponse of Indian girls to new educa 
tional opportunities, ii. 185, 186; life- 
story of Krupabai, ii. 186-187; polyg 
amy in, ii. 213, 222-224; efforts to 
abolish child marriage in, ii. 230-236; 
amelioration of the condition of Indian 
widows, ii. 239-250; zenana system in, 
ii. 251-258; the making of better homes 
in, ii. 267; diminishing infanticide in, 
ii. 274-276; abolition of slavery in, ii. 
333, 334; suppression of human sac 
rifices in, ii. 348; trial by ordeal for 
bidden by order of British Govern 
ment, ii. 352; establishment of humane 



prison system in ii. 374; instances of 
benevolence and charity in, ii. 384- 
387; famine in, ii. 392-397; medical 
missionaries in, ii. 4O3 ? 405, 409; 
schools of medicine in, ii. 407, 410; 
modern medical literature introduced 
by missionaries in, ii. 410; medical 
science in, ii. 412, 413; medical agen 
cies in, ii. 425, 426; intelligent 
ministry to the suffering in, ii. 433; 
work for lepers in, ii. 435-442, 446; 
institutions for orphans in, ii. 449-452; 
an awakened desire for sanitary reform 
in, ii. 460-464; services of missionaries 
during the plague acknowledged by 
British Government, ii. 463; immunity 
of native Christians during prevalence 
of plague in, ii. 464; the comparative 
mortality among the various races and 
castes in, ii. 464, 465; increase of 
population as the result of good gov 
ernment, and better social and sanitary 
conditions in, ii. 467, 468; education 
in, iii. 8-38; pioneer educators in, iii. 
9; government system of education, 
iii. 19; industrial training in, iii. 104- 
113; printing-presses in, iii. in; or 
phanages in, iii. in, 112; industrial 
hostels in, iii. 112; University Exten 
sion in, iii. 127-132; "Special Work for 
Young Men" in, illustration, iii. 128; 
movements on behalf of Church union 
in, iii. 130; religious gatherings in, iii. 
130; Y. M. C. A. secretaries in, iii. 
141; Christian Endeavor Societies in, 
iii. 147; statistics of Bible, Tract, and 
Christian Literature Societies, iii. 181, 
182; disintegration of caste in, iii. 221- 
234: British rule in, iii. 256-258; 
growth of national sentiment in, iii. 
259; native Christian officials in, iii. 
341-346; imperialism in, iii. 255-263; 
jurisprudence in, iii. 307-316; Agri 
cultural Banks, iii. 329; commercial 
progress in, iii. 499, 500; X-rays in, 
iii. 517; natural spiritual instincts of a 
high order in, iii. 529; the reign of 
the idol waning in, iii. 535; social 
danger of supersti^n confronts the 
British Government, iii. 539; Christian 
morality needed, iii. 542; interdenomi 
national federation among Churches 
of, iii. 546; recognized freedom of 
conscience in, iii. 547; organizations 
the object of which is to safeguard 
the Sabbath, iii. 551. 

India, National Missionary Society of, 
iii. 532. 

India Sunday School Union, iii. 148, 154. 

India s Women and China s Daughters, 
i. 95, 124; ii. 249, 259, 414, 464; iii. 
108, 227. 

Indian Christian Associations, iii. 154, 
155; address of, to Lord Curzon on 
grievances of Christian communities, 
iii. 315. 

Indian Christian Herald, The, ii, 246; 
iii. 184. 

Indian Christian Messenger, The, ii. 188; 
iii. 184. 

Indian Christian National Council, iii. 
130. 

Indian Church Quarterly Review, The. 
ii. 387. 

Indian Classics, exclusive study of, ad 
vocated by Government until 1835, iii. 
12. 

Indian Daily News, The, i. 333. 

Indian Devotees, Types of, illustration, 

Indian Evangelical Review, The, i. 118, 



INDEX 



615 



144, 158, 333; 11. 65, 105, 182, 239, 

255, 275, 276, 334, 386, 401, 450; 
iii. 438. 

Indian Female Normal School and In 
struction Society, ii. 255; opening of 
its work in India, iii. 12. 

Indian Home Mission to the Santals, ii. 
164; iii. no. 

Indian Ladies Magazine, The, iii. 131, 
233, 316. 

Indian Magazine and Review, The, i. 131, 
132, 158, 191, 219, 220, 228; ii. 179, 
180, 181, 182, 185, 233, 242, 243, 245, 
250, 251, 386, 393, 413, 461, 462; 
iii. 233, 342. 

Indian Messenger, The, i. 304; ii. 28, 
144. 

Indian National Congress, i. 232, 233, 
260; ii. 63. 

Indian National Social Conference, ii. 
144, 181, 242. 

Indian National Woman s Christian Tem 
perance Union, ii. 271. 

"Indian Religious Reform, Papers on," 
i. 93, 33i; ii, 412. 

"Indian Social Reform, Papers on," i. 89, 
90, in, 178, 246, 247, 291, 359, 376; 
ii. 255, 462. 

Indian Social Reformer, The, i. 132; ii. 
144, 161, 178, 183, 184, 186, 231, 232, 
233, 234, 235, 236, 239, 241, 242, 243, 
244, 276, 414, 462. 

Indian Spectator, The, i. 249; ii. 144, 184, 
243, 244. 

Indian Standard, The, ii. 50. 

Indian Widows Union, ii. 241. 

Indian Witness, The, i. 176, 331; ii. 248, 
396; iii. 233, 438, 515. 

Indian World, The, i. 334. 

Indians (North American), missions 
among the, ii. 481-482; educational 
missions among the, iii. 93, 94; indus 
trial schools among the, iii. 125, 126; 
Y. M. C. A. work among, iii. 171; 
Christian Endeavor Societies among, 
iii. 171 ; hymns for the, iii. 199; Bible 
translations for the, iii. 419. 

Individual Character, significance of a 
new type of, ii. 1 1 ; reconstruction of, 
the first task of missions, ii. 12; the 
inspiration of the individual for the 
benefit of the mass the first secret 
of social progress, ii. 13. 

Indur (Indore), medical work at, ii. 426; 
industrial work of the Wesleyan Mis 
sionary Society, iii. 109. 

Industrial Appliances, primitive, i. 293; 
industrial capabilities of the Orient, i. 
294. 

Industrial and Evangelical Mission, Pili- 
bhit, iii. no. 

Industrial Christian Mission, plan of Gil 
bert Island missionaries, iii." 125. 

Industrial Education Commission for 
India, iii. 104. 

Industrial Missions Aid Society, work of, 
iii. 98, 467. 

Industrial Training, the development of, 
iii. 95-127; in Africa, iii. 98-104; in 
India, iii. 104-113; Conference at 
Bombay in 1901, iii. 105, 106; Confer 
ence at Mahableshwar, iii. 106; resolu 
tions passed at Madras Decennial Con 
ference, iii. 1 06. 

Industry and Frugality, cultivating 
habits of, ii. 152: influence of Chris 
tian missions in infusing a conscience 
into the spirit of common labor, ii. 152; 
the transfiguration of work in Africa 
and the South Seas, ii. 153; industrial 
civilization of the New Hebrides, ii. 



154; Africans made industrially valu 
able by mission training, ii. 155; the 
Lovedale (South Africa) Institution 
for industrial training, ii. 155; the 
heathen versus the Christian hut an 
object-lesson in mission economics, ii. 
156; paths of honest toil over ancient 
trails of blood and plunder, ii. 157; 
the industrial triumphs of missions m 
Africa, ii. 160, 161; lessons in domes 
tic economy for extravagant India, ii. 
161; industrial exhibitions and harvest 
festivals under mission auspices in 
India, ii. 163; thrift and readiness to 
work stimulated by the missions in the 
West Indies and in sections of South 
America, ii. 165. 

Infanticide, not unknown in Europe as 
late as the i3th century, i. 128; in 
China, i. 129, 130; among the Hindus, 
i. 131; extent of, in India, i. 132; ef 
forts to suppress, i. 133; in the Pacific 
Islands, i. 133; in Africa, i. 134; among 
the Indians of North and South America, 
i. 135; not common among Moslems, 
i. 135; the custom of foot-binding to 
some extent responsible for its preva 
lence in China, i. 213; parental thug- 
gism in India and China, ii. 274; the 
British Government s efforts to dimin 
ish infanticide in India, ii. 276; special 
efforts of missionaries in China, ii. 277; 
checking infant murder in the South 
Seas, ii. 279; a happier day for twins 
on the West Coast of Africa, ii. 279, 
280; the infant death-roll of an East 
African village, ii. 281; degraded In 
dians in Norta and South America 
learn lessons of compassion from their 
missionary teachers, ii, 281, 282. 

Inge, William Ralph, i. 102, 241. 

Ingham, Rt. Rev. E. G., i. 101, 116, 199, 
228; ii. 300. 

Inglis, Rev. John, educational scheme of, 
iii. id.. 

Inglis, Rev. John, ii. 251; his translation 
of hymns for the New Hebrides, iii. 198; 
a historian of the island world, iii. 439; 
portrait of, iii. 489. 

Ingram, John Kells, i. 128, 135, 136, 
146; ii. 284,. 285, 304, 305, 333. 

Inhambane, slavery in, i. 366; medical 
work in, ii. 431. 

Inhuman Sports, abolishing, ii. 337. 

Inouye, Count Kaoru, i. 272; iii. 243; 
his respect for Christian ethics, iii. 334. 

Insane, the first asylum for the, in 
Syria, ii. 389. 

Insanitary Conditions, i. 219; in India 
and China, i. 219; efforts of British 
Government in India to introduce 
proper sanitation, i. 221; malodorous 
China, i. 222, 223; slovenly sanitation 
in Asiatic countries, i. 223. 

Insein, work among Chins and Karens, 
ii. 74; total abstinence among church- 
members in, ii. 121 ; Karen Theological 
Seminary, illustration, ill. 28; Burmese 
Women s Bible School, illustration, 
iii. 28; Student Volunteer Movement 
at the Theological Seminary, iii. 155. 

Intellectual and Scientific Progress of 
the World, contribution of missionaries 
to the, iii. 406-457. 

Intemperance, in many nations, i. 76-80. 

Inter-Church Conference, New York, 
1905, iii. 547. 

Intercollegian, The, iii. 61, 129, 144. 

Intercollegiate Young Men s Christian 
Association, its coordination with the 
Student Volunteer Movement, iii. 145. 



616 



INDEX 



Intercollegiate Young Men s Christian 

Association of India, in. 29, 3, 145- 
Interdenominational federation on mission 
fields, iii. 546, 547; "Church Union in 
India," illustration, iii. 130. 
International College, Smyrna, iii. 62. 

International Committee of Young Men s 
Christian Associations in North Amer 
ica, iii. 140, 141; Foreign Department 
of, iii. 140, 149. 

International Congress of Charities, Cor 
rection, and Philanthropy, Report of, 
i- 39- 

International Institute, Shanghai, iii.. 133. 

International Journal of Ethics, ii. 61, 
142, 222; iii. 247. 

International Law, observance of, fostered 
by missionaries, iii. 398. 

International Medical Missionary and 
Benevolent Association, ii. 401, 427. 

International Medical Missionary Society, 
ii. 401. 

International Order of the King s Daugh 
ters and Sons, its response to the mis 
sionary appeal, iii. 139, 148. 

International Postal, Telegraph and Tele 
phone Clerks Christian Association of 
London, its presentation of Bibles to 
Chinese postal clerks, iii. 212. 

International relations, missions and, iii. 
357-405. 

International service of missions, in. 
357-405. 

International Society of the Red Cross. 
See Red Cross Society. 

International Women s Union, ii. 358. 

lolani College, iii. 86. 

Ipoh, high school, iii. 59. 

Iquique, English College, iii. 90. 

Iran Bethel, Teheran, iii. 64. 

Ireland, Alleyne, his description of Hong 
Kong, iii. 495, 496; his comparative 
table of shipping in the greatest ports 
of the world, iii. 496. 

Irion, Rev. C., his "Outlines of Christian 
Doctrine" in Malayalam, iii. 200. 

Irvine, Miss Mary J., ii. 422. 

Irving, Rev. F. F., his History of Our 
Lord" in Syriac, iii. 187. 

Isabella Thoburn College, iii. 24, 25; 
graduates of, iii. 32; "Zenana Party" 
at, iii. 131. 

Isanagri, Christian Industrial Settlement, 
iii. 1 08. 

Isandhlwana, McKenzie Memorial Col 
lege, iii. 73. 

Isenberg, Rev. C. W., his Church History 
in Amharic, iii. 203; his Amharic Dic 
tionary, iii. 412; his Somali Vocabulary, 
iii. 413; iii. 439. 

Ishn, Juji, i..453; }} 23, 273, 372, 452, 
453; portrait of, ii. 455; iii. 117, 118; 
Mrs. Ishii, ii. 23, 452; portrait of, 11.455. 

Ishimoto, Saniuro, ii. 23. 

Ishoin (Yorubaland), transformation of, 
iii. 509. 

Islam, the haughty spirit of, i. 98, 107; 
code of divorce, i. 109, 118; slavery, a 
social and religious feature of, i. 147; 
Islam and its relation to social moral 
ity, i. 305, 306; Islamic fanaticism un 
less under restraint still in the as 
cendancy, i. 322; in Mohammedan lands 
religious leadership reflects the spiritual 
temper and the moral standards of, i. 

?34J the individual and social product of 
slam an enslaved personality, i. 352, 
389-391; the ethics of, i. 446-448; atti 
tude of, towards polygamy and concu 
binage, ii. 224; severe restraints put 
upon woman, ii. 251, 258; cruelty, ii. 



375; its antipathy to modern progress, 
iii. 506. 

Isoavina, hospital taken over by French 
authorities in, ii. 432; leper work in, 
445- 

Italy, colonial policy of, i. 373; raids of 
the Barbary corsairs along the coasts 
of, ii. 304. 

Ito, Marquis Hirobumi, ii. 141; iii. 243; 
consultation of missionaries with, in 
regard to educational matters, iii. 246; 
his respect for Christian ethics, iii. 334. 

Ito, Kazutaka, ii. 114, 115. 

Ito, S., ii. 443. 

Ito, Rev. T., his Home for Discharged 
Prisoners, ii. 372; his efforts towards 
prison reform in Japan, iii. 300. 

Ivory Coast, American Protestant Epis 
copal Mission on the, iii. 76. 

Iwakura, Prince Tatsu, his education in 
England and America, iii. 334. 

Iwakura, Prince Tomosada, iii. 243; his 
two sons pupils of Verbeck, iii. 334; 
head of Japanese Embassy to Europe 
and America, iii. 382. 

Iwamoto, Mrs. Kashi, ii. 23. 

Iwasaki, Baron Yanosuke, quoted in re 
gard to need of moral instruction in 
Japan, iii. 52, 53. 

lyengar, Lady Bashyam, in illustration 
of "Philanthropic Cooperation in In 
dia," iii. 237. 

Iyer, Adinaryana, iii. 345. 

Iyer, Dewan Sir K. Sheshadri, ii. 235. 

Iyer, V. Nagam, ii. 61. 

Jabalpur, i. 360; ii. 394; orphanages at, 
ii. 451; girls boarding school iii. 27; C. 
M. S. high school and hostels, iii. 30; 
Rev. E. A. Hensley quoted in regard 
to mission school graduates, iii. 37; 
industrial orphanage, iii. 112. 

Jack, James W., iii. 274, 275, 276, 418, 
424, 466, 524. 

Jackson, Rev. Frederick W., i. 236. 

Jackson, Rev. James, iii. x; his writings 
in Chinese on Scripture exposition, iii. 
1 88. 

Jackson, Dr. Sheldon, i. 159; ii. 1^2, 480; 
General Agent of Education in Alaska, 
iii. 94; his pamphlet on "Education in 
Alaska," iii. 94; Society of Alaskan 
Natural History and Ethnology estab 
lished by him, iii. 431. 

Jacottet, Edouard, his books on the folk 
lore of the Basutos, and the languages 
of the Upper Zambesi, iii. 408. 

Jaffa, Jaffa Medical Mission, ii. 429; 
Tabeetha Boarding and Training 
School, iii. 63. 

Jaffna, medical work in, ii. 426; Jaffna 
Central College, iii. 29; Y. M. C. A. 
in, iii. 149. 

Jaffna College, Batticotta, iii. 29; first 
Student Association in the foreign field 
formed at, iii. 149. 

Jagdalpur, farm settlement at, iii. no. 

Jainism. obscure and precarious existence 
in Western India, i. 392; atheistic in 
spirit, i. 392; its moral code, i. 392; 
female infanticide among the Jains, i. 
393; uncleanliness of the Jains, and 
insignificant social scope of Jainism, i. 
393- 

Jaipur, Maharaja of, his visit to England 
at the time of the coronation of Edward 
VII., iii. 224. 

Jaisohn, Dr. Philip, founder of the Inde 
pendence Club, iii. 248; quoted in refer 
ence to object of Club, iii. 249. 

Jalandhar, i. 132; ii. 249; iii. 26. 



INDEX 



61? 



Jalla, Adolphe, ii. 477; iii. 408. 

Jalna-Bethel, industrial work of the 
United Free Church of Scotland, iii. 
109. 

James I., King, charter granted by him 
to State of Virginia, iii. 368. 

James, Rev. John Angell, his writings 
translated into the languages of mission 
fields, iii. 190. 

Jamaica, uplifting power of Christian 
missions in, i. 31-91; slaves imported 
into, i. 136; obeahism in, i. 202; re 
sults of missionary effort in, ii. 78; 
temperance associations in, ii. 122; 
"Students in Teachers Training Col 
lege, Fairfield," illustration, ii. 123; en 
couraging advance under auspices of 
missions, ii. 147; Christian training of 
negroes in, ii. 166; Christian instruction 
checking immorality in, ii. 208; mar 
riage in, ii. 226; home life in, ii. 269; 
United Presbyterian mission in, ii. 303; 
crusade against slavery in, ii. 309-312; 
"Negro Instruction Fund" to aid in 
education of Negroes in Jamaica, ii. 
310; missionary advocacy of the Eman 
cipation Act, ii. 324; liberated slaves 
originate project of mission to Africa, 
ii. 332, 333; industrial work of Mora 
vians, iii. 127. 

Jameson, Miss J. S., iii. x. 

Jammulamadugu, medical work in, ii. 426. 

Janssens, M., member of Commission of 
Inquiry regarding abuses in th^ Congo 
State, iii. 331. 

Janvier, Rev. C. A. R., lecturer at the 
Oxford and Cambridge Institute, iii. 
128. 

Janvier, Rev. Levi, his Punjabi Diction 
ary, iii. 411. 

Japan, notable freedom from opium 
habit in, i. 80, 83; efforts on the part 
of Government to suppress gambling 
in, i. 85; immorality very prevalent, i. 
87, 88; suicide (hara-kiri) in, i. 94, 95; 
woman less severe restrictions upon, i. 
1 08; concubinage in, i. 109; according 
to recognized social code, no polygamy 
in, i. 114; divorce in, i. 117, 118; train 
ing of children in, i. 126; infanticide 
not prevalent, i. 129; cruel ordeals in, 
i. 162; savage warfare in former days, 
i. 171; blood feuds in ancient times, 
i. 177; genius for government in, i. 
179; quackery among the Ainu, i. 190; 
philanthropic needs of, i. 205, 206; per 
sonal habits in, i. 214, 215; exceptional 
cleanliness, i. 223; civil administration 
in, i. 257, 258; principles of civilized 
government in, i. 266; trade and trad 
ing guilds in, i. 280, 281, 284-286; in 
dustrial capabilities of, i. 294; im 
proved facilities of transportation in, 
i. 295; idol-worship in, i. 311; super 
stition in, i. 314; entrance of papal 
Christianity into, i. 323; passing of re 
ligious persecution in, i. 322, 324; 
morals of the priesthood in, i. 326-328; 
modern progress in, i. 363; material 
civilization manifested by artistic work 
manship in, i. 364; moral regeneration 
by power of Christianity in, i. 371; 
patriotism in, i. 375; feudalism in, i. 
420; Postal Telegraph Mission in, i. 
453; Mission to Railway Men in, i. 
453> ii. 71; Christian character sketches 
from, ii. 23, 24; provincial conceit in, 
ii. 28; formation of scientific, philo 
sophical, and educational societies in, 
ii. 355 testimony given by secular paper 
concerning missionaries and their work 



in, ii. 44; Miss Eliza Talcott in, ii. 53; 
testimony of Mr. T. R. Jernigan con 
cerning missionaries of, ii. 56; testi 
mony of Japanese scholar concerning 
missionaries in, ii. 60, 61; judgment of 
missionaries as to social results of mis 
sions in, ii. 70-72, 85; the Red Cross 
Society of, ii. 71, 469; Policemen s 
Mission in, ii. 71; prison work in, ii. 
71; Scripture Union in, ii. 71, 383; 
Christian evangelism in, ii. ^5; vigorous 
temperance movement in, ii. 114, 115; 
efforts to suppress gambling in, ii. 136, 
137; reform movement in the interest 
of morality supported by Christians of, 
ii. 140, 141, 143; Christianity substitut 
ing optimism for pessimism in ; ii. 151; 
new standard of truthfulness identified 
with Christian character in, ii. 169, 170; 
quick and .intelligent appreciation of 
Western ideas concerning womanhood, 
ii. 195; female education in, ii. 195- 
200; social prospects of woman, a live 
question in, ii. 196, 197; new trend of 
thought concerning elevation of woman, 
largely due to mission influence in, ii. 
198, 199; gradual discrediting of con 
cubinage in, ii. 221; higher and hap 
pier tone of family life among Chris 
tian converts in, ii. 267; work for neg 
lected children in, ii. 273; prison re 
forms on humanitarian principles in, ii. 
368-373; Government Training-school 
for Jailers, ii. 369; charitable move 
ments in, ii. 381-383; medical mission 
work in, ii. 405, 409; influence of mis 
sionary physicians over native stu 
dents and physicians in, ii. 408, 409; 
training-schools for nurses in, ii. 410, 
413; the missionary physician in, ii. 
413, 414; medical results in, ii. 424, 
425; intelligent ministry to the suffer 
ing in, ii. 433; work for lepers in, ii. 
435. 437. 443J work for orphans in, ii. 
452, 456; Mr. J. Ishii, the "George 
Mxiller of the Orient," ii. 453; other 
orphanages in, ii. 455, 456; the new 
humanitarianism in, ii. 469-473; the 
testimony of prominent Japanese that 
"the Christian subjects of Japan are 
conspicuous for orderly conduct and 
faithful discharge of obligation," ii. 
482; education in, iii. 46-55; Depart 
ment of Education established, iii. 46; 
appraisement of state education in, 
iii. 46-52; "Emperor s Imperial Rescript 
on Morals," iii. 48; "Instruction" con 
cerning education in, iii. 50; Christian 
graduates of mission schools in gov 
ernment employ, iii. 53; statistics of 
mission schools, iii. 54; list of mission 
boarding and high schools, iii. 54, 55; 
industrial missions in, iii. 1 10-118; 
University Extension in, iii. 136, 137; 
missionary conferences, iii. 136; Y. M. 
C. A. secretaries in, iii. 141; Christian 
Endeavor Societies in, iii. 147, 162, 
163; Y. M. C. A. in, iii. 159-163; Y. 
W. C. A. in, iii. 162; Bible sales in, 
iii. 178; various issues of hymn-books 
in, iii. 196; abolition of caste by, iii. 
234; promulgation of constitution in 
1889, iii. 297; Japanese embassy to 
Christendom in 1871, iii. 299; taxa 
tion in, iii. 323; Christian officials in, 
ijj. 336, 337; international relations of, 
iii. 381, 382; Anglo-Japanese Alliances, 
iii. 394; industrial awakening of, iii. 
463-465; commercial development of, 
iii. 497-499; movement towards an in 
dependent national Christian Church, 



618 



INDEX 



Education 
16. 



iii. 532; Christian morality needed in, 
iii. 542; ethical discontent among Jap 
anese patriots, iii. 5435 change in Jap 
anese educational ideals, iii. 543; grow 
ing tendency towards interdenomina 
tional federation among Churches of, 
iii. 546; voluntary withdrawal, in 1873, 
of the edicts against Christianity in, iii. 
547; the "Japan Sabbath Alliance," and 
its work, iii. 550; Sunday a national 
rest day, iii. 55<>. 

Japan Evangelist, The, i. 100, 128, 312, 
327, 328, 329; ii. 23, 24, 114, 115, 143, 
195, 196, 197, 198, 200, 201, 264, 273, 
369, 372, 382, 383, 469, 471; iii. 51, 
137, 160, 161, 183, 300, 335, 336, 438, 
525, 543. 548, 550. 

Japan Mail, The, i. 327; 11. 44, 471. 

"Japan Sabbath Alliance," iii. 550, 551. 

"Japan Year-Book, The," iii. 498, 499. 

Japanese Embassy of 1871, a missionary 
suggestion, iii. 382. 

Japanese Foreign Education Society, its 
educational work in Korea, iii. 56. 

Jarves, J. J., ii. 33.8. 

Jarvis, Lieut. David H., 11. 480. 

Jaschke, Rev. H. A., his "Bible History" 
in Tibetan, iii. 187; his Tibetan hymnal, 
iii. 195; his German-Tibetan and Eng 
lish-Tibetan lexicons, iii. 410; his 
knowledge of Tibetan, iii. 414. 

Java, improved social customs in, ii. 237; 
medical work in, ii. 427; educational 
mission work in, iii. 59. 

Jean, Rev. Dr., member of Ed 
Commission of 1882 in InJia, iii. 

Jeddah, i. 166. 

Jejeebhoy, Sir J., ii, 384. 

Jenkins, Rev. H., his writings on Scrip 
ture exposition in Chinese, iii. 187. 

Jenks, J. W., iii. 256. 

Tenner, Dr. Edward, ii. 411. 

Jernigan, T. R., ii. 56; iii. 496. 

Jerusalem, home and school for the blind 
in, ii. 389; hospital and dispensary in, 
ii. 429; "Jesus Hilfe" leper home in, 
ii. 436, 446; Talitha Kumi Orphanage 
in, ii. 449; boarding schools for girls 
at, iii. 63; Preparandi Institution, iii. 
63; industrial schools and orphanages, 
iii. 63; House of Industry at, iii. 
120; orphanage of Rev. T Schneller, 
iii. 120; Y. M. C. A. in, iii. 166; 
Y. W. C. A. in, iii. 166; Christian En 
deavor in, iii. 167. 

Jessup, Rev. H. H., ii. 76; his Arabic 
Commentary on the Pentateuch, hi. 
188; his "Pastors Manual" in Arabic, 
iii. 203; his Church History in Arabic, 
iii. 203; his services at the time of 
the massacre of 1860 in Syria, iii. 401; 
among missionary authors, iii. 409, 444, 
445; his geological researches, iii. 433. 

Jessup, Rev. Samuel, his adaptation of 
Syrian melodies to Christian hymns, 
iii. 194; publication of Arabic hymn- 
book in 1885, iii. 197; an incident 
in his experience illustrating the way in 
which missionaries are trusted, iii. 46^, 

Jesuit Missions in North America, iii. 
365-367- 

Jevons, Frank Byron, i. vin, xn, 296, 
297, 318. 

Tewett, Dr. Fayette, n. 405. 

Jewish Mission Committee of the Church 
of Scotland, ii. 428. 

Jhelum, medical work in, ii. 426. 

Jiii Shimpo m , The, i. 327. 

Jilore, medical work in, ii. 430. 

Jinrikisha, a missionary said to be the 
inventor of the, iii. 519- 



Jodhpore, medical work in, ii. 427. 

Jogaku Zasshi, The, ii. 197. 

Jogues, Isaac, iii. 366. 

Johannesburg, opium traffic in, ii. 134; 
General Missionary Conference at 
(1904), iii. 138; Y. M. C .A. in, iii. 
164, 165; Y. W. C. A. Home at, iii. 
165. 

Johanniter Hospital, Beirut, illustrations 
of, ii. 426, 428. 

John, Rev. C. S., his conchological col 
lection, iii. 433. 

John, Rev. Griffith, quoted, i. 81; ii. 127; 
portrait of, iii. Frontispiece; his writ 
ings on Scripture exposition in Chinese, 
iii. 187; quoted in regard to distribu 
tion of Christian literature at Chang- 
sha, iii. 212; iii. 338; mentioned in list 
of missionary authors, iii. 409; his emi 
nence as a Chinese scholar iii. 414; 
iii. 443; opening of Hunan, iii. 499. 

Johns, Rev. David, his introduction of 
printing-press into Madagascar, iii. 521. 

Johnson, F. R., iii. x. 

Johnson, Rev. J. J., his eminent knowl 
edge of Sanscrit, iii. 414. 

Johnson, Miss Rose, her Home for 
Young Women at Alexandria, iii. 165. 

Johnson, William A. B., ii. 302. 

Johnston, Sir Harry H., i. 78, 143; ii. 
36, 37. 46, 59, 60, 67, 90, 159, 283, 
291, 292; quoted in regard to educa 
tion in Uganda, iii. 69; his apprecia 
tion of the linguistic services of mis 
sionaries in Central Africa, iii. 412, 
418, 433; quoted with reference to the 
results of Christianity in Africa, iii. 
449, 450; his volume on the Uganda 
Protectorate, iii. 481; his "British Cen 
tral Africa," iii. 483. 

Johnston, Rev. Howard Agnew, iii. xi; 
his world tour, iii. 383. 

Johnston, Dr. James, i. in. 

Johnston, Rev. James, i. 101, 116, 146, 
175, 249, 264; ii. 277, 290, 329, 347. 
379; iii. 380, 409. 

Johnston, Miss J. M., ii. 457. 

Jonathan Sturges Seminary, Nagasaki, ii. 
200; iii. 54. 

Jones, Rev. A. G., i. 234, 280; ii. 73; his 
industrial efforts at Chingchowfu, iii. 
115; his "Systematic Theology" in Chi 
nese, iii. 199; his "Native Religions 
and Christianity," and "Ancestral Wor 
ship," in Chinese, iii. 202; his intro 
duction of Western machinery into 
China, iii. 522, 523. 

Jones, Rev. D. P., ii. 37; his Mambwe 
(Kimambwe) Vocabulary, iii. 413. 

Jones, Rev. E. H., ii. 142. 

Jones, Rev. George Heber, his Church 
History in Korean, iii. 203. 

Jcnes, Rev. J. Ireland, i. 334; his "Won 
derful Garden" in Singalese, iii. 210. 

Jones, Rev. J. P., quotation from his 
"India s Problem, Krishna or Christ," 
iii. 13, 408; his "Outlines of System 
atic Theology" in Tamil, iii. 200; his 
article on "British Rule in India," iii. 
323; iii. 499. 

Jones, Rev. John Taylor, his Peguan 
(Talaing) Vocabulary, iii. 413. 

Josa, Rev. F. P. L., i. 159, 197; ii. 343> 
484. 

Joshee, Dr. Anandibai, ii. 187. 

Joshi Dai Gakko, iii. 51. 

loshi Gakuin, iii. 53. 

Josiah, King of Bunyoro, iii. 349. 

Journal des Missions vangcliques, i. 
175; ii. 264. 

Journal of Prison Reform, The, ii. 37- 



INDEX 



619 



Journal of the American Oriental Society, 
iii. 436. 

Journal of the Asiatic Society of Bengal, 

. .The, i. 158. 

Joyce, Rev. J. A., iii. 464. 

Judaism, as revealed in Hebrew history, 
i. 298; the perfect law of, i. 410; its 
relation to Christianity, i. 460. 

Judson, Rev. Adoniram, contribution to 
English hymnology, iii. 409; his Bur 
mese Dictionary, iii. 410; his eminent 
knowledge of the Burmese language, 
iii. 414. 

Judson, Rev. J. H., his literary work in 
Chinese, iii 209. 

Juiz de Fora, illustrations of Granbery 
College, iii. 89; Granbery College, iii. 90. 

Juju, iniquity of the, iii. 538. 

Jukes, Dr. A., his Takti or Western Pun 
jabi Dictionary, iii. 413. 

Jukes, Rev. C., his statement in regard 
to high value placed upon Bibles and 
hymn-books by Malagasy Christians, 
iii. 218. 

Julfa (near Ispahan), hospital and dis 
pensary at, li. 415, 428; illustration, 
"Hospital Scenes at Julfa," ii. 471; Y. 
M. C. A. at, iii. 167. 

Jullundur. See Jalandhar. 

Jung, Sir Salar, his memorial school at 
Hyderabad, iii. 35. 

Junkin Memorial Hospital, Fusan, Korea, 
illustration, iii. 343. 

Kachins, Bible Institutes of Baptist Mis 
sions among the, iii. 132. 

Kaffir College, Zonneblpem, iii. 73; in 
dustrial training at, iii. 103. 

Kaffirs, work among the, i. 149, 161, 174, 
200, 228, 277, 366, 369; ii. 81, 134, 156, 
230, 268, 476. 

Kaffraria, work on behalf of temperance 
in, ii. 109; the "White Cross Society" 
in, ii. 147; industrial work and mis 
sionary training in, ii. 156; statement 
cf the Rev. John W. Stirling of, ii. 
390; orderly and peaceful behavior, 
and Christian fidelity of converts in, 
ii. 476; petition of Free Church Synod 
of, iii. 288. 

Kagoshima, Y. M. C. A. in, iii. 160. 

Kahaya, Edward, King of Ankole, iii. 350. 

Kahn, Dr. Ida, portrait of, ii. 192; ii. 193, 
407. 

Kaiser-i-Hind Medal, missionaries upon 
whom it has been conferred, iii. 453, 

Kaiserswerth Deaconesses, ii. 402, 426, 
428, 429, 430, 449; illustration of Zoar 
Orphanage, ii. 452; their Institution at 
Beirut, iii. 62, 63. 

Kalgan, foot-binding in, ii. 354, 360; med 
ical missionary work in, ii. 420. 

Kali, the goddess, i. 93, 303, 387. 

Kalighat, the shrine at, and its revenues, 

Kalimpong, medical instruction in, ii. 407; 

hospital" and dispensary at, ii. 426; St. 

Andrew s Colonial Homes at, iii. 112, 

113. 
Kalmunai, industrial work of the Wes- 

leyan Missionary Society, iii. 113. 
Kalomet, Chief, testimony of Dr. J. W. 

MacKenzie regarding, iii. 356. 
Kamehameha Schools, iii. 85; industrial 

training at the, iii. 125. 
Kamerun, cannibals in, i. 154; missior- 

aries, and their conflict with slavery 

in, ii. 303, 323: missions in, iii. 75. 
Kamswaga, Chief, and his conversion, 

iii. 350. 



Kamuli, church built at, by a native ruler, 
iii. 350. 

Kanakas, The, Kanaka traffic in the Pacific 
Islands, i. 144, 145; ii. 306, 307; schools 
for, iii. 80. 

Kanazawa, orphanage for girls at, ii. 455; 
orphanage for boys, founded and inde 
pendently supported by Rev. and Mrs. 
T. C. Winn, ii. 455; industrial train 
ing among orphans at, ii. 456; girls 
school at, iii. 54; industrial schools at, 
iii. 117. 

Kanchrapara, workshops where C. M. S. 
Christian boys are received as ap 
prentices, iii. 1 08; hostel of C. M. S., 
iii. 112. 

Kandy, Trinity College, iii. 29; industrial 
schools of the Wesleyan and Church 
Missionary societies, iii. 113; Y. W. 
C. A. at, iii. 153. 

Kane, Dr. E. K., on the benefits of mis 
sions in Greenland, ii. 84. 

Kaneko, H., his work among orphans, ii. 

Kang He, Emperor, his futile efforts to 
suppress foot-binding, ii. 353. 

Kang, Yu-wei, his efforts to forward re 
form movement in China, iii. 305; 
quoted with reference to influence of 
missionaries upon his career, iii. 338. 

Kanghoa, boys boarding school, iii. 56. 

Kanigiri, industrial school, iii. no. 

Kannari, H., and his arraignment of the 
Buddhist priesthood, i. 328. 

Kano, slave-market at, i. 138; capture of, 
iii. 478. 

Kapiolani, Queen, Christian ruler of 
Hawaii, iii. 356. 

Karen Theological Seminary, Insein, 
Burma, illustration, iii. 28. 

Karens, uncleanly habits among the, i. 
214; sociological effects of Christian 
missions among the, ii. 74; Christian 
Karens are total abstainers, ii. 121; 
good agriculturists, ii. 164; Christian 
spirit of brotherhood increasing, ii. 485; 
their appreciation of education, iii. 28, 
Baptist educational work among the 
iii. 36, 132; description of a Christian 
ized Karen village 8 iii. 215, 216; patriot 
ism among the, iii. 263; improved con 
ditions among the, iii. 510; Soo Thah, 
Hi- 545- 

Karkaria, R. P., i. 250; ii. 231, 242. 

Karma, doctrine of, i. 427, 429, 433, 439. 

Karuizawa, Conference of Student Vol 
unteers at, iii. 136. 

Karur, industrial work at, ii. 164; Wes 
leyan Mission Industrial School, iii. 
1 08. 

Kasagama, King See Daudi, King of 
Toro. 

Kashmir, medical W9rk in, ii. 385, 405, 
425; Maharaja of, ii. 446. 

Kataoka, Hon. Kenkichi, his influence in 
the promotion of education in Japan, 
iii. 47; his public services to his 
country, iii. 243, 244, 335; portrait of, 

Katayama, S. J., his establishment of 
Kingsley Hall, Tokyo, iii. 137. 

Kathiawar, infanticide among the Tains 
of, i. 132, 393; industrial work 9! the 
Presbyterian Church in Ireland, iii. 109. 

Kaurapukur, industrial work of L. M. S., 
iii. 1 08. 

Kavirondo, Friends Africa Industrial 
Mission among the, iii. 100. 

Kawaiahap, seminary for girls, iii. 86; 
industrial training at, iii. 125. 

Kayasthas, reforms discussed at Eighth 



620 



INDEX 



Annual Conference of the, ii. 29; tem 
perance societies among the, ii. 119; 
their position in regard to caste, iii. 
231. 

Kayastha Samachar, The, quoted, iii. 542. 

Keay, Seymour, i. 232, 233. 

Keble, Rev. John, his hymns translated 
into the languages of foreign mission 
fields, iii. 193. 

Kedgaum, "Mukti Home" in, ii. 247, 248. 

Keiskama Hoek, illustrations of St. Mat 
thew s Industrial School at, ii. 210; 
commendation of mission school by 
Government Inspector of Education, 
iii. 71; normal training school, iii. 74. 

Keiske, Dr. Ito. iii. 432. 

Keith, H. J., Y. M. C. A. Secretary in 
India, iii. 141. 

Keith-Falconer, Ion, ii. 45; his mission to 
Arabia, iii. 65, 380. 

Keith-Falconer Mission, ii. 399, 414; iii 

Kekela, a native helper, whose rescue of 
an American captive from cannibals 
was rewarded by President Lincoln, 
ii. 19, 338. 

Kellogg, Rev. S. H., i. 427, 428. 434, 438; 
ii. 29, 74, 210, 374; iii. 408, 414, 444. 

Kelly, Mrs. Ellen M., quoted with refer 
ence to temperance in Onyole, ii. 119; 
her statement as to the position of 
Mala and Madiga converts, hi 231. 

Keltic, J. S., his statement commendatory 
of the work of the Scotch missions in 
Central Africa, ii. 157. 

Kember, Dr. A. T., ii. 443. 

Kemp, Rev. Dennis, ii. 344; iii. 290, 408. 

Kemper, Miss Charlotte, ii. 209, 461. 

Kempis, Thomas d, translations of his 
"Imitation of Christ" for foreign mis 
sion fields, iii. 190. 

Keng, Dr. Lim Boo, ii. 193. 

Kennedy, Rev. J., his Scripture com 
mentary in Urdu, iii. 188. 

Kennedy, Joseph, his testimony to the 
value of missionary service in India, 
iii. 448. 

Keppel Island, industrial mission at, iii. 
126. 

Kerak, medical work in, ii. 429. 

Kere9pa Tukumaru, a Christian Maori 
Chief of Kereru, iii. 357. 

Kerr, Dr. John G., ii. 381, 405, 410, 421; 
iii. 209, 381, 455. 

Kerr, Dr. Norman, i. 77. 

Kerry, Mrs. George, ii. 105. 

Keswick, conferences in India after the 
pattern of, iii. 130, 131. 

Ketchikan, medical mission work in, ii. 
419. 

Khagra High School, iii. 27. 

Khama, King (South Africa), a royal 
prohibitionist, ii. 14, 106-108; portrait 
of, ii. 1 06; Mrs. J. D. Hepburn s praise 
of, ii. 15; polygamy forbidden in the 
territory of, ii. 216; Christran family 
life in his capital, ii. 267, 268; slavery 
forbidden in his territory, ii 294; his 
friendly help to pariah tribes, ii. 390; 
his influence recognized by the British 
Government, ii. 476; iii. 271, 351, 484. 

Khammamett, visitation of cholera, and 
the immunity of native Christians at, 
ii. 464. 

Khartum, ii. 430; Gordon Memorial Col 
lege, iii. 66, 67; girls school of C. M. 
S., iii. 67. 

Khasis, progress among the, ii. 63; a 
hymnal for the. iii. 195. 

Khedgaon. See Kedgaum. 

Khonds, The, i. 157; ii. 348, 450. 



Kiatingj medical work in, ii. 420. 

Eiba, S., his advocacy of female educa 
tion in Japan, ii. 196. 

Kibwezi, scientific observations by Scotch 
missionaries at, iii. 429. 

Kichelwe, happy Christian community at, 
ii. 1 60; colony of released slaves at, 
ii. 322. 

Kidd, Benjamin, i. 33, 406; ii. 64; iii. 
206, 236. 

Kieng Ning, medical work at, ii. 423; 
work for lepers at, ii. 443. 

Kiernander, John Daniel, educational 
work in Calcutta, iii. 10. 

Kihchau, opium refuge at, ii. 412. 

Kikuyu, industrial work of Established 
Church of Scotland, iii. 102. 

Kilimani, missionary care of liberated 
slaves at, ii. 319, 322, 458; boarding 
school of the Universities Mission at. 
iii. 68. 

Killie, Rev. C. A., ii. xxi; Mrs. Killie, 
in illustration, ii. 362. 

Kimball, Dr. Grace N., quoted, i. 48; 
i. 276; portrait of, i. 423; quoted, ii. 
76; her relief work at Van, iii. 119. 

Kimber, Rev. Joshua, ii. xxi. 

Kimberley, Y. M. C. A. in, iii. 164. 

Kimmins, Miss, in illustration, ii. 180. 

Kin, Dr. quoted on foot-binding, ii. 365. 

Kindergartens, illustrations of kinder 
garten work in Japan, i. 126; in India, 
iii. 27; Free Kindergarten Association 
in Honolulu, iii. 86; illustration of 
Kindergarten Training, at Hiroshima, 
Japan, iii. 512. 

King, Mrs. Alexander (Dr. Leonora How 
ard), ii. 406. 

King, Prof. Franklin H., his volume on 
"The Soil" translated into Chinese, iii. 
208. 

King, Hon, Hamilton, quoted in reference 
to Christian missions in Siam, iii. 264, 
265, 448. 

King, Rev. Joseph, his "Christianity in 
Polynesia, iii. 83, 356; his address at 
Ecumenical Conference of 1900 quoted, 
iii. 241; quotations from his "Ten Dec 
ades," ii. 18, iii. 521 522. 

King, Dr. You May. See Kying. 

King William s Town, ii. 230. 

King s College (now Columbia Univer 
sity), missionary purpose expressed in 
its establishment, hi. 376. 

Kingsley, Charles, i. 154; ii. 136. 

Kmgsley, Miss Mary H., i. 154. 

Kingsley Hall, Tokyo, iii. 137. 

Kingston (Jamaica), ii. 311; Calabar Col 
lege, iii. 92; training college supported 
by the Lady Mico Charity Fund, iii. 
92 ; illustration of Calabar College,iii. 92. 

Kinnaird, Lady, ii. 255. 

Kip, Mrs. L. W., ii. j 5 6. 

Kipling, Rudyard, i. viii, 112; fi. 7. 

Kirin, medical missionary work in, ii. 420. 

Kirisutokyo Shimbun, The, ii. 382. 

Kirk, Sir John, i. 155; ii. 286, 287, 319, 

Kirkland, Rev. Samuel, his relations to 
the establishment of Hamilton Col 
lege, iii. 377. 

Kisokwe, dispensary at, ii. 430. 

Kisserawe, Home for Freed Slaves in, 
ii. 287, 323. 

Kissy, hospital at, ii. 300. 

Kiltel, Rev. Ferdinand, his Church His 
tory in Kanarese, iii. 203; his Kanarese- 
English Dictionary, iii. 411. 

Kiukiang, unbound feet in, ii. 360, 361, 
364, 365; institute and boarding school, 
iii. 45. 



INDEX 



621 



Kiungani, illustration of theological stu 
dents at, i. 173; rescued slaves at, ii. 
287; training college at, ii. 322; St. 
Andrew s College, lii. 68; high school 
(U. M. C. A), Tii. 68. 

Kiung-Dong, Elder Loo, ii. 21. 

Kiushiu, Island of, annex to the Okay- 
ama Orphan Asylum on the, ii. 454. 

Klein, Rev. F. A., his Arabic translations 
of controversial works for the Mos 
lems, lii. 200; his discovery of the 
Aioabite Stcne, jii. 429; his zoological 
collections, iii. 433. 

Knibb, Rev. William, ii. 209, 311, 312; 
iii. 321. 

Knight, J. B., instructor in industrial de 
partment at Ahmednagar, iii. 106. 

Knights of the Order of St. John of 
Berlin, ii. 428. 

Knowles, Rev. Joshua, his "Oriental 
Braille System" for the blind in India, 
ii. 385, iii. 211, 212. 

Knowles, Rev. J. EL, his "Dictionary of 
Kashmir Proverbs and Sayings," and 
"Folk-Tales of Kashmir/ iii. 445. 

Knox, Rev. George William, ii, 72; iii. 

Kobashi, J. , his philanthropic work, ii. 
456. 

Kobe, illustration of "Glory Kindergar 
ten" building, i. 126; Y. W. C. T. U. 
in, ii. 115; Dr. You Me Kying of, ii. 192, 
193; the Jo Gakuin of, ii. 200; Chil 
dren s Home at, ii. 273; Hyogo Prison, 
ii. 368, 370; dispensaries at, ii. 424; 
orphan asylum at, ii. 455; College for 
Girls, ana Anglo- Japanese College at, 
iii. S3, 545 Lambuth Memorial School 
at, iii. 117; lecture course at, iii. 137; 
Y. M. C. A. in, iii. 160; Pan-Japan 
Conventions of Christian Endeavor 
Societies held at, iii. 162, 163; "Stu 
dents of Palmore Institute," illustra 
tion, iii. 136; illustration of "Food and 
Health Class" at, iii. 516. 

Kobe Chronicle, The (Japan), i. 285, 
286. 

Kodaikanal, Convention for the Deepen 
ing of the Spiritual Life, held annually 
at, iii. 131. 

Kodo Kwai, The, an organization for 
fostering morality among the people, 
ii. 143. 

Kcelle, Rev. S. W., his contributions to 
vernacular literature in West Africa, 
iii. 173; his translation into Turkish 
of controversial works for Moslems, 
iii. 200; his "Mohammed and Moham 
medanism," iii. 408; his linguistic at 
tainments rewarded by the Volney 
Prize, iii. 422. 

Kofu, boarding school for girls at, iii. 54. 

Koga, Kwassui Orphanage at, ii. 455; 
industrial work of the Methodist Epis 
copal Church, iii. 117. 

Kohala, seminary for girls, iii. 86; indus 
trial training at, iii. 125. 

Kojiin Shimpo (The Asylum News), 

T --.45.4. 

Koki, n. no; 111. 350. 

Kolar, industrial work of M. E. M. S., 
iii. 109, in; Kolar Mission plows, iii. 

Kolhapur, industrial school of the S. P, 
G., iii. 108. 

Kologwe, infanticide in, ii. 280; board 
ing school of Universities Mission, iii. 
68 

Kols, The, i. 414; ii. 120, 224. 

Komura, Baron J., iii. 243; a pupil of 
Dr. Griffis, iii. 334. 



Kondowi, Livingstonia Institution, iii. 69; 
industrial training at, iii. 103; iii. 524. 

Koran, The, prohibition of wine in, i. 79; 
limits the Mohammedan to four legiti 
mate wives at one time, i. 115; in 
fanticide of legitimate children pro 
hibited by, i. 135; invariably calls 
a halt to progressive culture and mod 
ern civilization, i. 390; demands intel 
lectual slavery, i. 391; some significant 
citations from, i. 447. 

Korea, some of the social evils of, i. 79, 
85, 88, 96, 98, 106, 108, 109, 122, 124, 
147, 148, 169, 177, 180, 186, 190, 204, 
209, 223, 227, 236, 257, 262, 266, 
272, 273, 293 311, 315, 324, 329; 
moral regeneration will be the result 
of Christian influences, i. 371; Chris 
tian teachers in, ii. 56; brightening 
hopes for Korean womanhood, ii. 201; 
Korean version of marital code, ii. 220, 
221; marriage in, ii. 236; marriage of 
widows in, ii. 250; seclusion of women 
in, ii. 258; public sentiment against 
slavery in, ii. 337; more humane puni 
tive methods in, ii. 373; contributions 
towards famine relief by native Chris 
tians in, ii. 395; the missionary physi 
cian in, ii. 413, 414, 424; societies en 
gaged in medical operations in, ii. 425; 
lepers in, ii. 444; work for orphans in, 
ii. 456; improvements in public sani 
tation in, ii. 467; education in, iii. 55- 
57; industrial missions in, iii. 116; 
Bible study classes in, iii. 137; Educa 
tional Association in, iii. 137; "Single 
Advance Society," iii. 137, 138; Y. M. 
C. A. Secretary in, iii, 141; Christian 
Endeavor Societies in, iii. 147, 163; 
Y. M. C. A. in, iii. 163; Epworth 
League in, iii. 164; hymn-books pub 
lished in, iii. 196; "Independence 
Club," ii. 337, iii. 248-250; patriotism of 
Korean Christians, iii. 250; legal and 
political reconstruction in, iii. 301 ; 
taxation in, iii. 323, 324, 325, 327; of 
ficial corruption in, iii. 327, 328; inter 
national relations of, iii. 381: commer 
cial progress in, iii. 499; fruit culture 
introduced by missionaries, iii. 514; 
interdenominational federation in, iii. 
546. 

Korean Repository, The, i. 148, 169, 186, 
190, 204, 236, 273; ii. 201, 337, 373, 
414, 467; iii. 249, 438, 514. 

Korea Review, The (formerly The Ko 
rean Repository), iii. 438. 

Kortcha, girls school, iii. 62. 

Kota, industrial orphanage, iii. in. 

Kotageri, girls orphanage and boarding 
school at, ii. 451. 

Kothahbyu, his Memorial Hall at Bas- 
sein, iii. 113, 114. 

Kranz, Rev. P., ii. 364; his "Important 
Doctrines of the Bible" in Chinese, iii. 
199; his "Christianity Fulfilling Con 
fucianism" in Chinese, iii. 201; iii. 439, 
444- 

Krapf, Rev. Johann Ludwig, ii. 52, 324; 
his contribution to vernacular litera 
ture in East Africa, iii. 173; .iii.. 380, 
387; mentioned in list of missionary 
authors, iii. 409, 439; his Swahili Dic 
tionary, and various African vocabu 
laries, iii. 411; linguistic attainments of, 
iii. 422; explorations of, iii. 423, 426; 
quoted in Spencer s "Descriptive Socio 
logy," iii. 445. 

Krikerian, Miss, her work for temperance 
at Aintab, ii. 122. 

Krishna Pal, English translation of his 



622 



INDEX 



hymn, "O Thou my Soul, forget no 
more," iii. 193; his "Jesus! and shall 
it ever be," iii. 194. 

Xrishnagar, medical work in, li. 426. 

Krishnammal, Miss, portrait of, iii. 545. 

Kropf, Rev. Albert, his Kaffir Dictionary, 
iii. 412; recipient of the order of the 
Rote Adler, iii. 455. 

Xucheng, outrages upon missionaries, and 
tragedy in, i. 180; illustration oi 
Church for Lepers, i. 184; infanticide 
in, ii. 277; work for the blind in, ii. 
379; work for lepers in, ii. 443; the 
"Bird s Nest Foundling Asylum" in, 
ii. 457; statistical list of boarding 
schools at, iii. 45; industrial training 
for the blind at, iii. 116. 

Kuching (Borneo), boarding school for 
boys, iii. 59; industrial work at St, 
John s School, iii. 120, 121. 

Kugler, Dr. Anna S., the Kaiser-i-Hind 
Medal conferred upon her, iii. 454. 

Kulin Brahmans, The, i. 121; ii. 223, 
224. 

Kumamoto, Leper Hospital and Asylum 
at, ii. 443; "Kumamoto Band," iii. 334, 

Kumassi, human sacrifices in, ii. 344; "No 
more the knife" in, ii. 343; the re 
straints of civilized rule in, 11. 375. 

Kumiai Churches in Japan, their aid to 
medical work, ii. 424; ecclesiastical 
gatherings of, iii. 136. 

Kung Hui Chung, quoted with reference 
to foot-binding, ii. 365. 

Kunsan, medical work in, ii. 425. 

Kurdistan, lawlessness in, i. 180; mas 
sacre in, i. 277, orphanage in, ii. 448. 

Kurds, The, i. 166, 175, 275, 277; ii. 474. 

Kurile Islands, The, iii. 381. 

Kurku and Central Indian Hill Mission, 
, .395. 438, 451, 452; iii. 112. 

Kusaie, contribution of native Christians 
in, for famine relief in India, ii. 396; 
training and boarding schools of the 
American Board, ii. 207, iii. 86, 87; 
printing-press at, iii. 125; Christian 
King of, iii. 356. 

Kwanchengtzu, medical missionary work 
in, ii. 420. 

Kwang Hsu, Emperor (China). "State 
ment of the Nature, Work, and Aims of 
Protestant Missions in China" pre 
sented to, ii. 171, 222, 259, 482; anti- 
foot-binding memorial to, ii. 358, 362; 
rank of mandarin offered to mission 
aries by, ii. 398; his efforts towards 
educational reform in 1898, iii. 40; 
his reading of Christian literature, iii. 
252; reform movement, iii. 305, 306. 

Kwato, ii. 58; industrial work of the 
London Missionary Society, iii. 121; 
book descriptive of, by the Rev. C. W. 
Abel, iii. 512, 513. 

Kyaingchiu, illustration of boys school 
at, iii. ^94. 

Kyebi, boarding school of the Basel Mis 
sion, iii. 76. 

Kyelang, Moravian agricultural labors at, 
iii. 512. 

Kying, Dr. You Me, first student of 
medicine among women of China to 
receive a foreign diploma, ii. 192. 

Kyoto, illustration of Training School for 
Nurses, i. 208; "Memorial for the Abo 
lition of Licensed Prostitution in 
Japan," ii. 140; convention on the sub 
ject of government education, held 
in, ii. 196; St Agnes School in, ii. 
196, 200; Doshisha Nurses Training- 
School in, ii. 200, 410; charity school 



in, ii. 382; a commemorative tomb of 
stone, known as "Mimizuka," at, ii. 

73; State University at, iii. 51; the 
oshisha, iii. 54; St. Agnes Boarding 
School, iii. 54; illustration of the 
Doshisha and its founder, iii. 54; Y. 
M. C. A. in, iii. 160. 

La Trobe, Rev. Benjamin, ii. xxi, 84. 

La Trobe, Bishop James, ii. 436, 444, 446. 

Labaree, Rev. Benjamin, i. 335; on the 
social results of missions in Persia, ii. 
77; quoted in reference to missionary 
work among the Nestorians, iii. 318, 
319; Modern Syriac scholar and trans 
lator, iii. 414. 

Labrador, Mission to Deep Sea Fisher 
men, ii. 419; Moravian missions in, iii. 
359, 360, 503. 

Ladak Times, The, iii. 184. 

Ladd, Prof. George Trumbull, his lec 
tures in India, hi. 129. 

"Ladies Society for Native Female Edu 
cation in Calcutta and Vicinity," iii. 

II, 12. 

Ladrone Islands, educational work of the 
American Board, iii. 86. 

Lady Dufferin Association, ii, 40, 403, 
407, 413. 

Lady Dufferin Native Christian Girls 
High School, Lahore, India, illustra 
tion, iii. 24. 

Lady Elliott Hostel, ii. 407. 

Lady Jane Dundas Hostel, Calcutta, iii. 30. 

Lady Kinnaird Memorial Hospital, Luck- 
now, illustrati9n, iii. 479. 

Lady Mico Charity Fund, training college 
supported by, in Kingston, Jamaica, 
iii. 92. i 

Lagos, its trade in gin and rum, i. 78; 
movements on behalf of temperance, 
i. 79; further facts concerning the rum 
traffic, ii. no; polygamy in, ii. 217; 
Christian work largely a mission to 
slaves, ii. 323; cannibalism in, ii. 343; 
influence of Christianity in abating the 
atrocities connected with human sac 
rifices, ii. 346; Wesleyan Missions in, 
iii. 76; grammar school and girls 
seminary of the C. M. S., iii. 76; boys 
high school of the W. M. S., iii. 76; 
Native Pastorate Auxiliary Association, 
iii. 76; book-shop in, iii. 179, 

Lagrene, M. de, his connection with the 
Toleration Clause in Chinese treaties, 
iii. 391. 

Lahore, Victoria School at, ii. 188; admis 
sion of women to medical college at, 
ii. 413; dispensaries in, ii. 426; Lady 
Dufferin Native Christian Girls High 
School, illustration, iii. 24; Rang Mahal 
School, iii. 26; Industrial Exhibition 
at, iii. 107; Diamond Jubilee Industrial 
Institute at, iii. 107; industrial school 
(C. M. S.), iii. 108; hostel of C. M. S., 
iii. 112; University Extension work at, 
iii. 128; organization of Y. M. C. A. at, 
iii. 149; Y. W. C. A. at, iii. 152. 

Laird, Macgregor, expedition to explore 
the Niger organized by him, iii. 478. 

I.akawn, quackery in, i. 192; support or 
lepers by native Christians in, ii. 442; 
educational institutions at, iii. 58; in 
dustrial experiments at, iii. 114. 

Lake Bangweolo, i. 143; ii. 283 

Lake Victoria, mission work on islands 
of, ii. 83. See also Victoria Nyanza. 

Lalemant, Daniel, iii. 366. 

Lalitpur, industrial orphanage of the Re 
formed Episcopal Church, ii. 451, 452, 
iii. 112. 



INDEX 



623 



Lamaism, its mechanical facilities for 
praying, i. 431. 

Lamb, Dr. Robert, ii. 340, 405, 427. 

Lambert, Miss Marian, Royal Red Cross 
decoration conferred upon her, iii. 453. 

Lambeth Conference of July, 1897, ii. 46; 
the Conference of 1888, ii. 223. 

Lambuth, Rev. J. W., Chinese hymns 
written by, in. 196; his theological 
writings in Chinese, iii. 199. 

Lambuth, Rev. VV. R., ii. xxi, 412; 
iii. x. 

Lambuth Memorial School, Kobe, iii. 117. 

Lampoon (Laos), the welcome accorded 
to missionaries by its Governor, ii. 165. 

Lanchau, dispensary at, ii. 420. 

Land of Sinim, The, iii. 304- 

Landaur, illustration, "Missionaries at 
Edgehill," ii.. 48; Woodstock School, 
illustration, iii. 540. 

Landis, Dr. E. B., ii. 456. 

Landor, A. H., Savage-, i. 169, 177, 262, 
329. 

Lane, Edward William, i. 306. 

Lane, Dr. H. M., ii. 80, 136, 175; Presi 
dent of Mackenzie College, iii. 89; 
quoted with reference to advances 
of trade in South America, iii. 503, 504. 

Lane-Poole, Reginald, iii. 5. 

Lane-Poole, Stanley, i. 304. 3S 39i- 

Lang, Andrew, i. 165, 199. 

Langereau, Pastor, his testimony con 
cerning great changes in the Loyalty 
Islands, ii. 340. 

Langford, Rev. W. S., i. 17. 

JLangham, Rev. Frederick, honorary de 
gree conferred upon, iii. 445). 

Lankester, Dr. Herbert, ii. xxi. 

Lansdell, Rev. Henry, i. no, 167. 

Laos, opium habit among the, i. 83; un- 
truthfulness among the, i. 115; slavery, 
i. 148, ii. 335; quackery, i. 192; witch 
craft, i. 204; no caste among, i. 252; 
taxation among, i. 261; total absti 
nence among the Laos church mem 
bers, ii. 121 ; evidences of thrifty 
habits among Christian families, ii. 
165; honor among Christians, ii. 172; 
philanthropic services of missionaries 
to the, ii. 397; medical work, ii. 413; 
work among lepers, ii. 442; educa 
tional .work among the, iii. 58, 59; in 
dustrial work among the, iii. 114; Con 
vention of Laos Mission, 1903, iii. 
132, 133; Christian Endeavor Societies, 
iii. 155; evangelistic tours among the, 
iii. 426. 

Laotsze, i. 392. 

"Lapsley," The, iii. 526. 

Larangeiras, Eschola Americano, iii. 90. 

Larnaca, medical work in, ii. 429. 

Larsen, Rev. L. P., educational services 
of in India, iii. 30; Y. M. C. A. Sec 
retary in India, iii. 141. 

Las Casas, Bartolomeo de, quotation 
from his historical work, iii. 362, 363; 
called the "Apostle of the West In 
dies," iii. 364. 

Last, J. T., his "Polyglotta Africanis 
Orientalis," iii. 422. 

Latakia, boarding schools at, ii. 292, iii. 
62; hospital and dispensary at, ii. 429. 

Latham, R. G., i. 277. 

Latham, Dr. Urania ii. 415- 

Laurie, Rev. Thomas, i. 264; ii. 202, 210, 
224, 338, 401, 474; iii. 406. 407, 421, 
427, 428, 430, 434, 493- 

Laurie, Col. W. F. B., his "Sketches of 
Some Distinguished Anglo-Indians," iii. 

Lavigerie, Cardinal, i. I37J " 333- 



Lavras, ii. 461; girls boarding school, iii. 
90; industrial work at, iii. 126. 

Law in a civilized community, the benign 
mission of, i. 265. 

Lawes, Rev. Francis E., ii. 58. 

Lawes, Rev. W. G., ii. 83, 341, 480; his 
services to British Government at time 
of the annexation of British New 
Guinea, iii. 279, 383; his explorations 
in New Guinea, iii. 427; iii. 491; 
quoted, iii. 507. 

Lawlessness, a serious social evil, i. 178; 
under native rule, i. 179; in Japan and 
China, i. 179; in Korea, i. 180; in 
Upper Burma, Assam, and Central 
Asia, i. 1 80; in Africa, Madagascar, 
and the East Indies, i. 181. 

Lawrence, Rev. Edward A., i. 129; ii. 
261. 

Lawrence, J., ii. 166. 

Lawrence, Lord John, reformatory laws 
made by him while Governor of the 
Punjab, ii. 437; his efforts to raise 
the standards of public service in India, 
iii. 34i- 

Lawrence, W. B., i. 260. 

Lawrie, Rev. J. H., ii. 251. 

Laws, reconstruction of, through mission 
influence, iii. 283-321. 

Laws, Dr. Robert, i. 134, 164; ii. 5, 158, 
268, 323, 332, 350, 459, 485; his 
African vocabularies, 11. 37; his ac 
count of improved conditions among 
the Tonga people, ii. 157; statements 
in regard to overthrow of the slave- 
trade, ii. 293; rescued slaves at Living- 
stonia, ii. 323; portrait of, iii. Frontisj 
piece; his Nyanja, Tonga, and Konde 
Dictionaries, iii. 412; his linguistic 
achievements in the Nyanja tongue, iii. 
417, 418; iii. 424; his introduction of 
English coin into British Central 
Africa, iii. 466; iii. 23, 524. 

Lawson, Rev. G. M., i. 128, 209; ii. 81, 
322. 

Lawson, Mrs. John, educational work at 
Calcutta, iii. n. 

Lawson, Rev. J. C., his Industrial and 
Evangelistic Mission at Pilibhit, iii. 
no. 

Layard, A. H., i. 277. 

Le Hunte, Sir George Ruthven, his ap 
preciation of mission work In New 
Guinea, iii. 80; quoted in regard to 
status of Christians in New Guinea, 
iii. 218, 219; his testimony to the value 
of missionary service, iii. 448. 

Leadership, religious, improved by mis 
sions, iii. 544-546. 

Leakey, R. H., quoted as to Christian 
abstinence in Uganda, ii. no. 

Leaman, Rev. Charles, ii. 74. 

Learned, Rev. D. W., his Japanese Com 
mentary on the New Testament, iii. 
188. 

Leavitt, George W., iii. ,141. 

Lebanon, massacre in, i. 277; Hospital 
for the Insane, illustration of, iii. 292. 

Lechler, Rev. and -Mrs. J. M., ii. 333. 

Lechler, Rev. R., his contributions to 
Chinese hymnology, iii. 196. 

Lecky, W. E. H., i. 77, 320, 404; ii. 321, 
343, 37 6 ; his "Democracy and Liberty" 
translated into Japanese, iii. 206. 

Lee, Mrs. Clara Hamlin, ii. 448. 

Lee, Rev. Graham, ii. 373. 

Lees, Rev. Jonathan, i. 145, 185, 223, 252, 
323; ii. 72, 398; his attitude towards 
the opium habit, ii. 127; his Chinese 
hymn-book, iii. 196; his "Manual for 
Instruction of Native Pastors," iii. 



624 



INDEX 



199; his contribution to English hym- 
nology, iii. 409. 

Lefroy, Rt. Rev. G. A., Bishop of Lahore, 
lecturer at the Oxford and Cambridge 
Institute, iii. 128. 

Legal Reconstruction, influence of mis 
sions in, iii. 283-321. 

Legal Rights, the subversion of, in the 
non-Christian world, i. 265; Japan an 
exception, i. 266; spoliation in Korea, 
i. 266, 272: official robbery in China, 
Turkey, and Persia, i. 266-273; rapacity 
of local native governments in Africa, 
i. 267. 

Legislation, State, wherein it fails as a 
regenerative social force, i. 370; un 
able to reach the needs of non-Chris 
tian peoples, i. 372, 373. 

Legaspi, Miguel Lopez de, his expedition 
to the Philippines, iii. 364. 

Legge, Rev. James, i. 384, 385, 440; por 
trait of, iii. Frontispiece; educational 
services in China, iii. 39; his contribu 
tion to vernacular literature, iii. 172, 
J 73 187; Chinese hymns written by 
him, iii. 196; international services of, 
iii. 380; his "Chinese Classics," iii. 
407, 444; iii. 414; his "Sacred Books of 
the East," iii. 444. 

Leh, Christian postmaster at, ii. 22; medi 
cal work at, ii. 419, 425; The Ladak 
Times published at, iii. 184. 

Lehman, Dr. W. S., information fur 
nished by him regarding African 
dwarfs, iii. 430. 

Leibnitz. Baron Gottfried Wilhelm von, 
the Leibnitz Plan of Missions," iii. 
420. 

Leipzig Evangelical Lutheran Mission, 
its educational mission work in East 
Africa, iii. 68, 74; industrial work in 
India, iii. 109, in; its position in re 
gard to caste in India, iii. 225. 

Leitch, Miss M., her introduction of 
the Christian Endeavor movement into 
Ceylon, iii. 153. 

Leonard, Rev. A. B., ii. xxi. 

Leopold II., King of the Belgians, ii. 
374, 37.5; ruler of the Congo Free 
State, iii. 330; Memorial of Protestant 
Congo Missionaries to, iii. 331, 332. 

Leopoldville, ii. 82, 375; conference of 
Congo missionaries at, iii. 138. 

Lepers, their hard fate in the non- 
Christian world, i. 209; leper asy 
lums and colonies established by mis 
sionary effort, ii. 433-447; asylum at 
Sholapur, iii. 153, 154; illustrations of, 
i. 184, ii. 434, 436, 440, 442, 444, i- 
227, 479, 530. 

Leprosy Commission in India (1890-91), 
Report of the, i. 232; ii. 434, 
436. 

Leprosy Conference held at Berlin, ii. 

Lepsius, Dr. Johannes, ii. 448. 

Lepsius, Karl Richard, his "Standard 

Alphabet," iii. 420. 
Leslie, Dr. W. H., i. 161. 
Lesser Slave Lake, "Children s Home" 

(C. M. S.) at, ii. 269. 
Lesseyton, training school of the South 

African Wesleyans, iii. 73. 
Lethbridge, Sir Roper, ii. 392. 
Leulumoega School, technical instruction 

at the, iii. 125. 
Lewanika, King of the Barotsi, ii. 294, 

347, 35o; iii. 271, 272, 351. 
Lewis, Mrs. C. B., ii. 256. 
Lewis, Rev. E., ii. 267. 



Lewis, Dr. E. R., his Arabic hymn-book, 
iii. 197; his scientific writings in 
Arabic, iii. 208. 

Lewis, Robert E., "The Educational Con 
quest of the Far East," iii. 38; "The 
Empress Dowager s System of Modern 
Colleges for China," iii. 41, 307; Y. M. 
C. A. Secretary in China, in. 141; his 
report of Student Volunteer Movement 
in China, iii. 156; his description of 
ceremonies at the opening of Saxon 
Department of Y. M. C. A. at Shang 
hai, iii. 157; mentioned in list of mis 
sionary authors, iii. 409. 

Lewis, Sir Samuel, the first knighted 
Negro, ii. 17; iii. 352. 

Lewis, Rev. Thomas, his paper on "The 
Ancient Kingdom of Kongo," iii. 425; 
his map of Zombo Land, iii. 429. 

Lexicography, labors of missionaries in, 
iii. 409-420. 

Leyenberger, Rev. J. A., i. 234, 279; ii. 
170; his writings in Chinese on Scrip 
ture exposition, iii. 188. 

Li Hung Chang, i. 171; ii. 137, 167, 193, 
406- quoted, ii. 85, 129; iii. 206; Lady 
Li Hung Chang, ii. 406. 

Liang Cheng, Sir Chentung, his "Mis 
sion Work and Educational Reform in 
China," iii. 41; quoted, iii. 494. 

Liao Yang, Y. M. C. A. work at, iii. 
162. 

Libbey, Prof. William, his explorations 
in Petra, iii. 428. 

Liberia, the Grebos in, ii. 350; medical 
missions in, ii. 430; missions of Protest 
ant Episcopal and Methodist Episcopal 
Churches, and of Lutheran General 
Synod, and African Methodist Episco 
pal Church, iii. 76. 

Liberty, civil, missions cultivate an en 
lightened appreciation of the blessings 
of freedom, iii. 238-242; they develop 
a true, in distinction from a false, pa 
triotism, iii. 243-264. 

Liberty, religious, Christianity rightly in 
terpreted not persecuting in its spirit, 
319, 320; missions helpful in pro 
moting, iii. 224-229, 238, 283, 299, 389, 
390,. 546-548. 

Libraries and reading-rooms in mission 
lands, iii. 212. 

Liddon, Rev. Henry P., i. 442. 

Lien Chow, medical work in, ii. 129. 

Liengme, Dr., i. 152, 153, 196. 

Life and Light for Woman, i. 414; ii. 
51, 109, 141, 208, 277, 355, 398, 448, 
463; iii. 167, 245, 356. 

Life and Work, iii. 184. 

Lifu, ii. 18, 339, 340; training school of 
London Missionary Society, iii. 84; 
Christian Endeavor in, iii. 168, 169; 
code of laws established at, iii. 294; 
Pao, the "Apostle" of, iii. 545. 

Liggins, Rev. John, ii. 475; hi. 409. 

Likin, abolishment of the, iii. 328. 

Likoma, abolishment of the poison ordeal 
and witchcraft in, ii. 350; boarding 
school of the Universities Mission, iii. 
68; printing-press at, iii. 197. 

Lilong, boarding school, iii. 45. 

Lin, Jung, ii. 22. 

Lincoln, President Abraham, Emancipa 
tion Proclamation of, i. 147; ii. 19, 285, 
338. 

Lindley (Inanda), industrial work of the 
American Board, iii. 102. 

Lindsay, Miss, Y. W. C. A. Secretary at 
Rangoon, iii. 155. 

Lindsay, Samuel McCune, i. 46. 



INDEX 



625 



Literary Digest, The, i. 146, 173, 204, 
232; li. 390. 

Literary labors of missionaries, iii. 172- 
213, 406-445. 

Literature of Mission Fields, iii. 172-213. 

Litia, Prince, a Christian convert, iii. 
272, 351. 

Little, Mrs. Archibald, her efforts for 
the promotion of the anti-foot-binding 
movement in China, ii. 358} 361, iii. 
221; her "Intimate China, iii. 221. 

Liu Chiu Islands (Loochoo), ii. 396; iii. 
381, 396. 

Liu Kunyi, his protection of foreigners, 
iii. 338. 

Liverpool, School for the Study of Trop 
ical Diseases at, ii. 468. 

Livingstone, Dr. David, his denunciation 
of the slave-trade, i. 136, 137, 146; a 
pioneer of civilization in Nyassaland, 
i. 143; i. 173, 199; 45, 52; Living 
stonia Mission, ii. 157; his crusade 
against the slave-trade, ii. 283, 284, 287, 
290, 324, 325; portrait of, iii. Frontis 
piece; his hymns for the Bechuanas, 
iii. 198; iii. 380, 387, 401; his books 
upon Africa, iii. 408; his African ex 
plorations, iii. 424; memorial erected to 
him in Africa, iii. 424; search for the 
sources of the Nile, iii. 426; iii. 439; 
quoted in Spencer s "Descriptive Soci 
ology," iii. 445; memorials in West 
minster Abbey and Edinburgh, iii. 457; 
his "open path for commerce," iii. 475, 
481, 482; statue of, illustration, iii. 424; 
Mrs. Livingstone, i. 143. 

"Livingstone, The, iii. 526. 

Livingstonia Central Africa Trading 
Company, iii. 482, 483. 

Livingstone College (London), m. 436. 

Livingstonia Institution, Kondowi, ii. 323, 
iii. 69; industrial training at, iii. 103; 
electric plant at, iii. 523, 524. 

Livingstonia Mission, illustration of first 
settlement of Free Church Mission on 
Lake Nyassa, i. 200; linguistic con 
tributions of Livingstonia missionaries, 
ii. 37 j temperance anwng converts of 
the, ii. 109; industrial advance in 
the. ii. 157; renunciation of polygamy 
and slavery in the, ii. 215; overthrow of 
the slave-trade in that region, ii. 293; 
Livingstonia Institution, ii. 323; educa 
tional progress of, iii. 69; entrance of 
the "Ilala," iii. 192; native hymn- 
writers in the, iii. 193; the testimony 
of Mr. Joseph Thomson as to its 
value, iii. 274; organization of, iii. 482; 
electric plant of the, iii. 520, 523, 

bdell, Dr. Henry, ii. 405; iii. 428. 

Lobengula, King, i. 169; ii. 107, 318. 

Lockhart, Dr. William, ii. 127, 405. 

Lockwood, W. W. (Jr.), Y. M. C. A. 
Secretary in China, iii. 141. 

Lodge, Sir Oliver J., his "Pioneers of 
Science" translated into Chinese, iii. 
204. 

Lodiana (Ludhiana), abnormally high 
death-rate of female infants in, i. 132; 
North India School of Medicine for 
Christian Women, ii. 407, 4*3, 462, 
iii. 26; medical work of the S. F. E. 
E., ii. 426; City High School, iii. 27; 
industrial work at, iii. no; Presbyte 
rian Mission Press at, iii. 182. 

Loewenthal, Rev. I., his Pashtu Diction 
ary, iii. 413. 

Loftcha, girls school, iii. 62. 

Logan, Rev. R. W. f his translation of 



Loldl 



hymns for use in the Caroline Islands, 
iii. 198. 

Lohr, Rev. Julius J., recipient of the 
Kaiser-i-Hind Medal, iii. 454. 

London Missionary Conference, 1888, Re 
port of the, i. 256, 330, 367, 368; ii. 
210, 401. 

London Missionary Society, i. 134, 284; 
"- 37> 58, 83, 90, 1 06, 113, 117, 130, 
I 4S, *54 207, 218, 249, 267, 277, 291, 
309, 312, 313, 315, 327, 334, 340, 341, 
356, 360, 375, 380, 405, 407, 416, 418, 
421, 422, 423, 424, 426, 427, 431, 436, 
438, 439, 443, 445, 45*, 457, 478; iii. 

9, 10, 69, 70, 77, 78, 79, 83, 84, 102, 
104, 108, in, 121, .122, 124, 125, 128, 
312, 552. 

London Society for Promoting Chris 
tianity amongst the Jews, ii. 429; iii. 
120. 

Long, Rev. Albert L. ? his connection with 
Robert College, iii. 61; his contribu 
tion to Bulgarian hymnody, iii. 197. 

Loomis, Rev. Henry, i. 284; ii. 115, 200, 
472; iii. x; statement regarding Chris 
tians on the police force in Tokyo, iii. 
335; his work among Japanese soldiers, 
iii. 398. 

Lorbeer, Rev. H., his remedy for snake 
bite, iii. 435. 

Lord, Rev. H. F., his "Concise Church 
History" in Marathi, iii. 203. 

"Lord s Day Observance Committee" of 
Madras, iii. 551. , 

"Lord s Day Union" of Calcutta, iii. 551. 

Lorenzo Marques, i. 366; ii. 174. 

Loria, Dr. Lamberto, his appreciation of 
missions in New Guinea, ii. 58. 

Lorrain, J. Herbert, his Lushai Diction 
ary, iii. 411. 

Lovedale Institution, industrial training 
at, ii. 155, iii. 103; classes for liberated 
slaves, it. 323; commendation of, by 
Government Inspector of Education, 
iii. 72; report of its work, iii. 72, 73; 
literary societies in the, iii. 138; Stu 
dents Christian Association in, iii. 164; 
its graduates occupying government 
positions, iii. 351; illustrations of, i. 

Lovell, Miss M. J., her work at Jerusa 
lem, ii. 389. 

Lovett, Rev. Richard, his "History of 
the London Missionary Society, iii. 

10, n, 24, 176, 276, 293, 294, 312, 
314, 351, 353, 354, 355, 380, 401, 416, 
418, 438, 484, 507, 5o8, 521; his 
"James Chalmers," in. 218, 279, 293, 
294, 295, 357, 384; quoted with refer 
ence to linguistic achievements of mis 
sionaries, iii. 416. 

Lowe, Dr. John, ii. 401. 

Lowell, Percival, i. 314. 

Lowrie, Rev. J. W., quoted, ii. 336; 
honored with a blue button, iii. 453. 

Lowry, Rev. H. H., educational services 
in China, iii. 39; his educational text 
books for the Chinese, iii. 207. 

Loyalty Islands, Christian teachers in the, 
i. 418; extinction of cannibalism in the, 

11, 338-340; work of the London Mis 
sionary Society in the, iii. 84; Christian 
Endeavor movement in the, iii. 168; iii. 

Lubbock, Sir John, i. 361. 

Lucas, Rev. Bernard, "Mission Banks," 

ii. 162. 
Lucas, Rev. J. J., ii. 223; iii. x.; his 

Scripture commentary in Urdu, iii. 188. 
Lucknow, plant for water-supply in, \. 



626 



INDEX 



221 , suppression of opium dens in, ii. 
131; Lucknow College, ii. 186; King s 
Poorhouse at, ii. 384; school for the 
blind at, ii. 385; medical work at, ii. 



427; illustration of College at, ii. 437; 
Isabella Thoburn College, iii. 24, 25; 
industrial exhibitions held at, iii. 107, 
525; Methodist press at, iii. in, 182; 
Reid Christian College, iii. 466; illus 
tration of Lady Kmnaird Memorial 
Hospital, iii. 479. 

Lufilufi, training school of the Aus 
tralasian Wesleyan Methodists, iii. 85. 

Luebp (Congo Free State), Presbyterian 
Children s Home in, ii. 458. 

Lugard, Major F. W., ii. in, 416. 

Lull, Raymond, ii. 45; his literary work, 
iii. 407; his advocacy of the estab 
lishment ,of Chairs of the Oriental 
Languages, iii. 420; his scientific 
works, iii. 435. 

Lumholtz, Carl, i. 151. 

Luther League of America, its response 
to the missionary appeal, iii. 139, 147. 

Lutheran Board of Missions, its educa 
tional work in Madagascar, iii. 77, 

Lutheran General Synod, Foreign Mis 
sions of the, ii. 144, 1 60, 430; iii. 76, 
102, no, in; illustration of Woman s 
Hospital, Guntur, India, i. 224. 

Luxor, boarding school for girls, iii. 66. 

Lyall, Dr. Alexander, ii. 127, 422. 

Lyall, Sir Alfred, i. 316; ii. 450; quoted 
in reference to social Regeneration of 
India, iii. 263. 

Lying, its prevalence in the non-Chris 
tian world, i. 99-102. 

Lyman, Rev. Henry, his martyrdom in 
Sumatra, iii. 386. 

Lynch. Dr. Franklin P., ii. 350. 

Lyon, D. Willard, Y. M. C. A. Secretary 
in China, iii. 141, 156; article on "The 
Young Men of China, iii. 157. 

Lyte, Rev. Henry Francis, his hymns 
translated into the languages of foreign 
mission fields, iii. 193. 

Mabie, Hamilton W., his "Essays on 
Books and Culture," ii. 38. 

Macalister, Rev. George, recipient of the 
Kaiser-i-Hind Medal, iii. 454. 

McAll, Rev. R. W., decorated with 
medals of honor, iii. 441. 

MacAlpine, Rev. A. G., ii. 215, 331. 

McCartee, Dr. D. B., ii. 192, 193, 405, 
409; educational services in China, iii. 
38; his contributions to vernacular lit 
erature in China, iii. 173; his national 
services to Japan, iii. 247; iii. 381; his 
diplomatic services in China and Japan, 
iii. 396, 397; eminent as a botanist, iii. 
432; iii. 441. 

McCartney, Dr. J. H., i. 214. 

M Cash, Dr. James, ii. 431. 

McCauley, Rev. James M., ii. 23. 

Macaulay, Lord Thomas Babington, i. 
444; his minute on educational reform 
in India, iii. 14. 

McClure, Edmund, "The History of the 
Society for Promoting Christian Knowl 
edge, iii. 422. 

McClure, Rev. W. G., i. 291. 

MacColl, Canon M., i. 276. 

McConaughy. Miss Bertha, her report of 
Christian Endeavor work at Fiske Sem 
inary, iii. 167. 

McConaughy, David, i. 17; educational ser 
vices of, in India, iii. 30: first Foreign 
Secretary of International Y. M. C. A., 
iii. 140, 149; Secretary of the "Forward 



475; iii. 



Movement," iii. 148; Y. M. C. A. work 

in Madras, iii. 149. 
McCosh, Rev. James, his "Method of the 

Divine Government" translated into 

Chinese, iii. 199. 
McCowen, O. H., Secretary of Y. M. C. 

A. in Burma, iii. 141. 
McCulloch, Miss F. E., ii. 358. 
MacDonald, Arthur, i. 178. 
Macdonald, Miss A. C., Secretary of 

Y. W. C. A. in Tokyo, iii. 162. 
Macdonald, Sir Claude Maxwell, i. 155; 

ii. 83; his testimony to conduct of 

missionaries during the Siege of Pe 

king, iii. 306. 

Macdonald, Dr. D., iii. 456. 
Macdonald, George, ii. 344. 
Macdonald, Rev. James, i. 92, 157, 161, 

A/ 98 , "?J 3 - 368 i {ii 43 > 
Macdonald, Major J. R. L., ii. 

289. 

Macdonald, Rev. K. S., i. 158; ii. 65, 
386; his contribution to vernacular lit 
erature in India, iii. 174; mentioned 
in list of missionary authors, iii. 409, 

McDonald, Ven R., his hymns for the 
North American Indians, iii. 199. 

Macdonald, Prof. William, his "Select 
Charters Illustrative of American His- 

t0 ^" cit n d cJ"- A 26< ? 368 37i, 372. 
MacDonnell, Sir Anthony P., i. 360. 

MacDougall, Rev. Donald, quotation from 
"The Conversion of the Maoris," iii. 
384, 513; mentioned in list of mis 
sionary authors, iii. 409. 

Macduff, Rev. John R., his writings 
translated into the languages of for 
eign mission fields, iii. 190. 

McElroy, Miss Mary, her connection 
with Y. W. C. A. at Bombay, iii. 152; 
in illustration of "Social Service Club," 
iii. 152. 

McFarland, Rev. S. G., his services to 
educational interests in Siam, iii. 58. 

Macfarlane, Rev. Samuel, i.. 416, 418; his 
missionary services at Lifu, iii. 294; 
iii. 381; mentioned in list of mis 
sionary authors, iii. 409; explorations 
in New Guinea, iii. 427, 491; iii. 445. 

McFarlane, Dr. Sewell S., i. 284. 

MacGilliyray, Rev. Donald, i. 262, 283, 
290; ii. 130, 1 68; his contribution to 
vernacular literature in China, iii. 174; 
his translation into Chinese of Bruce s 
"Kingdom of God," iii. 199; his "Com 
parative Religion" in Chinese, iii. 201; 
his "Mohammedanism and Christian 
ity," and translation into Chinese of 
Storrs "Divine Origin of Christianity," 
iii. 202; his translation of Matheson s 
"Spiritual Development of St. Paul," 
iii. 203; his "Eighteen Christian Cen 
turies," iii. 205; iii. 381; revision of 
Stent s Mandarin Dictionary, iii. 409. 

McGilvary, Rev. Daniel, i. 252; ii. 70, 73, 
411; his pioneer evangelistic tours 
among the Laos tribes, iii. 426. 

Macgowan, Rev. John, i. 130; ii. 126, 190, 
194, 278, 335, 336, 353, 354, 357; his 
anti-foot-binding efforts, ii. 356; his 
"Pictures of Southern China," ii. 406, 
465; iii. 380; his "History of China," 
hi. 408, 439; his English-Chinese Dic 
tionary in the Amoy Dialect, iii. 
410. 

Macgregor, Governor (Antigua), his 
prompt action in giving effect to ths 
Emancipation Act, ii. 315. 

McGregor, A. W., his "English-Kikuyu 
Vocabulary, * iii. 413. 



INDEX 



627 



McGregor, Rev. W., honored by the 
University of Aberdeen, iii. 435. 

Macgregor, Sir William, i. 374; ii. 89; his 
prohibitive liquor law in New Guinea, 
ii. 113; ii. 479; his patronage of in 
dustrial mission at Kwato, iii. 122; 
his testimony to value of Christian mis 
sions in New Guinea, iii. 280; iii. 449. 

McGrew, Rev. George Harrison, his 
"Treasury of Theology" in Urdu, iii. 
200. 

Machinery, introducing modern, iii. 519- 
524. 

Machle, Dr. E. E., ii. 129. 

Machray, Most Rev. Robert, his mission 
ary efforts to improve social conditions 
of Indians in Canada, iii. 320; honors 
conferred upon, iii. 455. 

Maclnnes, Miss, her connection with Y. 
W. C. A. Home at Cairo, in. 165. 

Maclver, Rev. Donald, his Hakka Dic 
tionary, iii. 409. 

Mackay, Alexander M., ii. 52, 158, 290; 
portrait of, iii. Frontispiece; quota 
tion from his journal, iii. 179; his aid 
to Luganda hymnology, iii. 197; a 
teacher of Apolo Kagwa, iii. 274; his 
suggestion of a railway from the 
coast, iii. 387; his entrance into 
Uganda, iii. 425; his "good-roads cam 
paign" in Uganda, iii. 519; his work 
shop in Uganda, iii. 523. 

MacKay, Rev. George Leslie, i. 131, 152, 
169, 176, 189, 270, 323, 412, 413; ii. 
73, 1 13 130, I9i 38i, 459J i- 407. 
441, 505. 

McKay, Rev. H., his statement concern 
ing the cessation of self-torture among 
Christian Indians, ii. 148. 

Mackay, Ven. J. A., his hymns for the 
North American Indians, iii. 199. 

Mackay, Rev. R. P., ii. xxi. 

McKean, Dr. J. W., i. 100, 204, 2*90; ii. 
172, 411. 

McKechnie, Miss E. M. (now Mrs. 
Thomson), in illustration, ii. 418. 

Mackenzie, Sir Alexander, remarks of, 
concerning graduates of Free Church 
Institution at Calcutta, iii. 3 1 ; quoted 
in regard to industrial training for 
India, iii. 104; his testimony to the 
value of mission work in India, iii. 447. 

Mackenzie, Rt. Rev. Charles Frederick, 
Christian community in Central Africa 
founded by him, ii. 215; ii. 288; his ef 
forts to put down slave-trade, ii. 293; 
exploring expedi^n of, ii. 324; por 
trait of, iii. Frontispiece; iii. 380, 387, 
424, 426. 

Mackenzie, Donald, i. 138, 141, 130, 166; 
ii. 287. 

Mackenzie, George S., ii. 287. 

Mackenzie, Rev. John, ii. 45, 52 , por 
trait of, iii. Frontispiece; his hymns 
for the Bechuanas, iii. 198; a friend 
and counsellor to King Khama, iii. 
271; his efforts to secure a humane 
government attitude towards natives 
in South Africa, iii. 288; iii. 380, 388, 
401; his "Austral Africa," iii. 408; iii. 

Mackenzie. Dr. John Kenneth, quoted 
with reference to Chinese doctors and 
their practice, i. 188; ii. 129, 406, 407, 
410; honor conferred .upon him by 
the Emperor of China, iii. 452. 

Mackenzie, John S., i. 46. 

MacKenzie, Dr. J. W., his testimony re- 

Srding Kalomet, Chief of the New 
sbrides, iii. 336. 
Mackenzie, Dr. Marcus, his booklet in 



Chinese, entitled "Malarial Fever: its 
Prevention and Cure," iii. 209. 

Mackenzie, Rev. Murdo, ii. 277. 

Mackenzie, Robert, his "History of the 
Nineteenth Century" translated into 
Chinese," iii. 205. 

Mackenzie, Rev. Robert, i. 415, 416. 

Mackenzie, Rev. W. Douglas, ii. 134; his 
"Christianity and the Progress of 
Man," ii. 401, iii. 177, 402; his "John 
Mackenzie, South African Missionary 
and Statesman," iii. 288, 401, 439. 

Mackenzie College, Sao Paulo, iii. 89; 
manual training department of, iii. 
126; Student Association in, iii. 170. 

McKenzie Memorial Training College, 
Isandhlwana, iii. 73. 

Mackichan, Rev. D., President of Wilson 
College, Bombay, portrait of, i. 360; 
ii. 461; member of University Commis 
sion of 1902, in India, iii. 17. 

Mackie, Rev. George M., mentioned in 
list of missionary authors, iii. 409, 443. 

McKim, Rt. Rev. John, Bishop of Prot 
estant Episcopal Church in Japan, iii. 
161. 

Mackinnon, Dr. F. I., ii. xxii, 429; iii. 
428. 

Macklin, Dr. W. E., his Chinese volume 
on "Liberty," iii. 206; his writings on 
Political Economy in Chinese, iii. 207 

McLachlin, L. E., Y. M. C. A. Secretary 
in India, iii. 141. 

Maclagan, J. T., i. 17. 

Maclaren, Rev. Alexander, his writings 
translated into the languages of foreign 
mission fields, iii. 190. 

McLaurin, Rev. John, his contribution to 
vernacular literature in India, iii. 174; 
quoted in reference to British Govern 
ment in India, iii. 261. 

Maclay, Rev. R. S., portrait of, ii. 
Frontispiece; his contribution to Chi 
nese hymnology, iii. 196; his lexi 
cographical work in Chinese, iii. 410. 

Maclear, Rev. G. F., ii. 10, 44, 45; his 
"Scripture History" translated into 
Malagasy, iii. 187. 

Macleod, Dr. Norman, i. 360. 

McMullan, Mr. and Mrs. James, their 
brush-making and lace industries at 
Chefoo, iii. 115. 

MacMurray, Miss, her connection with 
the Y. W. C. A. at Bombay, iii. 152. 

MacNair, Rev. Theodore M., ii. 72. 

MacNeil, Rev. John, his "Spirit-filled 
Life" translated into the languages 
of mission fields, iii. 190. 

McNeill, Rev. George, i. 31, 32. 

Maconachie, R., article on education in 
India, iii. 18. 

Macphail, Rev. James M., i. 157, 192, 
220; ii. 63, 119, 180; iii. 231. 

McPherson, J. L., Secretary of Y. M. C. 
A. in Hong Kong, iii. 141. 

McWhirter, James, iii. xi; Y. M. C. A. 
work among student* in India, iii. 141. 

Me William, Rev. J., his testimony re 
garding Kereopa Tukumaru, iii. 357. 

Madagascar, work of L. M. S. in, i. 32, 
33; action taken by native Government 
to prevent extension of trade in in 
toxicants, i. 79; gambling habit in, i. 
86; slave-trade in, i. 137; decree of 
Queen, in 1877, freeing African slaves 
in her dominion, i. 144, ii. 294; slave- 
trade abolished in 1817 by treaty 
between England and, i. 144; slavery 
in, i. I47J poison ordeal in, i. 
163; brutality in war in, i. 173, *745 
robber bands in, i. 181; witch-doctor 



628 



INDEX 



in, i. 197; distrust in, i. 229; massacres 
in, i. 278; religious persecution in, i. 
324; French aggressions in, i. 373; 
conceit of Hoyas, ii. 28; results of mis 
sion work in, ii. 58, 59, 80; Christianity 
and civilization in, ii. 81; success of 
missionary work in, ii. 90; friends of 
temperance in, ii. in, 112; branch of 
the World s Woman s Christian Tem 
perance Union in, ii. 1 1 1 ; gambling 
strictly forbidden by Queen, ii. 138; 
immorality greatly diminished in, ii. 
147; disappearance of polygamy, and re 
strictions upon divorce, ii. 217, 227; in 
fanticide in, ii. 281; freedom of slaves, 
ii. 294, 318; moral cooperation of mis 
sionary agents, and cessation of slavery 
in, ii. 330; Congregational Union in, 
ii. 330; trial by ordeal prohibited in, 
ii. 352; banishment of penal cruelties 
m, ii. 375; work among prisoners 
in, ii. 375; medical mission work in, 
ii. 405, 418; hospitals and dispensaries 
in, ii. 431, 432; work for lepers in, 
ii. 445; orphanages in, ii. 457; im 
proved domestic life in, ii. 459; branch 
society of the Red Cross in. ii. 474; 
educational mission work in, iii. 77-79; 
illustrations of missionary work in, iii. 
70, 74, 78, 86; meetings of the Con 
gregational Union, iii. 138; Christian 
Endeavor Societies in, iii. 147, 166; 
Y. M. C. A. in, iii. 166; hymn-books 
published in, iii. 198; Christian queens 
of, iii. 353; Family Tomb of the Prime 
Minister, illustration, iii. 353; General 
Gallieni s commendation of English 
missions in, iii. 450; services of artisan 
missionaries in, iii. 516, 517; introduc 
tion of printing, iii. 521; missionary 
initiation of the manufacture of soap, 
iii. 525; numerous pastors, teachers, 
and evangelists of fine record in, iii. 
545; Sabbath observance in, iii. 551, 

Madan, A. C., his English-Swahili Dic 
tionary, iii. 411. 

Madanapalle, free reading-room estab 
lished by Dr. J. Chamberlain, iii. 128. 

Madhavdas^ Bhagwandas, ii. 242. 

Madigas, Baptist Mission amoag the, iii. 
231, 262. 

Madras (City), Hindu Social Conference 
held at, ii. 29; anti-nautch movement 
in, ii. 145; Young Women s Christian 
Association established at, ii. 185; Lec 
tureship for Indian ladies at, ii. 185; 
Satthianadhan Memorial Hall at, ii. 
186; Young Men s Christian Associa 
tion at, ii. 187; government leper asy 
lum at, ii. 437; work for orphans, ii. 
451; educational institutions at, iii. 24; 
high school (U. F. C. S.), iii. 27; 
Vepery Hisrh School, iii. 27; Decennial 
(1902) Conference at, iii. 106, 129; 
Industrial Exhibition at, iii. 107; in 
dustrial school of the S. P. G., iii. 108; 
industrial work of the C. E. Z. M. S., 
iii. 1 08; industrial school of Oxford 
Mission, iii. 108; Methodist Episcopal 
Publishing House, iii. no, in; Tamil 
Orphanages, iii. in; press of the S. P. 
C. K., iii. in, 182; University Ex 
tension work at, iii. 128; missionary 
settlement for men at, iii. 132; illus 
tration of Y. W. C. A. Bible Class in 
Students Hostel, iii. 146; Y. M. C. A. 
in, iii. 149, 150; Y. W. C. A. in, iii. 
152; "Lord s Day Observance Com 
mittee" of, iii. 551; illustrations: 
"Madras Christian College," i. Frontis 



piece; "Group of Professors and Class 
of Students, i. 28; "Building of the 
Young Men s Christian Association," 
i. 380; "H. E. Sir Arthur E. Have- 
lock, Governor of Madras, Laying the 
Corner-stone of the New Y. M. C. A. 
Building at Madras, India, January 
2oth, 1897," i. 388; "Convention of the 
Y. M. C. Associations of India," i. 
391; "Satthianadhan Memorial Hall," 
ii. 1 86; "Laying the Foundation Stone 
of Madras Indian Christian Associa 
tion," iii. 155. 

Madras (Presidency), infanticide not en 
tirely checked in, i. 132; former condi 
tions of slavery in, i. 149; cruel pun 
ishments once prevalent in, i. 167; 
famine of 1832 in, i. 232; illustration 
of famine victims, i. 232; Native Chris 
tian Benefit Fund in, ii. 162; first 
native girls school the result of mis 
sionary effort, ii. 180, 181; agitation of 
marriage reform in, ii. 234, 235, 236, 
242; introduction of zenana work in, 
ii. 256; classes for the blind and for 
deaf mutes in, ii, 384, 385; "Associa 
tion for Work among the Blind" in, ii. 
385; admission of women to medical 
college of, ii. 187, 413. 

Madras Christian College, iii. 15, 25; 
hostels at, iii. 30; illustration, i. 
Frontispiece. 

Madras Christian College Magazine, iii. 
184. 

Madras Indian Christian Association, in 
dustrial exhibition of, iii. 130; its pro 
motion of interests of Indian Christian 
community, iii. 130; illustration, iii. 155. 

Madras Native Christian Association. 
See Madras Indian Christian Associa 
tion. 

Madras Standard, The, ii. 243. 

Madura, illustrations of American Mis 
sion Hospital at, ii. 42, 44; large gifts 
received from native princes and mer 
chants for the building of a hospital 
at, ii. 410, 411; A. B. C. F. M. hospi 
tals and dispensaries at, ii. 427; high 
school of American board at, iii. 27; 
resolution of Madura Mission, in 1847, 
with regard to caste, iii. 225. 

Maebashi, Jomo Orphanage at, ii. 455; 
girls school, iii. 54. 

Maejima, Baron Mitsu, his endorsement 
of Y. M. C. A. work in Japan, iii. 161. 

Mafang, museum at, iii. 526. 

Magellan, Fernando, his expedition to the 
Philippines in 1521, iii. 364. 

Magila, refuge for slaves at, ii. 287; 
boarding school of the Universities 
Mission, iii. 68; the training of native 
boys for government employ, iii. 350. 

"Mahabharata," The, i. 4"; " 244. 

Mahableshwar, Industrial Conterence at, 
iii. 106. 

Mahajana Sabha, address of, to Lord El 
gin, iii. 36. 

Mahan, Capt. A. T., his "Influence of 
Sea Power upon History" translated 
into Japanese, iii. 206. 

Maharaja of Baroda {See Gaikwar), on 
female education in India, iii. 36. 

Mahars, work of the United Free Church 
of Scotland among the, iii. 231. 

Mahine, King, Christian ruler of Hua- 
hine, iii. 354. 

Mahoba, orphanage in, ii. 451. 

Mail, The (London Times), i. 154, 155, 
167, 196, 213, 271, 272, 294; " 137, 
287, 299, 344, 373, 375, 477; i. 309, 
324, 383, 385, 447 449. 



INDEX 



629 



Main, Dr. Duncan, ii. 127, 129, 443; iii. 

209, 473; Mrs. Main, ii. 443. 
Main, Seminary of United Free Church 

of Scotland, iii. 73. 

Maine, Sir Henry Sumner, i. 251, 388. 
Major, R. H., his "Select Letters of 

Christopher Columbus," iii. 363. 
Maka (Hawaiian missionary), reference 

to by R. L. Stevenson, ii. 19. 
Makhsan i Masihi, iii. 184. 
Makino, Mr., appointed chaplain in 

Tokachi Prison, n. 370. 
Makpo, medical work at, ii. 425. 
Malabari, Behramji M., i. 249, 291; ii. 

231, 233, 240, 241, 242, 462. 
Malacca, Anglo-Chinese College at, iii. 38. 
Malagasy, The, i. 144, 324; " 81, 217, 

Malagasy Christian Woman s Temperance 
Society, ii. in, 112. 

Malas, Baptist mission among the, iii. 
231, 262. 

Malatia, work for orphans at, ii. 449- 

Malay Archipelago, educational missions 
in the, iii. 59; industrial training in the, 
iii. 1 20. 

Malaysia, hospitals and dispensaries in, 
ii. 427; education in, iii. 59, 6p; Meth 
odist Annual Conferences at Singapore, 
iii. 132; Epworth League in, iii. 155. 

Maldonado, schools of Rev. W. C. Mor 
ris, iii. 89. 

Malietoa, King, Christian ruler of Samoa, 
iii- 355- 

Mallock, W. H., i. 49, " 3- 

Malua, Training Institution at, ii. 18, 
154, 268, iii. 80, 84, 87, 124, 169, 355; 
meeting of the Congregalional Union 
of Samoa (1904), " 139- 

Malwa, Province of, traffic in females, 
i. 146; infanticide in, ii. 275. 

Man, status of, in the ancient social sys 
tems of the Orient, i. 364; the Chris 
tian and the non-Christian estimate 
of, i. 419; the Pagan conception of, 
still lingers in Oriental tradition, i. 
419; the non- Christian, its undervalua 
tion of the sacredness of life, i. 421. 

Manamadura, industrial school, iii. 109. 

Manasseh, Drs. A. J., and B. J., ii. 429. 

Manchuria, lawlessness in, i. 180; Chi 
nese evangelist in, ii. 22; foot-binding 
repudiated in royal palace and higher 
circles of Manchu society, ii. 3535 
medical missionary institutions in, ii. 
420; Roman Catholic asylums in, ii. 
4575 Japanese Y. M. C. A. work in, 
iii. 162. 

Mandalay, Home for Lepers at, ii. 442; 
St. John s Leper Asylum at, ii. 445; 
illustrations of work for lepers at, 
i. 184, ii. 442. 

Mangaia, Island of, the introduction of 
Christianity into, ii. 218; the story of 
Makimou of, ii. 347; iii. 293, 354, 355- 

Mangalore, industrial workshops of Basel 
Mission, iii. 109; Basel Mission press, 
iii. in, 183; illustrations of the indus 
trial work at, iii. 97, 288. 

Manila, settlement house at, iii. 139- 

Manley, Rev. G. T., lecturer at the Ox 
ford and Cambridge Institute, iii. 128; 
quoted in regard to university educa 
tion in India, iii. 128. 

Mann, Frank H., Y. M. C. A. Secretary 
in Cuba, iii. 141. 

Manning Captain W. H., ii. 59. 

Mansell, Rev. H., his Bible commenta 
ries in Urdu, iii. 188. 

Mansell (Mrs.), Dr. N. M., i. 120; 11. 
231- 



Mansfield House (London), iii. 137. 

Mansion House Indian Famine Fund, 
gifts from Christians of Fiji to, ii. 42, 
396. 

Manu, quotations from Laws of, i. in, 
167; iii. 9. 

Manua Islands, political independence in, 
ii. 64; Christian government in, ii. 64; 
Christian ruler of, iii. 355. 

Manua, Queen of, a Christian message 
from the, ii. 18, 19; the death of the, 
ii. 64. 

Manwaring, Rev. A., his "Marathi Prov 
erbs," iii. 445. 

Maoris, The, former cannibalism of, i. 
151, ii. 341; human sacrifice once 
prevalent among, i. 159; barbaric tat 
tooing among, i. 215; testimony of 
Rev. Samuel Marsden with reference 
to, i. 365; of Charles Darwin, i. 416; 
favorable comment upon Maori Chris 
tians, ii. 1 8; prohibition of liquor 
traffic among, ii. 113; educational mis 
sions among, iii. 81, 82; industrial train 
ing among, iii. 124; Y. M. C. A. work 
among, iii. 167; loyal citizenship of, 
and their political representation, iii. 



with reference to missions among, iii. 
509. 

Maples, Rt. Rev. Chauncy, ii. 52, 210, 
211, 286. 287; portrait of the, ii. 288; 
his "Life and Letters" quoted with 
reference to legal procedure in Africa, 
iii. 289, 290; his Yao Vocabulary, iii. 
413; his African explorations, iii. 424; 
iii. 434. 

Mapo, orphan boarding school, iii. 56. 

Mapoon, mission established by the Mora 
vians and United Presbyterians at, i. 
413, iii. 123; wonderful results of 
mission work at, i. 414, iu 342. 

Mapuche Indians, industrial missions 
among the, iii. 126. 

Marash, Central Turkey College for Girls 
at, ii. 203, iii. 62; missionary protec 
tion and shelter for bereft children at, 
ii. 448; educational work for boys at, 
iii. 62; Theological Seminary at, iii. 
63; Young Women s Christian Associa 
tion, iii. 1 66. 

Marau, Rev. Clement, ii. 18. 

March, Rev. Daniel, i. 236, 307. 

Mardin, improved home life in, ii. 266; 
relief to famine sufferers in, ii. 399; 
medical work in, ii. 415, 428; work for 
orphans in, ii. 449; educational work 
for boys and girls at, iii. 62; Theolog 
ical School, iii. 63. 

Mardin, Governor of, his testimony to 
good results of Protestant missions, 

Mare, Island of, civilized population of, 

Margerison, Miss, her connection with 
Y. W. C. A. Home at Cairo, iii. 165. 

Margoschis, Canon A., the Kaiser-i- 
Hind Medal conferred upon him, in. 

Maritime Customs Service, Imperial, in 
China, excellent record of, i. 271. 

Maritzburg, educational work of Free 
Church Mission, ii. 174; Training Col- 

MarSng, m Mrs! Arthur W., her transla 
tion of hymns into the Fan language, 

Marquesas Islands, cannibalism in, i. 
152; opium traffic in, ii. 134; Hawaiian 



630 INDEX 

Christian converts become missionaries Masasi, boarding school of the Univer- 

to, ii. 338; French Evangelical Mis- sides Mission, iii. 68. 

sion in the, iii. 84. Mason, .Rev. Francis, mentioned in list 

Marquette, Pere Jacques, iii. 366; statue of missionary authors, iii. 409; his 

of, iii. 456. eminent knowledge of the Karenese 

Marriage, moral dignity of the Christian language, iii. 414. 

code of, i. 113; evils in India of Mason, Rev. G. E., ii. 18. 

child marriage and widowhood, i. 119- Mason, Rev. M. C., his cotton-ginning 

125; in China and Korea, i. 124. class at Tura, Assam, iii. 519. 

Marsden, Miss Kate, ii. 433, 434. Massachusetts Colony, charter of, iii. 

Marsden, Rev. Samuel, i. 365; first mis- 370, 371. 

sionary to New Zealand, iii. 124, 381, Massaquoi, Prince Momolu, his appeal 

384; his instruction in agriculture to published in The Century Magazine, 

the Maoris, iii. 513. iii. 352. 

Marsh, Dr. and Mrs. H. R., ii. 419. Massett (Queen Charlotte Islands), ii. 



ii. 277, 457. Massowah, slave traffic in, i. 141; edu- 

Marshall, Rev. Thomas J., ii. 17. catipnal work of Swedish Evangelical 

Marshall Islands, Christian converts in, Society, iii. 67. 

ii. 84; educational work of the Ameri- Masterman, Dr. E. W. G., ii. 429. 

can Boardj iii. 86; Christian Endeavor Masters, Miss, her connection with Y. 

Societies in, iii. 169; annexation to W. C. A. at Lahore, iii. 153. 

Germany, iii. 386. Masulipatam, college at, iii. 24. 25; in- 

Marshman, Mrs. Hannah, educational ef- dustrial work of C. E. Z. M. S., iii. 

forts of, at Serampore, iii. n; organ- 108; Noble College, iii. 344. 

ization of "Ladies Society for Native Matabele, The, unhappy condition of 

Female Education in Calcutta and women among, i. no; cruelty in war 

Vicinity," iii. n, 12. of, i. 173, 277; superstitions among, i. 

Marshman, Joshua, ii. 89; his connec- 194; belief in witchcraft, i. 200; im- 

tion with educational plans for India, provement in home life of, ii. 268; 

iii. 15; contributions to vernacular victory of British over Lobengula, ii. 

literature, iii. 172; his contribution 3*8; campaign against slavery, ii. 3*27; 

to English hymnology, iii. 409; iii. 436. industrial missions of London Mission- 

Marsovan, exemption from cholera of ary Society among, iii. 102. 

Christians in, ii. 266; medical work at, Mateer, Rev. Calvin W., ii. 73; ser- 

ii. 415, 428; work for orphans at, vices to education in China, iii. 39; 

ii. 449; Anatolia Gpllege, iii. 62; girls President of Tengchow College, iii. 

boarding school, iii. 62; Theological 46; contributions to Chinese hym- 

Seminary, iii. 63; industrial training at, nology, iii. 196; Mrs. Mateer, i. 131, 

iii. 119; material improvements in, iii. 168, 189, 227, 270; ii. 61, 171, 190, 

516; "Orphans at Marsovan," illustra- 237, 359, 398. 

tion, iii. 269. Mateer, Kev. Samuel, i. 310. 

Marston, Annie W., her "Great Closed Material benefits of missions, iii. 504-527. 

Land," i. 88. Material civilization and modern facili- 

M^arston, Dr. Emily, i. 100. ties, introduction of, iii. 504-527. 

Martin, Rev. Chalmers; mentioned in list Matheson, Rev. George, ii. 102; his 

of missionary authors, iii. 409. "Spiritual Development of St. Paul" 

Martin, Rev. W. A. P., quoted with r$f- translated into Chinese, iii. 203. 

erence to infanticide, i. 130; his "The Mathews, Rev. G. D., his testimony in 

Chinese: Their Education, Philosophy, regard to the valuable services of 

and Letters," i. 442; his "Cycle of French Protestant missionaries in 

Cathay," i. 157, 203, 261, 269, 272, Basutoland, iii. 273. 

302, 313, 330, ii. 127, 190, iii. 408; Mathews, Sir Lloyd William, former 

his "Hanlin Papers," i. 183, 184, 185, British Prime Minister at Zanzibar, 

441, iii. 439; 443; ii. 85; portrait of, quoted, iii. 350. 

iii. Frontispiece; educational services Mathews, Professc 




and social science in China, iii. 206; of the Factory Girls Home," iii. 58; 

to Political Economy, iii. 207; educa- technical school and Factory Girls 

tional text-books by, Iii. 207; his aid Home of the American Board at, iii. 

to reform movement in China, iii. 306; 117; illustration of "Sunshine Girls," 

iii. 380, 381; his services in connection iii. 300. 

with the Treaty of Tientsin, iii. 389, Matthews, Rev. T. T., his book in 

494; a teacher of international law in Malagasy, entitled "The Bible and the 

China, iii. 398; his "Lore of Cathay," Monuments," iii. 187; his translation 
iii. 408; quoted with reference to mis 
sionary services in Chinese typography, 



into Malagasy of Hodge s "Outlines of 
Theology, iii. 290; his "Thirty Years 
in Madagascar," iii. 408, 552. 



iii. 437; his services during the biege in Madagascar," in. .. 

of Peking, iii. 441; iii. 444. Maughan, W. C., i. 80. 

Martyn, Rev. Henry, his eminence as a Maui Island, educational institutions of, 

scholar in Persian and Hindustani, iii. iii. 86. 

414. Maunaqlu, seminary for girls, iii. 86; in- 

Marwar, money-lenders of, i. 290, 291. dustrial training at, iii. 125. 

Mary L. Colby Home and Boarding Mauritius, the Rose Belle Orphanage 

School, iii. 55. in, ii. 457; educational missions in, 

Mary Stephenson Boarding School, iii. 45. iii. 79. 

Mary Wanamaker Girls High School, Mawphlang, temperance among church 

Allahabad, illustration of, iii. 328. members in, ii. 120. 

Masai, The, lawless character of, i. 181. Maxwell, Governor Charles, ii. 321. 



INDEX 



631 



Maxwell, Ellen B., mentioned in list of 
missionary authors, iii. 409. 

Maxwell, Dr. Tames L., ii. 127, 401. 405. 

Maxwell, Sir William E., ii. 345. 

May, Hon. F. H., Chairman of Board of 
Directors of Y. M. C. A. at Hong 
Kong, iii. 158. 

May, Rev. Robert, educational work of, 
iii. 10. 

Mayer, Rev. T. J. Lee, his Baluchi and 
Pashtu Dictionaries, iii. 411. 

Mayhew Family, their missionary labors 
among the Indians of New England, 
iii. 372, 374. 

Mbame s, Livingstone removing the slave- 
sticks from necks of African captives 
at, ii. 325. 

Mbau (Bau), ii. 338; iii. 356. 

Mbonda, temperance movement at, ii. 109. 

Mbweni, native girls serving as mission 
helpers at, ii. 205; rescued slaves at, 
ii. 287, 319, 322; boarding school of 
Universities Mission at, iii. 68. 

Mead, Miss Lavinia M., ii. 142. 

Mecca, i. 223, 224; "Moslem Pilgrims 
Worshipping Around the Kaaba," illus 
tration, i. 305. 

Medak, industrial work of the Wesleyan 
Missionary Society, iii. 109. 

Medhurst, Rev. W. H., i. 94; portrait of, 
iii. Frontispiece; his contribution to 
vernacular literature, iii. 172, 187; iii. 
380; his Chinese- English and other dic 
tionaries, iii. 409; iii. 414. 

Medhurst College, iii. 44. 

Medical Missionary Association of China, 
ii. 410. 

Metlical Missionary Auxiliary, C. M. S., 
ii. 404. 

Medical Missionary Record, The, i. 160, 
197; ii. 192, 412. 

Medical Missionary Society in China, ii. 
410, 411, 421. 

Medical Missionary Training Institute, 
Agra, iii. 26. 

Medical Missions at Home and Abroad, 

*/V I2 , 9 Yr 3 - 90 40I s 4 ? 7 V - 
Medical Missions in India, ti. 410. 

Medical Science, introducing modern, 
ii. 400-418; heroic significance of medi 
cal service in foreign fields, ii, 400, 
ACT ; medical agencies popular with 
American and British Societies, ii. 402, 
403; rapid growth of medical missions, 
ii. 403, 404; early movement in be 
half of, ii. 404; a roll-call of pioneers 
in many fields, ii. 405; the value of 
medical missionary work, ii. 406; the 
importance of schools of medicine in 
mission fields, ii. 406, 407; a revolution 
in native practice, ii. 408-410; modern 
medical literature introduced by mis 
sionaries, ii. 410; missionary doctors 
bearers of the best gifts of modern 
science, ii. 411; what medical science 
has done for China and India, ii. 412, 
413; a warm welcome to the mission 
ary physician in Japan and Korea, ii. 
413, 414; the victory of medical skill 
over fatalism in Moslem lands, ii. 414; 
the high standing of medical missions 
in Persia, ii. 415; supplanting the ter 
rors of the native quack in Africa, ii. 
416, 417; medical missions in Mada 
gascar, the West Indies, Mexico, and 
South America, ii. 418; the numerous 
hospitals and dispensaries of mission 
lands, ii. 418-433. 

Medicine, studies in, by medical mis 
sionaries, iii. 435. 

Meguro, work for lepers in, ii. 443. 



Meiji Era, The, Hi. 46, 497. 

Meiji Gakuin, Tokyo, iii. 54; illustration 
of, iii. 243. 

Melanesian Mission, ii., 17, 446; iii. 82, 
83. 

Melas, in India, iii. 130. 

Melrosapuram, peasant farm colony, iii. 
109. 

Melton, Miss Anna, i. 175; ii. 76. 

Mengo, illustrations of the old cathedral 
and mission work at, ii. 82; Emin Pasha 
on slaves in, ii. 290; medical work at, 
ii. 430; boys school at, iii. 69; the new 
cathedral at, iii. 09, 348, 523; hospital 
at, iii. 99; school for the sons of chiefs, 
iii. 348. 

Mengo Notes, Hi. 184. 

Mennonite Evangelizing and Benevolent 
Board, iii. 110. 

Mennonite Missionary Society of the 
Netherlands, iii. 59. 

Menzies, Dr. A., i. 431, 432, 438. 

Mercy and Truth, iu 380, 401, 404, 405, 
406, 411, 464. 

Merelava, Island of, Clement Marau and 
William Vaget of, ii. 18. 

Merensky, Rev. A., mentioned in list of 
missionary authors, iii. 409. 

Mergaredja, boarding school at, iii. 59. 

Merivale, Dr. C, i. 320. 

Merriam, Rev. Edmund F., quoted, iii. 
500. 

Mersine, educational work for boys at, 
iii. 62. 

Meshakah, Mikhail, bis work on Arabic 
music, iii. 436. 

Meshed, opium dens in, i. 84; the shrine 
of "Imam Riza" in, i. 336. 

Messenger, The (Shanghai), i. 94, 236, 
257, 262; ii. 361, 363, 380. 

Messenger of Truth, The iii. 184. 

Metempsychosis, Chinese doctrine of, i. 
302. 

Methodist Church in Canada, mission 
work of the, ii. 383, 423, 455; iii. 117, 
125. 

Methodist Episcopal Church, South, mis 
sion work of the, ii. 124, 193, 424, 425; 
iii. 89, 90, 91, 92. 

Methodist Episcopal Missionary Society, 
i. 188; ii, 22, 114, 115, 123, 201, 274, 
309. 359. 383. 385, 393 395. 43, 45. 
414, 422, 423, 424, 425, 426, 427, 431, 
432, 436, 438, 439, 443, 450, 451, 455, 
458, 478; iii. 70, 76, 77, 89, 90, 91, 92, 
101, 109, no, in, 115, 117- 

Methodist Review, The, i. 43, 40^, 408. 

Methodius, his mission to the Slavs, iii. 
359- 

Metlakahtla, ii. 482; industrial aspects of 
mission at, iii. 126; account of estab 
lishment of mission at, iii. 281, 282; 
iii. 503. 

Mexico, i. 77, 86, pi, 102, ^37, 307, 325, 
326, 337; "Graduating Class, Mexico 
City School," illustration, i. 418; in 
fluence of evangelical missions in, ii. 79, 
80; first temperance society in, organ 
ized in City of Guanajuato, in 1878, ii. 
123; educational facilities for girls in, 
ii. 208^ 209; medical missions in, ii. 
418, 432; work for orphans in, ii. 458; 
educational missions in, iii. 91; indus 
trial missions in, iii. 126, 127; Y. M. 
C. A. secretaries in, iii. 141 j.. Chris 
tian Endeavor Societies in, iii. 146, 
170; Y. M. C. A. in, iii. 170; Federa 
tion of Young People s Societies in, 
iii. 170; Christian hymnals in, iii. 199; 
progress in the matter of religious lib 
erty, iii. 321; growing tendency to- 



632 



INDEX 



wards interdenominated federation, 
iii. 546. 

Mexico City, the Sarah L. Keen College, 
and High School of M. E. M. S., iii. 
91; Y. M. C. A. in. iii. 170; mission 
presses, iii. 183. 

Mexico Methodist Institute, Puebla, iii. 
91. 

Meyer, Rev. F. B., his writings translated 
into the languages of mission fields, 
iii. 190. 

Mhow, industrial school and orphanage 
of Canadian Presbyterians, iii. no, 112. 

Michaelhouse School (Natal), iii. 74. 

Michel, F. J., Y. M. C. A. Secretary 
in India, iii. 141. 

Michelsen, Rev. Oscar, his "Cannibals 
Won for Christ," i. 133, 145, 203, 319, 
ii. 237, 3o6, 340, 341, 347, 479; men 
tioned in list of missionary authors, 
iii. 409, 445. 

Micronesia, i. 144, 216; iii. 85, 86, 87. 

Micronesian Mission, ii. 226. 

Middleton, Rt. Rev. T. F., first Anglican 
Bishop of India, iii. 10. 

Midyat (Asia Minor), ii. 875 improve 
ment in material conditions in, ii. 263. 

Mikado, The. See Mutsuhito. 

Mildmay Mission, ii. 429, 430. 

Millar, Rev. Charles C., iii. x. 

Millard, Miss Anna, superintendent of 
industrial school for the blind at Bom 
bay, iii. 1 09. 

Miller, Rev. E. Rothesay, ii. 372. 455. 

Miller, Dr. Emma T., ii. 415. 

Miller, Rev. William (E. B. M. S.), his 
Oriya Dictionary, iii. 413. 

Miller, Rev. William (U. F. C. S), men 
tioned, i. Frontispiece; portrait of, i. 
58; member of Education Commission 
of 1882 in India, iii. 16; the "Order 
of Commander of the Indian Empire" 
conferred upon him, iii. 454; his statue 
in Madras, illustration of, iii. 424, iii. 

Mills, Mrs. A. T., her school for the deaf 
at Chefoo, iii. 116. 

Mills, Rev. and Mrs. C. R., ii. 380, 381. 

Mills, Miss D. Y., i. 134; ii. 319, 322, 
458. 

Mills Institute, Hilo, iii. 86. 

Milne, Rev. William, founder of Anglo- 
Chinese School at Malacca, iii. 38; con 
tributions to vernacular literature, iii. 
172, 173; his Life of Christ in Chi 
nese, iii. 186; iii. 414; quoted with 
reference to the difficulties of the Chi 
nese language, iii. 415. 

Min, Prince, services of Dr. Allen to, iii. 
248. 

Miner, Miss Luella, Y. W. C. A. formed 
by her at Tungchou. iii. 158. 

Miraj^ Presbytenan Hospital at, iii. 232. 

Mirzapur, orphanage at, ii. 451; high 
school at, iii. 27; industrial work at, 
Hi. 1 08. 

Misozwe, boarding school of the Uni 
versities Mission, iii 68. 

Mission among the Higher Classes in 
China, iii. 133. 

Mission f Field, The (Ref. C. A.), ii. 23, 

JfwwnJiMrW, The (S. P. G.), i. 94, iS9, 
198; ii. 444; iii. 33, 123, 259, 277, 344, 
452. 

Mwion Gleaner, The (Ref. C. A ), iii 46. 

Mission Literature, a basis of social de 
velopment, ii. 35; religious journals and 
periodicals, publishing houses, and the 
issues of mission presses, ii. 36-38; 
God s Word the supreme gift of mis 



sions to ( Eastern literature, ii. 38} 
beneficent import of, to mankind, ii. 39. 

Mission to Deep Sea Fishermen, ii. 419. 

Mission to Lepers in India and the East, 
433-439, 443, 444- 

Mission to the Blind, China, ii. 378. 

Mission World, The, i. 414; ii. 20, 120, 
1 66, 224, 345, 448; iii. 20, 304, 336, 
386, 436, 478. 

"Missionaries in Bronze and Marble," 
illustration, iii. 456. 

Missionaries Literature Association, libra 
ries furnished to foreign field*:, iii. 212. 

Missionary, The, i. 97, no, 161^ 168, 
177, 217, 236, 266, 270, 330; ii. 129, 
138, 297, 315, 358, 382, 400, 401, 412, 
473; iii. 245, 246, 248. 

Missionary Commercial and Industrial 
Society, in connection with the Basel 
Missions, ii. 162. 

Missionary Herald, The, i. 78, 84, 92, 
94, 153, 207, 216, 267, 284, 327, 415; 
n. 22, 23, 44, 62, 64, 92, 113, 126, 
227, 360, 363, 369, 371, 389, 396, 
398, 401, 414, 448, 461, ^Zt 466, 
469, 479; iii. 33, 63, 103, 109, 118, 
230, 248, 253, 336, 352, 353, 356, 386, 
405, 427, 452, 493, 501, 512, 542. 

Missionary Herald of the Baptist Mission 
ary Society, The (London), ii. 251, 375, 
396, 407, 413; iii. 37, 4 i, 232, 252, 
321, 338, 352,. 4 $i, 508, 523, 538.. 

Missionary Optimism, a solid basis for, 
ii. 485, 486. 

Missionary .Peace Commission, in Shansi, 
in 1901, iii. 405. 

Missionary Pence Association of Great 
Britain, ii. 418, 438. 

Missionary Record of the United Free 
Church of Scotland, iii. 73, 98, 184, 
185, 223, 231, 276, 332, 385, 388, 519, 
538, 546. 

Missionary Record of the United Presby 
terian Church of Scotland, The, i. 78, 
94, 134, 138, 152, 154, 164, 173, 175, 
180, 415, 416; ii. 15, 53, 58, 83, 108, 

III, 112, l62, 172, 2O6, 257, 279, 280, 

340, 341, 342, 3.46, 379, 396, 468, 473, 
476, 477, 482; in. 248, 512, 513. 
Missionary Review of the World, The, 
i. 84, 115, 147, 199, 209, 249, 264, 
3io, 337, 338, 357, 414, 416, 428, 431, 
433. 437, 438, 4435 ii- 15, 20, 52, in, 

125, 151, 170, 191, 2O2, 2IO, 244, 246, 
248, 256, 291, 330, 342, 348, 363, 378, 

382, 389, 401, 406, 414, 434, 444, 4150, 
482; in. 21, 91, 101, 107, 124, 129, 
146, 157, 164, 173, 185, 193, 256, 283, 
300, 320, 324, 330, 335, 351, 434, 4?S| 
442, 452, 468, 469, 531, 538, 542, 546, 
549- 

Missions, Christian, a social as well as a 
religious ministry, i. 23; they touch 
and transform individual lives, i. 23; 
social results of a secondary and in 
direct character, i. 24; their sphere 
ethical and humane rather than eco 
nomic, i. 25; their social influence con 
firmed by history, i. 26; larger signifi 
cance of, i. 28; a broad and varied 
stream of influence, i. 28; reconstruc 
tive function of missions, i. 30; the 
common ground with sociology, i. 31; 
necessarily a militant social force, i. 43; 
they enter an environment where Chris 
tianity is bound to overturn and over 
turn, i. 44; attitude of, towards woman 
and her condition in the non-Christian 
world, i. 44; enter a socially disorganized 
environment with its varying aspects 
of degeneracy, i. 45; deal with a re- 



INDEX 



633 



ligiouS consciousness immature in spir 
itual things, i. 45; deserve appreciation 
as a social ministry, i. 45; the larger 
vision of God s purpose in, i. 47; sub 
limity and comprehensiveness of their 
task, i. 47; sociological scope and 
evangelical spirit of, i. 48; their social 
outcome a natural and unconscious 
revelation of power, i. 50; need of the 
range and variety of method which 
characterize the conduct of, i. 51; 
their service the secret of inspiration 
and power to the Church, i. 58; re 
markable results of missionary labors in 
various lands, i. 413-418; quickening 
and inspiring power of, on the 
Church of Christ, i. 452; the dawn 
of a sociological era in, ii. 3; the 
past century an era of pioneer 
effort with reference to evangelistic 
progress, ii. 9; the spirit of mod 
ern, differs from that of medieval 
in its emphasis on the conversion of 
the individual rather than on that of 
the community or the nation, ii. 9, 10; 
the reconstruction of character the first 
task of, ii. 12; the creation of indi 
vidual Christian character is the high 
est functipn of missions, ii. 13, 14; 
changed lives and transformed .char 
acters the product of every mission 
field, ii. 14; some personal fruits of 
missions in India, China, and Japan, 
ii. 20-23; a Christianized public opinion 
an outcome of, ii. 24-33; education an 
important function of missions as a 
basis of social progress, ii. 33, 34; 
mission literature as a basis of social 
development, ii. 35-38; God s Word 
the supreme gift of missions to East 
ern literature, ii. 38. 39; influence of 
missions in laying the foundations of 
philanthropy, ii. 39-42; personal ex 
ample of missionaries and converts a 
contribution to non : Christian society, 
ii. 42-45; the Christian family, its 
power as an object-lesson, ii. 45; value 
of woman s services in foreign mis 
sions, ii. 46; the social value of the 
personal presence and services of mis 
sionaries, ii. 48-52; tributes to the 
personal character of missionaries and 
the social value of their lives, ii. 54-60; 
native testimonies to the value of mis 
sionary example, ii. 60-62; influence of 
missions in inculcating higher national 
ideals, ii. 62-64; moral value of, as 
sponsors of true civilization, ii. 67; 
social results, a missionary symposium, 
ii. 70-84; the testimony of observant 
natives to the social benefits of mis 
sions, ii. 85-88; confirmation of, from 
laymen and government officials, ii. 88- 
94; the contribution of Christian mis 
sions to social progress, ii. 103-486, 
i" - 3-556 (for detailed statement of 
subjects treated, see "Table of Con 
tents," Vols. II. and III.). 

Missions-Handlungs-Gesellschaft, iii. 97. 

Missions and Sociology, have they any 
common ground? i. 31; sociological 
scope of missions, I. 23-59; evan 
gelical spirit and aim of missions not 
to be supplanted by the sociological 
method, i. 48. 

Missions of the World, The, i. 107, 155, 
413, 416; ii. 178, 179. 367. 

Missions, relations of, to the State in 
China, iii. 302, 303. 

Mitchell, Rev. J. Murray, i. 89, 184, 444; 
Mrs. Murray Mitchell, i. 249; his 



"Letters to Indian Youth," iii. 211; 
his "Religions of India," iii. 408, 444. 

Mitchell-Innes, Mr., financial adviser to 
King of Siam, iii. 468. 

Mitford, A. B., i. 95. 

Mitra, Dr. Rajendralala, i. 158. 

Mitsidi, industrial work at, iii. 100. 

Mitter, Miss Mary (Mrs. Nundy), ii. 188. 

Miyabe, Dr. K., eminent botanist of 
Japan, iii. 336. 

Miyagi Girls School, Sendai, illustration 
of, iii. 243. 

Miyama, Rev. K., ii. 115, 138. 

Miyoshi, Judge Taizo, ii. 273, 372. 

Mkuzi, boarding school of the Univer 
sities Mission, iii. 68. 

Mlozi, Chief, ii. 291, 292. 

Moatau, massacre of native Christians by 
the "Black Flags" at, ii. 170. 

Modak, Sumitrarao, his industrial factory 
for famine boys at Ahmednagar, iii. 
197; his "Indian Christian Directory," 
iii. 343. 

Modak, Mr. and Mrs. S. R., illustration 
of their work for famine children, 
iii. 402. 

Modjo-Warno, hospital and dispensary at, 
ii. 427. 

Moffat, Rev. John Smith, i. 368, 369; 
his offices under the British Govern 
ment, iii. 439, 440; iii. 510, 511, 513. 

Moffat, Rev. Robert, i. 174; on blood 
feuds among savages, i. 368, 369; on 
the character of Africaner and his 
brothers, ii. 14, 15; ii. 52, 474; portrait 
of, iii. Frontispiece; his hymns for the 
Bechuanas, iii. 198; conversion of 
Africaner, iii. 351; iii. 380, 388, 401; his 
"Missionary Labours and Scenes in 
Southern Africa," iii. 407; his con 
tribution to English hymnolpgy, iii. 
409; his translation of the Bible into 
Secnuana ? iii. 418; his explorations in 
Africa, iii. 424; his geological re 
searches in South Africa, iii. 433; iii. 
439 > quoted in Spencer s "Descriptive 
Sociology," iii. 44 5 ; illustration of 
Moffat Memorial, iii. 456; monument 
to, iii. 457; quoted with reference to 
trade among natives in South Africa, 
iii. 484; teaching the value of irriga 
tion to the Kaffirs, iii. 510, 511, 512, 

Moffett, Rev. S. A., quoted in regard to 
civil oppression in Korea, i. 257; on 
commercial morality in Korea, iii. 462. 

Mohammed, Mirza Ali, i. 335, 391, 392, 
446, 447. 

Mohammedan Educational Conference at 
Delhi, in 1902, iii. 35. 

Mohammedans, The, intemperance among, 
i. 79, ii. in; immorality among, i. 91; 
fanatical self-torture among, i. 93; re 
ligious and intellectual pride of, i. 98; 
inferior position of women among, i. 105, 
107, 1 08, 109, no; polygamy, i. 115, 
ii. 214, 224; divorce, i. 118; domestic 
life among, i. 128; infanticide not 
prevalent among, i. 135; slave-trade, 
i. 136, 137, ii. 284, 305; slavery, i. 147; 
Siege of Chittoor, i. ^172; sanguinary 
customs of warfare, i. 173; Moham 
medans in China, i. 208; careful of 
graves of their people, i. 221; ex 
tortion and taxation among, l. 263, 
264; Armenian massacres by, i. 275-277; 
religious leaders among, i. 334, 335; 
Mohammedans in India, ii. 88, 89; 
what missions haye accomplished to 
wards the elevation of woman in 
Moslem lands, ii. 202-205; in Java, 



634 



INDEX 



ii. 237; zenana system, h. 251-259; 
outrages upon prisoners, ii. 375; medi 
cal missions among, ii. 414, 415. 
Mohammedanism, prohibition of wine by 
the Koran, i. 79; Islamic code of di 
vorce, i. 118; in India, i. 304, 361; its 
relation to social morality, i. 305, 306 

_ i r -i -r _o__ -ii ~ 



Morija, schools of French Evangelical 

Mission, iii. 74. 
Morioka, religious services in prison at, 

ii. 372; generosity of native Christians 

to sufferers from earthquake of 1891, 

ii. 382. 
Morison, T., his "Imperial Rule in 

India," iii. 257. 



social failure of, i. 389-391; ethics of, India," iii. 257. 

i. 424, 446, 447, 448; in Persia, ii. 77. Morning Light, The, iii. 183. 

ohonk Lodge, Colony, Oklahoma, iii. Morning Post, The (Allahabad), ii. 



Mohonk 
126. 

Mohun, Rev. David, ii. 267. 

Mohun, Dorsey, i. 154, 161. 

Mollendorff, Baron, P. G. von, iii. 468. 

Molokai, Island of, segregation of lepers 
on the, ii. 446; Y. M. C. A. among 
the lepers of, iii. 168. 

Mombasa, medical work at, ii. 430; freed 
slave settlement at, iii. 291; illustra 
tions: "Hospital at Mombasa, East 
Africa," ii. 288, "Mombasa Cathe 
dral," iii. 274. 

Mombetsu, orphanage at, ii. 455. 

Mpnasticism, influence of, on education, 
iii. 6, 7. 

Monastir, girls school, iii. 62. 

Money-lender, a prominent figure in 
Eastern finance, i. 289; a busy man 
in India, i. 290; the Hindu broker one 
of the greatest curses in India, i. 
291. 

Monier-Williams, Sir Monier, his "Brah- 
manism and Hinduism," i. 89, io6, 120, 
121, 127, 303, 318, ii. 230, 231, iii. 537; 
on caste among the Hindus, i. 245, 
250; on the defects of Buddhism as a 
religious system, i. 430; on the glory 
of Christianity as a religious system, 
i. 461; his "Buddhism," i. 428; his 
"Hinduism," i. 444. 

Monroe, W. S., ii. 386. 

Monrovia, College of West Africa, iii. 77. 

Montalembert, Charles Forbes de, ii. 152. 

Monterey, coeducational institute of the 
Southern Methodist Church, iii. 91. 

Montevideo, high schools of the M. E. M. 
S., iii. 91. 

Montgomery, Rt. Rev. H. H., ii. 18, 154, 
207, 218, 279, 306; iii. 466. 

Montgomery, Rev. Robert, his English- 
Gujarati Dictionary, iii. 411. 

Montgomerywalla, Christian Industrial 
Settlement at, iii. 108. 

Monthly Messenger of the Presbyterian 
Church of England, The, ii. 171, 210, 
278, 347, 379, 401, 457, 466. 

Moody, D. L., his writings translated 
into the languages of foreign mission 
fields, iii. 190. 

Mookerji, Chandra (Rai Bahadur), a 
graduate of missionary institution of 
the Free Church of Scotland at Cal 
cutta, iii. 344. 

Moon, Dr. W., ii. 385. 

Moore, Dr. Franklin T., ii. xxii, 428. 

Moore, Rev. P. H., i. 184; ii. 74, 265. 

Moore, Sir William, i. 191. 

Moore, Capt. W. Usborne, iii. 280. 

Moorhead, Max W., educational services 
of in India, iii. 30. 

Moor s Indian Charity School, Lebanon, 
Connecticut, iii. 377. 

Moradabad, boarding and higTi school, 
iii. 27. 

Morality, social effects of associating it 
with religion, iii. 540-543. 

Moravian Missions, ii. 78, 208, 291, 309, 
315, 3.J.6, 342, 419, 432, 436, 444, 446, 
458; 111. 68, 70, 89, 90, 91, 92, 102, 
123, 126, 127, 359, 373, 400, 401, 512. 

-T.^igan, Mrs. F. H., ii. 442. 



61. 



"Morning Star," its entrance upon Lake 
Tanganyika, iii. 526. 

Morning Star, The (Burma), iii. 184. 

Morning Star, The (Ceylon), iii. 184. 

Morocco, slave-markets in, i. 136, 137, 
139, ii. 305; Mohammedan warfare in, 
i. 173: cruelties and extortion in, i. 
264; fiendish outrages upon prisoners 
in, ii. 375; orphanage at Casablanca, 
in, ii. 458. 

Moros, The, industrial education among, 
iii. 123. 

Morote, Luis, his visit to slave-markets 
in Morocco, i. 140. 

Morris, Dr. J. R.. ii. 414. 

Morris, Miss M. H., ii. xxi. 

Morris, Rev. T. M., mentioned in list of 
missionary authors, iii. 409. 

Morris, Rev. W. C., his schools at 
Buenos Ayres, iii. 89. 

Morrison, Rev. J., his paper on "Educa 
tional Work in India during the 
Queen s Reign," iii. 21. 

Morrison, Rev. Robert (China), portrait 
of, iii. Frontispiece; Educational Society 
named after him, iii. 38; his entrance 
into China, iii. 134; contributions to 
vernacular literature, iii. 172, 173; his 
Life of Christ in Chinese, iii. 186; 
his Chinese hymn-book, iii. 195, iii. 380; 
his services in connection with the 
treaty between China and Great Britain, 
iii. 389; his Chinese Dictionary, iii. 
409; iii. 414, 441, 494. 

Morrison, Rev. Robert (India), i. 220, 
250, 290. 

Morrison, Miss Theresa, first Secretary 
of Y. W. C. A. in Japan, iii. 162. 

Morrison, Rev. W. M., his letter of pro 
test to King Leopold in regard to ad 
ministrative iniquity in the Congo 
State, iii. 330, 331; his Baluba-Lulua 
Dictionary, iii. 412; testimony in regard 
to abuses in the Congo, iii. 442. 

"Morrison Educational Society," iii. 38. 

Morrison School, iii. 38. 

Morrison Society, its organization and 
object, iii. 135. 

Morse, Richard C., General Secretary of 
International Committee of Young 
Men s Christian Associations in North 
America, iii. 140. 

Mortimer, Rev. E. ? ii. xxii. 

Morton, Rev. J., ii. 123, 226, 237, 459. 

Morton, Rev. W., his Bengali-English 
Dictionary, iii. 411. 

Mosetla, work for lepers at, ii. 444. 

Mosquito Coast, Moravian schools on the, 
iii. 91. 

Mosul, 1. 175, 277; ii. 76, 173, 266. 

Mota, Island of, Rev. George Sarawia of, 
ii. 17, 18. 

Motlav (or Motlava), Island of, Henry 
Tagalana of, ii. 18. 

Motoda, Rev. S., his influence in the 
promotion of education in Japan, iii. 
47; manager of government school in 
Tokyo, iii. 337. 

Mott, Rev. George S., ii. 367. 

Mott, John R., "Strategic Points in the 
World s Conquest," ii. 35, iii. 24, 



INDEX 



635 



30; his work in connection with Y. 
M. C. A. in India, iii. 29; Student 
Evangelist in Japan, iii. 52; his pres 
ence at conferences of native Chris 
tians in China, iii. 134; Secretary of 
Foreign Department of International 
Committee of Y. M. C. A., iii. 140; 
"The Evangelization of the World in 
this Generation," iii. 144, 146; his 
work in connection with Y. M. C. A. 
in China, iii. 156; his visit to Japan, 
iii. 159, 1 60. 

Moukden, i. 288; ii. 129; hospitals and 
dispensaries in, ii. 380, 420, 424; medi 
cal instruction at, ii. 407; new college 
of U. F. C. S. and P. C. I. M. S., 
iii. 44; illustration, "The Moukden 
Hospital, its Medical Staff, and Stu 
dents," ii. 475. 

Moule, Ven. Archdeacon Arthur E., i. 
94, 129, 203, 302; ii. 127, 377; Chinese 
hymns written by him, iii. 196; his 
"Great China s Greatest Need," iii. 
202; iii, 380; mentioned in list of mis 
sionary authors, iii. 409. 

Moule, Rev. A. J. H. f his writings on 
Scripture exposition in Chinese, iii. 188. 

Moule, Rt. Rev. George E., Chinese 
hymns written by, iii. 196. 

Mcule, H. F., "Historical Catalogue of 
the Bible House Library," iii. 176 

Moulton, Rev. James Egan, his state 
ment in regard to the diminution of 
population in the South Seas, iii. 278. 

Mount Lebanon, asylum for the insane on, 
ii. 389; services rendered by missiona 
ries at time of massacres, ii. 398 ; medi 
cal work on, ii. 429, 459; civil wars of, 
ii. 474. 

Mount Silinda, boarding school of the 
American Board, iii. 73; industrial 
work of American Board, iii. 102. 

Mount Zion, Bishop Gobat Memorial 
School at, ii. 449. 

Mourt, G. (or George Morton), iii. 369. 

Mowat, Dr. A. G., ii. 162. 

Mowry, William A., iii. 442. 

Mozambique, iii. 419. 

Mozufferpore, printing-press of the Goss- 
ner Mission, iii. in. 

Mozumdar, Protab Chunder, i. 249. 

Mpwapwa, medical work at, ii. 430. 

Mtesa, King, before the advent of Chris 
tian missionaries to Uganda, i. 161, 
170; ii. 82; abolition of slave-trade by, 
ii. 290; his message of appeal to the 
English nation, iii. 346. 

Mudaliar, Hon. J., ii. 236. 

Mudaliar, Rao Bahadur S., ii. 384, 462. 

Muharram Passion Play, i. 305. 

Muhlenberg, industrial farm of the Gen 
eral Synod of the Evangelical Lutheran 
Church, ii. 160; iii. 102. 

Muir, Dr. D. D., in illustration, ii. 475. 

Muir, Dr. John, quoted on the origin of 
caste, i. 242. 

Muir, Sir William, ii. 225. 

Muirhead, Rev. William, i. 268; ii. 74, 
127; his contributions to vernacular 
literature in China, iii. 173, 187, 191, 
205; his contributions to political and 
social science in China, iii. 206; his 
writings in furtherance of social re 
form in China, iii. 339; quoted with 
regard to numbers of mission students 
in government employ in China, iii. 
340; mentioned in list of missionary 
authors, iii. 409; tablet erected by 
Chinese to his memory, iii. 455. 

Mukarram-ud-Dowlah, Lady, her school 
at Hyderabad, iii. 35. 



Mukasa, Rev. Ham, his "Commentaw on 
Matthew," iii. 189. 

Mukasa, Samweli, iii. 347. 

Mukerjee, Professor, in illustration, ii. 
18. 

Mukti Home, ii. 248. 

Mukti Mission, industrial work at the. 
iii. 113. 

Mulki, orphanage at, ii. 452. 

Mullens, Mrs. .Joseph, ii. 254, 255, 257. 

Muller, iriedrich, in. 421. 

Miiller, Professor F. Max, i. 242, 250, 
297, 387, 393; ". 63. 
Muller, George, of the Orient," a Jap 
anese con\*ert Mr. Ishii, ii. 453. 

Muller, Rev. T., chaplain of the expedi 
tion on the "Henry Venn," iii. 425. 

Mullick, B., i. 127. 

Mundel, I. B., iii. 345. 

Mungeli, orphanage at, ii. 451. 

Munmar, Paton Memorial Industrial 
Home, iii. 108. 

Munro, Sir Thomas, iii. 8. 

Alunson, Rev. Samuel, his martyrdom in 
Sumatra, iii. 386. 

Murdoch, Dr. John, his essay on "Moral 
Courage," i. 246; his "Indian Mission 
ary Manual," ii. 254; his "Papers on In 
dian Social Reform," ii. 255, 462, iii. 
207; his contribution to vernacular lit 
erature in India, iii. 174; his introduc 
tion to Lord Northbrook s book, iii. 
191; his book on "The History of the 
Plague, and How to Stop its Progress," 
iii. 209; his "Manual of Geography," 
iii. 210; his "open letter" to Lord 
Curzon, iii. 314, 315; mentioned in 
list of missionary authors, iii. 409; re 
cipient of the Kaiser-i-Hind Medal, iii. 

Murkland, Rev. and Mrs. S. R., ii. 315. 

Murphy, Rev. U. G., his rescue work in 
Japan, iii. 300. 

Murray, Rev. Andrew, his books trans 
lated into the languages of mission 
fields, iii. 190. 

Murray, Rev. A. W., ii. 340; iii. 381, 
445; exploration in New Guinea, iii. 
491. 

Murray, Dr. David, ii. 409; Superin 
tendent of Schools and Colleges in 
Japan, iii. 47. 

Murray, Rev. D. S., his "Principles of 
Western Civilization" in Chinese, iii. 
205. 

Murray, Rev. John, i. 283; ii. 278. 

Murray, Rev. J. A., his article on "Our 
Indian Empire" cited, iii. 259. 

Murray, J. Lovell, educational services 
of in India, iii. 30; Y. M. C. A. Secre 
tary in India, iii. 141. 

Murray, Rev. W. H., ii. 378, 379; his 
provision of literature for the blind in 
China, iii. 211; his invention of the 
numeral type for China, iii. 437. 

Murray, Governor (Demerara), ii. 315. 

Muscat, school for rescued slave boys at, 
ii. 289, iii. 65. 

Museums, opening of, in China, iii. 135, 
526. 

Mussoorie, Rev. Thomas Evans, and his 
work for temperance in, ii. 117; the 
Mafasilite Press at, ii. 118; "Holiday 
Home" of Y. W. C. A. at, iii. 153. 

Mutilation and Self-Inflicted Torture, ii. 
148; the Gospel message a remedy for 
the deluded hope of merit-making in 
the maceration of the flesh, ii. 148. 

Mutsuhito, Emperor (Japan), i. 420; ii. 
197; contribution for building an insti 
tution for blind and deaf at Tokyo 



636 



INDEX 



S ven by ttie, ii. 381; educational code 
1872, iii. 46. 
Mwanga, King, i. 324; revolt stirred up 

by, against the Christians in Uganda, 

iii. 348. 

Myers, A. Wallis, iii. 479. 
Mysore (City), the Maharani s Girls 

High School at, ii. 186; Wesleyan high 

school for boys, iii. 26; printing-press, 

iii. in, 183. 
Mysore (Province), child marriage in, 

i. 119, ii. 232, 233, 234, 235, 236; 

caste in, i. 251. 
Mysore, Maharaja of, marriage reform 

action, ii. 234, 235. 
Mysore, Maharani-Regent of, her sym- 

pathetic interest in the welfare of 

widows, ii. 243. 

Nablus, medical work at, ii. 429. 

Nadiad, industrial orphanage of the M. 
E. M. S., iii. in. 

Nagas, a hymn-book for the, iii. 195. 

Nagasaki, the Jonathan Sturges Seminary 
at, ii. 200, iii. 54; a relief society es- 
tablished at, ii. 383; Steele College at, 



iii. 54; boarding and high school, iii. 
54; Chinzei Gakkwan at, iii. 54; Meth- 
dist rescue work, iii. 118; Y. M. C. A. 



in, iii. 160. 
Nagercoil, lace industry at, ii. 164, iii. 

108; college at, iii. 24, 25; printing- 

press of L. M. S., iii. in, 183. 
Nagoya, Home for the aged and destitute 

at, ii. 383; Yoro-in Asylum at, ii. 455; 

improvements in sanitation at, ii. 467; 

boarding and high school at, iii. 54; 

Y. M. C. A. in, iii. 160. 
Nagpur, medical mission in, ii. 427; work 

for orphans in, ii. 451; Hislop College, 

iii. 24, 25; mission of United Free 

Church of Scotland among the Mahars, 

iii. 231; illustration of Hislop College, 

iii. 343. 
Nagpurkar, P. L., his temperance cam- 

paign, ii. 117. 
Naidupet, industrial school of the Her- 

mannsburg Mission, iii. 109. 
Nakamura, Hon. Motoo, a Christian 

member of the Japanese Diet, iii. 336. 
Nakashima, Mr., the first President, or 

Speaker, in the Japanese Parliament, iii. 

335 336. 
Namakie, Chief, his conversion, iii. 

356. 

Naniwa Girls School, Osaka, iii. 54. m 
Nanking, Missionary Association at, i. 

280; school of M. E. M. S. at, ii. 359; 

hospitals and dispensaries at, ii. 424; 

work for orphans at, ii. 457; Nanking 

University. iii. 44; Treaty of Nanking, 

iii. 389: illustrations, ii. 150. 
Nanpei, Henry, Christian Chief of Pon- 

ape, iii. 356. 
Nantai Island, Foochow, illustration of 

girls boarding school, iii. 534, 
Naoroji, Rev. Dhanjibhai, ii. 20, 21. 
Napier, "Maori Girls School of the 

Misses Williams," illustration, ii. 341; 

iii. 81. 
Napier ? Lord Francis, his testimony con- 

cernmg missions, ii. 89. 
Nara, boys boarding school, iii. 54. 
Narbel, Monsieur, his lectures on mis- 

sions, ii. 4. 

Narita, idolatry at, i. 312. 
Narsinghpur, rescue of orphans during 

famine in, ii. 393, 450; orphanage in, 

ii. 451, iii. in. 
Naruse, Jinzo, the founder of the Uni- 

versity for Women at Tokyo, iii. 51. 



Naser-ed-Din, Shah, i. 264. 

Nash, Rev. H. S., his "Genesis of the 

Social Conscience," ii. 13. 
Nashville, Conference of Student Volun- 

teer Missionary Union, iii. 144. 
Nasik, Asylum for Rescued Slaves at, ii. 

287; Church Missionary Society Freed- 

Slave School at, iL 289; Miss Har- 

yey s "Garden Service," and work at, 

ii. 387; illustration of the Sir Dinshaw 

M. Petit Hospital for Animals, iii. 469; 

illustration ot Nasik Leper Asylum, iii. 

479. 
Nasirabad, ii. 426; Anglo- Vernacular High 

School at, iii. 27; industrial orphanage 

at, iii. in. 
Nassau, Dr. Robert H., ii. 432, 459; his 

"Fetichism in West Africa," iii. 408, 

430; his explorations in West Africa, 

iii. 426; iii. 434; his contributions to the 

American pharmacopoeia, iii. 435. 
Nasunohara, "Morning Star Orphanage," 

at, ii. 455. 
Natal, i. 366; ii. 80; work on behalf of tem- 

perance in, ii. 109; self-supporting indus- 

try in, ii. 156; transformed homes in, 

ii. 268; work for orphans among Indian 

coolies in, ii. 458; minimum convic- 

tions of crime among Christians in, iii. 

542. 
Natarajan, K., his condemnation of en- 

forced widowhood, ii. 241. 
Nathopbhoy, Sir M., his philanthropic 

spirit, ii. 384. 
National Anti-Gambling League of Eng- 

land, ii. 135. 
National Bible Society of Scotland, ii. 

378; iii. 177. 
National Councils of Young Men s Chris- 

tian Associations, iii. 141, 151, 165. 
National Divorce Reform League, The, ii. 

227. 
National Indian Association, i. 131; ii. 

180, 251. 
National League for the Protection of the 

Family, The, ii. 227. 
National Life, influence of missions on, 

iii. 238-283. 
National Missionary Society of India, iii. 

S3 2 - 

National Observer, The, i. 224. 
National Righteousness, ii, 125, 127. 
National Social Conferences in India, ii. 

161, 233. 
National Student Unions, their affiliation 

with the World s Student Christian 

Federation, iii. 140. 
National Woman s Christian Temperance 

Union in China, ii. 116. 
National Young Women s Christian As- 

sociation of India, Burma, and Ceylon, 

iii. 152. 
Nation s Friend, The (Japan), quoted on 

Buddhism, i. 327, 328. 
Native Baptist Union of Lagos, its work 

in Yonibaland, iii. 76. 
Native Christian Association, Madras, i. 

422. 
Native Marriage Act of 1872, i. 120; ii. 

232. 
"Natives of South Afnca (The) : Their 

Economic and Social Condition," iii. 

71. 7 2 - 

Natural-Foot League, Chungking, ii. 361. 
Natural-Foot Society (Tien Tsu Hui), 

bhanghai, ii. 362. 
Nature, iii. 431. 
Nautch dancing in India, i. 89; the agita- 

tion against, ii. 145. 
Navalkar, Rev. Ganpatrao, his hymns in 

the Marathi language, iii. 192. 



INDEX 



637 



Navuloa Training Institute, teachers sent 

from the, to New Guinea, iii. 80, 85. 
Nayanar Kadiryel, iii. 345. 
Nazareth (India), aid for widows at, ii. 



249; medical work at, ii. 427; girls 
:hools at, iii. 33; Art Industrial 
Schools of the S. P. G., iii. 108; in 



dustrial orphanage of S. G. P., iii. 112; 
illustrations of S. P. G. industrial 
classes, iii. 474. 

Nazareth (Palestine), medical mission in, 
ii. 429; orphanage at, ii. 449, iii. 63; 
Y. M. C. A. in, iii. 1 66; Y. W. C. A. 
in, iii. 166. 

Neemuch, ii. 427; industrial orphanage 
of Canadian Presbyterians, iii. 112. 

Neesima, Rev. Joseph Hardy, i. 87, 359; 
ii- 23, 372; influence upon education 
in Japan, iii. 47; connection with the 
Doshisha, iii. 54; portrait of, iii. 54; 
a spiritual leader in Japan, iii. 545. 

Nellore, i. 250; ii. 181, 233, 239; iii. 27; 
illustration, ii. 224. 

Nelson, Rt. Hon. Sir Hugh M., quoted 
with reference to the value of mis 
sionary service in Australia, iii. 448. 

Nemoto, Hon. Sho, portrait of, iii. 335; 
a Christian member of the Japanese 
Diet, iii. 336. 

Neshera, The (Beirut, Syria), iii. 184. 

Nestorians, The, i. 277; ii. 77, 203, 388; 
quotation from Rev. Benjamin Labaree 
with reference to missionary efforts 
among, iii. 319; their entrance into 
India, iii. 359. 

Netherlands Missionary Society, its hos 
pital at Modjo-Warno, Java, n. 427. 

Neukirchen Missionary Society, educa 
tional efforts of, in East Africa, iii. 
67, 68. 

Neutrality, the problem of, in India, 
iii. 311. 

Neve, Dr. Arthur, i. 330; ii. 447; re 
cipient of Kaiser-i-Hind Medal, iii. 454. 

Neyius, Rev. J. L., his "Demon Posses 
sion and Allied Themes," i. 203, 314, 
iii. 408; ii. 45, 397 J .his writings on 
Scripture exposition in Chinese, iii. 
187; his contribution to Chinese hym- 
nology, iii. 196; his theological writings 
in Chinese, iii. 159, iii. 380; fruits 
introduced by him into China, iii. 514. 

New, Rev. Joseph, his explorations in 
Africa, iii. 423. 

New England Company, Indian schools 
of, iii. 94; incorporation of, iii. 375. 

New Fairfield, orphanage under the care 
of Moravians at, ii. 458. 

New Guinea (British), i. 95, 151, 174, 177, 
203; Sir W. Macgregor on missionaries 
in, i. 374; transformations effected by 
Gospel in, i. 416; native missionaries in, 
ii. 18; commendation of missionaries in, 
ii. 58; Christianity the only civilizer in, 
ii. 83; prohibitive law against the sell 
ing or giving of strong drink to the 
natives in, ii. 113; agents of the Lon 
don Missionary Society in, ii. 155; 
better homes in, ii. 268; lessening in 
fanticide in, ii. 279; cannibalism less 
prevalent in, ii. 341, 342; official testi 
mony from the Governor of, ii. 479; 
educational work of the London Mis 
sionary Society, iii. 79; "Papuan In 
dustries, Limited," iii. 99, .100; indus 
trial work of London Missionary Soci 
ety, iii. 121-123; Scenes in the New 
Guinea Mission, illustration, iii, 121 ; 
hymn-books in, iii. 199; services of 
James Chalmers in, iii. 279; Christian 
Chiefs in, iii. 356, 3575 commercial 



advance in, iii. 491; native teachers 
and preachers, iii. 545. 

New Guinea (Dutch), educational work 
of the Utrecht Mission Union, iii. 79; 
hymns in the Mafoor, Kai, and Yabine 
languages, iii. 199. 

New Guinea (German), educational work 
of the Neuendettelsau Mission, iii. 79; 
trade returns for 1903, iii. 491. 

New Hebrides, i. 96, no, 152, 159, 174, 
177, 203, 252; the Gospel in, ii. 83; 
industrial civilization of, ii. 154, 155; 
permanent fruits of Christianity in, 
ii. 208; Christian marriage in, ii. 218; 
polygamy in, ii. 219; female infanticide 
and widow strangulation have ceased 
in, ii. 250; slave-traffic in, ii. 306, 307; 
rum-traffic in, ii. 307; extinction of 
cannibalism in, ii. 338, 340, 341; med 
ical mission work in, ii. 405, 406, 427; 
orphanage founded by Dr. Paton in, 
ii. 457; Christianity restrains the pas 
sion for blood, ii. 479; Melanesian Mis 
sion in, iii. 82; history of New He 
brides Mission, iii. 83, 84; industrial 
training in the, iii. 124; Christian En 
deavor in, iii. 169; Christian chiefs in, 
iii. 356; transformation of savage 
tribes, iii. 385, 386; extension of trade 
in the, iii. 489; illustration of "Mis 
sionaries in the New Hebrides," iii. 
489. 

New Hebrides Mission, i. 145; Report of, 
ii. 340; ii. 427; iii. 82, 83, 84, 356, 385, 
489. 

New Hebrides Mission Synod, organiza 
tion of, iii. 83; its petition for an 
nexation of the islands to Great Brit 
ain, iii. 385. 

New Hermannsburg, high school of Her- 
mannsburg Mission, iii. 74. 

New Lauenburg, iii. 79. 

New Mecklenburg, iii. 79. 

New Metlakahtla, Missionary Duncan s 
model "Peace" community in, ii. 482. 

New Pomerania, iii. 79. 

New Review, The, i. 373. 

New South Wales, government schools 
in, ii. 478; iii. 81. 

New York Herald, The, ii. 56. 

New York Observer, The, i. 202, 282; 
ii. 51, 367; iii. 247. 

New York Tribune, The, i. 140, 166, 202; 
ii. 130, 134, 481. 

New Zealand, cannibals in, i. 151; con 
version of Maoris in, i. 365; petition 
that no intoxicating liquor be sold or 
given to any man of the native race 
in, ii. 113; education in, iii. 81, 82; in 
dustrial missions in, iii. 124; Y. M. 
C. A. in, iii. 167; Student Volunteer 
Movement in, iii. 167; missionary work 
in, iii. 384; commercial progress in, iii. 
489, 490. 

New Zealand Maori Mission Trust Board, 
iii. 8 1. 

Newala, its slave-trade diminishing, ii. 
291; school of Universities Mission at, 
iii. 68. 

Newchwang, the establishment of a Red 
Cross hospital at, ii. 473. 

Newcomb, Rev. Harvey, his "Cyclopedia 
of Missions," iii. 173. 

Newcombe, Miss Hessie, portrait of, i. 
180; it. 277, 457. 

Newell, Miss Alice, her connection with 
Y. W. C. A. work in Calcutta, iii. 152. 

Newell, Rev. J. E., i. 134; 64, 84, 218, 
268, 484; iii. 295. 

Newton, Rev. John (English hymnist), 
his hymns translated, into the Ian- 



638 



INDEX 



guages of foreign mission fields, iii. 
193. 

Newton, Rev. John (Presbyterian mis 
sionary), his Punjabi Dictionary, iii. 
411. 

Newton, Rev. Richard, his "Rills from 
the Fountain of Life" translated into 
Urdu, iii. 211. 

Neyoor, ii. 407, 427, 439; industrial mis 
sion at, iii. 1 08. 

Nganking, leper home at, ii. 443. 

Ngapuhi Tribe, iii. 384. 

Ngoniland (Angoniland), ii. 332; iii.. 70, 
388. 

Nias, educational mission work in, iii. 59. 

Nicaragua, illustration, ii. 123; educa 
tional missions in, iii. 91. 

Nicely, J. W., ii. xxii. 

Nicholas Lowe Institute, iii. 91. 

Nichols, Rev. C. A., ii. 165; quoted in 
regard to industrial work at Bassein, 
Burma, iii. 114. 

Nicol, Miss Elsie, her work for students 
at the Y. W. C. A. Hostel in Madras, 
iii. 152. 

Nicoll, Rev. Robertson, quotation from 
his article in The British Weekly, ii. 
26. 

Niger Royal Company. See Royal Niger 
Company. 

Niger Coast Protectorate (now included 
in Nigeria), import duties on spirituous 
liquors, i. 78; murder of prisoners by 
natives in the, i. 155; report of Sir 
Claude Macdonald, ii. 83; liquor traffic 
in the, ii. no; ii. 302, 303. 

Niger Delta Pastorate, iii. 76, 100, 101. 

Nigeria, i. 78, 155; ii. 83, no, 298, 302, 
303, 3*7> 33; Church Missionary 
Society in, iii. 76; Canadian industrial 
niissions among the Hausa, iii. 100; 
industrial work of the Delta Pastorate, 
iii. 100, 101; Qua Iboe Mission in, iii. 
102; colonization of, iii. 380; opening 
of the Niger Valley to trade, iii. 478; 
public destruction of idols, iii. 535. 

Nightingale, Miss Florence, her Health 
Mission to Rural India, ii. 462. 

Niigata, Y. M. C. A. in, iii. 160. 

Nijima, Mr. his influence in the promo 
tion of education in Japan, iii. 47. 

Nikkum, farm and orphanage of Balaghat 
Mission, iii. 112. 

Nile Valley, surreptitious attempts at 
slave-traffic in the, i. 137; English Gov 
ernment s detective measures against 
slave-traffic, i. 140. 

Niles, Dr. Mary W., ii. 192, 379. 

Nilkanth, M. R., Indian reformer, ii. 242. 

Nimbong, government grant of land to 
Church of Scotland Mission, iii. 113. 

Nineteenth Century, The, i. 280, 285, 286; 
ii. in. 

Ninghai, industrial work of the China 
Inland Mission, iii. 115. 

Ningpo, anti-opium society at, ii. 128; 
crusade against foot-binding in, ii. 358; 
medical work in, ii. 423; Ningpo Col 
lege, iii. 44; convention of Y. P. S. C. 
E., iii. 158; illustration of Ningpo 
College, iii. 251. 

.Nirvana, i. 382, 383, 427, 428, 433; dis 
cussion of its significance, i. 434, 435, 
436, 439. 

Nisco, Baron, member of Commission of 
Inquiry regarding abuses in the Congo 
State iii. 331. 

Nishi, Dr. T., ii. 455. 

Nishimura, Hon. Shigeki, ii. 143. 

Niue Island, Christian teachers m, i. 418; 
Rev. Francis E. Lawes in, ii. 58; in 



dustrial work in, iii. 124; social im 
provement in, iii. 507. 

Nixon, O. W., "How Marcus Whitman 
Saved Oregon," iii. 442. 

Niyogi, Babu Jogendra Nath, i. 333. 

Nizam of Hyderabad, his financial aid 
T to Y. M. C. A. at Hyderabad, iii. 152. 

Nobbs, Edwin, martyrdom of, iii. 385. 

Noble, Frederic Perry, "The Redemption 
of Africa," ii. 430, 444, 474, 477; iii. 
421, 423, 424, 434, 436, 515. 

Noble, Rev. Robert T., his great services 
to education in Madras, iii. 343. 

Noble College, iii. 25, 343, 344. 

Nodoa, medical work in, ii. 420. 

Non-Christian Races, a proposed classifi 
cation of, ii. 6; the missionary in his 
relations to, ii. 6, 7; patience and tact 
needed in conducting reform move 
ments among, ii. 7; how affected 
if radical changes are too rapid, ii. 
8; fundamental factors of social prog 
ress among, ii. 10; illustrations of 
changed lives among, ii. 14-24; strategic 
import of a Christianized public opinion 
among, ii. 24; the dethroning of ruling 
ideas among, ii. 27-31; need of a wise 
and self-restrained attitude in the mis 
sionary towards social reforms among, 
ii. 32; the achievement of education 
in making for social progress, ii. 33-35; 
influence of mission literature upon, ii. 
35; inculcating the philanthropic spirit, 
ii. 39-41 ; personal example a contribu 
tion of missions to, ii. 42-45; the Chris 
tian family an object-lesson among, ii. 
45; influence of the woman missionary, 
ii. 46, 51; her work as a nurse and in 
tending the sick and wounded, ii. 53; 
testimony to the value and beneficent 
influence of missions among, ii. 54-62. 

Non-Christian Religions, verdict of his 
tory as to the social outcome of, i. 394. 

Non-Christian World, social evils of the, 
i- 73-339; the Individual Group, i. 76- 
102; the Family Group, i. 102-135; the 
Tribal Group of Evils in the, i. 135- 
181; the Social Group, i. 182-252; the 
National Group, i. 253-278; the Com 
mercial Group, i. 279-296; the Religious 
Group, i. 296-339. 

Norfolk Island, Training Institution at, 
ii. 154; St. Barnabas Training College, 
iii. 83. 

Norman, C. B., i. 277. 

Norman, Henry, i. 85, 86, 88, 94, 129, 
163, 167, 169, 172, 222, 266, 269, 295, 
330, 373- 

Norman, J., ii. 385; Mrs. Norman, 
ii. 385. 

Norris, Dr. Margaret, recipient of the 
Kaiser-i-Hind Medal, iii. 454. 

North Africa Mission, i. 139, 287; ii. 430, 
458; iii. 67. 

North American Review, The, ii. 125; iii. 
86, 323, 499. 

North China College, Tungchou, iii. 44; 
Y. M. C. A. of, iii. 156; illustration, 
iii. 36. 

North China Herald, The, i. 226, 270; 
iii. 472. 

North German Missionary Society, Bre 
men, ii. 303, 430; iii. 76. 

North India School of Medicine for 
Christian Women, Lodiana, ii. 407, 462; 
iii. 26. 

North Japan College, Sendai, iii. 117; 
illustration of, iii. 498. 

North Pacific Missionary Institute, Hono 
lulu, iii. 86. 

Northbrook, Earl of. See Baring, T. G. 



INDEX 



639 



Northern Star Boarding School, Sapporo, 
iii. 54- 

Northfield, conferences in India after 
the pattern of, iii. 130, 131; in Korea, 
iii. 137. 

Northrup, B. G., ii. 38. 

Northumbria, early missions in, ii. 65. 

Norton, Rev. A. B,, his Kurku Vocab 
ulary, iii. 413. 

Norton, Thomas H., quoted in regard to 
introduction of American educational 
methods into Turkey, iii. 63; his com 
mendation of industrial work at Har- 
poot Orphanage, iii. 119; iii. 518, 
519. 

Norwegian Board of Missions, its work 
in South Africa, iii. 70. 

Norwegian Church Mission (Bishop 
Schreuder s), its educational work in 
South Africa, iii. 70. 

Norwegian Missionary Society, ii. 418, 
44S 4575 its educational work in South 
Africa, iii. 70; in Madagascar, iii. 77, 
78. 

Notre Dame dc la Merci, Order of, ii. 
305. 

Nott, Miss G., her work in Kumamoto 
Hospital, ii. 443. 

Nott, Rev. H., his translation of the 
Bible into Tahitian, iii. 417. 

Nottrott, Rev. C. A., his English-Mondari 
Dictionary, iii. 411. 

Noyes, Rev. Henry V., i. 268. 

Noyes, Rev. W. H., ii. 141. 

Nsaba, boarding school of the Basel Mis 
sion, iii. 76. 

Numangatini, King, Christian ruler of 
Mangaia, iii. 354, 355. 

Nundy, Dr. G., portrait of, iii. 346; Mrs. 
Nundy, portrait of, iii. 346. 

Nupe, ii. 298, 299, 300. 

Nur Afshan, iii. 184. 

Nutting, Dr. David H., ii. 405. 

Nyassa Industrial Mission, iii. 100. 

Nyassa, Lake, iii. 68, 69; trade expansion 
^ around, iii. 475; steamers on, iii. 483. 

Nyassaland, restrictions upon slave-trade 
in, i. 143, .291; cannibalism in, i. 15.3; 
m wave-drinking in, i. 164; lawless vio 
lence in, i. 181; the witch-doctor, and 
his art in, i. 195, 196; temperance 
movement among missions in, ii. 109; 
industrial work in, ii. 157; Christian 
villages homes of freedom in, ii. 287, 
288; slave succor at the northern end 
of Lake Nyassa by Moravian mission 
aries, ii. 291; apparent death-blow to 
the slave-traffic around Lake Nyassa, 
ii. 292; emancipation and missionary 
opportunity in, ii. 317, 318; "Living- 
stonia Institution," ii. 323; domestic 
slavery in, ii. 332; abolishment of 
poison ordeal in, ii. 350; value of medi 
cal missions in, ii. 416, 431; Moravian 
work for lepers in, ii. 444; moral influ 
ence of Scotch missionaries in, ii. 475, 
476; Christian Endeavor Societies in, 
iii. 165; production of coffee in, iii. 
483, 484. 

Nyenhangli (China), boarding school of 
the Basel Mission at, iii. 45. 

Oahu College, iii. 85. 

Obeahism (a species of witchcraft), ma 
lign power of, i. 201. 

Occom, Samson, iii. 193. 

Occultism, Japanese, i. 314. 

Odumase, boarding school of the Basel 
Mission, iii. 76. 

Officials, Chinese, corruption of, i. 268, 
269, iii. 326; officials in Korea, i. 272, 



iii. 325; officials in Turkey and Persia, 
ii. 273, iii. 324. 

Ogawa, Mr. his aid in Japanese transla 
tion of the Bible (see paragraph on 
page opposite Frontispiece of Vol. ii.). 

Ogden, Miss Maria C., ii. 207. 

Ogino, Mrs. G., ii. 197. 

Oglethorpe, James Edward, iii. 373. 

Ohlange, industrial school, iii. 101. 

Ohlinger, Rev. F., ii. 466; Chinese hymns 
written by him, iii. 196; his translation 
into Chinese of Stprr s "Divine Origin 
of Christianity," iii. 203. 

Oinue, Mr., chief administrator of the 
Hokkaido prisons, ii. 369, 370, 371. 

Oita, illustration of Red Cross Hospital 
at, iii. 300. 

Oji, work for feeble-minded children at, 
ii. 383; "Holy Trinity Orphanage," ii. 
455, iii. 117. 

Okahandja, training school of the Rhen 
ish Mission, iii. 74. 

Okayama, orphan asylum of Mr. Ishii 
in, i. 453, ii. 273, 452-455, iii. 117, 
118; social purity question in, ii. 141; 
Home for Discharged Prisoners at, ii. 
372; industrial work of the American 
Board, iii. 117; first Christian En 
deavor Society in Japan, iii. 162; illus 
trations: "Inmates of the Okayama 
Home for Discharged Prisoners, in 
connection with the Okayama Orphan 
Asylum," ii. 372; "Mr. Ishii, Founder 
and Superintendent Okayama Orphan 
age," ii. 455; "Mrs. Ishii, Mother of 
the Orphanage," ii. 455. 

Okinawa Island (Loochoo Group), ii. 396. 

Olcrika (Nigeria), scene of a cannibal 
feast, i. 155. 

Okuma, Count S., his interest in educa 
tion of women, ii. 196, iii. 51; his 
disapproval of reactionary policy of 
Educational Department in Japan, iii. 
50; university founded by, iii. 52; 
Christian influence upon his life and 
views, iii. 243; pupil of Verbeck, iii. 
298; his respect for Christian ethics, 
iii. 334- 

Okuno, Rev. M., portrait of, ii. Frontis 
piece. 

Olaf, King, iii. 361. 

Old Calabar, cruel treatmesit of new-born 
twins in, i. 134; cannibal markets in, i. 
155; human sacrifice in, i. 160; witch 
craft, and the poison ordeal in, i. 
164; report of Sir Claude Macdonald 
concerning training institution at, ii. 
83; suicide forbidden in, ii. 151; 
elevation of people from barbarism to 
Christian family life in, ii. 217; new 
restraint upon immoral life in, ii. 226; 
seclusion of widows abolished in, ii. 250; 
a happier day for twins in, ii. 279; 
decree of King Eyo on the murder pt 
twins in, ii. 280; the Old Calabar Mis 
sion and its struggle with the slave- 
traffic, ii. 303; institutions for liberated 
slaves in, ii. 323; question of the atti 
tude of the native Church towards 
converted slave-holders, slaves, and 
freedmen in, ii. 325; a Society for 
the Suppression of Human Sacrifices 
in, ii. 345, 346; banishment of the 
poison ordeal in, ii. 349; medical ser 
vices in, ii. 430; missionaries mes 
sengers of concord in, ii. 477; mission 
of United Presbyterian Church of 
Scotland, iii. 75; Hope Waddell Train 
ing Institution, iii. 76, 77. 

Old Newala (East Africa), iii. 513. 

Old Testament, the Divine legislation of, 



640 



INDEX 



sociological in its spirit, what it sug 
gests, i. 54; the full meaning of the 
Messianic promise of, i. 57. 

Old Umtali, industrial mission of M. E. 
M. S., iii. 101. 

Oldenberg, Prof. H., i. 435. 

Oluwole, Rt. Rev. Isaac, portrait of, i. 
394; ii. 17. 

Olyphant, David W. C., iii. 38. 

Olyphant & Co., their aid to missionary 
work in China, iii. 427. 

Ondos, The, their cruelties and vices, i. 
iS7; polygamy among, ii. 217. 

O Neil, Commander Charles, ii. 92. 

Ongole, Christian Temperance League at, 
ii. 119; the gathering of orphans into 
mission schools and orphanages in, ii. 
395; Baptist Mission College, iii. 25; 
girls boarding school, iii. 27; Faith 
Orphanage, iii. no; work among the 
Malas and Madigas, iii. 231; large Sun 
day-school at, iii. 55 1 ; illustrations : 
"Mission Boarding School for Girls 
(A. B. M. U.)>" i. 120; "American 
Baptist Mission College," i. 371. 

Onitsha, i. 155; ii. 301, 430; C. M. S. 
girls school, iii. 76; industrial mission 
at, iii. 99. 

Oqdooville, boarding school of the Amer 
ican Board, ii. 51, iii. 230; first Chris 
tian Endeavor Society for Ceylon and 
India established, at, iii. 153. 

Ootacamund (Utakamund), "Holiday 
Home" of Y. W. C. A., iii. 153. 

Opium Habit, The, i. 80; extent of 
the traffic, i. 80; extent of the evil 
resulting from, i. 81; its victims in 
China and Korea, i. 81, 82, 83; in 
India, not creditable to the British 
Government, i. 8 r ; Royal Commission 
report on, i. 82; British restrictions on, 
in Burma, i. 82; in Siam and Laos, i. 
83; in Ceylon and Persia, i. 84; the 
traffic a neglected factor in the prob 
lem of the Far East, ii. 125; missionary 
testimony to its evils, ii. 126; Christian 
society in China uncompromising in its 
attitude towards the traffic, ii. 127; 
philanthropic efforts in China to save 
victims of, ii. 128, 129; restrictions upon 
its importation and use in Formosa, ii. 
130; a complex problem in India and 
a social peril, ii. 131, 132; in Persia, 
South Africa, Australia, and the Soutfr 
Seas, ii. 133- victims in China, medical 
treatment of, by missionary effort, ii. 
411. 

Ordeals, Cruel, i. 162; trial by ordeal, its 
severity, i. 162; in India, Siam, and 
Madagascar, i. 163; in Africa, i. 164; 
banishment of, ii. 348-352. 

Order of St. John of Jerusalem, England, 
ii. 389, 429. 

Order of the Rechabites (India), ii. 117. 

Order of the Red Cross, The (Prayer 
Union of the Medical Department of 
the C. M. S.), ii. 404. 

Oriental Character, a product of the 
ethnic religions, i. 377-380; its brighter 
possibilities under Christian culture, i. 
380, 381. 

Oriental Society, distrustful spirit of, i. 
228; the financial dealings of, i. 289; 
remarkable and dexterous workmen in 
the Orient, i. 364; some salient features 
of Oriental character, i. 378-380} the 
influence of missions upon Oriental 
peoples, ii. 6, 7; patience and tact 
needed in conducting reform move 
ments in, ii. 7-10; despotic sway of 
caste exclusiveness, ii. 29; the status 



of women in, and loose views of the 
marriage relation, ii. 29; reform move 
ments gathering headway in, ii. 31; 
restlessness and discontent with present 
social conditions in, ii. 32; fruitage of 
mission culture in, ii. 35; God s Word 
the supreme gift of missions to East 
ern literature, ii. 38 ; mission training of 
capable leaders in the intellectual, 
social, and religious life of the Orient, 
ii. 43; the influence of saintly living 
a legacy to Indian society, ii. 50, 51; 
testimony to the character, lift:, and 
work of missionaries in India, ii. 57; 
their influence in introducing a basis 
for higher national ideals, ii. 62, 63; 
in laying the foundations of a new 
social order, ii. 65; evidence in India 
of the social value of missions, ii. 74, 
75; testimony as to this from laymen 
and government officials, ii. 88-90, 93, 
iii. 446-457; Oriental Christians have 
quiet and orderly habits, ii. 482. 

Onssa, famine in, i. 231, 232; former 
human sacrifices in, ii. 348. 

Ormerod, Rev. R. M., i. 175; ii. 229, 
281. 

Ormiston, William T., his connection 
with Robert College, iii. 61. 

Oroomiah. See Urumiah. 

Orphan Asylums, establishing, ii. 447- 
458; industrial work at orphanages, 
iii. no, in, ii2, 114, 116, 117, 118, 
119, 1 20. 

"Orphan Groups in the Institutions of 
the American Board, Asia Minor," 
illustration, iii. 167. 

Orr, Rev. James, i. xii, 26, 29, 30; iii. 
285. 

Osaka, Naniwa Girls School at, ii. 200, 
iii. 54; the Bishop Poole Memorial 
Girls School at, ii. 200, iii. 54; hos 
pitals and dispensaries at, ii. 424 j St. 
John s Orphanage at, ii. 455; "Widely 
Loving Society," ii. 456; Baikwa Jo 
Gakko iii. 54; Momoyama Boarding 
School, iii. 54; domestic training 
school, iii. 1 17 ; native society for the 
promotion of industries, iii. 117; 
Social Settlement at, iii. 137; Y. M. 
C. A. in, iii. 159, 160; increase of 
religious liberty in, iii. 547; illustra 
tion, "Woman s Auxiliary (P. E. M. 
S.)," i. 104. 

Osgopd, Dr. D. W., his translation into 
Chinese of Gray s Anatomy, iii. 209. 

Oshikawa, M., his influence in the pro 
motion of education in Japan, iii. 47. 

Osuga, A., his work for orphans and 
feeble-minded children at Oji, ii. 383, 

O Sullivan, Dr. (Vice-Consul at Pemba), 

ii. 445. 
Otori, Baron Keisuke. a pupil of Dr. 

S. R. Brown, iii. 335. 
Otsuka, Dr., his work for lepers at 

Meguro, ii. 443. 
Otsuka, Mr., his services in Japanese 

prisons, ii. 370. 
Otte, Dr. J. A., ii. 127, 129, 4.73; in 

illustration, ii. 424. 
Ottoman Empire, the triumphs of the 

Gospel, in the, ii. 76. 
Oudh Akhbar, quotation from the, ii. 86, 
Our Sisters in Other Lands, ii. 53. 
Outlook, The, i. 224, 276; ii. 244, 249, 

363, 367, 389, 409; iii. 47, 101, 119, 

126, 307, 336, 452, 496, 538. 
Overtoun, Lord (John Campbell White), 

his gift to Livingstonia Mission, iii. 

523. 



INDEX 



641 



Overtoun Hall, Calcutta, lecture courses 

in, iii. 128. 
Overtoun Institution, Livingstonia, iii. 



519, 524. 
, Rev. 



commenta 



Owen, Rev. Joseph, his Bible 

ries in Urdu, iii. 188. 
Oxford and Cambridge Hostel, Alla 

habad, iii. 128. 
Oxford and Cambridge Institute, Alla 

habad, iii. 128. 
Oxford Mission to Calcutta, educa 

tional work of in India, iii. 29; hostel 

at Calcutta, iii. 30; industrial school 

of, iii. 1 08; University Extension 

work in India, iii. 128. 
Oxford Theological College, Tamsui, iii. 

Oyama, Count Iwao (now Marquis), ii. 

470. 
Oyo, training institution of the Church 

Missionary Society, iii. 76. 

Paarl, branch institution of Huguenot 
College at, iii. 73. 

Pachamba, industrial training school of 
the United Free Church of Scot- 

. land, iii. 100. 

Pachuca, girls school of the M. E. M. S., 
iii. 91. 

Pacific Islands, intemperance 5n the, i. 
79; sloth and improvidence, i. 96; 
thievery and cheating, i. 101; infanti 
cide, i. 133; Kanaka labor-traffic, i. 144, 
145, ii. 306, 307; cannibalism, i. 152; 
human sacrifice, i. 159; cruel ordeals, 
i. 164; brutality in war, i. 174; blood 
feuds, i. 177; quieting power of civil 
ized rule among the, i. 179; lawlessness, 
i. 181; ignorance and illiteracy, i. 187; 
the sorcerer s art, i. 197; witchcraft, 
i. 202; poverty, i. 237; superstition, 
i. 318; changed lives through influence 
of the Gospel, i. 415; savage life in 
the, ii. 6; new* types of character in 
the, ii. 17-19; missionaries in the, ii. 
57; strict temperance the watchword 
of missions m, ii. 112; improved 
morals of inhabitants, ii. 147; the abo 
lition of human sacrifice, war, canni 
balism, polygamy, idolatry, and despot 
ism, due to Christianity in, ii. 175; im 
proved social position of woman in the, 
ii. 205, 207; home life in the, ii. 268, 
269; checking of infanticide, ii. 279; 
Christian progress, ii. 337; redeemed 
from cannibalism, ii. 338-341; medical 
missionaries in, ii. 418, 419; hospital 
and dispensary at Ambrym. New Heb 
rides, ii. 427; sanitary reform among 
native races in the, ii. 467; education 
in the, iii. 79-89; industrial training 
in the, iii. 124, 125; Christian Endeavor 
Societies in the, iii. 147; Y. M. C. A. 
in, iii. 167, 168; hymnology of missions 
in the, iii. 198; advance of commerce 
in the, iii. 485-489; missionary ships 
among the, iii. 485-486; improved mate 
rial conditions, iii. 507; Sabbath ob 
servance in, iii. 551, 552. 

Padfie d, Re-. J. E., his Church His 
tory in Telugu, iii. 203 

Padmanji, Rev. Baba, his Scripture com 
mentaries in Marathi, iii. 188; his 
theological works in Marathi, iii. 200. 

Page, Jesse, i. 151, 365; ii. 17, 408. 

Pahi, Chief-Justice of Raiatea, iii. 294. 

Pahouins, The, their implacable desire 
for revenge, i. 175; ii. 264. 

Pai Chai College, iii. 56; establishment 
of Y. M. C. A. at, iii. 763 . 

Pakhoi, medical work at, ii. 420, 423; 



C. M. S. institutions for lepers at, 
ii. 442, 444. 

Pakur, orphanages at, ii. 451. 

Pal, Bepin Chandra, his service to the 
cause of temperance in India, H. 117, 
118. 

Palamcotta, Native Christian Benefit 
Fund at, ii. 162; the Sarah Tucker Col 
lege at, ii. 384, 386, iii. 24, 25; indus 
trial work of C. E. Z. M. S., iii. 108; 
industrial classes for the ,deaf and 
dumb, and for the blind (C. M. S.), 
iii. 1 08; illustration of school for 
deaf mutes at, iii. 108; printing-press 
(C. M. S.), iii. in; Indian Christian 
officials in, iii. 346. 

Palapye, Khama s new capital, ii. 15. 

Palermo, Argentina, schools of Rev. W. 
C. Morris, iii. 89. 

Palestine, schools for girls in, ii. 202, iii. 
63; medical mission work in, ii. 405; 
standard of medical practice greatly 
raised in, ii. 415; medical missions 
hospitals and dispensaries in, ii. 427, 
428, 429; lepers in, ii. 4f6; orphan 
homes in, ii. 449; industrial mission 
work in, iii. 120. 

Palestine and Lebanon Nurses* Mission, 
ii. 429. 

Palfrey, J. G., iii. 372. 

Palghat, tile works of Basel Mission, iii. 
109; illustration of Anniversary Meet 
ing of the Palghat Ladies Association, 
iii. 312. 

Pallegoix, Mr., his lexicographical work 
in Siamese, iii. 413. 

Palmer, Ven. J., his Dictionary of the 
Mota language, iii. 414. 

Palmerston, Lord, his retention of the 
British squadron on the West Coast 
of Africa for the extirpation of the 
slave-trade, ii. 300. 

Palmore Institute, Kobe, Students of, 
illustration, iii. 136. 

Palmur, industrial orphanage at, iii. 
in. 

Palwal, industrial settlement at, iii. 109. 

Panchamas, The (see also Pariahs), iii. 
35 ; educational privileges granted them 
by Dr. Duncan, iii. 36; opportunities 
afforded them fay industrial missions, 
iii. 107; missionary efforts for, iii. 227- 
229. 

Panchayat, function of the, iii. 313. 

Panduro, Hervas y, his polyglot vocab 
ulary, iii. 421. 

Pang-Chuang, ii. 359, 377, 423. 

Pannevellei, school for blind at. n. 385. 

Pantsnus, his entrance into India, iii. 

359- 

Pantheism, its ethical difficulties, i. 444. 

Pantjur-na-pitu (Sumatra), training- 
school of Rhenish Mission, i: : i. 59. 

Pantula, Rao Bahadur Veeresalingam, an 
Indian reformer, ii. 242. 

Pao (Rarotongan evangelist, the "Apostle 
of Lifu"), ii. 1 8, 339, 340; iii. 545- 

I ao-Kwei, Elder Wang. ii. 22. 

Paotingfu, ii. 336, 423. 

Papauta (Upolu, Samoa), Girls Central 
School, ii. 207. 

"Papers of the American Society of 
Church History," iii. 362, 363. 

"Papuan Industries, Limited, project of, 
iii. 99, 100, 122. 

Papuans, The, i. 151, 413, 414; ii. 58. 

Paraguay, infanticide ?mong the Chacos 
in, ii. 281; free grant of land for mis 
sionary settlement in, ii. 482; iii. 126. 

Parantij, industrial orphanage at, iii. 112. 

Pareychaley (India), industrial work of 



642 



INDEX 



the London Missionary Society, iii. 
1 08. 

Pariahs, The (see also Panchamas), os 
tracism of, i. 248, 249, 259, 388, 420; 
elevation of, ii. 63, 86; government 
projects for the education of, iii. 35; 
missionary efforts for, iii. 227-229; of 
ficial extortion among, iii. 328. 

Paris Society for Evangelical Missions 
among Non-Christian Nation?, ii. 215, 
281, 328, 417, 43i, 477J i- /o, 71, 74, 
75, 76, 77, 78, 79, 84, 102, 104. 

Parker, Rev. Arthur, quotation on tem 
perance in India, ii. 119. 

Parker, Rev. A. P., educational services 
in China, iii. 39; Chairman of National 
Committee of Y. M. C. A. in China, 
iii. 156; educational text-books for the 
Chinese, iii. 207; his "Technological 
Dictionary" for the Chinese, iii. 210. 

Parker, E. H., his volume on "The Popu 
lation and Revenue of China," iii. 323. 

Parker, Rt. Rev. Henry P., portrait of, 
i. 394. 

Parker, Prof. H. W., iii. 442. 

Parker, Dr. Peter, ii. 405, 4:* ; his ser 
vices in connection with the first treaty 
between China and the United States, 
iii. 389, 494; i. 44*- 

Parkman, Francis, iii. 366. 

Parmelee, Dr. Moses P., ii. 415; iii. 445 

Parral (Mexico), American Board school 
for girls, iii. 92. 

Parsis, The, marriage reform among, i. 
121; burial customs of, i. 218; Rev. 
Dhanjibhai Naoroji. i 21; social advan : 
tages of Parsi women, ii. 183; Parsi 
philanthropists, ii. 384, 387; Christian 
Association of, at Bombay, iii. 130; 
mission among high-class Parsi women, 
iii. 132. 

Parsism, i. 352, 393, 394. 

Parson, Rev. J., ii. xxii. 

Parsons, Miss Ellen C., her biography of 
Dr. Good, entitled "A Life for Africa," 
ii. 347, iii. 290, 430, 434; her "Christus 
Liberator," iii. 408. 

Parsons, Prof. Frank, iii. 490. 

Partch, Rev. G. E., educational services 
of in China, iii. 39. 

Parvin, Rev. Theophilus, his explorations 
in South America, iii. 423. 

Pascoe, Rev. C. F. ii. xxi, 310, 404. 

Pash, Miss Ellen (Seoul, Korea), ii. 456. 

Pasha, Emin, quotation from, on the 
atrocities of the slave-trade, ii. 290. 

Pasha, Slatin, i. 139, 146. 

Pasumalai, College and Training Institu 
tion, iii. 25, 33; printing-press of 
American Board, iii. in. 

Patagonia, half-breeds in, i. 75; early ex 
ploration in, iii. 423. 

Jr .crson, C. S., Y. M. C. A. Secretary 
in India, iii. 141. 

Paterson, Rev. R. M., i. 332; ii. 86, 224, 
263. 

Paton, Rev. John G., i. 96, 102; his in 
vestigation of the Kanaka traffic, i. 145; 
on the black art known as nahak, i. 
203; ii. 17; on polygamy, ii. 219; his 
appeal to British and American Gov 
ernments to check the Kanaka traffic, 
ii- 396, 307; ii. 340; orphanage founded 
by, ii. 457; his efforts to secure gov 
ernment prohibition of the importa 
tion of firearms and intoxicants in the 
New Hebrides, iii. 295; his testimony 
regarding Christian Chiefs in the New 
Hebrides, iii. 356; mentioned in list 
of missionary authors, iii. 409, 439, 
445; his well at Aniwa an object- 



lesson to natives, iii. 509; Mrs. J. G. 
Paton, ii. 155, 219. 

Paton Memorial Industrial Home, Mun- 
mar, India, iii. 108. 

Patpara (Mandla), work for lepers in, 
ii. 438, 439; orphanage in, ii. 451. 

Patrick, Dr. Mary Mills, President of 
American College for Girls, Constan 
tinople, illustration of the College, i. 
275; quoted with reference to the 
work of Robert College, ii. 63; men 
tion of the College for Girls, iii. 62. 

Patriotism, influence of missions in culti 
vating the spirit of, iii. 238-283. 

Patriotism, true and false discussed, i. 
375-377; Japanese patriotism, iii. 243- 
247; Korean patriots, iii. 250; Chinese 
patriotism, iii. 254; Indian patriotism, 
iii. 262. 

Patten, Prof. S. N., i. 46. 

Patteson, Rt. Rev. John Coleridge, 
Bishop of Melanesia, i. 145; ii. 45, 279, 
306; iii. 82, 83; his translation of 
hymns for the Melanesians, iii. 198; 
martyrdom of, iii. 385; his reduction 
of Melanesian languages to written 
form, iii. 416. 

Patteson, Miss Margaret, her work at 
Chunar, ii. 452. 

Patterson, Rev. George, i. 249. 

Pattison, T. Harwood, his "History of the 
English Bible," ii. 38. 

Patton, T. D., educational services of in 
India, iii. 30. 

Pauri, peasant farm at, iii. 110. 

"Pax Britannica," The, historic dignity of, 
in the development of India, i. 

"Pax Romana," The, as a preparation for 
the advent of Christianity, i. 374. 

Payne, Miss Emily H., i. 240; ii. 85. 

Peabody, Professor, F. G., i. 38. 

"Peace," The, iii. 526. 

Peaceable and Law-Abiding Spirit, in 
stilling a, ii. 475-486; peaceable com 
munities the outcome of missions, ii. 
475; the political value of missions as 
an aid to tranquility, ii. 475; warriors 
and marauders won over to peaceful 
pursuits, 11. 476, 477; native Christians 
strive to promote peace, ii. 478; the 
delights of peaceable intercourse -versus 
the policy of mutual destruction, ii. 
478; official testimony from the Gov 
ernor of New Guinea in re the work 
of missions for humanity, ii. 479; the 
taming of Indian warriors, ii. 480, 481; 
a peaceful Indian paradise, ii. 482; 
quiet and orderly living characteristic 
of Oriental Christians, ii. 482; the 
passing of blood-feuds in native Chris 
tian communities, ii. 484, 485. 

Peake, Rev. P. G., his work in Mada 



gascar, . 445. 

, Rev. T. W., ii. 42, 129, 194; iii. 



Pearce, 



Pearce, Mrs. W. H., educational work of 

at Calcutta, iii. ii. 
Pearse, Rev. Albert (New Guinea), ii. 

34i- 
Pearse, Rev. J. (Madagascar), i. 147; ii. 

87, 217, 227 281, 352, 459. 
Pearson, Dr. Alexander, n. 411. 
Peasant Settlements, for Pariahs in 

India, iii. 227. 
Pease, Dr. E. M., quoted on social im 

provements in the Marshall Islands, ii. 

84. 
Peek, Rev. E. J., his missionary work on 

Blacklead Island, ii. 419; his hymns 

for the Eskimos, iii. 199. 



INDEX 



643 



Peddie, trainimg school of the South 
African Wesleyans, Hi. 73. 

Pedler, A., building presented by him to 
Church of Scotland Mission, in. 113. 

Peel, Rt. Rev. W. G., Bishop of Mom 
basa, iii. 98. 

Peeltpn, training institution of Congre 
gational Union of South Africa, iii. 74. 

Peet, Rev. L. P., educational services of 
in China, iii. 39. 

Pegg, Rev. Edward, iii. 195. 

Peking, insanitary conditions of, i. 222; 
idol temples in, i. 311; girls school of 
the Methodist Episcopal Mission at, ii. 
355; illustration of "Asbury Methodist 
Episcopal Church," ii. 355; anti-foot- 
binding movement in girls schools at, 
ii. 360; Methodist Conferences at, ii. 
364, 365; Mission to the Blind at, ii. 
378; illustration of Elizabeth Sleeper 
Davis Memorial Hospital, ii. 404; 
medical work at, ii. 424; State Uni 
versity at, iii. 40; Peking University, 
iii. 44; Bridgman School, ii. 360, iii. 45; 
boarding and high school (M. E. M. 
S.), iii. 45; Conference of Protestant 
Missionaries (1877) at "* J 33 na *ive 
conference of Christian workers (1896) 
at, iii. 133; Y. W. C. A. in, iii. 158; 
illustrations of educational work in, 
iii. 159; illustration of New Congre 
gational Church, iii. 251; museum at, 
iii. 526. 

Pemba (East Africa), slave-traffic in, i. 
141, 142; slavery in, i. 150, ii. 318; pro 
hibition of slave-traffic in, ii. 286; in 
dustrial mission of English Friends at, 
ii. 288, iii. 100; Mission for Liberated 
Slaves in, ii. 323, 325, 326; medical 
missions in, ii. 431. 

Penang Island^ medical mission at, ii. 
427; Anglo-Chinese School, iii. 59. 

Penn, William, iii. 372, 373. 

Pentecost, Rev. George F., his lectures in 
India, iii. 129. 

Peoples, Mrs. S. C., i. 210. 

Percy, Earl Henry Algernon George, his 
"Highlands of Asiatic Turkey" quoted, 
iii. 268. 

Periodical Accounts Relating to Moravian 
Missions, ii. 291, 316, 342, 419, 444, 
446; iii. 124, 512. 

Periodical Literature on Mission Fields, 
iii. 183, 184. 

Perkins, Rev. Justin, ii. 203; an educa 
tional pioneer in Persia, iii. 64; emi 
nent as a scholar in modern Syriac, iii. 
414; iii. 428; his researches into the 
geology of Persia, iii. 433; iii. 445. 

Perry, Miss Jean, her Home for Destitute 
Children at Seoul, ii. 456, iii. 116. 

Perry, Commodore Matthew C., opening 
of Japan to foreign nations, i. 311, iii. 
46, 381; part taken by Dr. S. W. 
Williams in the expedition, iii. 392; 
monument erected to Perry in Japan, 
iii. 393. 

Perry Memorial Relief Fund, iii. 161. 

Persecution, the genesis of, i. 319; the 
passing of, in Japan, i. 324. 

Persia, intemperance in, i. 79; opium 
habit in, i. 84; gambling in, i. 85; 
exceptional immorality in, i. 91; exces 
sive pride in, i. 99; untruthfulness in, 
i. 101; polygamy in, i. 115; custom of 
early marriage in, i. 122; slavery in, i. 
J 36, 137, 146; cruel punishments in, i. 
1 66; brutality in war, i. 172; sectional 
feuds in, i. 175; lawlessness in, i. 180; 
quackery in, i. 192; lack of confidence 
in, i. 228; poverty in, i. 237; civil 



tyranny in, i. 256; taxation in, i. 262- 
264; official robbery in, i. 267; of 
ficial corruption and bribery in, i. 273, 
274; lack of business confidence in, 
i. 28 1 ; dearth of commercial integrity 
in, i. 287; Muharram Passion Play 
in, i. 305; superstition in, i. 316; re 
ligious tyranny in, i. 322; Moham 
medan clergy in, i. 335; fanaticism in, 
i. 420; prospect of national progress 
and expansion, ii. 5; personal influ 
ence of missionaries, ii. 55; "nothing 
but Christianity can regenerate," ii. 77, 
78; appreciation of power of Chris 
tianity as the remedy for social evils 
in, ii. 87; strong temperance sentiment 
in mission churches of, ii. 121; in 
crease of opium habit in, ii. 133; female 
education m, ii. 203; system of tem 
porary marriages in, ii. 227; diseases of 
the eye in, ii. 388; missionary benefac 
tions in, ii. 399; medical missionaries 
in, ii. 405, 409, 415; hospitals and 
dispensaries in, ii. 427, 428; orphan 
asylum in, ii. 449; services of mission 
aries in restraining Kurdish massacres, 
ii. 474; education in ? iii. 64, 65; Chris 
tian Endeavor Societies in, iii. 147, 167; 
Y. M. C. A. in, iii. 167; introduction 
of printing-press into, iii. 173; hymn- 
books published in, iii. 197; absence of 
patriotism in, iii. 269, 270; taxation in, 
iii. 324; mission graduates in govern 
ment employ, iii. 354; establishment of 
diplomatic relations with the United 
States, iii. 397. 

Persia, Shah of, i. 274; ii. 55. 415. 

Personal Example, a contribution of mis 
sions to non-Christian society, ii. 42; 
the personal character of missionaries 
a factor in the social changes taking 
place in non-Christian lands, ii. 43; 
medieval missions redolent with 
saintly examples, ii. 44; the Christian 
family, its power as an object-lesson, 
ii. 451. 

Personal Virtues, the influence of mis 
sions in cultivating the, ii. 168; per 
sonal character and straight living the 
touchstones of mission success, ii. 169. 

Perth, Bishop of, quotation from, i. 159. 

Peru, coolie-traffic in, i. 145; religious 
persecution in, i. 325; society for tem 
perance reform in, ii. 124; industrial 
mission of the Regions Beyond Mission 
ary Union, iii. 126; progress towards 
religious liberty in, iii. 321. 

Peschel, Prof. Oskar, i. 297; his ac 
knowledgment of missionary sources 
of information, iii. 431. 

Peshawar, illustration of "Lady Mission 
aries in the Court of Zenana Mission 
House," ii. 254; Edwardes High School, 
iii. 26; industrial work of C. E. Z. M. 
S., iii. 1 08; medical mission at, iii. 517; 
illustrations of Duchess of Connaught 
Hospital at, iii. 232, 435. 

Pessimism, the anti-social trend of, lead 
ing to suicide, ii. 149; United States 
Government statistics on the increase 
of self-destruction, ii. 149; the pessimis 
tic outlook of the Hindu and the 
Buddhist, ii. 150. 

Petchaburee, Howard Industrial School, 

Peters, F. J., elected a member of the 
Municipal Board at Cuzco, iii. 321. 

Peters, George, his consignment of fruits 
to China, iii. 514. 

Peterson, Theodore, i. 277. 

Petit, Sir D. M., ii. 384, 387; illustration 



644 



INDEX 



of the "Sir D. M. Petit Hospital for 
Animals at Nasik," iii. 469. 
Petit Industrial School, Sirur, iii. 109. 
Petrick, Rev. C. E., i. 415; ii. 120, 273. 
Petrie, Professor Flinders, ii. 3, 4. 
Petropolis, girls boarding school of the 
Southern Methodist Church, iii. 91. 

Petta High School, iii. 26. 
Pettee, Rev. James H., i. 206; ii. xxi, 
141, 267, 370, 382, 383, 453, 454; iii. 
247, 409. 

Pettibone, Rev. I. F., his contribution to 
Armenian hymnody, iii. 197. 

Pfander, Rev. C. G., his "Mizan-ul- 
Haqq" in Persian, Arabic, Turkish, 
Urdu, and other languages, iii. 202; 
linguistic attainments of, iii. 422; his 
writings on Islam, iii. 444. 

Phair, Ven. R., i. 415; ii. 19, 139, 220. 

Phalera, industrial orphanage of the 
M. E. M. S., iii. in. 

Phelps, Rev. Austin, i. 72, 354; his "Still 
Hour" translated into the languages 
of mission fields, iii. 190. 

Phelps, G. S., Y. M. C. A. Secretary in 
Japan, iii. 141. 

Philafrican Liberators League, The, its 
work on behalf of freed and rescued 
slaves, i. 138, ii. 295, 296. 

Philanthropist, The, ii. 147. 

Philanthropy, influence of missions in 
laying the foundations of, ii. 39; help 
ful ministry to living humanity in its 
hour of need a characteristic of the 
religion of Christ, ii. 40; the latter s 
expedient for the rescue of distressed 
humanity, ii. 41; a delightful chapter 
in the annals of, ii. 392. 

Philanthropy, International, missionaries 
often almoners of, iii. 402. 

Philanthropy and Social Progress, i. 58. 

Philip, Rev. John, his efforts to secure 
a humane government attitude to na 
tives in South Africa, iii. 288; iii. 380, 
401; his introduction of trade into 
Bethelsdorp, iii. 485. 

Philippines, The, educational progress un 
der American Government in, iii. 88, 
89; educational efforts of missionary 
societies, iii. 88, 89; industrial schools 
in, iii. 123; Evangelical Union of the 
Philippine Islands, iii. 139; Y. M. 
C. A. in, iii. 168; Christian Endeavor 
Societies in, iii. 168; early Spanish 
occupation of, iii. 364; missionary 
obligation to, by the United States, 
iii. 387; growing tendency towards 
interdenominational federation, iii. 546. 

Phillippo, Rev. J. M., portrait of, ii. 311; 
iii. 321. 

Phillips, Rt. Rev. Charles, i. 157; por 
trait of, i. 3945 ". 17, 217, 346. 

Phillips, Rev. J. L., ii. 342. 

Phillips, Rev. Maurice, iii. 408, 444. 

Philology, achievements of missionaries 
in, iii. 420-423. 

Phinney, F. D., iii. x; his invention of 
a Burmese typewriter, iii. 518. 

Pickering, John, iii. 420. 

Pierce, Rev. William, ii. 40. 

Pierson, Rev. Arthur T., ii. 15, 17, 302, 
346; iii. 356, 415. 

Pierson, Mrs. Louise H., her services to 
female education in Japan, iii. 47. 

Pietermaritzburg, Y. M. C. A. in, iii. 
164; Y. W. C. A. in, iii. 165. 

Pilcher, Rev. L. W., his educational 
text-books for the Chinese, iii. 207. 

Pilgram, Herr, his report of social 
changes in Sumatra, i. 413. 

Pilgrim Fathers, The, iii. 367, 369-372. 



"Pilgrim s Progress, The," used as text 
book in Japan, iii. 136; translations of, 
iii. 189-190. 

Pilibhit, Industrial and Evangelistic Mis 
sion at, iii. no. 

Pilkington. George L., ii. 52, 477; quota 
tions from his "The Gospel in 
Uganda," ii. 205, 290, iii. 68, 69; his 
contribution to Luganda hymnology, iii. 
197; his theological writings in Lu 
ganda, iii. 200; mentioned in list of 
missionary authors, iii. 409; his Lu 
ganda Dictionary, iii. 412; his entrance 
into Uganda, iii. 425; iii. 441; teach 
ing typewriting to natives in Uganda, 
iii. 525. 

Pillai, G. Paramaswaran, ii. 243. 
Pillai, Hon. R., ii. 236. 
Pingelap, temperance reform on the 

island of, ii. 113. 

Piper, Rev. J., note opposite ii. Frontis 
piece. 
Pirie, Seminary of United Free Church 

of Scotland, iii. 73. 

Pitcher, Rev. P. W., ii. 170; his "Com 
pendium of Chinese History," iii. 205. 
Pithoragarh, Miss Mary Reed, and her 
work for lepers at, ii. 441 ; work for 
orphans at, ii. 451. 
Pitlochry, Duff Memorial at, iii. 16. 
Pitman, Charles, his influence in trans 
forming the people of Rarotonga, iii. 
293. 

Pitman, Rev. E. R., ii. 312. 
Pitsanuloke (Siam), boarding school at, 

iii. 58. 

Plague in India, the British Government s 
recognition of the services of mission 
aries during the prevalence of the, ii. 
463. 

Plato, i. 102, 320, 358, 406. 
Plutschau, Henry, educational work of, 
iii. 9; his entrance into India, iii. 360. 
Poerworedjo (Java), training school at, 

iii. 59. 

Point Barrow, medical mission work at, 
ii. 419; the influence of missions 
among the Eskimos at, ii. 480; Chris 
tian Endeavor Society at, iii. 171. 
Point Hope (Alaska), ii. 419. 
Poladpore, work for lepers at, ii. 438, 

439- 
Political services of missions, iii. 238-283, 

384-397. 

Pollard, Rev. S., his translation of 
Brace s "Gesta Christi" into Chinese, 
iii. 203. 

Polyandry, found to some extent in 
Tibet, among the hill tribes of South 
India, and somewhat in Ceylon, i. 115. 
Polygamy and Concubinage, i. 113; 
characteristic of ethnic systems of 
morality, ii. 114; the strange code of 
the Kulin Brahmans, i. 115; special 
sins of the Eastern world, and in the 
social code of savages, ii. 209; Chris 
tian missions in their attitude towards, 
ii. 210; the true modus vivendi be 
tween the Church and polygamous con 
verts, ii. 212; a break with polygamy 
imperative, ii. 213; Prof. Warneck on 
the subject, ii. 214; Christian mis 
sions and their contact with the evil in 
India, China, Africa, and all Moslem 
countries, ii. 214-217; a social revo 
lution in the South Seas, ii. 218, 219; 
higher domestic life among the Ameri 
can Indians, ii. 220; the Korean ver 
sion of the marital code, ii. 220, 221; 
an impending break with the old ways 
in Japan, ii. 221; the question in 



INDEX 



645 



China and India, ii. 22-2, 223; is a 
decisive verdict possible? ii. 223; the 
Moslem code of, anti-Christian, ii. 224. 

Polynesia. See Pacific Islands. 

Pomare I., King (Society Islands), his 
passion for human sacrifices, i. 159. 

Pomare II., King, baptism of, iii. 293; 
code of laws promulgated by, iii. 293, 
294; his Christian rule over Tahiti, iii. 

Pomerun River, Home for Indian Chil 
dren on the, iii. 126. 

Ponape, ii. 113; iii. 87, 356. 

Pondoland, services of the Rev. P. Har- 
greaves in, ii. 476. 

Pondos, The, cruel punishments among, 
i. 170. 

Pongas Mission, in French Guinea, iii. 
76. 

Poo, Moravian farm at, in connection 
with their Himalayan Mission, iii. 512. 

Pq9le, Bishop, Memorial School, Osaka, 
iii. 54. 

Poole, Dr. Wordsworth, ii. 292. 

Poona, anti-nautch movement, and records 
of the Ninth Indian Social Conference, 
held at, ii. 145, 146; Miss Cornelia 
Sorabji of, ii. 185; the Story of 
Anandibai Joshee of, ii. 187; Pundita 
Ramabai, and her "Widows Home" 
at, ii. 187, 188, 245-249; conventi9n of 
Indian National Woman s Christian 
Temperance Union held at, ii. 271; 
work for blind girls in, ii. 385; rescue 
of famine waifs in, ii. 395; orphanages 
in, ii. 451; Deccan College at, iii. 8; 
Fergusson College, iii. 34; printing- 
press at, iii. 99, in, 182; industrial 
orphanage, iii. in. 

Poor and Dependent, The, their great 
distress and suffering, i. 205, 235; se 
curing humane ministrations to, ii. 
376; a notable work for the blind 
in China, ii. 377-378; schools and 
asylums for the sightless, ii. 379; mis 
sionary surgeons giving sight to dark 
ened eyes, ii. 380; the school for deaf- 
mutes in Chefoo, ii. 380; Dorcas Soci 
eties among the Chinese, ii. 381; char 
itable movements among the Japanese, 
ii. 381; a census of Christian charities 
in Japan, ii. 383; examples of benevo 
lence among natives of India, ii. 384; 
schools for the deaf and dumb at Cal 
cutta and Bombay, ii. 386; the "Beg 
gars Church" at Agra, ii. 387; the 
"Diamond . Jubilee Friend-in-Need So 
ciety" at Rangoon, ii. 387; sight for 
blind eyes in Persia, ii. 388; benevo 
lent ministry to the afflicted in Tur 
key and Egypt, ii. 389; the first asy 
lum for the insane in Syria, ii. 389; 
lessons of kindness in Africa and the 
South Seas, ii. 390. 

Porayar, industrial school of the Leipzig 
Mission, iii. 109. 

Port Elizabeth (South Africa), Y. W. 
C. A. in, iii. 165. 

Port Lincoln (Australia), industrial com 
munity at, iii. 123. 

Portal, Sir Gerald, ii. 477; iii. 480. 

Porter, Rev. Harvey, ii. 77, 225; his 
"Ancient History" in Arabic, iii. 204; 
his collection of coins, iii. 430. 

Porter, Dr. Henry D., his "Physiology" 
in Chinese, iii. 209. 

Porter, Rev. T. B., ii. 260. 

Porter, Rev. W. C., iii. 513. 

Portland, Maine, the first Christian En 
deavor Society was formed at, iii. 147. 

Porto Novo (West Africa), scene of the 



good work of the Rev. T. J. Marshall, 
ii. 17. 

Porto Rico, educational system of the 
United States Government in, iii. 93; 
Y. M. C. A. in, iii. 170. 

Portugal, possessions on the East Coast 
of Africa, i. 366; colonial policy of, 
i- 3735 former slave-traffic of, ii. 285. 

Posey, Miss M. A., her efforts to dis 
credit foot-binding, ii. 358. 

Post, Dr. George E., i. 256; ii. xxii, 77, 
410, 428; quoted, ii. 204, 225, 228, 
459J his contribution to vernacular 
literature in Syria, iii. 173; his Bible 
Dictionary in Arabic, iii. 186; his 
Concordance of the Bible in Arabic, iii. 
187; his scientific works in Arabic, 
in. 208; medical and surgical works in 
Arabic, iii. 209; quoted with reference 
to positions filled by graduates of Beirut 
College, iii. 353, 354; mentioned in 
list of missionary authors, iii. 409; 
eminent as an Arabic scholar, iii. 414; 
his "Flora of Syria, Palestine, and 
Sinai," and his fine botanical collec 
tion, iii. 432- iii. 443; honors con 
ferred upon, iii. 454. 

lost, Dr. Wilfred, iii. x.; in illustrations 
of Talas Hospital, iii. 324. 

Pott, Rev. F. L. Hawks, iii. x.; educa 
tional services of in China, iii. 39; 
"How St. John s College is Helping 
to Solve the Problems of China s 
Future," iii. 41; his "Life of Christ" 
in Chinese, iii. 186; his Bible History 
in Chinese, iii. 187; writings on 
Scripture exposition in Chinese, iii. 
187; his contributions to Chinese hym- 
nology, iii. 196; his work in Chinese 
on Church History, iii. 203; his "Sketch 
of Chinese History," iii. 205; his Chi 
nese text-book on "Pedagogy," iii. 206; 
his Chinese volume on "Taxation," 
iii. 207; his writings in furtherance 
of social reform in China, iii. 339; 
mentioned in list of missionary au 
thors, iii. 409; Mrs. Pott, iii. 204. 

Pouchet, F. A., his volume on "The Uni 
verse" translated into Chinese, iii. 208. 

Poverty, an old problem in the economic 
life of man, i. 229; the genesis of, 
i. 229; social import of, i. 230; in 
India, i. 231, 232; in the teeming 
empire of China, i. 233-235; in Korea 
and Japan, i. 236; in Africa, i. 237. 

Powell, Rev. W. D., ii. 458. 

Prarthana Somaj, The, i. 389. 

Pratt, Dr. Andrew T., ii. 405. 

Pratt, Justice, President of "The Society 
for the Protection of Children in 
India," ii. 271. 

Precedent, Established, China s homage 
to, i. 240. 

Prempeh, King, British victory over, and 
termination of the cruel rule of, ii. 

Presbyterian and Reformed Review, The, 
i. 43. 356; ii. 210. 

Presbyterian Board of Foreign Missions, 
North, i. 116, 192; ii. 50, 55, 72, 76, 
77, 87, 116, 156, 165, 200, 202, 223, 249, 
250, 335, 342, 359, 373, 380, 395, 397, 
403, 414, 415, 419, 4 2 , 421, 423, 4 2 4, 
425, 426, 428, 429, 436, 438, 442, 443, 
449, 451, 455; iii. 75, 77, 89, 90, 91, 
92, no, 112, 117, 126. 

Presbyterian Board of Foreign Missions, 
South, ii. 297, 358, 363, 414, 424, 425, 
430; iii. 75, 89, 90, 102, 115, 126, 127. 

Presbyterian Church in Canada, i. 412; 
ii. 113, 114, 123, 149, 385, 423, 425, 



646 



INDEX 



426, 427; iii. 55, 89, 92, no, in, 
112, 125. 

Presbyterian Church in England, Mis 
sions of the, ii. 170, 379, 422, 423, 425, 
429, 457; iii. 55- 

Presbyterian Church in Ireland, Missions 
of the, ii. 202, 423, 451; iii. 109, in, 

Presbyterian Church of Jamaica, Missions 

of the, ii. 310; iii. 92. 
Presbyterian Churchman, The (South 

Africa), iii. 542. 

Presbyterian Messenger, The, ii. 210. 
Presbyterian Quarterly, The, i. 37. 
Presbyterian Synod of Amoy, The, ii. 

Presbyterian Synod of India, The, ii. 

222; illustration of, iii. 130. 
Presbyterian Union, its culmination in 

one General Assembly in India, iii. 130; 

illustration of, iii. 130; in other fields, 

iii. 546. 
Presidency College, Calcutta, illustration 

of, i. 433. 

Pressense, Rev. Edmond de, i. 326. 
Pressly Memorial Institute, Assiut, iii. 66. 
Pretoria, training college, iii. 74; train 
ing institution, iii. 74; Y. M. C. A. in, 

iii. 164. 

Price, Rev. E. D., ii. 395. 
Price, Rev. Francis M., i. 216; ii. -226. 
Price, Rev. P. F., his "Short Steps to 

Great Truths" in Chinese, iii. 199. 
Price, Rev. Roger, quoted with reference 

to good influence of missionaries, ii. 68; 

his statement regarding increase of 

trade in Khama s Country, iii. 484. 
Price, Rev. W. I., i. 214; ii. 74, 121, 164, 

485; iii. 28. 

Price, Rev. W. S., ii. 287. 
Priesthood, in Japan, morals of the, i. 

326, 327; moral standing of the Hindu, 

Primitive Methodist Missionary Society, 
iii. 75, 102. 

Primitive Races, decay of, not chargeable 
to missions, iii. 278. 

Princeton Review, The, \. 442. 

Princeton University, iii. 377. 

Pringle, R. D., Y. M. C. A. Secretary in 
Singapore, iii. 141, 155- . . 

Printing-presses, on various mission fields^ 
iii. 182, 183; advances in the art 01 
printing, iii. 520, 521. 

Printz, Governor Johan, iii. 372. 

Prison Association, National, of the 
United States, President General Brink- 
erhoff s address for the year 1897, 
ii. 367. 

Prison Reforms, promoting, and mitigat 
ing brutal punishments, ii. 366-376; 
the reformed penology Christian in its 
origin, ii. 367; reform humanitarian 
movement in Japan, ii. 368; in the 
island of Hokkaido (a sort of Botany 
Bay), ii. 369; a Japanese friend of 
prisoners, ii. 370; an enlightened p<- ; son 
system an established fact in Japan, 
ii. 371; Home for Discharged Prisoners 
at Okayama, ii. 372; mitigating cruelty 
to prisoners in Korea, ii. 373; China s 
need of reform in her methods of 
punishment, ii. 373; enlightened treat 
ment of criminals in India, ii. 374; 
checking of punitive atrocities in 
Africa, ii. 374; work among prisoners 
in Madagascar, ii. 375; outrages in 
Morocco and in Turkish prisons, ii. 
375, 376. 

Pritchard, Dr. E. T., ii. 129. 

Pritchard, H. H., iii. 542. 



Procter, Miss Louisa, her school at 
Shweifat, ii. 202, iii. 62. 

Progress (Madras), ii. 29, 145, 146, 162, 
184, 187, 242; iii. 184. 

"Progress of Education in India" (Blue 
Book), iii. 20, 21. 

Prostitution in Japan, the Kyoto native 
Christians memorial for the abolition 
of licensed, ii. 140; an Association to 
prevent licensed prostitution in For 
mosa, ii. 143. 

Protestant College of Sao Paulo. See 
Mackenzie College. 

Protestant Episcopal Missionary Society, 
ii. 200, 379, 419, 421, 424, 430, 443, 
455, 457, 458; iii. 76, 77, 86, 93, 117, 
126, 136, 148. 

Provident Funds, and thrifty ways among 
Indian Christians, ii. 162; the Madras 
Native Christian Benefit and Provident 
Funds, the Bengal Christian Family 
Pension Fund, and the Palmacotta 
Native Christian Benefit Fund, ii. 162. 

Provincial Social Conference of Madras, 
ii. 234. 

Public Opinion, Christianized, strategic 
import of, ii. 24; the introduction of 
new ideas the positive side of the crea 
tion of a new, ii. 27; important lessons 
to be learned in the formation of, ii. 
30; yielding of, in China and India, 
to Christian influence, ii. 31; native, 
out of focus with Christian civilization 
in its views of woman and her social 
environment, ii. 47. 

Puebla, Mexico Methodist Institute, and 
the Female Normal Institute at, iii. 91. 

Punganur, educational work of Arcot 
Mission in, iii. 35. 

Punishments and Torture, cruel, i. 165; 
methods of, in Western Asia, i. 165; 
in Africa, i. 169; mitigation 01, ii. 366; 
Christian humanitarianism and its 
amendments to the modern code of 
penology, ii. 366; the reformed penol 
ogy Christian in its origin, ii. 367; 
China s great need of reform in her 
methods of punishment, ii. 373; the 
checking of punitive atrocities in 
Africa, ii. 374. 

Punjab, The, sorrows of Indian widow 
hood in, i. 124; former custom of 
human sacrifice in, i. 157; great 
famine of 1860, i. 232; work of Dr. 
Charles W. Forman in, ii. 50, 51; ef 
forts to curtail needless expenditure 
on marriage and other rites, ii. 161, 
162; former prevalence of sati in, ii. 
239; marriage of widows in, ii. 242; 
class for Hindu widows at Jalandhar, 
ii. 249; medical agencies in, ii. 425; 
lepers in, ii. 435; Lord Lawrence, laws 
made by, ii. 437; Decennial Missionary 
Conference in, iii. 130. 

Punjab Patriot, The, quotation from, on 
the death of Dr. Forman, ii. 51. 

Purity, establishing higher standards of, 
ii. 139; a Christian appeal to Japanese 
authorities on behalf of morality and 
the protection of girls, ii. 141; peti 
tions in Japan in the interests of 
purity and higher standards of morals, 
ii. 143; changed sentiments in India 
in regard to moral purity, ii. 143; 
the anti-nautch movement, ii. 145; 
formation of Purity Societies in India, 
ii. 146; the White Cross Society and 
mission influence in Emgwali, ii. 147. 

Purulia (India), work for lepers by 
Gqssner Mission at, ii. 437; Gossrier 
Mission Home at, ii. 439. 



INDEX 



647 



Pyeng Yang (Korea), civil oppression, i. 
257; contribution by native Christians 
in, for prison work, ii. 373; medical 
work in, ii. 425; theological and nor 
mal training class at, iii. 56; Academy 
for Boys, iii. 56; industrial work at, 
iii. 116; advance of Christianity in, 
iii. 251. 

Pyke, Rev. J. H., "Imperial Order of 
the Star" conferred upon him, iii. 453. 

Qua Iboe Mission, ii. 430; iii. 76, 102, 
352. 

Quackery, the contribution of, to the 
world s misery, i. 187; charlatanism of 
the Chinese doctor, i. 187; native spe 
cifics in Formosa, i. 189; sovereign 
remedies in Korea and Tibet, i. 190; 
among the Ainu of Northern Japan, 
i. 190; empirical devices in Burma, 
Siam, Persia, and Arabia, i. 192; the 
terrors of, in Africa, i. 193; demoniacal 
arts of the witch-doctor, i. 194; burn 
ing remedies and fiery tonics, i. 196; 
the sorcerer s art in the Pacific Islands, 
i. 197; supplementing the terrors of, 
in Africa, ii. 416. See Witchcraft. 

Quarles, James A., i. 37. 

"Quarter Century Almanac" of the 
Christian Endeavor Society, iii. 146. 

Quarterly News of Woman s Work, ii. 
360. 

Quarterly Papers of the Edinburgh Medi 
cal Missionary Society, ii. 401. 

Quarterly Record of the National Bible 
Society of Scotland, The, iii. 177. 

Quarterly Record of the Trinitarian Bible 
Society, The, iii. 177. 

8uarterly Review. The, i. 379; ii. 44. 
uatrefages de Breau, Jean Louis Ar- 
mand de, i. 297. 

Queen Charlotte Islands, work of C. M. 
S. among Haida Indians, ii. 481. 

Queensland, Kanaka labor-traffic in, i. 
145, ii. 306; cannibalism among abo 
rigines in, i. 151; Mission to the Abo 
rigines in, iii. 80. 

Quepe, industrial school of South Ameri 
can Missionary Society, iii. 126; girls 
school at, iii. 148. 

Queretaro, boys school of the M. E. 
M. S., iii. 91. 

Quetta, indication of infanticide in its 
census, i. 133; medical work in, ii. 426. 

Quickening of General Intelligence, The, 
iii. 214-219. 

Quieting the spirits of the dead, the 
immense expenditure for, in China, 
i. 301. 

"Quinquennial Conference of C. M. S. 
^lissionaries, Madras, 1902," illustra 
tion, iii. 258. 

Quiver, The, iii. 479. 

Rabai, medical work at, ii. 430. 

Radford, Miss Laura, her connection with 

Y. W. C. A. work in Calcutta, iii. 

152. 
Raghavaiyangar, S. Srinivasa, i. 149, 167, 

231, 258, 260, 291, 292. 
Raghunathdas, Madhavdas, ii. 242. 
Raiatea, legal reforms established by 

Chief Tamatoa, iii. 294, 355. 
Railways, telegraphs, and other Western 

enterprises, prejudices of the Chinese 

against their introduction, i. 313. 
Raja of Punganur, his request to the 

Arcot Mission, iii. 112. 
Rajaburee, Suriwong School, iii. 58. 
Rajkot, industrial orphanage (P. C. I. 

M. S.), iii. 112. 
Rajpur, Industrial Home for the Blind 



(C. E. Z. M. S.), iii. 108; illustration. 
"Work for the Blind" at, iii. 447. 

Rajputana, improvement in the infanti 
cide record, as shown by the census 
ratio of boys and girls in, i. 133; the 
great famine of 1868-70 in, i. 146, 231; 
money-lender in, i. 290; missionaries 
and native Christians in, ii. 86; the 
"Walterkrit Rajput Hitkarni Sabha" 
in, ii. 231, 232; child marriage in, ii. 
232. 

Rajputs, The, i. 131, 146, 157, 172, 242; 
u. 232, 275, 409. 

Rakoia, Chief of Tamarua, an enlight 
ened ruler, iii. 355. 

Raleigh, Sir Walter, iii. 368. 

Ram, Tahil Ram Gunja, his tribute to the 
good work of missions, ii. 61. 

Ramabai, Pundita, ii. xxii, 187; her ser 
vices on behalf of Indian widows, ii. 
244-249; in illustration, ii. 249; her 
services in times of famine, ii. 395; 
the industrial work at her Mukti Mis 
sion, iii. 113. 

Ramabai Association, ii. 244, 246, 247, 
249. 

Ramabai Home, illustrations, ii. 244; ii. 
245, 246, 247. See Sharada Sadan. 

Ramadan, fast of (for a month each 
year), its rigid abstinence during the 
day, and unchecked indulgence dur 
ing the night, i. 390. 

Ramallah, dispensary at, ii. 430; train 
ing home for girls, iii. 63; industrial 
work at, iii. 120. 

Raman ujachariar, J., quoted in reference 
to missionary efforts among the Pan- 
chamas, iii. 228. 

Ramapatam, Baptist printing-press at, iii. 
in. 

Ramasamayya, N. K., ii. 144. 

"Ramayana," The, ii. 244. 

Rammohun Roy, Raja, i. 249, 304, 308; 
iii. 13. 

Ramnad, high school, iii. 27; industrial 
school, iii. 108; printing-press, iii. in. 

Ramsay, Sir Henry, ii. 438. 

Ramsay, Professor W. M., his "Two 
Massacres in Asia Minor," i. 275; his 
"Impressions of Turkey," ii. 92, iii. 
266; iii. 268. 

Ramsay College (Almora, India), iii. 25. 

Ramseyer, Rev. and Mrs. Friedrich, ii. 

Ranade, Hon. Justice, on the social evils 
of India, ii. 233; his assertion in regard 
to caste, iii. 233. 

Ranaghat Medical Mission, ii. 427. 

Ranavalona I., Queen (Madagascar), i. 
278; iii. 525. 

Ranavalona II., Queen (Madagascar), ii. 
138, 294, 474; "i- 353- 

Ranavalona III., Queen (Madagascar), 
educated in girls school of the Lon 
don Mission, iii. 353. 

Ranchi, printing-press of the Gossner 
Mission, iii. in. 

Rang Mahal School, Lahore, iii. 26. 

Rangoon, sanitary measures of the Brit 
ish Government, i. 221; quotation from 
the Rev. A. E. Seagrave of, ii. 74; 
testimony of Mr. L. T. Ah Sou of, ii. 
85; the "Diamond Jubilee Friend-in- 
Need Society" at, ii. 387; the Rangoon 
Branch of the Madras Native Christian 
Association, ii. 387; more sympathetic 
treatment of the poor and sick in, 
ii. 433; Baptist College, illustration, 
iii. 28; St. John s College, iii. 28; 
printing-press (A. B. M. U.), iii. in, 
182; Y. M. C. A. building, iii. 141; 
Y. k. C. A. and Y. W. C. A. in, iii. 



(348 



INDEX 



155; illustration of Y. W. C. A. at, 
iii. 146. 

Raniganj, work for lepers, and for the 
untainted children of, ii. 438, 439; 
industrial orphanage of W. M. S. at, 
ii. 451, iii. 112. 

Ranipettai, medical work at, ii. 427. 

Rankin, Rev. D. C, ii. xxi. 

Rankin, Melinda, mentioned in list of 
missionary authors, iii. 409. 

Rankine, Rev. W. Henry, his "A Hero 
of the Dark Continent," cited, iii. 
290. 

Ransome, Miss Jessie, Royal Red Cross 
decoration conferred upon her, iii. 453. 

Rao, K. Srinivasa, il. 243. 

Rarotonga, Island of, ii. 338; medical 
service in. the, ii. 427; theological in 
stitution of London Missionary Society, 
iii. 84, 87; Tereora Boarding School, 
Iii. 84; Christian civilization manifested 
on the, iii. 88; industrial training in, 
iii. 124; services of Jamee Chalmers to, 
iii. 279, 293; influence of Williams, 
Pitman, and Buzacott, iii. 293; now a 
port of trade, iii. 487. 

Rashdall, Rev. H., "The Universities of 
Europe in the Middle Ages," iii. 6, 7. 

Rasulia Industrial Works, iii. 109. 

Ratzel, Prof. Friedrich, his "History of 
Mankind," i. 152, 159, 163, 165, 198, 
203, 215, 218, 297, 318, iii. 430. 

Rau, R. Srinivasa, his opposition to the 
caste system, iii. 233. 

Rauch, Christian Henry, !ii. 374. 

Ravndal, G. B., on commercial progress 
in Syria, iii. 502. 

Rawal Pindi, i. 220; leper asylum at, ii. 
437; college at, iii. 24, 25. 

Ray, Lieutenant, at Point Barrow, Alaska, 
ii. 480. 

Ray, Prithwis Chandra, his "Poverty 
Problem in India," i. 233. 

Raymbault, the Jesuit missionary, iii. 366. 

Raynolds, Dr. George C., i. 175; ii. 121, 
205, 415, 448, 459; industrial work at 
Van, iii. 119; iii. 512, 516; Mrs. Ray 
nolds, iii. 119. 

Rays of Light, The, iii. 184. 

Read, Rev. James, his services in solving 
and settling native problems in South 
Africa, iii. 401. 

"Ready and Willing Clubs," iii. 167. 

Reay, Lord Donald James, his com 
mendation of missionary service in 
India, iii. 447. 

Rebmann, John, ii. 324; iii. 380; his 
lexicographical work in various dia 
lects of Africa, iii. 412; explorations 
in Africa, iii. 423, 424, 426. 

Red Cross Society (Geneva Convention), 
humanitarian ministry of the, ii. 41, 
471, 472; subscriptions raised for aid 
ing Armenian orphans by the, ii. 449; 
Christian principles of the, ii. 469- 
473; the Red Cross Society of Japan, 
ii. 469; pioneers of in China, ii. 473; 
illustration of Red Cross Hospital, 
Oita, Japan, iii. 300. 

Reed, Miss Mary, missionary to lepers, 
ii. 438, 439, 440, 441; portrait of, ii. 
440. 

Reed, Hon. W. B., his services in con 
nection with the Treaty of Tientsin, 
iii. 389-391. 

Rees, Rev. J. L., his "History of Ancient 
and Modern Nations" in Chinese, iii. 
2os;^his "Education of the Human 
Race"_ in Chinese, iii. 205; his writ 
ings in furtherance of social reform 
in China, iii. 339. 

Rees, Rev. W. Hopkyn, "blue button" 



bestowed upon him by Chinese Gov 
ernment, iii. 441. 

Reeve, Rev. William, his Kanarese-Eng- 
lish Dictionary iii. 4115 his eminent 
knowledge of Kanarese, hi. 414. 

Reeve, Rt. Rev. William Day, ii. 480, 
481; his hymns for the North Ameri 
can Indians, iii. 199. 

Reeves, Robert N., ii. 149. 

Reeves, Hon. William P., his volume on 
New Zealand, entitled "The Long 
White Cloud," iii. 278. 

Reformed Church in America (Dutch), 
ii. 127, 192, 290, 289, 3S6, 415, 423, 
4 2 7 455. 457J iij- 65, no, in. 

Reformed Church in the Netherlands, iii. 

Reformed Church in the United States 
(German), Hi. 117. 

Reformed Presbyterian Church of Scot 
land, ii. 429. 

Reformed Presbyterian Church of the 
United States, ii. 202, 429. 

Regions Beyond, i. 78, 101, 173; ii. 62, 
i?5. 2 77, 329, 349, 380, 397, 401, 414; 
111. 274, 321, 442. 

Regions Beyond Missionary Union, iii. 
75, 89, 126. 

Reichardt, Rev. C. A., his Fulah Vocab 
ulary, iii. 413. 

Reichenau, Abbey of, iii. 5. 

Reid, Rev. Gilbert, ii. 129, 278, 377, 406; 
his Mission among the Higher Classes 
in China, iii. 133, 339; his aid to 
reform movement in China, iii. 306; 
mentioned in list of missionary au 
thors, iii. 409. 

Reid, James (Blantyre, Africa), i. 17. 

Reid Christian College, iii. 25; business 
department of, iii. 466. 

Reifsnyder, Dr. Elizabeth, in illustration, 
ii. 418; ii. 422. 

Reinsch, Paul S., his "World Politics," 
cited, iii. 251; his "Colonial Govern 
ment," cited, iii. 289, 310. 

Relief Committee of Frankfort-on-the- 
Rhine (at Constantinople), ii. 449. 

Religion, the sociological power of, i. 33; 
universality of, i. 296; social value of 
true, i. 299; degrading conception of 
the nature and requirements of, i. 300; 
true tests of social value in a, i. 300; 
religious absolutism the prevailing tem 
per of the Orient, i. 321; ethnic re 
ligions, can they coalesce with Chris 
tian civilization? i. 362; social value 
of ethnic religions, I. 377; ceremonial 
spirit of Oriental religion, i. 380; 
social tendencies of Eastern religions, 
i. 381; failure of Buddhism as a min 
istry for the elevation and renovation 
of human society, i. 383; social short 
comings of Confucianism, i. 383-386; 
Hinduism and its social record, i. 387; 
Islam and its social failure, i. 389; 
Shintoism, Taoism, Jainism, and Par- 
sism, i. 392, 393; verdict of history 
as to the social outcome of all non- 
Christian religions, i. 394; Christianity 
God s best gift to human society, i. 
395; religion the saving force in his 
tory, i. 406; the endowment of power 
in Christianity, i. 408; it alone solves 
the difficulties of sin, i. 409; the Gos 
pel s remedial mission to sinf*l man, 
i. 412; the supremacy of Christian 
motive, i. 417; the Christian versus the 
non-Christian estimate of man, i. 419; 
adequate conception of brotherhood 
taught by Christianity, i. 422; meagre 
philanthropic results of heathen sys 
tems, i. 422; importance of the ethical 



INDEX 



649 



element in religions, i. 424; Buddhism 
a gospel of deliverance from the mis 
eries of existence, i. 427; the pessimistic 
basis of Buddhism, i. 429; its defects 
as a religious system, i. 430; elaborate 
but ineffective ethics of Buddhism, i. 
437; ethics of Confucianism, i. 439; 
why Christian ethics must supplant 
the Buddhist code if there is to be 
social progress, i. 439; the Confucian 
view of the moral status of man, i. 
440; ethics of Hinduism, i. 443; some 
grave defects in, i. 445; the strength 
and weakness of Islam, i. 446; the 
nobility of Christian ethics, i. 448; 
they introduce new moral forces into 
mission lands, i. 450; supernaturalism 
of Christianity the secret of its power, 
i. 455 ; the Christian system a suf 
ficient basis for faith, i. 456; historic 
Christianity denned, i. 457; must 
Christianity compromise with the 
ethnic faiths? i. 460; the unique and 
exclusive glory of Christianity as a 
religious system, i. 461; universal mas 
tery the final heritage of Christ and 
His religion, i. 463. 

Religious Leaders, if unworthy, a social 
incubus, i. 325; character of, in China, 
i. 329; in South and Central America 
and Mexico, i. 337; morals of the 
priesthood in Japan, i. 327; the moral 
standing of the Hindu priesthood, i. 
331; the priest, the guru, the mohunt, 
and the fakir, i. 332; the secrets of 
Buddhist monasteries in Ceylon, i. 
334; the imam, the mufti, the kadi, the 
mullah, and the dervish, i. 335. 

Religious Liberty, Christianity rightly in 
terpreted not persecuting in spirit, i. 
320; influence of missions in promot 
ing, iii. 389-391; the toleration clauses 
in Chinese treaties, and their origin, 
i. 390, 39i; i". 546-549- 

Religious Reformation, its social value, 
iii. 527-554. 

Religious Tract Society (London), iii. 
1 80, 212. 

Renaissance, The, fruitless in moral en 
ergy until the Reformation introduced 
the spirit of a living religious faith, 
i. 358. 

"Report of the Ecumenical Missionary 
Conference, New York, 1900," iii. 267, 
401, 409. 416, 459, 503. 

"Report of the Fourth Decennial Indian 
Missionary Conference, Madras, 1902," 
iii. 174; comparative statement of ad 
vance in the distribution of literature 
in Indfe, iii. 181, 182; iii. 185, 234. 

"Report of the Seventh Conference of 
Officers and Representatives of the 
Foreign Mission Boards and Soci 
eties in the United States and Canada," 
iii. 405. 

"Representative Missionaries who have 
served both Church and State," iii. 
Frontispiece. 

Representative Native Christians, illustra 
tions: ii. 12, 22, 24, 106, 123, 186, 
260, 455; iii. 142, 155, 274, 335, 346, 

"Rescued Slaves on a British Man-of- 
War," illustration, i. 141. 

Restarick, Rt. Rev. Henry Bond, Bishop 
of Honolulu, iii. 86. 

Reutlinger, Mrs. Louise, ii. 250. 

Review of Missions, The, 11. 52, 129, 
379, 398, 401, 412, 480; iii. 145, 394, 495.. 

Review of Reviews, The (English Edi 
tion), ii. 15, 106, 107. 



Review of the Times, The, iii. 183. 

Revival movements in mission churches 
m. 531. 

Rewa (Fiji), banishment of cannibalism 
from, ii. 339. 

Rewa (Native State of India), severe 
punitive measures not wholly abolished 
in, 11. 374. 

Reynolds, Frank H., Y. M. C. A. Secre- 
tary m India, iii. 141. 

Reynolds, Rev. H. R., his "Buddhism" 
quoted, i. 382, 383. 

Khea, Rev. Samuel Audley, his mis 
sionary service among the Nestorians, 
111. 319; mentioned in list of mis 
sionary authors, iii. 409. 

Rhenish Missionary Society, i. 413; ii. 
295, 423, 43i; i". 59, 70, 74, 79, 102, 
120. 

Rhodes, Hon. Cecil, his aid to Methodist 
Mission at Old Umtali, iii. 101. 

Rhodesia, mission schools in, iii. 71. 

Rice, Rev. Benjamin, his "Compendium 
of Church History" in Kanarese, iii. 203. 

Rice, Rev. E. P., his monograph on 
True Patriotism" for the Indian peo 
ple, iii. 263. 

Richard, Rev. Timothy, i. 55; his 
"Christian Missions in Asia," i. 56; 
i. 186; his "China s Appalling Need of 
Reform," i. 233, 280, ii. 167; ii. 397; 
portrait of, iii. Frontispiece; iii. x; 
educational services of in China, iii. 
39; Shansi University, iii. 40, 41; "The 
Shansi University from Within," iii. 
41; his contribution to vernacular lit 
erature in China, iii. 174; quoted in 
regard to publications of S. D. C. K., 
iii. 175; his works in Chinese on the 
Evidences of Christianity, iii. 201; his 
"Religions of the World" in Chinese, 
iii. 202; his "The World s Hundred 
Famous Men" in Chinese, iii. 204; 
his "Outlines of the History of Promi 
nent Nations," and translation into 
Chinese of Hunter s "Brief History of 
the Indian People," iii. 205: his trans 
lation into Chinese of Mackenzie s 
"History of Christian Civilization in 
the Nineteenth Century," iii. 205; 
translation of Kidd s Social Evolu 
tion," iii. 206; his contributions to 
political and social science in China, 
iii. 206; his volume in Chinese on 
"The Earth as a Planet," iii. 208; his 
"Handy Cyclopedia" in Chinese, iii. 
213; a friend and adviser to Chinese 
reformers, iii. 305; request of Governor 
of Shantung, iii. 306 ; aid to reform 
movement in China, iii. 306; his influ 
ence upon Kang Yu-wei, iii. 338; 
quoted with reference to object of 
S. D. C. K., iii. 339J. iii- 381; men 
tioned in list of missionary authors, 
iii. 409; honors conferred upon him 
by Chinese officials, iii. 452; Mrs. 
Richard, her translation into Chinese 
of Goodspeed s "Messianic Hopes of 
the Jews," iii. 187; her Chinese Tune- 
book, iii. 193; her "Christian Biog 
raphy" in Chinese, iii. 204. 

Richards, Rev. E. H., his linguistic labors 
for the Tonga and Batwa tribes, iii. 
419. 

Richards, Rev. Henry, ii. 111; his hymns 
for the Congo Mission, iii. 198. 

Richardson, Rt. Rev. William Moore, ii. 
288; portrait of, ii. 288. 

Richmond College, Galle, iii. 29. 

Riddell, Alexander, his linguistic labors 
in the Nyanja language, iii. 418. 



650 



INDEX 



Riddell, Miss H., ii. 443. 

Ridley Rt. Rev. William, portrait of, 
iii. Frontispiece; his missionary efforts 
to improve social conditions among 
Indians in Canada, iii. 320; mentioned 
in list of missionary authors, iii. 409. 

Riggs, Rev. A. L., his studies of music 
among the North American Indians, 
iii. 436. 

Riggs, Rev. Edward, i. 255; ii. 204, 266, 
408; quoted, with reference to material 
improvements in Marsovan, iii. 516. 

Riggs, Rev. Elias, ii. 389; his Life of 
Christ in Bulgarian, iii. 187; his Bul 
garian Commentary on the New Tes 
tament, iii. 1 88; his contributions to 
Armenian and Bulgarian hymnody. iii. 
197; his theological writings in Bul 
garian and Armenian, iii. 200; his 
Chaldaic and other dictionaries, iii. 412; 
eminent for his knowledge of Turkish, 
Armenian, and Bulgarian, iii. 414; 
linguistic attainments of, iii. 422. 

Riggs, Rev. Stephen R., his advocacy 
of a humane policy in dealings of 
United States Government with In 
dians, iii. 319; mentioned in list of 
missionary authors, iii. 409; his Dakota 
Dictionary, iii. 413. 

Rijnhart, Rev. Peter, hss explorations in 
Tibet, iii. 426. 

Rij-nhart, Susie Carson, mentioned in 
list of missionary authors, iii. 409; 
exploring tours into Tibet, iii. 426. 

Rio de Janeiro, ii. 135; Y. M. C. A. in, 
iii. 169; Y. W. C. A. in, iii. 170. 

Rio Pongas (West Africa), school for 
rescued slave boys, ii. 321. 

Ripon v Lord (George Frederick Samuel 
Robinson), ii. 306. 

Ritter, Pastor H., mentioned in list of 
missionary authors, iii. 409. 

Ritter, Karl, his acknowledgment of 
indebtedness to missionaries, iii. 428. 

Rivenburg, Dr. S. W., his Assamese 
primer on "The Way to Health," iii. 
209. 

Riversdale, girls high school of Berlin 
Missionary Society, iii. 74. 

Rivington, Rev. C. S., his "Church His 
tory" in Marathi, iii. 203. 

Robben Island (Cape Colony), ii. 436, 
444. 

Robert College, illustration of, i. 34; its 
mission of enlightenment, iii. 61; Young 
Men s Christian Association in, iii. 
145, 1 66; Bulgarian graduates of, in 
government positions, iii. 353. 

Robeits, Rev. W. H., his missionary 
serrice among the Kachins, ii. 228, iii. 
441. 

Robertson, C. H., Y. M. C. A. Secretary 
in China, iii. 141. 

Robertson, Rev. H. A., mentioned in 
list of missionary authors, iii. 409, 
439; his "Erromanga, the Martyr 
Isle," iii. 489, 513. 

Robertson, Tame? Alexander (and Emma 
H. Blair), "The Philippine Islands, 
1493-1803," iii. 364, 428. 

Robertson, Canon J. C., his "History of 
the Christian Church" translated into 
Luganda and Swahili, iii. 203. 

Robertson, W. Govan, his "Handbook to 
the Language of the Bemba People," 
iii. 413. 

Robinson, Rev. Canon C. H., his "Hausa- 
land," i. 138, 139; iii. ix; his Hausa 
Dictionary, iii. 412. 

Robinson, Prof. Edward, his researches 
in the Holy Land, iii. 428, 443. 



Robinson, Dr. F. A., lexicographical 
work in Chinyanja, iii. 413. 

Robinson, Pastor John, wi. 374. 

Robinson, Rev. John Alfred, iii. 412; 
his explorations into the Hausa region, 
iii. 426; iii. 439. 

Robinson, Rev. J. E., ii. 397. 

Robinson, Mrs. R,. ii. 256. 

Robley, Major-General, i. 215. 

Robson, Rev. George, his "Story of Our 
Jamaica Mission," i. 136, ii. 166, 310, 
312. 

Robson, Rev. John, his "Story of the 
Rajputana Mission," i. 231; his "Hin 
duism and Christianity," iii. 408, 444. 

Roe, Surgeon-Major, i. 220. 

Roe, Rev. Bryan, i. 138. 

Roe, Rev. and Mrs. W. C., their work 
at Mohonk Lodge, iii. 126. 

Rogers, A., article on "Indian Sanita 
tion," ii. 461. 

Roha, work for lepers at, ii. 439; indus 
trial school of the American Board, 
iii. 109. 

Roheitah, slave-traffic at, i. 141. 

"Rojin Kwai" (Old Ladies Meeting), 
illustration, ii. 24. 

Roman Catholicism, humanitarian service 
rendered by Roman Catholic Churches 
to mankind, i. ix; the services of 
Roman Catholic astronomers in China, i. 
183; the too prevalent divorce of moral 
ity from religion, i. 307; report of Abbe 
Emanuel Domenech, concerning the 
moral and religious condition of the 
clergy and Church of Rom e in Mexico, 
i- 337> 338; results of efforts to -civilize 
black population on East Coast of 
Africa by Roman Catholic agents, i. 
366; approval by many Roman Cath 
olics of the social results of evangelical 
missions in Guatemala, ii. 79; happy 
influence of Gospel teachings upon the 
priesthood of the Catholic Church 
in Mexico, ii. 80; Roman Catholic 
missionary societies exclude opium 
slaves from membership of Church, ii. 
126; the President of the United States 
of Brazil refuses to sanction efforts 
of Romish Church to secure lottery 
privileges, ii. 135; schools for girls 
under Roman Catholic auspices in Bei 
rut, ii. 202; much attention devoted by 
ecclesiastics of Roman Catholic Church 
in the Middle Ages to rescuing and ex 
tending compassionate ministrations to 
slaves, ii. 304; efforts to alleviate 
African slavery, ii. 333; charities in 
Japan under Roman Catholic super 
vision, ii. 383; the French Roman 
Catholics have rendered a service for 
lepers in Madagascar, ii. 445; institu 
tion for orphans conducted by Roman 
Catholic Church under charge of Sis 
ters of St. Paul de Chartres, at Seoul, 
ii. 456; benevolent efforts for orphans 
and foundlings in China by Roman 
Catholic missionaries, ii. 457. 

Roman Empire, i. 26, 31, 306, 320, 378, 
459; ii- 8. 

Roman Pantheons, the gods themselves 
were morally vile in the, i. 326. 

Romande Mission. See Foreign Mission 
Board of the Free Churches of French 
Switzerland. 

Romanes, Prof. George John, his high 
estimate of the biological researches 
of the Rev. John T. Gulick, iii. 431. 

Rome, the status of slavery in ancient, 
i. 135; depraved emperors of, i. 326; 
a work of great value accomplished by 



INDEX 



651 



the Roman Empire in preparing the 
world for *he advent of Christianity, 
i- 373; the influence of pagan phil 
osophy not a saving force in Roman 
history, i. 407; the early struggles of 
Christianity with pagan, ii. 66. 

Romita, dispensary at, ii. 432. 

Rondebosch, Diocesan College, at, iii. 74. 

Roorkee, work for lepers in, ii. 439; its 
industrial orphanage, ii. 451, iii. 112. 

Root, Dr. Pauline, portrait of, i. 423; 
ii. 75, 230. 

Rosario, high schools and institute of 
the M. E. M. S., iii. 91. 

Ross, Rev. Brownlee J., i. 198; ii. 229, 
476; on "The Educated South African 
Native," iii. 73. 

Ross, Rev. Bryce, his introduction of 
vaccination among the Kaffirs, iii. 
452. 

Ross, Rev. J., ii. 22; educational services 
in China, iii. 39; iii. 380; mentioned in 
list of missionary authors, iii. 409. 

Ross, Rev. James H., ii. 36. 

Rottler, Rev. J. P., his lexicographical 
work in Tamil, iii. 413; his fine botan 
ical collection, iii. 433. 

Rouse, Rev. G. H., his contributions to 
vernacular literature in India, iii. 
174, 200. 

Row, Raja Sir Tan j ore Madhava, i. 249, 
376. 

Rowe, Rev. A. D., iii. 409. 

Rowland, Rev. G. M., ii. 371. 

Rowley, Rev. Henry, i. 96, 116, 215; ii. 
215, 288, 293; iii. 409. 

Rowntree, Joshua, his "Review of the 
Evidence of Royal Opium Commis 
sion," i. 82. 

Roy, Mahant Kesho Ram, ii. 117. 

"Royal Commission on Opium," Report 
of thej i. 82, 83; iii. 125, 126. 

Royal Geographical Society in London, 
i. 153; ii. 17, 475. 

Royal Niger Company, i. 78, 138, 139; 
h. no, 284, 298, 301, 330. 

Royapettah College, Madras, iii. 25. 

Rudisill, Rev. A. W., Director of the 
Methodist Publishing House at Mad 
ras, iii. in. 

Ruggles Hall, Baptist College, Rangoon, 
Burma, illustration, iii. 28. 

Rugh, Arthur, Y. M. C. A. Secretary in 
China, iii. 141. 

Ruk, training and boarding schools of 
the American Board, iii. 87. 

Rukhmabai, Dr., her successful repudia 
tion of an unwelcome marriage con 
tract made in her infancy, ii. 232. 

Rulers, native Christian, and their value, 
i". 333-357- 

Rungwe: ii. 291; illustrations: "Mission 
House and Garden," ii. 292; "Sewing 
School," ii. 292. 

Rupert s Land, Diocese of, change which 
Gospel has produced in the, i. 415, ii. 
139, 220. 

Ruskin, John, quotation from, on gam 
bling, ii. 136. 

Russell, Miss Elizabeth, ii. 115. 

Russell, Norman, iii. 409. 

Russell, Rev. N. H., in illustration, ii. 
38. 

Russell, Lord (Chief Justice of Great 
Britain), i. 211. 

Russia, intemperance in, i. 77; abolition 
of serfdom in, i. 136, 147.. 

Rutlam, ii. 184, 240; printing-press of 
Canadian Presbyterians, iii. in. 

Rutledge, C. C., Y. M. C. A. Secretary 
in Hong Kong, iii. 141. 



Sabbath Observance, mission advocacy of, 
in. 549-554. 

Sabathu, medical work at, ii. 426; asylum 
for lepers at, ii. 438. 

Sadler, Rev. Tames, his translation into 
Chinese of Lodge s "Pioneers of 
Science, iii. 204; his translation into 
Chinese of Seeley s "Expansion of 
England, in. 206; his contributions to 
political and social science in China, 
111. 206; his writings on Political Econ 
omy in Chinese, iii. 207; his writings 
in furtherance of social reform in 
China, in. 339. 

Safed, medical work at, ii. 429. 

Safi, slave-sales at, ii. 305. 

Saga, Bible School at, iii. 136. 

Saharanpur, work for lepers at, ii. 437; 
orphanage at, ii. 451; industrial work 
at, in. no, 112. 

Saibara, Hon. Seito, a Christian member 
of the Japanese Diet, iii. 336. 

Saidapet Hindu Social Reform Associa 
tion, ii. 243. 

Sailer, Dr. T. H. P., his connection with 
the Mission Study Classes" of the 
Presbyterian "Forward Movement," iii. 
148. 

Sailors Rest at Singapore, ii. 51. 

St. Agnes Boarding School, Kyoto, illus 
tration of, ii. 196; ii. 200; iii. 54. 

St. Aidan, his example a social inspira 
tion, ii. 44, 65. 

St. Aldhelm, his fruitful life, ii. 44. 

St. Andrew s College, Grahamstown, iii. 

St. Andrew s College, Kiungani, iii. 68. 

St. Andrew s Colonial Homes, Kalim- 
pong, iii. 112, 113. 

St. Andrew s Priory School, Honolulu, 
iii. 86. 

St. Augustine (Bishop of Hippo), ii. 43. 

St. Augustine (first Archbishop of Can 
terbury), testimony of the Venerable 
Bede to the spiritual and social value 
of his missionary service, ii. 44; his 
fontal relationship to the subsequent 
culture and progress of the English 
Church and nation, ii. 65. 

St. Barnabas Training College, the 
"lona of the East," iii. 83. 

St. Catherine s Hospital, Amritsar, iii. 26; 
illustrations of, ii. 385, 410, 414, iii. 
45i. 

St. Chrysostom, modern missions await 
a, ii. 43. 

St. Columba, his noble influence amid 
medieval social conditions, ii. 44, 65. 

St. Columban, Abbey of, iii. 5. 

St. Cuthbert, his saintly record in 
Northumbria, ii. 44, 65. 

St. Etheldrida (St. Audry), her in 
fluence over many noble converts, ii. 44. 

St. Gall, Abbey of, iii. 5. 

St. George s Orphanage and Training 
School, Beirut, ii. 202, 449, iii. 62, 63; 
illustration of, iii. 66. 

St. Helena, work for rescued slaves at, 
ii. 304; Christian Endeavor Societies in 
Boer camps, iii. 166. 

St. Hilda, a patroness of learning at 
Whitby, ii. 44. 

St. John, Sir Spencer, i. 156. 

St. Johns, Antigua, ii. 316. 

St. John s College, Agra, Students Tem 
perance Association of, ii. 120; iii. 25; 
hostels at, iii. 30; business department 
of, iii. 466. 

St. John s College, Auckland, iii. 8r, 83. 

St. John s College, Chundicully (Jaffna), 
iii. 29. 



052 



1XDEX 



St. John s College, Rangoon, iii. 28. 

St. John s College, Shanghai, illustra 
tions of, iii. 40, 44, 4 6 39, 410; its 
new" building, iii. 44. 

St John s College, Umtata, in. 73- 

St. John s Girls School, Nazareth, In 
dia, iii. 33. 

St. Margaret s Hall, Tokyo, iii. 55- 

St. Mary s Hall and Orphanage, Shang 
hai, iii. 45- 

St. Paul s College, Ambatoharanana, Ma 
dagascar, iii. 78. 

St. Paul s College, Tokyo, illustration, 
iii. 50: iii. 54- 

St. Paul s Institute, Tarsus, Asia Minor, 
iii. 62. 

St Paulinus (first Bishop of York), ii. 
65. 

St. Peter s College, Tanjore, iii. 25. 

St. Stephen s College, Delhi, iii. 25, 451. 

St. Stephen s College, Hong Kong, in. 

St. Thomas, training college at, ii. 123. 

Saionji, Marquis, ii. 196. 

Saivism, i. 303. 

Sakalava, The, i. 144, 174- 

Saker, Rev. Alfred, his agricultural ef 
forts in the Kamerun regions, iii. 513. 

Sakti, i. 387. 

Saktism, i. 303. 

Sale, George, i. 135- 

Sale, Rev. John, ii. 254, 255; Mrs. Sale, 
ii. 254, 255, 256, 257. 

Salem, high school, iii. 27; industrial 
school, iii. 108. 

Salisbury, Marquis of (James E. H. 
Gascoyne-Cecil), his testimony to the 
value of missionary service in Africa, 
iii. 449. 

Salmas, Gen. Wagner on missionary 
work in, ii. 55. 

Salonica, Y. M. C. A. work in, iii. 166. 

Salt, medical work of C. M. S. at, ii. 429. 

Saltillo, illustration of Presbyterian girls 
school at, i. 418; girls school of South 
ern Methodist Church, iii. 91; illus 
tration of the Normal School, iii. 170. 

Salvation Army, The, ii. 372, 374, 387. 

Samoan Islands, infanticide wholly un 
known in the, i. 134; Christian native 
teachers sent to New Guinea from the, 
i. 418; Malua Training Institution in 
the, ii. 1 8, 268; Queen of Manua in 
the, ii. 64; "A Group of Mission 
aries," illustration, ii. 64; the rule of 
Christ the only power to effect social 
reform in the, ii. 84; Gospel Temper 
ance and Christian Endeavor Societies 
in the, ii. 112; polygamy and con 
cubinage abolished in the, ii. 218; med 
ical mission work in the, ii. 427; 
blood-feuds abolished in native Chris 
tian communities of the, ii. 484; work 
of the London Missionary Society in 
the, iii. 84; of the Wesleyan Mission 
ary Society, iii. 84, 85; education in 
the, iii. 85; industrial missions in the, 
iii. 124; Congregational Union of 
Samoa, iii. 139; Christian Endeavor 
Societies in the, iii. 169; King Malie- 
toa, iii. 355; Christianization of the, 
iii. 385; advance of commerce in the, 
iii. 487, 488; introduction of printing, 
iii. 521. 

Samokoy, Collegiate Institute, iii. 62; 
boarding school for girls, iii. 62; Theo 
logical Institute, iii. 63; industrial 
training at, iii. 119. 
Sampson, C. G., ii. 419. 
Samulcotta, industrial work of the 
Canadian Baptists, iii. no. 



San Bernardo, Chile, the Powell Orphan 
age at, ii. 458. 

San Cristoval, Island of, Stephen Taro- 
niara of the, ii. 18; prevention of in 
fanticide in the, ii. 279. 
San Francisco, influence of Japanese 
Christians in, ii. 141; Chinese Chris 
tians in, ii. 175, 176. 

San Francisco Chronicle, The, iii. 494. 
San Luis Potpsi, girls school of South 
ern Methodist Church, iii. 91. 
Sanders, Professor F. K., his organiza 
tion of the first Student Association in 
foreign mission lands, iii. 149. 
Sanderson, Edgar, ii. 344; quoted with 
reference to the political value of mis 
sionary service in South Africa, iii. 
439, 440. 
Sangermano, Father, i. 222; his book on 

"The Burmese Empire," iii. 445. 
Sangir and Talaut Committee, iii. 59, 60. 
Sangir Island, school of agriculture, iii. 

120. 
Sangle, K. R., author of hymns in the 

Marathi language, iii. 192. 
Sangli, industrial work of P. B. F. M. N., 

iii. no. 

"Sanitary Reform in India," i. 119, 221. 
Sanitation, neglect of f in India and 
China, i. 219; British Government s 
effort to improve, in India, i. 221, 
222; malodorous China, i. 222; nau 
seating defilement in Korea, i. 223; in 
Africa and the isles of the Pacific, i. 
224, 225; an awakened desire for re 
form, ii. 460; missionary sanitation, ii. 
466; benefits of, among native races, 
ii. 467. 

Sanscrit College, Calcutta, ii. 243; iii. 8. 
Santa Cruz Islands, martyrdom of 
Bishop Patteson, i. 145, ii. 306; ill- 
treatment of women in the, ii. 207; 
Melanesian Mission in, iii. 82; iii. 385. 
Santalia, mission of the United Free 

Church of Scotland in, iii. 231. 
Santals, The, human sacrifice formerly a 
custom among, i. 157; insanitary con 
ditions among, i. 220; social progress 
of, due to Christian missions, ii. 63; 
temperance among, ii. 119; position of 
women among, ii. 180; missionary liter 
ature for, iii. 173; social changes 
among, iii. 231. 

Santiago, Methodist College for Women, 
iii. 89, 91; Institute Ingles, iii. 91; 
Y. M. C. A. in, iii. 169. 
Santrama, Dewan, his moral courage in 
defense of the marriage of widows, ii. 
242. 

Sao Paulo, Mackenzie College, illustra 
tion of, i. 412; account of, iii. 89; 
restraints upon gambling in, ii. 136; 
girls boarding school, iii. 91. 
SSo Paulo de Loanda, iii. 75. 
Sapibuana, Charles, his service on Flo 
rida Island, ii. 18. 

Sapporo, Agricultural College at, iii. 51; 
Northern Star Boarding School, iii. 
54; Y. M. C. A. in, iii. 160. 
Sara Seward Hospital, Allahabad, illus 
tration of, iii. 328. 
Sarah Curtis Home and Boarding School, 

Tokyo, iii. 54. 
Sarah L. Keen College, Mexico City, iii. 

91. 

Sarah Tucker College, iii. 24, 25. 
Sarawia, Rev. George, his successful 
evangelism on Mota Island, ii. 17, 18. 
Sardoghan, quiet and law-abiding Chris 
tians in, ii. 483. 
Sasaki, Prof. S., his translation into 



INDEX 



653 



Japanese of Storrs "Divine Origin of 
Christianity," iii. 203. 

Sasere, Chief, human sacrifices at his 
death in 1893, i. 161. 

Sassun, the massacre of 1894 in, i. 277. 

Sastri, Pandit Shiva Nath, his courage in 
renouncing caste, i. 249. 

Satara, printing-press of American Board, 
iii. in. 

Sati, abolition of, i. 125, ii. 238. 

Sato, Dr. S., President of Agricultural 
College at Sapporo, iii. 336. 

Satoh, Professor Henry, his statement 
that Buddhism is a failure among 
educated Japanese, i. 439. 

Satow, Sir Ernest, his tribute of ad 
miration to missionary work in China, 
iii. 446. 

Satthianadhan, Mrs. Anna (Mrs. W. T.). 
ii. 23; Satthianadhan Memorial Hall, 
Madras, ii. 186; schools and zenana 
classes founded by her, ii. 256, iii. 34. 

Satthianadhan, Prof. S., ii. xxi, 20; his 
Introduction to "Sketches of Indian 
Christians," ii. 23, 187, 244; portrait of, 
ii. 186; quoted, ii. 189, 256, 258; iii. x; 
his "History of Education in the Madras 
Presidency, i. 232, iii. 9, 14, 16, 17; 
on English education, iii. 21; his in 
terest in educational movement in In 
dia, iii. 34; his article on "The Native 
Christian Community in India," quoted, 
iii. 261; his services to Government, 
iii. 345; his lecture courses in America 
during 1905, iii. 443. 

Satthianadhan, the late Mrs. S. ("Kru- 
pabai"), ii. 23, 186, 187; portrait of, 
ii. 186; her "Saguna," ii. 186, 187; 
"Kamala," ii. 187; "Miscellaneous 
Writings," ii. 187, 270; quoted, ii. 248, 
249, 272. 

Satthianadhan, Mrs. S., portrait of, iii. 

Satthianadhan, Rev. W. T., ii. 20, 186; 
his Commentary on the New Testament 
in Tamil, iii. 188; his Church History 
in Tamil, iii. 203. 

Saturday Review, The, i. 156, 373; ii. 
108, 125; iii. 482. 

Saugor, Island of, sacrifice of children 
at, ii. 238, 275, 276; orphanage at, ii. 
451- 

Saunders, Alexander R., iii. 409. 

Saunders, Charles James Renault, his 
appreciation of mission work in Zulu- 
land, iii. 449. 

Saunders, Miss E. M., and Miss H. E., 
portraits of, i. 180. 

Savage Dr. Thomas S., his collection of 
the fauna and flora of the West Coast 
of Africa, iii. 433; discovery of the 
gorilla, iii. 434. 

Savage Island, work of the Rev. Frank 
Lawes in, ii. 58; ii. 83, 154; work of 
London Missionary Society, iii. 84. 

Savaii, medical work at, ii. 427. 

Sayidge, F. W., his Lushai Dictionary, 
iii. 411. 

Sawayama, Rev. Paul, ii. 23, 272. 

Sa-Yong, "Station Class" at, illustra 
tion, ii. 254. 

Scandinavian Alliance Mission in North 
America, its printing-press at Ghoom, 
iii. in, 183. 

Scanterbury, improved conditions of In 
dian life at, ii. 220. 

Schaff, Professor Philip, i. 319, 321. 

Schall, Johann Adam, Astronomer-Royal 
of China, iii. 435. 

Scharlieb, Dr. Mary, ii. 4*3- 

Schaub, Rev. M., his theological writings 



i?, Chinese, HJ. , 99; his Christian 

bthics in Chinese, iii. 200: his 
Pastoral Theology" in Chinese,, iii. 

203. 

Schauffler, Rev. W. G., eminent as a 
iurkish scholar, iii. 414; linguistic at 

tainments of, iii. 422. 
Schereschewsky, Rt. Rev. S I J his 

eminence as a Chinese scholar, iii 

414. 

Scheurer. Dr. created a knirht of the 
c ,_ r er of Orange-Nassau," iii. 454. 
bchmdler, Rev. F., geographical data 

furnished by, iii. 429; iii. 450. 
Schlegel, Frederick, i. 183. 
Schlenker. Rev. C. T.. his Timne Dic 

tionary, iii. 412. 

Schmidt, Professor C., i. 102, 114, 146; 
<, * 6 V 26o > 3o8, 376, 469; iii. 333- 
bchmidt, George, n. 52. 
Schneider, Rev. Hermann Gustav, his 

"Working and Waiting for Tibet," i. 

331; mentioned in list of missionary 

authors, iii. 409. 
Schneller, Rev. Theodore, his industrial 

orphanage at Jerusalem, iii. 120. 
bchon, Rev. J. F., explorations ot: it. 

301; mentioned in list of missionary 

authors, iii. 409; his Hausa Diction- 
, ary, iii. 412; recipient of the Volney 

Prize, iii. 422; his expedition into the 

Niger region, iii. 425; iii. 426; quoted 

in Spencer s "Descriptive Sociology," 

iii. 445- 
Schreiber, Dr. A., his address at the 

Ecumenical Missionary Conference of 

1900, iii. 386. 

Schubert, Mr. and Mrs. K. A., ii. 446. 
Schultze, Benjamin, educational work of, 

in India, iii. 9; his eminence as a Ta 

mil scholar, iii. 414. 
Schumacher, Dr., member of Commission 

of Inquiry regarding abuses in the 

Congo State, iii. 331. 
Schumann, Rev. T. S., his Arawak Dic 

tionary, iii. 413. 
Schuyler, Eugene, his account of the 

Bulgarian massacres, i. 277. 
Schwartz, Christian Friedrich, ii. 45; 

educational work of, in India, iii. 9; 

his writings on Church History for In 

dian readers, iii. 203; his entrance into 

India, iii. 360; linguistic attainments 

of, iii. 422; iii. 440; memorial tablet to, 

iii. 448. 

Schweinitz,. Rev. Paul de, iii. 401. 
Scientific American, The, iii. 518. 
Scio, scene of a massacre, i. 277. 
Scotch Mission College at Sialkot, iii. 25. 
Scotland. See Church of (Established), 

Free Church of, United Presbyterian 

Church of, and United Free Church of. 
Scott, Rev. David Clement Ruffelle, his 

work at Kikuyu, iii. 102; his Man- 

ganja Dictionary, ii. 36, 37, iii. 413; 

building the church at Blantyre, iii. 

508. 

Scott, Rev. J. E., iii. 409. 
Scott, J. George, i. 158. 



Scott 



, J. 

, Mi 



cott, ss ary ., . 31. 
Scott, Rev. T. J., in illustration, ii. 18; 

his Life of Christ in the Urdu lan 

guage, iii. 187; his Bible commentaries 

in Urdu, iii. 188; his "Natural The 

ology" in Urdu, iii. 200. 
Scott, Dr. William Affleck, ii. 52, 293; 

Mrs. Scott, in illustration, i. 152. 
"Scottish Dale," The, story of its ship 

wreck, ii. 338, 339. 
Scottish Episcopal Church, Foreign Mis 

sionary Society of, ii. 444; iii. 73. 



654 



INDEX 



Scottish Geographical Magazine, The, iii. 

Scottish Mission Industries Company, 

Limited, plans of, iii. 99; its presses at 

Ajmere and Poona. iii. 182. 
Scottish Society for Promoting Christian 

Knowledge, iii. 376. 
Scottow s "Narrative of the Planting of 

Massachusetts," iii. 37*- 
Scranton, Mrs. M. F., quoted, ii. 201. 
Scribner s Magazine., i. 276. 
Scudder, Dr. John, i. 149; ii. 75, 405; iii. 

Scudoler, Key. J. W., his "Compendium 
of Theology" in Tamil, iii. 200. 

Scutari (Constantinople), "American Col 
lege for Girls," illustration of, i. 275; 
ii. 203. 

Seagrave, Rev. A. E., ii. 74. 

Secunderabad, Mahboob College at, ii. 

Secundra, printing-press of the C. M. S., 
iii. ii i ; industrial orphanage, iii. 112. 

Sedr, Rev. James I., ii. 151, 169. 

Seeley, Prof. J. R., his "Expansion of 
England," translated into Chinese, iii. 

2PO. 

Seelye, Rev. Julius H., i. 356. 

Selborne, Lord William W. P., his tes 
timony to the civilizing effect of the 
Melanesian Mission, iii. 449. 

Selby, Rev. Thomas G. ? in. 380; his 
"Chinamen at Home," iii. 408, 435. 

Self-Torture in India, China, and Mo 
hammedan Lands, i. 92. 

Sell, Rev. E., his books on Islam, iii. 
408, 444; recipient of the Kaiser-i-Hind 
Medal, iii. 453. 

Selous, F. C., ii. 390. 

Selwyn, Rt. Rev. George Augustus 
(Bishop of New Zealand), ii. 45, 218; 
portrait of, iii. Frontispiece; Melan 
esian Mission founded by him, iii. 82; 
his spiritual services to both English 
and Maori communities, iii. 277; an 
empire-builder in New Zealand, iii. 
384; honor conferred upon, iii. 455; 
iii. 466; quoted, iii. 490. 

Semei Kakunguru, his Christian rule 
over the Bukedi people, iii. 350. 

Sen, Keshub Chunder, i. 249, 310; ii. 

Sendai, Tohoku Gakuin, iii. 54; boarding 
school for girls (Ref. C. U. S.), iii. 
54; industrial work of Methodist 
Episcopal Church, iii. 117; Industrial 
Home of the Reformed Church in the 
U. S., iii. 117; North Japan College, 
iii. 117, 498; Y. M. C. A. in, iii. 160; 
illustration of Miyagi Girls School, iii. 
243; illustration of North Japan Col 
lege, iii. 498. 

Senegal, French Evangelical Mission in, 
iii. 76. 

Sengkolinsin, Prince, i. 157. 

Senjero (Abyssinia), human sacrifice in, 
i. 161. 

Senn, Dr. Nicholas, his commendation of 
medical missionaries, iii. 435. 

Sentinel, The, i. 78, 334; ii. 113, 125, 
127, 128, 132, 134, 146, 246, 271, 276, 
395. 

Seoni Malwa, industrial orphanage of the 
English Friends, ii. 450, iii. 112. 

Seoul, "Independence Club" of, ii. 337;. 
contribution of native Presbyterians to 
Indian famine fund, ii. 395; mission 
ary services during epidemic of cholera, 
in .1895, ii. 414; hospitals and dispen 
saries in, ii. 425; Home for Destitute 
Children in, ii. 456; Pai Chai College, 



iii. 56; boarding schools for girls, iii. 
56; Wells Memorial Training School, 
iii. 56; industrial work of the Presby 
terian Church, iii. 116; establishment 
of Y. M. C. A. work at, iii. 163; illus 
trations of Severance Hospital, iii. 209, 
213. 

Serampore, early educational efforts by 
missions in, iii. 10; opening of College, 
iii. 10; illustration of Serampore Col 
lege, i. 433; Mrs. Marshman s work 
at, iii. 1 1 ; first Sunday-school in India 
established at, iii. 154. 

"Serampore Missionaries," iii. 10; cir 
cular on education of children of con 
verts, iii. 20; opening of first savings- 
bank in India by the, iii. 469. 

Serata, Admiral, iii. 243, 336. 

Sergeant, Rev. John, iii. 374. 

Service, R. R., Y. M. C. A. Secretary in 
China, iii. 141. 

Service for the King, ii. 476. 

Sethuraman, A., his important article on 
widow remarriage, ii. 243. 

Seventh-Day Adventist Missionary So 
ciety, ii. 432. 

Seventh-Day Baptist Missionary Society, 
ii. 421, 424. 

Severance Hospital, Seoul, illustrations 
of, iii. 209, 213. 

Severinus, his missionary labors in the 
fifth century, iii. 359. 

Sewell, Robert, iii. 323. 

Seymour, Miss Hattie, ii. 448. 

Sgau-Karens, The, their vigorous religious 
life, ii. 165. 

Shah, Syed A. M., quoted on infanticide 
among the Rajputs, i. 131. 

Shahjahanpur, industrial orphanage of 
the M. E. M. S., ii. 451, 452, iii. in. 

Shaingay. See Shengeh. 

Shanars, The, Sir Charles Trevelyan s 
proclamation for benefit of the Shanar 
women, iii. 314. 

Shanghai, Maritime Customs Service at, 
i. 271; export of silk at, i. 295; anti- 
opium resolutions passed by Presby 
terian Synod of Amoy at, ii. 127; anti- 
footbinding movements in, ii. 358, 363; 
"Natural-Foot Society" organized at, 
ii. 362; Protestant Episcopal asylum 
for blind at, ii. 379; hospitals and dis 
pensaries in, ii. 421, 422, 424; St. 
Mary s Orphanage in, ii. 457; care 
taken by English and other European 
authorities to maintain proper sanita 
tion in, ii. 465; Anglo-Chinese College, 
iii. 44; Medhurst College, iii. 44; St. 
John s College, iii. 44; St. Mary s Hall 
and Orphanage, iii. 45; C. M. S. asylum 
for the blind, iii. 116; International 
Institute plans, iii. 133; Conference of 
Protestant Missionaries (1890) at, iii. 
133; native conference of Christian 
workers (1896) at, iii. 133; meeting of 
Educational Association of China 
(1902), iii. 134; first Chinese Y. M. C. 
A. Convention, iii. 156; Y. M. C. A. 
in, iii. 157; Y. W. C. A. in, iii. 158; 
Presbyterian Mission Press at, iii. 182; 
iii. 496; illustrations: "Annual Chris 
tian Endeavor Convention in China," 
i. 443; "The Margaret Williamson Hos 
pital," ii. 418; "The S. Wells Williams 
Pavilion of Margaret Williamson Hos 
pital," ii. 422; "St. John s College," 
iii. 40, 44, 46, 390, 410. 

Shanghai Conferences, Reports of the, 
i. 81, 84, 129, 184, 185, 213, 223, 301, 
412, 441; ii. 129, 356, 377, 378; iii. 
536. 



INDEX 



655 



Shanghai Missionary Association, ii. 357. 

Shans, The, i. 158, 159. 

Shansi, Province of, famine in, ii. 397, 
398; project for organizing a university 
in, iii. 40, 41. 

Shantung, plans for university, iii. 41. 

Shantung Presbyterian College., iii. 44. 

Sharada Sadan, ii. 244, 247, 249; illus 
tration, ii. 249. See Ramabai Home. 

Sharanpur, industrial orphanage of C. M. 
S. at, ii. 451, iii. 112; industrial school 
of C. M. S. at, iii. 108. 

Sharman, Rev. J., report of successful 
work in high school for boys at Amba- 
tonakanga, iii. 79. 

Sharp, Rev. Alfred S., i. 259; ii. 216. 

Sharp, Miss Annie, in illustration, ii. 
385; mentioned, illustration, ii. 396; 
her work for the blind at Rajpur, In 
dia, illustration of, iii. 447. 

Sharp, Granville, his aid in overthrowing 
slavery, ii. 311. 

Sharp, Samuel, executed as leader of 
slave rebellion in Jamaica, ii. 310. 

Sharpe, Alfred, his services in extir 
pating the slave-trade in British Cen 
tral Africa, ii. 292. 

Shastras, The, i. 304; ii. 236, 242. 

Shattuck, Miss Corinna, ii. 448. 

Shaw, Rev. George A., ii. xxi. 

Shawbury, training school of the South 
African Wesleyans, iii. 73. 

Shawe, Dr. Ernest, his medical work at 
Leh, ii. 419. 

Shawe, F. Becker i. 428, 433, 438. 

Shedd, Rev. J. H., ii. 55, 399. 

Shedd, Rev. W. A., his article on "A 
People without Patriotism," cited, iii. 
270; his "Islam and the Oriental 
Churches," iii. 408. 

Sheffield, Rev. D. Z., on the results of 
Confucian culture, ii. 440, 441; iii. x; 
educational services in China, iii. 39; 
his book on "Theology" in Chinese, 
iii. 199; his work on Church History 
in Chinese, iii. 203; his "Universal 
History" in Chinese, iii. 205; his writ 
ings on Political Economy in Chinese, 
iii. 207; iii. 414; Chinese typewriter 
invented by, iii. 518; Mrs. Sheffield, 
iii. 199- 

Sheikh Othman, hospital and dispensary 
at, ii. 399, 428; school at, iii. 65. 

Sheikh-ul-Islam, The, his official func 
tion, iii. 317. 

Sheldon, Dr. Martha A., ii. 440. 

Sheila, boys high school, iii. 28. 

Shengeh, Clark Training School, iii. 77. 

Shensi, Province of, opium habit in the, 
i. 83; abolishment of foot-binding in 
the, ii. 360. 

Shepard, Dr. F. D., ii. 428. 

Shepard, Thomas, iii. 371. 

Shepherd, Dr. James, recipient of the 
Kaiser-i-Hind Medal, iii. 454. 

Sheppard, Sir Sydney, Khama s appeal 
to, ii. 107. 

Sheppard, Rev. W. H., ii. 138; his con 
nection with industrial work in the 
Congo, iii. 102; his investigations of 
official outrages in the Congo, iii. 331, 

Sherring, Rev. M. A., his "Hindu Tribes 
and Castes," i. 359, iii. 4455 his "His 
tory of Protestant Missions in India, 
ii. 405, iii. 24; mentioned in list of 
missionary authors, iii. 409. 

Sheshadri, Rev. Narayan, ii. 20; his 
writings for Indian readers in defense 
of Christianity, iii. 201. 

Shibusawa, Baron Yei-ichi, his endorse 



ment of Y. M. C. A. work in Japan, 

in. 161. 
Shie, Dr. Meigii. See Stone, Dr. Mary. 

? ?f coe ducational training school of 

Welsh Calvinistic Methodist Mission, 

iii. 28. 
Shilouvane, normal school of the Ro- 

mande Mission, iii. 74. 
Shimada, Hon. Saburo, a pupil of Dr S 

R. Brown, iii. 335. 
bhimlan, training institution at, ii. 

202; boarding school of British Syrian 

Mission, iii. 62. 
Shimomura, Kotaro, President of the 

Doshisha, iii. 54. 
Shimooka, Renjio, iii. 524. 
Shin Sect, The, its notorious priesthood, 

i. 327, 329. 

Shindler, F. E., ii. 412. 
Shinto Priesthood, government warning 

to, i. 328. 
Shintoism, in Japan, i. 311; the making 

of an ideal society not in, i. 352, 392; 

its hopeless attitude towards woman, 

ii. 274. 

Shire Highlands, ii. 59, 157, 158, 325. 
Shireff-Braille Method for the Blind in 

India, iii. 212. 
Shirt, Rev. G., his Sindhi Dictionary, iii. 

4*3- 

Shizuoka, girls boarding school, iii. 54. 

Sholapur, industrial orphanage of the 
American Board, iii. 112; "Sign-Post 
Society of Christian Endeavor" in 
leper asylum at, iii. 153, 154. 

Shome, Mrs. Nirmalabala, ii. 188; por 
trait of, iii. 545. 

"Short Papers Chiefly on South African 
Subjects," ii. 268. 

Shrines of Persia, Mohammedan, the un 
savory reputation of, i. 336. 

Shuman, B. A., Y. M. C. A. Secretary 
in Argentina, iii. 141; his establish 
ment of Y. M. C. A. at Buenos Ayres, 
iii. 169. 

Shweifat, Miss Procter s school at, ii. 
202, iii. 62; Y. W. C. A. in, iii. 166. 

Shweir, training institution at, ii. 202; 
dispensary at, ii. 429; boarding schools 
at, iii. 62. 

Si Antar, industrial school of the Rhen 
ish Missionary Society, iii. 120. 

Sia Sek Ong, an exemplary Chinese 
Christian, ii. 22. 

Sialkot, medical work at, ii. 427; college 
at, iii. 24, 25; City High School, iii. 
26. 

Siam, some social characteristics of, i. 
83, 85, 88, 98, ioo, 108, 115, 147, 148, 
163, 192, 204, 252, 260, 261; demand 
for improved facilities of transporta 
tion in, i. 295, 296; French aggressions 
in, i. 373; national progress and ex 
pansion in, ii. 5; Christian missions 
elevating and refining the people of, 
ii. 73; total abstinence among Chris 
tian church-members in, ii. 121; King s 
proclamation contrabanding opium in, 
ii. 133; morals of people improved in, 
ii. 147; economic influences of Chris 
tianity in, ii. 164, 165; Laos Christians 
honest, ii. 172; servitude abolished in 
Christian communities of, ii. 335; 
philanthropic spirit among Christians 
of, ii. 387; introduction of vaccination 
into, ii. 411; benefits of medical work 
in, ii. 413; hospitals and dispensaries 
in, ii. 426, 427; education in, iii. 57-59; 
Christian Endeavor Societies in, iii. 
147, 155; Y. M. C. A. in, iii. 155; 
political and material benefits due to 



656 



INDEX 



missionary influence, iii. 264; taxation 
in, iii. 323; a Christian official in, iii. 
341; international relations of, iii. 399, 
400; Rev. Boon Bpon-Itt, iii. 545; 
religious liberty in, iii. 547. 

Sibpur, location of Bishop s College, iii. 
10. 

Sibree, Miss Elsie, in illustration, ii. 174. 

Sibree, Rev. James, i. 367; ii. xxii, in, 
147, 217, 375; in illustration, ii. 174; 
his volumes on Madagascar, i. 318, 324, 
ii. 8 1, iii. 408; iii. x; quoted with ref 
erence to Malagasy literature, iii. 417; 
his explorations in Madagascar, iii. 
426; iii. 439; memorial churches in 
Madagascar designed by him, iii. 508; 
quoted in regard to services of artisan 
missionaries in Madagascar, iii. 516. 

Siddipett, industrial work of the Wes- 
leyan Missionary Society, iii. 109. 

Sidon, Seminary for Girls at, ii. 202, iii. 
62; illustration of Seminary, iii. 502; 
industrial school for boys at, ii. 449; 
Gerard Institute, iii. 62; industrial 
training, iii. 119, 120; illustration of 
industrial work in school and orphan 
age, iii. 194. 

Siege of Peking, iii. 395, 396, 441. 

Sierra Leone, "Human Leopards" in, i. 
J 5S witchcraft in, i. 199; efforts of 
the C. M. S. to put down slave-trade 
in, ii. 90, 299, 300, 321; C .M. S. in, 
iii. 76; various other missions in, iii. 
76; Hut Tax War in, iii. 324. 

Sierra Leone Church Missionary Society, 
iii. 76. 

Sierra Leone Messenger, The, ii. 344. 

Sierra Leone Native Pastorate Auxiliary 
Association, iii. 76. 

Sigra Normal School, iii. 24. 

Sikhism, its ignominious social role, i. 
.394. 

Silao, dispensary at, ii. 432. 

Silindung, training school of Rhenish 
Mission, iii. 59. 

Silliman Institute, industrial department 
of, iii. 123. 

Silsby, Rev. J. A., Secretary of Edu 
cational Association of China, iii. 43. 

Silver Bay, Conference of Young People s 
Missionary Movement, iii. 148. 

Simla, "Holiday Home" of Y. W. C. A., 
iii. 153. 

" Simla ^ Tracts," sanitary instruction in 
the, ii. 462. 

Simmons, Dr. D. B., ii. 409. 

Simpson, Dr. (Health Officer of Cal 
cutta), his testimony as to medical 
needs of India, i. 192. 

Sims lexicographical work in Malagasy- 
French, iii. 413. 

Sims, Dr. A., quoted, ii. 375; his Kiteke 
Dictionary, iii. 412; his Kiyansi Vocab 
ulary, iii. 413; the "Cross of the 
Legion of Honor" conferred upon 
him, iii. 455. 

Sinchang, Industrial Academy of the 
Southern Presbyterians, iii. 115. 

Sinclair, Rev. R. W., his Scripture com 
mentaries in Gujarati, iii. 188. 

Sindh, its census record still shows that 
infanticide is not banished, i. 133. 

Singan (Hsianfu), contempt of, for out 
side nations, ii. 28; anti-footbinding 
movement in, ii. 360; Mary Stephen- 
son Boarding School, iii. 45; illustra 
tion of Chinese school-boys ready for 
.drill, iii. 218. 

Singapore, missionary work of Miss 
Sophia Cqoke in, ii. 51, 52; Sailors 
Rest at, ii. 51; ministry to lexers, in,, 



ii. 442; Mary C. Nind Home, illustra 
tion, i. 130; ii. 457; schools of M. E. 
M. S., iii. 59; school of E. P. C. M., 
iii. 59; Methodist Annual Conferences 
at, iii. 132; Y. M. C. A. building at, 
iii. 141; Y. M. C. A. Secretary at, iii. 
141, iSS. 

Singh, Sir Harnam, his interest in edu 
cational movement in India, iii. 34; 
portrait of, iii. 142; President of India 
Sunday School Union, iii. 154; one of 
the most prominent Indian Christians, 
"i- 345, 346. 

Singh, Lady Harnam, portrait of, iii. 142; 
her attendance at Jubilee of Queen 
Victoria, in 1887, iii. 346. 

Singh, Miss Lilavati, ii.- 186, 188; iii. 32. 

Singh, Ranjit, a human holocaust on his 
funeral pyre, in 1839, ii. 239. 

"Single Advance Society," Korea, iii. 
i37 138. 

Siota, training school of Melanesian Mis 
sion, iii. 83. 

Sioux, The, i. 412; ii. 19, 481. 

Sir D. M. Petit Hospital for Animals, 
Nasik, illustration, iii. 469. 

Sir D. M. Petit School of Industrial Arts, 
iii. 107, 109. 

Sirur, Petit Industrial School, iii. 109; 
illustration of groups of children in the 
orphanages at, iii. 440. 

Sites, Professor Clement, services to edu 
cation in China, iii. 39. 

Sitka, medical mission at, ii. 419; Presby 
terian industrial school at, iii. 126. 

Siva, the worship of, i. 303, 331, 387. 

Sivas, Dr. Henry S. West in, ii. 408; 
work for orphans at, ii. 448; educational 
work for boys and girls at, iii. 62^; in 
dustrial training at, iii. 119; graduates 
of Sivas Girls School, illustration, iii. 
269. 

Sjoblom, Rev. E. V., iii. 442. 

Skrefsrud, Rev. L. O., his expository vol 
ume for the Santals, on Luther s 
Catechism, iii. 200; his Santali Diction 
ary, iii. 411. 

Slater, Rev. T. E., quoted, i. 157, 354, 
388, ii. 2, 27, 63, 74; ii. 12, 407; his 
University Extension work at Banga 
lore, iii. 128; iii. 314; quoted in refer 
ence to Indian Christians in govern 
ment service, iii. 344; "The Higher 
Hinduism in Relation to Christianity," 
iii. 408, 443, 444. 

Slavery, the passing of, in Christendom, 
i. 146, 147; its continuance in many 
sections of the non-Christian world, i. 
147-150; missions have aided in the 
overthrow of, ii. 308-337; Christianity 
a factor in the mitigation and dis 
crediting of Roman slavery, i. 22, iii. 
284. 

Slave-Trade, historical genesis of the, 
i. 135; in Africa, i. 136; in the Congo 
Free State and on the West Coast and 
its hinterland, i. 137, 138; in Morocco 
and North Africa, i. 139, 140; on the 
East Coast, i. 141; in the Nyassaland 
Protectorate, i. 143; in Madagascar and 
the Pacific Islands, i. 144; hastening 
the suppression of the, ii. 283; Chris 
tian origin of the first efforts to sup 
press the traffic in slaves, ii. 284; 
missions and the trade on the East 
Coast of Africa, ii. 286; the redemption 
of the old slave-market at Zanzibar, ii. 
287; abrogation of the status of slav 
ery, in 1897, in Zanzibar and the East 
African Coast, ii. 288; the school for 
rescued slave boys at Muscat, ii. 289; 



INDEX 



657 



A. M. Mackay s efforts to secure the 
abolition of the slave-trade by King 
Mtasa, and to terch the rights of human 
ity in Uganda, ii. 290; stories of rescue 
from the mission stations south of Lake 
Tanganyika an i north of Lake Nyassa, 
ii. 291; the gillant crusade in British 
Central Af ric i, ii. 291; missionary co 
operation wit a military force in over 
throwing the slave-trade, ii. 293; inter 
diction of the traffic in the Upper Zam 
besi Valley ii. 294; the struggle in- 
South Africa, ii. 295; the Philafrican 
Liberators League and its work, ii. 
295; intert ibal warfare and slave-raiding 
in the Congo Valley, ii. 296, 297; pass 
ing of the slave-trade on the African 
West Crast, ii. 297; British struggle 
with the slave-trade in Sokoto and the 
Hausa jtates, ii. 298; campaign with 
the traf.ic in Sierra Leone, ii. 299, 300; 
retenti .n of a British naval squadron 
on th West African Coast to repress 
slavery ii. 300; missions and the slave- 
trade in the Niger Valley, ii. 301; 
train ng rescued slaves in Sierra Leone, 
ii. ^02: Sir T. F. Buxton s book on 
"The Slave-Trade and its Remedy," in 
fluence of, in Jamaica, ii. 303; good 
work for rescued slaves in St. Helena, 
ii. 304; efforts old and new on behalf 
of freedom in North Africa, ii. 304; 
Britain s convention with Egypt for 
the suppression of slavery (1895), " 
.-(05; the battle with the Kanaka kid 
napping slave-raiders, ii. 306; aiding in 
the overthrow of slavery, and the revolt 
of Christianity against the traffic, ii. 308; 
campaign of missions for freedom in 
the West Indies, ii. 309; hostility of 
the slave-owners to missionaries in 
Jamaica, ii. 310; Baptist missionary 
champions of liberty, ii. 31 1 ; struggle 
of early missionaries in Uemerara in 
the cause of human freedom, ii. 312; 
a missionary s expose of colonial slavery 
in British Guiana, ii. 313; an honored 
name in the annals of freedom in De e 
merara the Rev. John Smith, ii. 314, 
315; record of Moravian Missions in 
the West Indies, Central and South 
America, and in Dutch Guiana, in con 
nection with the emancipation of 
slaves, ii. 315, 316; the role of mis 
sions in the overthrow of slavery, ii. 
316; a marvelous era of emancipation 
and missionary opportunity in Africa, 
ii- 3!7 3*8; missionary car of liber 
ated slaves, ii. 319; the Christian 
Church an4 its historic attitude to 
wards slavery, ii. 320; school at Rio 
Pongas for rescued slave boys, ii. 321; 
missionary facilities for ministering to 
freedom, ii. 322; settlements and homes 
for freed slaves in Africa, ii. 322, 323; 
service of missions in molding anti- 
slavery opinion in Christendom and in 
native communities, ii. 324, 325; atti 
tude of missionaries towards the prob 
lem of slavery in Zanzibar, ii. 325, 
326; the part they have taken in Cen 
tral and South Africa, ii. 327; cham 
pions of freedom in the Upper Zambesi 
and Congo Valleys, ii. 328; moral co 
operation of missionary agents in 
abolishing slavery in Nigeria and Mad 
agascar, ii. 330; the response of the 
native conscience to the anti-slavery 
influence of missions, ii. 331; Christian 
converts liberators and evangelists to 
these in slavery, ii. 332; honorable ef 



forts of the R. C. Church in alleviating 
African slavery, ii. 333; abolition of 
slavery in India, ii. 333, 334; how mis 
sionaries are helping those in slavery 
for debt, ii. 334, 335; servitude in 
Siam and China abolished in Christian 
communities, ii. 335; growth of public 
sentiment in Korea against slavery, ii. 

Slessor, Miss Mary M., ii. 280. 
Sloan, Walter B., ii. xxi. 
Sloan, Rev. W. H., his Bible Concord 
ance in Spanish, iii. 187. 
Slowan, William J., i. 92, 174, 228; ii. 

c IS i i IS A 6 , K- I57 W* 76; - ii{ i 288 SI0 
Small, Albion W., i 46. 

Small, Rev. John, ii. 464. 

Smeaton, D. M., quotation from his 
book, "The Loyal Karens of Burma," 
iii. 263, 264. 

Smiles, Samuel, ii. 453. 

Smith, Andrew, ii. 230. 268. 

Smith, Rev. Arthur H., i. 86, 93, 100, 
105, 106, 109, no, 127, 129, 169, 179, 
185, 208, 209, 222, 225, 228, 256, 279, 
292, 301, 357, 365, 385, 386; ii. 150, 
190, 3775 portrait of, iii. Frontispiece; 
iii. 253, 307, 328, 338, 380, 407, 438, 
441, 444, 468. 

Smith, Dr. Azariah, ii. 405. 

Smith, Charles Edwin, iii. ix. 

Smith, Rev. Eli, his "Open Door for the 
Spirit s Work," iii. 191; eminent as an 
Arabic scholar, iii. 414; a collaborator 
with Prof. Edward Robinson, iii. 428, 
443; literary W9rk in connection with 
Dr. Dwight, iii. 428; his studies of 
Arabic music, iii. 436; his form of 
Arabic type, iii. 436. 

Smith, Dr. George, i. 17, 371; ii. 20, 238, 
392, 436, 437; iii. x, 14, 15, 24, 223, 
232, 309, 341, 354, 38o, 432, 521. 

Smith, Rev. George Adam, ,his acknowl 
edgment of indebtedness to mission 
aries in Syria and Palestine, iii. 428. 

Smith, George Benton, .educational ser 
vices of, in India, iii. 30. 

Smith, Lieut. G. de Herries, ii. 292. 

Smith, Rev. George Furness, ii. xxi; iii. 
ix. 

Smith, Sir Harry, it. 475. 

Smith, Rev. James, ii. 463. 

Smith, Rev. John, ii. 313, 314, 315. 

Smith, Mrs. John James, ii. 309, 310, 311, 
312. 

Smith, Rev. Julius, director of industrial 
orphanage at Thandaung, iii. 114. 

Smith, Sir Lionel, ii. 312. 

Smith, Dr. Mary T., ii. 415. 

Smith, Mrs. Sarah Huntington. ii. 202. 

Smith, Stanley P., his "Heavenly 
Manna" in Chinese, iii. 191. 

Smith, Rev. Canon Taylor, ii. 344. 

Smith, Rev. Thomas, his "Mediaeval Mis- 
si9ns," ii. 45; his furtherance of zenana 
missions, ii. 254, 256, 257. 

Smith, Sir William, his "Dictionary of 
Christian Biography," iii. 285. 

Smith, Rev. William T., ii. xxi. 

Smith, Miss, her connection with Y. W. 
C. A. at Lahore, iii. 152. 

Smyrna, Beaconsfield Memorial Hospital 
and Dispensary at, ii. 428; work for 
orphans at, ii. 449; International Col 
lege iii 62; Collegiate Institute for 
Girls, iii. 62: Y. W. C. A. in, iii. 166. 

Smyth, Rev. G. B., educational services 
in China, iii. 39; article on "American 
Educators in China," iii. 39. 

Smythies, Rt. Rev. Charles Alan, in illus 
tration, i. 173; ii. 52, 288; a peace- 



658 



INDEX 



maker among hostile African chiefs, ii. 

Snyder, Rev. D. W., quoted, i. 161, ii. 
297; Superintendent of American Pres 
byterian Mission on the Congo, iii. 331. 

Social advantages of a more spiritual con 
ception of religion, iii. 528-532. 

Social degradation of idolatry, i. 307; 
iii. 533. 

Social Economist, i. 36. 

Social Evils of the Non-Christian World, 
i. 71-339; the Individual Group, i. 76- 
102; the Family Group, i. 102-135; the 
Tribal Group, i. 135-181; the Social 
Group, i. 181-252; the National Group, 
i. 253-278; the Commercial Group, i. 278- 
296; the Religious Group, i. 296-339. 

Society for Promoting Christian Knowl 
edge, iii. 9, in, 180, 189, 375. 

Society (Scottish) for Promoting Chris 
tian Knowledge, iii. 376. 

Society for Promoting Christian Knowl 
edge among the Indians of North 
America, iii. 377. 

Society for Promoting Female Education 
in the East, ii. 255, 426, 449; iii. 12. 

Society for the Diffusion of Christian 
and General Knowledge among the 
Chinese, i. 452; iii. 175, 176, 181, 206, 
207, 212, 217, 218, 304, 305, 306, 338, 
339- 

Society for the Prevention of Cruelty to 
Children, The, in New York, ii. 271; in 
India, ii. 271. 

Society for the Propagation of the Gospel 
in Foreign Parts, ii. 164, 302, 394, 404, 
424, 425, 427, 431, 451; iii. 9, 70, 77, 
78, 79, 89, 92, 102, 108, in, 112, 122, 
123, 126, 180, 189, 282, 375, 376, 380. 

Society for the Suppression of Human 
Sacrifices in Old Calabar, ii. 346. 

Society for the Suppression of the Opium 
Trade, i. 80; ii. 125. 

Society Islands, cannibalism in the, i. 
152; human sacrifice in the, i. 159; 
Christian teachers in the, i. 418; in 
dustry and morality in the, ii. 153; 
polygamy in the, ii. 218; extinction of 
cannibalism in the, ii. 338; French 
Evangelical Mission in the, iii. 84; 
school-books printed by the London So 
ciety as early as 1817 for use in the, 
iii. 210; code of laws promulgated by 
King Pomare II, iii. 293; laws estab 
lished by Chief Tamatoa, iii. 294; 
King Mahine, iii. 354, 355; Tamatoa VI, 

Sociological Scope of Christian Missions, 
i. 23; the sphere ethical and humane 
rather than economic, i. 25; sociological 
power of the religious environment, i. 
33; the dawn of a sociological era in 
missions, ii. 3-94. 

Sociology, its true scope and aim, i. 32; 
not merely an academic discipline, i. 
34; Christian, sense in which the ex 
pression may be used, i. 36; the latter 
distinguished from Christian socialism, 
i. 38; ethical in its constructive as 
pects, i. 38; an inclusive and com 
prehensive science, i. 39; missions a 
source of sociological data, iii. 444. 

Sofia, Y. M. C. A. work in, iii. 166. 

Soga, Mrs. J. H., ii. 109.^ 

Sohagpur, orphanage at, ii. 450. 

Sokoto, slave-trade in^ i. 139, ii. 298; cap 
ture of, iii. 478. 

Solomon Islands, polygamy in the, ii. 218; 
infanticide in the, ii. 279; Melanesian 
Mission in the, iii. 82, 83. 

"Some Noted Indians of Modern Times " 



(Madras, Christian Literature Society, 
1892), ii. 250, 384, 463. 

Somerset, Lord Charles, ii. 322. 

Somerville, Seminary of United Free 
Church of Scotland, iii. 73. 

Sommerville, Dr. James, i. 389; ii. 132, 
133, i44f 161, 232, 409; quoted in 
reference to influence of missionaries 
on Indian legislation, iii. 314; Kaiser- 
i-Hind Medal conferred upon him, iii. 

Songdo, medical work at, ii. 425; in 
dustrial plans of Southern Methodist 
Mission, iii. 116. 

Soochow, medical work in, ii. 407, 424; 
Tung Wu College in, iii. 44; illustra 
tions of Soochow University, iii. 204. 

Soo Thah, his biography by Dr. Bunker, 
iii. 544. 

Soothill, Rev. W. E., iii. x; his Students 
Dictionary in Chinese, iii. 410. 

Soper, Rev. Julius, ii. 114, 115, 199, 472. 

Sophie, Sister (Directress of Kaisers- 
werth Deaconesses), in illustration, ii. 

Sorabji, Mrs., her educational work in 

Poona, iii. 34. 
Sorabji, Miss Alice, ii. 186. 
Sorabji, Miss Cornelia, ii. 185, 186, 188; 

her appeals on behalf of the secluded 

women of India, iii. 316. 
Sorachi Prison, Christian chaplain in, ii. 

370. 
Sorcerer s Art in the Pacific Islands, The, 

i. 197; in Hawaii, New Guinea, and 

New Hebrides, i. 202, 203; the social 

blight of sorcery, iii. 537. 
Soro, Conference of World s Student 

Christian Federation at, iii. 146. 
Soudan, The, slave-traffic in, i. 136, 137, 

139, 140; the advance of British rule 

into, ii. 305. 

Sousse, North Africa Mission at, ii. 430. 
South Africa, education in, iii. 70-74; 

special missionary campaign 01 the 

Anglican Church, iii. 541. 
South Africa Company, ii. 283. 
"South African Commission on Native 

Affairs," Report of the, iii. 541. 
South African General Mission, ii. 431, 

458. 
South African Missionary Society, its 

industrial work in Cape Colony, iii. 

102. 
South African Native Races Committee, 

hi. 71. 

South African Wesleyan Missionary So 
ciety, its educational work in South 

Africa, iii. 70. 

South America. See America, South. 
"South America: the Neglected Conti 
nent," ii. 282. 
South American Evangelical Mission, ii. 

432, 482. 
South American Missionary Magazine, 

The, i. 102, 197; ii. 166, 220, 281, 482; 

iii. 321, 503. 
South American Missionary Society, ii. 

166, 343, 432, 458; iii. 89, 90, 126, 282, 

320, 503. 

South China Collegian, The, iii. 184. 
South India Missionary Association, its 

resolution in regard to establishment of 

Agricultural Banks in India, iii. 329. 
South Indian Provincial Synod (W. M. 

S.), iii. 130. 
South Sea Islanders, rapid degenerating 

of the, when Christianity arrested their 

downward progress, ii. 484; their homes 

now those of peaceful .communities, ii. 

478. 



INDEX 



659 



South Sea Islanders Christian Club, Hi. 
167, 1 68. 

South Sea Islands, some former social 
conditions in the, i. 174, 202, 215, 218, 
228, 278, 311, 337. 367; the faithful 
labors of native missionaries in the, i. 
418; the social fruitage of missions in 
the, ii. 83, 84; the temperance cam 
paign in the, ii. 112, 113; industrial 
triumphs of missions, ii. 1 53-155; the 
moral renewal of personal character 
among South Sea natives, ii. 174, 175; 
a social revolution in the, ii. 218, 219; 
checking of infanticide in the, ii. 279; 
suppression of the "black-bird traffic" 
in the, ii. 308; native preachers and 
teachers of the, ii. 341, 342; power of 
Christianity to stay inhuman rites in 
the, ii. 347; medical missions in the, 
ii. 418; orphanages founded in the, it. 
457; many peaceful communities now 
in the, ii. 478, 479; educational mis 
sions in the, iii. 84-88; some Christian 
rulers in the, iii. 354. 

Southam, Walter J., Secretary of Y. M. 
C. A. in Hong Kong, iii. 141, 158. 

Southern Baptist Convention, its mis 
sions in South America, iii. 89. 

Southern Morocco Mission, ii. 430. 

Sowerby, Rev. A., his writings on Scrip 
ture exposition in Chinese, iii. .188. 

Sowers Bands, on mission fields, iii. 148; 
in Uganda, iii. 166. 

Spain, colonial policy of, i. 373. 

Spanish Town, freedom from slavery at, 
ii. 312. 

Sparshqtt, Rev. T. H., his Nika Diction 
ary, iii. 413. 

Spectator, The, i. 170, 289, 290; ii. 58, 
138, 252, 295, 362, 363, 365, 461; iii. 
306, 400, 452. 

Speer, Robert E., his "Mexico: Her 
Needs and Our Duty," i. 338; ii. xxi, 
55. 133. his "Missions and Politics in 
Asia, iii. 250; his "Missions and Mod 
ern History," iii. 254. 

Speke, Capt. John Harming, his African 
explorations, and credit to missionaries 
awarded by him, iii. 424. 

Spencer, Miss Clarissa, General Secre 
tary of the. World s Young Women s 
Christian Association, iii. 142. 

Spencer, Rev. David S., i. 146, 205, 252, 
258, 324; ii. 85, 116, 221, 274, 384, 
467, 471, 484; iii. 461. 

Spencer, Herbert, his "First Principles," 
i. xiv; ii. 2; missionaries quoted in his 
__ "Descriptive Sociology," iii. 445. 

Spirit of Missions, The, ii. 19, 143, 282; 
iii. 41, 244, 245, 253, 290, 340, 352, 

Spottiswoode, George A., ii. 210. 

Sprigg, Sir Gordon, ii. 431. 

Spring Gardens Church, St. John s, An 
tigua, ii. 316. 

Spurgeon, Rev. Charles H., his books 
translated into the languages of foreign 
mission fields, iii. 190, 191. 

Spurrier, Dr. A. H., ii. 444-.. 

Srinagar, medical work at, ii. 419, 4 a 5 
427; work for lepers at, ii. 437, 446; 
high school at, iii. 26. 

Stair, Rev. John B., ii. 478; his intro 
duction of printing into Samoa, iii. 521. 

Stalker, Rev. James, translations of his 
"Imago Chnsti" into Japanese, Arme 
nian, Bulgarian, and several of the 
languages of India, iii. 186, 190- 

Stallybrass, Edward, his Mongolian 
Vocabulary, iii. 409. 

Stambuloff, Stephen, his testimony to the 



loyalty and law-abiding spirit of Bul 
garian Protestants, ii. 483. 

Stanford, Walter E. N., Superintendent 
of Native Affairs in Cape Colony, a 
graduate of Lovedale, iii. 351. 

"Stanford s Compendium of Geography 
and Travel," ii. 308. 

Stanley, Henry M., i. 146; ii. 82, 324; 
the message from King Mtesa brought 
by him to England, iii. 346; African 
explorations of, iii. 424, 425; visit to 
Alexander Mackay, iii. 523. 

Stanley, Miss M. E., ii. 360. 

Stanton, A. G., i. 283. 

Stanton, Miss A. M., ii. 360. 

Stapleton, Rev. W. H., "A Comparative 
Handbook of Congo Languages," iii. 
423. 

Star of India, The, iii. 184. 

Statesman, The, ii. 32. 

"Statesman s Year-Book, The," i. 81; ii. 
no, 179; educational statistics for 
India quoted from, iii. 19, 20; cited, 
iii. 308, 483, 484. 487, 488, 491, 492. 
498, 499. 

Station Classes, in China, iii. 136. 

Statistics, in regard to liquor traffic, i. 77, 
78; British revenue from opium, i. 81; 
comparative statement on divorce, i. 
117; in regard to child marriage in In 
dia, i. 119; in regard to polygamy in 
India, i. 122; with reference to widows 
in India, i. 124; percentage of illiteracy 
in China, i. 184, 185; death-rate in In 
dia, i. 222; mortality from famines in 
India, i. 232; victims of Turkish mas 
sacres, i. 277; the extent of educational 
contribution of missions to social prog 
ress, ii. 34; total of mission publishing- 
houses and printing-presses, ii. 36; total 
of medical missions, ii. 40; total 
of mission orphan and foundling asy 
lums, ii. 40; of female education in 
India, ii. 178, 179; progress of medical 
missions, h. 402-404; of medical work 
in China, ii. 423, 424; of medical work 
in India, ii. 426, 427; of work for 
lepers in India, ii. 438, 439; of edu 
cation in India, iii. 19; educational 
statistics of Protestant missions in In 
dia, iii. 24-28; missionary educational 
institutions in China, iii. 44-46; Japan 
ese State provision for education, iii. 
50-52; missionary educational institu 
tions in Japan, iii. 53-55; for South 
America, iii. go, 91; general summary 
of educational forces of missions, iii. 
94; Young Men s Christian Associa 
tions in mission lands, iii. 142; Chris 
tian Endeavor Societies in mission 
lands, iii. 146, 147; foreign mission 
work of Young Women s Christian As 
sociation, iii. 153; total number of 
Bible translations, iii. 179, 180; publi 
cations of Tract Societies, iii. 181, 182; 
of mission printing-presses and publish 
ing-houses, iii. 182, 183; trade records 
of the Pacific Islands, iii. 487-489; of 
New Zealand, iii. 490, 491; of New 
Guinea, iii. 491, 492; commercial record 
of Hawaii, iii. 492, 493: comparative 
table of shipping in chief ports of the 
world, iii. 496; growth of commerce in 
Japan, iii. 498, 499; additions to mis 
sion churches during 1905, iii. 53*; na 
tive Christians on the church rolls in 
Uganda, iii. 532; for more extended 
statistics of foreign mission vyork, see 
"Centennial Survey of Foreign Mis 
sions," by the author. 

Steele, Miss Anne, her hymns translated 



S60 



INDEX 



into the languages of foreign mission 
fields, iii. 193. 

Steele College, Nagasaki, iii. 54. 

Steere, Rt. Rev. Edward, ii. 288; his 
Swahili Dictionary, iii. 411; teaching 
the art of printing to African natives, 
iii. 521. 

Steinthal, F. W., educational services of, 
in India, iii. 30; Y. M. C. A. Secretary 
in India, iii. 141. 

Stellenbosch, an effort to educate slaves, 
in 1798, at, ii. 321; Theological Semi 
nary of the Dutch Reformed Church of 
South Africa, iii. 74; institution of the 
Rhenish Missionary Society, iii. 74; 
Victoria College, iii. 74; Student Vol 
unteer Movement organized at, iii. 164. 

Stern, Rev. J. A. L., his "Introduction to 
Theology" in Bengali, iii. 200. 

Stevens, Rev. E. A., his Concordance of 
the Bible in Burmese, iii. 187; his 
completion of Judson s Burmese Dic 
tionary, iii. 410. 

Stevens, Rev. Edward O., his lexicograph 
ical work in Peguan, iii. 413. 

Stevens, John Austin, iii. 365. 

Stevens, Dr. Nina A., ii. 424. 

Stevenson, James, Chairman of the 
"African Lakes Corporation," iii. 483; 
"Stevenson Road," iii. 484. 

Stevenson, Robert Louis, ii. 19, 57, 58, 
134; his eulogy of James Chalmers, iii. 
279. 

Stevenson, Rev. William, i. 241; ii. 178. 

Stewart, Miss Flora L., portrait of, i. 180. 

Stewart, Captain F. T., ii. 292. 

Stewart, Dr. James, i. 451; ii. 155; por 
trait of, iii. Frontispiece; his work at 
Lovedale, iii. 72; his "Dawn in the 
Dark Continent," iii. 98, 401, 407, 424, 
483, 524; exploration in Africa, iii. 
426; iii. 439; his consultation with 
Dr. Livingstone in Nyassaland, iii. 481; 
quoted, iii. 527. 

Stewart, James, a civil engineer con 
nected with the Blantyre Mission, iii. 
484. 

Stewart, Rev. Robert, his "Life and 
Work in India," i. 291, 331, iii. 408; 
his Church History in the Urdu lan 
guage, iii. 203. 

Stewart, Rev. R. W., portrait of, i. 180; 
his contributions to Chinese hymnplogy, 
iii. 196; Mrs. Stewart, portrait of , i. 180. 

Stewart Island, Presbyterian mission on, 
iii. 82. 

Stick, J. M., iii. x. 

Stirling, Rev. John W., ii. 81, 390. 

Stock, Eugene, ii. xxi; iii. ix; his "His 
tory of the Church Missionary Society," 
iii. 15, 22, 24, 124, 254, 261, 274, 282, 
291, 312, 313, 344, 348, 380, 387, 401, 
413, 422, 424, 438, 477, 478, 509, 523; 
translations of his Lessons on the Life 
of Our Lord" into Telugu, Santali, 
Urdu, and Malayalam, iii. 186; iii. 384. 

Stock, Sarah Geraldina, "The Story of 
Uganda," i. 324, iii. 347. 

Stocken, Rev. H. W. G., his Sarcee Voc 
abulary, iii. 413. 

Stoddard, Dr. C. A., his chapter on 
Obeahism in "Cruising Among the 
Caribbees" cited, i. 202. 

Stoddard, Rev. David T., ii. 55. 

Stoddard, Mrs. Helen H., ii. 123. 

Stokes, Whitley, his appraisement of the 
Penal Code of India, iii. 309. 

Stone, Miss Ellen M., her abduction by 
brigands, iii. 139. 

Stone, Dr. Mary (Dr. Meigii Shie), por 



trait of, ii. 192; ii. 193, 360, 361, 407; 
Mrs. Stone, ii. 360, 361, 365. 

Stprrow, Rev. E., ii. 256, 257; mentioned 
in list of missionary authors, iii. 409, 
444- 

Storrs, Rev. Richard S., his "Divine 
Origin of Christianity Indicated by its 
Historical Effects," i. 26, 55, 57, 128 
135. 183, 311, 326, ii. 152, 177, 260, 
272, 308, 376, 469; his "Bernard of 
Clairvaux," ii. 43; his "Divine Origin 
of Christianity" translated into Chinese, 
iii. 202; quoted with reference to inter 
national law, iii. 398, 399. 

Stott, Mrs. Grace, ii. 355, 358; mentioned 
in list of missionary authors, iii. 409. 

Stout, Rev. Henry, ii. 169, 198, 199, 383, 
473; iii. 461, 520, 521. 

Strachan, J. M., recommendation to Gov 
ernment in regard to Bible instruction 
in schools in India, iii. 15. 

Strachey, Sir John, "India: its Adminis 
tration and Progress," iii. 343. 

Straits Settlements, opium traffic estab 
lished, i. 83; immorality, i. 88; quieting 
power of civilized rule in, i. 178; break 
ing up the haunts of outlaws in, i. 179; 
opium traffic in, ii. 126. 

Stratton, Hon. F. S., iii. 494. 

Stribling, Flag-Officer, his expedition to 



rvanking, 111. 396. 

Stronach, Rev. John, his "Inquiries about 
Christianity" in Chinese, iii. 202. 

Strong, Rev. E. E., i. 17; ii. xxi, 113. 

Strong, Rev. Tosiah, his "Twentieth Cen 
tury" translated into Chinese, iii. 206. 

Struggle for Survival, the ceaseless, i. 
229; India s recurring misery and the 
pathetic story of her poverty, i. 231- 



ico, and South America, i. 237. 

Stuart, Rt. Rev. E. C., Bishop of Persia, 
ii. 18; iii. 354. 

Stuart, Dr. Emmeline M., ii. 415. 

Stuart, Dr. George A., ii. 407, 412. 

"Student Missionary Appeal, The," ii. 
401, 404. 

"Student Missionary Enterprise, The," ii. 
401. 

Student Volunteer, The, i. 191. 

"Student Volunteer Convention, Report 
of the," ii. 401, 404. 

Student Volunteer Movement, its re 
sponse to the missionary Appeal, iii. 
139; the purpose of the Movement, iii. 
143, 144; its watchword, iii. 144; its 
organization and progress, iii. 144, 145; 
in India, iii. 151; in Burma, iii. 155; 
in China, iii. 156; in Japan, iii. 136, 
1 60; in South Africa, iii. 164; among 
the Boers, iii. 166; in Australia and 
New Zealand, iii. 167. 

Students Christian Association of South 
Africa, iii. 145, 164. 

Students Christian Union, iii. 145. 

Students Conventions, in Japan, iii. 136; 
in South Africa, iii. 138. 

Students Temperance Association, ii. 120. 

Students Young Men s Christian Asso 
ciation, illustration of new building of 
Students Y. M. C. A., Calcutta, i. 375 ; 
iii. 145. 

Students Young Men s Christian Asso 
ciation Union, in Japan, iii. 145, 159. 

Students Young Women s Christian As 
sociation, iii. 145. 

Sturges, Rev. A. A., his hymn-book pub 
lished at Ponape, iii. 199. 



INDEX 



661 



Suadia, i. 138, 140; boarding schools at, 
iii. 62. 

Sublime Porte, The, iii. 317. 

Subodha Patrika, The, i. 376; ii. 144. 

Subrahmanyan, Dewan Bahadur N., a 
student at Negapatam High School of 
the Wesleyan Mission, iii. 344; por 
trait of, iii. 346. 

Sudr-azam, The, iii. 316. 

Sufism, not helpful as a social guide, i. 
394- 

Sugamo Katei Gakko (Family School), 
Tokyo, iii. 118. 

Sugamo Prison, ii. 368, 371. 

Suichaufu (Suifu), ii. 362, 364, 420. 

Sificide and Self-destruction, i. 93; in In 
dia, i. 95; in Africa and New Guinea, 
i- 95 96; frequency of, and increase in 
the statistics indicating the prevalence 
of self-destruction, ii. 149; a pessimistic 
relief from life s ills, ii. 150; disap 
pearance of suicidal tendencies among 
native Christians, ii. 151. 

Suk-ul-Gharb, boys boarding school, iii. 
62; theological training at, iii. 63 (now 
removed to Beirut). 

Sumatra, i. 413; educational mission work 
in, iii. 59; industrial school at Si An- 
tar, iii. 120; Rhenish Mission in, iii. 
386. 

Summer Schools, in India, iii. 130; in 
China, iii. 135; first Christian Summer 
School in Japan, iii. 136; in the Turkish 
Empire, iii. 138. 

Sumoto Prison, ii. 372. 

Suna, father of King Mtesa, i. 161. 

Suna, brother of the King of Uganda, 
iii. 69. 

Sunday School Times, The, i. 127; iii. 
442. 

Supao, The, iii. 306. 

Superstition, prevalence and power of, i. 
312; geomancy and demonology, among 
the Chinese, i. 313; Japanese occultism, 
i. 314; Korea, the haunt of spectres, i. 
315; India and the reign of the man 
tra, i. 316; talismans, omens, and mar 
vels in the religious and social life of 
Moslems in India, Persia, and Turkey, 
i. 318; demon-ridden Australasia and 
the Pacific Islands, i. 318; superstition 
a social calamity, i. 319; gradual dis 
crediting" of, iii. 536-540. 

Surat, orphanage at, ii. 45 1 ; high school 
at, iii. 27; printing-press at, iii. in, 
183; industrial orphanage, iii. 112. 

Surinam, ii. 316, 432. 

Suriwong School, iii. 58. 

Suttee. See Sati. 

Sutton, Rev. Amos, his "Orissa," ii. 450. 

Suzuki, Surgeon-General, a typical Jap 
anese Christian, iii. 336. 

Swahili, The, ii. 160, 289. 

Swain, Dr. Clara, portrait of, i. 437; ii. 
405. 

Swallen, Rev. W. L., his "Outline of 
Old Testament History" in Korean, iii. 
187; his Church History in Korean, iii. 
203. 

Swallow, Dr. Robert, ii. 127. 

Swann, A. J., ii. 292. 

Swatow, medical work in, ii. 129, 422, 



45; "Autumn Reading Class" at, iii. 
136. 
Swedish Baptist Mission, ii. 329, 430; 

Swedish Church Mission, ii. 458; iii. 70. 



Swedish Evangelical National Society, ii. 

Swedish Mission Union, its work in the 
Congo Free State, ii. 430, iii. 75. 

Swiss Romande Mission, or Swiss Canton 
Mission. See Foreign Mission Board 
of the Free Churches of French 
Switzerland. 

Swift, John T., Secretary of Y. M. C. A. 
in Tokyo, iii. 160. 

Sydney (Australia), ii. 18, 306, 478. 

Sydney Morning Herald, The, iii. 486. 

Sykes, Rev. Henry, iii. 428. 

Sympathy, The, Japanese journal for cir 
culation among prisoners, ii. 370. 

Synod of Brazil, iii. 89. 

Synod of India (Presbyterian), last meet 
ing of, at Allahabad, November, 1904, 
illustration, iii. 130. 

Synod of the South India United Church, 
in. 130. 

Syria, social changes of highest promise 
in, ii. 76, 77; female education in, ii. 
202; changed conditions of women in, 
ii. 225; divorce not as frequent as 
formerly in, ii. 228; first asylum for 
the insane in, ii. 389; missionary bene 
factions in, ii. 398; early medical mis 
sionaries in, ii. 405; school of medicine 
in, ii. 406, 415; modern medical liter 
ature introduced by missionaries in, ii. 
410; standard of medical practice 
raised in, ii. 415; fine medical service 
in hospitals and dispensaries, ii. 428, 
429; orphan homes in, ii. 449; helpful 
services of missionaries during the civil 
war of 1860, ii. 474; educational in 
stitutions in, iii. 62; industrial mis 
sions in, iii. 119, 120; Christian En 
deavor Societies in, iii. 147, 167; com 
mercial progress in, iii. 502. 

Syrian Protestant College, Beirut, ii. 77, 
406, 428, iii. 61; Young Men s Christian 
Association of, iii. 145, 166; its grad 
uates filling responsible government 
positions, iii. 353; Dr. Post s testimony 
quoted, iii. 353, 354; meteorological re 
ports furnished by, iii. 429; School of 
Commerce in, iii. 502; illustrations of, 
i. 38, 42, 46, 48, 50, ii. 406, 428, iii. 61. 

Szechuan, Province of, opium habit in 
the, i. 83; foot-binding in the, i. 213; 
development of agriculture and in 
dustrial prosperity in the, i. 365; anti- 
foot-binding movement in the, ii. 362. 

Tabeetha Boarding and Training School, 
Jaffa, iii. 63. 

Tabriz, girls school at, ii. 203; medical 
mission work at, ii. 415; Whipple Hos 
pital and Dispensary at, ii. 428; 
Memorial Training and Theological 
School, and girls boarding school at, 
iii. 64; illustrations: "Armenian Girls," 
i. 277; "Group in Girls School," i. 447; 
"Women s Bible Class," i. 447. 

Tagalana, Rev. Henry, his valuable ser 
vices on Motlav Island, ii. 18. 

Tagoo, Korea, medical work at, ii. 425. 

Taguchi, Uchida, iii. 334, 335- 

Tahiti, landing of the "Duff" in 1797, in. 
84, 427; code of laws established by 
King Pomare II, iii. 293, 355. 

Taichu, ii. 379, 425; educational institu 
tions at, iii. 55- 

Taiku, China, medical work at, 11. 423. 

Tainan (Tainanfu), College (E. P. C. 
M.), iii. 55; illustration of High School 
at, iii. 494- 

Taiwanfu. See Taichu. 



662 



INDEX 



Taiyuenfu, "An Opium Refuge," illustra 

tion, ii. 130. 

Takahashi. Mr., ii. 23, 383. 
Takahira, Kogaro, his statistics on edu 

cation under governmental auspices in 

Japan, iii. 50, 51. 

Takata, school for blind men at, ii. 383. 
Takeichi, Ansai, ii. 23. 
Talas, educational work for boys at, iii. 

62; for girls, iii. 62; illustration of mis 

sion buildings at, iii. 321; illustration of 

Talas Hospital, iii. 324. 
Talcott, Miss Eliza, her services to the 

sick and wounded soldiers of China and 

Japan, ii. 3. 
Talitha Kumi Orphanage, Jerusalem, ii. 

Talmage, Rev. J. V. N., i. 130, 213; 
Chinese hymns written by him, iii. 196; 
mentioned in list of missionary authors, 
iii. 409. 

Talmage, Miss M. E., on educational 
progress among Chinese women, iii. 46. 

Tamatoa, Chief, ii. 153; code of laws 
established by iii. 294. 

Tamatoa VI, King, Christian ruler of 
Raiatea, iii. 355. 

Tamil Christian Congress, iii. 130. 

Tamil Orphanages, Madras, iii. in. 

"Taming and Beautifying the African," 
illustration^ i. 156. 

Tampol, A. G., iii. 345. 

Tamsui, Formosa, sorcerers forbidden to 
afflict their persons in, ii. 149; position 
of women in Christian households, ii. 
194; growing opinion against foot-bind 
ing in, ii. 359; MacKay Hospital and 
Dispensary at, ii. 425; more sanitary 
conditions in the homes in, ii. 459; Ox 
ford Theological College at, iii. 55. 

Tamura, Rev. N., a Christian member of 
Japanese Diet, iii. 336. 

Tanganyika, Lake, cannibalism, i. 153; 
slave-trade, ii. 290, 291, 296; medical 
work, ii. 431; mission of the L. M. S. 



George), Christian ruler of the Tonga 
Islands, iii. 356. 

Taukwang, Emperor, his edict of tolera 
tion, in. 391. 
Taveta, ii. 157; iii. 514. 
Taxation, i. 259-264; iii. 322-325. 

Taylor, Dr. G. Y., in illustration, i. 190. 

Tailor, Henry Osborn, his "Classical 
Heritage of the Middle Ages," cited, 
iii. 286. 

Taylor, Mrs. Howard (M. Geraldine 
Guinness), mentioned in list of mis 
sionary authors, iii. 409; her "Pastor 
Hsi, iii. 545. 

Taylor. Rev. James H., his article on 
Suicide," ii. 149. 

Taylor, Jeremy, his "Holy Living and 
Dying" translated into the languages of 
mission fields, iii. 190. 

Taylor, Miss Jessie, ii. 202, 449; iii. x; 
her school at Beirut, iii. 62; in illustra 
tion of St. George s School and Orphan 
age, iii. 66. 

Taylor, Rev. J., his Scripture commen 
taries in Marathi, iii. 188. 

Taylor^ Rev. J. Hudson, his contributions 
to Chinese hymnology, iii. 196; men 
tioned in list of missionary authors, 
iii. 400. , 

Taylor, Rev. J. J., i. 281. 

Taylor, Mrs. J. Livingstone, her contri 
bution for Y. M. C. A. building at 
Tientsin, iii. 156. 

Taylor, Dr. Wallace, ii. 409, 424. 

Taylor, Bishop William, ii. 160, 274, 329. 

Taylor. William E iii. 141. 

Taylor, Rev. W. E., his contribution to 
vernacular literature in East Africa, iii. 
173; translation of hymns into Swahiii, 
iii. 197; his Chaga, Giriyama, and Ta- 
tulu vocabularies, iii. 413. 

Taylor, Rev. William M., translation of 
his "Peter the Apostle" into Marathi, 
iii. 188. 



wi<t ( . <tji, uu:>:>iuii ui. me j_. Afi. o. Te^Aute College, iii. 81; Y. M. C. A. in, 
along its shores, iii. 69; increase iii. 167, 277. 

of traffic upon, iii. 483; the "Morn- Teheran public opium dens in, i. 84; the 
ing Star" and the "Good News," iii. 526. Iran Bethel in, ii. 203, iii. 64; medical 

work in, ii. 415; Ferry Hospital, and 

dispensaries in, ii. 428; high school for 

boys in, iii. 64. 
Teikoku Christian Temperance Society, ii. 

114. 
Tekenika, orphanage for boys at, ii. 458. 



ews," iii. 526 

Tangier, medical station at, ii. 430. 
Tangoa, training school of New Hebrides 

Mission, iii. 84. 

Taning, boarding school at, iii. 45. 
Tanjore, college at, iii. 24, 25. 
Tank, medical work at, ii. 21, 427. 
Tanna, Island of, the feuds of heathen 

days, i. 177; ii. 340; iii. 356. 
Tanner, Professor, his "Practical Agri 

culture" translated into Chinese, iii. 

208. 
Taoism, not helpful in promoting social 

progress, i. 392. 
Taoist Priesthood, experts in magic who 

trade on the superstitions of the people, 

i. 313. 

Taraqqi, The, iii. 184. 
Tarkheswar, the shrine at, i. 333. 
Tarn Taran, work for lepers, and the 

untainted child: en of, ii. 437, 439; il 

lustrations of Leper Home at, iii. 227, 

530. 
Taroniara, Stephen, the evangelist of 

Cristoval, ii. 18. 

Tarsus, St. Paul s Institute, iii. 62. 
Tasmania, Y. M. C. A. in, iii. 167. 
Tata, J. N., educational project of, iii. 

35, 107. 
Tatsukawa, Mr., a Christian member of 

Japanese Diet, iii. 336. 
Tattooing, i. 215. 
Taufaahau, Prince (afterwards King 



Telford, J., ii. 47. 

Tellippallai (Tillipally), industrial school 
of the American Board, iii. 113. 

Telugu Baptist. The, iii. 184. 

Telugu Baptist Mission, Conference of 
the, iii. 130. 

"Telugu Bible Translators, 1879," illus 
tration, ii. 38. 

Telugus, The, ii. 165, 228, 395. 

Tembuland, Young Women s Christian 
Associations in. ii. 268. 

"Temperance in All Nations," i. 77, 78; 
ii. 105. 

Temperance Reform, ii. 104-124; a world 
wide movement on behalf of, ii. 105, 
1 06; the brave crusade against strong 
drink by Khama, the native South 
African chief and Christian convert, ^ii. 
106-108; vigorous policy of the native 
churches, ii. 108, 109; social aspects of 
the rum traffic in Africa, ii. no; coura 
geous friends of temperance in Mada 
gascar, ii. in; a resolute fight in the 
South Seas, ii. 112; in New Zealand, 
New Guinea, and Formosa, ii. 113; 
temperance movement in Japan, ii. 114; 
Japanese Christians leading spirits in, 



INDEX 



663 



ii. 115; Chinese Christians against both 
opium and strong drink, ii. 116; grow 
ing temperance sentiment in India, ii. 
1 1 7 : 1 20; in Assam and Burma, ii. 120; 
in mission churches in Turkey and 
Persia, ii. 121; mission efforts in the 
West Indies, Central America, and 
Mexico, ii. 123; in South America, ii. 
124. 

Temple, Sir Richard, i. 180, 219; ii. 89, 
392. 

Teng, Mrs., of Peking, ii. 23. 

Tengchow (formerly Tungchow), girls 
high school at, ii. 359; conference of 
native Christian workers (1896) at, iii. 
133- 

Tengchow College (now removed to Wei 
Hsien), iii. 44, 46. 

Tenia, Chief, Christian ruler of Hula, iii. 
356. 

Tenney, C. D., educational services of, in 
China, iii. 39. 

Tereora Boarding School, iii. 84. 

Testimonies, recent, to the civilizing in 
fluence of missions, iii. 446-452. 

Tetuan, medical work at, ii. 430. 

Thaba Bossiou, high school of French 
Evangelical Mission, iii. 74. 

Thabana-Mqrena, school of French Evan 
gelical Mission, iii. 74. 

Thackeray, Miss Caroline, ii. 205, 320, 
322. 

Thana, medical work at, ii. 427. 

Thandaung, Methodist industrial orphan 
ages for boys and girls, iii. 114. 

Thaudarung Mountains, health resort of 
Y. M. C. A. in the, iii. 155. 

Thayetmyq, industrial work of the A. B. 
M. U., iii. 114. 

Theal, George Me Call, iii. 292, 

Theobald, Miss, the Kaiser-i-Hind Medal 
conferred upon her, iii. 454. 

Thlinkets, Sabbath observance among the, 
iii. 552. 

Thlotse Heights, training college at, iii. 

Thoburn, Bishop J. M., i. 93, 115, 118, 

128, 216, 331; ii. 231, 254, 276, 408; 

iii. 408. 
Thokombau. King, Christian ruler of 

Bau (Mbau), iii. 356. 
Thorn, Dr. Daniel M. B., ii. 415. 
Thomas, Rev. James, his statement with 

reference to Bible translation, iii. 416. 
Thomas, Dr. John, ii. 405. 
Thomas, Dr. J. S., i. 192. 
Thomas, Rev. W. F., ii. 74, 121. 
Thompson. Rev. Augustus C., i. 369; 

68, 79, 84, 316, 475; iii. 320, 375, 401, 

Thompson, Rev. C. S., his Bhil Vocab 
ulary, iii. 413. 

Thompson, Rev. D., ii. opposite Frontis 
piece. 

Thompson, Rev. E. W., his contribution 

to vernacular literature in India, iii. 

Thompson, Dr. James B., i. 148; ii. 73- 

Thompson, Rev. Robert Ellis, iii. 260. 

Thompson, Rev. R. Wardlaw, ii. xxi; in 
illustration, ii. 64; iii. ix; British 
Foreign Missions," iii. 23, 469; state 
ment of, in regard to Bible translation 
by missionaries of the L. M. S., in. 
178. 

Thompson, Rev. William, his services in 
solving and settling native problems in 
South Africa, iii. 401. 

Thorns, Dr. Sharon J., ii. 415; Mrs- 
Thorns (Dr. Marion), ii. 415- 

Thomson, Rev. Adam, ii. 78. 



Thomson, Prof. Alexander, i. 17. 

Thomson, Joseph, ii. 157, 475; his testi 
mony to the civilizing influence of the 
Livingstonia Mission, iii. 274, 275. 

Thomson, Rev. Robert, ii. 76, 173, 260, 
483. 

Thomson, Dr. William H., i. 180. 

Thomson, Rev. William M., ii. 45, 474; 
his services in the establishment of law 
and good order in Lebanon, iii. 401; his 
"The Land and the Book," hi. 407, 
443; his scientific writings about Syria 
and Palestine, iii. 428; his articles on 
"The Natural Basis of Our Spiritual 
Language/ iii. 443- iii. 445, 456. 

Thornton, Douglas M., u. 324, 404; on 
Moslem education, iii. 60; mentioned 
in list of missionary authors, iii. 409. 

Threlkeld, Rev. Lancelot Edward, his 
missionary service at Raiatea, ii. 153, 
iii. 294. 

Thrum, H. A., i. 151. 

Thursday Island, Chalmers Memorial, iii. 
.456. 

Tiberias, medical work at, ii. 429. 

Tibet, moral status low in, i. 88; poly 
andry among peasantry of, i. 115; 
quackery in, i. 190, 191; priesthood in, 
i. 330, 331; results of Buddhism in, i. 
438; first newspaper printed in, iii. 173; 
iii. 381; explorations of the Rijnharts, 
iii. 426. 

Tiele, C. P., i. 297. 

Tien Tsu Hui (Natural-Foot Society), ii. 
357; iii. 221. 

Tientsin, unsavory conditions in, i. 223, 
224; medical missionaries in, ii. 129; 
the "Natural-Foot Society" in, ii. 357, 
358; L. M. S. Medical College at, ii. 
407; hospitals and dispensaries at, ii. 
424; boarding and high school at, iii. 
45; first Y. M. C. A. building in China, 
iii. 156; treaties of, iii. 389. 

Tierra del Fuego, ii. 166, 343.. 

Tiger Kloof, training institution of the 
London Missionary Society, iii. 74. 

Tilak, Narayan Vaman, his poetical ver 
sion, in Marathi, of the Life of Christ, 
iii. 1 8 6. 

Tilaunia, industrial orphanage of M. E. 
M. S., iii. in. 

Tillipally. See Tellippallai. 

Timbuctoo, slave caravans through, i. 140. 

Times (London), The, i. 78, 142, 144, 
150, 1 60, 167, 172, 174, 186, 229, 276; 
ii. 28, 90, 92, 138, 299, 318, 326, 348, 
392, 468; hi. 310, 316, 456. 

Times of India, The, ii. 61, 253, 465. 

Timur, invasion of, into India, i. 277. 

Tims, Ven. J. W., his Blackfoot Diction 
ary, iii. 413. 

Tinnevelly College, illustration of, ii. 186; 
address of its graduates to C. M. S. 
Secretaries in London, iii. 31, 32. 

Tippoo, Sultan, of Mysore, his un 
scrupulous device for fleecing his sub 
jects, i. 258. 

Tippu Tib, check upon his slave-traffic, 

Tirukoiliir, industrial school of the Dan 
ish Mission at, iii. 199. 

Tiruvannamalai, industrial school ot tne 
Danish Mission, iii. 109. 

Tisdall, Rev. W. St. Clair, his "Sources 
of Islam" in Persian and Urdu, m. 
202; his books on Islam, iii. 408, 444; 
linguistic attainments of, iii. 422.^ 

Toba, Lake, Rhenish Mission on, i. 4 1 3 

Tocantins River, mission to Indians on 
the, ii. 48. 



664 



INDEX 



Tocqueville, Alexis C. H. C. de, i. 444. 

Togoland, German missions in, ii. 323; 
Wesleyan Missions in, iii. 76; mission 
of North German Missionary Society, 
iii. 76; cotton culture in, iii. 102. 

Tohoku Gakuin, Sendai, iii. 54. 

Tokachi, prison work at, ii. 370. 

Tokelau Islands, infanticide in the, i. 
134; work of the London Missionary 
Society, iii. 84; Christian Endeavor So 
cieties in the, iii. 169. 

Tokyo, the Yqshiwara of, i. 86; the Meiji 
Gakuin at, ii. 23; illustration of, ii. 149; 
Christian temperance society in, ii. 
114; Bancho Girls School at, ii. 115; 
public meetings at, in support of gov 
ernment restriction of opium trade in 
Formosa, ii. 130; Christian writers of, 
ii. 142; proposal that the Imperial Uni 
versity should be open to women, ii. 
197; the Joshi Gakuin of, ii. 200; Home 
for Discharged Prisoners established 
by Mr. Hara in, ii. 371, 372; "Prison- 
Gate Home" of Salvation Army at, ii. 
?72; institute for deaf and dumb, 
ounded by a native benevolent society 
in, ii. 381, 382; benevolent organiza 
tions in, ii. 383; study of medicine in, 
ii. 413, 414; medical work in, ii. 424; 
work for orphans in, ii. 455, 456; 
State University at, iii, 51; University 
for Women (Joshi Dai Gakko), iii. 51; 
Miss Ume Tsuda s school, and the 
School for Peeresses, iii. 51; Joshi Ga 
kuin, iii. 53; Anglo- Japanese College, 
iii. 53; St. Paul s College, iii. 54; Meiji 
Gakuin, iii. 54; illustration of, iii. 243; 
Aoyama College, iii. 54; boarding 
school, iii. 55; Sarah Curtis Home and 
Boarding School, iii. 55; girls boarding 
school, iii. 55; Tokyo Boys School, iii. 
55; St. Margaret s Hall, iii. 55; Harri 
son Memorial Industrial School, iii. 
117; industrial work of Protestant Epis 
copal Church, iii. 117; Mr. Tomeoka s 
Family School, iii. 118; Social Settle 
ment, and Kingsley Hall, iii. 137; Y. 
M. C. A. in, illustrations of, ii. 380, iii. 
159, 1 60; Society for the Prevention of 
Cruelty to Animals organized, iii. 161; 
Twelfth National Convention of Y. M. 
C. A. held at, iii. 163; Tokyo Confer 
ence. 1900, iii. 178; Methodist Publish 
ing House, iii. 182; government school 
in, iii. 337. 

"Tokyo Conference, 1900, Report of," iii. 

Toleration Clause, in Treaty of Tientsin, 

iii. 390-392. 

Toluca, institution for orphans at, ii. 458. 
Tomeoka, Kosuke, ii. 23, 368; his "Fam 
ily School" at Tokyo, ii. 273, iii. 118; 

his prison reform work in Japan, ii. 

370, iii. 300. 

lomohun, seminary at, in. 59. 
Tonga Islands, Wesleyan Missions in the, 

iii. 84; Prince Taufaahau (King 

George), iii. 356; British Protectorate 

over the, iii. 384, 385. 
Tonge, Rev. George A., ii. xxi; iii. x. 
Tonghaks of Korea, turbulence and open 

rebellion among the, i. 180. 
Tongoa, Island of, i. 203; ii. 237, 340, 

341. 

Toogood, Miss, ii. 254, 257. 
Toondee, industrial school at, iii. 109; 

printing-press at, iii. in. 
Toro (East Central Africa), iii. 271, 273, 

Toro, King of. See Daudi. 
Torrance, Dr. David W., his large medical 
work at Tiberias, ii. 429. 



Torrance, Rev. John, his Scripture com 
mentaries in Marathi, iii. 188. 

Torre, W. C. K., ii. 458. 

Torrence, Dr. W. W., ii. 415. 

Toungoo, industrial work of the A. B. 
M. U., iii. 114. 

Townsend, H. S., his statement in regard 
to education in the Hawaiian Islands, 
iii. 86. 

Townsend, Meredith, iii. 233; his "Asia 
and Europe" cited, iii. 309. 

Townsend, Rev. William John, ii. 474. 

Toy, Rev. Robert, literature for the Mala 
gasy prepared by him, iii. 200. 

Toynbee Hall, iii. 137. 

Tozer, Rt. Rev. William George, ii. 288. 

Tracey, Mrs., zenana work of, ii. 257. 

Tracy, Rev. C. C., ii. 262, 265, 401; 
his contribution to Armenian hymnody, 
iii. 197; mentioned in list of mission 
ary authors, iii. 409, 445. 

Tracy, Rev. James E.. i. 220; ii. xxii, 75, 
85* 

Trade Guilds, known in the Roman Em 
pire and in medieval Europe, i. 241. 

Trade Moralities, i. 278-287; Japanese 
Trading Guilds, i. 280; questionable 
trade standards in Turkey, India, Per 
sia, and in Central and South America, i. 
281; business trickery in China, i. 283; 
commercial sinuosities of the Japanese, 
i. 284-286; dearth of commercial in 
tegrity in India, Persia, and Turkey, i. 
286, 287; tendency of missions to im 
prove, iii. 459-470. 

Tranquebar, printing-press of the Leipzig 
Mission, iii. in. 

Tranquillity, the political value of mis 
sions as an aid to, ii. 475. 

"Transacti9ns of the Aborigines Protec 
tion Society," ii. 69. 

Translation work of missionaries, iii. 176- 
178, 179, 180, 188, 189-193, 199-211. 

Transmigration of the soul, the Chinese 
doctrine 9f the, i. 302. 

Transportation,, demand for improved 
facilities of, in Asia, i. 295; modern 
methods of, introduced into mission 
lands, iii. 526. 

Transvaal, The, intemperance in, ii. 108; 
opium traffic in, ii. 134; medical mis 
sions in, ii. 431; work for lepers at 
Mosetla, in, ii. 444. 

Travancore, ostracism of Pariahs in, i. 
248; i. 252; caste difficulties in, iii. 314; 
idols melted, and made over into a 
church bell, iii. 535. 

Trawick, Dr. A. M., iii. xi. 

Treat, Rev. Samuel, iii. 374. 

Treaties, n^dern, and their relation to 
missions, iii. 383; with China, iii. 388- 
392; with Japan, iii. 392-394. 

Treaty of Berlin, Article 61, quoted, i. 

Trebizond, medical work at, ii. 415. 

Trench, Rt. Rev. R. C., quoted, i. 448; 
translation into Japanese of his com 
mentaries and expositions of the Bible, 
iii. 1 88. 

Trevelyan, Sir Charles, his proclamation 
in regard to caste privileges to Shanar 
women, iii. 314; his tribute of praise to 
Rev. R. T. Noble and the graduates of 
the Noble School, iii. 343. 

Tribune, The (Lahore), ii. 50; iii. 451. 

Tributes in bronze and marble, iii. 456. 

Trichinopoly, college at, iii. 24, 25; 
hostels at, iii. 30. 

Triennial Examinations in China, iii. 39. 

Trinidad, Island of, temperance societies 
in, ii. 123; marriage in, ii. 226; child 
marriage abolished in, ii. 237; Roman 



INDEX 



665 



Catholic Leper Home in, ii. 445; Orphan 
Home of Anglican Church in, ii. 458; 
Christian homes in, ii. 459. 

Trinitarian Bible Society, iii. 177. 

Trinity College, Kandy, iii. 29. 

Tripoli (Africa), slave-trade in, i. 136, 
*37 *4o; slave-markets, ii. 305; medical 
station of North Africa Mission in, ii. 
430* 

Tripoli (Syria), girls seminary at, ii. 202, 
iii. 62; medical work at, ii. 429; boys 
boarding school at, iii. 62. 

Trivandrum (Trevandrum) work for 
lepers at, ii. 437, 439; illustration of 
Christian Students Hostel, iii. 32; first 
Y. M. C. A. in India, iii. 149. 

Tropical Diseases, proposed school for 
the study of, in Liverpool, England, ii. 
468. 

Trowbridge, Miss Elizabeth M., ii. 428. 

Trumbull, Rev. D., his influence in pro 
moting the cause of religious liberty in 
Chile, iii. 321. 

Trumpp, Rev. E., his Sindhi Dictionary, 
iii. 413. 

Tschongtshun, boarding school at, iii. 

Tsen Shen, Governor, monument erected 

in honor of, iii. 340. 
Tsimshian Indians, iii. 281. 
Tsolo, boarding schools at, iii. 74. 
Tsuda, Miss Ume, ii. 471; founder of 

normal school for women in Tokyo, iii. 

52. 

Tsuji, S., ii. 196. 
Tsung-li Yamen, The, i. 186, 227; ii. 259, 

Tsunhua, medical work in, ii. 423; board 
ing school at, iii. 45- 

Tucker, Rt. Rev. Alfred Robert, on the 
abolition of slavery, i. 141, 150, ii. 326, 
331; portrait of, i. 394; IO 9, 157, 
159, 205. 322; quoted in reference to 
chiefs of Uganda, iii. 347, 348; quoted 
with regard to increased prosperity in 
Uganda, iii. 509. 

Tucker, Miss C. M., her series of A. L. 
O. E. books translated into Indian 
vernaculars, iii. 210; iii. 408; memorial 
erected to her at Clarkabad, iii. 510. 

Tucker, Rev. Henry St. George, iii. x. 

Tucker, Rev. H. W., "The English 
Church in Other Lands," i. 151, iii. 
507; "Under His Banner," ii. 302, 304. 

Tudhope, Hon. John, quoted in regard 
to education in South Africa, iii. 71. 

Tugwell, Rt. Rev. Herbert, on the liquor- 
traffic, i. 78, 79; portrait of, i. 3.9.45 
206; his Diocesaia Mission Fund, iii. 99; 
his translation of hymns into Ibo, iii. 
197. 

Tung Wu College, Soochow, iii. 44- 

Tungcho (so spelled formerly by the 
American Board, but now Tungchou). 

Tungchou (formerly Tungcho), ii. 260; 
hospital and dispensary at, ii. 423; 
North China College at, iii. 36, 44j 
industrial farm of the American Board 
at, iii. us; Y. M. C. A. in, iii. 156; 
Y. W. C. A. in, iii. 158. 

Tungchow (so spelled formerly by the 
Presbyterian Board, but now Teng- 
chow). 

Tungchuan, medical work at, u. 4 2 - 

Tungkun, medical work at, ii. 4 2 35 illus 
trations of, ii. 43i- 

Tunis, slave-market at, n. 305- 

Tupper, Thomas, iii. 374- _... . 

Tura, industrial work of Baptist Mission 

at, iii. 519. ,520. 

Turcomans, The, i. 180 . 

Turkisk Empire, increasing use of in 



toxicants in the, L 79; gambling in the, 
i. 85; immorality in the, i. 91; the 
haughty spirit of Islam, i. 99; decep 
tion and dishonest dealing in the, i. 
loi ; the Turkish harem, i. 115; divorce 
in the, i. 118; early marriages in the, 
i. 122; slave-trade in the, i. 136, 137, 
ii. 305; punitive methods in the, i. 165, 
1 66, ii. 376; barbarities of warfare, i. 
172; sectional feuds, i. 175; destitution 
among the inhabitants of the, i. 237; 
civil tyranny in the, i. 255, 256; grind 
ing tyranny of taxation in the, i. 262- 
264; subversion of legal rights in the, 
i. 266, 267; official corruption in the, i. 
2 73 2 74 Armenian massacres, i. 275, 
276; lack of commercial integrity in 
the, i. 281, 287; superstition in the, i. 
318: religious tyranny in the, i. 322; 
oppression of Christian races in the, i. 
420; results of Protestant missions in 
the, ii. 76, 87; testimonies to valuable 
services of American missionaries in 
the, ii. 54, 92; temperance sentiment 
in mission churches, ii. 121; effect of 
missions upon non-Mohammedan com 
munities in the, ii. 147; truthfulness of 
Christians in the, ii. 173; education of 
woman a feature of missionary effort, 
ii. 202-205; Christian family life in the, 
ii. 262, 265, 266; benevolent societies 
in Protestant churches of the, ii. 388, 
389; famines in the, ii. 399; medical 
missions in the, ii. ^427, 428; work for 
Armenian orphans in the, ii. 447-449; 
immunity of Christians in time of 
cholera, ii. 465; respect for law mani 
fested by Christian communities 
in the, ii. 483; education in the, 
iii. 60-64; Mohammedan schools in the, 
iii. 60; industrial missions in the, iii. 
118-120; missionary conferences and 
summer schools in the, iii. 138; Chris 
tian Endeavor Societies in the, iii. 147, 
167; Y. M. C. A. in the, iii. 166; Y. W. 
C. A. in the, iii. 166; hymn-books pub 
lished in the, iii. 197; religious pros- 
el ytism from Islam> a political of 
fense, iii. 265; missions do not disturb 
the political status in the, iii. 267-269; 
Moslem law, iii. 316-318- taxation in 
the, iii. 324; Christian officials in the, 
iii. 353J development of commerce, iii. 
500-502. 

Turkey, Sultan of. See Hamid, Sultan 
Abdul. 

Turkhud, M. A., i. 131. 

Turner, A. Elmer, iii. 141. 

Turner, Rev. Frank B., iii. 340. 

Turner, Rev. F. Storrs, ii. 125. 

Turner, Dr. George, ii. 154; hi. 445- 

Turner, J. A., i. 127. 

Turner, Dr. W. Y., quoted in regard to 
education in Jamaica, ii. 78; iii. 92, 93. 

Turtle Island. See Vatoa. 

Tuskegee Institute, graduates of, sent to 
teach cotton culture in Africa, m. 102; 
advantages of, iii. 103. 

Tutuila, boarding school for girls, in. 88. 

Twichell, Rev. Joseph H., iii. 370.. 

Twins, doom of, in West Africa, i. 134; 
exception to this custom among cer 
tain interior tribes of the Congo Free 
State, ii. 276; mission influence has 
largely abolished the custom in Old 
Calabar, ii. 279, 280. 

Twombly, Rev. A. S., n. 208. 

Tyler, Rev. Josiah, his "Forty Years 
among the Zulus," i. 116, 215, 318, 367. 
iii. 485; i. 152, 161, 194. 414.; 15, 
52: mentioned in list of missionary 
authors, iii. 409, 439; zoological speci- 



666 



INDEX 



mens sent by him to the Museum of 

Amherst College, iii. 434. 
Tylor, Professor Edward Burnett, i. 297. 
Typography, improvements in, iii. 436, 

Tyre, school for the blind at, ii. 389; 
medical work at, ii. 429; high school 
at, iii. 62. 

Udaipur, medical work at, ii. 427; In 
dustrial Home of the United Free 
Church of Scotland, iii. 109. 

Udipi, orphanage at, ii. 451. 

Uemura, Rev. M., ii. opposite Frontis 
piece. 

Uffmann, Rev. H. ii. 437. 

Uganda, slave-traffic in, i. 141; human 
sacrifice in, i. 161, 170; martyrdom in, 
i. 324; letter of H. M. Stanley con 
cerning missionary enterprise in, ii. 82; 
temperance in, ii. 109, no; first report 
on trade and labor in, ii. 158; improved 
status of woman in, ii. 205; mission 
ary efforts for abolition of slave-trade 
in, ii. 290, 291; missionary memorial to 
Consul-General at Zanzibar praying for 
the abolition of legal status of slavery, 
ii. 326; declaration of forty chiefs of, 
abolishing domestic slavery, ii. 331; 
custom of human sacrifice abandoned 
by King of, ii. 347; checking of puni 
tive atrocities in, ii. 374; opening of 
first hospital in, ii. 430; development 
of peaceful civilization in, ii. 477; edu 
cational work of the Church Mission 
ary Society, iii. 68, 69; industrial train 
ing in, iii. 98, 99; "Cathedral Scenes," 
illustration, iii. 99; book sales during 
1903, iii. 179; advance in printing, iii. 
183; entrance of Church Missionary 
Society into, iii. 346; British Protect 
orate established, iii. 347; improvement 
of government service in, iii. 347-350; 
native Christian officials in, iii. 347, 348; 
missionary services in times of war, iii. 
397; commercial development of, iii. 
480; agricultural efforts of missionaries, 
iii. 514; self-supporting Church in, iii. 
532; recognized freedom of conscience 
in, iii. 547- 

Uganda Company, Limited, iii. 98, 99, 
122, 523. 

Uhl, Rev. L. L., i. 149, 216, 219, 233, 
2<j8; ii. 144, 173, 233, 334, 460; iii. 262. 

Uhlhorn, Rev. Gerhard, i. 205, 422, 453; 
ji. 153. 376; his "Conflict of Christian 
ity with Heathenism," translated into 
Chinese and Japanese, iii. 203. 

Ujjain, work for the blind at, ii. 385; 
industrial school of Canadian Presby 
terians at, iii. no. 

Ulema, The, iii. 316. 

Ulfilas, his mission to the Goths, iii. 359. 

Ullmann, Rev. Carl, his "Sinlessness of 
Jesus" translated into Urdu, iii. 200. 

Ullman, Rev. J. F., ii. 437. 

Umsinga, mission schools of the United 
Free Church of Scotland at, iii. 73. 

Umtata, St. John s College at, iii. 73. 

Umzumbe, introduction of American 

Slows at, ii. 156; marriage customs at, 
. 229; boarding school of the Amer 
ican Board at, iii. 73. 

Unangu, boarding schools of the Univer 
sities Mission at, iii. 68. 

Underwood, Rev. H. G., ii. 456; Presi 
dent of the Educational Association of 
Korea, iii. 137; a friend of the Em 
peror of Korea, iii. 248; his statement 
m reference to the Independence Club, 
iii. 302; remarks in regard to taxation 
in Korea, iii. 325; his testimony as to 
official corruption in Korea, iii. 327; 



quoted, with reference to the Hon. T. 
H. Yun, iii. 337; his Korean-English 
Dictionary, iii. 410; iii. 414, 441; in 
cident related by, iii. 534, 535. 
Underwood, Mrs. H. G. (Dr. Lillias H.), 
quoted with reference to polygamy in 
Korea, ii. 221; physician to the ladies 
of the Korean Court, iii. 248; men 
tioned in list of missionary authors, iii. 

"Union for West India, The," an asso 
ciation of Christian women in India, 
ii. 185. 

Union Signal, The, ii. 147. 

United Brethren in Christ, ii. 420, 424, 
430; iii. 76, 102. 

United Committee for the Prevention of 
the Demoralization of the Native Races 
by the Liquor Traffic, i. 79; ii. 105, 107. 

United Free Church of Scotland, iii. 69, 
TO, 73, 75, 99, 109, -in. See also 
rree Church of Scotland. 

United Methodist Free Churches Mission 
ary Society, ii. 261, 287, 323, 423; iii. 
68, 92. 

United Norwegian Lutheran Church in 
America, ii. 445, 457; iii. 77, 78, 104. 

United Presbyterian Church of North 
America, ii. 332, 426, 427, 430, 436, 
439; iii. 66. 

United Presbyterian Church of Scotland, 
i. 160; ii. 15, 81, 83, 109, 147, 151, 156, 
249, 293, 303, 309, 323, 345, 350, 380, 
409, 320, 421, 424, 426, 427, 430, 431, 
436; in. 75, 380. See also United Free 
Church of Scotland. 

United Society of Christian Endeavor, ii. 
77, 80, 454; its response to the mis 
sionary appeal, iii. 139; its extension 
in mission lands, iii. 146, 147; its work 
in Ceylon and India, iii. 153, 154; 
formation of United Society for India, 
Burma, and Ceylon, iii. 153; in Burma, 
iii. 155; in China, iii. 158, 159; 
in Japan, iii. 162, 163; in Korea, iii. 
163, 164; in Africa, iii. 165, 166; in 
the Boer camps, iii. 166; in the Turkish 
Empire, iii. 167; in Persia, iii. 167; in 
South America, iii. 170; in Mexico, iii. 
170; among the North American In 
dians, iii. 171; in Alaska, iii. 171, 172. 

United Society of Free Baptist Young 
People, its support of foreign missions, 
iii. 147. 

United States, some social conditions in 
the, i. 77, 117, 147, ii. 4; former slave- 
traffic in, ii. 285; National Prison As 
sociation in, ii. 367; Indians of Alaska 
statement of Census Report of 1894, 
ii. 480; mission results among Indians 
of, ii. 481. 

United Swiss Committee, its institution 
for Armenian orphans, at West Brousa, 
ii. 448. 

Universities in India, iii. 18, 19. 

Universities Mission to Central Africa, 
ii. 36, 80, 159, 205, 280, 283, 287, 288, 
291, 292, 319, 322, 323, 325, 327, 416, 
431, 458; iii. 68, 102, 197, 388. 

University Christian Movement of Scan 
dinavian Countries, iii. 145. 

University Commission of 1902, in In 
dia, iii. 17. 

University Extension, modern methods of, 
iii. 127-139; in India, iii. 127-132; in 
Burma, iii. 132; in Malaysia, iii. 132; 
among the Laos, iii. 132, 133; in 
China, iii. 133-136; in Japan, iii. 136, 
137; in Africa, iii. 138. 

University Settlement at Bombay, in. 132. 

Unmon, efforts to bring into more gen 
eral use in Korea, iii. 57. 

Untruthfulness and Dishonesty, Highting 



INDEX 



667 



effects of, in the non-Christian world, 
i. 99-101. 

Upham, Rev. Thomas C, translation of 
his philosophical writings into Chinese, 
iii. 207. 

Upolu, Malua Training Institution, ii. 
154, 268, iii. 84; Girls Central School 
at Papauta, ii. 207; high schools in, iii. 
84; industrial education in, iii. 125. 

Urdaneta, Andres de, his charts of the 
trade route to the Philippines, iii. 428. 

Urfa, work for orphans at, ii. 448; edu 
cational work for boys at, iii. 62; for 
girls, iii. 62; industrial training at, iii. 
119. 

Uriu, Vice-Admiral Sotokichi, iii. 243, 
336; portrait of, iii. 335. 

Uruguay, medical work in, ii. 432; work 
for orphans in, ii. 458; Y. M. C. A. 
secretaries in, iii. 141; Waldensian Col 
ony in, iii. 169. 

Urumiah, testimony of General Wagner 
concerning work of missionaries in, ii. 
55; an educational board, and legal 
board, organized by the Presbyterian 
Mission and the people in, ii. 77; Young 
Men s Christian Association and 
Christian Endeavor Society in, ii. 77; 
temperance sentiment in, ii. 122; Fiske 
Seminary at, ii. 203, iii. 64; medical 
work for the blind in, ii. 388; medical 
missionaries in, ii. 415; Westminster 
Hospital, and Howard Annex for 
Women at, ii. 428; illustration of Hos 
pital at ii. 466; College at, iii. 64; edu 
cational institutions of Archbishop s 
Mission, iii. 65; Y. M. C. A. in, iii. 
167; introduction of printing-press, iii. 
173; material improvements in, iii. 509. 

Urumiah College, iii. 64, 65; industrial 
experiment of, iii. 120: Y. M. C. A. 
in, iii. 167; testimony of a Persian Gen 
eral with reference to high capabilities 
of its graduates, iii. 354. 

Usagara, terrible famines in, i. 237, n. 
399- 

Usambara, provision for rescued slaves 
in, ii. 287, 323. 

Ushuaia, industrial mission at, ii. 166, 
458, hi. 126. 

Ussher, Dr. Clarence D., ii. 415. 

Utakamund. See Ootacamund. 

Vadala (Wadale), industrial school of 

the American Board, iii. 109. 
Vadstena. See Wadstena. 
Vaget, Rev. William, ii. 18. 
Vaidyas, The, their position in regard to 

caste, iii. 231. 

Vaishnavism, the worship of, i. 303. 
Vaisyas, The, i. 242. 
Valdez, Christian Endeavor Society at, 

iii. 171, 172. 
Valentine, Dr. Colin S., in illustration, i. 

190; ii. 127, 387, 403. 
Valparaiso, Escuela Popular, in. 91. 
Van, massacre in, i. 276; medical service 

of the American Board in. If. 4 28 I *- 

elians under the care of Dr. G. C. 
aynolds in. ii. 448; greater regard to 
the laws of health in, ii. 459.; edu 
cational work for boys and girls at, 
iii 62; industrial training at, 111. 119- 

Van Allen. Dr. Frank, ii. xxii; his ser 
vices in connection with American Mis 
sion Hospital, Madura, illustration, n. 
42; in illustration, ii. 44; ii. 4"- , 

Van Calker, Rev. E., prize awarded to, 
for architectural design, in. 58. 

Vandeleur, C. E. S., ii. 209. . 

Vanderkemp, Dr. John T., 11. 52, 405 > 
his efforts to secure a humane govern 



ment attitude towards natives of South 
Africa, iii. 288; iii. 380. 

Van Dyck, Dr. C. V. A., ii. 45, 405, 410; 
his contribution to vernacular literature 
in Syria, iii. 173; scientific writings in 
Arabic, iii. 208; medical and surgical 
works in Arabic, iii. 209; his aid to 
the restoration of law and order in 
Lebanon, iii. 401; eminent Arabic 
scholar, iii. 414; honors conferred upon, 
iii. 454, 456; illustration of Memorial 
to, hi. 456. 

Van Dyke, Rev. Henry, quoted, i. 404, 
iii. 2; his writings translated into the 
languages of foreign mission fields, iii. 
190, 210. 

Van Hasselt, Rev. J. L., his Dutch-Mafur 
and Mafur-Dutch dictionaries, iii. 413, 
414. 

Van Lennep, Rev. Henry John, mentioned 
in list of missionary authors, iii. 409, 

Van Millingen, Alexander, his connection 
with Robert College, iii. 61. 

Vanneman, Dr. W. S., ii. 415. 

Vanua Lava, Island of, Edwin Wogale 
and his evangelistic labors on the, ii. 
18. 

Varuna, the worship of, i. 443. 

Vate, social changes on the island of, ii. 
340, 341. 

Vatoa (Turtle Island), transformation of 
the Vatoans from cannibals into hu 
mane Christians, ii. 338, 339. 

Vatorata, Rev. W. G. Lawes on the 
changes at, ii. 83; theological and 
training college (L. M. S.), hi. 79, 80; 
industrial work at, iii. 121. 

Vaudoux worship in the West Indies, i. 
156. 

Vaughan, Rev. J., quoted on caste, i. 
247; mentioned in list of missionary 
authors, iii. 409. 

Vedanayaga Sastri, his hymns in Tamil, 
iii. 192. 

Vedas, The, i. 125, 158, 242, 387; ii. 164. 

Vedic Religion, the ancient, i. 310; the 
mantra and its Vedic origin, i. 316; 
the Vedic literature, ii. 179; no sup 
port to sati in Vedic literature, ii. 239. 

Vellore, i. 149; ii. 75; Elizabeth R. Voor- 
hees College, iii. 24, 25; illustration of 
Voorhees College, iii. 418. 

Venn, Rev. Henry, his paper of "Instruc 
tion to Missionaries, iii. 239; his lin 
guistic labors in African languages, iii. 
420; his estimate of the value of a for 
eign missionary to commerce, iii. 474; 
his efforts to promote commerce in the 
Niger Valley, iii. 477. 478. 

Vepery High School, iii. 27. 

Verbeck, Rev. Guido F., portrait of, n. 
Frontispiece, iii. Frontispiece; his per 
sonal influence, ii. 45 J his death at 
Tokyo, ii. 53; his educational services 
to Japan, iii. 47; his contribution to 
political and social science in Japan, 
iii. 206; his national services to Japan, 
iii. 247, 297-299, 382, 398; his eminence 
as a Japanese scholar, iii. 414; iii. 44 1 ] 
"Order of the Rising Sun" conferred 
upon him, iii. 453 J his monument in 
Aoyama Cemetery, in. 45; his ad 
vocacy of religious liberty in Japan, in. 

548, 549- 

Verbiest, Ferdinand, in. 435- 
Vernall, Rev. J., i. 160. 
Verner, Rev. S. P., mentioned in list of 

missionary authors, iii. 409; honors 



* World s Student 
Christian Federation at, iii. 146. 



668 



INDEX 



Vickrey, Charles V., Secretary of the 

Young People s Missionary Movement, 

iii. 148. 

Victoria, Queen, ii. 106, 125, 126, 239, 
^249, 270, 298, 311; iii. 312. 
Victoria College, Auckland, iii. 81. 
"Victoria Cross" of morals in the Orient, 

the, a badge of simple truthfulness, ii. 

173. 
Victoria Hospital, Damascus, illustration 

of, iii. 404. 

Victoria Hospital, Lovedale, ii. 431. 
Victoria Nyanza, i. 181; ii. 83; the 

"Daisy" and the "Eleanor," iii. 526. 
Vidyasagar, Iswar Chandra, i. 241, 249; 

ii. 242, 243, 384. 
Vikarabad, peasant farm (M. E. M. S.), 

iii. no. 
"Village Education Societies" in India, 

iii. 34. 
"Villages of Hope" in Madagascar, ii. 

Villiers, Captain Charles H., ii. 477. 

Vincent, Frank, i. 154, 215. 

Vincent, George E., i. 35, 46. 

Viner, C. J., i. 17; ii. xxi. 

Vinet, Rev. Alexander, his "Pastoral 
Theology" translated into Chinese, iii. 
203. 

Vinton, Dr. C. C, ii. 444; his translation 
of Bruce s "Kingdom of God," and 
"Christ Triumphant through the Ages," 
by the Rev. W. P. Bentley, into Ko 
rean, iii. 200. 

Virginia Colony, Charter of, iii. 368, 369. 

Virtues, Personal, cultivation of the, an 
essential aim of missions, ii. 168, 169. 

Vishnu, the worship of, a degraded cult, 
i. 303, 387. 

Vivekananda, Swami, his Address on 
Hinduism, at the Chicago Parliament of 
Religions, an untrue picture i. 158, 443. 

Vizagapatam, L. M. S. High School, iii. 
26; its Headquarters Inspector of Police 
a Christian, iii. 345. 

Volney Prize, awarded to S. W. Koelle 
and T. F. Schon, iii. 422. 

Von Eltz, Baron, ii. 159, 291. 

Von Francois, Lieutenant, ii. 60. 

Voorhees College. See Elizabeth R. 
Voorhees College. 

Vrittanta Patrika, iii. 184. 

Vrooman, Rev. Daniel, iii. 522. 

Wace, Very Rev. Henry, his "Dictionary 
of Christian Biography" cited, iii. 285; 
his testimony to the political value of 
Christian missionaries, iii. 440. 

Wadale. See Vadala. 

Waddell, Rev. H. M. ii. 280, 303, 345, 
349- 

Wade, Rev. Jonathan, his Burmese com 
mentary on Isaiah, iii. 188. 

Wade, Sir Thomas, i. 271. 

Wadhams, Captain Albion V., quoted, in 
commendation of foreign missionaries, 

Wadia, Hon. N. M., building at Bombay 
loaned by him to American Board, 
note under illustration, iii. 227. * 

Wadstena, Castle of, conference of 
World s Student Christian Federation 
at, iii. 146. 

Waganda, The, immorality of, i. 368; 
phenomenal changes among, ii. 82, 83, 
158; former conditions of slavery 
among, ii. 290; abolition of slavery by, 
ii. 331. For further references see 
Uganda. 

Wagner, General, ii. 55. 

Waiapu, illustration, "Bishop of Waiapu, 



New Zealand, and Melanesian Boys," 
n. 341. 

Waimate, Charles Darwin quoted with 
reference to good order and material 
improvement at, iii. 509. 
Waitangi Falls, iii. 384. 
Waitz, Theodor, i. 297. 
Wakefield, Rev. Thomas, his explorations 

in Africa, iii. 423. 
Walden, Miss Pauline J., ii. xxi. 
Waldmeier, Dr. Theophilus, his work for 
the insane in Syria, ii. 389; in the il 
lustration of Lebanon Hospital for the 
Insane, iii. 292. 
Waldock, Rev. F. D., his architectural 

services in Ceylon, iii. 508. 
Walker, Rev. F. W., ii. 341; quoted in 
regard to industrial work among the 
Papuans, iii. 121; his plans for the 
"Papuan Industries, Limited," iii. 122. 

Walker, Kev. William, ii. 52; iii. 434. 

Walkeshwar, refuge for paupers and men 
dicants (dharamsala) at, ii. 384. 

Wallace, Tames H., iii. 141. 

Wallace, Lew, his "Ben Hur" translated 
into the languages of mission fields, iii. 
211. 

Wallace, Miss, her services at Victoria 
Hospital, Lovedale, ii. 431. 

Wallacepur, industrial school, iii. 109. 

Waller, Rev. Horace, ii. 324. 

Wallis, Rev. S. J., ii. 4 44- 

Walpole, Rev. William Fen wick, ii. 163. 

Walsh, Rt. Rev. Pakenham, ii. 45. 

Walshe, Rev. W. G., his "How We Got 
Our Bible," written in Chinese, iii. 
186; his "Life of Victoria the Good," 
iii. 204; his translation of histories of 
Greece and Rome, iii. 205; his "Story 
of Geographical Discovery," and trans 
lation into Chinese of Herbertson s 
Geography, iii. 205; translation into 
Chinese of Barnes s "History of Mod 
ern Peoples," iii. 206; his "Wonders 
of the Universe," iii. 208; his writings 
in furtherance of social reform in 
China, iii 339. 

Walterkrit Rajput Hitkarni Sabha (Wal 
ter-founded Rajput-loving Association), 
ii. 231. 

Walz, ]Rev. Theodore, his doctrinal writ 
ings in Kanarese, iii. 200. 

Wan Tun-mo, resident-surgeon of Alice 
Memorial Hospital, Hong Kong, ii. 410. 

Wanamaker. John, his financial aid to 
Madras Y. M. C. A., note under illus 
tration, i. 388, iii. 150; gift of high 
school building at Allahabad, illustra 
tion, iii. 328. 

Wanamaker Hall, iii. 150. 

"Wang, Old," Chinese evangelist in 
Manchuria, ii. 21. 

Wang, Mrs., her address on foot-binding, 
ii. 365, 366. 

Wanless, Dr. W. J., quoted, i. 191; his 
statement in regard to Miraj Hospital, 
iii. 232. 

Waramuri, Home for Indian Children at, 
iii. 126. 

Ward, Rev. C. B., statistics of, in regard 
to poverty in Hyderabad, i. 231; farm 
settlements of, iii. no; Mrs. Ward, iii. 
no. 

Ward, Lester F., the place he assigns 
sociology among the sciences, i. 39. 

Ward, Rev. N. M., English Baptist mis 
sionary to Sumatra, iii. 386. 

Ward, William, ii. 89; iii. 436. 

Wardha. work among lepers at, ii. 439. 

Wardlaw College, Bellary, India, iii. 25. 

Ware, Rev. James, ii. 192. 



INDEX 



669 



Warfare, Oriental, the barbarities of, i. 
171; in Central Asia, Persia, and Tur 
key, i. 172; sanguinary customs of, in 
Africa, i. 173; influence of missions 
in mitigating the brutalities of, ii. 
468-474; peaceable communities are 
the outcome of missions, ii. 475-484. 

Warfield, Professor B. B., i. 356; ii. 210. 

Warneck, Dr. Gustav, i. 75, 248, 363, 
373; ii. 6, 7, 46, 69, 153, 177, 214, 
231; in. 356, 474. 

Warner, Amos G., i. 39. 

Warner, J. H., Secretary of Y. M. C. A. 
in Brazil, iii. 141. 

Warner, Lucien C., Chairman of Inter 



national Committee of Young Men s 
of North Amer 
ica, iii. 140. 



Christian Associations 



Warren, Ven. Archdeacon H. G., quoted 
in reference to worship of Emperor of 
Japan, iii. 244, 245. 

Warren, Bishop Henry W., ii. 38; iii. 
283. 

Warren, Rev. Joseph, iii. 440; Mrs. War 
ren, iii. 440, 441. 

Washburn, Rev. George, portrait of, i. 58; 
his connection with Robert College, iii. 
61; his summary of the work of Robert 
College, iii. 61; quotation from his 
address at the Ecumenical Conference 
in 1900, iii. 267. 

Washburn, Rev. G. T., remarks on the 
successful work at Pasumalai College, 
iii. 33. 

Wassell, Lieutenant W. H., i. 412. 

Watchers Bands, their response to the 
missionary appeal, iii. 139, 148; in In 
dia, iii. 154. 

Waterboer, Andries, Christian rule of, 
i". 351. 

Watkins, Rev. W. U., ii. 444. 

Watkinson, Rev. W. L., iii. 401. 

Watsford, Rev. John, his biblical songs 
for children in Fiji, iii. 198. 

Watson, Rev. Andrew, ii. in, 202, 332; 
mentioned in list of missionary authors, 
iii. 409. 

Watson, William, quotation from, i. title- 
page. 

Watson, Colonel, quoted on methods of 
infanticide in India, i. 131. 

Watts, Isaac, his hymns translated into 
the languages of foreign mission fields, 
iii. 193. 

Waugh, Miss, Y. W. C. A. Secretary at 
Rangoon, iii. 155. 

Wayland, Rev. Francis, translation of his 
philosophical writings into Chinese, iii. 
207. 

Wazirabad, high school at, iii. 27. 

Waziris, The, mission of C. M. S. among, 

Weakley, Rev. R. H., his "Scripture His 
tory" in the Turkish language, iii. 187. 

Webb, Rev. A. J., i. 416. 

Webster, Dr. C. A., ii. 428. 

Weekly News, The, iii. 183. 

Weeks, Rev. J. H., his hymns written for 
the Congo Mission, iii. 198. 

Wehinger. Father Johann, ii. 445. 

Wei Hsien, Shantung Presbyterian Col 
lege, iii. 44. 

Weir, Rev. Samuel, ii. 260. 

Weising Lottery, ii. 137. 

Weitbrecht, Rev. H. U., his contribution 
to vernacular literature in India, iii. 
174; his Urdu "Catalogue of Christian 
Litera*ure," iii. 194; mentioned in list 
of missionary authors, iii. 409. 44.4 \ 
his eminence as an Urdu scholar, iii. 



Wellawatte Industrial Home, iii. 113. 

Welldon, Most Rev. J. E. C.. Bishop of 
Calcutta, lecturer at the Oxford and 
Cambridge Institute, iii. 128; quoted 
in regard to Y. M. C. A. in India, 
111. 151, 152; his gift towards the ex 
pense of a Rontgen-ray apparatus 
for the Medical Mission at Peshawar, 
iii. 517. 

Wellesley, Lord Richard C., ii. 238, 275. 

Wellimada, Wiseman Hospital and Dis 
pensary at, ii. 426. 

Wellington, Cape Colony, Huguenot Col 
lege, iii. 73; Student Volunteer Move 
ment organized at, iii. 164. 

Wells, Amos R., his statistics of Chris 
tian Endeavor Societies in mission 
fields, iii. 146, 147. 

Wells, Miss H. C, ii. 464. 

Wells Memorial Training School, Seoul, 
iii. 56; industrial department of, iii. 
116. 

Welsh, Rev. Alexander, ii. 147. 

Welsh Calvinistic Methodist Foreign Mis 
sionary Society, ii. 334, 388, 426, 461. 

Wenchow, girls school, ii. 355; illustra 
tion of "District Meeting of Methodist 
Free Church Preachers and Leaders," 
iii. 306; illustration of United Method 
ist Free Church College, iii. 306. 

Wenzel, Rev. C. F. C, his Susu Diction 
ary, iii. 413. 

Wesley, Charles, his hymns translated 
into the languages of foreign mission 
fields, iii. 193; missionary work in 
Georgia, iii. 373. 

Wesley, John, his missionary work in 
Georgia, iii. 373. 

Wesley College, Colombo, iii. 29. 

Wesley Guilds, their response to the 
missionary appeal, iii. 139; on the Gold 
Coast, iii. 166. 

Wesleyan Conferences in the West In 
dies, iii. 92. 

Wesleyan Methodist Church of South 
Africa, ii. 476; iii. 102. 

Wesleyan Methodist Church of the West 
Indies, its mission in British Guiana, 
iii. 89. 

Wesleyan Methodist Connection of Amer 
ica, its mission in Sierra Leone, iii. 76. 

Wesleyan Missionary Society, i. 415; ii. 
52, 123, 164, 207, 303, 323, 345, 365, 
381, 418, 423, 424, 436, 438, 442, 451, 
452; iii. 9, 70, 74, 82, 84, 85, 91, 92, 

III, 112, 113, 380, 488. 

West, Dr. Henry S. ii. 405, 408. 

West, Maria A., iii. 445. 

West Indies, The, i. 91, 102; former 
slave-trade in, i. 144; coolies in, i. 145; 
cannibalism in Hayti, i. 156; human 
sacrifices among the aborigines of, i. 
159; ignorance and illiteracy in, i. 187; 
obeahism in, i. 201, 202; poverty in, 
i. 237; religious persecution in, i. 325; 
Spanish colonial policy in, ii. 68; Island 
of Jamaica an example of what can 
be wrought by faithful missionary ef 
fort, ii. 78; Negroes in, ii. 78; influence 
of missions in promoting temperance 
in, ii. 122, 123; "Students in Training 
College, St. Thomas," illustration, ii. 
123; higher morality in, ii. 147; spirit 
of thrift and readiness to work stimu 
lated by efforts of missionaries in, ii. 
165, 1 66; efforts for female education 
in, ii. 208; home life in, ii. 269; aboli 
tion of slavery in, ii. 303; employment 
for freed slaves in, ii. 394 moral 
crusade against slavery in, ii. 39-3 12 ; 
emancipation, of slaves in, ii. 3*5; 



670 



INDEX 



gi 
We: 



medical missions in, ii. 418, 419; edu 
cation in, in. 92, 93; Christian En 
deavor Societies in, iii. 146, 171; Y. M. 
C. A. in, iii. 170, 171; Daughters of 
the King in, iii. 171; missions among 
the Negro population, iii. 282, 283; the 
mission of Bartolomeo de Las Casas, 
iii. 364. 

Westcott, Rev. A., his "Church His 
tory" in the Tamil and Telugu lan 
guages, iii. 203. 

estcott, Rt. Rev. Brooke Foss, i. 28, 
45; ii. 102, 212. 

Westcott, Rev. G. H., ii. xxii; lecturer 
at the Oxford and Cambridge Insti 
tute, iii. 128. 

Wheeler, Rev. and Mrs. C. H., men 
tioned in list of missionary authors, 
iii. 409, 445. 

Wheeler, Miss Emily C., iii. xi; Secre 
tary of National Armenia and India 
Relief Association, note under illus 
tration of Orphan Groups in Asia 
Minor, iii. 167. 

Wheelock, Dr. Eleazar, educational ser 
vices of, iii. 377. 

Wheelock s Indian Training School, pur 
pose of iii. 93, 94J i". 377-.. 

Wherry, Rev. E. M., i. 135; n. 401; in. 
x; his contribution to vernacular liter 
ature in India, iii. 174; his writings on 
Mohammedanism, iii. 202; his Church 
History in Urdu, iii. 203; quoted in 
reference to Indian Christians in gov 
ernment employ, iii. 3451 his "Com 
mentary on the Quran, "*iii. 407; iii. 444. 

Whipple, Rt. Rev. Henry B., his stren 
uous advocacy of reform measures in 
Indian policy of United States Govern 
ment, iii. 319, 320; his "Lights and 
Shadows of a Long Episcopate" cited, 
iii. 320. 

Whipple, Rev. W. L., ii. 203; quoted, 
with reference to material improve 
ments in Urumiah, iii. 509. 

Whish, C. W., iii. 329- 

Whitamore, Rev. T. H., i. 307, 332; ii. 
241. 

White. Rev. George E., his industrial 
work at Marsovan iii. 119. 

White, Rt. Rev. Gilbert, Bishop of Car 
pentaria, iii. 80 j his article on "The 
Australian Aborigines" cited, iii. 123; 
his exploring trip through the centre of 
Australia, iii. 427. 

White, J. Campbell, mentioned in note 
under illustration, i. 375; educational 
services of, in India, iii. 30; Secretary 
of Calcutta Y. M. C. A., iii. 150. 

White, Miss Laura M., her Mandarin 
music-book, iii. 193. 

White, Prof. Wilbert W., his work 
among Christian students in India, 
note under illustration of Calcutta Y. 
M. C. A., i. 375, iii. 30. 

White, Rev. William C., his Chinese- 
English Dictionary in \he Kienning 
Dialect, iii. 410. 

White Already to Harvest, ii. 248. 

White Book, "Africa, No. 4, 1896," ii. 
292. 

White Cross Army, ii. 146. 

White Cross Societies, ii. 139, 147. 

White Ribbon Army, ii. 123. 

White Ribbon Society, ii. 139, 146. 

"White Teachers," The (Roman Cath 
olic), ii. 333. 

Whitehead, Rt. Rev. H., quoted in refer 
ence to caste, iii. 226; address of native 
Christians to, iii. 233; in illustration 
of "Consecration of Bishop Williams 
x>f Tinnevclly," iii. 174. 



Whitehead, Rev. John, his Bobangi Dic 
tionary, iii. 412. 

Whiting, Rev. J. L., his writings on 
Scripture exposition in Chinese, iii. 
1 88; his Chinese volume on Natural 
Theology, and translation of Rev. J. 
Me Cosh s work on "The Method of 
the Divine Government," iii. 199. 

Whitman, Rev. G. E., i. 188. 

Whitman, Rev. Marcus, his influence 
upon the Indian policy of the United 
States Government, iii. 319; his mis 
sionary and political services to the 
United States, iii. 378, 379; his ex 
plorations in the Northwest, iii. 423; 
is there a historical basis for the story 
of his efforts to save Oregon? iii. 441, 
442; statue of, iii. 456. 

Whitmore, F. B., iii. 141. 

Whitney, Dr. H. T., ii. 129; his re 
vision of Chinese translation of Gray s 
Anatomy, iii. 209. 

Whitney, Dr. W. N., on the influence of 
Christian literature in Japan, i. 32; on 
the introduction of Western medicine 
into Japan, ii. 406; ii. 409. 

Whittier, John Greenleaf, quotation 
from, ii. title-page. 

Whitton, Rev. David, recipient of the 
Kaiser-i-Hind Medal, iii. 454. 

"Widow Marriage Act," 1856, passed by 
Lord Canning, i. 123, ii. 239. 

Widow Remarriage Associations (India), 
ii. 242; the Vedas and Shastras teach 
nothing which forbids the remarriage 
of widows, ii. 242. 

Widowhoed, alleviating the social miseries 
of, ii. 238; origin of the agitation for 
the abolition of sati (the burning alive 
of widows), ii. 238; further ameliora 
tions of the condition of Indian wid 
ows, ii. 239; the prejudice against 
widow marriage in India, ii. 240; 
kindly and efficient service rendered by 
the C. E. Z. M. S. Auxiliary the 
Indian Widows Union, ii. 241; native 
champions of Hindu widow ^ remar 
riage, ii. 242-245; the Maharani-Regent 
of Mysore, her training school for 
adult Hindu widows in the profession 
of teaching, ii. 243; the notable ser 
vices of Pundita Ramabai on behalf 
of Indian widows, ii. 244, 245, 246; 
her Widows Home in Poona, ii. 24^- 
249; the L. M. S. Industrial Home in 
Calcutta for the assistance of Chris 
tian widows, ii. 249; the C. E. Z. M. 
S. Industrial Institute for Widows at 
Amritsar (Punjab), ii. 249; other 
Homes for Widows ii. 249, 250; miti 
gation of the widow s lot in other 
lands, ii. 250. 

Wigham, Leonard, "Statistical Geog 
raphy" translated by him into Chinese, 
iii. 208. 

Wilberforce, Rev. Albert Basil Orme, his 
"Trinity of Evil," i. 75. 

Wilberforce, William, i. 369; ii. 43, 
307, 311. 

"Wilberforce," The, iii. 477. 

Wilcox, Rev. M. C., his "History of the 
United States" in Chinese, iii. 205. 

Wilder, Rev. George A., i. 367; ii. 14, 
174; iii. 103. 

Wilder, Miss Grace E., ii. xxii; her 
"settlement" work in the Western In 
dia Mission, iii. 132. 

Wilder, Rev. Royal G., his Scripture 
commentaries in Marathi, iii. 188. 

Wilder, Mrs. Royal G., her "settlement" 
work in the Western India Mission, 
iii. 132. 



INDEX 



671 



Wilder, Rev. Robert P., i. 121; educa 
tional services of, in India, iii. 30; 
his "Among India s Students," iii. 30. 

Wilkie, Rev. John, i. 192. 

Wilkins, Rev. W. J., his "Modern Hin 
duism," i. 89, 101, 1 06, 109, no, in, 
123, 131, 167, 176, 178, 207, 243, 245, 
246, 281, 291, 303, 332, ii. 185, 239, 
iii. 408, 444. 

Wilkinson, Rev. A. B., i. 158. 

Wilkinson, W. H., "The Corean Gov 
ernment" cited, iii. 301. 

Willard, Miss Frances E., ii. 105. 

Willard, Frances (a native Alaskan), her 
Thlinget Lexicon, iii. 413. 

Williams, Rt. Rev. A. A., "Clergy of 
the Church of England at the Con 
secration of," illustration, iii. 174. 

Williams, Miss Etta, ii. 354 355- 

Williams, Rev. E. T., his translation into 
Chinese of Green s "History of the 
English People," iii. 205. 

Williams, Miss F. M., i. 126; ii. 259. 

Williams, F. Wells, his "History of 
China," iii. 254, 389, 391; his "Life 
and Letters of Samuel Wells Williams, 
LL. D.," iii. 389, 390, 391, 392, 393- 

Williams, Ven. Archdeacon Henry, in. 
384. 

Williams, Rev. John, ii. 112, 153, 338; 
martyrdom of, iii. 83; his influence m 
transforming the people of Rarotonga, 
iii. 293, 487; quoted in reference to 
missionary influence on legal procedure 
in the South Sea Islands, iii. 296; 
pioneer visits, iii. 3795 his"Narrative 
of Missionary Enterprise in the South 
Sea Islands,"iii. 407; his explorations 
in the Pacific Islands, iii. 427; a his 
torian of the island world, iii. 4395 
iii. 445; quoted in Spencer s De 
scriptive Sociology," iii. 4.455 his visit 
to the Samoan Islands, iii. 487; P9r- 
trait of, iii. 489; his work as a ship 
builder in the Pacific Islands, iii. 521, 
522. 

Williams, Rev. John (native pastor at 
Tank, India), ii. 21. 

Williams, Sir Monier Monier-, See 
Monier- Williams. 

Williams, Roger, his missionary service 
among the Indians, iii. 37 2 - 

Williams, Ven. Archdeacon Samuel, 
founder of Te Aute College, iii. 81. 

Williams, Dr. Samuel Wells, portrait of, 
iii. Frontispiece; iii. 380; his Middle 
Kingdom," i. 85, 100, 108, 129, 167, 
177, i79 204, 22 3 256, 261, 269, 365, 
iii. 388, 391, 407, 436, 439J his services 
in connection with the Treaty of 
Tientsin, iii. 389-392, 494! accom 
panying Commodore Perry s expedi 
tions to Japan, iii. 392, 3935 his lexi 
cographical work in Chinese, in. 409; 
his article on the Liu Chiu Islands, 
iii. 427; his services to Chinese typog 
raphy, iii. 437; i- 44* i 444- , 

Williams, Rt. Rev. W., in illustration, 
ii- 34i; portrait of, iii. Frontispiece. 

Williams, Rt. Rev. W. L., Bishop of 
Waiapu, New Zealand, in illustration, 
ii. 341; iii. 81, 384; his Maori Dic 
tionary, iii. 414- , 
Williams, "History of the United States 

in Chinese, iii. 205. 
Williams. Miss, her school for Maori 

girls at Napier, in. 81. 
Williamson, Dr. Alexander, his contri 
bution to vernacular literature in 
China, iii. I74J his .Life of Christ in 
Chinese, iii. 186; his "Natural Theo 
logy" in Chinese, iii. 199; his An 



cient Religions" and "Influence of 
Christianity" in Chinese, iii. 201; his 
"What a Nation Needs," iii. 205; his 
writings in aid of social reform in 
China, iii. 339; iii. 380; mentioned in 
list of missionary authors, iii. 409. 

Williamson, Rev. H. D., his Gondi Vo 
cabulary, iii. 413. 

Williamson, J. R., educational services 
of, in India, iii. 30. 

Williamson, Richard, Y. M. C. A. Secre 
tary in Mexico, iii. 141, 170. 

Williamson, Dr. Thomas S. f his ad 
vocacy of a just and kindly govern 
ment policy towards American Indians, 
iii. 319. 

Williamstown, Massachusetts, confer 
ence of World s Student Christian 
Federation at, iii. 146. 

Willibrord, ii. 45; influence of his per 
sonal character and example, iii. 359. 

Willoughby, Rev. W. C., in illustration, 
ii. 1 06; a friend and counsellor to 
King Khama, iii. 271; quoted in refer 
ence to the effects of civilization among 
South African natives, iii. 271, 272. 

Wilmot, Hon. A., his "Story of the 
Expansion of South Africa," i. 173, 
175, 196, 200, 228, 259, 267, 277, ii. 
216, 295, iii. 288. 

Wilson, Rev. A. W., in illustration, ii. 
174- 

Wilson, Sir Charles William, i. 274. 

Wilson, Rev. G. A., ii. xxi. 

Wilson, H. )., i. 81. 82. 

Wilson, H. W., i. 170. 

Wilson, Capt. James, Commander of the 
"Duff," iii. 379. 

Wilson, Dr. Jessie C., ii. 415. 

Wilson, Rev. John, portrait of, i. 371; 
i. 245; ii. 61; educational work of, at 
Bombay, iii. 15; quotation in regard 
to him from Holcomb s "Men of 
Might in India Missions," iii. 260; his 
volume on "Caste," iii. 407; mentioned 
in list of missionary authors, iii. 409, 
445; his Sanscrit Lexicon, iii. 410; 
memorial tablet to, iii. 448. 

Wilson, Rev. John Leighton, i. 199; ii. 
300, 301; his Grebo Dictionary, iii. 
412; his early scientific data concern 
ing the gorilla, iii. 434; African rubber 
introduced to the commercial world by 
him, iii. 442. 

Wilson, Rev. Jonathan, his Laos Hym 
nal, iii. 195; his pioneer evangelistic 
tours among the Laos tribes, iii. 426. 

Wilson, Rev. S. G., his "Persian Life 
and Customs," i. 166, 172, 228, 264, 
274, 277, 281, 287, 318, 322, ii. 224, 
in. 397; on Church Reform a Com 
ing Armenian Watchword," i. 273; his 
"Persia: Western Mission," ii. 388, 
416; mentioned in list of missionary 
authors, iii. 409, 445. 

Wilson, Woodrow, his volume on "The 
State," i. 253. 

Wilson, Rev. W. A., in illustration, n. 
38; ii. 86, 184, 240. 

Wilson College, Bombay, illustration of, 

Wimlasn, Rev. j. S. , i. 164, 200; ii. 159, 

Wines, Dr. Frederick Howard, i. 165, 

178; ii. 366, 368. 
Wingate, Sir Andrew, his testimony to 

the value of mission work in India, in,, 

Wingate, Major F. R., i. 130. 

Winn, Rev. T. C, ii. 455; Mrs. Wmn, 

ii. 455J "i- JI 7- 
Winslow, Edward, in. 375. 



672 



INDEX 



Winslqw, Rev. Miron, his Tamil-English 
Dictionary, iii. 411; his eminence as a 
Tamil scholar, iii. 414. 

Winsor, Justin, his "Narrative and Crit 
ical History of North America," and 
"Life of Christopher Columbus," iii. 
362, 365, 371. 

Winsor, Rev. Richard, recipient of the 
Kaiser-i-Hind Medal, iii. 453; Mrs. 
Winsor, iii. 109. 

Winston, Rev. W. R., his "Four Years m 
Upper Burma," ii. 442; in illustra 
tion, ii. 442; mentioned in list of mis 
sionary authors, iii. 409, 445. 

Winter, Mrs. R. R., commenced zenana 
work in Delhi, ii. 255. 

Winthrop, Governor John, missionary 
zeal of, iii. 370. 

Wishard, Dr. J. G., ii. 415. 

Wishard, Luther D., i. 17; his tour of 
investigation through mission fields, iii. 
140; his visit to Japan in 1889, iii. 159; 
his visit to South Africa in 1896, hi. 
164. 

Wistar, Edward, his favorable testimony 
concerning American missionaries in 
Turkey, ii. 54. 

Witchcraft, in Africa, i. 198-201, iii. 292; 
the spell of demons in pagan realms, 
i. 198; as a religion, i. 200; the 
malign power of obeahism, i. 201; soul- 
hunting in the South Seas, i. 202; be 
lief in demon possession among 
Asiatic peoples, i. 209. 

Witchcraft Suppression Act (1895) * 
the Government of Cape Colony, i. 201. 

Witch-Doctor, demoniacal arts of the, i. 
194. 

Without the Camp, ii. 433, 434, 435, 437. 
440; iii. 154. 

Wogale, Edwin, his successful evangel 
ism in Vanua Lava, ii. 18. 

Wolcott, Rev. Samuel, his contribution 
to English hymnology, iii. 409. 

Wolfe, Ven. Archdeacon J. R., ii. 127; 
Chinese hymns written by, iii. 196; his 
Chinese Dictionary, iii. 413. 

Wolseley, Sir Garnet, ii. 345. 

Woman and Womanhood, status of, out 
side of Christendom, i. 104; signs and 
tokens of the low estimate placed upon, 
i. 104; her deprivations and restric 
tions, i. 107; her indignities and bur 
dens, i. 109; result upon her personal 
character, i. 112; much, however, may 
be said to her credit, i. 112; degrading 
slavery of, in Mohammedan lands, i. 
391; the value of her service in foreign 
missions, ii. 46; the elevation and edu 
cation of, a notable aspect of mission 
progress, ii. 177; valuable results of 
female education in India, ii. 180; the 
elevation of, a prominent subject of 
discussion in the new "social move 
ment" in India, ii. 181; the progress 
ive native press a spirited advocate of 
a higher life for, ii. 183; the growth 
of societies in India for the advance 
ment and culture of, ii. 185; the quick 
response of Indian girls to these new 
opportunities, ii. 185; the life-story of 
Krupabai (Mrs. Satthianadhan), ii. 186, 
187; the growing distinction of the 
Christian women of India, ii. 188; a 
higher destiny for Chinese women, ii. 
189; an era of Christianized woman 
hood begun in China, ii. 192; medical 
honors for Chinese women, ii. 192; 
benefits which Christianity is bringing 
to the women of China, ii. 194; a new 
type of, in Japan, ii. 195; the social 



prospects of, a live question in present- 
day Japan, ii. 196; the phenomenal de 
velopment of female education in 
Japan, ii. 200; a romantic chapter of 
brightening prospects for Korean 
women, ii. 201; the beginning of a 
better day for, in Moslem lands, ii. 202; 
decisive changes in public sentiment 
and social customs with regard to, ii. 
203; some gold of pure womanhood 
from mines of African heathenism, ii. 
205; a happier and nobler life for 
rescued womanhood in the islands of 
the sea, ii. 207; efforts for female edu 
cation in the West Indies, Mexico, 
and South America, ii. 208; widow 
hood, alleviating the social miseries of, 
ii 238-250; mitigating the enforced se 
clusion of, ii. 251-258; first efforts for 
female education in India, iii. 10, n- 
special provision for the education of! 
m Japan, iii. 51; the Y. W. C. A. in 
foreign lands, in. 142, 143, 152, 153, 

1 - 55 I5 l x r 62 I6 > l66 J 7; ^lustra 
tions of Y. W. C. A. work, iii. 146, 

"Woman in Missions," quotation from, ii. 

255. 
Woman s Auxiliary of the Wesleyan 

Mission, ii. 426. 
"Woman s Auxiliary (P. E. M. S.), St. 

Mark s Church, Cape Palmas, Africa," 

illustration, i. 104. 
Woman s Board of Missions (A. B. C. 

F. M.), "Medical Missionaries" of the, 

illustration, i. 423. 
Woman s Christian Temperance Un?on, 

i. 90; ii. 105, 121, 123, 147, 271; iii. 

1 18. 
Woman s Conference of the Methodist 

Episcopal Mission, Peking, ii. 364, 365. 
Woman s Foreign Missionary Society of 

the Methodist Episcopal Church, ii. 

193, 422, 441; iii. 114. 
Woman s Medical College in Pennsyl 
vania, ii. 187, 193. 
Woman s Medical College of the New 

York Infirmary for Women and Chil 
dren, ii. 192. 
Woman s Missionary Association of the 

United Brethren in Christ, ii. 421. 
Woman s Missionary Friend, The, ii. 

193, 194, 246, 250, 365, 366, 407, 440, 

441 ; hi. 338. 
Woman s Union Missionary Society, ii. 

421, 422, 424, 451, 452. 
Woman s Work for Woman (title now 

shortened to Woman s Work), i. 101, 

210, 218, 262, 318; ii. 23, 6t, 122, 133, 

206, 216, 273, 346, 359, 380, 400, 415, 

478; 111. 222, 538. 

Woman s Work in the Far East, i. 127, 
213, 317; ". 221, 264, 355, 359, 361, 
362, 364, 366. 

Women of India, The, i. 119, 120, 121, 
122, 123, 125, 127. 

Women s Anti-Opium Urgency Commit 
tee, i. 17; ii. 127. 

Women s Missionary Association of the 
Presbyterian Church of England, ii. 

Wong, Miss Marguerite, ii. 193. 

Wong, Pastor, in illustration, i. 80. 

Wonsan, ii. 425; iii. 337. 

Wood, Sir Charles, his Despatch on In 
dian Education, iii. 15. 

Wood, Mrs. George, iii. x; her aid to the 
industrial department of Gerard Insti 
tute, iii. 120; in illustration of Or 
phans at Dar es Salaam, iii. 502. 

Wood, Rev. Thomas B., ii. 124. 



INDEX 



673 



Woodbridge, Rev. S. I., Editor of "The 
Chinese Christian Intelligencer." iii. 
183: iii. 381. 

Woodburn, Sir John, building presented 
by him to Church of Scotland Mission, 
in. 113; his testimony to the value of 
foreign missionary service in India, iii. 
447- 

Woodhull, Dr. Kate C., i. 189; portrait 
of, i. 423. 

Woods, Dr. Edgar, his statement con 
cerning legal methods in China quoted, 
i. 1 68. 

Woodside. Rev. J. S. f former instructor 
of Sir Harnam Singh, iii. 346. 

Wppdstock School, Landaur, illustration, 
iii. 540. 

Woodward, Rev. A., ii. xxi, 442; in illus 
tration, ii. 442. 

Wookev, Rev. A. J., his Sechuana Vo 
cabulary, iii. 413. 

Woolston, Miss S. H., ii. 356. 

Worcester (Cape Colony), training insti 
tution of Dutch Reformed Church of 
South Africa, iii. 164. 

Work and Workers in the Mission Field, 
i. 78, no, 138, 159, 160, 170, 202, 215, 
216, 221, 249, 252, 267, 308, 323, 332, 
374, 416; ii. 17, 42, 52, 123, 125, 206, 
216, 235, 241, 306, 338, 339, 344, 377, 
379, 3.8i, 39i, 406, 412, 442, 452, 464, 
476; in. 31, 108, 185, 252, 280, 303, 
307, 328, 352, 353, 449, 509, 515, 530. 
Now entitled The Foreign Field. 

World-Wide Missions, ii. 276; iii. 33, 
S3, 34O, 449, 542. 

World s Committee of Young Men s 
Christian Associations, its headquarters 
at Geneva, iii. 140; conferences of, iii. 
140. 

World s Student Christian Federation, its 
work among educated men in India, 
iii. 129; in South Africa, iii. 138; Na 
tional Student Unions connected with 
the, iii. 140; its design and scope, iii. 
145, 146; conferences of, iii. 146; in 
China, iii. 156; in Japan, iii. 160. 

World s Temperance Congress held at 
Chicago, June, 1893, Report of, i. 77. 

World s Woman s Christian Temperance 
Union, ii. 105, 139, 141. 

World s Young Women s Christian As 
sociation, work of, in foreign lands, 
iii. 142, 143; in India, ii. 185; in 
China, iii. 158. 

Worrall, Dr. H. R. L., ii. 415. 

Wprtabet, Dr. John, his scientific writings 
in Arabic, iii. 208; medical and surgical 
works in Arabic, iii. 209; mentioned 
in list of missionary authors, iii. 409; 
his "Researches into the Religions of 
Syria," iii. 444. 

Wray, Rev. J. A., portrait of, ii. 311; 
his mission work in Demerara, ii. 312, 
313; his Taita (Sagalla) Vocabulary, 
iii. 413- 

Wright, Rev. H., his "Secret Prayer" 
translated into the languages of mission 
fields, iii. 190. 

Wright, Prof. W., iii. 407, 429. 

Wuchang, treatment for opium victims 
at, ii. 129; medical missionary work a^, 
ii. 420, 424; Boone School, iii. 45; il- 

. lustration of Boone School Compound, 
iii. 39- 

Wfirz, Herr Fr. ii. xxi. 

Wusueh, practice of foot-binding con 
demned at conference of native preach 
ers, held at, ii. 365. 

Wyckoff. Miss G., ii. 359. 

Wylie, Mannasi, portrait of, iii. 346. 



Wylie s "History of the Reformation" 
translated into Chinese, iii. 203. 

Xavier, Francis, ii. 45; his mission to 
India, 111. 360. 

Yachow, lace-making industry of English 
Baptists, iii. 115. 

Yaghan Indians, iii. 413. 

Yajima, Mrs. Kajiko, ii. 23, 115, 143. 

lakusu, girls school, iii. 75; Yakusu 
School, illustration, iii. 103; illustra 
tion of brick-making at, iii. 103. 

Yale University, iii. 377. 

Yale University Mission, its special field 
among the literati of Hunan, iii. 134. 

Yamagata, Marquis (Marshal) Aritomo, ii. 
473; his interview with missionaries 
in regard to educational matters, iii. 
246. 

Yamagata, Tokon, his classified returns 
of graduates of Imperial University, iii. 

Yamamoto, T., ii. 370. 

Yang-tse-Kiang Valley, foot-binding in 
the, i. 213, ii. 360; development of agri 
culture in the, i. 365; increase of 
traffic in the. ii. 92. 

Yaos, The, slave-trade abolished among, 
i. 143; lawlessness among, i. 181; 
Christian missions among, ii. 292, 477; 
emancipation of slaves by, ii. 318. 

Yarrabah, Anglican Mission at, iii. 80. 

Yates, Rev. M. T., i. 301; iii. 536. 

Yates, Rev. Walter J., i. 17; ii. xxi. 
Year-Book of the Young Men s Chris 
tian Associations of North America," 
J 93-4 iii- 30, 171. 

Yellandu, farm settlement at, iii. no. 

Yellow River, overflow of the, i. 157, 
235; iii. 340. 

Yezidis, The, massacre of, i. 277. 

Yiukow, Y. M. C. A. work at, iii. 162. 

Yokohama, temperance movement in, ii. 
114; "Home for Discharged Prisoners" 
at, ii. 372; Ferris Seminary, ii. 200, iii. 
S3, 55; Mary L. Colby Home and 
Boarding School, iii. 55; Dokuritsu Jo 
Gakko, iii. 55; Girls Boarding Home, 
iii. 55 ; Methodist work for the blind, 
ii. 383, iii. 117; Y. M. C. A. in, iii. 
1 60; Doremus Hall, illustration of, iii. 
163. 

Yokoi, Hon. Tokiwo, ii. 60, 142, 222; 
quoted with reference to personal lib 
erty in Japan, iii. 246, 247; a member 
of the Japanese Diet, iii. 336. 

Yong, Hon. Yi Wan, ii. 337. 

Yorubaland, human sacrifice in, i. 161; 
slave-markets in, i. 138; the lessening 
of custom of human sacrifice in, ii. 
346; missions in, iii. 76. 

Yoshikawa, K.. ii. 455. 

Yoshioka, Mr., his influence in the pro 
motion of education in Japan, iii. 47. 

Yosiya Nadiope, Christian ruler of Bu- 
soga, iii. 35. 

Young, E. D., iii. 424. 

Young, Rev. Egerton R., ii. 269; his mis 
sionary efforts to improve social con 
ditions among Indians in Canada, iii. 
320; his volumes on the Far North, iii. 
407. 

Young, Fisher, martyrdom of, iii. 385. 

Young, Rev. John, his "Christ of His 
tory" translated into Arabic, iii. 203. 

Young, Dr. J. C., ii. 3995 his medical 
work in Arabia, ii. 414, 415. 

Young, Robert, i. 285, 286; ii. 166. 

Young, Robert F., iii. x. 

Young, Sir William Mackworth, quoted 



674 



INDEX 



with reference to the value of Chris 
tian missionary service in India, iii. 
447; quoted with reference to Clark- 
abad as a model Christian village, iii. 
510. 

Young Men s Buddhist Association of 
Japan, iii. 161. 

Young Men s Christian Association, edu 
cational campaign of, in India, iii. 29; 
work among students in Japan, iii. 52; 
Christian Students Camp in India, iii. 
131; its Bible institutes and student 
assemblies in China, iii. 135 > its re 
sponse to the missionary appeal, iii. 
139; its work in mission fields, iii. 
140-142; World s Committee of, iii. 
140; international Committee of North 
America, iii. 140, 141; National Coun 
cils of, in England and Scotland, iii. 
141; list of secretaries in foreign mis 
sion fields, iii. 141; number and list of 
associations in mission lands, iii. 142; 
its work in India, iii. 149-152; in 
Japan, iii. 159-163; its Army and Navy 
work in Korea, iii. 162; establishment 
of Y. M. C. A. in Seoul, iii. 163; in 
Africa, iii. 164-166; in Madagascar, iii. 
1 66; in the Turkish Empire, iii. 166; 
in Persia, iii. 167; in South America, 
iii. 169, 170; in Mexico, iii. 170; in 
the West Indies, iii. 170, 171; among 
the North Anierican Indians, iii. 171; 
in Alaska, iii. 171; All-India Conven 
tions of, iii. 262; its work in Korea 
and Manchuria during the Russo-Jap 
anese War, iii. 397; illustrations: "The 
New Building of the Students Branch, 
Y. M. C. A., Calcutta," i. 375; "Build 
ing of the Y. M. C. A., Tokyo, Japan," 
i. 380; "Building of the Y. M. C. A., 
Madras, India," i. 380; "H. E. Sir 
Arthur E. Havelock, Governor of 
Madras, Laying the Cornerstone of the 
New Y. M. C. A. Building at Madras, 
India, January 29th, 1897," i. 388; 
"Convention of the Y. M. C. A. of 
India. Madras, 1894," i. 391; "Bom 
bay Y. M. C. A.," iii. 142. 

Young Men s Evangelical Union, at 
Barranquilla, iii. 170. 

Young Men s Institute, at Cuzco, iii. 170. 

Young People s Missionary Movement, 
organization and work of, iii. 148. 

Young W9man s Christian Temperance 
Union, ii. 115. 

Young Women of Japan, The, magazine 
of V. W. C. A. in Japan, iii. 162. 

Young Women s Christian Association, in 
India, iii. 30; "Friendly Clubs" in In 
dia, iii. 131; its response to the mis 
sionary appeal, iii. 139; World s Com 
mittee of, iii. 142, 143; total of Y. W. 
C. A. s in mission lands, iii. 143; pro 
gress of, in India, iii. 152, 153; in 
Ceylon, iii. 153; in China, iii. 158; in 
Japan, iii. 162; in the Turkish Empire, 
iii. 1 66; in South America, iii. 170; il 
lustrations of Y. W. C. A. work in 
India and Burma, iii. 146, 152. 

Younghusband, Capt. Francis E., quoted, 
ii- 55. 56; his commendation of mis 
sionaries, iii. 455. 

Youngman, Miss Kate M., ii. 443, 456. 

Youngson, Rev. J. W., mentioned in list 
of missionary authors, iii. 409. 

Yuen Shih-kai, his request to Dr. Rich 
ard, iii. 306; his protection of for 
eigners, iii. 338. 

Yun, General, his gifts to industrial work 
of Southern Methodist Mission in 
Kprea, iii. n<5, 



Yun, Hon. T. H. (also called Ye Cha 
Yun), President of the "Independence 
Club," iii. 248; leader in Reform Move 
ment in Korea, iii. 337. 

Yung Wing, Dr., his aid to Chinese 
students in America, iii. 38. 

Yunnan, Province of, opium traffic in, i. 
83; human sacrifice in, i. 159. 

Zacatecas, National Convention of Chris 
tian Endeavor Societies held at, in 
1896, illustration of, ii. 88, mention of, 
iii. 170. 

Zahleh, high school of British Syrian 
Mission, ii. 202, iii. 62; illustration, 
"Dedication of New School Building" 
at, iii. 288. 

Zahn, Rev. F., ii. xxi. 

Zambesi Industrial Mission, ii. 157, 160, 
431; iii. 70, loo, 520. 

Zambesi Industrial Mission Monthly, 
The, iii. 100, 520. 

Zambesi Valley, raids of hostile tribes in 
the, i. 175; Zambesi Industrial Mis 
sion, ii. 157, 160, 431, iii. 70, 100, 520; 
polygamy discredited, ii. 216; check 
ing of infanticide, ii. 281; mission of 
Rev. and Mrs. Coillard, ii. 293, 294, 
328; abolishment of human sacrifice 
by King Lewanika, ii. 347; war pre 
vented in the, by intervention of M. 
Jalla, ii. 477. 

Zanzibar, mortality among children in, 
i. 128; slave-traffic in, i. 138, 140-142, 
146; slavery in, i. 146, 150, ii. 283, 
284, 286-289; social results of missions 
in, ii. 80, Si; Christ Church Cathedral, 
ii. 288; Arab slave-traders in, ii. 296; 
abolition of slavery in, 317-320, 325, 
326; work of Universities Mission in, 
ii. 322; medical work in, ii. 431; leper 
colony in, ii. 444; educational work of 
the Universities Mission, iii. 68; in 
dustrial work, iii. 102; political in 
fluence of Universities Mission, iii. 
388; illustrations: "Slavery at Zanzibar 
a Child Victim," i. 141; "Hospital and 
Home for Nurses," i. 200; "Christ 
Church Cathedral," ii. 288; "Rescued 
Slaves Brought to Zanzibar," ii. 311; 
"Native Deacons of the Universities 
Mission," ii. 322; "Mbweni School 
Girls," ii. 322. 

Zanzibar, Sultan of, i. 150; ii. 286, 318, 
326. 

Zappo-Zaps, The, marauding expeditions 
of, in the Congo, iii. 331. 

Zarafi, Chief, ii. 291. 

Zehnder, Rev. J. L., his Malay-English 
Vocabulary, iii. 414. 

Zeisberger, David, iii. 374; his "Lexicon 
of the German and Onondaga Lan 
guages," iii. 413. 

Zeist, Conference of World s Student 
Christian Federation at, iii. 146. 

Zeitun, work for Armenian orphans at, 
ii. 449. 

Zelaya, Province of, iii. 91. 

Zenana, The, or women s quarters, Hin 
du, Persian, and Moslem, i. 108, 112, 
115; social problems of the zenana sys 
tem, ii. 251; the proper attitude of 
missions to the, in mitigating the en 
forced seclusion of women, ii. 252-254; 
societies for the instruction of women 
in the zenanas, ii. 255; zenana mis 
sions the outcome of a Christian mis 
sionary impulse, ii. 256; a coming re 
laxation of the system, ii. 258; women 
seclusion in China and Korea not car- 



INDEX 



675 



ried to so fanatical an extreme as in 
Hindu zenanas or Moslem harems, ii. 
258; zenana work in India, iii. 131. 

Zenana, The, ii. 61. 

Zenana Bible and Medical Mission, ii. 
xxi, 48, 255, 387, 404, 427, 452, 464; 
iii. 1 08. 

Zenana Missionary Herald, The, ii. 254, 
255, 256. 

Zenker, Rev. P. M., his Church History 
in Urdu, iii. 203. 

Ziegenbalg, Bartholomew, educational 
work of, iii. 9; contributions to vernac 
ular literature, iii. 172; his Tamil 
Hymn-book, iii. 194; his entrance into 
India, iii. 360; his Tamil Dictionary, 
iii. 410; his eminence as a Tamil 
scholar, iii. 414. 

Zinzendorf, Count Nicolaus Ludwig, his 
hymns translated into the languages of 
foreign mission fields, iii. 194. 



Zonnebloem, Kaffir College, at, iii. 73; 
industrial training at, iii. 103. 

Zoologists, Missionary, iii. 434. 

Zornitza, The, iii. 184. 

Zoroaster, religion of, i. 393. 

Zulus, The, not addicted to cannibalism, 
i. 153; human sacrifice among, i. 161; 
cruel punishments among, i. 169, 170; 
witchcraft among, i. 194; barbarous 
methods of warfare among, i. 277; re 
sults of Christian missions among, i. 
414; temperance efforts among, ii. 109; 
orphanages established by missions for, 
ii. 458. 

Zwemer, Rev. P. J., quoted, i. 142, ii. 
289. 

Zwemer, Rev. S. M., iii. 380; his 
"Arabia: the Cradle of Islam," iii. 407; 
his "Raymund Lull," iii. 420, 435; 
elected a Fellow of the Royal Geo 
graphical Society, iii. 453. 



VI 















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