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COPYRIGHT, 1900 
BY I.EMUBI* CAI BARNES 



SC..UP, Electrotypedaud Printed, Sept Nov , MIX) 
Second Edition, Oct., 1901 
Third Edition, Feb , 190U 
Fourth Edition, May 1902 
Fifth Edition, May 1902 



To 

THE TWO 

Who Have Done Most 

To Kindle And To Foster 

My Interest in Missions, 

MOTHER AND WIFEJ 



FORESPEECH. 

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

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

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

vii 



Viii FORESPEECH. 

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

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

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



FORESPEECH. 



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

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

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

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



X FORESPEECH. 

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

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



FORESPEECH. 



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

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

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



CONTENTS. 



Part I GENESIS OF MISSIONS. 

CHAPTER PAGE 

I ETHNIC MOVEMENTS MISSIONARY, - i 
II THE MESSIANIC RACE MISSIONARY, 13 
III THE MESSIAH MISSIONARY, - 33 



Part II DISTRIBUTION OF MISSIONS. 

Asia. 

IV SYRIA, 46 

V ASIA MINOR, - 59 

VI PERSIA, 73 

VII INDIA, - $7 

VIII CHINA AND TATARY, - - 107 

IX CHINA AND TATARY (Continued), 132 

X PHILIPPINE ISLANDS, - 150 

XI JAPAN AND FORMOSA, - - 169 

Africa. 

XII EGYPT AND ABYSSINIA, - ' - 186 

XIII NORTH AND WEST AFRICA, - 199 

XIV SOUTH AFRICA, - - 218 

atiii 



CONTENTS. 

Europe. 

CHAPTER FAGB 

XV GREECE AND ITALY, - - 228 

XVI SPAIN AND FRANCE, - - 248 

XVII BRITAIN, IRELAND AND SCOTLAND, 257 

XVIII ENGLAND, - 273 

XIX GERMANIC REGIONS, - 293 

XX SCANDINAVIAN AND SLAVONIC 

REGIONS, - - 311 

Arctic Regions. 

XXI ICELAND, GREENLAND AND LA- 

BRADOR, - - - 331 

America. 

XXII SPANISH AMERICA, - - 355 

XXIII FRENCH AMERICA, - - 379 

XXIV ENGLISH AMERICA, - - 396 



Part m CONTINUITY OF MISSIONS. 

XXV CONTINUITIES, - 426 

RJLCIAL. 

INTELLECTUAL. 

SCRIPTURAL. 

LITERARY. 

SOCIAL. 

ORGANIC. 

SPIRITUAL. 

CHRONOLOGICAL TABLE, - - 445 

SELECTED BIBLIOGRAPHY, - 455 

INDEX OF NAMES AND SUBJECTS, - 487 



LIST OF ILLUSTRATIONS. 

ARRANGED IN ALPHABETICAL 



Page 
Church at Santa Barbara, California, - - 379 

Church of St. Martin, Canterbury, . - 279 

"The Mother Church of England." 

Church of St. Pantelimon, Thessalonica, - . 232 

[A choice specimen of Byzantine architecture.] 

Clovis, The Baptism of, - - . 256 

J. Rigo, from The Baptist JUncyclopcedia, by permission of the Publish, 

er, I/ouis H 



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

From the map of Juan de la Casa, A. B 1500, in C. R. Beazley's Prinee 

Henry the Waiigator, by permission of the Publishers, G P. Putnam's 

Sons. 

Columbus Departing for America, - 356 

A Gisbert 

Departure of the Pilgrims from Delft Haven, - 397 

Charles W. Cope. 

Dober, John I*oehnard, - ... 423 

The nrst Moravian Missionary. 

Bgede, Hans, - - - - 341 

From Jesse Page's Amid Greenland Stww8> by permission of the Pub- 
lishers, Fleming H. Revell Co. 

Francis of Assisi, . _ . j^ 

Francesco Francia. 
Gtiadenthal, South Africa, - 226 

Hall in which John Huss was tried; Constance, 442 

XV 



xv i LIST OF ILLUSTRATIONS. 

Henry the Navigator in mourning dress, - - 210 

From Bea-sley'a Prince M.nry ihe Ifacigator. by permission of the 
Publishers, G. P "Putnam's Sons The original copy is frontispiece of the 
Pans Manuscript of Azurara's Discovery and Conquest of Guinea. 

Herrnhut, Saxony, * 345 

X,ichtenan, Southern Greenland, 34^ 

Marquette, Jacques [James], - - 3 8 9 

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

Mars Hill, Today, - - - -228 

the Missionary's Story, - - - - 426 

J G. Vibert. 

Nam, Labrador, - 35 2 

Nestorian Tablet of India, Seventh Century. The oldest 
Christian inscription in India. Reduced, - 9 1 

From George Smith's The Conversion of India, by permission of the 

Publishers, Fleming H Revell Co, 

Kestorian Tablet of Si-gnan-fu, China; Eighth Century. In- 
scription in Chinese and Syriac. Reduced, 108-109 

From George Smith's Tit* Cameroon of India, by permission of the 

Publishers, Fleming H Revell Co. 

Paul and Barnabas at Lystra, . - - 63 

Raphael 

Paid at Ephesus, 6 7 



Paul on Mars Hill, I 

Raphael 

Politarch Inscription; the Vardar Gate, Thessalonica, 434 

From K- 1>. Burton's, The Politarcfo in Macedonia and Msewhere> by 
permission of the Author. 

Sc&all, Johann Adam von, as a Mandarin, - - ^39 

From Steinmetz's History of the, Jesuits. 

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



LIST OF ILLUSTRATIONS. xvll 

"Williams, Roger, , 400 

From The Baptist Encyclopasdia, "by permission of the Publisher, T v ouis 
H, Svarts, 

Xavier, Francis, - - - - -171 

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

Zinzendorf und Pottendorf, Nikolaus I^ndwig, Connt von, 419 
From portrait in Kerrnhtit 

The Parable of the Sower, ... 445 



Map of Mission-Fields by Centuries - - f 504 

Maps of Christianity at Six Periods - "47 



CHAPTER I. 



ETHNIC MOVEMENTS MISSIONARY. 



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

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

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

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



2 TWO THOUSAND YEARS OF MISSIONS. 

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

him." 

2. The living God has never slumbered or slept 
in his purpose of good for all humanity. He has 
been alive and the life of all life in every age and 
in every land. His energy has been the moving force 
in all human progress. Intractable materials have 
been used, however unconsciously to themselves, for 
his high and holy purposes. Within all the migra- 
tions, colonizations and civilizations of men, the living 
God is the impelling power. Paul declares that the 
boundaries of Greece are determined by him as well 
as the boundaries of Palestine. Men of Athens are 
his offspring as well as men of Jerusalem. 
* The life of God in the life of mankind, like his life 
in a vine, sends it upward and outward. Every 
Impulse onward is a mission, a divine sending. Hebrew 
"mal'ak" (messenger), Greek "apostle," Latin "mis- 
sionary/' Anglo-Saxon "sent" are all one word in 
different tongues. "Go" is the core of the idea and 



ETHNIC MOVEMENTS MISSIONARY. 3 

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

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



mssons. 



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



4 TWO THOUSAND YEARS OF MISSIONS. 

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

4. Look, first, at the divine mission of the Greeks. 
"The limits of their settlement 1 ' secured them an 
admirable training for a special mission in the world. 
Separated by natural boundaries from the effacing 
inundations of barbarism, they had opportunity to 
develop a high degree of civilization. Like the young 
of marsupial animals, they were carried in a pocket 
of the continent of Europe until they had time to 
grow strong. Their comparative safety in that penin- 
sular home of theirs is marked by the meaning of 
such great words in human history as Marathon, 
Salamis, and Thermopylae. These were gateways at 
which they were able to stay the inflow of the hordes 
of barbarians. The little land itself was so divided 
by mountains and by estuaries of the sea as to promote 
independence in the various neighborhoods, and indi- 
viduality of character. The center of Greek life was 
the municipality. The cities of Greece were practi- 
cally the states of Greece. And these little cities 
acquired a feeling of independence and a sense of 
freedom never before enjoyed on the face of the earth. 
Among them humanity reached a pitch of vigorous 
individuality which it never had possessed. For its 
size Greece had an immense sea-coast, which called 
out sea-faring, commercial and colonizing habits in 
the people. To- this day, though so long under the 
heel of the Turk, they are the keen tradesmen of the 
Levant, the "Yankees" of the Orient. This land was 
midway between the East and the West, so that it 



ETHNIC MOVEMENTS MISSIONARY. 5 

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

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

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



6 TWO THOUSAND YEARS OF MISSIONS. 

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

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



ETHNIC MOVEMENTS MISSIONARY. 7 

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



8 TWO THOUSAND YEARS OF MISSIONS. 

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



ETHNIC MOVEMENTS MISSIONARY. 9 

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

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



IO TWO THOUSAND YEARS OF MISSIONS. 

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

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



ETHNIC MOVEMENTS MISSIONARY. II 

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

12. With the decay of sincerity in religion had 
come, what always comes sooner or later along with 
that, a decay in morals. The social life of the Greek 
and Roman world had very little in it which we can 
admire. Its amusements were sights of bloodshed. 
Julius Caesar put into the circus for the amusement 
of the people two contending armies, five hundred foot 
soldiers, three hundred cavalrymen and twenty ele- 
phants, to fight a sanguinary contest. Augustus, the 
magnificent, from whom the Augustan age is named, 
put pairs of gladiators to fight each other to death 
until ten thousand men had been slain. - Political 
life was as corrupt as social life. That high- 
souled devotion to the interests of the public which 
once had marked the Romans and lifted them into 
power was changed into a greedy scramble for 
place. The name of Nero is almost a synonym of 
everything that is base in human history. The domes- 
tic life, the very center of all worthy life in any nation, 
was as full of corruption as the social and political 
life. The Romans boasted that for five hundred^ 
years, in the early and heroic days, there Sever had 
been a single divorce among them, but the era 
came when divorces were so common that women reck- 
oned time by the number of their divorces and sue- 



12 TWO THOUSAND YEARS OF MISSIONS. 

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

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



CHAPTER II. 



THE MESSIANIC RACE MISSIONARY. 



13. Patriarch and poets. 14, Prophets. 15, The 
dispersion in Asia. 16, In Africa. 17. In Eu- 
rope. 18. Everywhere. 19. The New Testament 
as to the dispersion. 20. Hebrew mission-houses. 
21. Pagan antagonism. 22. Distinct propagation. 23. 
Philo a missionary 24. He advocates a liberal mission- 
ary policy. 25. Hebrew missions commonly unappre- 
ciated. 26. Bible translation. 27. Its uses. 28. 
Hebrew missions fruitful. 29. Conspicuous converts. 
30. Among the masses. 31. Juvenal's testimony. < 32. 
Converts numerous. 33. Hebrew missions the genesis 
of Christian missions. 

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

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

And the uttermost parts of the earth for thy posses- 
sion," (PS.2Z8.) 

13 



14 TWO THOUSAND YEARS OF MISSIONS. 

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

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

"He shall have dominion also from sea to sea, 

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

Yea, all kings shall fall down before him : 

All nations shall serve him. . . . 

And men shall be blessed in him ; 

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

"Jehovah hath made known his salvation : 

His righteousness hath he openly showed in the sight 

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

our God." 

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

(Ps. 98:2, 3, 40 

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



THE MESSIANIC RACE MISSIONARY. 1$ 

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

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

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

"And many nations shall go and say, 

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

And to the house of the God of Jacob ; 

And he will teach us of his ways, 

And we will walk in his paths : 

For out of Zion shall go forth the law, 

And the word of Jehovah from Jerusalem." 

(Micah4:2.) 

''I Jehovah have called thee in righteousness, 

And will hold thine hand, 

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

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

"Listen, O isles, unto me ; 

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

It is too light a thing that thou shouldst be my servant 

To raise up the tribes of Jacob, 



l6 TWO THOUSAND YEARS OF MISSIONS. 

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

"Lo, these shall come from far: 

And, lo, these from the north and from the west ; 

And these from the land of Sinim." (Isa. 49: i, 6, 

12.) 

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

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

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



THE MESSIANIC RACE MISSIONARY. I? 

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

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

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

16. Egypt was a favorite land of immigration for the 
people of Palestine. It was like going from the stony 
uplands of New England to the fat valley of the Mis- 
sissippi. Famous migrations were those made in the 
times of Abraham, of Joseph, and of Jeremiah. - A 
remnant of the last named migration remained and was 
augmented from t4me to time. At the time of the 
foundation of Alexandria immigration was stimulated 
by conferring on Jews the right of citizenship the same 
as upon the Greeks themselves. Philo, the great Alex- 
andrian Jew, contemporary of Jesus, tells us that two 
of the five quarters of the city were Jewish and that 
there were one million Jews in Egypt, i. e., one-eighth 
of the whole population. 

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



l8 TWO THOUSAND YEARS OF MISSIONS. 

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

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

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

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



THE MESSIANIC RACE MISSIONARY. I 

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

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



2O TWO THOUSAND YEARS OF -MISSIONS. 

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

Besides the synagogues there were regular places of 
meeting for worship under the open sky. This 5s not 
surprising when we remember that Greek theaters 
were built without roofs. Paul found such a place 
of prayer at Philippi. The synagogues throughout the 
empire made monotheism visible, as it were, to every 
passer-by. They at least punctuated the cities with 
interrogation points as to the possibility of a religion 
without idolatry. When the time came they furnished 
a platform on which Christ could be proclaimed. 

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

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



THE MESSIANIC RACE MISSIONARY. 21 

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

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

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



22 TWO THOUSAND YEARS OF MISSIONS. 

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

The testimony of Jesus is conclusive as to the mis- 
sionary activity of the Jews in his day. "You scour 
both land and sea to make a single convert. 1 ' It was 
not their zeal in winning converts which he lamented, 
but the hollowness of religion in the missionaries them- 
selves. While such vigorous efforts at conversion 
were made by even the narrow and exclusive Jews of 
Palestine, the Hellenists or Grecian Jews, being far 
more open-minded themselves, were more sound- 
hearted and effectual in missionary endeavor, 

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



THE MESSIANIC RACE MISSIONARY. 23 

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

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

"And he receives all persons of a similar character and 
disposition, whether they were originally born so, or whether 
they have become so through any change of conduct, having 
become better people, and, as such, entitled to be ranked in a 
superior class ; approving 1 of the one body because they have 
not defaced their nobility of birth, and of the other because 
they have thought fit to alter their lives so as to come over 
to nobleness of conduct. And these last he calls proselytes, 
from the fact of their having come over to a, new and God- 
fearing constitution, learning to disregard the fabulous in- 
ventions of other nations, and clinging to unalloyed truth. 

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

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



24 TWO THOUSAND YEARS OF MISSIONS. 

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

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

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



THE MESSIANIC RACE MISSIONARY. 2$ 

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

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

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



26 ' TWO THOUSAND YEARS OF MISSIONS. 

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

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

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

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

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



THE MESSIANIC RACE MISSIONARY. 27 

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

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

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

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



28 TWO THOUSAND YEARS OF MISSIONS. 

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

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

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



THE MESSIANIC RACE MISSIONARY. 29 

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

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

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



3D TWO THOUSAND YEARS OF MISSIONS. 

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

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



THE MESSIANIC RACE MISSIONARY. 31 

the Italian Regiment,' a religious man and one who 
reverenced God, as also did all his household. He 
was liberal in his charities to the people, and prayed 
to God constantly." Again, "After the congregation 
had broken up, many of the Jews and converts who 
joined in their worship followed Paul and Barnabas," 
but "the Jews, on their part, roused the women of 
position who worshiped with them, and the leading 
men of the town, and stirred up a persecution against 
Paul and Barnabas. 3 ' Again, "Among the listeners 
was a woman named Lydia belonging to Thyatira, a 
dealer in purple dyes, who joined in the worship of 
God." Again, "Some of the people were convinced, 
and threw in their lot with Paul and Silas, as well as 
a large body of Greeks who joined in the Jewish ser- 
vices, besides a considerable number of women belong- 
ing to the leading families." Again, Paul "argued in 
the synagogue with the Jews and with those who joined 
their worship there." Again, "he left and went to 
the house of a certain Titus Justus, a man who joined 
In the worship of God/' Again, at a much earlier day, 
we read "some of us are visitors from Rome, either 
Jews by birth or converts, and some Cretans and 
Arabians." Thus we are explicitly told that converts 
from heathenism to Judaism took a first place and a 
leading part in the early spread of Christianity in 
many of the great centers of its propagation ; in Jeru- 
salem, in Csesarea, in Pisidian Antioch, in Philippi, in 
Thessalonica, in Athens, in Corinth, in Rome. There 
is every reason to believe that the same was true else- 
where, at least in all the cities, certainly so in Syrian 
Antioch. 



32 TWO THOUSAND YEARS OF MISSIONS. 

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



CHAPTER HI. 

THE MESSIAH MISSIONARY. 

34. The missionary origin of Jesus, (a) earthly, (b) 
heavenly. 35. His missionary characteristics, (a) pos- 
itive, (b) negative. 36. His missionary methods, (a) 
industrial, (b) itinerant, (c) medical. 37. His mis- 
sionary fields, (a) formalists, (b) the lapsed, (c) non- 
Jews. 38. His missionary pupils. 39. His great com- 
mission. 40. His dominant ideal missionary. 

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

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

33 



34 TWO THOUSAND YEARS OF MISSIONS. 

the same, we should better gather the force of this 
favorite thought of Christ about himself. The fol- 
lowing are a few of His statements as rendered in the 
Twentieth Century New Testament-/ "As the living 
Father made me His Messenger, and as I live because 
the Father does, so those who take me for their food 
will live because I do/' "--"For myself I do know Him, 
for it is from Him that I have come, and I am His 
Messenger." ;"'! God were your Father/ Jesus 
replied, 'you would love me, for I came out of God 
Himself, and am now here ; nor have I come of myself, 
but I am His Messenger.' " */ "And this enduring life 
is to know Thee as the only true God, and Thy Mes- 
senger, Jesus, as the Christ." r"J us * as I a ra Thy 
Messenger to the world, so they are my messengers to 
it." C"Oh, righteous Father, though the world did 
not know Thee, I knew Thee ; and these men knew me 
to be Thy Messenger." These are but a few of the 
many plain statements to the same effect The primal 
name of Jesus Christ is the Word that is, the expres- 
sion, the utterance, the message. In his ultimate 
nature he was the going forth of the infinite Life, the 
making known of the divine love, the proclamation 
of the eternal purpose of good for humanity. "For 
God so loved the world, that He gave His only Son, 
that no one who believes in Him might be lost, but 
that all might have enduring life." 
^35* Jesus was missionary in the character of his 
work as well as In his origin. The negative side of 
all missionary work is the destruction and displace- 
ment of false and imperfect conceptions of life and 



THE MESSIAH MISSIONARY. 35 

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

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



36 TWO THOUSAND YEARS OF MISSIONS. 

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



THE MESSIAH MISSIONARY. 



37 



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

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

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



38 TWO THOUSAND YEARS OF MISSIONS. 

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

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

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



THE MESSIAH MISSIONARY. 39 

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

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

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



4O TWO THOUSAND YEARS OF MISSIONS. 

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

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



THE MESSIAH MISSIONARY. 4! 

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

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

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



42 TWO THOUSAND YEARS OF MISSIONS. 

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

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

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



THE MESSIAH MISSIONARY. 43 

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

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

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



44 TWO THOUSAND YEARS OF MISSIONS. 

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

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

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



THE MESSIAH MISSIONARY. 



45 



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

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



CHAPTER IV. 



SYRIA. 



41. Inspiration. 42. Inauguration. 43. Only out- 
lines recorded. 44, City missions, (a) medical, (b) 
beneficent, (c) social, (d) incisive, (e) providential, (f) 
institutional, (g) sacrificial, (h) fruitful. 45. Home 
missions. 46. Samaria. 47. The African. 48. 
Damascus and Paul. 49. Phoenicia. 50. Antioch. 
(a) beginnings, (b) development, (c) base of foreign mis- 
sions. 51. One missionary in the days of the crusades. 
52. Permanent results of the original missionary work in 
Syria. 

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

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

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



THE WORLD AT THE BEGINNING OF THE 
CHRISTIAN ERA* LYING IN DARKNESS. 




THE WORLD AT 100 A. D, t AREA 
CHRISTIANIZED IN RED. 




THE WORLD AT 400 A. D. 




These maps are reproduced from a series of expansion maps, by permission 
of Rev. S, M. Johnson, author and designer. 



THE WORLD AT 1800 A, D. 

All forms of organized Christianity included in red area. 




THE WORLD AT J900 A. D. 




THE HOPE OF THE TWENTIETH CENTURY. 




"The eartb shall be full of the knowledge of the Lord, 
as tlie waters cover tbe sem.** I&a*ah zz;g. 



SYRIA. 47 

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

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

'Why, are not all these Galileans who are speaking! 

How is it that we each of us hear them in our own native 

language? Some of us are Parthians, some Medes, some 

Elamites ; and some of us live in Mesopotamia, in Judea and 

Cappadocia, in Pontus and Roman Asia, in Phrygia and Pam- 

hylia, in Egypt and the districts of Libya adjoining Cyrehe ; 

ome of us are visitors from Rome, either Jews by birth or 

onverts, and some Cretans and Arabians yet we all alike 

hear them speaking in our tongues of the great things God 

has done/ Everyone was utterly amazed and bewildered." 

4g^3?he Great Commission" is the mission of Jesus 
expressed in words. Missions are the mission of Jesus 
expressed in lives. In proportion as the Breath of the 
Master breathes in his people, they are missionaries at 
heart and missionaries in deed. Men without God, un- 
philanthropic men, look upon missions as the outcome 
of fatuous feeling. Men who recognize God as the Liv- 
ing- Reality for all men and all times see that missions 
are inevitable, God must be proclaimed abroad. "Men 
of Judea/' said Peter, "and all you who are staying in 
Jerusalem, let me tell you what this means, and mark 
my words. You are wrong 1 in thinking that these men 
are drunk ; indeed it is only nine in the morning ! No ! 
This is what was spoken of in the Prophet Joel 



48 TWO THOUSAND YEARS OF MISSIONS. 

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

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

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



SYRIA. 49 

whole of Judea and Samaria, and to the very ends of 
the earth/ 7 There came first five or six years of city 
missions, then ten or twelve years of home missions. It 
was about sixteen years before foreign missions were 
definitely undertaken. 

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

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



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



5O TWO THOUSAND YEARS OF MISSIONS. 

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

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

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



SYRIA. 51 

people high in social standing, was bound to bring upon 
the missionaries intense dislike and officious interfer- 
ence. Again and again they were arrested, prohibited 
from preaching, flogged and imprisoned. Still the work 
went on and accumulated momentum. 
^Always in city mission work people ally themselves 
to the movement who are not sincere. The false pro- 
fessions of Ananias and Sapphira in one form or an- 
other reappear in every age. On the other hand such 
work is sure to be helped and guided by surprising 
providences. More than once the enterprise escaped 
destruction when no way of escape appeared to be pos- 
sible. As missionary work in a city increases in breadth 
a multitude of details must be kept well in hand. There 
is no way to do this without a careful organization, 
hence the "institutional church/' The necessity for this 
was early seen. One of the first steps in this direction 
was taken in the choice of the seven almoners of the 
churches' bounty. 

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



52 TWO THOUSAND YEARS OF MISSIONS. 

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

We have no means of knowing how many people 
turned to Christ in the city of Jerusalem during that 
five years. We only know that early in the time "the 
number of the men alone amounted to some five thou- 
sand." Doubtless there were as many women as men. 
If anything like the modern proportions prevailed, 
there must have been some fifteen thousand disciples 
in all that time. It may be that by the end of the period 
twenty-five thousand people or more had given some 
sort of allegiance to the new faith. 
f 45. The home mission period of Syrian Missions, 
though more than twice as long as the city mission 
period and though covering an area vastly wider, is re- 
corded in the same number of chapters of Acts (8-12). 
It is obvious that only typical features are given. 

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

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



SYRIA. 53 

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

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



54 TWO THOUSAND YEARS OF MISSIONS. 

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

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

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

Under this commission Sat*l did some work immedi- 
ately in Damascus. 

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



SYRIA, 55 

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

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

"The Apostles and the Brethren throughout Judea heard 
that even the heathen had welcomed God's Message. But 
when Peter went up to Jerusalem those converts who held 
to circumcision began attacking him on the ground that he 
had visited people who were not circumcised, and had had 
meals with them. So Peter began and explained the facts 
to them as they had occurred." Later, ' 4 the Apostles and Offi- 
cers of the Church held a meeting to look into this question. 
After a good deal of discussion Peter rose and said: *You, 
my brothers, know well how God chose long ago that, of all 
of us, I should be the one by whose lips the heathen should 
hear the Message of the Good News and believe it.' " 

On the first occasion Peter's explanation ended, 
" 'as then, God had given them the very same gift as he gave us 
when we learnt to believe in the Master, Jesus Christ who was 
I that I should be able to thwart God?' On hearing this state- 
ment, they ceased to object, and broke out into praise of 
God. *So even to the heathen, 3 they said, *God has granted 
the repentance which leads to Life 1 /" 

The conversion of Cornelius had great signifi- 



56 TWO THOUSAND YEARS OF MISSIONS. 

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

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

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

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

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

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



SYRIA. 57 

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

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

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

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



58 -TWO THOUSAND YEARS OF MISSIONS. 

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

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

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

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



CHAPTER V. 

ASIA MINOR. 

S3- Cyprus. 54. Paul and Sergius Paulus. 55. The 
visit to Galatia. 56 The effect of the first recorded 
missionary sermon. 57. Iconium, Lystra and Derbe 
58. The return of the missionaries. 59. The second and 
third missionary journeys in Southern Asia Minor 60. 
Ephesus and Western Asia Minor. 61. Apollos and 
Priscilla and Aquila in Ephesus. 62. Paul's wide- 
reaching work in Ephesus. 63, Two other apostles. 
64. Great success in Northern Asia Minor according to 
Plmy. 65. Gregory in New Csesarea. 66. Justin 
Martyr. 

53. The island of Cyprus Is one of the natural step- 
ping stones between the East and the West. England 
in our own day deems it worth while to hold portions 
of it as essential to her highway between Asia and 
Europe. It was one of the earliest points touched 
by Christianity outside of Syria. Some of "those who 
had been scattered in different directions in conse- 
quence of the persecution that broke out about Stephen 
went as far as ... Cyprus telling the 
Message, but only to Jews." Copper obtained its name 
from the name of this island where it was early found. 
Possibly the estate of Barnabas, here, which he had 
sold for the common good contained mining interests. 

59 



6O TWO THOUSAND YEARS OF MISSIONS. 

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

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



ASIA MINOR. 6l 

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

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



62 TWO THOUSAND YEARS OF MISSIONS. 

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

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






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ASIA MINOR. 63 

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

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

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

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

58. The missionaries were now at a point where they 



64 TWO THOUSAND YEARS OF MISSIONS. 

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

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



ASIA MINOR. 65 

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

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

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



66 TWO THOUSAND YEARS OF MISSIONS. 

the Christ. But he had started on his mission without 
understanding the meaning of the Day of Pentecost 
Converts in Ephesus knew what it was to be baptised 
for forgiveness of sins but not the far higher reality 
of being baptized into the Spirit of Jesus. An earnest 
business woman and her husband who had learned 
elsewhere that Christianity is not mainly a negative 
but a positive experience, a living of the divine life, 
did what they could to correct the serious blunder of 
Apollos. Meantime, Paul had been longing to reach 
the religious metropolis of Asia Minor. He had tried 
his best to do so in the year 51 on his second mission- 
ary journey westward, but had been prevented by un- 
mistakable indications of providence. On the way 
back, three years later, unable as yet to stop long him- 
self, he did the next best thing by bringing with him 
and leaving there Prisdlla and Aqtifla* "They put into 
Ephesus, and there Paul, leaving his companions, went 
into the synagogue and addressed the Jews. When 
they asked him to prolong his stay, he declined, say- 
ing, however, as he took his leave, *I will come back 
again to you, please God/ and then set sail from Ephe- 
sus. 55 

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




Dort. 



PAUL AT EPHESUS. 



ASIA MINOR. 67 

claim the good news. He also went from house to 
house, not in ordinary pastoral calls on disciples, but in 
specific effort for the unevangelized. He was able to 
reach not only the city but the whole region o which it 
was the commercial and religious center. "This went 
on for two years, so that all who lived* in Roman Asia, 
Jews and Greeks alike, heard the Lord's Message/' 
This wide effect was accomplished by reaching people 
who visited the city and doubtless also by sending out 
native evangelists. Philemon and Epaphras of Colos- 
sse were Paul's converts, though he never visited that 
place in person. The burning of the books of the ma- 
gicians and the great riot in the theater, caused by the 
falling off in the trade in Diana shrines, are two un- 
mistakable* indications as to the extent and success of 
Paul's mission at Ephesus. Perhaps the most beautiful 
and touching summary of mission work in all literature 
is Luke's record of Paul's address to the Ephesian 
Elders on his final separation from them. But he never 
gave up his influential connection with the field. When 
a prisoner in Rome four or five years after leaving 
Ephesus, he wrote the three charming, practical and 
inspiring letters to this region, "Philemon/ 3 "Colos- 
sians" and "Ephesians." 

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



68 TWO THOUSAND YEARS OF MISSIONS. 

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

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

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



ASIA MINOR. 69 

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

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

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



70 TWO THOUSAND YEARS OF MISSIONS. 

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

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



ASIA MINOR. 71 

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

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

Justin continued to wear his philosopher's cloak and 



72 TWO 1UOUSAXD YEARb OF MISSIONS. 

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



CHAPTER VI. 
PERSIA. 

67. "The East." 68. Story of Abgar and Jesus. 69. 
The correspondence. 70. Apostolic work. 71. Early 
work. 72. Bardaisan and Edessa. 73 The Apostle 
of Armenia. 74. Results 75 Georgia. 76. Nes- 
tonans. 77. Extent of Nestonan missions. 78. Saul 
and Origen in Arabia. 79. A political mission. 80. 
Mohammed. 8r. Moravians in Persia. 

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

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

73 



74 O THOUSAND YEARS OF MISSIONS. 

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

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

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

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



PERSIA. 



75 



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

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

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



7 Tv\0 THOUSAND YEARS OF MISSIONS, 

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

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

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

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



PERSIA. 77 

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

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



78 TWO THOUSAND YEARS OF MISSIONS. 

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

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

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



PERSIA. 79 

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

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



SO TWO THOUSAND YEARS OF MISSIONS. 

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

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

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



PERSIA. 8l 

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

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

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



82 TWO THOUSAND YEARS OF MISSIONS. 

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

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



PERSIA, 83 

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

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

In the third century an Arabian emir sent to Alex- 



84 TWO THOUSAND YEARS OF MISSIONS. 

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

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

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



PERSIA. 85 

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

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



86 TWO THOUSAND YEARS OF MISSIONS. 

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



CHAPTER VII. 



INDIA. 



82. Characteristics. 83, The first introduction of 
Christianity. 84. Pantsenus. 85. The Nestorians. 
86. Monumental evidence. 87. The introduction of Ro- 
man Catholic missions. 88. Francis Xavier. 89. 
Robert de Nobili. 90. Beschi and Geronimo Xavier. 
91. The testimony of Sir Thomas Roe. 92, John de 
Brito. 93. Dutch missions m Java. 94. In Amboyna. 
95 In Ceylon. 96. The first Danish mission in India. 
97. Christian Friedrich Schwartz. 



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

87 



88 TWO THOUSAND YEARS OF MISSIONS. 

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

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

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



INDIA. 89 

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

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

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



9O TWO THOUSAND YEARS OF MISSIONS. 

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

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

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

Many of the early Nestorian converts were from 




NESTORIAN TABLET OF INDIA. 

( SEVENTH CffimiBY) 



92 TWO THOUSAND YEARS OF MISSIONS. 

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

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

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

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



INDIA. 93 

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

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

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



94 TWO THOUSAND YEARS OF MISSIONS. 

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

Five young Spaniards, including Xavier, together 
with one Frenchman and one Portuguese, all students 
in the University of Paris, had pledged one another 
to undertake a mission to the Mohammedans in Pales- 
tine, or if not practicable there, then wherever the 
Pope might send them. This was the beginning of the 
"Company of Jesus/' as it was soon after named. Ig- 
natius Loyola, the first "General" of the order, had 
been a soldier, and he formed his missionary band on 
lines of the strictest military and more severe than 
military discipline. According to the ultimate consti- 
tution, thirty-one years were to be spent by every 
candidate in a course of training of which the central 
principle was the obliteration of self-will and the sub- 
stitution of the will of the General, which was assumed 
to be the will of God. In this way the lofty motto 
of the company was to be made effective, 4< For the 
Greater Glory of God." 

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



INDIA. 95 

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

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



96 TWO THOUSAND YEARS OF MISSIONS. 

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

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

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



INDIA, 97 

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

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

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

"Learned monks also came from Europe, who go by the 
name of Padre. They have an infallible head called Papa 
He can change any religious ordinances as he may think ad- 
visable, and kings have to submit to his authority. These 
monks brought the gospel and mentioned to the Emperor 
their proofs for the Trinity. His Majesty firmly believed in 
the truth of the Christian religion, and wishing to spread the 
doctrines of Jesus, ordered Prince Murad to take a few les- 
sons in Christianity by way of auspiciousness, and charged 
AbulfazI to translate the gospel. Instead of the usual Bis- 
millah-irrahmanirrahim, the following lines were used 

A% nam i tv, Jesus o Kiristo, 

(O Thou whose names are Jesus and Christ), 

which means, 'O thou, whose name is gracious and blessed*; 



98 TWO THOUSAND YEARS OF MISSION'S. 

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

Subhanaka la shvaka Ya Hu 

(We praise Thee, there is no one besides Thee, O God!)" 

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

91. Early in the eighteenth century Sir Thomas Roe 
visited the court of the Great Mogul as an ambassador 
of England. Thus we have a contemporary Protestant 
view of the Jesuit missions. The quaint and simple 
statements of the recorder of the embassy do credit to 
his own fairness as well as to the work of the Jesuits : 

"In this Confusion they Continued vntil the tyme of Ecbar- 
sha, father of this king, without any Noice of Christian pro- 
fession; who, beeing a Prince by Nature just and good, in- 
quisitive after Noueltyes. Curious of New opinions, and that 
excelled in many virtues, especially in Pietye and reuerence 
toward his Parentes, called in three lesuites from Goa, whose 
cheefe was leronimo Xauier a Naurroies. After their ar- 
riuall hee heard them reason and dispute with much Content 
on his and hope on their partes, and caused Xauier to write a 
booke in defence of his owne profession against both moores 
and Gentilles; which finished, hee read ouer Nightly, causing 
some part to be discussed, and finally granted them his lettre 
Pattentes to build, to preach, teach, conuert, and to vse all 
their rites and Ceremonyes, as freely and amply as in Roome, 
bestoweing on them meanes to erect their Churches and places 
of deuotion. So that in some fewe cittyes they haue gotten 
rather Temfrlum then Ecclesiam. In this Grant he gaue grant 
to all sortes of men to become Christians that would, eauen 
to his Court or owne blood, professing it should bee noe 
cause of disfauaour from him. Here was a faire beginninge, 
a forward spring of a leane and barren haruest. 

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



INDIA. 99 

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

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

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

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



IOO TWO THOUSAND YEARS OF MISSIONS. 

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

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

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



INDIA. 101 

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

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

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

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

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



IO2 TWO THOUSAND YEARS OF MISSIONS. 

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

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

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



INDIA. 103 

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

In the line of education, however, the Dutch were 
truer to the qualities which made them in Holland 
the world's foremost champions of light and liberty. 
They divided Ceylon into two hundred and forty 
parishes, with a school for boys in each parish, and 
established an academy for the education of teachers 
and evangelists. Some native ministers were educated 
in Europe. Each school had three or four teachers 
if needed. Over every ten schools a catechist was 
placed to visit and examine monthly the schools in 
his charge. One of the Dutch ministers was assigned 
a larger district for superintendence and annual in- 
spection. They also provided the foundations of a 
Christian literature, even publishing the whole New 
Testament and the Book of Genesis in Cingalese in 
1783. Baldaeus, one of the best known ministers, 
wrote a description of the country in which he gives a 
detailed account of thirty-four churches for the na- 
tives, with cuts of several meeting-houses, which were 
at the same time school-houses. The ''hearers" in 
these thirty-four parishes number 30,950 and the 
"scholars" 16460. 

In 1722 there were counted in the Dutch churches in 
the East Indias 4^4,392 natives. Besides the chief cen- 
ters already named, mission work was done by the 
Dutch in Sumatra, Timor, Celebes, Bonda, Terante 
and the Moluccas. On Formosa see 177-184, 



IO4 TWO THOUSAND YEARS OF MISSIONS. 

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

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



INDIA. IO5 

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

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

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



IO6 TWO THOUSAND YEARS OF MISSIONS. 

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

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



CHAPTER VIII. 

CHINA AND TATARY. 



9$. Three periods. 99. The Nestonan monument of 
Si-gnan-fu. 100. Royal reception of Olopun. 101. 
Progress and reverse. 102. More imperial favor. 
103. Conclusions from the monument. 104. Close of 
the first period. 105. The Kerait Tatars and rester 
John. 106. Jenghiz Khan. 107. Carpmi's phenomenal 
journey to Karakorum. 108. Report of Sempad. 109. 
A great debate in Karakorum. no. Characteristics of 
Tatar rule. in. Kublai Khan's request for mission- 
aries. 112. John of Monte Corvino. 113, His jour- 
ney, reception and helpers. 114. Converts and educa- 
tion. 115. Appeal for more workers and supplies. 
116. Church building. 117. Work in Southern China. 
118. Progress there. 119. Odoric of Pordenone. 120. 
State of the missions about 1330. 

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

99. One of the precious missionary records of the 

107 



IO8 TWO THOUSAND YEARS OF MISSIONS. 

world was preserved by being buried in China for 
seven or eight hundred years. Near the great city of 
Ch'ang-an, in the fu or department Hsi-an, province 
of Shenshi, northwestern China, some workmen dig- 
ging a trench in the year 1 625 came upon a stone tablet 
seven feet long and three feet wide, covered with char- 
acters, mostly Chinese, but a few of them Syriac. The 
Chinese are fond of ancient monuments, having a con- 
siderable collection in this very city of Ch'ang-an. The 
governor of the city took this one in charge. There 
\vere no foreigners in the place at that time, but a na- 
tive Christian sent a copy of it to some Jesuit mission- 
aries. It has been reproduced by copies and "squeezes'* 
many times since 1625, and has been frequently trans- 
lated. Its authenticity was questioned by Voltaire and 
others. But even so critical a historian as Gibbon said 
of them that they became "the dupes of their own 
cunning, whilst they are afraid of a Jesuitical fraud/' 
It has been decided by competent scholarship that this 
is a genuine monument inscribed by Nestorian mis- 
sionaries A. D. 781. It is commonly called the Nes- 
torian monument of Si-gnan-fu, a current spelling of 
the place where it was found. 

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



NBSTORIAN TABMfeNAN-*U, CHINA. 




CHINA AXD TATARY. 109 

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

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



110 TWO THOUSAND YEARS OF MISSIONS. 

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

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

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

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



CHINA AXD TATARY. Ill 

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

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

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

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

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

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



112 TWO THOUSAND* YEARS OF MISSIONS. 

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

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

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



CHINA AND TATARY. 



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

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

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



114 TWO THOUSAND YEARS OF MISSIONS. 

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

"In the year 377 (A. D. 987), behind the church in the Chris- 
tian quarter (of Baghdad), I fell in with a certain monk of 
Najran, who seven years before had been sent to China by 
the Catholics, with five other ecclesiastics, to bring the affairs 
of Christianity in that country into order. He was a man still 
young, and of a pleasant countenance, but of few words, open- 
ing his mouth only to answer questions. I asked him about 
his travels, and he told me that Christianity had become quite 
extinct in China. The Christians had perished in various 
ways; their Church had been destroyed; and but one Chris- 
tian remained in the land. The monk, finding nobody whom 
he could aid with his ministry, had come back faster than he 
went" 

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



CHINA AND TATARY. 11$ 

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

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

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



Il6 TWO THOUSAND YEARS OF MISSIONS. 

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

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

107. He intrusted the first mission to Jofin of Piano 
Catpini, one of the immediate followers of Francis of 
Assisi. Carpini started from Lyons In the spring of 
1245 and, accompanied by Benedict of Poland, reached 
the camp of the Great Khan the following summer. 
Karakorum, the seat of Tatar empire for the first two 
or three generations, is in the heart of northern Mon- 
golia, 900 miles northwest from Peking, 350 miles 
south of the southern tip of Lake Baikal, Siberia. 
Carpini was sixty-five years of age and very corpulent. 
He made the unprecedented journey into the wilds of 



CHINA AND TATARY. 117 

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



IlS TWO THOUSAND YEARS OF MISSIONS. 

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

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



CHINA AND TATARY. 1 19 

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

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

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

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



122 TWO THOUSAND YEARS OF MISSIONS. 

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

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



CHINA AND TATAKY, 123 

thirty-five years with deserved success. He found 
the Nestorian Christians there in great num- 
bers, results of the early missions or of some later 
planting by that missionary people. His proselyting 
trials and struggles with them are to be regretted and 
are outside the range of our present studies. But he 
did true missionary work as well. The following ex- 
tracts from his letters home are the best description of 
his work. They are pathetic as to his isolation. After 
some twelve years' absence, he writes : k4 I am surprised 
that until this year I never received a letter from any 
friend or any brother of the order, nor even so much 
as a message of remembrance, so that it seemed as if I 
were utterly forgotten by everybody." In his first let- 
ter he asks for books and for helpers. How much it 
sounds like the appeals of modern missionaries for 
more workers ! In a later letter he says : "But none 
should be sent except men of the most solid character/ 1 

"CAMBALEC [PEKING], CATHAY, Jan, 8, 1305. 

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

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



124 TWO THOUSAND YEARS OF MISSIONS. 

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

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

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

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

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

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



CHIXA AND TATARY, I2X 

<J 

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

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

<4 It is twelve years since I had any news of the Papal court, 
or of our order, or of the state of affairs generally in the 
west. Two years ago indeed there came hither a certain 
Lombard leech and chirurgeon, who spread abroad in these 
parts the most incredible blasphemies about the court of Rome 
and our Order and the state of things in the west, and on 
this account I exceedingly desire to obtain true intelligence. 
I pray the brethren whom this letter may reach to do their 
possible to bring its contents to the knowledge of our lord 
the Pope, and the Cardinals, and the agents of the Order at 
the court of Rome. 

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

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



126 TWO THOUSAND YEARS OF MISSION'S. 

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

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

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

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



CHINA AND TATARY. 127 

to Europe. The following extracts from a letter of one 
who reached the field, Andrew of Perugia, show the 
progress of the mission, especially its development in 
Southern China. Zayton, the center of operations 
there, lay more than a thousand miles straight south 
of Peking. It has been identified with the modern city 
of Tsiuan-chau, which is only 170 miles up the coast 
from Swatow : 

ZAYTON, January, 1326. 

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

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

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



128 TWO THOUSAND YEARS OF MISSIONS. 

with four apartments such that any one of them is good 
enough for a church dignitary of any rank. In this place I 
continue to dwell, living upon the imperial dole before-men- 
tioned, the value of \\hich, according to the estimate of the 
Genoese merchants, amounts in the 3 r ear to 100 golden florins 
or thereabouts. Of this allowance I have spent the greatest 
part in the construction of the church ; and I know none 
among all the convents of our province to be compared to 
it in elegance and all other amenities. 

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

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

119. The wandering Franciscan, Odoric of Potdc- 
nooct after his adventures in India, carried the bones 
of martyrs in that land to China, the original destina- 
tion of the martyred missionaries, going through Bur- 
ma and the southwest provinces of China. He de- 
posited the venerated burden which he had brought 
with incredible toil at the mission in Zayton. He 
journeyed next northward clear across China, visiting 



CHINA AND TATARY. 129 

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

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

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

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



130 TWO THOUSAND YEARS OF MISSIONS. 

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

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

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

"These Nestorians are more than thirty thousand, dwelling 



CHINA AND TATARY. 131 

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



CHAPTER IX. 

CHIXA AXD TATARY, CONTINUED. 

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

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



CHINA AND TATARY, CONTINUED. 133 

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

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

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



134 TWO THOUSAND YEARS OF MISSIONS. 

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

Karbende Khan, son of Argoun, founded a new 
capital in 1305, calling It Sultania, which grew rapidly 
into greatness and splendor. Here Franco of Perugia 
and a number of other Dominicans did effective work. 
Before many years there were twenty-five Christian 
churches in Sultania, In 1318 it was made the seat 
of an Archbishopric. Six missionary bishops were 
put under the direction of Franco. 

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

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



CHIXA AND TATARY, CONTINUED. 135 

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

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

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



136 TWO THOUSAND YEARS OF MISSIONS. 

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

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

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

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



CHINA AXD TATARY, CUXTIXUED. 137 

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

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

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



138 TWO THOUSAND YEARS OF MISSIONS. 

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

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

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




JOHANN ADAM VON SCHAU. 
(As a Mandarin,) 



CHINA AND TATART, CONTINUED. 139 

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

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

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



I4O T\YQ THOUSAND YEARS OF MISSIONS. 

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

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



CHINA AND TATAKY, CONTINUED. 141 

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

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

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

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

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



142 TWO THOUSAND YEARS OF MISSIONS. 

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

132. The standing of the learned missionaries at 
court kept the way open for missionary work through- 
out the country. A great many obscure but devoted 
men of the Company of Jesus worked in the ways thus 
opened. They were followed by not a few Francis- 
cans and Dominicans. At the death of Ricci, the first 
modern missionary in China, in 1610, after twenty- 
seven years of labor, there were more than three hun- 
dred churches there. The work was so carried on by the 
coadjutors and successors of Ricci that by the year 1664 
1,6*6 churches had been established in five provinces. 
In that year there were said to be 257,000 converts 



CHINA AND TATARV, CONTINUED. 143 

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

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

*Tbe young man owned f ranldy to his ccmntryman, that bis 



144 TWO THOUSAND YEARS OF -MISSIONS. 

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

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

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



CHINA AXD TATARY, CONTINUED. 145 

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

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

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



146 TWO THOUSAND YEARS OF MISSIONS. 

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

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

"First Persons are required, who have formed the strongest 
Resolution to suffer all Things for Christ's sake; and to be- 
oofjcie new Men, as it were, not only as they must change their 
Climate* their Dress, and their Food; but still more, as they 
mast practice Manners, the very reverse of those of our Coun- 
trymen the French. That Man who has not this Talent, or will 
not endeavor to acquire it, should lay aside all Thoughts of 
coming to China. Those also are unfit who are not Masters 
of their Temper ; for a Man of a hasty Turn would sometimes 
make dreadful Havock here The Genius of the Chlneze 
retires Men to be Masters of their Passions; and especially 
of a certain turbulent Activity, which is for bearing down 
every Thing. A Chineze has not Abilities to comprehend, in 
a Month, what a Frenchman can inform him of in an Hour. 
He must bear patiently with that Indolence and Slowness of 
Apprehension which is natural to them; must boldly incul- 
cate the Truths of Religion to a Nation, who stand in fear of 
no one bat the Emperor ; whose only Thirst 5s that of Money, 
and who, consequently are wholly indifferent with regard to 
aB Things refatiiig to Eternity. Every Missionary who is aot 



CHINA AND TATARY, CONTINUED. 147 

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

"The Difficulty of the Chinese Language, and its Character, 
requires also a Person who delights in Study; though he 
finds nothing pleasing in it, except the Hopes that he may one 
Day employ it successfully to the Glory of God. As he always 
has an Opportunity of learning something on these Occasions, 
he consequently may spend a great Part of his Time this way ; 
and he must accustom himself perpetually to shift from Action 
to Study, and from Study to his Ministerial Functions. 
Farther, 'tis well known that the Chineze boast their being the 
most civilized and most accomplished People on Earth, but 
an European can scarce conceive how difficult it is for a For- 
eigner to acquire the Chinese Politeness. The Ceremonial 
of this Country is surprisingly fatiguing to a Frenchman, 
it being one Business to acquire the Theory of it and another 
to put it in Practice. In proportion, as a Person excels in the 
European Sciences, the more likely it is for him to ingratiate 
himself with the Nation in Question (particularly with their 
great Men), who have Foreigners in the utmost Contempt 
Thus you perceive, reverend Father, how absolutely necessary 
it is for a Person to have the strongest Command over his 
Passions, in these Missions more than in any other. I omit 
to mention the Christian and Religious Virtues he ought to 
possess; without these it is impossible for any Man, either 
here or in any other Country, to save his own Soul, or to 
make any considerable Progress in the Conversion of others." 

137. The influence of the Jesuit missionaries at the 
Chinese court continued into the eighteenth century. 
Not only their science, but also their practical arts, 
especially that best of missionary arts, the art of medi- 
cine, gave them deserved standing. Let the account 
stand in the original words of De Fontanay; 

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



148 TWO THOUSAND YEARS OF MISSIONS. 

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

13$, M Qn the front of the fine church lately built by us in 
tfee first inclosure of the Palace, in sight of the whole em- 
gwre, the following words are engraved, in gold, in 
large Chinese characters : Tien~chu tung-chi Kien; Coeli 
Domini Ttmfclum mtwdato Imperatoris erectum; L e. 
'The Temple of the Lord of Heaven, built by the 
Emperor's order/ This is one of the most beauti- 
ful edifices in Peking; we not having spared any of 
those ornament?, etc., which might raise the curiosity of the 
Chinese ; and invite to it the Mandarins, and the most con- 
siderable personages of the Empire, thereby to get an oppor- 
tunity of speaking to them concerning God, and instructing 
them in our mysteries. Though this church was not quite 
finished when I left Peking, nevertheless the Heir-apparent^ 



CHINA AND TATARY, CONTINUED. 149 

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

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

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



CHAPTER X 



THE PHILIPPINE ISLANDS. 



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

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

151. The attack of the Chinese corsair. 152. Captain Arn- 
mon's pursuit 153. Attempts to send missionaries to 
China. 154. Cap tarn Ammon's return to China with two 
"ambassadors from Manila." 155. The return to Ma- 
nila. 156. The resentment of the Chinese captains. 
157. Herrera's second visit to Spain to secure missionaries. 
15& The devotion of the early friars. 159. Some results 
of the early mission work, 160. The support of the mis- 
skms, 161. A voyage of one of the galleons. 162. The 
religious orders in the Philippines. 163. Missions to for- 
eign residents in Manila. 164. The Ladrone Islands. 

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

150 



THE PHILIPPINE ISLANDS. 15! 

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

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

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

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

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



152 TWO THOUSAND YEARS OF MISSIONS. 

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

142. The Spanish conquest of the Philippines began 
with the landing of Magellan on the island of Cebu in 
1521. He was received by the Filipinos with friendli- 
ness, and he made blood brotherhood with the king of 
the island of Cebu. Pigafetta, who accompanied Magel- 
lan and was the historian of the voyage, tells the story 
of the first attempt to evangelize the Filipinos. Ma- 
gellan 

*ToI4 them that we were all alike subject to the same divine 
laws, as we were all alike descended from Adam and Eve. 
He added other observations from holy writ, which afforded 
rnoch pleasure to these islanders, and inspired them with 
desire of being instructed in our religion ; so much so, indeed, 
tfeat they besought the captain to leave with them, at our 
departure one or two men capable of teaching them, who 
wotiJd not fail of being held in great honor. But the captain 
informed them that if they wished to be Christians his priest 
would baptize them, but that he could not on this occasion 
leave any of his people behind him; but that he would return 
on a future day, and bring with him priests and monks to In- 
struct them in all things belonging to our hely religion. 

143. *At this they expressed their satisfaction, and added 
tkit tliey themselves would be glad to receive baptism ; but 
dot tfcey must first consult their monarch on this subject. 



THE PHILIPPINE ISLANDS, 153 

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

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

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



154 T WO THOUSAND YEARS OF MISSIONS. 

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

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

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

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

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



THE PHILIPPINE ISLANDS. 155 

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

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

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



156 T\\<f THOUSAND YEARS OF MISSIONS. 

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

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

lives. 

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

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



THE PHILIPPINE ISLAND& 157 

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

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

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

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



158 TWO THOUSAND YEARS OF MISSIONS. 

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

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

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

152, At the time of Li Ma Hong's attack on Manila 
tie had be closely followed by Captain Ammon, who 



THE PHILIPPINE ISLANDS. 159 

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

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

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

Now the coming of Captain Ammon with a request 



jGO TWO THOUSAND YEARS OF MISSIONS. 

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

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

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

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



THE PHILIPPINE ISLANDS, l6l 

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

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

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

157. On the departure of Li Ma Hone: and his forces 
the missionaries began anew their task of building 
churches and founding communities. 

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



1 62 TWO THOUSAND YEARS OF MISSIONS. 

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

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

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

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



THE PHILIPPINE ISLANDS. 163 

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

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

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

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



164 TWO THOUSAND YEARS OF MISSIONS. 

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

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

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



THE PHILIPPINE ISLANDS. l6$ 

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

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

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



1 66 TWO THOUSAND YEARS OF MISSIONS. 

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

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

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

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

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

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



THE PHILIPPINE ISLANDS. l6/ 

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

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

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

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



1 68 TWO THOUSAND YEARS OF MISSIONS. 

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

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

In 1771 Crozet found only about 1,000 native in- 
habitants in the Ladrones. But he speaks in the high- 
est terms of the treatment which they were at that time 
receiving from the Spanish governor, M. Tobias, and 
the missionaries. There were five of the latter belong- 
ing to the order of Augustine, though the Company of 
Jesus had formerly had charge of the work. 



CHAPTER XI. 

JAPAN AND FORMOSA. 

165. The pioneer missionaries. 166. Xavier in Kioto 
and Oita. 167. Xavier and Carey a contrast. 168. 
Work in Bungo and Hirado. 169. Nagasaki becomes 
the headquarters of Christianity 170. The Goto Isl- 
ands. 171. Summary of exclusively Jesuit work. ^ ^ 172. 
Franciscans from the Philippines. 173- Dominicans* 
and others from the Philippines. 174- Native helpers. 
175. Numerical results. 176. Attempted obliteration 
not quite successful. 177. Dutch missions in Formosa. 
178. Report of George Candidus. 179. Great work of 
Robert Junms 180. School work. 181. Methods. 
182. A printing press and Dutch humor. 183. Compul- 
sion and religious liberty, 184. The last stand. 

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

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

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

169 



I7O TWO THOUSAND YEARS OF MISSIONS. 

and the missionary found him hungering for peac\ A 
mind. As a result the Japanese and his servant w^re 
converted and were baptized and taught by Xavier. 

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

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




FRANCES XAV1ER. 



JAPAX AND FORMOSA. 171 

pains in reaching the capital, he stayed but two weeks. 
Either on this trip or on a separate journey from 
Hirado, Yatnaguchi was visited. L>ut the forlorn mis- 
sion band found no \\dcome tl.crc. 

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

167. After only two and a half years in the Sunrise 
Kingdom this flying scout of missions set sail Novem- 
ber 20, 1551, hoping to enter next the great land of 
China. Xavier was a man of extremely sensitive emo- 
tional nature. Some of his letters show him in the 
depths of discouragement, almost hopeless as to the 
conversion of the Asiatics ; and others show him on the 
mountain crest of millennial vision. With him, as with 
some other great pioneers of missions, the love of travel 
had much to do with shaping his career. What we 
might call the geographical sense was strong in Will- 
iam Carey and had much to do with his appreciation 
of the needs of the world ; bttt it did not master him as 
it mastered Xavier, Carey settled to the steady, pro- 



l?2 TWO THOUSAND YEARS OF MISSION'S. 

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

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



JAPAN AND FORMOSA. 173 

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

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

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



174 T\\O THOCSAXD YEARS OF illSSIONS. 

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

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

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

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



JAPAN AND FORMOSA. 175 

cans were sent from Manila. They went first as gov- 
ernment ambassadors and negotiated treaties for trade 
between the Philippine and Japanese islands. But they 
had missions most at heart. Pedro Bautista was the 
leader. He had three other barefooted friars and four 
laymen with him. Permission was granted them to 
build a church at Meaco, near Osaka, which was 
opened in 1594. But, instigated by Portuguese mer- 
chants and perhaps by the Jesuits, the governor of the 
provincial capital, Nagasaki, prohibited the Franciscan 
propaganda. These missionaries were less politic than 
those of the Company of Jesus. The Emperor him- 
self became alarmed at the spread of the new religion 
in his realm and issued an edict against it. Bautista 
went to Manila, however, and secured a fresh author- 
ization from the Governor and a new relay of mission- 
aries. In 1603 Diego Guevara founded the convent of 
Btrago and Estasio Ortiz that of Usuki, Two years 
later Fet dmaiid <ie San Jose created a church in Sayki, 
the residence of the King of Bungo. Later still he 
built the convents of Angota and Nagasaki. 

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



176 TWO THOUSAND YEARS OF MISSIONS. 

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

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

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



JAPAX AXD FORMOSA. 177 

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

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

175. There are various estimates of the number of 
converts, ranging from 600,000 to 2,000,000. A most 
exact statement is made as to the number converted in 
one period of only nineteen years (1603-1622). It is 
2 39>339- Many of the converts had little Christian 
instruction. It is no wonder that multitudes aposta- 
tized in the hour of trial. The wonder is that so many 
stood the test. There are said to have been 37,000 
martyrs. It is certain that Christianity was thickly 
planted in all southwestern Japan, with Nagasaki as 
a center. 

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



178 TWO THOUSAND YEARS OF MISSIONS. 

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

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

In spite of such decrees posted about Japan till after 
the middle of the nineteenth century, when Roman 
Catholic missionaries were permitted to resume work 
in the country, they found in the vicinity of Nagasaki 
10,000 people who had been keeping up some Christian 
prayers and practices which had been handed down 
through the 200 years of desolation. It was a thrilling 
moment, the I7th of March, 1865, when the first group 
of these came to the new Roman Catholic church in 
Nagasaki and said to the French missionary, H. Petit- 
jcstru a ln our hearts, all we who are present are the 
same as you," and, speaking of the village from which 
they had come : "At home nearly every one thinks as 
we do/* Later, copies of prayerbooks used in the 
Christian communities were brought, which proved, 
"with the exception of some faults of pronunciation 
and mistakes in copying," to contain correct transla- 
tions of the Lord's Prayer, the Apostle's Creed and 
five or six other formulas which had been taught by 
the missionaries six generations before. 



JAPAN AND FORMOSA. 179 

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

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

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

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

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



l8o TWO THOUSAND YEARS OF MISSIONS. 

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

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

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



JAPAN AND FORMOSA. l8l 

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

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

Of the adults he says, 

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

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

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



I&2 T\U> THOUSAND YEARS OF MISSIONS. 

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

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

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

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

Dankl Graves, one of the most learned and 
also highly esteemed ministers at Batavia, Java, then 
capita] of the Dutch East Indies, nobly insisted, in spite 



JAPAX AXD FORMOSA. l8 o 

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

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

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

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

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

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



184 TWO THOUSAND YEARS OF MISSIONS. 

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

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

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

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

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



JAPAN AND FORMOSA. 185 

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



CHAPTER XII. 

EGYPT AXD ABYSSINIA. 

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

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

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



EGYPT AND ABYSSINIA. l8j 

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

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

186. The first contemporary notice of Christians in 
Egypt* however, is from the pen of an enemy, occur- 
ring in a letter from the Emperor Hadrian (A. D- 
117-138) to the Consul Servanus. Hadrian, fond of 
travel and of architecture, was also a curious observer 
of society. He did not see the sober and sincere Chris* 
tianity which could have been found in Alexandria, but 
rather the superficial forms of philosophy and eclectic 
religion which existed in that cosmopolitan city. He 
says: 

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

187. From better informed sources it is known that 



l88 TWO THOUSAND YEARS OF MISSIONS. 

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

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



EGYPT AXD ABYSSIXTA. 189 

of these he entitled "An Exhortation to the Heathen/' 
the other "The Instructor/' this last being intended to 
teach the converts from heathenism how to follow 
Christ in all things. Clement's "Exhortation to the 
Heathen 7 ' is one of the first of missionary writings, not 
only in point of time, but also in breadth of sympathy, 
in charming scholarship and in fervor of evangelistic 
appeal. A history of missions would be seriously de- 
fective without a glimpse of the contents of this great 
missionary document which was written fewer than one 
hundred years after the Apostle John had laid down his 
pen. The translation occupies one hundred pages in 
the Ante-Nicene Library. We can take only a para- 
graph here and there from the pages which expose 
with a keen and merciless pen the combination of im- 
morality and folly in the mythology and in the idolatry 
of heathenism, then recognize the gleams of truth and 
the inspiration of some of the loftiest reaches of pagan 
philosophers and poets, passing on to the true dignity 
of man in fellowship with the Word of God, the Light 
of the World. 

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



1 9O TWO THOUSAND YEARS OF MISSION'S. 

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

"Let your Phidias, and Polycletus, and your Praxiteles and 
Appelles, too. come, and all that are engaged in mechanical 
arts, who, being themselves of the earth, are workers of the 
earth. 'For then,' sajs a certain prophecy, 'the affairs here 
turned out unfortunately, when men put their trust in im- 
ages/ Let the meaner artists, too for I will not stop calling 
come. None of these ever made a breathing image, or out of 
earth moulded soft flesh. Who liquefied marrow? or who 
solidified the bones? Who stretched the nerves? Who dis- 
tended the* veins 5 Who poured the blood into them? Or 
who spread the skin? Whoever could have made eyes capable 
of seeing? Who breathed spirit into the lifeless form? Who 
bestowed righteousness? Who promised immortality? The 
Maker of the universe alone; the Great Artist and Father has 
formed us, such a living image as man is. But your Olym- 
pian Jove, the image of an image, greatly out of harmony 
with truth, is thej senseless work of Attic hands. For the 
image of God is His Word, the genuine Son of Mind, the 
"Divine Word* the archetypal light of light; and the image 
0f the Word is the true man, the mind which is in man, who 
is therefore said to have been made 'in the image and likeness 
of God/ assimilated to the Divine Word in the affections of 
th sod, and therefore rational; but effigies sculptured in 
human form, the earthly image of that part of man which is 
visible and earth-born, are but a perishable impress of human- 
ity, manifestly wide of the truth. That life, then, which is 
occupied with so much earnestness about matter, seems to rne 
to be nothing else than full of insanity. 

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



EGYPT AND ABYSSIXIA- IQl 

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

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

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

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



192 TVNQ THOUSAND YEARS OF MISSIONS. 

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

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

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




FRANCIS OF ASSISL 



AXD 



193 



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

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

192. Early in the thirteenth century Francis of 
Assist, the Father of modern missions, made a brave 
effort to infuse a new tide of Christian life into Egsjrt 
In 1213 he endeav@red to go to Syria, and a little later 
to Morocco, but without success. In 1219 he sent in 
Morocco a devoted band of missionaries, who found 
martyrdom there. He, with eleven others, went to the 
Levant. Leaving a part of his comrades in Syria, he 
followed a crusading army to Egypt In the very 
height of the hostilities there he made his way to the 
headquarters of the Sultan of Egypt. The perfectly 
transparent simplicity and sincerity of Francis were 
appreciated by the Saracen'and he was allowed oppor- 
tunity to present the claims of Christ in the miclst of 
the camp of the followers of Mohammed. Here is an 
extract from a letter written at the time to friends in 
Europe by one of the crusaders : 

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



194 T ^fl THOUSAND YEARS OF MISSIONS. 

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

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

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

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



EGYPT AXD AB\3bIMA. Iy5 

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

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

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

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



196 'Irtu HIul'^AXD VUARa OF MISSIONS. 

probably from Arabia, the land of the Queen of Sheba. 

Whether the friendliness to Jeremiah of Ebed-Me- 
lech, an Ethiopian, is significant or not as to the rela- 
turns of his country to Juclea, is doubtful. But the 
prophecy of Isaiah is full of promise: 

"Thus haith the Lord, The labor of Egypt and the merchand- 
ise of Ethiopia, and the Saheans, men of stature, shall come 
over unto thte and they shall be thine ; they shall go after thee ; 
in chains they bhall come o\er- and they shall fall down unto 
thee, they hhall make supplication unto thee, saying, surely 
God is in tht;e; and there is none else, there is no (other) 
God." 

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



EGVPT AND ABYSSINIA. 

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

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

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



198 TttO THOUSAND YEARS OF MISSIONS. 

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

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



CHAPTER XIII. 

NORTH AND WEST AFRICA. 

201. Characteristics of early Christianity. 202. Ter- 
tullian. 203. Literary activity. 204. The Donatists. 
205, Western version of the Scriptures, 206. Chris- 
tianity's opportunity. 207. Islam's success, 208. 
Franciscans .and Dominicans m Africa. 209. The con- 
version of Raymond Lull. 210. Lull's intellectual cru- 
sade. 211. His mission to North Africa. 212. His 
return from banishment 213. His martyrdom. 214. 
The evangelizing of the Canary Islands. 215, Growth 
of Christianity there, 216. Maritime enterprise and 
missions. 217. Henry the Navigator. 218. His mis- 
sionary motive. 219. The dark side of his en terfH-is.es, 
220. Diego Gomez in West Africa. 221, John II. of 
Portugal sends a missionary expedition. 222. Work in 
Congo land. 223. Livingstone's characterization of 
Jesuit work. 224. Roman Catholic characterization of 
the same work. 225. French and Spanish missions* 
226. Moravian efforts. 227. English and Scotch mis- 
sions. 228. Jesuit missions in East Africa. 239, 
Madagascar. 

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

199 



2OO TWO THOUSAND YEARS OF MISSIONS. 

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

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

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

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



NORTH A:ND WEST AFRICA. 201 

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

These words are near the end of the "Apol- 
ogy," almost one hundred pages of vigorous, earnest, 
fearless, sometimes racy, always luminous and stirring 1 , 
words. Of the forty works of Tertullian uhich have 
come down to us, three others are argiirnents with the 
heathen, "On Idolatry," "To Scapula," and "To the 
Nations." The last is as extensive as the "Apology." 

203. For two hundred and fifty years the churches in 
North Africa led the van of Latin Christianity. After 
the most formidable opposition in her history old Rome 
had conquered Carthage. But now the countrymen 
of Hannibal were giving law to Rome. Tertullian 
was followed by Cyprian, Cyprian by Ambbfas, and 
Arnobitts by Augustine* The missionary writings of 
Cyprian were "On the Vanity of Idols" and 4i A Testi- 
mony against the Jews." On the border of Numidia 
southwest of Carthage was the town of Sicca Veneria. 
It was distinctively given over to the most debasing 
forms of paganism. There Araobius was a popular 
teacher of rhetoric. He was converted to Christianity 



202 TWO THOUSAND YEARS OF MISSION'S. 

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

204. It has been said that one o the greatest achieve- 
ments of Augustine was breaking the supremacy of the 
Dooatists. They were the Protestants of the fourth 
and succeeding centuries in North Africa. They were 
ii*0f than Protestants, they were Puritans. They 
were mote than Puritans, they were Baptists. None 
of these titles apply to them, perfectly, of course. They 
fell into many serious blunders, but they tenaciously 
held, in theory, at least, to a converted church mem- 
bership. Al their best they were not only more nu- 
merous and inftaeiitiaJ, but also more Christian than 
the Romanists there. These Donatists became the 
chief missionary force of North Africa working In 
the barbarian borderlands of the Roman territory, 



NORTH AND WEST AFRICA. 2O3 

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

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

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

spiritual instead of ecclesiastical, and the Mo* 



204 TWO THOUSAND YEARS OF MISSIONS. 

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

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

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



XORTH AND WEST AFRICA. 2O5 

model for his order. Though Francis was the "Father 
of the Poor*" and Dominic the 44 Hammer of Heretics/' 
the early followers of the latter did not a little mission 
work for non-Christians, too, as their successors have 
done in the centuries since. They founded missionary 
training-schools at Murcia, Spain, and Tunis, Africa. 
They gave nearly as many missionary martyrs to mid- 
dle-age Africa as did the Franciscans, all, however, 
to little avail. 

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

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



2O6 TWO THOUSAND YEARS OF MISSIONS, 

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

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



NORTH AND WEST AFRICA. 207 

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

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

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



2O8 T\\0 THOUSAND YEARS OF MISSIONS. 

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

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

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

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

"After this all in the island (Lancerote) came one by one to 
be baptized, both small and great; and therefore an instruction 
wms drawn tip as simple as possible for the guidance of those 
wbo were already baptized and for the preparation of those 
wfeo by the grace of God should afterward receive baptism." 



NORTH AND WEST AFRICA- 209 

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

The next year two other chiefs came fur baptism, 
one bringing t\vent>-t\vo candidates \\ith him, the 
other forty-seven. 

"From that time forward all the people came to be baptized , 
some no\v, some then, according ab their dwelling-* might hap- 
pen to be scattered about the country. . . They arc 
baptized m a chapel that M. cle Bethencourt has had built ; 
and they mingle with his people and bhare all their comfort- 
The said Lord de Bethencourt has commanded that they should 
be treated \uth the utmost gentleness." 

The founder of the colony further showed his inter- 
est in the religious \\elfare of the islands by visiting 
the Pope and securing the appointment of a " Bishop 
of all the Canary Islands/* The man chosen was 
Albert <Je las Casas* The bishop 

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

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

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



21O T\\U TWJl ?\M> YEARS OF MISSION'S. 

maritime highways to four continents Africa. Asia 
and the t\\o Americas but also because in doing it 
he had a genuine missionary intention. Though an 
Infante, i. r,, royal prince of Portugal, he withdrew 
from political life, except when needed as a crusader 
or a peacemaker, and devoted his princely resources 
of both mind and fortune to scientific study, map-mak- 
ing and exploration. He took up his abode on that 
southwestern point of Portugal which thrusts itself 
well out into the Atlantic Ocean, built there an astro- 
nomical observatory and dispatched thence his cara- 
vels, the best craft afloat, singly and in whole fleets 
during a period of forty years. He opened pathways 
and made them permanently frequented on the Atlantic 
westward and southward. Men commissioned by him 
rediscovered the Azores and colonized them, discov- 
ered the Madeira, the Canary and the Cape Verde 
islands, colonizing the two former groups, and, most 
important of all, crept down the African coast more 
than 1,300 miles beyond the point which had been 
believed to be the last which human beings could pos- 
sibly reach. It was the impulse of Prince Henry which 
sent his countrymen around the Cape of Good Hope 
to India. The son of Columbus tells us that "it was 
in Portugal'* that his father began to think that, if 
men could sail so far south, one might also sail west 
and find lands in that quarter." 

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




HENRY THE NAVIGATOR, 
(In Mourning Dress.) 



NORTH AN*D WEST AFRICA. 21 T 

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

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

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

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



212 TWO THOUSAND YE \RS OF MISSION'S. 

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

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

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

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

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



NORTH AXD WEST AFRICA. 

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

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



214 Tvvo THOUSAND YEARS OF MISSIONS. 

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

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

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

In another place, Livingstone uses the following 
language : 

"It is now [1854] quite astonishing to observe the great num- 
bers w3K can read and write in this district. This is the fruit 
of the labors of Jesuit and Capuchin missionaries, for they 
taught the people of Ambaca ; and ever since the expulsion of 
the teachers by the Marquis of Pombal (1759) the natives 
have continued to teach each other. These devoted men are 
still held in high estimation throughout the country to this day. 
All speak well of them (as padres Jesuitas) ; and, now that 
they are gone from this lower sphere, I could not help wishing 
that these our Roman Catholic fellow Christians had felt it to 
be their duty to give the people the Bible, to be a light to 
their feet when the good men themselves were gone.** 

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



NORTH AND WEST AFRICA. 21$ 

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

'The first comersions (1491-1549) were too precipitate. 
Insufficient account wa& taken of the difficulties against th 
lasting and sincere practice of Christianity." 

One hundred years ago a Capuchin by the name of 
Zuccelli wrote: 

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

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

The Spanish followed the Portuguese and French 
in missionary endeavor oa the West Coast In 1653 



2l6 TWO THOUSAND YEARS OF MISSIONS. 

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

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

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

In 1797 the Scotch Missionary Societies sent men 
thither, Guinea was a fatal field to all alike Portu- 
guese, French, Spanish, Moravians, English, Scotch. 
I 228. The Portuguese entered Africa from the East 
Coast also and the Jesuits prosecuted missions from 
that side far into the interior. The most appreciative 
account of their work in the East as well as in the 
West is that of David Livingstone : 

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



XORTH AXD \VKST AFRICA. 217 

Eastern Africa, as the ruins of mission stations still testify; 
but not having succeeded in meeting with any reliable history 
of the labors of these good men, it is painful for me to be un- 
able to contradict the calumnies which Portuguese writers 
still heap on their memory So far a** the impression left on 
the native mind goes, it is decidedly favorable to their zeal and 
piety, while the writers referred to roundly assert that the 
missionaries engaged in the slave trade, \vhich is probably a5 
false as the more modern <candals occasionally retailed against 
their Protestant brethren Philanthropist^ sometimes err in 
accepting the mere gossip of coast villager as facts, when assert- 
ing the atrocities of our countrymen abroad while others, pre- 
tending to regard all philanthropy as weakness, yet practicing 
that silliest of hypocrisies the endeavor to appear worse than 
they are accept and publish the mere brandy-and- water 
twaddle of immoral traders against a body of men who, as a 
whole, are an honor to human kind, . , , We can- 
not believe that these good men would risk their lives for the 
unholy gains which, even were they lawful, by the rules of 
their order they could not enjoy; but it would be extremely 
interesting Jo all their successors to know exactly what were 
the real causes of their failure in perpetuating the faith." 

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



CHAPTER XIV. 

SOUTH AFRICA. 

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

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

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



SOUTH AFRICA. 2lty 

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

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

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



220 TWO THOt'SAXD YEARS OF MISSIONS. 

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

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

"I still shudder when I think of one of the first scenes of 
the kind which 1 was obliged to witness in my youth, when I 
commenced my burgher service. It was upon a commando 
under Carl Kortz. We had surprised and destroyed a con- 
siderable kraal of Bo^jesmen. When the firing ceased, five 
women were btill found living. The lives of these, after a 
long discussion, it was ordered to spare, because one farmer 
wanted a servant for this purpose, and another for that. The 
unfortunate wretches were ordered to march in front of the 
commando; but it was ^oon found that they impeded our pro- 
gress, not being able to proceed fast enough. They were 
therefore ordered to be shot. The scene \\hich ensued often 
haunts me up to the present hour. The helpless victims, see- 
ing what %^ intended, sprang to us, and clung so firmly to 
some of the party that it was for some time Impossible to shoot 
them without hazarding the h\es of those they held fast Four 
of them were at length despatched, but the fifth could by no 
means be torn from one of our comrades, whom she had 
grasped in her agony ; and his entreaties to be allowed to take 
the woman home were at last complied with. She went with 
her preserver, served him long and faithfully, and, I believe, 
died in the family May God forgive the land !" 

2 33- With such an attitude toward the natives pre- 
vailing f rom first to last, it is not surprising that over 



SOUTH AFRICA. 221 

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

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

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

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



-222 TWO THOUSAND YEARS OF MISSIONS, 

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

235. This much, however, is true of them ; if one 
of the blacks professed Christianity he was immedi- 
ately freed and was treated in many respects as if 
white. The line of mere color was not deeply drawn 
in those days. For instance, a Bengalese slave girl 
of Admiral Bogaert, having been baptized and liber- 
ated, was spoken of in the same terms as the admiral's 
own niece, "de eerbare jonge dochter." In the first 
sixty-six years of the colony 46 adult slaves and 
1,121 slave children were baptized. But the law of 
baptismal emancipation was bitterly opposed and 

* finally repealed. Ten leading South African Dutch 
clergymen in a document published for the English- 
speaking world in 1900 say that the law was repealed 
"on account of the abuses to which it led." But they 
refrain from telling what they mean by "abuses." 

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



SOUTH AFRICA. 223 

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

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

238. But seven days after the arrival of this appeal 



224 TWO THOUSAND YEARS OF MISSIONS. 

at Herrnhiit, George Schmidt started for Holland on 
his way to South Africa. It took the Dutch more 
than one hundred years to ask some one else to go. 
It took the Moravians less than a week actually to 
start. The Dutch East India Company in Amsterdam 
appointed clergymen to examine Schmidt. They tried 
to convince him that it was dangerous and foolish to 
go. They said to him : "The language of the Hotten- 
tots is extremely difficult. They have nothing but 
wild roots to feed upon. What do you think of that ?" 
His answer was: "With God all things are possible; 
and as I have assurance that it is the will of God 
I should preach the gospel to the Hottentots, so I 
hope firmly in him that he will carry me through the 
greatest difficulties," It was a whole year before 
Schmidt could get passage from Holland to the Cape. 
White he waited he supported himself as a common 
laborer. His book education was very limited, but he 
had already at twenty-seven years of age had six years 
of spiritual discipline by imprisonment for the sake of 
the gospel hi Bohemia, On the voyage to South Africa 
he was able to lead three ungodly passengers to Christ. 
2 39- On reaching Cape Town in 1737 the Moravian 
was received with contempt and derision fay the colo- 
nists. But he found two natives who lived some 6ty 
miles away, one of them speaking Dutch, who con- 
ducted him to their kraal. There he built himself 
a hut and laid out a garden. Schmidt, like Xavier, 
never learned the language of the people of his mis- 
sion. The Hottentot language in addition to the ordi- 
nary sounds of human speech has oaaoy different 



SOUTH AFRICA. 225 

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

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

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



226 T\\O THOUSAND YEARS OF MISSIONS, 

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

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

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



SOUTH AFRICA. 

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

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

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

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



CHAPTER XV. 

GREECE AXD ITALY. 

244. Alexander and Paul. 245. Distinction of the first 
church in Europe on record. 246. Hunting work. 
Z47 One of the great plantings. 248. The nobility 
near Olympus. 249. In 4 The Eye." 250. At Corinth 
251. The Sacred Literature of the New Testament began 
in the land of letter^ 252. Post-apostolic epistles to 
and from Corinth. 253. Recent romantic discovery. 
254. Athenian philosopher's, argument for Christ. 255. 
Paganism in Greece slowly empires 256. Crete. 257. 
Record of missions in Italy meager. 258. First quarter 
of a century. 259. Paul in Italy. 260. Christians 
numcroui. according to Tacitus. 261. Days of Domitilla 
arjd Clemens. 262. Revelation of the catacombs as to 
the success of missions. 263. Missionary writings of 
Justin Martyr. 264 A conspicuous conversion by the 
power of the Old Testament. 265. Other missionaries. 

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

Nearly four centuries later an Asiatic of greater 
228 



GREECE AND ITALY. 

ideality stood on a higher stratum of the same Ilium, 
Paul 00 was a man of prayer and libation. He too 
heard a voice calling him to continental conquest. 
He had no phalanx with him, but he plunged into 
Europe and organized a force of world-conquering 
quality out of the tested Macedonian material In 
less than six months he could inspirit his little army 
with the fact of its already wide conquests. 'Trorn 
you has sounded forth the word of the Lord, not only 
in Macedonia and Achaia, but in every place your 
faith toward God has gone forth. 1 ' 

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

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



230 TWO THOUSAND YEARS OF MISSIONS. 

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

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

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



GfcEECE AND ITALY. 23! 

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

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

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



232 TWO THOUSAND YEARS OF MISSIONS. 

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

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

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

**So Paul took his stand in tbe oikldk of the 



GREECL AND ITALY. 233 

court, and this is what he said: 'Men of Athens, on 
every hand I see signs of your being very religious. In- 
deed as I was going about and looking at the objects 
that you worship, I observed an altar on which the 
dedication was inscribed, 'To AX UNKXUWX GOD/ 
What then you are worshiping without knowledge, is 
what I am now preaching to you.' " flow gracious as 
well as wise he \\as a little later in quoting from some 
of their "own poets/ 1 Further notice of Paul at Athens 
has been made in our first chapter. 

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

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



234 TWO THOUSAND YEARS OF MISSIONS. 

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

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

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



236 TWO THOUSAND YEARS OF MISSIONS* 

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

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



GREECE AND ITALY. 



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

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

Aristides proceeds to a searching analysis of pagan 
mythology showing tip its deep moral degradation* 
He then advances as the main argument for Chris- 
tianity its practical outcome in pure, noble, unselfish 
lives. For dignity, learning and practical sense the 
argument of Aristides was worthy of a successor of 
the great Missionary, even in Athens. As the old 
romancer fancied, the realities of this argument wiH 
yet supplant Buddhism and every other defective 
"search for God, if after all they miglit fed their way 
to Mna and find Mm/* 

But the overthrow of paganism is always a 



-2j8 TWO THUt'SAND YEARS OF MISSION^ 

slow process. As late as the time of Valentinian and 
Valens { 375 ; , heathen temples and festivals were still 
common in Greece. These emperors enacted stringent 
la^s againbt them. A pagan Proconsul, more than 
three hundred years after Gallio's toleration of Chris- 
tianity, had to solicit tolerance for heathenism. To 
the credit of the Emperor Valens it \\as granted. 
But not long after 4 that the temples and customs of 
paganism fell into final disuse. 

The University of Athens, however, remained in 
opposition to Christianity until it was suppressed on 
that account by Justinian I, A. D. 529, when its teach- 
ers fled to Persia. Evidently the word "pagan" did 
not always mean what its derivation signified, peas- 
ant, The conservatism of learning* was sometimes 
equal to that of ignorance. But as a rule heathmen 
remained longest heathen. The Mainottes in the moun- 
tains of Peloponnesus did not yield to Christianity 
until near the end of the ninth century. 

^$6. Christianity was planted in the island of Crete 
sixty miles south of Greece in apostolic times. "Some 
Cretans** were present on the Day of Pentecost. There 
are unmistakable hints of Paul's visiting six or eight 
different places during his fourth missionary journey, 
or series of journeys, of which no details are given. 
(A. D. 63-65.) One of these was Crete, or he could 
not have said in writing to Titus, **! left thee in 
Crete. w Missions had been successful in planting the 
faith in a number of places "appoint elders in every 
city,** One of the letters of Dionysitis of Corinth in 
die aoct oratory was written **to the church of GOT- 



GREECE AND ITALY, 239 

tyna and to the other churches in Crete." Eusebius 
says that in this epistle 4 *he commends their bishop, 
Philip, for the numerous instances of fortitude that 
the church evinced under him according to the testi- 
mony of all, while he cautions them against the per- 
versions of the heretics." 

257. As we enter upon the history of missions in It- 
aly, we are forcibly impressed with the fact that 
in the primitive days of human institutions 
men are completely absorbed in the work of founding 
them. It is only when they are well established that 
elaborate records are likely to be kept. The records 
of the life of Christ on earth w r ere unwritten until 
from thirty to sixty years after his crucifixion. The 
four Gospels altogether record events occurring on 
not more than thirty-five days of his ministry. We 
wish that we could know some of the thing-s which he 
said and did on the other thousand days and more of 
his public life, to say nothing of the ten thousand days 
of essential preparation. 

This which is true of the beginning of Christianity 
itself is true of its introduction into every land. The 
history of missions was not written by those who alone 
could fully write it and we are the losers. Of no 
country is this want of records more impressive than 
of Italy. The land which was the very center of the 
Roman world and which was to be ooe of the chief 
seats of Christianity for many centuries was evangel- 
ized we know not how or by whom. The great his- 
torian of "Latin Christianity/* Dean Milmati, well says 
that "Christianity Es ever more faithfully recorded 
her dissensions than her conquests." 



24O TWO THOUSAND YEARS OF MISSIONS. 

'258. A knowledge of Christ was carried to Rome not 
later than the year 30, On the 2gth of May that year 
there were inhabitants of Rome who heard in Jeru- 
salem "of the great things God has done." "Some of 
us are visitors from Rome, either Jews by birth or 
converts." Some of these "converts" from heathenism 
to Judaism doubtless received the message of Peter 
and were baptized that day. If they and others took 
not only a knowledge of Christ but earnest faith in 
him to Rome, then Christianity had been growing there 
for more than a quarter of a century when Paul wrote 
his letter to the Romans. During the latter part of 
that time many of his own converts and fellow-work- 
ers had gone to Rome. There were twenty-seven whom 
he saluted by name, giving some detail of personal 
acquaintance with most of them. The details show 
that they were his missionary coadjutors,-, beginning 
with "Priscilla and Aquila, my fellow- workers in Christ 
Jesus, who for my life laid down their own necks ; unto 
whom not only I give thanks, but also all the churches 
of the Heathen ; and salute the church that is in their 
house." There were probably more Christians in 
Rome at that time than could conveniently assemble 
in any one place. When Priscilla and Aquila came 
from Ephesus back to Rome they made their house 
one of the regular meeting-places of the disciples. One 
wonders if they were not Christian Jews when they 
left Rome in the time of the Emperor Claudius and 
whether they were sufficiently well-to-do to have owned 
a home there. 

The well-assured strength of Christianity in Rome 



GREECE AND ITALY, 241 

is indicated by Paul's way of writing about his intended 
visit as being not only for work among the Romans 
but largely for the sake of making them a base of 
operations for his mission to Sp&in. It is also sug- 
gested by the massive character of the letter and is 
plainly stated in the words "your faith is proclaimed 
throughout the world." 

259. Three years after his letter Paul reached Rome 
as a prisoner. On landing at Puteoli, more than one 
hundred miles from Rome, he was met by a group of 
Christians, showing that the gospel had been planted 
in Italy far from the capital. They persuaded Paul, 
I/uke and Atistatchus to stay a week with them. Dur~ 
ing that eventful winter the party of missionaries had 
gained a great ascendency over Captain Julius of the 
Imperial Regiment, or he would not have allowed his 
prisoner to determine the length of the stay at Puteoli. 

Once in Rome, Paul lost no time in beginning mis- 
sionary work. " Three days after our arrival Paul 
invited the leading Jews to meet him." Having come 
to this first conference, "they then fixed a day with 
him, and came to the place where he was staying, in 
even larger numbers, when Paul proceeded to lay the 
subject before them. He bore his testimonyto theKing- 
dom of God, and tried to convince them about Jesus, 
by arguments drawn from the Law of Moses/ and from 
the Prophets from morning till evening/ 7 To those 
who rejected he quoted from Isaiah as to self-blinding 
and added : "Understand, then, that this Salvation of 
God was sent to the heathen; and they will listen." 

Paul made such a defense before the court of Nero 



242 TWO THOUSAND YEARS OF MISSIONS. 

that he was cleared. But it was a long process and 
the great Missionary used the intervals of time to 
the best advantage for his work. *Taul stayed two 
whole years in a house which he rented for himself, 
welcoming- all who came to see him, proclaiming the 
Kingdom of God, and teaching all about Jesus Christ, 
the Master, with perfect fearlessness, and unmolested." 
260. The next year after Paul's acquittal occurred 
an event which has given us a notice of Christianity 
from the pen of the great Roman historian Tacitus, 
including the statement that there was "a vast multi- 
tude" of Christians in Rome, On the i8th of June, 
A. D. 64, a conflagration started which ran unchecked 
for six days and left only four of the fourteen sections 
of the city untouched. It was believed to be one of 
the brutal freaks of Nero that he might rebuild the 
city on a scale of greater splendor and have space to 
open vast pleasure gardens for himself. Tacitus con- 
cludes the terrible story as follows : 

"But not all the relief that could come from man, not all the 
bounties that the prince could bestow, nor all the atonements 
which could be presented to the gods, availed to relieve Nero 
from the infamy of being believed to have ordered the confla- 
gration. Hence to suppress the rumor, he falsely charged with 
the guilt, and punished with the most exquisite tortures, the 
persons commonly called Christians, who were hated for their 
enormities. Christus, the founder of that name, was put to 
death as a criminal by Pontius Pilate, procurator of Judea, in 
the reign pf Tiberius ; but the pernicious superstition, repressed 
for a time, broke out again, not only through Judea, where the 
mischief originated, but through the city of Rome also, 
whither all things horrible and disgraceful flow, from all 
quarters, as to a common receptacle, and where they are en- 



GREECE AND ITALY. 243 

couraged. Accordingly, first those were seized who confessed 
they were Christians ; next, on their information, a vast multi- 
tude were convicted, not so much on the charge of burning 
the city, as of hating the human race. And in their deaths they 
were also made the subjects of sport, for they were covered 
with the hides of wild beasts, and worried to death by dogs, or 
nailed to crosses, or set fire to, and when day declined, burned 
to serve for nocturnal lights. Nero offered his own gardens 
for that spectacle and exhibited a Circensian game, indiscrim- 
inately^ mingling with the common people in the habit of a 
charioteer, or else standing in his chariot. Whence a feeling 
of compassion arose toward the sufferers, though guilty and 
deserving to be made examples of by capital punishment, be- 
cause they seemed not to be cut off for the public good, but 
victims to the ferocity of one man." 

261. Before the year 100, the Emperor Domitian 
had his own cousin, Flavius Clemens, executed on a 
charge of atheism, the common charge against Jews 
and Christians who refused to worship idols, and the 
wife of Clemens, Flavia Domitilla, banished. Ancient 
inscriptions which have been found in modern times 
prove that Domitilla was a Christian. This was the 
period too when a pastor of the Roman church by the 
name of Clement wrote a letter to Corinth of which 
we have an undoubted copy. 

262. About this time, the end of the first century, 
the Christians of Rome began to make the underground 
cemeteries called catacombs, a network of galleries dug 
through the soft rock with shelf-like alcoves for the 
bodies and occasional enlargements of the galleries 
where funeral services and other meetings could be 
held in- times of persecution. They extended these 
catacombs as need required during nearly three hun- 



244 TWO THOUSAND YEARS OF MISSIONS. 

dred years. After having been lost to view for many 
centuries these corridors of graves with their many 
hundreds of epitaphs, inscriptions, symbols, and even 
paintings, have been unsealed to give us the surest 
knowledge as to the wide extent of Christianity in 
Rome. Measurements show that there are now known 
587 miles of these subterranean passages and that at 
the lowest estimate 1,752,000 Christians were buried 
in them before the year 400. Some archeologists put 
the numbers very much higher. But, judging from 
the lowest estimate, there must have been as many as 
175,000 Christians living in Rome by the middle of the 
period of the catacombs, say 240 A. D. 

The catacombs show not only that there were great 
numbers of Christians but also that many of them 
belonged to families of wealth and distinction. In 
Paul's day dependents in Caesar's household were of 
the faith. Later, some of higher station became Chris- 
tians. The first empress strongly to favor Christian- 
ity was Severina, the second wife of the infamous 
Elagabalus (218-222 A. D.). The Emperor Alexan- 
der Severus (222-235) put a statue of Jesus in his 
collection of revered men and had the Golden Rule 
Inscribed over the gateway of the palace. There 
were, however, still to be, as there had been already, 
terrible persecutions before Christianity became strong 
enough to win full imperial sanction under Constan- 
tine (312). But then the capital of the empire wa's 
no longer in Italy. 

263. While there is little record of the methods 
employed, the results which were surely attained show 
that there was an immense amount of earnest mission- 



GREECE AND ITALY. 245 

ary activity in Italy in the early days. One element 
in the process was the same as that which we have 
seen in Egypt, North Africa and Greece, the work of 
literary champions of the new faith. The best known 
of these in the early days in Rome was Justin, who 
gave up his life for Christ there (A. D. 163) in such 
a noble way that he has always been known as Justin 
Matty*. Having had his physical birth in Palestine, 
his intellectual birth in Greece or in Greek philosophy, 
and his spiritual birth in Asia Minor, he wore his bap- 
tized philosopher's robe to Rome and established him- 
self there as an advocate of Christianity. He wrote 
two addresses to the imperial court. The first begins : 
"To the Emperor Titus jfilius Adrianus Antoninus Pius 
Augustus Caesar, and to his son Verissimus the philosopher, 
and to Lucius the philosopher, the natural son of Caesar, and 
the adopted son of Plus, a lover of learning, and to the sacred 
senate, with the whole people of the Romans, I, Justin, the son 
of Priscus and grandson of Bacchius, natives of Flavia Neapo- 
lis in Palestine, present this address and petition in behalf of 
those of all nations who are unjustly hated and wantonly 
abused, myself being one of them." 

Continuing, he points out the injustice, the folly and 
the vice of heathenism contrasted with the simple,, 
pure life and the reasonable faith of Christianity. The 
two "apologies/' as printed in English, cover seventy- 
seven pages. Justin's other great missionary writing 
was an argumentative "Dialogue with Trypho, a Jew." 
This occupies nearly two hundred pages. Justin was 
remarkable for his breadth of view and his generous 
appreciation of the religions which he was endeavoring 
to supplant. 



246 TWO THOUSAND YEARS OF MISSIONS. 

264. A contemporary of Justin in Rome was Tatian* 
He had been through a similar course to that of Justin 
in respect of Greek philosophy and had dipped even 
more deeply into the heathen religions. Let him tell 
us how he was converted by the power of the Hebrew 
Scriptures : 

"Wherefore, having seen these things, and moreover also 
having been admitted to the mysteries, and having everywhere 
examined the religious rites performed by the effeminate and 
the pathic, and having found among the Romans their Lati- 
arian Jupiter delighting in human gore and the blood of 
slaughtered men, and Artemis not far from the great city 
sanctioning acts of the same kind, and one demon here and an- 
other there instigating to the perpetration of evil, retiring by 
myself, I sought how I might be able to discover the truth. 
And, while I was giving my most earnest attention to the mat- 
ter, I happened to meet with certain barbaric writings, too old 
to be compared with the opinions of the Greeks, and too divine 
to be compared with their errors ; and I was led to put faith in 
these by the unpretending cast of the language, the inartificial 
character of the writers, the foreknowledge displayed of future 
events, the excellent quality of the precepts, and the declaration 
of the government of the universe as centered in one being. 
And, my soul being taught of God, I discerned that the former 
class of writings lead to condemnation, but that these put an 
end to the slavery that is in the world, and rescue us from a 
multiplicity of rulers and ten thousand tyrants, while they give 
us, not indeed what we had not before received, but what we 
had received but were prevented by error from retaining." 

Tatian attended lectures of Justin and was accused 
before the authorities by the same enemy of Chris- 
tianity, one Crescens. Though Justin and Tatian had 
so much in common, they are very different in style 
and tone. In his "Discourse Against the Greeks" 
Tatian is able to find no good in heathenism with 



GREECE AND ITALY. 247 

the possible exception of Socrates. He relentlessly 
holds it up to scorn. 

265. Another literary advocate of Christianity in 
Rome was Hippolytus in the third century. He wrote 
many works. The titles of forty are preserved, eleven 
being commentaries on the Scriptures. Only frag- 
ments of his arguments "Against the Jews" and 
"Against the Greeks" are preserved. 

In addition to the preaching missionaries and the 
literary missionaries there were most important of 
all the business men missionaries. Christianity was 
carried through Italy and the empire largely by the 
unordained Christians who commended their faith by 
their daily lives and their words, 



CHAPTER XVI. 

SPAIN AND FRANCE. 

266. Apostolic missions. 267. Early glimpses of 
Christianity. 268. The Council of Elvira. 269. Iren- 
seus. 270. Martyrs for the truth. 271. Missions from 
monastic centers. 272. The Burgundian reception of 
Christianity. 273. Salvian's comparison of Romanists 
with Goths. 274. The conversion of Clovis. 275. 
The baptism of Clovis. 276. Conclusion. 

266. "Having these many years a longing to come 
unto you, whensoever I go into Spain (for I hope 
to see you in my journey, and to be brought on my 
way thitherward by you, if first in some measure I 
shall have been satisfied with your company) but 
now, I say, I go unto Jerusalem, ministering unto 
the Saints. . . . When therefore I have accom- 
plished this and have sealed to them this fruit, I will 
go on by you unto Spain." Did the man pre-eminently 
known as the Missionary to the Heathen accomplish 
this purpose? Clement of Rome, who wrote before 
the year 100, says that Paul "taught righteousness to 
the whole world and reached the. boundary of the 
West." The boundary of the West generally meant 
Spain, and Clement is a trustworthy witness. About 
the year 185 Irenseus speaks of "churches which have 
248 



SPAIN AND FRANCE. 249 

been planted in Spain," and early in the next century 
Tertullian, in one of his sweeping phrases, speaks of 
"all the limits of the Spains" as believing on Christ. 

The foregoing paragraph tells what is known con- 
erning the evangelization of Spain. Each imagina- 
tion must fill out the picture to suit itself. Spain was 
intimately related to Rome. Such Spaniards as Lucan, 
Seneca, Quintilian and Martial were counted Romans. 
Other missionaries than Paul, some of them perhaps 
before him, many of them certainly after him, made 
Christ known and loved to the "Boundary of the 
West." There are many and conflicting traditions of 
late origin and of no value as to the relations of the 
apostle James with Spain. I ago is the patron saint of 
the country. But for nearly two hundred years after 
Paul's day we do not find a scrap of history concerning 
missions in Spain or concerning Christianity there. 

267. But it is certain that Christianity was spread- 
ing there during that time,' for in the year 254 we 
get a glimpse of it in a letter of Cyprian of North 
Africa sent to Christians in Spain in answer to an 
inquiry of theirs as to a matter of discipline. He 
speaks explicitly of Christians in Leon, Astorga, Merida 
and Saragossa, places in the northwestern, southwest- 
ern and eastern parts of the peninsula. He mentions 
two ministers by the name of Felix and a deacon, 
Laelius, besides the two ministers under discipline, 
Basilides and Martial His words imply that there 
were more than these, probably many more. The let- 
ter was called out, not by a question as to the propa- 
gation of the gospel, but by a question as to the treat- 



250 TWO THOUSAND YEARS OF MISSIONS. 

ment of those who had relapsed *into heathenism. But 
the record shows that the faith had been widely dis- 
seminated. 

From that time on there are records of martyrs to 
the faith in Spain. It is impossible to separate fact 
from fiction in the accounts of them which have reached 
us. But there is no reason to doubt that there were of 
true-hearted Christians not a few who gladly gave 
up their lives rather than to deny Christ. The earliest 
and best accounts are in the poems of Prudentius, a 
highly educated man who became a devout Christian 
about the year 400 and sang the praises of the mar- 
tyrs, thirty of them by name, some at great length. 
Eighteen of them belonged to the town of Saragossa. 

268. About the year 305 a church council was held 
at Elvira, near Granada, attended by nineteen bishops 
and twenty-four other ministers, from various parts 
of Spain. The council passed eighty-one resolutions, 
all of which have come down to us. They show that 
heathenism was still rampant in the land, that perse- 
cuted Christians were strongly tempted to conform 
to some of the idolatrous customs, and that the 
churches were having a hand-to-hand struggle with the 
practical immoralities of paganism. But they show 
also that churches had been established a long time, 
were equipped with splendid buildings, and numbered 
among their members men of large wealth and of prom- 
inence in public life. 

One of the bishops, the second to sign the decisions 
of the council, was Hosius. He became one of the 
most distinguished churchmen in the Roman Empire, 



SPAIN AND FRANCE. 251 

the special counselor of Constantine, and probably the 
president of the Council of Nicea. Much has been 
recorded of him, but it is not a part of missionary his- 
tory, except in one particular. It is a striking fact 
that the most eminent Christian minister that Spain 
has ever produced lived before the year 300 A. D. 

269. We turn now to France. Among the 
earliest triumphs of the gospel of which we have rec- 
ord after the first century were those along the banks of 
the Rhone in southeastern France. Lyons and Vienne 
were the chief centers. Here Irenaetts became a great 
Christian leader and author before the year 200. He 
was a disciple of Polycarp of Smyrna in Asia Minor, 
who was himself a disciple of John the beloved. Lyons 
had been settled originally by merchants from Asia 
Minor. Pothinus a friend of Polycarp, was the first 
missionary whose name has reached us. He used the 
Greek language. But Irenseus with much pains made 
himself complete master of the Celtic tongue so that 
the gospel might take deep hold of the people at 
large. 

270. By the year 177 Christians about Lyons were 
sufficiently numerous and active to bring down on 
themselves bitter persecution. The story of their hero- 
ism has been preserved by Eusebius in extended quo- 
tations from a letter written at Lyons soon after and 
sent to friends in Asia Minor. This is not like the 
apocryphal martyrologies of later time, but is acknowl- 
edged by all scholars to be an original and authentic 
record. We ought to cherish sacredly the names of 
these earliest known confessors of the faith with 



352 TWO THOUSAND YEARS OF MISSIONS. 

their lives before European pagans after the days 
of the apostles. Those preserved are Vettius, Epo- 
gathus, Sanctus, Attains, Blandina, Biblias, Pothinus, 
Maturus, Alexander and Ponticus. 

Christianity had penetrated the land far beyond 
Lyons. At Autun, one hundred miles northward, 
the wave of persecution which swept Vienne and Lyons 
found victims. Benigmss, a disciple of Polycarp, had 
carried the gospel there. One of the converts, Sym- 
phorian, a young native nobleman, refused to make 
obeisance to the image in a pagan procession. He 
was arrested, and on his way to execution his mother, 
a Christian, cried out to him from the walls : "My 
son, Symphorian, remember the loving God. Lift up 
thine heart and look to him. He reigns in the heavens. 
Be not afraid; it is not thy life they will take away 
this day. They will only change it for the better. " 

Denys of Paris was not Dionysius the Areopagite, 
as late legends aver, but a missionary pastor who suf- 
fered martyrdom in Paris about 270 A. D. Because 
it was in Paris he has been counted the patron saint 
of France. He was one of many missionaries of whose 
work we have no detailed knowledge who brought 
the gospel into Europe. There will be a great army 
at the final roll-call. " 

271. The most distinguished figure in western Gaul 
was Martin, Bishop of Tours. He was the first great 
promoter of monasticism m France. It was not only 
a contemplative but also an aggressive monasticism 
which he led. Like Loyola later, he had been a soldier 
before he became a Christian, and he went with his 



SPAIN AND FRANCE. 253 

company of stern ascetics throughout western Gaul 
overthrowing the monuments and temples of both 
Druidical and Roman paganism. In the last quarter 
of the fourth century he was instrumental in firmly 
establishing Christianity over a wide area. He was 
active to eighty years of age, when he prayed : "Lord, 
if I am still needed for thy people, I would not draw 
back from the work." His tomb became a shrine, and 
his words, "Non recuso laborem" a watchword for 
missionaries in all western Europe. 

On Lerins Island, off the southern coast of France, 
near Cannes, Honoratus founded and fostered a school 
which sent out many missionary workers. Victticus 
of Rouen, in the north of France, evangelized from 
that center far and wide, reaching by the year 350 
as far east as Belgium. 

272. By the year 400 A, D. Celtic-Roman Gaul had 
been extensively evangelized. Then the work of 
evangelization had to be done over with the foreign 
population formed over the country by the great Teu- 
tonic immigration. With the new race there came a 
new method of conversion, the wholesale or tribal 
method. The Burgundian was one of the early tribes 
to accept the Christian name. The quaint account of 
the ancient historian Socrates best tells the story: 

"I will now relate a thing worthy to be recorded which hap- 
pened about this very time. There is a barbarous nation which 
have their abode beyond the river Rhine; they are called the 
Burgundions. These people lead a quiet life ; for they are, for 
the most part, wood-cutters,by which business they earn wages 
and get a livelihood, The nation of the Hunni, by making con- 



254 TWO JHOUSAND YEARS OF MISSIONS. 

tinual inroads upon this people, depopulated their country, and 
frequently destroyed many of them. The Burgundions, 
therefore, reduced to great straits, Hew for refuge to no man, 
but resolved to entrust themselves to some god to protect them, 
and having seriously considered with themselves that the God 
of the Romans did vigorously assist and defend those that 
feared him, they all, by a general consent, came over to the 
faith of Christ Repairing accordingly to one of the cities of 
Gallia, they made request to the bishop that they might receive 
Christian baptism. The bishop ordered them to fast for seven 
days, in which interval he instructed them in the grounds of 
the faith, and on the eighth day baptized and so dismissed 
them. Being encouraged thereby, they marched out against 
the Hunni, and were not deceived in their expectation ; for the 
king of the Hunni, whose name was Optar, having burst him- 
self in the night by over-eating,the Burgundions fell upon his 
people, then destitute of a commander, and, few, though they 
were, engaged and conquered very many. For the Burgundi- 
ons being in number only three thousand, destroyed about ten 
thousand of the Huns. And from that time the nation of the 
Burgundions became zealous professors of Christianity." 

273. The Goths and some of the other Teutonic 
tribes were Arian Christians before they entered Gaul. 
In fact, though not in theory, they were as good Chris- 
tians as the Romanists, according to the testimony of 
Salvian. Addressing his fellow Romanists, he said: 
"You think that you are better than the barbarians ; 
they are heretics, you say, and we are true believers. 
I reply that in faith you no doubt excel them ; but in 
your lives -I say It with tears you are even worse 
than they/' 

274. The Teutonic tribe which gave name and 
nationality to the French had for a ruler Hlodwig, 
whose name was softened into Clovis and later into 



SPAIN AND FRANCE. 255 

Louis. On the death of his father, Clovis, though 
only a youth, was held aloft on a buckler by the rude 
Frank warriors in acknowledgment of his chieftain- 
ship. He remained a pagan till he was thirty years 
of age. Meantime he saw much of Roman-Celtic 
Christianity and allowed it liberty and protection. He 
married Clotilda, a princess of the Burgundians, who 
had already accepted Christianity, as we have seen. 
Clotilda was earnest in her Christian convictions. She 
insisted that their first-born son should be christened. 
The babe soon died and the superstition of Clovis 
attributed the death to the withdrawal of the protec- 
tion of the heathen gods. He consented, however, 
though with extreme reluctance, to the christening of 
a second son. But he himself held firmly to paganism 
until one day he found himself confronted by an over- 
whelming force of enemies on a battlefield near Zul- 
pich, Germany. Then he prayed to Clotilda's God 
to give him the victory, promising to be baptized into 
the name of Jesus. The leader of his foes died that 
night, leaving him a complete and easy victory. Clovis 
did not forget his pledge. He appears to have sent 
at once for Vcdasttts, a Christian minister, to come 
and give him religious instruction. On reaching 
Rheims, the capital of his dominions, he put himself 
under the tuition of Remigitts, the Christian pastor 
there. 

275. At an early day (December 25, 496) he 
acknowledged Christ in baptism. As the conversion 
of Clovis is counted the supreme crisis in the Chris- 
tianization of Western Europe, let us have the account 



2$6 TWO THOUSAND YEARS OF MISSIONS. 

in the words of Hincmar, an early successor to the 
Bishopric of Rheims. 

"The way leading to the baptistry was put in order ; on both 
sides it was hung with painted canvas and curtains; overhead 
there was a protecting shade; the streets were leveled, the 
baptistry of the church was prepared for the occasion, and 
sprinkled with balsam and other perfumes. Moreover, the 
Lord bestowed favor on the people that they might think 
that they were refreshed with the sweet odors of Paradise. 

"The holy pontiff Remigius, holding the hand of the king, 
went forth from the royal residence to the baptistry, followed 
by the queen and the people; the holy gospels preceded them, 
with all hymns and spiritual songs and litanies, and the names 
of the saints were loudly invoked. . . . The blessed 
Remigius officiated on the solemn occasion. 
Clovis having entered the life-giving fountain, 
after confessing the orthodox faith in answer to questions put 
by the holy pontiff, was baptized by trine immersion according 
to ecclesiastical usage (secundum ecclesiastic am vnorem, bap- 
tisatus est trina mersione}, in the name of the holy and undi- 
vided Trinity, Father, Son, and Holy Spirit. * * * More- 
over, from his army three thousand men were baptized." 

276. Clovis was ever a rough and ruthless warrior. 
Moved by the story of Christ's crucifixion, he ex- 
claimed : "Had I been there with my brave Franks 
I would have avenged his wrongs." This is the noblest 
word that has reached us from his lips. But from 
his time on France was Christian in name, though not 
completely evangelized until many years later. There 
had been a long line of zealous missionary workers 
from Irenseus to Clotilda, whose names have faded 
from authentic history, but whose work has endured. 



CHAPTER XVII. 

BRITAIN, IRELAND AND SCOTLAND. 

277. Celtic and Roman rule in the British Islands. 
278. Early spread of Christianity m Britain. 279. The 
legendary and the real Patrick. 280. A slave, 281. 
While escaping, doing missionary work. 282. Dreams 
and education. 283. Missionary conviction. 284. 
Opening work on Strangford Lough. 285. Tara, Killala 
Bay, Cavan and Armagh. 286. Of what church was 
Patrick? 287. Character of his writings. 288. Palla- 
dius, Brigida and other missionaries in Ireland. 289. The 
Scots and Scotland. 290. The White House mission on. . 
Solway Firth. 291. Strathclyde evangelized. 292. Co- 
lumba and Northwestern Scotland. 293. Dunstan's tears 
and Northeastern Scotland. 294. The Dove- Wolfs 
great apostleship, 

277. Every record of the early history of Christian- 
ity in the British Islands is of interest to all the English- 
speaking world. To that world, too, it is comparative- 
ly accessible in a great number of books on church 
history and to some extent in works on "general his- 
tory. Our concern at present, however, is only with 
the distinctively missionary aspect of the subject. 
Christianity came to England long before the English 
came, and it occupied a territory far wider than that 
settled by the Anglo-Saxons. The Celtic race, which 

257 



258 TWO THOUSAND YEARS OF MISSIONS. 

is still in possession of Wales, Ireland and Scotland, 
occupied all of British Europe at the beginning of 
the Christian era. The Britons of what is now Eng- 
land, came completely under the sway of the Roman 
Empire by the middle of the first century. It is pos- 
sible that there were believers in Christ among the 
conquering legions of Claudius. Legendary history 
ascribes the first introduction of Christianity to at least 
ten different agencies, of which the Apostle Paul is 
one. There is no absolute proof of any of these 
legends, 

278. As late as the time of Irenseus at Lyons, A. D. 
185, there is no knowledge that Christianity had been 
planted in Britain. But by the year 208 Tertullian said 
that "places in Britain not yet visited by Romans were 
subject to Christ." Toward the end of the second 
century, then, missionaries, to us unknown, had carried 
the name, and, to some extent, the sway of Christ far 
afield among the Britons. 

In the year 314 five British delegates attended the 
Council of Aries. A larger number appear to have 
been present at the Council of Arimmium forty-five 
years later. This is all that is known positively con- 
cerning the progress of the gospel among the Britons. 
Gildas, the first writer of British church affairs, draws 
a very pessimistic picture of the state of religion in 
his day, the sixth century. 

It is commonly thought that the propagation of 
Christianity was confined largely to the Romanized^ 
portion of the people who lived about the centers of 
population and civilization, When the English in,' 



BRITAIN, IRELAND AND SCOTLAND. 259 

vaded and settled the land, they destroyed or banished 
the Romano-Celtic people, civilization and religion, 
"occupying all England anew with raw paganism. The 
remnants of Christianity were driven with surviving 
Britons into Wales. There, doubtless, missionaries 
had introduced the faith long before. There is a mass 
of legend about the conversion of Celtic England and 
Wales, but no trustworthy history. 

Early British Christianity furnished Christendom 
one gifted man who made a profound and permanent 
impression on Christian thought, Pelagius. His rela- 
tion to the general missionary history of the world 
belongs to a later chapter. But we have no details of 
his British life. 

279. It is when we cross the Irish Channel that we 
come to the first brilliant chapter in the history of mis- 
sions among the Celtic peoples of the British Islands, 
The conversion of Ireland was probably a fruit of 
the preceding obscure period, for the trend of com- 
petent judgment is that the apostle of Ireland was a 
Briton, The name of the birthplace of Patrick is 
given us in his own writings. But where it was 
scholars cannot be sure. It was probably near the 
present Kilpatrick, between Glasgow and Dumbarton. 
His parents and grandparents were Christians of the 
old British stock. Christianity had gained some foot- 
hold probably in Ireland long before Patrick's day. 
But he is the first of whom we have record to do a 
large and permanent work. It was such a phenomenal 
work that legends without number have gathered 
about it. But we have two writings which critics of 



260 TWO THOUSAND YEARS OF MISSIONS. 

all schools are agreed in recognizing as from the hand 
of Patrick himself, his "Confession" or autobiograph- 
ical sketch and his "Epistle to Coroticus," an expos- 
tulation with that British prince, who was possibly a 
nominal Christian, for allowing his soldiers to capture 
and sell into slavery many of the Irish converts. There 
are one or two other documents treating of Patrick's 
life which are of sufficiently ancient origin to be of real 
use in understanding the facts. Whether born in Gaul 
or in Britain, he had early Christian influences. The 
first sentence of his "Confession" is as follows: 

"I, Patrick, a sinner, the rudest and least of all the faithful, 
and most contemptible to very many, had for my father Cal- 
pornius, a deacon, the son of Potitus, a priest, who lived in 
Bannaven Tabernise, for he had a small country-house close 
by, where I was taken captive when I was nearly sixteen years 
of age." 

280. He was sold into slavery and served Milcho, a 
chieftain in what is now County Antrim. His work 
was that of a shepherd and a cow-boy. In this life of 
solitary toil and exposure his religious nature devel- 
oped into great intensity. He says : 

"But after I had come to Ireland, I was daily tending sheep, 
and I prayed frequently during the day, and the love of God, 
and His faith and fear, increased in me more and more, and 
the spirit was stirred; so that in a single day I have said as 
many as a hundred prayers, and in the night nearly the same ; 
so that I remained in the woods, and on the mountain, even be- 
fore the dawn, I was roused to prayer, in snow, and ice, and 
rain, and I felt no injury from it, nor was there any slothful- 
ness in me, as I see now, because the spirit was then fervent in 
me." 

281. He dreamed of liberty and followed his vision 



BRITAIN, IRELAND AND SCOTLAND. 26l 

to the coast where, at first refused, he finally obtained 
a chance to work his passage. It appears to have been 
in a trading-boat which had for a part of its cargo 
Irish hunting dogs which were at that time highly 
esteemed in the Orient. After landing on the coast of 
Gaul the caravan had to pass through a desolate wil- 
derness region, where it was almost impossible to ob- 
tain provisions. Some of the dogs perished by the 
way for want of food. This journey with pagan com- 
rades proved to be the very missionary opportunity 
for which he had been longing. Let him tell the story 
himself : 

"I hoped of them that they would come into the faith of 
Jesus Christ, for they were Gentiles ; and this I obtained from 
them ; and after three days, we reached land, and for twenty- 
eight days we journeyed through a desert, and their provisions 
failed, and they suffered greatly from hunger ; and one day the 
master began to say to me: 'What sayest thou, Christian? 
Your God is great and all-powerful ; why canst thou not, then, 
pray for us, since we are perishing with hunger, and may 
never see the face of man again?' And I said to them plainly : 
Turn sincerely to the Lord my God, to whom nothing is im- 
possible, that He may send us food on your way until ye are 
satisfied, for it abounds everywhere for Him/ And with God's 
help it was so done ; for, lo ! a flock of swme appeared in the way 
before our eyes, and they killed many of them, and remained 
there two nights, much refreshed and filled with their flesh; 
for many of the dogs had been left exhausted by the wayside. 
After this, they gave the greatest thanks to God, and I was 
honored in their eyes . . . They also found wild honey, 
and offered me some of it, and one of them sai4: 'This is 
offered in sacrifice, thanks be to God"; after this I tasted no 
more," 

282. Patrick was always given to dreaming, but any 



262 TWO THOUSAND YEARS OF MISSIONS. 

vigorous young man of twenty-four, after days of 
scanty food followed by a bountiful feast of pork and 
honey, might have had the nightmare as he did. But 
it could have taken the Biblical form that it did take 
only in the mind of a man whose waking thoughts 
were filled with ideas from the Scriptures. 

"But the same night, while I was sleeping, I was strongly 
tempted by Satan (of which I shall be mindful as long as I 
shall be in this body), and there fell, as it were, a great stone 
upon me, and there was no strength in my limbs. And then 
it came into my mind, I know not how, to call upon Elias, and 
at the same moment I saw the sun rising in the heavens; and 
while I cried out Elias with all my might, behold ! the splendor 
of the sun was shed upon me, and immediately shook from me 
all heaviness. And I believe that Christ my Lord cried out 
for me ; and I hope that it will be so in the day of my adver- 
sity, as the Lord testifies in the Gospel: *It is not you that 
speak,' etc." 

He hints at a number of thrilling adventures which 
he had in regions which we know had been and con- 
tinued to be overrun by barbarians. He remained some 
years on the continent and probably there learned 
much of the crude Latin in which he afterward wrote. 
There are indications which point strongly to the 
monastic school of Martin of Tours as the source of 
jHs training, such as he had. As confirmatory of the 
reasons which, scholars commonly adduce pointing to 
a relationship between Patrick and the school of Mar- 
tin, we may note for ourselves the fact observed in the 
chapter on France, that the school of Martin was a 
hot-bed of missionary activity. Martin himself was 
noted for unflagging zeal to the end of his life. It 
must have been just before he passed away, if at all, 



BRITAIN, IRELAND AND SCOTLAND. 263 

that Patrick came in contact with him. Directly or 
indirectly, Patrick caught up the missionary torch 
which had turned the country people of Western and 
Northern Gaul from darkness to light. 

283. From what we have learned of his nature and 
his experience, we can not be surprised at his vivid 
call to missionary work, at the method of the call, or 
at the field to which he felt himself appointed. 

"And again, after a few years, I was with my relations in 
Britain, who received me as a son, and earnestly besought me 
that then, at least, after I had gone through so many tribula- 
tions, I would go nowhere from them. And there I saw, in the 
midst of the night, a man who appeared to come from Ireland, 
whose name was Victoricus, and he had innumerable letters 
with him, one of which he gave to me; and I read the com- 
mencement of the epistle containing The Voice of the Irish'; 
and as I read aloud the beginning of the letter I thought I 
heard in my mind the voice of those who were near the wood 
of Focluti, which is near the western sea; and they cried out: 
'We entreat thee, holy youth, to come and walk still amongst 
us/ And my heart was greatly touched, so that I could not 
read any more, and so I awoke. Thanks be to God that, after 
very many years, the Lord hath granted them their desire ! 

"And on another night, whether in me or near me God 
knows, I heard eloquent words which I could not understand 
until the end of the speech, when it was said : *He who gave 
His life for thee is He who speaks in thee*; and so I awoke 
full of joy." 

284. Sailing to Ireland in obedience to the heavenly 
vision, Patrick landed first at Wicklow, but was driven 
off by the pagans. He sailed northward and entered 
Strangford Lough, in County Down, landing near 
the end of its southern arm. The local chief, Dichu, 
was won to Christ and gave the use o -his barn to be 



264 TWO THOUSAND YEARS OF MISSIONS. 

the first meeting-place of the disciples. The Celtic 
word for barn, Sabhall, has been contracted into Saul, 
which designates to this day the place, between Down- 
patrick and the shore of the lough, where stood the 
first Christian meeting-house in Ireland. 

The missionary's heart yearned for the conversion 
of his old master and he went northward with that 
end in view. But Milcho utterly rejected the gospel 
brought by his former slave. 

285. Patrick moved next on Tara, a stronghold of 
paganism on the plain of Meath. Lasghaire was one 
of the most influential chieftains in Ireland. He had 
assembled at* his capital, Tara, a solemn council of 
under-chiefs. On such a state occasion no fire was to 
be kindled anywhere before that on the king's own 
altars on Tara hill. Twelve miles northeast across the 
plain rose Slane hill. There Patrick on Easter eve 
kindled a fire. It was plainly seen at Tara. The sacred 
customs of the people were outraged and angry sum- 
mons was sent to Patrick. But he bore himself so 
well in the presence of the ruler, that permission was 
given him to preach and Laeghaire himself was con- 
verted, along with many others. Ten miles northeast 
of Tara lived a brother of Lseghaire, who was con- 
verted. Like the wise missionary that he was, Patrick 
seized the occasion of a great gathering there for pub- 
lic games and sports to preach Christ. Numbers were 
converted. 

It is certain from his own writings that he presented 
his mission work all the way across the island to the 
"Western Sea" near Killala Bay, After a time he 



BRITAIN,, IRELAND AND SCOTLAND. 265 

was back again destroying the most sacred idols of 
the country in Cavan and founding a church at Ar- 
magh. There is no authentic account of his working 
in the southern quarter of Ireland. But, beginning 
about the year 400, he did for half a century the work 
of a pioneer missionary and founder of Christian 
churches and schools. 

He was as truly the apostle of Ireland as any one 
man has ever been of a whole country. Without put- 
ting confidence in the statements of the precise num- 
ber of thousands of converts assigned by biographers 
to one place and another, we have from his own pen a 
reference to spiritual sons "many thousands of whom 
I have baptized in the Lord." 

286. It is a mistake for any modern sect to claim 
Patrick as belonging to itself the Presbyterians be- 
cause he ordained presbyters, the Baptists because he 
immersed, the Romanists because he established 
monasteries. All Christians had presbyters, all im- 
mersed, all believed in monasticism in those days. 

The authentic records do not indicate that Patrick 
had any connection with the Pope or with popery, 
though doubtless he shared the common respect of 
the old Roman world. The modern Romish sect 
did not then exist. Patrick's grandfather was a mar- 
ried priest. There is no auricular confession, no 
adoration of Mary, no extreme unction in the reliable 
records of his life. 

287. The most striking feature in his own writings 
is the frequent quotation of Scripture. The quota- 



266 * TWO THOUSAND YEARS OF MISSIONS. 

tions are from a translation earlier than the Vulgate. 
In the ' 4 Book of Armagh, 7 ' which contains his writings 
and the other early accounts of him, there are besides 
only a life of Martin of Tours and a New Testament. 
This is the Latin Vulgate with the preface of Jerome, 
the translator, and is the earliest copy of the Scrip- 
tures in the British world. It is forever significant 
that the life of a preceding missionary and a copy of 
the New Testament should be bound up with the prim- 
itive accounts of the first distinguished missionary in 
the British Islands. 

Among the documents about Patrick in the Book 
of Armagh is a hymn attributed to him, composed for 
a kind of Christian incantation against the sorceries of 
the heathen. It is possible that he wrote it. It is the 
oldest literary composition that we have in the Irish 
Celtic tongue and it reflects the simple Christian faith 
which Patrick planted. The following is a stanza out 
of the heart of it : 

"5. I bind to mysdf to-day, 

The Power of God to guide me, 
The Might of God to uphold me, 
The Wisdom of God to teach me, 
The Eye of God to watch over me, 
The Ear of God to hear me, 
The Word of God to give me speech, 
The Hand of God to protect me, 
The Way of God to go before me, 
The Shield of God to shelter me, 
The Host of God to defend me, 
Against the snares of demons, 



BRITAIN, IRELAND AND SCOTLAND. 2D/ 

Against the temptations of vices, 

Against the lusts of nature, 

Against every man who meditates injury to me, 

Whether far or near, 

With few or with many." 

288. Concerning other evangelizers of Ireland noth- 
ing definite is known. Palladium was one of them. Ac- 
cording to some traditions he preceded Patrick* He 
is often confused with Patrick. He probably came 
afterwards. It is quite likely that he had a commis- 
sion from the Pope. 

Brigida (Bridget, Bride) was born a few years be- 
fore the death of Patrick and became the founder of 
many monasteries. In those days co-education was 
the rule. Monks and nuns studied, taught and lived 
in the same institution, A monastery was not one 
great building, but a collection of humble cottages 
around a central church and a dimng-room-lecture- 
hall. It was more like John Eliot's Christian Indian 
villages. It was a center from which devoted men and 
women evangelized and educated the surrounding 
pagan territory. It was a university settlement. Brigr, 
ida was the foremost woman in this work. But noth- 
ing authentic as to details of her work has come down 
to us, only a worthless mass of superstition-laden tra- 
ditions. If we could have as much unmistakable 
record as we have of Patrick, we should doubtless find 
her worthy of the place which she has held in the 
Irish heart for fourteen hundred years. 

Patrick and Brigida nused up hujitfredSj indirectly 



268 - TWO THOUSAND YEARS OF MISSIONS. 

thousands, of missionary workers who not only turned 
Ireland to Christ, but made it for one hundred and 
fifty years after Patrick's death the greenest spot in 
Christendom. It was freest from outside ecclesiastical 
domination and was also the brightest center of Chris- 
tian learning. Best of all it became the great home- 
land of missionary activity for the conversion of pagan 
and of re-paganized Europe. In these particulars the 
England and Ireland of our day have exchanged places 
as compared with the early days. 

289. Ireland was the original home of the Scots. 
Our Scotland was Caledonia. The Scots of Ireland 
gradually settled and dominated Caledonia, giving 
their name to the country. It \vas not till the tenth 
century that Scotia became the name of all North Brit- 
ain. Scotland received not only her dominant race 
and name but also her religion chiefly from Ireland. 

290. The first missionaries, however, were of the 
Roman Britons. The name of one of them, Ninian, 
has survived with great honor in Scotland. He ap- 
pears to have been of a noble Welsh Christian family. 
His desire to visit Rome was granted. There he studied 
for years and was ordained. Returning through Gaul 
he visited Tours and caught the missionary fire from 
the aged Martin, who even supplied him with me- 
chanics to build a church. This he did at Whithorn 
on one of the northern heads of Solway Firth. It is 
reputed to have been the first stone meeting-house in 
Scotland. It came to be known as the White House. 
Around it gathered the monastic village, which was a 
center of evangelization from about the year 400, The 



BRITAIN, IRELAND AND SCOTLAND. 269 

results, however, seem to have been largely oblit- 
erated in the troublous times which followed the 
withdrawal of the Roman troops from Britain. 

291. More than one hundred years after the death 
of Ninian another Welsh Briton, Kentigetn, was or- 
dained by a bishop called over from Ireland for the 
purpose. With Glasgow as a center Kentigern made 
missionary tours on foot through a wide stretch of 
country. He reclaimed the lapsed and preached the 
gospel to the unchristianized. Pagan hostility drove 
him out of the country for a time, but he obtained 
permission to found a missionary colony in North 
Wales. When political changes enabled him to re- 
turn to the Kingdom of Strathclyde, he resumed his 
work there and became the leading personality in the 
permanent planting of Christianity in Southern Scot- 
land. He left in charge of the work in North Wales 
one of his pupils, from whom the institution received 
its name, St* Asaph* Hoddam in Dumfries and Glas- 
gow were the chief centers of Kentigern's later apos- 
tolic labors. 

The event in the life of Kentigern which warms the 
Imagination most is his meeting, about the year 584, 
with another aged and most revered missionary who 
was the apostle of Northern Scotland, Columb^ 
These veterans of the cross are said to have met, each 
with a retinue of fellow-workers ringing psalms of 
faith and victory. They embraced and kissed each 
other and held sweet communion together. Before 
separating they exchanged the staves with which they 
had made their missionary journeys. 



270 TWO THOUSAND YEARS OF MISSIONS. 

292. Columba Is the best-known missionary to Scot- 
land. He was born in Ireland of princely stock on 
both sides. His great-great-grandfather was Niall, 
monarch of Ireland. On his mother's side he was de- 
scended from Cathaeir Mor, King of Leinster. His 
high connections had not a little to do with his career. 
He was educated by the best teachers of Ireland. One 
of his schoolmates was Comgall, afterward the head 
of the famous institution at Bangor. Columba founded 
several monastic communities in Ireland, including 
Derry and Durrow. It was not until he was forty-two 
years of age that he engaged in foreign missions. Then 
he embarked with twelve companions in a currach, a 
boat of wicker framework covered with hides, and 
sailed northward to the coast of Argylshire, Scotland. 
Here, on the island of Hy, or lona, three miles long 
and a mile wide, he founded one of the most cele- 
brated missionary settlements of history, A. D. 563. 
It was near the borders between the Scots and the 
Picts. The former were nominal Christians. The 
latter, as their name signified, were painted savages. 
Among them Columba and his comrades went near 
and far carrying the gospel. They planted Christian 
institutions on the islands and the mainland up and 
down the northwestern coast, including the Isle of 
Skye. 

293. They crossed the mountains and confronted 
King Brulde near Inverness. At first he closed his 
gates against the missionaries, but later he gave them 
a hearing and was himself converted. There was a 
decade of earnest work in northeastern Scotland, re- 



BRITAIN, IRELAND AND SCOTLAND. 271 

suiting in the firm planting of Christianity there. One 
of the most efficient missionaries in the region of 
Aberdeenshire was Dtostan, or Dunstan, a nephew of 
Columba. On the departure of his superior, who left 
him to prosecute the work in that wild region, Dros- 
tan wept so grievously that his tears gave name to the 
missionary settlement there, Dears or Deer. The 
name is a monument, not to the weakness, but to the 
heroism required to establish Christianity in the land 
of the painted barbarians. Drostan braved it out and 
planted churches all over Northern Scotland. 

294. One of the rules of the missionary establish- 
-nent at lona was obedience "even unto death." So 
Scotland was conquered for Christ, to become a 
stronghold of the faith in ages yet unborn. Columba 
means dove, but the bearer of the name is said to 
have been given another name also at his baptism, 
Crirathann, which means wolf. His fond biographers 
say little of that. But he was a fighter as well as a 
bringer of good tidings of peace. He promoted more 
than one battle among the Irish clans. According to 
some accounts he was banished from Ireland as a re- 
sult of one of them and enjoined by ecclesiastical au- 
thority to make as many converts from paganism as 
he had caused Christians to be slain in battle. As a 
matter of fact he was not banished, for he returned 
from time to time, and kept control, to the end, of the 
institutions which he had founded there in the first 
half of his life. He is said to have been of noble ap- 
pearance. He certainly had the gifts of imperious 
leadership. He had also marked literary tastes. Late 



TWO THOUSAND YEARS OF MISSIONS. 

in life he visited Ireland to attend a council at which 
the suppression of the bards who traveled in troops 
about the country was discussed. One of his favorite 
teachers in youth had been a bard, and Columba de- 
fended the order so well that u was not suppressed, 
but only restricted. At lona he spent much time in 
writing, and made the copying of manuscripts a prom- 
inent feature of the work of the institution. The pro- 
duction of copies of the Scriptures and of other books 
for the numerous mission stations was an important 
part of the whole undertaking. The last work of 
Columba, after thirty-four years of magnificent mis- 
sionary service, according to the methods of the time, 
was the transcription of Scripture. It was the thirty- 
fourth Psalm. He wrote as far as the words, "They 
who seek the Lord shall want no manner of thing that 
is good." At that point he said, "I think that I shall 
write no more.*' Between midnight and dawn of Sun- 
day morning, June gfh y 597, he was found dead on 
the pavement before the altar in the church. 

So profound was the impression of Columba and 
his mission establishment on the British Islands that 
for many generations all the kings of Scotland and 
many of other parts were brought to lona for burial 
beside their great apostle. 



CHAPTER XVIII. 

ENGLAND. 

295. Sources of English Christianity. 296. The fa- 
mous missionary puns. 297. England's apostle who 
never saw England. 298 The Roman missionaries landing 
on Thanet. 299. King Ethelbert's hospitable visit there. 
300. Established at Canterbury. 301. The king's con- 
version and Gregory's joy. 302. Agency of women in 
the conversion of Teutonic peoples. 303. Edwin of 
Northumbria is well disposed. 304. Witenagemot to 
discuss Christianity. 305. Destruction of the idols. 
306. The Northumbrian apostle. 307. East Angles, East 
Saxons, Middle Angles and Mercians. 308 West Sax- 
ons. 309. Celtic missionaries brought to Northumbria. 
310. King Oswald Missionary Aiden*s interpreter. 311. 
Earnestness of the Celtic missionaries. 312. Their wide 
work m England. 313. The great English apostle of the 
last of the tribes to be converted. 314. The South Sax- 
ons won 315. Importance of the work. 

295. Englishmen did not to any large extent re- 
ceive the gospel directly from the Britons whom they 
had conquered. They either slew or enslaved them 
or drove them into Wales. The hatred and contempt 
were tpo great on both sides for any attempt to im- 
part or to receive spiritual influences. After Celtic 
Christianity had made the circuit of the British 
Islands, it came down upon England from the North- 

273 



274 T WO THOUSAND YEARS OF MISSIONS. 

west and was at last the chief factor in the conversion 
of the Anglo-Saxons. It was from the seed-bed of 
Columba that most of England was planted with the 
gospel. 

But before the germs from the North were suffi- 
ciently mature for transplanting, in the very year of 
the death of Columba himself, there was a noble mis- 
sionary implantation from the south, from Rome 
through France. It was one of the notable provi- 
dences in history. The English barbarians had slowly 
conquered the land and had settled upon it to begin a 
national development. It was time for this raw ma- 
terial of the world's best manhood to be leavened with 
spiritual ideals; for this coarse, rough energy to be 
charged, suffused, controlled by finer forces. The 
current of British Christianity was too much insulated 
to have produced the full effect needed. Then it was 
that fresh connection was made with the continent of 
Europe and directly with Rome, the central battery of 
light and of wide-sweeping power. Here was the ac- 
cumulated storage of human civilization. The turn- 
ing of its current into the formative years of the Eng- 
lish nation has made the history of the world what it 
could not otherwise have been during the last thou- 
sand years. 

296. The history of the mission of Augustine and 
the conversion of England has been retold so many 
times that it will be more useful and refreshing to 
most students to go back to the original accounts bv 
the Venerable Bede than merely to add one more to 
the re-writings of it. We use the translations by 



ENGLAND. 275 

Mason and by Giles. The beautiful opening scene is 
related by the Venerable Bede himself with less assur- 
ance as to its historicity than is assumed in most of 
the repetitions of the story. He speaks with scholarly 
caution : 

* "I must not fail to mention a traditional belief concerning 
the blessed Gregory, with regard to the incident which first 
prompted him to take such pains for the salvation of the Eng- 
lish, It is said that one day, when some merchants were 
newly arrived, and many articles for sale were collected in the 
forum, and many purchasers assembled, Gregory came amongst 
the rest, and saw, amongst other objects, some boys exposed 
for sale, with fair white bodies and attractive countenances, 
and with remarkable heads of hair. When he saw them, he 
enquired (so we are told) from what district or country they 
were brought He was informed that it was from the Island 
of Britain, and that that was what the inhabitants were like. 
Again he enquired whether the people of the island were Chris- 
tians, or were still wrapped in the errors of heathenism. He 
was told that they were heathens. He heaved a long sigh or 
two from his inmost heart, and said: 'Alas, the pity! that 
human beings with such bright countenances should be pos- 
sessed by the author oi darkness, and that such a graceful 
exterior should enclose a mind destitute of grace within !' So 
he enquired once more what that nation was called. The 
answer was, "The Angles.' ^Good/ said he; 'they have the 
faces of Angels ; and such should be made joint heirs with the 
Angels in heaven. What is the name of the particular province 
these boys were brought from?' The answer was. A JBlli.' 
Playing upon the name, he said, ' Alleluia, the praise of God 
our Maker must be sung in those parts.^ 

"So he went to the Bishop of the Apostolic See of Rome (he 
was not yet Bishop himself), and asked him to send some min- 
isters of the word to the English nation in Britain, to convert 
them" to Christ, and said that he was himself prepared to 
accomplish the task, with the Lord's help, if the Apostolic 



276 TWO THOUSAND YEARS OF MISSIONS. 

Pope should be pleased to have it so. As he was unable to 
accomplish this plan for, though the Bishop was willing to 
grant his request, the citizens of Rome could not bring them- 
selves to permit him to withdraw to such a distance from the 
city as soon as he came to discharge the office of Bishop him- 
self, he accomplished the long wished-for work ; sending others 
indeed to preach, but helping the preaching to bear fruit, by his 
exhortations and by his prayers.^ This belief, received from 
ancient sources, I have deemed it suitable to incorporate in 
this Church History." 

297. The forty Benedictine monks whom 
Gregory as Pope sent to be missionaries m 
England became so frightened by the ac- 
counts which they heard on the way as to the 
barbarism of the English, that they had their leader 
Augustine return to Rome * 4 to obtain by humble en- 
treaty from the blessed Gregory that they might not 
be obliged to engage upon a journey so perilous, so 
barbarous, so uncertain." But the determined and 
vigorous Pope enjoined them to lay aside their fears 
and do the work appointed. In order to pave the way 
and further their mission he wrote letters to bishops, 
abbots, a noble, two kings and a queen in Gaul. These 
and many other letters copied from the papal registry 
of letters put us on firm ground of history as to the 
mission of Augustine. Whether he had said in the 
market-place the bright, prophetic words attributed 
to him and later offered himself as a missionary to 
Britain or not, it is certain that, when Pope, Gregory 
the Great was the moving spirit in the mission of- 
Rome to pagan England. The apostolic enthusiasm 
was his ; the unretreating energy and the guiding brain 
were his* 



ENGLAND. 277 

298. In the pellucid narrative of Bede we see the 
self-respectful and at the same time liberal bearing of 
the first English king in meeting Christianity. The 
success of the mission was assured with such a recep- 
tion. 

"Fortified therefore by the encouragement of the blessed 
Father Gregory, Augustine, with the servants of Christ who 
accompanied him, returned to the work of the Word; and he 
reached Britain. There was at that time a very powerful king 
in Kent, named Ethelbert, who had extended the bounds of 
his empire as far as to the great river Humber, which divides 
the Southern English from the Northern, Upon the eastern 
coast of Kent there is an island, called Thanet, of considera- 
ble size that is to say, according to the usual English reck- 
oning, of six hundred families separated from the mainland 
by the river Wantsome, which is about three furlongs broad 
and only to be crossed in two places : it pushes both heads into 
the sea. Upon this island Augustine, the servant of the Lord, 
came ashore, and his companions, said to have numbered 
about forty men. They had taken> as they were bidden by 
the blessed Pope Gregory, interpreters of Frank nationality; 
and Augustine sent to Ethelbert, informing him that he was 
come from Rome, and that he brought the best of messages, 
which promised with absolute certainty to those who obeyed 
it eternal joys in heaven, and that they should reign without 
end with the living and true God. When Ethelbert heard it, 
he ordered them to remain in the island to which they had 
gone, and necessaries to be supplied to them until he saw what 
to do with them. For it was not the first time that he had 
heard of the Christian religion; because, in fact, he had a 
Christian wife, of the royal family of the JFranks, by name 
Bertha; who had been given to him by her parents on the 
understanding that she should be allowed to maintain without 
interference the system of her faith and religion, as well as a 
bishop named Liudhard, whom they had given her as a helper 
of her faith. 



278 TWO THOUSAND YEARS OF MISSIONS. 

299. Accordingly, after some days, the King came to the 
island, and taking his seat in the open air he ordered Augustine 
with his companions to come and confer with him there. He 
had been careful not to let them approach him in any house, in 
obedience to an old saw, for fear that if they had any witch- 
craft they might, on their entrance, get the better of him and 
cheat him. But they, endowed with Divine power, not with 
that of devils, came carrying as a standard a silver cross, and 
a picture of our Lord and Savior painted on a panel ; and as 
they came they sang litanies entreating the Lord for their own 
eternal salvation and that of those for whom and to whom 
they were come. And when at the King's bidding they sat and 
preached the word of life to him and to all his courtiers present 
the King replied, saying: 'They are certainly beautiful words 
and promises that you bring; but because they are new and 
unproved, I cannot give my adhesion to them and abandon 
what I have so long held in common with the whole English 
race. But as you are strangers and have come a long way to 
this country, and unless my observation deceives me, your 
desire was to impart to us also what you yourselves believed 
to be true and good, we do not wish to be unkind to you ; on 
the contrary, we make a point of welcoming you with friendly 
hospitality, and of supplying you with what you need for your 
maintenance; and we put no hindrance in the way of your 
attaching all the adherents you can to your religious faith by 
means of your preaching/ 

300. Accordingly he gave them lodging in the city of Can- 
terbury, which was the capital of his whole empire; and, as 
he had promised, he supplied their bodily wants, and did not 
withhold from them leave to preach. The story goes, that 
as they approached the city, according to their custom, with 
the holy Cross and the picture of the great King, our Lord 
Jesus Christ, they intoned in unison this litany: 'We beseech 
Thee, O Lord, in all Thy mercy, that Thy fury and Thine 
anger may be taken away from this city, and from Thy holy 
house; because we have sinned. Alleluia/ 

As soon as they had entered upon the lodging assigned to 



ENGLAND. 



279 



them, they began to imitate the apostolic life of the early 
Church; serving God with continual prayers, watchings, and 
fastings; preaching the word of life to those whom they 
could reach; putting away all the things of this world as BO 
concern of theirs , receiving from those whom they were teach- 
ing nothing but what was thought necessary for their life; 
themselves in all points living in accordance with what they 
taught, and having a mind ready to suffer any adversities, and 
even to die for the truth which they preached. To make a, 
long story short, a good number believed and were baptized, 
wondering at their simple and innocent lives, and at the charm 
of their heavenly doctrine. There was near the city, on the 
eastern side, a church erected in old days, while the Romans 
were still in Britain, in honor of St Martin, where the Queen, 
who was (as we have said) a Christian, was accustomed to 
pray. In this church the missionaries also at the outset assem- 
bled to sing, to pray, to celebrate their masses, to preach, and 
to baptize ; until, upon the King's conversion to the faith, they 
received a wider permission to preach at large, and to build 
and restore churches. . 

301. Among the rest the King himself was charmed by the 
pure life of the holy men, and by their attractive promises, the 
truth of which they had confirmed by showing many miracles. 
He believed and was baptized. Thereupon larger numbers 
began to congregate day by day to hear the word, and forsook 
the heathen system to attach themselves as believers to the 
unity of Christ's holy Church. Thankful as the King was at 
their faith and conversion, it is said that he would compel no- 
man to embrace Christianity; only he met believers with a 
specially close affection, as being fellow-citizens with him in 
the kingdom of heaven ; for he had learned from the teachers 
to whom he owed his own salvation, that the service of Christ 
must be free, and not of constraint. He was not long l>efore 
he presented those teachers with a place of settlement suitable 
to their condition in his capital of Canterbury, and conferred 
upon them possessions of various kinds which they required." 
We are not left to Imagination as to the joy of 



280 TWO THOUSAND YEARS OF MISSIONS. 

Gregory in the success of his mission. He sent the 
news afar, writing to Eulogius, Bishop of Alexandria 
in Egypt, and to others. To Augustine himself he 
writes : 

"Glory to God in the highest, and in earth peace to men of 
goodwill ; because the grain of corn has died, falling into the 
earth, and has borne much fruit, that it might not reign alone 
in heaven. . . . Who here could express the gladness 
which has arisen in the hearts of all the faithful, that the 
English nation, by the operation of the grace of Almighty God 
and by your labors, brother, has had the darkness of error 
driven away, and has had the light of the holy faith shed upon 
it ; that now with right devotion it tramples on the idols under 
which it formerly crouched in foolish fear; that it submits to 
Almighty God with a pure heart." 

This letter continues at length and is occupied 
chiefly with insistent advice to the successful mission- 
ary that he is not to be elated overmuch at the wonders 
which God has enabled him to perform, but to keep 
very lowly in spirit. Gregory's letters to Queen 
Bertha and to King Ethelbert were as appropriate and 
as interesting as those to his missionary agent Augus- 
tine. 

302. In the conversion of Teutonic peoples a marked 
place is occupied by women. It was Clotilda who led 
Clovis, "the oldest son of the Church" among the 
Franks, to accept Christ. It was Bertha who prepared 
the way in Ethelbert's heart and court for the recep- 
tion of Christianity. Now as we cross the Humber 
to witness the conversion of another section of the 
English race, the Northumbrians, we find Ethelberga, 
the daughter of Bertha, an important actor. Her 
father had become the first Christian ruler of Kent, 



ENGLAND. 28l 

the little portion of England settled by the Jutes. Her 
husband was to become the first Christian ruler of a 
much larger section of England, that settled by the 
English proper, the Angles. It had been agreed in the 
marriage contract of her mother that she was to bring 
from her Prankish home a Christian minister. Now 
it was stipulated that Ethelberga was to take from 
her Kentish home a Christian minister into Northum- 
bria. Paulinos was the one chosen. He had been 
sent by Gregory in the second company of mission- 
aries to Kent twenty-four years before this. He was 
well seasoned for the arduous work before him. 

303. In the vicissitudes of the constant English 
tribal wars, Edwin, son of the chieftain of North- 
timbria, at three years of age had been carried for 
safety to Wales. There he grew up tinder the tuition 
of Christian teachers of the old British stock ; but he 
refused to accept Christianity. After various wan- 
derings and perils he won a decisive victory in the 
vicinity of Retford, A. D. 617, which put him on his 
rightful throne and made him a ruler over a wider 
realm than any Englishman had ever before governed. 
It reached north to the Firth of Forth, where he built 
an outpost, Edwin's burg (Edinburgh). Southward 
his suzerainty reached to the kingdom of Kent. It 
was into this great wild region, the first actual Eng- 
land, that Bertha and Paulinus came with the faith 
of Christ. 

On Easter eve of the year 626 an envoy of the 
West-Saxons tried to assassinate Edwin. An attend- 
ant, Lilla by name, threw himself between the king 



>82 TWO THOUSAND YEARS OF MISSIONS. 

md the poisoned dagger. The strong Saxon arm 
irove the two-edged knife through the body of Lilla 
so far as to wound the king. But Edwin's life was 
saved by the giving of Lilla's life. The same night 
Edwin's first child was born and he gave thanks to 
the old gods of the English. Paulmus wisely took 
advantage of this day of intense sensibility to urge 
the claims of the living God, telling the king how lie 
had been praying for the safety of mother and child 
in the name of Christ. Edwin's heart was touched 
and he allowed the baby Eanfled to be christened, 
promising to consider carefully the claims of Chris- 
tianity upon himself as soon as he should be victo- 
rious over the wicked West-Saxons. Eanfled and 
eleven more of the royal household were baptized at 
the season of Pentecost, the first in Northumbria. 
The fifty days had been sufficient time for Edwin's 
wound to heal and he at once set out against the West- 
Saxons, whom he thoroughly punished for their per- 
fidy. On returning, Edwin kept his word and gave 
prolonged, careful study to the Christian teaching. 
We must have the rest of the story in the words of 
Bede, who belonged to this part of England, and took 
every opportunity to verify his facts. 

304. "Still he said that he would confer upon the point with 
the princes his friends, and with his counselors, in order that if 
their sentiments agreed with his they migfyt all be dedicated to 
Christ together in the font of life. With the approval of 
Paulinus, he did as he had said. Holding a Witenagemot, he 
asked them all, one by one, what they thought of this teaching, 
never before known to them, and of the new Divine worship 
which was preached to them. 



ENGLAND. 283 

"His head priest, Coifi ; immediately answered 'See to it 
yourself, O king, what manner of thing this is which is now 
preached to us; I acknowledge to you frankly, what I have 
learned beyond a doubt that there is no power and no profit 
whatever in the religion which we have hitherto held. None 
of your people has given himself with greater pains to the 
service of our gods than I; yet there are many who receive 
larger benefits and greater dignities from you, and have better 
luck in all their plans of doing and getting. Now, if the gods 
had any power, they would rather help me, their more devoted 
worshiper. The result is this: if on examination you find 
that the new things now preached to us are better and stronger, 
let us hasten to adopt them without any delay/ 

"This advice and these prudent words were approved by 
another of the king's thegns, who spoke next, and added: 
4 Man's present life upon earth, O king, seems to me, when 
compared with that time beyond, of which we know nothing, 
to be like as if, when you are sitting at supper with your alder- 
men and thegns in the winter time, and a fire is lighted in the 
middle and the hall is warmed, but all outside storms of 
wintry rain and snow raging, some sparrow were to come and 
fly very quickly through the house, in at one door, and out at 
another. During the time that he is inside, he is untouched 
by the wintry storm, but when that little moment of calm 
has run out, he passes again from the winter into the winter, 
and you lose sight of him. So this life of men appears for a 
little while; but what follows it, and what went before it, we 
do not know at all. So if this new teaching has brought us 
anything sure, we should do well, I think, to follow it.' The 
rest of the aldermen and of the king's counselors by God'i 
instigation followed in a similar strain. 

"Coifi added that he would like to hear Paulinus speak rnon 
explicitly of the God whom he preached. When at the king's 
commandment he did so, Coifi hearing his words cried aloud 
*I saw long ago that what we worshiped was nothing at all 
because the more carefully I sought for the truth in tha 
worship the less I found it, But now I openly ackuowledg< 



284 TWO THOUSAND YEARS OF MISSIONS. 

that in this preaching shines the truth which is able to give us 
the gifts of life, and health, and everlasting happiness. There- 
fore, I propose, O king, that we should at once give over to 
ban and fire the temples and altars which we have consecrated 
to no profit. 5 

305. "To make a long story short, the king gave his adhesion 
openly to the preaching of the blessed Paulinus, and renounc- 
ing idolatry acknowledged that he adopted the faith of Christ. 
And when he asked the aforesaid high priest of his sacrifices 
who should be the first to desecrate the idol altars and tem- 
ples, with the inclosures in which they stood, he answered: 
*L % In my folly I worshiped them, and who rather than I 
should set an example to all by destroying them in the wisdom 
given me by the true God?' Immediately casting away vain 
superstition, he begged the king to give him armor and a 
stallion horse, to ride to the destruction of the idols ; for the 
high priest had not been allowed to carry arms, or to ride 
anything but a mare. So he was girded with a sword and 
took lance in hand, and mounting the king's stallion, pro- 
ceeded to the idols. When the multitudes saw it, they thought 
him mad. As soon as he drew near the temple, he flung at it 
the lance which he held, and desecrated it forthwith; and 
much delighted with the acknowledgment of the worship of 
the true God, he bade his companions destroy and set on fire 
the temple and all its inclosures. The place the former place 
of Idols is shown not far from York, toward the east, the 
other side of the river Derwent, and is now called Goodman- 
ham, where the high priest, by inspiration of the true God, 
defiled and destroyed 'the altars which he had himself con- 
secrated/ 

"So King Edwin received the faith and the laver of holy 
regeneration, together with all the nobles of his nation and a 
very great number of the people, in the eleventh year of his 
reign, which is the year of the Lord's Incarnation, 627, about 
the one hundred and eightieth year from the arrival of the 
English in Britain. He was christened at York, on the holy 
day of Easter, April 13, in the church of the Apostle Peter, 



ENGLAND. 285 

which he built there hastily of wood, while he was a cate- 
chumen under instruction for his baptism/' 

306. Paulinus and his assistants evangelized North- 
umbria in both its northern and southern provinces. 

'The fervor of faith and the desire for the saving laver is 
said to have been so great at that time in the Northumbrian 
people that on one occasion when Paulmus came with the king 
and queen to the king's abode, called At Veverin, he was de- 
tained there with them for six and thirty days, engaged in the 
work of catechising and baptizing; and on these days he did 
nothing else all day from morning till evening, but to instruct 
the people, who flocked to him from all the villages and places 
round, in Christ's word of salvation, and after the instruction 
to wash them with the laver of remission in the river Glen 
hard by 

"This was what happened in the province of Bernicia; In 
that of Deira, where ho often stayed with the king, he used 
to baptize in the river Swale, which flows by the village of 
Catterick, For the Church in those parts was only beginning 
to come into existence, and they had not been able to build 
chapels or baptisteries. However, at Donfield, where the king's 
abode then was, he made a basilica/' 

The mission was pressed even south of the Humber. 

"In regard to the conversion of this province I was told by 
a presbyter and abbot of the monastery of Partney, a man of 
great accuracy of statement, named Deda, that he had been 
informed by an elderly man that he had been baptized in the 
middle of the day by Bishop Paulinus, in the presence of King 
Edwin, and with him a multitude of people, in the river Trent, 
near a city which is called in English Tiowulnngcaster. This 
old man used also to describe the appearance of Paulinus, that 
he was a man of -tall stature, somewhat bent, with black hair, 
and spare face, and a very thin, hooked nose, looking at the 
same time venerable and formidable. He had with him as his 
assistant James the deacon, a truly indefatigable man, and re-* 
nowned in Christ and in the Church, who survived to our own 
times." 



286 TWO THOUSAND YEARS OF MISSIONS. 

307. The mission in Northunibria met with a severe 
backset when Edwin was slain and his kingdom over- 
run by inland pagan tribes of English. Themission in 
Kent had had reverses on the death of Ethelbert. The 
christianization of the other Anglo-Saxon tribes was 
marked by many ups and downs. The chief early mis- 
sionaries among the East Angles were Felix of Bur- 
gundy andFutseyof Ireland. Cedd was an apostle 
among the East Saxons. The Middle Angles were 
evangelized largely by Celtic workers, of whomDiuma. 
and Ceofloch were leaders. The Angles who had set- 
tled farthest in the interior of central England were 
called, not West Angles, as we might expect from the 
other names current, but instead Mercians, i. e^ Border- 
men. They had for king a long time a vigorous war- 
rior and ruler, Benda. He was a bulwark against 
Christianity. But in his old age even Penda allowed 
missionaries to work among his people, declaring that 
his only real hatred was against those who did not live 
up to the new religion, "who put their faith in this new 
God and then did not trouble themselves to obey his 
commands." The Middle Angles were under his sway 
and it was their missionaries who worked among the 
Mercians proper. 

308. In southern England the West Saxons were 
first evangelized by Birfnos, who had been sent by Pope 
Honorius to carry the gospel into sections where it had 
not yet spread. King Cynegils accepted the faith, but 
his son and successor, Coinwalch, rejected it. He was 
married to Penda's sister. When he put her away, 
Penda was enraged and expelled him from his king- 



ENGLAND. 287 

dom. While in exile among the East Saxons he was 
converted. Later he regained his kingdom and for- 
warded there the missionary work of Agilbert, a 
Frenchman who "had lived a long time in Ireland for 
the purpose of reading the Scriptures" and "came of 
his own accord to serve this king and preach to him the 
word of life." 

309. Agilbert's connection with Ireland brings be- 
fore us again the Celtic influence in the conversion of 
England. After the overthrow of Edwin by pagans, 
Paulinus fled southward with Queen Ethelberga, and 
Christianity suffered a great decline among the half- 
converted Northumbrians. But after two short pagan 
reigns, Oswald came to the throne. He had been 
many years an exile and had been much in contact 
with the Scot-Irish mission at lona, where he was 
baptized. Listen once more to Bede, whose testimony 
is the more impressive because he was himself in favor 
of the Roman as contrasted with the Celtic form of 
Christianity. 

''Oswald, as soon as he ascended the throne, being- desirous 
that all his nation should receive the Christian faith, whereof 
he had found happy experience in vanquishing the barbarians, 
sent to the elders of the Scots, among whom himself and his 
followers, when in banishment, had received the sacrament 
of baptism, desiring they would send him a bishop, by whose 
instruction and ministry the English nation, which he gov 
erned, might be taught the advantages, and receive the sacra- 
ments of the Christian faith. 

It is reported that when King Oswald had asked a bishop 
of the Scots to administer the word of faith to him and his 
nation, there was first sent to him another man of more aus- 
tere disposition, who, meeting with no success, and being un- 
regarded by the English people, returned home, and in an 



288 TWO THOUSAND YEARS OF MISSIONS. 

assembly of the elders reported that he had not been able to 
do any good to the nation he had been sent to preach to, be- 
cause they were uncivilized men, and of a stubborn and bar- 
barous disposition. They, as is testified, in a great council, 
seriously debated what was to be done, being desirous that 
the nation should receive the salvation it demanded, and griev- 
ing that they had not received the preacher sent to them. 
Then said Aiden, who was also present in the council, to the 
priest then spoken of, T am of opinion, brother, that you were 
more severe to your unlearned hearers than you ought to have 
been, and did not at first, conformably to the apostolic rule, 
give them the milk of more easy doctrine, till being by degrees 
nourished with the word of God, they should be capable of 
greater perfection and be able to practice God's sublimer pre- 
cepts.' Having heard these words, all present began diligently 
to weigh what he had said, and presently concluded that he de- 
served to be made a bishop, and ought to be sent to instruct 
the incredulous and unlearned; since he was found to be en- 
dued with singular discretion, which is the mother of the other 
virtues, and accordingly being ordained, they sent him to their 
friend, King Oswald, to preach. 

310. "On the arrival of the bishop, the king appointed him 
his episcopal see in the isle of Lindisfarne, as he desired. Which 
place, as the tide flows and ebbs twice a day is enclosed by the 
waves of the sea like an island; and again, twice in the day, 
when the shore is left dry, becomes contiguous to the land. 
The king also humbly and willingly in all cases giving ear to 
his admonitions, industriously applied himself to build and 
extend the Church of Christ in his kingdom; wherein, when 
the bishop, who was not skilful in the English tongue, preached 
the gospel, it was most delightful to see the king himself inter- 
preting the word of God to his commanders and ministers, 
for he had perfectly learned the language of the Scots during 
his long banishment. From that time many of the Scots came 
daily into Britain, and with great devotion preached the word 
to those provinces of the English over which King Oswald 
reigned, and those among them that had received priest's 



ENGLAND. 289 

orders administered to them the grace of baptism. Churches 
were built m several places; the people joyfully flocked to- 
gether to hear the word ; money and lands were given of the 
king's bounty to build monasteries; the English, great and 
small, were, by their Scottish masters, instructed in the rules 
and observance of regular discipline; for most of them that 
came to preach were monks. Bishop Aiden was himself a 
monk of the island called Hii, whose monastery was for a 
long time the chief of almost all those of the northern Scots, 
and all those of the Picts, and had the direction of their peo- 
pie." 

311. The unmistakable earnestness of the Celtic mis- 
sionaries and their close attachment to the Scriptures 
gave them great moral power as missionaries. They 
went everywhere preaching, not Christ and Rome, or 
Canterbury, but Christ and the Scriptures. The final 
subjugation of Northumbria to Christ was largely due 
to them. As in Ireland and Scotland, so-called monas- 
teries, social settlements, were the dynamos of enlight- 
ening, christianizing power. Sometimes the head 
worker of a settlement was a woman. One of the most 
efficient of these was Hilda. Some of the leading min- 
isters were educated in the establishment at Whitby, 
over which she presided. 

312. The work of the Celtic missionaries was not 
confined to Northumbria, but extended through all the 
petty kingdoms of the Angles and the Saxons. Hodden 
and Stubbs, the learned editors of the original docu- 
ments of early English history, say that "the whole 
of England, except Kent, East Anglia, Wessex and 
Sussex, was, at the beginning of A. D. 664, attached 
to the Scottish communion, and Wessex was under a 
Bishop, Wine, ordained In Gaul and in communion 



2QO TWO THOUSAND YEARS OF MISSIONS. 

with British bishops. Sussex was still heathen. So 
that Kent and East Angha alone remained completely 
in communion with both Rome and Canterbury." In 
the year just named, however., a council was convened 
at Whitby in which it was concluded that the Roman 
ritual should be the standard. It ought to be an im- 
pressive lesson to those who are denied the privilege 
of being foreign missionaries themselves, that the two 
men who were most efficient in bringing about the 
conversion of England were men who never saw that 
country themselves, Columba and Gregory. It is a 
suggestive fact that only one of these two exercised 
his ministry in a metropolis ; the other lived in a most 
out-of-the-way corner of the world. 

313, The last of the Anglo-Saxon kingdoms to ac- 
cept Christianity was that of the South Saxons. They 
were largely cut off from their fellows by the vast 
region of Andredesweald, "wood of the uninhabited 
district." A great section of it is known still as the 
Weald. It marked the progress of missions in Eng- 
land that their apostle was an Englishman. The king 
and queen had been converted some time before by 
the influence of royal acquaintances in the regions 
north* At their invitation some Irish missionaries, 
with Dfctil at the head, had established a small mis- 
sionary settlement. But they were not able to win many 
converts. 

There is no more stirring story in early English 
Church history than that of Vilfrfd of Northumbria. 
Of high birth and captivating manners he had an early 
ambition to be educated in Rome. An unkind step- 



ENGLAND. 29! 

mother had driven him from home. But the first 
child to be christened in Northumbria was now queen 
of that country. Queen Eanfled befriended young 
Wilfrid and sent him first to Lindisfarne, where he 
proved a very apt scholar, learning the whole Psalter 
in the translation made by Jerome in Bethlehem. She 
then provided for his journey to Rome. On the way 
he learned at Canterbury another version of the 
Psalter made by Jerome five years earlier in Rome. 
At Lyons in France Wilfrid was so popular with the 
Bishop, Annemund, that the latter endeavored to per- 
suade him to give up monastic life and marry his niece, 
the daughter of the count of the city. But the young 
man continued after a time his journey to Rome. On 
his return to Northumbria Wilfrid became the chief 
champion of Rome in the Council of Whitby and was 
made the Archbishop of York. British missionaries 
had been defeated and had many of them withdrawn 
to lona. But other ecclesiastical and political com- 
plications arose hostile to Wilfrid, He appealed to 
Rome and went there again and again, always to be 
indorsed. But the independent Northumbrian kings 
and churchmen often refused to obey Rome. Wilfrid 
was imprisoned under severe jailors and was repeated- 
ly in forced or voluntary exile. But he was full of 
unresting energy. At one time in Frisia (Holland) 
he was instrumental in the conversion of hundreds 
from heathenism to Christianity. 

314. In 68 r, finding no comfort among the Chris- 
tian tribes of England, he made his way to the South 
Saxon pagans. They had been suffering from ter- 
rible famine. Many had drowned themselves to es- 



292 TWO THOUSAND YEARS OF MISSIONS. 

cape their misery. Forty or fifty at one time, holding 
each other's hands, had flung themselves over the 
cliffs into the sea. So low was their state of civiliza- 
tion that they had not even learned to fish. Wilfrid, 
the refined and charming companion of princes and 
prelates, taught the poor savages of Sussex how to 
fish with nets and gather abundant food. There came 
rains and ample harvests. By his own energy, under 
a favoring providence Wilfrid stood forth as the re- 
deemer of the South Saxons from destruction. It was 
the more striking because, fifteen years before, return- 
ing from Rome, his boat had been stranded on their 
shore in a storm. They were wreckers of the worst 
type, and had been kept at bay only by vigorous fight- 
ing till a rising tide floated the craft. Now the one 
they had tried to murder was the saviour of their 
lives. They flocked to him in crowds for baptism. So 
an Englishman won to Christ the last pagan tribe of 
the Anglo-Saxons and did it in a most humane, that 
is, a most Christ-like, way. 

315, The seventh century saw England wliich had 
once been Christian and then had been entirely over- 
whelmed with barbarous heathenism once more 
transformed into a Christian land. It was now five 
hundred years since Tertullian had told the first cer- 
tain word as to Christians in Britain. Who shall be 
discouraged with slowness in modern missions when 
we remember that it took half a millennium to bring 
the little British Islands to even a nominal Christian- 
ity ? It took centuries more for its full sweetness and 
light to pervade the country. But what work ever 
clone has been more important for the whole world ? 



CHAPTER XIX. 



GERMANIC REGIONS. 



316. Location of Germanic tribes, 317. Ulfilas, 
318. Origin of German literature. 319. Theory and life. 
320. Hun invasion. 321. Noricum, 322. Severinus. 
323. His civic work. 324. Columbanus. 325. Irish 
and English missionaries. 326. Amandus. 327. Eli- 
gins. 328. On superstition. 329. Practical Christian- 
ity- 330. Willibrord. 331. His associates in work. 
332. Anglo-Saxon success. 333. Winfrid or Boniface. 
334. Chaotic conditions. 335. Boniface as an organizer. 
336. His helpers. 337. Women's work. 338. Walpur- 
gis- 339. Other missionaries. 340. The oak of Geis- 
lar. 341. The end of strife. 342. The Saxons. 
343. Their spiritual conquest, 344. Charlemagne's teach- 
er. 345. East Prussia. 346. The Knights. 347. 
Lithuania, 348, A millennium of missions. 

316. In the region of Lake Constance the sources of 
the Rhine and the Danube are less than five miles apart, 
one flowing to the North Sea and the other eastward 
to the Black Sea. East of the Rhine and north of the 
Danube lay Germanic Europe, inhabited by migratory 
and warring races and tribes. The absence of complete 
records of the time makes it impossible to write a de- 
tailed history of the conversion of thse barbarous peo- 
ples to Christianity, The evangelizing forces were 

293 



294 TWO THOUSAND YEARS OF MISSIONS. 

almost as divers and shifting as the tribes of people 
with whoir they worked. Our space will allow only a 
brief sketch of the facts which have been recorded. 
Stripped of legendary accumulations and omitting all 
minor details, the account is best remembered as 
grouped around a few great names. 

317. Ulfilas was the first of the Germanic mission- 
aries. The name of this Apostle of the Goths is often 
spelled Wulfila. It means little wolf and savors of 
a savage race and age. In the second half of the third 
century Goths swept downward, not only beyond the 
Danube, but even across the Hellespont into Asia 
Minor and carried thence many Christian captives into 
slavery. So Christianity was introduced among the 
wild people north of the Danube. Ulfilas came of this 
Christian stock. He was born A. D. 311. At twenty- 
one years of age he went with an embassy of Alaric, 
king of the Goths, to Constantinople. There he re- 
mained for ten years imbibing Christianity and some- 
thing of Greek culture. He was made a church reader 
and labored faithfully among the Goths north of the 
Danube and later in territory occupied by them just 
south of that river. 

318. Ulfilas was one of the first missionaries to give 
not only Christianity, but letters to a whole people. 
The Goths were without books, without writing. In 
order that they might have the Scriptures, their mis- 
sionary pastor invented for them an alphabet, using 
modifications of the Greek letters with the addition 
of some characters to represent Gothic sounds for 
which the Greeks had no signs. He is said to have 



GERMANIC REGIONS. 295 

given his people considerable literature in the way of 
sermons and other religious treatises; but scarcely 
anything has come down to us except his New Testa- 
ment. He translated the whole Bible except the Books 
of Kings, omitting these because he feared that they 
would tend to feed the warlike passions of which the 
Goths had a superabundance already. The best copy 
extant of the Testament of Ulfilas is in the University 
of Upsala, Sweden. It is known as the silver copy, 
because the letters are silver on a purple background. 
It is extremely precious to the world because it is the 
earliest existing form of the Teutonic speech, the 
mother-language of all northern Europe and America. 

319. At the time when Ulfilas learned Christianity 
in the Eastern Roman Empire it was dominantly Arian 
in theology ; so he taught it to the Goths. But, like 
the true missionary that he was, he seems to have 
cared far more for life than for theories about life. 
Whatever the speculative notion, Christ was to him in 
reality the embodiment of God and Ulfilas persistently 
preached Christ and called him God. 

320. The region of the Goths was invaded by the 
still more barbaric Huns, a people belonging to an 
utterly different section of the human race. The 
Goths, thus pushed from behind, under their great 
leader Alaric, swept in huge migrations westward. 
They made themselves masters away in the south- 
ward peninsulas of Europe, in Italy and in Spain. 
With all their barbarism, they had assimilated some 
elements of Christianity and in moral conduct they 
were little inferior to the inhabitants of the regions 



TWO THOUSAND YEARS OF MISSIONS. 

which they invaded. They sacked Rome, according to 
the universal custom of the times, but they spared much 
on account of Christianity. 

321. Noricum, the region about the upper waters 
of the Danube, being a part of the Roman Empire, was 
early reached by the gospel. In the second century 
Christianity is said to have penetrated northward from 
the region around the head of the Adriatic Sea. The 
first name of a missionary there to be handed down 
to us is that of Maximilian in the third century. In 
the year 304 Flarian. was martyred by drowning in the 
river. 

322. The Latinized portions of the country had 
quite generally accepted Roman Christianity when the 
tide of barbarian invasion swept over it, wave on 
wave. Then it was largely re-paganized. Amid the 
terrorized remnants of Christianity there suddenly 
appeared a man who refused to give any account of 
himself, but who was clearly one of the zealous her- 
mits of Roman Africa. There was doubtless a twinkle 
in his eye when he said, in reply to questions: "If 
you take me to be a runaway slave, get ready money 
to redeem me when my master comes to ask me back/' 
His name was Severinos, He built himself a hermi- 
tage before the gates of Vienna. He ate nothing till 
sunset. He had no bed but his mantle on the ground. 
He went barefooted, even in the deepest snow. His 
was the type of religious manifestation to impress the 
people of that time and he acquired a great ascend- 
ency, not only over the Romanized portion of the 
population, but even over the barbarians. He gave no 



GERMANIC REGIONS. 297 

quarter to the Arian type of Christianity. But he was 
often able by his daring presence and appeals to rescue 
Christian captives from the barbarians, whether they 
were Arian or pagan. He raised large funds for ran- 
soming captives and for other charitable work. 

323. He stimulated the towns to defend them- 
selves to the last against the invaders, and had the 
fighting men form themselves into organized com- 
panies for regular drill and discipline. He also de- 
vised improved means of commerce and promoted bet- 
ter municipal organization. Along the current of this 
broad ministry he carried his ideas of the true religion 
into the very hearts and lives of men, so that the 
Roman form of Christianity not only stood and 
stemmed the tide of barbarian invasion, but actually 
overcame the conquerors. It was not Severinus alone, 
but he and other unnamed missionaries who saved that 
part of Europe to civilization and secured the estab- 
lishment of Christianity there long before a similar 
work was done for the regions further north, Sever- 
inus finished his career A. D. 482. 

324. The next conspicuous apostles of Central Eu- 
rope entered the land a hundred years after the death 
of Severinus and came from the opposite direction. 
They were Irishmen. Their leader, Columbanus, was 
a scholar as well as a missionary. He was educated in 
the great monastic school of Bangor, on the coast of 
Down, where thousands of others received efficient 
training under the direction of Comgall, the head of 
the institution. His writings show what excellent use 
he had made of his advantages. When past forty 



298 TWO THOUSAND \EARS OF MISSIONS. 

years of age Columbanus, with twelve comrades, 
crossed over to France and after some wanderings 
founded a monastery amid the spurs and denies of the 
Vosges Mountains at Luxeuil. The establishment at- 
tracted great numbers of men. But his unflinching 
protest against the gross immorality of the Court of 
Burgundy as well as the high standard of ascetic life 
at Luxeuil, which put to shame the lax and worldly 
lives of the Burgundian clergy, resulted in the banish- 
ment of Columbanus, With some companions he 
made his way to the headwaters of the Rhine and at 
the south end of Lake Constance founded a monastery 
in Bregenz. Here, though well advanced in years, he 
assailed the surrounding paganism with the fiery zeal 
of an Irish youth. He burned the temples of the Teu- 
tonic gods. He broke the cauldrons in which beer 
was brewed to offer to Woden. He threw gilded idols 
into the lake. After three years the hostility of people 
and rulers, along with his own restless spirit, drove 
him over the Alps into Lombardy, where at Bobbio, in 
the Apennine Mountains, he was permitted to found 
another monastery. There he finished his career. He 
is always counted one of the pioneer foreign mission- 
aries, although the chief part of his life was not given 
to direct work for the heathen. But the missionary 
spirit dominated his course. He was the pre-eminent 
man among a great number of Irishmen who went 
on missions to continental Europe and he established 
centers of long continued missionary activity. 

325. Galltjs and others of his Irish comrades re- 
mained near Lake Constance and founded a monas- 



GERMANIC REGIONS. 299 

tery from which the town and province of St. Gall were 
named. This became the great evangelizing center 
from which Switzerland was converted to Christ. Eus- 
task*s> a successor of Columbarms in the abbacy of 
Luxeuil, and Agilus, from Bobbio, both pupils of 
Columbanus, were the first missionaries from the West 
to work in Bavaria. Other Irish missionaries, Kllian 
and Colman and Totnan, pushed their way to Wurtz- 
burg on the River Main. These are but a few of the 
Irish missionaries who are said to have swarmed like 
bees over the continent. 

Ireland was not the only part of Britain to send out 
foreign missionaries. England soon followed and ex- 
ceeded in the great enterprise of converting Central 
Europe. More than a thousand years, a full, round 
millennium, before Carey became the apostle of India, 
Englishmen went as foreign missionaries to the con- 
tinent of Europe. 

326. The Celtic portion of the Netherlands had 
been much Latinized under the Romans and 
was well penetrated with Christianity. When the 
Teutonic flood came in it was met and began at once 
to be tinged with Christianity. Amid the many cur- 
rents and counter-currents of the time the Irish mis- 
sionaries introduced practices in some respects freer 
than the Roman, in some respects sterner and in other 
respects simply different, neither better nor worse. 
One of the strongly Romanizing missionaries was 
Amandtts, a native of Aquitania. He also did vigor- 
ous work among the heathen in Flanders. He pro- 
cured and used a mandate of Dagobert, the Prankish 



30O TWO THOUSAND YEARS OF MISSIONS. 

king, that the pagans should be baptized. But he also 
redeemed and taught captives. He cut down from 
the gallows a man who was counted dead and resus- 
citated him, so that the people thought that a miracle 
had been wrought. At last multitudes overthrew their 
pagan altars and asked for baptism. 

327. A missionary of much higher type was Eligius* 
He was a prosperous goldsmith w r ho worked at his 
trade with his Bible open before him and was able to 
give religious instruction better than many of the clergy 
of the time. It was not strange that such a man should 
be impressed with the needs of the heathen. He gave 
himself up to missionary work in the wilds of Fries- 
land (Holland). Many turned to Christ and were 
faithfully taught to lay aside superstitions and live 
kind and useful Christian lives. He was made Bishop 
of Noyon in 640 A. D. A pupil of Eligius put on 
record the following as the substance of one of his 
discourses : 

328. "Worship not the heavens, nor the stars, nor the earth, 
nor anything else but God; for He, by His power alone, has 
created and disposed all things. Doubtless the sky is lofty, the 
stars are beautiful, the earth is vast, the ocean boundless, but 
He who made all these is greater and fairer than they. I de- 
dare, then, that you must not follow the impious customs of 
the unbelieving pagans. Let no man take note of what day he 
leaves his house, or what day he returns there, for God has 
made every day. Nor must any one scjuple to begin a work 
at the new moon ; for God has made the moon, to the end that 
it should mark the time an$ enlighten the darkness, and not 
that it should interrupt men's business and disturb their 
minds. Let none believe himself subject to an appointed des- 
tiny, to a lot or to a horoscope, according to the common 
saying, 'Every man shall be that which his birth has made him* ; 



GERMANIC REGIONS. 3OI 

ior God wills that all men should attain salvation and arrive 
at a knowledge of the truth. 

329. "But on every Sunday present yourselves at the church, 
and when there take no thought of business or of quarrels, or 
of trifling conversation, and hearken in silence to the divine 
teaching. It sufficeth not, my friends, to have received the 
name of Christians if you do not the works of Christians. 
That man bears the name of Christian with profit to himself 
who keeps the precepts of Christ, who steals not, who bears 
not false witness, who lies not, who doth not commit adul- 
tery, who hateth no man, who returns not evil for evil. That 
man is a Christian indeed who puts no faith in phylacteries nor 
other devilish superstitions, but hopes in Christ only; who re- 
ceives the wayfarer with gladness, as though he were enter- 
taining Christ Himself, for it is said, 'I was a stranger, and ye 
took Me in/ That man, I tell you, is a Christian who washes 
the feet of his guests, and loves them as dear kinsmen, who 
bestows alms to the poor according to his own means, who 
touches not the produce of his own farm till he has given a 
portion to the Lord, who knows not the deceitful scale or the 
false measure, who lives chastely and in the fear of God, who 
finally, bearing in mind the Creed and the Lord's Prayer, takes 
care to teach them to his children and his household." 

330. But the man who is accounted the apostle of 
Holland was "Willibtotd. A native of Northumbria and 
educated at Ripon, he went, for a post-graduate 
course, as we might say, to Ireland, at that time pre- 
eminently the land of learning and of religion. There 
he came under the influence of Egbert, an Englishman 
who had made Ireland his home and who was one of 
the great forces in stimulating missionary zeal. With 
eleven companions Willibrord set sail for Friesland 
and landed at the mouth of the Rhine in the year 690. 

331. The names of the other members of this first 
band cf Anglo-Saxon foreign missionaries were Swi- 



302 TWO THOUSAND Y^ARS OF MISSIONS. 

fcett, Wigbett, Acca, WillifeaW, V&njfcald, 
Ewald, Verenfrid, Marceffintts, Lcfavinos and Adelbett, 
Acca was a skillful musician, who made music a 
great help in the mission. After a time he was recalled 
for special work in England. Others came from Eng- 
land from time to time, replenishing the missionary 
force in Friesland. Of the original band Willibald 
worked at Aichstadt, Lebvinus at Deventer, Marcel- 
linus at Overyssel. The Ewald brothers pushed on 
into the wilds of Saxony and were martyred there. 

332. Willibrord himself came to be held in the high- 
est esteem for his work by the Pope and by the civil 
rulers. The English missionaries entered into the 
labors of Eligius, and the other Gallic missionaries, 
greatly extending and consolidating the work, so that 
they became the real evangelizers of Holland, The 
Anglo-Saxons had great advantage in being of the 
same stock and of almost the same speech as the Fris- 
ians. Just here, however, we cannot better sum up the 
character of the first great English foreign mission- 
ary than in the Latin words with which Alcuin, the 
distinguished English tutor of Charlemagne, de- 
scribed Willibrord: Omni dignitate prcsdarus, stat* 
urn decens, vultu honorabilis, facie venustus, corde 
hetus concilia sapiens, ore jucwidus, moribus compost- 
tus et in owni opere Dei strenuus." 

333- Without question the most distinguished and 
efficient English foreign missionary before Carey was 
Winfrid, more frequently known by the name given 
him later, Boniface* When the company of Wilfibrord 
nailed for the mouth of the Rhine, Winfrid was a lad 



GERMANIC REGIONS. 303 

but ten years of age in his native kingdom of Wessex. 
He was of ancient and roble family and received his 
education at Exeter, where he gave promise of being 
one of the best scholars of England. At thirty years 
of age he was chosen by the assembled abbots of Wes- 
sex to represent them in a council at Canterbury and he 
had every prospect of ecclesiastical preferment But 
for a score of years ecclesiastical circles in England had 
rung with reports of the stirring missionary deeds of 
WiHibrord and his comrades. Winfrid or Boniface, 
with only two or three companions, embarked for 
Friesland. There he began to work and his heart 
never relinquished that field of his early ideals, but 
brought him back there to die a martyr's death forty- 
five years later. But meantime it was ordered that he 
should spend most of his long missionary career in 
Germany instead of Holland. 

334. The utterly chaotic social and religious condi- 
tion of the people which we have noted elsewhere was 
at this time at its height along the central reaches of 
the Rhine. Old Roman -Gallic, Celt and many Teu- 
tonic tribes were seething together. In the midst of 
many phases of paganism Christianity had more or less 
foothold, but Christianity of divers aspects. 

Five hundred years before the religion of the cross 
had followed the Roman eagles along the Roman roads 
to the Roman camps and towns. This early planting 
had been fostered by the somewhat independent Gallic 
type of church life. The rough and ready Prankish 
rulers, still half pagan in their ideals, had given it a 
cast of their own. Swarms of zealous Irish mission- 



304 TWO THOUSAND YEARS OF MISSIONS. 

aries had woven their ideas widely through the fabric. 
They insisted on a different time for celebrating Easter 
from that observed in the south, on a different way of 
shaving the heads of priests. In more important 
aspects of church life, they were less absolutely subor- 
dinated to Rome. In some respects their protests 
against existing regulations command our modern sym- 
pathies. 

335. But those dark, deeply involved, chaotic, times 
needed a great, organizing, master mind. Boniface 
proved to be the man for the hour. Successive Popes 
had the sagacity to see this and they equipped him with 
all needful ecclesiastical sanction, kept him away from 
his favorite, but less critical Netherland field and sent 
him here and there throughout the vast tangle of Ger- 
manic forest and Germanic society. He converted, or- 
ganized and reorganized churches into the one Church 
of Rome. Our interest is especially in his work for 
the heathen. Allemani, Hessians, Bavarians, Saxons 
and Franks of various tribes heard the gospel from 
him and turned to Christ in great numbers. 

It is said that one hundred thousand were baptized 
under his immediate direction. Doubtless many of 
them, like the earlier wholesale baptisms of Clovis and 
his three thousand followers, were merely formal, sig- 
nifying no change of life and character. But there 
were many cases, too, of genuine conversion, proved 
by altered lives. 

336. Boniface called to his aid a multitude of help- 
ers, sending home to England for many of them. The 
monastic colleges of those days responded with a host 



GERMANIC REGIONS. 

of student volunteers. Lull, Willibald and Denehard 
were among the number. "Wlllifcatd was at that time 
just home from a trip to Jerusalem. Denetard was 
intimately associated with Boniface and was sent by 
him on delicate and important errands to Rome. The 
work of Lull so commended itself that Boniface after- 
ward made him his own successor. 

337. However it may be with Mohammedan mis- 
sions, no Christian mission can succeed without the 
work of Christian women. 

This was no less true in Germanic Europe 1300 
years ago than it is on the mission fields of the world 
today. Many women went from England to be co- 
workers with men in publishing the gospel. Lioba, 
abbess of Bishofsheim, was a kinswoman of Boniface. 
She was said to be "beautiful as the angels, fascinating 
in her speech, learned in the Holy Scriptures, and 
canons. 15 Tieda, a nun of Wimborne, was sent by 
Boniface from England to preside over the convent of 
Bischofsheim under the direction of Lioba, and, later, 
to be abbess of Ketzeingen on the Main. 

388. "Walpurgis, daughter of a West Saxon king, 
was educated at Wimborne under the direction of the 
abbess Tetta. In 748, A. D., she went with the abbess 
and several other women to take part in the missionary 
work which Boniface was pushing so vigorously in 
Germany. At first she was established near her broth- 
yers Willibald and WinnibaJd at Eichstadt. A little 
later the convent of Heidenham was established by 
Winnibald, who directed its affairs until his death, 
when Walpurgis succeeded him in office and was ab- 



306 TWO THOUSAND YEARS OF MISSIONS. 

bess to the end of her life, fifteen years later. After 
her death a convent was erected in her honor. Many 
churches and chapels were dedicated to her in Ger- 
many, France, the Netherlands and England. 

339. Chinnihild and her daughter, Berathgfith, 
labored in Thuringia ; Cktinidt at was stationed in Ba- 
varia. Other women whose names and stations have 
not been preserved for us left their impress on the 
work. 

Boniface commissioned Sturm, a noble Bavarian 
pupil, to found a monastery in the midst of a vast for- 
est in the valley of the Weser. It was called Fulda 
from the name of the branch of the river on which it 
stood. It became a center of evangelization in Ger- 
many similar to St. Gall in Switzerland. 

340. The most dramatic scene recorded of the life 
of Boniface was that of his felling the sacred oak of 
Geislar. When in the midst of a multitude of pagan 
worshipers, he dared to lay the glittering blade of 
a woodman's axe to the root of the tree dedicated to 
their great god Thor, they awaited the result in 
profound silence. To them it seemed a trial of strength 
between Thor and the god of this stranger. When a 
timely blast of wind suddenly completed his work, 
the awe-struck tribe turned en masse to Christ. The 
story is nowhere more charmingly and stirringly re- 
told than in Dr. Henry Van Dyke's "First Christmas 
Tree." 

341. At last, when seventy-five years of age, instead 
of going to Fulda to die in peace, as he had hoped to do, 
the old hero, with the fire of youth still burning in 



GERMANIC REGIONS. 307 

him, led a company of missionaries into a part of 
Fnsia which Willibrord and his successors had not 
yet been able to subdue to Christ. At first success 
attended the mission. But later, as several candidates 
were awaiting baptism, a horde of pagans rushed upon 
them. His comrades started to the defense, but he 
said, "Cease, my children, from strife." So the unre- 
sisting English apostle of Germany finished his war- 
fare. 

342. The sturdiest of the German tribes were the 
Saxons. Originally sea rovers, a portion 
of them had settled on the southeast 
shores of Britain and another portion on 
the northwest shores of Germany. They occupied the 
territory from the Yssel to the Elbe. Though Willi- 
brord's comrades, the Ewald brothers, had given their 
lives in a mission to the Saxons, and Boniface had en- 
deavored to establish missions among them, they were 
still intense pagans. Combining religious zeal with 
imperial ambition Charlemagne set out for the com- 
plete conquest of Saxony. As fast and as far as his 
arms reached the people were baptized by his com- 
mand. Repeatedly he thought that the work was prac- 
tically accomplished. But again and again the brave 
Saxons threw off his yoke, slaying and banishing his 
naturally hated religious emissaries. It was only 
at the end of thirty years, in 804, that the conquest 
was finally completed. 

343, But whatever the worldly ambitions of Charle- 
magne, there were many earnest and sincere mission- 
aries of the cross who followed- his conquests with 



308 JTXYO THOUSAND YEARS OF MISSIONS. 

gentleness and light. He was wise enough to call 
into the service many evangelists from the English 
branch of the Saxons. One of these, Willefiad, of 
Northumbria, was sent into Saxony In 779. Six years 
later, though he had been driven out of the country 
once in the meantime by the stubborn Saxons, he had 
the privilege of baptizing Wittekind, their most able 
and vigorous chief. 

344. One of Charlemagne's chief spiritual advisers 
at home was the scholarly Englishman Alcuin. Al- 
cuin told the Emperor with perfect plainness that 
Christians could be made only by the gospel and not by 

the sword. 

"Faith," he said, "must be accepted voluntarily, and cannot 
"be enforced. A man must be drawn to it, he cannot be com- 
pelled to accept it; you may drive men to baptism, but you 
cannot* make them take a single step toward religion. There- 
fore it is that those who wotild evangelize the heathen should 
address them prudently and temperately; for the Lord knows 
the hearts of his chosen ones and opens them to understand 
His word. . . . Let the preachers of the faith, then, learn 
by the example of the apostles ; let them be preachers and not 
spoilers; and let them trust in him of whom the prophet bears 
witness, that he will never abandon those who hope in him." 

Sooner or later, the spirit of these noble words had its 
way among the Saxons and they became among the 
most genuinely devoted of all the people converted to 
Christianity. In this connection it can never be for- 
gotten that seven hundred years later it was a Saxon 
monk, Martin Luther, who led the world into more 
spiritual forms of Christianity. 

345. The German peoples further north and east 
were converted very largely by military and political 



GERMANIC REGIONS. 309 

means. The people in what is now East Prussia have 
since expanded into the chief German state and have 
given rule to the whole German Empire, but they 
were very late in accepting Christianity. The first 
missionaries to approach them were Adelbert* of Bo- 
hemia and Bruno, of Saxony just before and after the 
year 1000. They were both quickly martyred. The 
next two missionaries, two hundred years later, met 
the same fate. It was not until 1209 that Christianity 
gained a foothold among them. Then it was through 
the ministry of Chtistian, a Cistercian of Pomerania. 
He led many to Christ. 

346. Most of the early missionaries were Domini- 
cans, of whom Hyacinth, a Polander, was the most 
eminent. But the actual subduing of the country to 
the Christian name was accomplished by the military 
ardor of the Teutonic Knights. It was often a bloody 
work. But their commander, Herman Balk, was a 
sincere crusader and endeavored to replace force by 
Christian kindness as much as possible. By 1283 the 
cross had nominally triumphed, But the method of 
conversion and the fact that the Knights remained in 
permanent possession of vast estates, kept an under- 
current of hostility. Old pagan customs were cher- 
ished generation after generation. The people were 
never completely weaned away from heathenism, till 
they eagerly joined the Lutheran revolt against the 
church which had outwardly subjugated them. 

347. The last Germanic land to yield to Christianity 
was Lithuania. Down almost to the middle of the 
fourteenth century Christianity was only tolerated 



3IO TWO THOUSAND YEARS OF MISSIONS. 

there by the still heathen ruler, Gedimin. His suc- 
cessor, Olgerd, favored Christianity. Jagello, the son 
of Olgerd, succeeded in putting a nominal end to 
heathenism in Lithuania, A. D. 1386. He gave a woolen 
coat to every one who received baptism and they came 
in great numbers. 

348. From the Goths and Franks on through to the 
Prussians and Lithuanians it took a thousand years 
to bring the Germanic tribes under the sway, even the 
outward sway, of the religion of Christ. 

That millennium is a complete answer to flippant 
critics who decry modern missionary efforts because in 
a few scores of years the vast populations of Asia have 
not accepted Christianity. Germany was a thinly peo- 
pled forest of uncivilized, unsophisticated people* Ten 
millenniums would be no longer, in proportion to the 
numbers and the profoundly entrenched religions of 
India and China, then one millennium was for Ger- 
manic lands. 



CHAPTER XX 



SCANDINAVIAN AND SLAVONIC REGIONS. 



349. The Scandinavians. 350. Willibrord. 351. Har- 
old Klak. 352. Ansgar. 353. Reverses. 354 The 
third mission to Denmark. 355. Ansgar's success. 
356. Canute the Great. 357. Denmark the promoter of 
modern missions. 358. Ansgar's work in Sweden. 
359. Destruction of the mission. 360, Re-establishment. 
361. Sweden evangelized. 362. The subjugation of Nor- 
way. 363. King Olaf Tryggvison. 364. King Olaf 
Haroldson. 365. English missions to Norway. 366. 
The apostles of the Slavs. 367. Mission to the Crimea. 
368. The Bulgarians. 369. An artist's mission, 370. 
Bohemia. 371* Origin of Slavonic literature. 372. 
Religion in the current speech. 373. Second summons 
to Rome. 374. A missionary educator. 375. Olga, 
376. Vladimir. 377. The Greek "philosopher's" appeal. 
378. The visit to Constantinople. 379. The baptism of 
Vladimir. 380. Christianizing by force. 381, Polit- 
ical conversions. 382. Pomerania. 383. Otho. 384. 
Hard-won victories. 

349. It is not strange that the best ancient copy of 
Ulfilas' Bible is preserved at the University of Upsila. 
The Goths were the first of the Germanic stock to be 
evangelized and the Scandinavians the last large body 
of them to receive the gospel. The peninsula of Den- 
mark had been the mother country of mighty men, the 

31* 



312 TWO THOUSAND YEARS OF MISSIONS. 

conquerers and settlers of both Saxon England and 
Saxon Germany. The Northmen colonized also parts 
of France and even established kingdoms in Russia and 
in Sicily. The Scandinavian peoples were the hard- 
iest, roughest, fiercest, of the whole titanic stock of 
Teutons. They were characterized by purity of family 
life and by utterly unmeasured devotion to friends and 
to enterprises of daring. But they were as nearly in- 
human as men could be in eating and drinking and in 
the savage treatment of their enemies. They had no 
taste for the gospel of the Prince of Peace. The 
gentle teachings of Christianity seemed to them effem- 
inate and totally demoralizing. 

350. The English apostle of Holland, Wiflbror<i 
was the first missionary to the Danes. He entered 
the country near the close of the seventh century. Find- 
ing that he would not be permitted to remain he re- 
deemed from slavery thirty boys by purchase, in order 
that he might educate them to evangelize their own 
country. On his retreat he and his party were 
wrecked on an island. While there he baptized three 
of his young Danes in a sacred pool of the island. 
This pollution of the sacred water, as they considered 
it, greatly infuriated the natives. When confronted 
by them, Willibrord bore himself in such an undaunt- 
ed manner as to win the admiration of the natives. 
His fearlessness was a trait of character which they 
could appreciate. His Northumbrian forefathers had 
come from Denmark. He had the same indomitable 
blood as the islanders. He denounced their super- 
stition without stint and proclaimed the gospel so ear- 



SCANDINAVIAN AND SLAVONIC REGIONS. 313 

nestly that Raclbocl, the chief of the island, was favor- 
ably impressed. But there appears to have been no 
permanent result. This was about the year 700. 

351. It was not until 822 that continuous mission- 
ary work for Denmark began. Harold Klak appealed 
to the Emperor of the Franks, Charlemagne's son 
Louis, to favor his claim to the throne of Denmark. 
Louis, called the Pious, responded favorably and took 
advantage of the opportunity to send missionaries. 
Their leader was no less a personage than Ebo, Bishop 
of Rheims, the Primate of France. His missionary zeal 
took him to Denmark again and again. He baptized 
converts and established a station at Welnau. But 
after a time, King Harold was compelled to flee to 
Louis for protection. Near Mayence the king, queen 
and retinue were baptized, with Louis and Empress 
Judith as sponsors, 

352. It was desired now to send some one with the 
returning royal family to be a permanent missionary. 
Who would go ? The terrible reputation of the Danes 
for barbarity made most men unwilling. But there 
was a young man in the monastery of Corwey who 
longed for difficult and dangerous service. His name 
was Ansgat. He had often dreamed of high and peril- 
ous undertakings. His comrades sought in vain to 
deter him by portraying the savage ways of the Danes. 
But there was one fellow-monk, Autbert who decided 
to go with him. Emperor Louis fitted them out with 
an ample equipment. Once in Denmark Ansgar be- 
gan to preach with burning zeal, reinforcing his words 
by Christ-like ministries to the people in their com- 



314 TWO THOUSAND YEARS OF MISSIONS. 

rnon trials. The central station was at Hedeby, in 
Schleswig. A number were baptized. Twelve boys 
were bought to be not only rescued from slavery 
but also to be taught Christianity. This work began 
in 827. After two years, King Harold was again 
driven from the country and Ansgar with him. Aut- 
bert had been compelled to relinquish the work by 
sickness. 

353. After another two years, during which Ansgar 
opened a mission in Sweden, he was made Archbishop 
of Hamburg, in order that he might there have a 
basis of missionary operations for all Scandinavia. 
The emperor endowed the mission with the revenues 
of a rich monastery in West Flanders. Thus equipped 
Ansgar was beginning again to make good headway 
in Denmark, when there came an incursion of heathen 
Danes, Vikings, which completely destroyed the mis- 
sionary establishment in Hamburg, church building, 
school and library, including even Ansgar 's precious 
Bible. Bibles were difficult to get in those days. This 
one had been given him by the emperor. The mission- 
ary had not where to lay his head, but was driven from 
one hiding-place to another. When he turned to the 
Bishop of Bremen that functionary refused him shel- 
ter because he was jealous of the new see of Ham- 
burg, which had been established so near his own. 
Meantime a new emperor gave away to another the 
monastery in Flanders. But Ansgar was as devout in 
adversity as in prosperity. He exclaimed with Job, 
"The Lord gave, and the Lord hath taken away; 
blessed be the name of the Lord." 



SCANDINAVIAN AND SLAVONIC REGIONS. 315 

354. After more political changes and the death of 
the Bishop of Bremen, the sees of Bremen and Ham- 
burg were united with Ansgar in charge. Now for 
the third time the way opened for the proclamation 
of the gospel in Denmark. This was in 847. Ansgar 
at last won Horic, the very king who had driven out 
Harold and had been a bitter enemy of Christianity. 
Ansgar did such friendly service in negotiations with 
the emperor, that Horic became much attached to him 
and gave him full liberty to prosecute his mission. 
Many converts were made and a church building was 
erected at Hedeby, the first in Denmark. 

355. One more storm swept over the work. The 
heathen party arose and Horic was slain, his young 
grandson Horic being enthroned under a violent pagan 
regency. But after a little Horic II threw off the 
regency and gave liberty to propagate Christianity. 
Now for the fourth time Ansgar set to work with 
a will and was permitted to see Christianity well 
planted in Denmark, both in Schleswig and in Jut- 
land. 

It was the custom of the times to ascribe miracles 
to any Christian worker who was eminently useful. 
The true spirit of Ansgar shines out in his words to 
those who wished to ascribe miracles to him. "One 
miracle I would, if worthy, ask the Lord to grant 
me, and that is that by his grace he would make me 
a good man," 

There was a superstition among the heathen Danes 
against church bells, lest they cast a Christian spell 
over the people, It was therefore a great day for the 



316 TWO THOUSAND YEARS OF MISSIONS. 

mission when by permission o Horic a church hell 
rang out for the first time in the land. 

356. Ansgar had made a noble beginning. But it 
took nearly two hundred years after his death in 865 
completely to Christianize rugged little Denmark. 
There were frequent alternations of pagan and Chris- 
tian rulers. In the first half of the eleventh century 
Canute the Great was King of England and Denmark. 
His father, Sweyn, a fierce pagan, had, like the Danes 
of six hundred years before, conquered all England. 
But Canute embraced Christianity and sought to intro- 
duce it throughout Denmark. By introducing a mul- 
titude of English missionaries and stationing them 
everywhere in the land he practically accomplished 
his purpose before his death in 1035. It was a gen- 
eration later, however, in 1060, when the last portion 
of Denmark, the island of Bornholm, yielded to Christ. 

357. It is said that the names of the martyrs of 
early Christianity in Denmark would fill a volume. 
We need not be surprised, then, that the first encour- 
agement of modern missions was found there. The 
first modern missionaries to India and to Greenland 
were sent out by the King of Denmark. The Mora- 
vian missions were befriended there. Since Denmark 
owed her first missionary and her final missionaries 
to England it was a fitting thing that she should pro- 
tect Carey and the first band of English missionaries 
to India from the hostility of the East India Com- 
pany. 

358. Christianity came Into Sweden, as nearly every- 
where else, first informally, through the ordinary inter* 



SCANDINAVIAN AND SLAVONIC REGIONS. 317 

course of war and trade. King Bjorn sent word to 
Germany that there were Christian merchants and 
captives in his dominion who would like the ministry 
of Christian priests. The word reached Ansgar at 
the moment when he was driven from Denmark on 
the expulsion of Harold. Instead of going south- 
ward to safety and comfort, Ansgar took some com- 
panions and plunged into the wild North. Crossing 
the channel between Denmark and Sweden they were 
overhauled by Norse pirates and stripped of every- 
thing. On reaching land they wandered over regions 
of dismal forest and across lakes which seemed seas, 
Ansgar's comrades counselled return. But he held 
them on their way till at last they reached the king. 
Though they came without the customary presents 
and entirely destitute, King Bjorn received them 
kindly and gave them opportunity to preach Christ. 
They not only ministered to such Christians as they 
found but were soon instrumental in converting 
pagans. Herigar, the Governor of Birka, became a 
Christian and proved to be a staunch defender and 
promoter of the faith. He immediately built a chapel 
for the mission. 

359. After eighteen months Ansgar went to Ger- 
many to secure a strong basis for his various mis- 
sionary enterprises. In 834 he sent Gautbert, a 
nephew of Bishop Ebo, to Sweden accompanied by 
Nithard and other missionaries. The work prospered 
so greatly that the heathen were aroused to bitter 
opposition. At length even Herigar could no longer 
hold back the tide, A fierce mob broke into the mis- 



318 TWO THOUSAND YEARS OF MISSIONS. 

sion house and murdered Nithard. They manacled 
Gautbert and sent him out of Sweden. News of this 
reached Ansgar as he was himself fleeing from the 
smoking ruins of his Hamburg establishment, laid 
waste by the Norse marauders. 

360. It was seventeen years before circumstances 
permitted Ansgar to visit Sweden again. As long as 
the noble Herigar lived he had kept the Christians 
together. But on his death the cause seemed to be 
lost On his second visit Ansgar was not a forlorn sup- 
pliant, but had the advantage of ecclesiastical distinc- 
tion and of an imperial commission* Such outward 
pomp tended to make an impression on the mind of 
Olaf, the king. A council was called. One of the 
Swedish nobles was earnest in advocating that Chris- 
tianity be given a hearing in the land, as having a 
God stronger than Thor. The point was carried. 
Ansgar remained in Sweden two years. Before he 
left the church in Birka was rebuilt. Etimbctt, a 
nephew of the former missionary Gautbert, carried on 
the work vigorously, assisted by two Danes, Ansfrid 
and Rimbert* 

361. There was not much more violent opposition, 
but the mission was not very aggressive for one hun- 
dred and thirty years after the days of Ansgar. At 
the beginning of the eleventh century English mis- 
sionaries, Sigftid, Boduff, Sigwatd and others, en- 
tered Sweden. They led King Olaf Skotkonung to 
Christ and baptized him in 1008. Sigfrid and his 
comrades succeeded in establishing Christianity to the 
exclusion of paganism in southern Sweden. The more 



SCANDINAVIAN AND SLAVONIC REGIONS. 319 

inaccessible regions of northern Sweden were not 
brought to Christ till the next century. At Upsala 
as late as 1080 Inge, King of Upper Sweden, was 
mobbed for adhering to Christianity. One of his suc- 
cessors, Eric, who died in 1160, succeeded in bringing 
all his realm nominally into the fold of Christ. 

362. The subjugation of Norway under the banner 
of the cross is hardly a part of missionary history. 
It is full of incident and adventure, thrilling to the 
last degree. But it is more closely allied to the cru- 
sades than to missions, except that it resulted, as the 
crusades did not, in conversion. Three Norwegian 
1 :ings in the century between A. D. 934 and 1034 
brought about the result. They were Hakon the Good, 
Olaf Tryggvesson and Olaf Haroldson. Hakon had 
been educated in England, where he became a sincere 
believer in Christianity. On gaming the throne he 
kept his religion in the background until he had won 
the hearty admiration and affection of his people. He 
gradually brought over priests from England and kd 
his close friends into the faith. Then he assembled 
a great council, called a Thing, at which he person- 
ally pleaded with the people to accept Christianity. 
But they were not ready, and their spokesman, begin- 
ning with strong professions of loyalty, went so far 
as to make it plain that, unless the king withdrew his 
proposition, the people would revolt. Finally, through 
the adroit management of Jarl Sigurd, one of Hakon's 
most loyal and astute advisers, the king was led to 
take some small part in a pagan feast. When he 
made the sign of the cross over it the people were dis- 



320 TWO THOUSAND YEARS OP MISSIONS, 

tressed till Sigurd explained that it was really the sign 
of Thor's hammer that the king had made. Indignant 
with himself, Hakon determined to enforce Christian- 
ity. Insurrection followed, in which he was slain. 

363. After two or three ineffective reigns Olaf Tryg- 
gvison, a Viking of Vikings, came to the throne. 
In his roving life he too had learned Christianity in 
England, if Christianity it may be called which actu- 
ated him. He used all his power and even resorted 
to tricks to force the people to be baptized. More 
than once at great assemblies of the Northmen he 
gave them the choice between being baptized and 
fighting him. 

364. Olaf Haroldson pursued the same policy and 
practically extirpated idolatry. He drew ecclesiastics 
largely from England and established them every- 
where. The people revolted, accepting Danish rule. 
But it was so cruel that they reacted toward Olaf 
and within a year after his death they began to count 
him a saint. His popular canonization had much to 
do with firmly fastening Christianity so-called, at 
least in the hearts of the Norwegians. 

365. It is an interesting fact that most of what 
real missionary work was done in the Christianization 
of Norway was done by Englishmen. As we have 
seen, this was true to a considerable extent also in 
Sweden and in Denmark. The people of Scandinavian 
lands conquered, colonized and gave name to England. 
They conquered and ruled it again in the time of Sweyn 
and Canute. Once more in the Norman conquest 
they poured fresh Norse blood into the old stream. 



SCANDINAVIAN AND SLAVONIC REGIONS. 32! 

In England, as Englishmen, the race was spiritualized 
to some extent and in that form came back to its home- 
lands to bring the best that it had learned abroad > 
Christianity. 

366. The apostles of the Slavic race were born in 
Thessalonica, about 775 years after Paul had planted 
Christianity there. They were two brothers Constan- 
tine, better known as Cyril and Methodius. 
Many Slavs had settled in Macedonia. Whether o 
Slavic extraction or not, these boys grew tip with a 
knowledge of the Slavic tongue as well as of the Greek. 
Their Christian father, Leon, gave them a careful 
Christian nurture. 

In early youth their lives took on an earnest temper. 
Their subsequent history proved it to be genuine. In 
their university careers at Constantinople, Cyril came 
to be known as the "Philosopher," and Methodius as a 
painter. The marked ability of Cyril led the Emperor 
Theophilus to have his own son educated in close com- 
panionship with him. High prospects of matrimonial 
and political preferment were held before him. 

367. But the spiritual heritage of the Apostle to the 
Gentiles was deep in these Macedonian men. A call 
came for missionaries to the Chazars, a Turanian peo- 
ple living in the Crimea. Cyril and Methodius re- 
sponded. The king of the Chazars had been beset by 
both Jews and Mohammedans to give up idolatry. 
Hence he had sent to Constantinople for light. The 
missionaries persuaded him and many of his people 
to accept Christianity. 

368. There was .another people of Turanian stock, 



322 TWO THOUSAND YEARS OF MISSIONS. 

though largely Slavized, living north of Constantinople 
the Bulgarians. They were counted, next to their 
cousins the Huns, the most terrible of the barbarians. 
Tacitus had spoken of the Finns, from whom the Bul- 
garians sprang as a "marvelously savage race," hav- 
ing "neither arms, horses nor household gods; their 
food is herbage, their clothing skins, their sleeping 
place the bare ground; their only hope of sustenance 
rests in their arrows, which from want of iron they 
point with bones." A few years before the time of 
which we are speaking, the Eastern Emperor Niceph- 
arus had been barbarously slain by them and his skull 
had been turned into a drinking bowl. The name of 
their king has a suitably savage sound, Bogoris. To 
him and his wild tribesmen Cyril and Methodius deter- 
mined to go as missionaries. To such people, how- 
ever, Cyril preached the good message of the Prince 
of Peace with little effect. 

369. Bogoris wanted a gorgeous palace for himself 
and ordered the artist missionary, Methodius, to paint 
the walls of the great hall with a picture which would 
strike terror into every beholder. Methodius, with the 
gifts of a Byzantine colorist, painted for a higher 
Master than Bogoris. When the painting was uncov- 
ered before the eyes of the rough chieftain and his 
followers, it fulfilled his specification. It struck terror 
to all hearts. It was the scene of the last judgment. 
The king and some of his nobles at once yielded to 
the supremacy of Christ and were baptized. This 
was in 861. A pagan party soon made insurrection, 
but was overcome, and Christianity was permanently 
established. 



SCANDINAVIAN AND SLAVONIC REGIONS. 323 

370. Pure Slavonic peoples inhabited the lands far 
to the northwest of Bulgaria in the kingdoms of Mora- 
via and Bohemia. Ratislav, King of Moravia, encour- 
aged the Macedonians to plant Christianity in his 
realm. They made many converts and founded not 
a few churches and schools. This work began in 
863. Eight years later the Duke of Bohemia, Bor- 
ziwoi, visited the Moravian king and Methodius took 
the opportunity to urge on him the religion of Christ. 
Before leaving the Moravian court, Borziwoi and 
thirty of his attendants, having received Christ, were 
baptized. So the stream of Macedonian life poured 
into Bohemia. 

371. Cyril and Methodius found the Slavonic race 
without a written language. They constructed for it 
an alphabet based on the Greek. Having made letters 
for the Slavs, they gave them a literature. They trans- 
lated the whole Bible into Slavonian and created a 
liturgy in that tongue. As Max Miiller says : "This is 
still the authorized version of the Bible for the Slav- 
onic race, and to the student of the Slavonic languages 
it is what Gothic is to the student of German/' It 
is interesting to trace back to the "Alpha, Beta" of 
Leon's sons in Thessalonica a vast stream of literature 
a thousand years long, which flows into our own lives 
with Tourgueneff and Tolstoi, 

372. But the great significance of the literary work 
of Cyril and Methodius is that the Bible and liturgy 
which they gave to the Slavs of Central Europe in 
their own tongue became a leading factor in the his- 
tory of Christendom. 



324 TWO THOUSAND YEARS OF MISSIONS. 

Immediately Latin Christianity fomented bitter 
opposition to the spread of religion in the Slavonic 
vernacular, Cyril and Methodius were summoned to 
Rome. There Cyril died. Methodius made so favor- 
able an impression on the Pope that in spite of the 
vulgar tongue for the Bible on which he insisted, he 
was returned to his mission field with the title of 
Archbishop of Moravia. 

The struggle for religion in the Slavonic vernacular 
was not ended. It was just beginning. Europe imme- 
diately rang with one phase of the battle. Hincmar, 
Archbishop of Rheims; Odo, Bishop of Beauvais; 
JEneas of Paris; and others, shouted themselves hoarse 
in the insistence that Slavonic Christianity must be 
utterly Latinized. 

373- Agitation against the methods of Methodius 
became growingly bitter. He was summoned a second 
time to Rome. Another Pope, John VIII, was in 
the chair. The brave apostle to the Slavs faced him 
in long and earnest discussion with arguments from 
both reason and Scripture. Methodius won the con- 
cession that the Moravians might corne to God in their 
mother tongue, and returned to push his mission. But 
many papists were narrower than the Pope and antag- 
onized seriously the work of Methodius to the end of 
his days. 

374. One of the disciples of Methodius, Clement, 
became a very effective missionary among Bulgarian 
settlers about Ochrida, in the extreme western por- 
tion of Macedonia, on the border of Albania. He not 
only preached and wrote out simple discourses fo'r 



SCANDINAVIAN AND SLAVONIC REGIONS. 325 

the people to read in their own tongue, but also took 
great pains in teaching the children. To diffuse edu- 
cation, he carefully trained a company of young men 
for teachers. He sought to "improve the condition of 
the people by introducing new kinds of fruit trees and 
to refine their taste by giving them beautiful church 
architecture and other fine arts. 

375. The largest direct service of Cyril and Metho- 
dius to the world was in furnishing letters and the 
Scriptures to Russia. The first living bearers of the 
Good News to the Russians were men brought in con- 
tact with Byzantine Christianity by the vicissitudes 
of war and trade. The first eminent disciple of Christ 
in Russia was the Princess Olga* She had learned 
enough of Christianity there to wish to know more. 
Hence she made a journey to Constantinople. There 
she was baptized by the patriarch, the emperor stand- 
ing sponsor. On her return to Russia she endeavored 
to bring her son, Sviatoslav, to the new faith. But 
he was too much absorbed in war to care much for 
religion. He, however, allowed Olga and all who 
joined her in faith to exercise freedom of conscience 
in their worship. He even allowed his children to 
be instructed by her. 

376. The grandson of Olga, Vladimir, who became 
Grand Prince in 980, was for a time a vigorous pagan, 
even compelling human sacrifices. The story of his 
adoption of the Christian faith is unique, even in the 
long and varied history of missions. Mohammedan 
missionaries came, urging him to adopt their prophet. 
The reason he gave for not doing, so was much more 



326 TWO THOUSAND YEARS OF MISSIONS. 

to their crecfit than his. As they expounded to him 
their tenets he exclaimed : "Drink no wine ! Drink- 
ing is the great delight of the Russians; we can not 
live without it." Next the Jews living among the 
Chazars in the Crimea sent their missionaries to Vladi- 
mir, trying to persuade him, as their ancestors had 
tried to persuade their immediate neighbors, to em- 
brace Judaism. They spoke to Vladimir in glowing 
terms about Jerusalem. But in answer to his questions 
they had to confess that for their sins they had been 
dispersed through all lands. He wanted nothing of 
a religion, which had no country. Then came mission- 
aries from the Roman Church and told him about the 
great God and also about their great Pope. "Return 
home," he said, "our ancestors did not receive this 
religion from you." The leaven of Olga was working. 
377. Then came a missionary of the Greek Church 
who was called a "philosopher." He pointed out the 
Errors of his predecessors. Vladimir said that the 
Jews had told him that both the Romanists and the 
Greeks worshiped one whom they, the Jews, had cru- 
cified. "That is even so," admitted the Greek. "But 
why was he crucified ?" asked the king. This was the 
missionary's opportunity. He told the story of God's 
fellowship with us through Christ in suffering. Vladi- 
mir was convinced at heart. But the cautious king 
was determined to be deliberate in this momentous 
affair. The following year he called his councillors 
together and laid the question before them. They 
advised him to send select men to the countries where 
the different faiths were professed, to see how they 



SCANDINAVIAN AND SLAVONIC REGIONS 327 

worked in practice, and to bring home a report. 

378. This embassy found nothing which impressed 
them favorably until they came to Constantinople. 
The wise Emperor Basil secured their attendance at 
a service in St. Sophia, the most magnificent church 
building then in existence. It was gorgeous with 
gold and mosaics in the true Byzantine style. The 
patriarch wore his most resplendent robes, the choir 
chanted divinely, innumerable tapers dazzled the eye, 
the incense intoxicated the senses. When the deacons 
and sub-deacons, bearing torches, came in procession, 
wearing white surplices with high wing-like shoul- 
ders, and all the vast congregation bowed together in 
worship, the simple-minded Russians grasped their 
guides and said : 'This is supernatural P The guides 
answered : ''What ! Do you not know that the angels 
come down from heaven to mingle in our services?" 
"You are right/' said the Russians, "we want no fur- 
ther proof; send us home again." So they brought 
the report that there was no religion to be considered 
but the Greek. 

379. Still cautious, Vladimir determined to test the 
matter in his own warlike fashion. He besieged Kher- 
son in the Crimea, vowing that if he took it he would 
become a Christian. Succeeding in that, he made one 
more condition. He wrote to the Greek emperor that 
he would accept his religion provided he would give 
him his sister in marriage. Princess Anne shrank 
from the proposal of the barbarian, but for the sake 
of the conversion of a nation she sacrificed herself. 
After she had arrived at Kherson Vladimir was finally 



TWO THOUSAND YEARS OF MISSIONS. 

baptized (A. D. 988). Two women, Olga and Anne, 
were the apostles of all the Russias. 

380. Vladimir, his bride and retinue returned to 
his capital, Kieff, five hundred miles up the Dnieper. 
He proclaimed Christianity as the religion of his 
domain and had the national idol, Perun, overthrown 
and dragged swiftly across country, while twelve 
horsemen followed flogging the degraded god to the 
banks of the river and there tumbled it into the stream. 
The horrified people held their breath in expectation 
of some terrible avengement of the sacrilege. But 
when Perun disappeared over the rapids, paganism 
was dead in Russia. 

Vladimir ordered all the people to assemble at the 
river to be baptized. So the vast crowds went down 
into the water, some swimming, some wading up to 
the neck, some carrying their children in their arms, 
and were all buried in a wholesale baptism to rise a 
christened, if not a Christian, nation. 

There were no persecutions in Russia. The people 
followed their monarch. They called him "Isapos- 
tolas," equal to an apostle. The people had the Bible 
in their own tongue, thanks to Cyril and Methodius 
of a hundred years before, and were able in time to 
learn something of the Christianity which they were 
forced to profess in ignorance. 

381. The story of the conversion of the other Slav- 
onic tribes, like that of all Eastern Europe, is political 
and military rather than strictly missionary. But many 
noble characters with something of the true missionary 
spirit in them may be seen dimly struggling amid the 
tumultuous elements of the times. 



SCANDINAVIAN AND SLAVONIC REGIONS. 329 

Among the finest characters in the history of the 
conversion of Poland were Dambrowka, the first wife 
and Oda, the fourth wife, of Duke Mieceslav, in the 
latter half of the tenth century. Oda had been a nun, 
but the Roman Church allowed her to marry for the 
sake of promoting the faith. Later, in 1034, in like 
manner Prince Cassimir, who had entered a Benedict- 
ine monastery in Germany, was absolved from his 
vows that he might assume the throne of Poland 
which was his by hereditary right. 

382. Early in the next century Pomerania submit- 
ted to the rule of Poland, promising at the same time 
to adopt Christianity. But it was difficult to find any- 
one with sufficient courage to venture as a missionary 
among the fierce Pomeranians. The Polish bishops 
absolutely declined to go, but a Spanish friar by the 
name of Bernard offered himself. The barefooted 
mendicant was an object of profound contempt to 
the people. When he told them that he was a mes- 
senger of the great God they replied that such a being 
would not send a beggar as his envoy. Bernard was 
obliged to flee. 

383. It was necessary to send a man of personal 
eminence and attended with the signs of rank and dig- 
nity. Otho, Bishop of Bamberg, Germany, was pre- 
vailed upon to undertake the task. He made two exten- 
sive missionary tours through Pomerania with all the 
pomp available. He was a sincere and earnest man, 
with great tact and determination. In spite of all his 
abilities and all his accessories, he nearly lost his life 
more than once at the hands of the people. By a com- 



330 TWO THOUSAND YEAKS OF MISSIONS. 

bination of diplomacy, vigor and devotion he accom- 
plished his purpose. At Pyritz 7,000 candidates were 
led into the waters of baptism. This was done with 
more of preparation and decorum than was common in 
those times in that part of the world. Yet the whole 
stay at Pyritz was but twenty days. The struggle 
was more intense and prolonged at Stettin and in some 
other places. 

384. The Wends made a stubborn resistance to 
Christianity. But their apostle Vicelin had gained 
good headway among them before his death in 1154. 

The island of Ruegen, off the German coast of the 
Baltic Sea, was the last stronghold of paganism in 
that region. It contained a temple of Svanovit, en- 
shrining a colossal image of that deity. After the 
conquest of the island by Denmark, Atsolom of Roes- 
tild with some instructed axe-bearers tore aside the 
veil of the temple and hewed Svanovit in pieces before 
the eyes of the horrified populace (A. D. 1168). 

Finland and Lapland were not finally subdued to 
the rule of the faith of Sweden till the last quarter 
of the thirteenth century, more than four hundred 
years after Cyril and Methodius began to evangelize 
the Slavs, 



CHAPTER XXI. 

ICELAND, GREENLAND AND LABRADOR. 

385. Iceland a phenomenal country. 386. The first 
missionaries. 387. King Olaf Tryggvison the great fac- 
tor in the conversion of Iceland 388 He swims for 
missions. 389. His bait catches. 390. The converts 
save the day. 391 An imported meeting-house. 392. 
Christianity established in Iceland. 393. Greenland col- 
onized. 394. Leif's visit to Norway. 395. Leif's mis- 
sion. 396. Christianity in Greenland 397. Leif's dis- 
covery o America. 398. Hans Egede. ' 399. Gertrude 
Egede. 400. First missionary work. 401, Good Hope 
mission. 402. Difficulties. 403. Moravian missions. 
404. Missionary women. 405. The first conversions. 
406. Results of work. 407. Complete success. 408. 
Love more efficient than law. 409. Christian Erhard in 
Labrador. 410. Jens Haven. 411. George III. makes 
donation to missions. 412. The missionaries- 413. 
The Privy Council of England makes grant for missions. 
414 Features of the work. 415. Results. 416. Ships 
that were Iceberg-proof. 

385. Suspended on the Arctic Circle is one of the 
phenomenal portions of the earth, Iceland; an island 
of fire and of ice, of volcanoes and of glaciers ; counted 
good for nothing but pasturage, yet unshaded by a 
single tree. Though six hundred tempestuous miles 
from the mainland of Europe, every piece of lumber 
for shelter and all breadstuifs for food must be im- 

33 1 



332 TWO THOUSAND YEARS OF MISSIONS. 

ported. Extremely poor in material possessions, iso- 
lated to the last degree from the rest of the world, and 
without cities of its own, Iceland has been for a thou- 
sand years a land of large intellectual life. 

In the early part of this millennium it produced a 
literature unequaled by that of any other land in those 
days, a literature of surpassing interest still. The 
early history of Scandinavia was written not on the 
mainland but in Iceland. It was written, too, with a 
wonderful clearness and beauty. The best pictures we 
have of the thought and life of our Teutonic fore- 
fathers come from Iceland. The Eddas give us their 
religious ideas, the Sagas (stories) their history. At 
the end of the island's millennium, though without 
public schools, Iceland has less illiteracy than any 
other land on earth. Scattered about on lonely farm- 
steads, or rather cattle and sheep ranches, par- 
ents have handed on to children from generation to 
generation a love of letters. It is not uncommon for 
the peasants to know, not only their own national 
poetry and history, but also several European lan- 
guages. Iceland, even more than England, or than 
Scandinavia itself, furnishes a demonstration of the 
tremendous inherent vigor and persistent psychic force 
of the Northmen stock. 

King Harold Hair-fair consolidated the kingdom 
of Norway and ruled it with such a ruthless hand 
that many of the old independent nobles emigrated in 
various directions. Some of them established them- 
selves in what came to be called Normandy and thus 
became the Norman rulers of England. But hundreds 



ICELAND, GREENLAND AND LABRADOR. 333 

of the more peace-loving, fine-spirited and cultivated 
families colonized Iceland, going a few at a time, 
through a considerable period before and after the 
year 900. There they founded and maintained for 
four hundred years the only absolutely free republic 
then in the world. Though hardy and sturdy in the 
highest degree, they were the portion of the North- 
men who preferred industry to piracy and trade to 
conquest. 

386. The migration to Iceland was consecrated with 
solemn sacrifices to Odin and the other gods of the 
Norse. It was a hundred years before they were dis- 
placed by the true God and his Christ. In 981, an 
Icelander by the name of Tkorwald traveling in Sax- 
ony and becoming acquainted with Christianity, ac- 
cepted it with all his heart. He showed his sincerity 
by persuading Frederick the minister who baptized 
him, to go with him on a mission to Iceland. They 
labored for five years with some success, but were then 
compelled by a vote of the Allthing or National Coun- 
cil to leave the island. 

One of the good stories told about the work of 
Frederick gives an interesting episode of missionary 
life. He pitched his tent near a heathen temple and 
began to preach to the crowds. The wife of the chief 
man of the neighborhood was greatly annoyed that a 
jiew religion should be preached. So she went into the 
temple and began, to pray with all her might to Thor, 
It was a question for a while who had the more com- 
manding voice, the lady of the manor or the mission- 
ary. 



334 TWO THOUSAND YEARS OF MISSIONS. 

The Icelanders were in frequent communication 
with their mother country, Norway, and received 
Christianity mainly through the efforts of King Olaf 
Tryggvison. He sent StefnJn, a native of Iceland, 
also his own chaplain, Tkangbrand, a Saxon. The 
latter was a fighting chaplain, and when the sword 
of the spirit failed he buckled on the sword of Olaf. 
Many of the people turned Thangbrand's efforts into 
a laughing-stock; nevertheless, he made some influ- 
ential converts. 

387. The most decisive influence was exerted by the 
great personality of Olaf himself. The account as 
given in the Sagas (stories) of the kings written by 
Snorri, one of the great Icelandic authors, is so quaint 
and charming that it must be told in the original 
account as rendered into English with suitable flavor 
by Morris and Magnusson. It shows Olaf in a better 
light than most of his missionary feats. For the con- 
version of Iceland, he could not depend so much upon 
force as he did for that of Norway. Hence, we see 
him using consummate tact in putting himself en rap- 
port with the Icelanders through athletic comrade- 
ship. 

"For that same harvest came out to Nidaros from Iceland 
Kiartan, the son of Olaf, the son of Hoskuld, and the son also 
of the daughter of Egil Skallagrimson, which Kiartan hath 
been called mghabout the likeliest and goodliest man ever 
begotten in Iceland. There was then also Haldor, son of 
Gudmund of Maddermead, and Kolbein, son of Thord, Prey's 
priest, and brother of Burning-Flossi ; Sverting also, son of 
Ruriolf the priest* these and many others, mighty and un- 
inighty, were all heathen. 



ICELAND, GREENLAND AND LABRADOR. 335 

"Therewith also were come from Iceland noble men who 
had taken christening from Thangbrand, to wit, Gizur the 
White, the son of Teit Ketilbioon's son, whose mother was 
Alof, daughter of Bodvar the Hersir, son of Viking-Kari; 
but the brother of Bodvar was Sigurd, father of Eric Biodas- 
kalli, the father of Astrid, mother of King Olaf. Another 
Icelander hight Hialti, son of Skeggi; he had to wife Vil- 
borg, daughter of Gizur the White. Hialti was a christened 
man, and King Olaf gave full kindly welcome to father and 
son-in-law, Gizur and Hialti, and they abode with him. 

"Now those Iceland men who were captains of the ships, 
^such of them as were heathen, sought to sail away, when the 
King was come into the town, for it was told them that the 
King would christen all men perforce; but the wind was 
against them, and they were driven back under Nid-holm. 
These were the captains of ships there: Thorarin Nefiolfson, 
Hallfred the Skald, son of Ottar, Brand the Bountiful, and 
Thorliek Brandson. Now it was told King Olaf that there 
lay certain ships of Icelanders, who were all heathen and 
would flee away from meeting the King. So he sent men to 
them forbidding them to stand out to sea, bidding them go 
lie off the town, and so did they, but unladed not their ships 
[but they cried a market, and held chaffer by the king's 
bridges. Thrice in the spring-tide they sought to sail away, 
but the wind never served, and they lay yet by the bridges. 

388. "Now on a fair-weather day many men were a-swini- 
ming for their disport; and one man of them far outdid the 
others in all mastery. Then spake Kiartan with Hallfred the 
Troublous-skald bidding go try feats of swimming with this 
man, but he excused himself. Said Kiartan, Then shall I try'; 
and cast his clothes from him therewith, and leapt into the 
water, and struck out for that man, and caught him by the 
foot and drew him under. Up they come, and have no word 
together, but down they go again, and are under water much 
longer than the first time, and again come up, and hold their 
peace, and go down again the third time ; till Kiartan thought 
the game all up, but might nowise amend it, and now knew 



TWO THOUSAND YEARS OF MISSIONS. 

well the odds of strength betwixt them. So they are under 
water there until Kiartan is well-nigh spent; then up they 
come and swim to land. Then asked the Northman what 
might the Icelander's name be, and Kiartan named himself. 
Said the other, 'Thou art deft at swimming; hast thou any 
mastery in other matters ?> Said Kiartan, 'Little mastery is 
this/ The Northman said, 'Why asketh me nought again?' 
Kiartan answereth : 'Me-seemeth it is not to me who thou art, 
or in what wise thou art named/ Answered the other: 'I 
will tell thee then : Here is Olaf Tryggvison/ And therewith 
hef asked him many things of the Iceland men, and lightly 
Kiartan told him all, and therewith was minded to get him 
away hastily. But the King said: 'Here is a cloak which I 
will give thee, Kiartan/ So Kiartan took the cloak, and 
thanked him wondrous well]. 

389. "And now was Michaelmas come, and the King let hold 
hightide, and sing mass full gloriously ; and thither went the 
Icelanders, and hearken the fair song, and the voice of the 
bells. And when they came back to their ships, each man 
said how the ways of the Christian men liked them, and Kiar- 
tan said he was well pleased, but most other mocked at them. 
And so it went, as saith the saw, Many are the King's ears, 
and the King was told thereof. So forthwith on that same 
day he sent a man after Kiartan bidding him come to him ; 
and Kiartan went to the King with certain men, and the 
King greeted him well. Kiartan was the biggest and good- 
liest of men and fair-spoken withal. So now when the King 
and Kiartan had taken and given some few words together, 
the King bade Kiartan take christening. Kiartan saith that 
he will not gainsay it, if he shall have the King's friendship 
therefor ; and the King promised him his hearty friendship ; 
and so he and Kiartan strike this bargain between them. The 
next day was Kiartan christened, and Bolli Thorleikson his 
kinsman, and all their fellows; and Kiartan and Bolli were 
guests of the King whiles they wore their white weeds ; and 
the King was full kind to them, and all men accounted 'them 
noble men wheresoever they came. 

390, "That same harvest came back from Iceland to King 



ICELAND, GRfeENJ-AND AND LABRADOR. 337 

Olaf Thangbrand the mass-priest, and told how that his jour- 
ncy had been none of the smoothest ; for that the Icelanders 
had made scurvy rimes on him, yea and some would slay 
him. And he said thai there was no hope that that land 
would ever be christened. Hereat was King Olaf so wood 
wroth that he let blow together all the Iceland men that were 
in the town, saying withal that he would slay them every one. 
But Kiartan and Gizur and Hialti, and other .such as had 
taken christening, went to him and said, Thou wilt not, King, 
draw back from that word of thine, whereby thou saidst that 
no man might do so much to anger thee, but that thou wouldst 
forgive it him if he cast aside heathendom and let himself be 
christened. Now will all Iceland men that here are let them- 
selves be christened; and we will devise somewhat whereby 
the Christian faith shall prevail in Iceland Here are sons 
of many mighty men of Iceland, and their fathers will help 
all they may in the matter. But in sooth Thangbrand fared 
there as here with thee, dealing ever with masterful ways and 
man-slaying;' and such things men would not bear of him/ 
So the King got to hearken of these redes, and all men of 
Iceland that there were, were christened," 

391. In the Saga of Howard the Halt, written 
long- before Snorri's Sagas of the Kings, we get a 
glimpse of the same kind of work by Olaf and of the 
taking to Iceland of materials for church building. 

"But within certain winters heard Howard these tidings, 
that Earl Hakon was dead, and King Olaf Tryggvison corne 
to the land and gotten to be sole King over Norway, and that 
he set forth new beliefs and true. So when Howard heard 
hereof he broke up his household, and fared out with Biargey 
and Thorhall, his kinsman. They came to King Olaf and he 
gave them good welcome. There was Howard christened 
with all his house, and abode there that winter well accounted 
of by King Olaf. That same winter died Biargey; but the 
next summer, Howard and Thorhall his kinsman fared out 
to Iceland, Howard bad out with him clwrcb-wQQ4 e*- 



TWO THOUSAND YEARS OF MISSIONS. 

ceeding big; he set up house in the nether part of Thorhalls- 
dale, and abode there no long time before he fell sick; then 
he called to him Thorhall his kinsman and spake, Things have 
come to this, that I am sick with the sickness that will bring 
me my death; so I will that thou take the goods after me, 
whereof I wish thee joy; for thou hast served me well and 
given me good fellowship; thou shall flit thy house to the 
upper part of Thorhallsdale and there shalt thou build a 
church, wherein I would be buried.' " 

392. In the year 1000, the Allthing of Iceland, after 
serious discussion, voted to adopt Christianity as the 
religion of the island, allowing, however, some con- 
cessions for a time to the superstitious customs of the 
people. But in 1016 all compromise was abolished. 

The Arctic, and at the same time volcanic, island 
had one natural advantage over the other northern 
countries, where nothing was yet known as to baptism 
except immersion. The Allthing solemnly .set apart 
the pools of certain warm springs as national baptiste- 
ries. In these, at last, all the people of Iceland were 
"buried with Christ by baptism" and "raised" in "the 
likeness of his resurrection." 

393. From Iceland Greenland was discovered and 
colonized (985). Eric the Red, banished from Ice- 
land, sailed to the inhospitable shores which had been 
sighted by a previous navigator. Eric said that he 
thought that colonists would be more apt to come if 
the country had a pleasant name, so he called it Green- 
land. That facetious name has stuck to the great 
trackless, ice-covered peninsula now for nearly a thou- 
sand years. But the grim humor of the old Norse 
outlaw or some other business devices proved eff ective 



ICELAND ; GREENLAND AND LABRADOR. 339 

and many settlers left Iceland for what was, possibly 
in fact, a greener land. According to fourteenth cen- 
tury accounts, there were by that time two hundred 
and eighty Scandinavian settlements in Greenland, 
with two towns, fourteen churches and a cathedral. 
But Eric and the first settlers were pagans. 

394. The following is the story of their conversion 
in the Sagas : 

"After that sixteen winters had elapsed, from the time 
when Eric the Red went to colonize Greenland, Leif, Eric's 
son, sailed out from Greenland to Norway. He arrived in 
Drontheim in the autumn, when King Olaf Tryggvison was 
come down from the north, out of Halagoland. Leif put in 
to Nidaros with his ship, and set out at once to visit the King. 
King Olaf expounded the faith to him, as he did to other 
heathen men who came to visit him. It proved easy for the 
King to persuade Leif, and he was accordingly baptized, 
together with all of his shipmates. Leif remained throughout 
the winter with the King, by whom he was well entertained, 

395. "Upon one occasion the King came to speech with Leif, 
and asks him, 'Is it thy purpose to sail to Greenland in the 
summer?' 'It is my purpose/ said Leif, *if it be your will.* 
*I believe it will be well/ answers the King, *and thither you 
shall go upon my errand, to proclaim Christianity there/ 
Leif replied that the King should decide, but^ intimated to 
him his belief that it would be difficult to .carry his mission 
to a successful issue in Greenland. The King replied that he 
knew of no man who would be better fitted for this under- 
taking, 'and in thy hands the cause will surely prosper/ This 
can only be/ said Leif, 'if I enjoy the grace of your protec- 
tion.' Leif put to sea when his ship was ready for the voyage. 
For a long time he was tossed about upon the ocean, ad 
came upon lands [New England] of which he had previously 
had no knowledge. There were self-sown wheat fields and 
vines growing there. There were also those trees these which 
are called 'mausur* and of all these they took specimens. Some 



34O TWO THOUSAND YEARS OF MISSIONS. 

of the timbers were so large that they were used in build- 
ing. Leif found men upon a wreck, and took them home with 
him, and procured quarters for them all during the winter. 
In this wise he showed his nobleness and goodness, since he 
introduced Christianity into the country, and saved the men 
from the wreck ; and he was called Leif the Lucky ever after. 

396. "Leif landed in Ericsfirth and then went home to Brat- 
tahlid; he was well received by every one. He soon pro- 
claimed Christianity throughout the land, and the Catholic 
faith, and announced King Olaf Tryggvison's messages to the 
people, telling them how much excellence and how great glory 
accompanied the faith. Eric was slow in forming the deter- 
mination to forsake his old belief, but Thiodhild embraced the 
faith promptly, and caused a church to be built at some dis- 
tance from the house. This building was called Theodhild's 
Church, and there she and those persons who had accepted 
Christianity, and they were many, were wont to offer their 
prayers." 

397. Other sagas give more details about Leif 's dis- 
covery of the New England coast and his return to 
spend a winter there more than 600 years before the 
Pilgrims landed. Our present interest is in the fact 
that the continent of North America was first dis- 
covered by a missionary. His mission to Greenland 
(A. D. 1000) was successful, though it had opposition 
to meet at first. When all the people were calling Leif 
the Fortunate because he had fallen in with and res- 
cued a shipwrecked crew in those unfrequented waters, 
his own father Eric said that the good fortune was 
offset by the fact that Leif had brought into the coun- 
try at the same time that trickster the priest. One 
of Leif s sisters, Freydis, named from the Friday 
goddess Freya, was a woman of desperate deeds. 
But in the end all the colony accepted Christianity, 



ICELAND, GREENLAND AND LABRADOR. 341 

which held sway there for four hundred years, with a 
line of bishops of whom seventeen are known. No 
account has reached us, only vague hints, of untoward 
events by which the colony was ultimately destroyed. 
But everyone who sees the statue of Leif Ericson on 
the Boston Back-Bay Boulevard, must remember in 
justice to the facts that discovery was incidental in 
the career of Eric's son. The main business of that 
bold figure was carrying the gospel to the heathen.' 

398. After the last record of the old Norse colony 
and church in Greenland (1409), three hundred years 
elapsed without leaving any account of a sound of the 
gospel over the cold wastes of that land of desola- 
tion. Then a young Dane, Hans Egedc, in his studies 
^at college became acquainted with the stories of the 
old heroic days as hundreds of others before him had 
done. But he had the imagination and the wide-reach- 
ing altruism to be fired with a longing to renew the 
work of Leif, the son of Eric, and to minister to any 
remnant of the old faith which might have survived 
through nine generations. In his dreams he saw a' 
people with some of the old Norse blood in their veins 
waiting and watching for a messenger of God to break 
the silence of the centuries. 

Graduated and settled in the little fishing parish 
of Vaagen, the college ideal clung to him and gained 
an even deeper hold on his spirit. He devoured 
every word that he could glean from men who had 
sailed on whaling expeditions in the Arctic seas. They 
told him of the terrible condition of the Greenlanders. 

399. tjis wife could not share his desire to go to 



342 TWO THOUSAND YEARS OF MISSIONS. 

that desolate land. His parishioners, who had soon 
come to love the faithful, devoted young pastor, when 
they learned of his longing at first protested, then 
grew angry, and finally thought him deranged. In 
1710 he wrote an earnest appeal in behalf of Green- 
land to his own bishop and to one of the more metro- 
politan bishops. It took them a whole year to answer 
and then it was with no more encouragement than 
was received eighty years later by William Carey from 
his elders. The fisher-folk of Vaagen came almost to 
persecute Egede and his family. His vagary, as they 
thought it, had upset the selfish complacency of the 
people with their pastor. At this juncture, however, 
his wife, after much prayer for guidance, came to see 
the divine call as clearly as he did himself. From 
this hour on she was his unfailing comrade and his 
strengthener in every hour of darkness. In spite of the 
protests of her own mother and of all other hindering 
friends, Gerttude Ras Egede became one of the noblest 
missionaries in all the annals of our two millenniums. 
400. In 1715 Egede published a pamphlet entitled 
"A Scriptural and Rational Solution and Explanation 
with Respect to the Objections and Impediments 
Raised Against the Design of Converting the Heathen- 
ish Greenlander." He resigned his pastorate and went 
to Bergen hoping to enlist merchants in an expedition 
for trade with Greenland. It was in vain. At last he 
went to Copenhagen. There some friends of the 
Danish mission in India, including the king himself, 
sympathized with Egede's purpose and gave it public 
indorsement. 



ICELAND, GREENLAND AND LABRADOR. 343 

There were trying delays even after that. But 
finally a trading-colonizing-missionary company was 
organized. After thirteen years of indefatigable toil 
to that end, Egede set out in the "Hope" for the same 
shore that Leif the son of Eric had sought seven cen- 
turies before. 

401. On reaching Greenland in 1721 he found the 
natives to be no descendants of the old Norsemen, but 
low, timid, unapproachable Eskimos. In spite of his 
vanished dream Egede called the new settlement "Good 
Hope/' His children played with the Eskimos and so 
gradually friendly relations were established. The 
first convert was baptized three years and a half after 
his arrival. 

Egede had to pick up the language as best he could 
without helps. He translated some portions of Scrip- 
ture as soon as possible. It was a difficult undertaking, 
because the Eskimos lacked a vocabulary, $ot only for 
spiritual things, but also for the ordinary thoughts 
which had been coined into words under such different 
skies as those of Palestine, How could he render the 
"Lamb of God which taketh away the sin of the world" 
to people who had never seen sheep? Egede's great- 
est work was in laying foundations and opening the 
door for others, especially the Moravians. Twenty 
years after the beginning of his mission, when he was 
in the homeland pleading for it, he said : "We count 
but between twenty and thirty aged persons and a hun- 
dred and odd young ones that have been found capa- 
ble to receive the holy sacrament of baptism." But 
he adds : "If amongst ourselves we had no schools 



344 TWO THOUSAND YEARS OF MISSIONS. 

nor other pious foundations for the instruction and 
Christian education of youth and old people, pray 
what great feats would one or two teachers in a whole 
country be able to do by once or twice a year, taking 
a journey throughout the land and preaching a passage 
sermon ?" 

402, Some colonists and soldiers of doubtful char- 
acter were sent to Greenland, who added much to the 
difficulties of Egede as superintendent of the colony. 
He was reinforced by only three missionaries, one of 
whom stayed but a short time. Still the work was 
making some headway, when a terrible scourge of 
smallpox was brought to Greenland. The missionaries 
did all in their power for the wretched and distracted 
natives. But three thousand of them perished, only 
eight souls surviving in the vicinity of the station. 

After fifteen years in Greenland, Egede's heroic 
wife laid down her life. The people for whom they 
had especially toiled were nearly all swept away and 
the broken-hearted missionary prepared to return to 
Europe/ He gathered the handful of colonists and 
the remaining natives together and preached to them 
on this pathetic text : "I said I have labored in vain, I 
have spent my strength for naught and in vain, yet 
surely my judgment is with the Lord and my work 
with my God." 

In Copenhagen Hans Egede did useful service to 
the cause he loved, being put at the head of the mis- 
sionary training-school there. His son, PattI Egede, 
carried on the Danish mission in Greenland. 

403. Three years before the departure of Hans 




O 
M 

^' 

CO 

'"En 



ICELAND, GREENLAND AND LABRADOR. 34$ 

Egede from Greenland he welcomed (here three Mora- 
wan missionaries. Count Zmzendorf, attending the 
coronation of Christian VI in the capital of Denmark, 
witnessed the baptism of two Greenland boys whom 
Egede had sent home. The little church of Moravian 
refugees on Zinzendorf s estate in Saxony had been 
in existence but ten years and was without numbers 
or means. But its heart was stirred by the story of 
Anthony, the West Indian negro, and at the same 
time by the story of Greenland's need. When it was 
known that the Danish Government intended to aban- 
don its mission in Greenland, two or three uneducated 
clay-laborers in Herrnhut, without resources, felt that 
they ought to take up the work about to be laid down 
by the King of Denmark ! Matthew Stach and his 
cousin, Christian Stach; with Christian David, who 
had felled the first tree in founding Herrnhut, made 
up a trio for Greenland. The simplicity of faith which 
could start on such an expedition without equipment of 
any kind, educational, financial or ecclesiastical, was 
either childish or nothing less than sublime ; perhaps it 
was both was sublimely child-like. The Lutheran 
friends of missions in Copenhagen were astounded at 
the situation when the Moravians arrived there. But the 
unmistakable, unhesitating, Christian devotion on the 
one side called it out on the other. Count Pless asked 
the Herrnhtitters how they could live after reaching 
Greenland, They answered that they "would build a 
house and cultivate a piece of land that they might 
not be burdensome to any." When he told them that 
there was no timber in that country with which to 



346 TWO THOUSAND YEARS OF MISSIONS. 

build, they said: "Then we will dig a hole in the 
earth and lodge there/' "No," he said, "you shall not 
be driven to that extremity ; take timber with you and 
build a house." And he gave them the necessary 
money. Through such friends, the king gave them a 
cordial letter to Egede and the latter welcomed them 
with the utmost Christian fraternity He put them at 
once in the way of learning the language. They 
selected a site not far from him on which to build 
their mission station, which they called New Herrnhtit. 
They shared with him in the self-forgetful ministry 
to the natives during the smallpox scourge. When 
famine stared them in the face and sickness disabled 
them he and his noble wife cared for them tenderly 
as if they had been of his own church or his own 
kindred. On his final departure from Greenland he 
said to them: "I wish you the Divine blessing and 
assistance in your call and office and I cherish a lively 
hope that God will still bring the work in Greenland, 
which I must now leave full of heaviness, to a glori- 
ous issue/* 

At the end of a year they were reinforced by the 
arrival from Herrnhtit of Frederick Bocmish and John 
Beck* But the following summer no supplies were 
sent them and they were reduced to dire straits for 
subsistence. They began the long winter with nothing 
but a barrel-and-a-half of oatmeal. The natives re- 
fused to sell them seals, which the missionaries them- 
selves had no way of catching. 

They got along fairly well on shell-fish and train-oil 
while they pould get them, with a little sprinkling of 



ICELAND., GREENLAND AND LABRADOR, 347 

oatmeal. But when they \vere reduced to seaweed and 
old tallow candles for food they became greatly de- 
bilitated. Only a part of the supplies needed came 
for the fourth year. 

404. It was in the summer of 1736 that the first 
women were added to the missionary staff, Madam 
Stacfi, Matthew's mother, and his two sisters, Rosina 
and Anna* This not only improved the home condi- 
tions but also the prospect of efficiency. The young 
women proved to have more facility in learning the 
language of the country than their brother or cousin 
possessed. When the missionaries told the natives 
that they had come to Greenland to teach them the 
truth, they replied: "Fine fellows, indeed, to be our 
teachers! We know very well that you yourselves 
are ignorant and must learn your lesson of others/' 

The missionaries made every effort to win the confi- 
dence and get near to the hearts of the Greenlanders. 
Matthew Stach even lived with them in one of their 
filthy huts for a month at a time. But all to no avail 
The savages tried all sorts of serious annoyances to 
<lrive the Moravians out of the country. They even 
stoned them and on one occasion conspired to murder 
them. - It was not until five years had passed that the 
first decided fruit of the mission appeared. Here is 
the original record of that thrilling event: 

405. "June the and" (write the missionaries) "many South- 
landers visited us. Brother Beck at the time was copying 
a translation of a portion of the Gospels. The heathen being 
very curious to know the contents of the book, be read a few 
sentences, and after some conversation with them asked wheth* 



348 TWO THOUSAND YEARS OF MISSIONS. 

er they had an immortal soul, and whither that soul would go 
after death? Some said, 'Up yonder.' And others, 'Down to 
the abyss/ Having rectified their notions on this point, he 
inquired who had made heaven and earth, man and all other 
things. They reply that they did not know and neither had 
they heard, but it must certainly be some great and mighty 
^ Being. He then gave them an account of the creation of the 
world, the fall of man and his recovery by Christ. 

"In speaking on the redemption of man, the Spirit of God 
enabled him to enlarge with more than usual energy on the 
sufferings and death of our Saviour, and in the most pathetic 
manner to exhort his hearers seriously to consider the vast 
expense at which Jesus had ransomed their souls, and no 
longer reject the mercy offered them in the Gospel. He then 
read to them out of the New Testament, the history of our 
Saviour's agony in the Garden. Upon this the Lord opened 
the heart of one of the company, whose name was Kayarnak, 
who stepping up to the table, in an earnest manner, exclaimed, 
'How was that? Tell me that once more, for I too desire 
to be saved.' These words, the like of which had never before 
been uttered by a Greenlander, so penetrated the soul of 
Brother Beck, that with great emotion and enlargement of 
heart he gave them a general account of the life and death 
of our Saviour, and of the scheme of salvation through him/' 

406. Kayarnak proved to be a sincere inquirer. 
After careful instruction he and others whom he had 
helped to bring were baptized. From this time on, in 
spite of many discouragements, the Christian colony 
at New Herrnhiit grew. By 1748 it numbered one 
hundred and thirty. Thirty-five were baptized in that 
one year. The year before the first church building had 
been erected with frame and boards sent from Europe. 

At the end of twenty-five years, a new station was 
established one hundred miles south of New Herrnhut 

and called jUchtenfeJs, Within two years 




p 





w 

Pi 
C 



W 



l 

W 

s. 

a 



ICELAND, GREENLAND AND LABRADOR. 349 

were baptized there and many adherents soon gathered 
about this place. Sixteen years later, a third station 
was established four hundred miles farther south still, 
near the southern cape of Greenland. It was not long 
until there were over two hundred baptized converts 
in the new station, Lichtenau. 

407, The first Moravian missionary to Greenland 
who had enjoyed the advantage of a liberal education 
was KKchael Koenigseer, who came in 1773 to be 
superintendent of the whole field. Though fifty-one 
years of age, he was able to acquire the native language 
as none of his predecessors had been able to do in 
all the forty years of the mission. He did splendid 
service until his death in 1786. The year that William 
Carey arrived in India, John Soerensen, in Us eighti- 
eth year, returned to Europe, having spent forty-nine 
years as a missionary in Greenland. By the year 1801, 
the last Greenlander within the immediate field of the 
Moravians had received baptism. Is there another rec- 
ord of missionary success as complete as this any- 
where on earth? It is true that the total popula- 
tion was small, fewer than two thousand souls. On the 
other hand, it was one of the most groveling, unfeel- 
ingly selfish, stolid and stubborn people ever ap- 
proached by Christianity. It was transformed by the 
gospel. After conversion, sympathy, kindness, gen- 
erosity, even to strangers, developed. When an ac- 
count of the destruction of the Moravian Indian set- 
tlement in Ohio at the hands of savage white men and 
the destitution of the few survivors was read to the 
Greenlanders' Church, one Eskimo said, "I have a 



350 TWO THOUSAND YEARS OF MISSIONS. 

reindeer skin which I will give." Another said, "I 
have a new pair of reindeer boots which I will send." 
A third said, "I will send them a seal that they may 
have something to eat and burn." 

408. One of the world-wide lessons taught by the 
Moravian mission in Greenland the missionaries them- 
selves did not learn for years. Then they had the 
grace to see their own mistake, frankly to acknowledge 
it and completely to reverse their method. They began 
by proclaiming the great God and his rightful require- 
ments of men. It seemed to them that there was no 
use of preaching much else till this was accepted. 
But nobody accepted this or cared even to hear about 
it. It was the story of the Garden of Gethsemane that 
stirred the first soul. It was found that others were 
moved in like manner. In 1840 the missionaries be- 
came fully convinced that they ought to put to the 
front the love and sympathy of God as revealed in 
the suffering Saviour. From that time on the work 
prospered and became triumphant. Even the hard- 
hearted Eskimo is not to be hammered to pieces ; he 
is to be melted like his own icebergs, by the omnipo- 
tent sunshine. 

409. Labrador, though farther south than Green- 
land, has a more Arctic climate and is inhabited by 
Eskimos of a more degraded type. Christian Erfiatd 
had sailed many seas and had been converted at a 
Moravian mission station in the West Indies. As a 
mate on a Dutch whaler he had visited New Herrnhut 
in Greenland and had learned a little of the Eskimo 
speech, Some English merchants put him in charge 



ICELAND, GREENLAND AND LABRADOR. 35! 

of a trading expedition for the coast of Labrador in 
1752. Four Moravians from the Brethren's settlement 
at Ziest, in Holland, went with him to found a mis- 
sion. They landed at Nisbefs Haven and erected a 
house which they had brought with them, calling the 
station Hopedale. The trading vessel sailed up the 
coast. Erhard, going ashore with five of the crew 
to visit some of the natives, never returned. There 
were indications found the next year which showed 
that they ha4 been murdered. The captain was left 
so short-handed that he returned to Hopedale and 
took the Moravians on board to help him work the 
ship back to Europe. 

410. Another Moravian, Jens Haven, strongly 
drawn toward the perilous coast of Labrador^ made a 
special study of it. The more he learned of its dan- 
gers the more he wanted to go. Zinzendorf advised 
him to go first to Greenland. Having spent some time 
in the work at Lichtenfels, he was called to England 
to inaugurate the work for Labrador. Through the 
co-operation of Sir Hugh Palliser, Governor of New- 
foundland, Haven visited Labrador in 1764 and again 
the next year, having several of the Brethren with 
him the second time. But various difficulties made 
it impossible to establish a permanent mission there 
until several years later. 

411. During this interval, some Labrador natives 
had been taken to England by the government and 
treated very kindly by the royal family and others. 
They were most delighted to meet people who could 
speak their language, some of the Greenland mission- 
aries, , . 



352 TWO THOUSAND YEARS OF MISSIONS. 

At length George III granted the Moravians "one 
hundred acres of land on the coast of Labrador, wher- 
ever they pleased to locate themselves, for the purpose 
of evangelizing the heathen inhabitants." Thus en- 
couraged, Moravians in London and elsewhere organ- 
ized a company and purchased a ship of a hundred 
and twenty tons burden to make annual voyages to 
Labrador in the interest of missions. 

412. At last the hopes of Jens Haven were to be 
realized. In 1770 the Amity made her first voyage. 
Haven had with him Lawrence Drachart, who had 
been a Danish missionary in Greenland and was pro- 
ficient in the Eskimo language; also Steven Jensen* 
A clan which had been influenced by Mikhak, one of 
the Eskimo women, who had been in England, wel- 
comed the missionaries. Having found a suitable 
opening, they returned to England to make arrange- 
ments for the permanent establishment of the mis- 
sion. 

A number of additional missionaries volunteered for 
the terrible field of Labrador. Haven was married 
that winter. Two others were married men. There 
was a physician in the company, and there were a 
number of artisans, sixteen people in all. 

This devoted band landed on the loth of August, 
1771, at the place selected the previous year. They 
called it Nain. It was about one hundred and fifty 
miles north of Hopedale, where the unsuccessful start 
had been made nineteen years before. 

413. After a few years, the Privy Council of England 
granted them a tract of one hundred thousand acres 



ICELAND, GREENLAND AND LABRADOR. 353 

for missionary purposes. In 1776 they established a 
station at Okak, a hundred and fifty miles north of 
Nain, and in 1782 another as far south, near Old 
Hopedale, calling it by the same name. Jens Haven 
was the leader in all these enterprises. We have not 
space for an account of the thrilling adventures of 
the Brethren in their journeys over the ice. The fol- 
lowing from Haven's journal is a hint as to the trying 
nature of their work with the natives : 

414. **We were forced to creep on all fours through a low 
passage, several fathoms long, to get into the house; and were 
glad if we escaped being bitten by the hungry dogs, which 
take refuge there in cold weather, and which, as they lie in the 
dark, are often trodden upon by the visitor, who, if he escapes 
from this misfortune, is compelled to undergo the more dis- 
gusting salutation of being licked in the face by these animals, 
and of crawlings through the filth in which they mingle. Yet 
this house, notwithstanding our senses of seeing nd smelling 
were wofully offended in such frightful weather, was of equal 
welcome to us as the greatest palace." 

415. The first convert baptized was Kingmingnese, 
at Okak, the first year of the mission there. 
This was five years after the beginning of the work in 
Labrador, the same length of time which had elapsed 
before the first convert in Greenland. Five years later 
there were thirty-eight baptized natives at Okak and 
ten catechumens. From the start, however, the mis- 
sion exerted a great influence in abating the barbar- 
ism of the Eskimos. Large numbers were gradually 
transformed into at least semi-civilized people, 

Mikhak, though friendly and of great service to 
the mission, did not enter the Christian life. Her 
husband, Tuglavina, was by far the most atye and 



354 TWO THOUSAND YEARS OF MISSIONS. 

influential Eskimo in Labrador. From his superior 
intellectual gifts, he had acquired a vast ascendency 
over the natives, which he often used wickedly and 
even murderously. But he would always bear the 
sharpest rebukes from the fearless Haven. Sometimes 
he would tremble and weep for shame. At last, after 
the most careful instruction and cautious waiting, the 
Moravians received Tuglavina into church fellowship, 
believing him to be a great example of saving grace, 
This culminating event in the early Labrador mission 
took place on Christmas day, 1793, the year in which 
Carey arrived in India, 

416. The mission in Labrador is peculiar in this : It 
has always been supported by a special organization 
in London, "The Brethren's Society for the Further- 
ance of the Gospel" 

It has sent its ships ten different vessels in all to 
the dangerous coast of Labrador every year since 1771, 
without ever having a serious accident. At the time 
of the Revolutionary War it was captured by a French 
privateer, but was released without loss. Between 
the ship which took the first copy of the Septuagint 
to Rome and the one in which Carey sailed to India 
uncounted keels cut the sea with missionary messages 
and messengers. But this charmed Labrador ship 
seems to have been the only one in our two millenni- 
ums devoted exclusively to missions. It, too, engages 
in trade, but only for the sake of supporting and fur- 
thering the gospel. 



CHAPTER XXII. 

SPANISH AMERICA. 

417. Its extent. 418. Columbus a missionary. 419, 
His mission. 420. Testamentary proof of interest in 
missions. 421. Spanish conquests and missions. 422, 
Las Casas. 423. His work. 424. His wide apostleship. 
425. Brazil. 426. Joseph Anchieta. 427. Henry Reich- 
ler. 428. Antonio Vieira. 429. Paraguay. 430. 
Work in Peru. 431. Northern South America. 432. 
Central America. 433 Mexico. 434. Mexican mis- 
sionary methods in 1600. 435. Lower California. 436. 
Florida. 437. New Mexico. 438. Texas. 439. Cal- 
ifornia, 440, An estimate. 

417. If one were to travel overland from St. Augus- 
tine to San Francisco and sail from, there around Cape 
Horn to St. Augustine, he would have compassed a 
large fraction of the habitable earth. This was the 
field of Spanish and Portuguese missions in the New 
World. This continent and a half they Christianized. 
It was an extremely faulty Christianity which they 
brought, but it was all-including and permanent. 

If we were to study Romish missions in the New 
World in the sectarian spirit in which some Roman 
writers, notably Marshall, have written of all Protest- 
ant missions, we might present an appalling array of 

355 



356 TWO THOUSAND YEARS OF MISSIONS. 

testimony from the pens of Romanists alone as to the 
defects of the work and the sins and crimes by which 
it has been accompanied. But we should be giving no 
more than half of the truth, and that the half which 
can bring good to no one. Such a presentation would 
be most unjust. 

418. Was Christopher Columbus a missionary? The 
motives of human action are seldom, if ever, perfectly 
simple. They are manifold and mixed. Love to God, 
love to neighbor, and the basis of the latter, love to 
self, are motives which ought to hold sway conjointly. 
It is difficult to be clear as to the proper balance in 
one's own life and it is impossible to judge surely the 
life of another ; only Omniscience can do that. 

It is certain that Christopher Columbus believed 
that the missionary motive was one of the great actu- 
ating motives of his career. From our point of view, 
Columbus became a sordid and wicked man. But 
from his point of view, there is no reason to doubt 
that the following statements, among many more of 
the same import from his own pen, were made in' sin- 
cerity : 

419. "In consequence of information which I have given your. 
Highnesses respecting the countries of India and of a Prince 
called Great Can, which in our language signifies King of 
Kings, how at many times, he and his predecessor had sent 
to Rome soliciting instructors who might teach him our holy 
faith, and the holy Father had never granted his request, 
whereby great numbers of people were lost, believing m idol- 
atry and doctrines of perdition; Your Highnesses, as Catholic 
Christians, and Princes who love and promote the holy Chris- 
tian faith, and are enemies of the doctrine of Mahomet, and 

' of all idolatry and heresy, determined to send xue, Christopher 




g 






3 



SPANISH AMERICA. 357 

Columbus, to the above mentioned countries of India, to see 
the said Princes, people and territories, and to learn their 
disposition and the proper method of converting them to our 
holy faith. 

"In all these islands there is no difference of physiognomy, 
of manners, or of language, but they all clearly understand 
each other a circumstance very propitious for the realization 
of what I conceive to be the principal wish of our most serene 
King, namely, the conversion of these people to the holy faith 
of Christ, to which, indeed, as far as I can judge, they are 
very favorable and well disposed," 

In the journal of his first voyage Columbus expressed 
his conviction that Cuba was a part of the country 
of the Great Khan and that he was near Zayton, China, 
where we have seen that the medieval missionaries had 
such a flourishing station. He was enthusiastic about 
Cuba and said, "I shall labour to make all these people 
Christians. They will become so readily, because they 
have no religion nor idolatry." 

420. In his will be put the following item : 
"I also order Diego, my son, or whosoever may inherit 
after him, to spare no pains in having and maintaining 
in the island of Espanola four good professors of theology, 
to the end and aim of their studying and laboring to convert 
to our holy faith the inhabitants of the Indies; and in pro- 
portion as, by God's will, the revenue of the estate shall in- 
crease, in the same degree shall the number of teachers and 
devout persons increase, who are to strive to make Christians 
of the natives; in attaining which no expense should be 
thought of. 

"I gave to the subject six or seven years of great anxiety, 
explaining, to the best of my ability, how great service might 
be done to our Lord by this undertaking, in promulgating 
His sacred name and our holy faith among so many na- 
tions," 



TWO THOUSAND YEARS OF MISSIONS. 

Columbus always delighted to take his first name 
literally, deeming himself the bearer of Christ to the 
world. He signed himself, "Christo ferens" 

421. There is no reason to doubt that the missionary 
aim held a high place in the minds of the Spanish 
discoverers and conquerors who followed Columbus. 
Though terribly brutal and otherwise immoral they 
were devoutly religious according to their conception 
of religion and were bent on propagating the faith. 
This, which had been a chief motive with which Fer- 
dinand and Isabella were induced to begin the enter- 
prise, continued to be prominent in the whole under- 
taking. Columbus deeded a portion of his expected 
estate to the work of recapturing Jerusalem for Chris- 
tianity. We are not to forget that crusades were 
counted most pious undertakings. The conquest of 
Mexico, for instance, in its methods so shocking to all 
just religious perceptions and so utterly inexcusable 
in the light of real Christianity, was not without threads 
of sincere missionary intention woven in with the 
heartless love of glory and the insatiable greed of gold. 
Prescott does not go too far when he says : 

"There was nothing which the Spanish government had 
more earnestly at heart than the conversion of the Indians. It 
forms the constant burden of their instructions, and gave to 
the military expeditions in this western hemisphere some- 
what of the air of a crusade. The cavalier who embarked in 
them entered fully into these chivalrous and devotional feel- 
ings. No doubt was entertained of the efficacy of conversion, 
however sudden might be the change or however violent the 
means. The sword was a good argument, when the tongue 
failed; and the spread of Mahometanism had shown that the 
seeds sown by the hand of violence, far from perishing in the 




COLUMBUS AS ST. 
(From Map of Juan de la Casa, A.D., 1600.) 



SPANISH AMERICA. 359 

ground, would spring up and bear fruit to after-time. If this 
were so in a bad cause, how much more would it be true in 
a good one?" 

422, If there had been nothing better than these 
occidental crusades, the missionary element in Span- 
ish-American life would be lost out of sight in the 
overwhelming mass of selfishness and brutality. In 
the West Indies the natives were enslaved .and rapidly 
exterminated. By a system of assignments. Spaniards 
set apart to themselves not only certain pqrtions of 
land but also a certain number of natives to each one. 
The law provided that the Christian faith should be 
taught to these serfs. That part of the plan was gen- 
erally ignored, and the natives were simply driven like 
brute beasts in the work of the fields and mines. To 
meet this iniquity God raised up one of the most pic- 
turesque and brilliant characters in all missionary his- 
tory, Battolomeo de las Casas* His father had accom- 
panied Columbus in his first voyage. In 1502 young 
Las Casas, having completed his studies at the Univer- 
sity of Salamanca, came to America. Eight years later 
he was admitted to full priest's orders, being the first 
priest ordained in America. If all his successors had 
been equal to him in Christian character and in mis- 
sionary spirit the New World would have become the 
"new earth" under the "new heavens" of which Colum- 
bus so fondly dreamed and wrote. 

423. Las Casas had aji assignment of land and abori- 
gines in Cuba. He treated his serfs humanely, but con- 
science protested. As he was about to preach on a 
text in the apocryphal book of Ecclesiasticus, ending 
with "He that taketh away his neighbor's living slajr- 



360 TWO THOUSAND YEARS OF MISSIONS. 

eth him; and he that defraudeth the laborer of his 
hire is a bloodshedder," his conscience was arrested 
and he was completely converted. The first thing to 
be done was to give up his Indians. It was not easy 
to decide to do this questions of duty are often com- 
plicated chiefly because he feared that they would fall 
into worse hands and be worked to death, as after- 
ward proved to be the case. But he obviously could 
not preach against the system of assignments and con- 
tinue to participate in it himself. There is not space 
here for the long story of his life and heroic struggle 
to secure fair treatment for the natives. Again and again 
he went to Spain and pleaded with successive gov- 
ernments in their behalf. Ferdinand, Cardinal Xirnenes 
the Regent, Charles V and Philip II were all effect- 
ually reached by him, in spite of bitter opposition on 
the part of people interested in the existing state of 
things. He secured royal decrees and administrative 
measures for the good of the natives. He was ap- 
pointed protector of the Indians and gave himself 
with great devotion to the work of Christianizing, and 
civilizing them in Cuba, San Domingo, Porto Rico, 
Venezuela, Nicaragua, Guatemala and Mexico, He 
was offered a wealthy bishopric in Peru, but declined 
it, afterward accepting the poor one of Chiapa, Mex- 
ico, when he was past seventy years old, in the hope 
of doing real service to the aborigines there. Las 
Casas was not alone in his aims. Many missionaries, 
especially of the Dominican order, which he joined in 
middle life, warmly co-operated with him. But the 
lust of gain in the colonists generally thwarted their 



SPANISH AMERICA. 361 

apostolic and Christ-like toils to a great degree. The 
splendid vitality of Las Casas kept him in vigorous 
life to the age of ninety-two. Even so, his death is re- 
garded as "premature" by Arthur Helps, who may 
be considered his best biographer in English. 

424. Las Casas richly deserves the title, "The Apos- 
tle of the West Indies." He was also the chief his- 
torian of the time in the New World. His writings 
were the original source of a large part of all current 
accounts. Some of them exist even yet only in manu- 
script form. Copies may be seen in the Library of 
Congress in Washington. Spaniards have naturally 
been reluctant to allow them to be printed because 
they paint the discoverers and conquerors in so lurid 
a light. It is probable that with his own hot tempera- 
ment and in his burning zeal for the welfare of the 
aborigines, Las Casas sometimes overcolored the pic- 
tures of their oppressors. He had no census statistics, 
and it is to be hoped that he greatly overestimated the 
numbers of the natives destroyed. Some of his Ac- 
counts were published in various European languages, 
illustrated in some editions with numerous frightful 
wood-cuts delineating the barbarities perpetrated on 
the natives. The illustrations, with more or less of 
the accounts, were freely circulated in Holland to in- 
nerve the people in their own struggle against the 
Spanish yoke. 

Columbus was a kind of would-be missionary. Las 
Casas Was a genuine missionary of the most intense 
type. Like that of all great souls, his work for hu- 
manity was wider than he knew. He has been an in- 



362 TWO THOUAND YEARS OF MISSIONS. 

spiration to the lovers of liberty and philanthropy 
in succeeding centuries and in many lands. The fol- 
lowing is a copy of the title-page of one of the early 
English translations of some of his pleas in behalf of 
the heathen natives of America: 

"An Account of the First Voyages and Discoveries Made by 
the Spaniards in America. Containing The most Exact Rela- 
tion hitherto published of their unparallell'd Cruelties on the 
Indians, in the destruction of above Forty Millions of People. 
With the Propositions offer'd to the King of Spain, to prevent 
the further Rpin of the West-Indies. 

By Don Bartholomew de las Casas, Bishop of Chiapa, who 
was an Eye-witness of their Cruelties. Illustrated with Cuts. 
London. M.DC. XC IX." 

425. Mission work in Brazil began near San Salva- 
dor in 1549, fifty years after the first occupation of the 
country by the Portuguese. Though politically a sepa- 
rate country, Portugal is an integral part of the Iberian 
peninsula and her American colony must be counted 
as a portion of Spanish America, in some essential re- 
spects. The head of the first company of six mis- 
sionaries was Manuel dc Nobtcga* They soon per- 
suaded many of the natives to live in peace, temper- 
ance and monogamy, but found it very difficult to in- 
duce them to give up cannibalism. On one occasion 
they snatched a victim from the hands of the jubilant 
old women who were just taking him to the fire to be 
roasted. This daring deed threw the whole region into 
arms. On another occasion one of the missionaries 
went among them flogging himself until he was cov- 
ered with blood and telling them that he did it in 
order to take upon himself the punishment due to 



SPANISH AMERICA. 363 

them for their terrible sin of eating human flesh. 
This measure proved effective in redeeming one clan. 
They confessed their sin and enacted severe penalties 
on themselves in case of its repetition. The missionaries 
taught some reading, writing and arithmetic and still 
more music. They found the natives very susceptible 
to the influence of song. Accordingly not only prayers 
but also catechism and creed were adapted to music. 
It seemed to Nobrega that the story of Orpheus was 
the type of his mission. 

426. Joseph Anchieta was another Jesuit mission- 
ary of heroic and saintly character. There were too 
text-books when he began to teach the natives Latin, 
so he wrote out a lesson for each pupil on a separate 
leaf, sometimes working at this all night. He not only 
composed for the natives in their own tongue hymns 
and catechisms but also prepared a grammar and dic- 
tionary for the use of missionaries in acquiring 
the language. He was shoemaker for his brethren, 
although he went barefooted himself. "I serve as 
physician and barber, physicking and bleeding the In- 
dians" his instrument a pocket-knife "and some of 
them have recovered under my hands." His biogra- 
pher describes his work as follows : 

"Barefooted, with no other garment than his cassock, his 
crucifix and rosary round his neck, his pilgrim's staff and 
his breviary in his hand, and his shoulders laden with the 
furniture requisite for an altar, Anchieta ajdvanced into the 
interior of the country. He penetrated virgin forests, swam 
across streams, climbed the roughest mountains, plunged into 
the solitude of the plains, confronted savage beasts, and aban- 
doned himself entirely to the care of Providence. All these 



364 TWO THOUSAND YEARS OF MISSIONS. 

fatigues, and all these dangers, had God alone for witness; 
he braved them for no other motive than to conquer souls. 
As soon as he caught sight of a man, Anchieta quickened his 
pace; his bleeding feet stain the rocks and sands of the des- 
ert, but he still walks onwards. As he approached the sav- 
age, he stretched out his arms towards him, and with words 
of gentleness strove to restrain him beneath the shadow of the 
Cross, which to him was the standard of peace Sometimes, 
when the savages rejected his first overtures, he threw himself 
at their knees, bathing them with his tears, pressing them to 
his heart, and striving to gain their confidence by every 
demonstration of love. At first the savages made small ac- 
count of this abnegation, but the Jesuit was not discouraged. 
He made himself their servant, and studied their caprices 
like a slave; he accompanied them in their wanderings, en- 
tered into their familiarity, shared their sufferings, their 
labors, their pleasures. By degrees he taught them to know 
God, revealed to them the laws of universal morality, and 
prepared them for civilization after he had formed them to 
Christianity." 

427. Of another missionary, Henry Reichlct , a Prot- 
estant writer, Clements Markham, says: 

"The most heroic devotion could alone have enabled him to 
face the difficulties which surrounded him. During twelve 
years he performed forty difficult journeys, through dense 
forests, or in canoes on rapid and dangerous rivers. He never 
took any provisions with him, but wandered barefooted and 
half naked through the tangled underwood, trusting wholly 
to Providence for support His efforts were rewarded with 
success, and having learnt some of the Indian languages, he 
at last surrounded himself with followers." 

The ignorance and barbarism of the Indians formed 
a slight obstacle to the success of the missions as com- 
pared with the selfishness and barbarity of the Portu- 
guese colonists. They enslaved and destroyed the na- 
tives relentlessly and hated their friends and protect- 



SPANISH AMERICA. 365 

ors, the missionaries, with a hatred so deadly that at 
last it secured their expulsion from the country. 

428. The Las Casas of Brazil was Antonio Vieira, 
court preacher in Lisbon and intimate personal friend 
and adviser of the royal family. He craved the mis- 
sionary life and sought to sail without permission to 
America, in a clandestine way. He was detected and 
held back by the royal mandate. But at last, after 
several romantic episodes, he got off to Brazil. He 
gave himself with intense devotion to work among 
the natives. He was not only a statesman and a mis- 
sionary ; he was also one of the world's greatest preach- 
ers. With consummate tact he secured an invitation 
from some of the worst of the enslaving colonists to 
preach to them on the subject. There was a crowded 
house. He skillfully and passionately lifted them to 
such a height of moral sensibility that, at a later meet- 
ing that very day, they solemnly signed an agree- 
ment guaranteeing some semblance of justice to the 
natives. There was real improvement for a time. But 
greed was too strong for conscience. He then went 
to Lisbon in behalf of the Indians. His discourses to 
king and council, which secured strong measures for 
Brazil, and his plea with the Jesuit Conclave to be al- , 
lowed to return to Brazil, in spite of the king's wish 
to the contrary, read still even in a translation and 
to men of another form of religion like the words 
of a man who was at the same time a prophet of right- 
eousness and an apostle of grace, inspired to the 
noblest pitch of Christlikeness. Vieira prevailed and 
went back from a position of high influence to do the 



'366 TWO THOUSAND YEARS OF MISSIONS. 

everyday work of a humble missionary among sav- 
ages. 

In the first seventy-five years of mission work in 
Brazil, 222 members of the Society of Jesus were sent 
there, hundreds more later, as well as some from the 
Franciscan and other orders. They planted so well 
that a hundred years after their expulsion there re- 
mained 800,000 Christian Indians in Brazil. 

429. The regions south of Brazil were the scene of 
still more successful missionary operations. More than 
5,000 Spanish missionaries of the Jesuit Company, be- 
sides many of other nations and of other orders, gave 
themselves to heroic service in the vast region between 
the Parana and Paraguay rivers and the Andes Moun- 
tains and southward almost to Cape Horn, between 
1586 and 1767. 

Lucas Cavalleto, in his single-hearted devotion to 
Paraguay, reminds us of Xavier in his work for the 
Indies. Manuel de Ortega might well be called the 
Apostle of Paraguay, had he not been accompanied and 
followed by such a number of apostolic men that it 
seems unjust to name one in preference to half-a-dozen 
others. Ortega was one of the first. Cypriano Bataza, 
one hundred years later, was one of the foremost. He 
accomplished great reforms and founded permanent 
work among the Indians, but was finally murdered by 
them. 

Ortega and his comrades on their way to the field 
were captured by the English and set adrift in an open 
boat without adequate provisions or even oars, seven 
hundred miles from Buenos Ayres. But they reached 



SPANISH AMERICA. 367 

the port. Then, traveling a thousand miles northeast- 
ward across the vast, treeless pampas, they met other 
Jesuits who had been sent almost as far southward from 
Peru. Here, in the Upper La Plata basin, they began 
to subdue the wild and brutal tribes by fearlessness, 
combined with utmost gentleness. They learned the 
language, nursed the sick, fed the hungry, overcame 
unspeakable ignorance and indolence, developing the 
bands of savages into peaceable, industrious, highly 
moral communities, fitly called "Reductions/' In 1717 
there were thirty reductions containing more than 
100,000 baptized Indians in one province of Paraguay. 
Between 1610 and 1768, 702,086 Guaranys, adult and 
infant, were baptized. They were given letters and the 
beginning of a literature, along with a practical and 
diversified industrial education. The following sen- 
tences from Robert Southey have special weight when 
it is remembered that his gifted pen was, in general, 
hostile to Romanism : 

"In every Reduction, not only was the knowledge of reading, 
writing and arithmetic literally universal, but there were some 
Indians who were able to read Spanish ^ and Latin as well as 
their own tongue. Besides carpenters, masons and black- 
smiths, they had turners, carvers, printers and gilders; they 
cast bells and built organs." From roving hunters they be- 
came settled agriculturists. "The Indians of the Reductions 
were a brave and industrious and a comparatively polished 
people." "The inhabitants for many generations enjoyed a 
greater exemption from physical and moral evil than amy 
other inhabitants of the globe." 

430. Something similar to the missionary work 
which we have seen going on in the vast valleys of the 
Amazon and of the La Plata was taking place at the 



368 TWO THOUSAND YEARS OF MISSIONS. 

same time in the smaller territories of Iberian America. 
The papal sects which furnished the chief missionaries 
were the Dominican in the West Indies, and the Jesuit 
In Brazil and Paraguay. 

Francis de Solani, a Franciscan, has been called the 
Apostle of Peru. The Dominicans were active there 
at an early day, especially in educational work. The 
University of Lima, now known as St. Mark, was es- 
tablished in a convent of their order in the middle of the 
sixteenth century. 

The Augustinian missionaries in Peru included 
among their number men who had renounced large 
fortunes in order to give themselves to work for the 
conversion of the Indians. They were not allowed 
to receive gold, silver or other valuables from the na- 
tives except food. It was hoped that the strong con- 
trast between their conduct in this respect and that of 
other Spaniards would lead the natives to understand 
that the missionaries sought only the spiritual welfare 
of the people, Viveta was instrumental in leading 
one of the Incas, Serai Tupac, to Christ. 

The Jesuits established missions in Peru before 
1690. Stanislaus Arfet writes in 1698 of work among 
the forest tribes in the mountains : 

e entered the Country of these Barbarians without Arms 
jpldiers, accompanied only by Christian Indians (our 
s and Interpreters)/' Rapid progress was made not 
i nominal conversion but also in real transformation 
t. 

Arguments against the Plurality of Wives made so 
? < ( an Impression on them, that they all (three families 
jd) complied with our Arguments and Exhortations 
that very prevailing Custom. We have been as sue- 




SPANISH AMERICA. 369 

cessful in reclaiming them from Drunkenness* Some women 
have already learned to spin and to make Linen Cloth. 
As to the other Missions founded hereabouts 
within these ten years, you are to know, reverend Father, that 
the Christian Religion is said to make a very great Progress 
in them, upwards of 40,000 Barbarians having already been 
baptized. The Churches are thronged with auditors." 

431. Louis Betttand, a Dominican, labored with 
great devotion in New Granada (now Colombia) from 
1562 to 1569. His biographer, Byrne, says that "in 
three years he brought more than 10,000 persons under 
the sweet yoke of Jesus Christ." 

The Jesuit, Alonzo dc Sandobal, who was sent to 
Cartagena, Colombia, in 1605 especially to do mission 
work among the Spaniards, was so impressed with the 
condition of the Mohammedan and pagan slaves im- 
ported from Africa as he saw them landed by ship-loads 
in Cartagena, that, turning aside from the work to which 
he had been appointed, he made himself depot-master 
for the slave ships and their oppressed cargoes. When 
he was recalled to Peru, Peter Clavet became his suc- 
cessor. Claver gave himself so completely to the serv- 
ice of the slaves that he was called "The Father of the 
Negroes." On the arrival of the slave-ships he was 
at the pier to meet them, to take each slave by the 
hand, to minister to the sick, to cheer the despondent, 
to speak of hope ; and he proved the sincerity of his 
words by his deeds of mercy, his absolute devotion. 
From 1615 to 1654 he made himself the slave of 
slaves, ministering to them like a tender, self-forget- 
ting mother, stopping at no service, however menial 
and repulsive. He also carried his work among the 
penetrating to remote and savage regions, 



37O TWO THOUSAND YEARS OF MISSIONS. 

In Guiana more than one hundred members of the 
Company of Jesus toiled before 1711. 

The most fascinating account of the Jesuits in South 
America is that which makes up a considerable part 
of Robert Southey's three sumptuous volumes on the 
"History of Brazil." In spite of his rank protestant- 
ism he thoroughly appreciated these Christlike mis- 
sionaries and civilizers. Southey as a poet also wrote 
"A Tale of Paraguay." This narrative poem of some 
two thousand lines has less literary charm than the 
prose history. In the preface he affirms that it is 
founded, though as he hopes not foundered, on fact, 

432. In Central America we may take space to men- 
tion but one of many missionary achievements. There 
was a region of most turbulent natives, north of Guate- 
mala. It was called "The Land of War." Las Casas 
and three other Dominicans succeeded in subduing this 
region completely by missionary means, having first 
secured a written pledge from the civil authorities that 
no Spanish soldier or trader should be allowed to enter 
that country. 

433. The Christian conquest of Mexico was made by 
a great number of workers, none of whom stand out 
in great prominence. The Franciscans seem to have 
done more than any other one sect, with the Domin- 
icans next. 

The Augustinians devoted themselves especially 
to the physical needs of the Indians, building hospitals 
: n connection with their convents. Alfonso dc Veta- 
CfttZ was a man of great learning and one of the chief 
founders and tochers of the University of Mexico. He 



SPANISH AMERICA. 371 

was a champion of the Indians and in opposition to 
many of his contemporaries he advocated their ad- 
mission to all the privileges of the church. 

Peter of Ghent, who refused to accept any rank 
above that of a lay brother, spent fifty years as a 
teacher of Mexican Indians in the way of Christianity 
as he understood it. He not only taught them to 
abandon Aztec idols in favor of Romish images, he 
taught them also reading, writing, music, painting, 
carving and other arts, founding schools as well as 
churches. The chief ecclesiastic of the country said, 
*'I am not the Archbishop of Mexico, but Brother 
Peter of Ghent is !" 

Before the middle of the i6th century, according 
to Bishop Z-umarraga, more than one million Indians 
had been baptized in Mexico by the Franciscans alone, 
five hundred heathen temples had been abandoned and 
twenty thousand idols destroyed. 

Mexico soon became a center of missions to the 
regions beyond. It was from Mexico that a knowledge 
of Christ was carried to the Ladrone and the Philip- 
pine Islands. A great missionary fund was estab- 
lished by devout and wealthy Mexicans, the income of 
which did good work for generations, until sequestered 
by the government. Payment on account of it to mis- 
sions in California has been secured by the interven- 
tion of the United States Government, 

434. It was difficult for one not a Spaniard to enter 
Mexico 400 years ago, but Samuel Champlain suc- 
ceeded in accomplishing the feat about the year 1600, 
and this is his report of the way in which the natives 



372 TWO THOUSAND YEARS OF MISSIONS. 

were brought to the churches. The account is corro- 
borated by Gage, who smuggled himself into the coun- 
try thirty-five years after Charnplain. Champlain says 
that the 

"Spaniards were constrained to take away the Inquisition, 
and allow them (the natives) personal liberty, granting them 
a more mild and tolerable rule of life, to bring them to the 
knowledge of God and the belief of the holy church ; for if 
they had continued still to chastise them according to the 
rigor of the said Inquisition, they would have caused them 
all to die by fire. The system that is now used is, that in 
every estance (estancia), which are like our villages, there is 
a priest who regularly instructs them, the said priest having 
a list of the names and surnames of all the Indians who in- 
habit the village under his charge. 

"There is also an Indian, who is as the fiscal of the village, 
and he has another and similar list ; and on the Sunday, when 
the priest wishes to say mass, all the said Indians are obliged 
to present themselves to hear it ; and before the priest begins 
the mass he takes his list and calls them all by their names 
and surnames; and should any of them be absent, he is marked 
upon the list, and the mass being said, the priest charges the 
Indian who serves as fiscal to inquire privately where the de- 
faulters are, and to bring them to the church ; in which, being 
brought before the priest, he asks them the reason why they 
did not come to the divine service, for which they allege some 
excuse, if they can find any ; and if the excuses are not found 
to be true or reasonable, the said priest orders the fiscal to 
give the said defaulters thirty or forty blows with a stick, 
outside the church, and before all the people." 

^435* Th e Californias, Lower and Upper, had been 
Visited by Spaniards, including priests, many times be- 
fore 1683, when the first mission was opened. The 
missionary was a German Jesuit, Eusetfos Khuen 
(Kino), who had formerly been a professor of mathe- 
matics at Ingoldstadt, and a distinguished astronomer 



SPANISH AMERICA. 373 

of the fatherland. The mission was not permanently 
established, however, till 1698, when M* Picolo and 
John Salvatictta explored the peninsula for missionary 
purposes. Before the beginning of 1702 they had es- 
tablished there three missions. 

"Each Mission consists of several Villages. A Chapel had 
been built for the second Mission; but being found too 
small, we have begun to raise a lofty Church, with Brick 
Walls, and design to cover it with Timber." . . . With 
regard to the Missionaries, 'twas with great Pleasure I 
heard, since my being here [capital of Mexico] that our King 
Philip V, whom God long preserve, has already provided for 
them, in a Manner worthy of his Piety and Grandeur; his 
Majesty, the Instant he was informed of the Progress which 
the Christian Religion made in these Parts, settling six 
thousands Crowns a year on our Mission. This will be suf- 
ficient to support a great number of Gospel -labourers, who 
will not fail to come to our assistance." 

436. As early as 1544 Louis Cancet and other Do- 
minicans were sent by the Spaniards to Florida in a ship 
fitted out by royal authority for exclusively mission- 
ary purposes. But they were driven off by the natives. 
Fifteen years later a number of Franciscans accom- 
panied Don Tristam de Luna's attempt to found a 
colony on Pensacola Bay. But the first mission work 
to be actively established radiated from St. Augustine, 
being begun in 1566 by Jofm Roger and two other 
Jesuits. They had a school for Indian children in 
Havana, Cuba. This mission continued for six years, 
was encouraged by the Pope himself, and Had in all 
eighteen or twenty of the Company of Jesus on the 
field. They undertook work among the Creeks and 
Cherokees in the Carolinas and even made an attempt 



374 TWO THOUSAND YEARS OF MISSIONS. 

in Virginia, but finally abandoned this mission. It is a 
suggestive fact that the two most dauntless of mis- 
sionary bodies, the Jesuits and the Moravians, have 
felt justified in withdrawing from unproductive fields. 

After an interval of twenty years John Silva and 
eleven other Franciscans in 1592 undertook work from 
St. Augustine. 

Within five years they had six stations and many 
nominal converts. But a native uprising destroyed 
the work. In 1601, however, the mission was renewed. 
In 1617 thirty-five followers of Francis had entered 
Florida and established twenty stations. The work 
was extended among the Cherokees and the Apalaches, 
reaching Georgia as well as Western Florida. Many 
Christian Indian settlements were formed. But all 
were scattered by the English, to whom Florida was 
ceded in 1763. 

437. The conversion of the natives of New Mexico 
from paganism to Romanism had two distinct periods, 
preceded by some heroic but futile attempts. Matfc of 
Nice planted a cross on a hill among the Zunis in 1539. 
Soon after two other Franciscans, John dc Padilla and 
Louis de Escalona, attempted to found missions, but 
were killed by the natives. Forty years later a regu- 
lar mission was undertaken. But after a few tokens of 
good the missionaries were killed like their predeces- 
sors. 

In 1597 a Spanish military post was founded on the 
Northern Rio Grande and called San Gabriel. The 
leadership of the missionary part of the undertaking 
frequently changed at first, but when Francis cfe Eaco- 



SPANISH AMERICA. 375 

tar became the head the work developed great suc- 
cess. He had five co-laborers. By 1608 the Francis- 
cans had baptized 8,000 Indians. Other missionaries 
reinforced the mission as it rapidly expanded. Within 
thirty years of the beginning twenty-seven stations 
had been opened. Some of them had fine church build- 
ings. Many of the natives had been taught to read 
and write. In spite of all this the natives revolted 
against the foreign domination, and by 1680 succeeded 
in driving all the missionaries from the country. 

About 1740 mission work was resumed on a large 
scale and carried on with great and permanent results. 
As soon as 1748 there were twenty-one 'stations, near- 
ly all of which have continued ever since to be Roman 
Catholic centers. Many of the Indians in this region 
were semi-civilized to start with. By the time of Wil- 
liam Carey the natives of New Mexico had been largely 
won under the banner of the cross. 

438. The work of the Spanish missionaries (Francis- 
cans) in Texas was like that in other parts of the Mex- 
ican territory. The earliest attempt was made by 
Andrew & Olmos and John de Mesa in 1544. Not 
much was undertaken, however, till 150 years later. 
Then work was carried on with considerable success 
among many tribes. But, unlike that in New Mexico, 
the results have been almost entirely scattered under 
United States rule. 

439, We have had a glimpse of the beginning of mis- 
sion work in Lower California. In 1768 the Spanish 
government withdrew the Jesuit missionaries from that 
region as from every other. Their place was taken in 



TWO THOUSAND YEARS OF MISSIONS. 

Lower California by Franciscans, who were instructed 
not only to man the old stations, but also to plant 
new ones in Upper California. So the work began on 
the Pacific coast of the United States. It was under- 
taken in a very systematic and thorough-going way. It 
was to be a military as well as a missionary occupa- 
tion. Colonists of Christian Indians were also taken 
and a supply of livestock for the new settlements. The 
first expedition went partly by land and partly by sea. 
The leader of the missionary contingent was Juniper 
Serra. 

When he reached San Diego he found that four 
1 of the other missionaries, Crespi^Vizcaino, Patton and 
Gomoz, had reached that point with another section of 
the expedition. There these five Franciscans formally 
opened a mission, July 16, 1769. Within a few years 
474 natives had been baptized. They were given some 
book education and also training in agriculture and in 
various useful handicrafts. They learned to raise cot- 
ton and to manufacture cloth. The California mis- 
sions were industrial as well as evangelistic. 

In 1770 a mission was founded at Monterey. There 
ten more Franciscans joined Serra, Mission after 
mission was founded, the one at San Francisco in 
1776. When the enthusiastic leader, Serra, died i^ 
1784, ten stations had been opened and about ten thou- 
sand Indians christened. The first mission opened by 
Palou, the successor of Serra, was at Santa Barbara 
in 1786. By the end of the century seventeen mission 
settlements had been opened. The rule was to leave 
two missionaries, some live stock and other equipments 



SPANISH AMERICA. 377 

and a number of Christian Indians at each station. 
The surrounding natives were gradually drawn to the 
settlement and there subjected to rigid discipline, which 
was yet so good and obviously to their advantage that 
many savages gladly allowed themselves to be tamed. 
In California as nowhere else the Franciscans followed 
the methods which had made the Jesuits so success- 
ful in their "reductions" in Paraguay. 

440, One sad feature of the mission work in Span- 
ish America was the wide-reaching and terrible opposi- 
tion of the colonists, most of them members of the 
same church as the missionaries. 

Another deplorable feature of the missions was the 
conflict of the sects among them. These various 
Roman sects were not only jealous of each other but 
often bitterly antagonistic even to the extent of thwart- 
ing and destroying one another's work. 

One of the deep defects of the work was the mass 
of superstition with which it was encumbered. The 
devoted missionaries would go without the simplest 
necessaries of life, but saddle upon their shoulders 
great packs of paraphernalia for celebrating their me- 
chanical ritual and so tramp through hundreds and 
thousands of miles of forest and swamp and climb al- 
most impossible Andean heights. Their master super- 
stition was the idea that the rite of baptism has saving 
efficacy. This has been the master superstition of 
Christendom. They had it in its most perfect form. 
They sincerely and passionately believed that a 
few drops of water on a dying savage, accompanied 
by the mumbling of the baptismal formula, would 



TWO THOUSAND YEARS OF MISSIONS. 

make the eternal difference to him between heaven and 
hell, whatever his life had been. Denser still was the 
idea that the same ceremony on a new-born babe would 
make him a Christian, whatever his life might prove 
to be. The natives were fully equal to the missionaries 
in believing in the magic power of ceremony. Their 
first inference in some regions was that baptism was a 
fatal foreign spell to be avoided if possible. But the 
missionaries were equal to this critical situation and 
having moistened the sleeves of their robes before- 
hand could deftly squeeze out the saving drops un- 
known to all concerned. Oh, that making Christians 
of men were so easy a matter ! Who would not com- 
pass land and sea to christen all mankind ? 

The deepest defect of all in these missions was the 
indulgence to a considerable extent of the idea that 
religion can exist and be genuine without morality. 
To a certain degree, however; the missionaries were 
uncompromising in their moral requirements. 

Taken as a whole, faulty as the work was, the west- 
ern hemisphere owes an incalculable debt of gratitude 
to the missionary zeal which came from the Spanish 
peninsula between 1492 and 1792, the world-shaping 
eras of Columbus' and of Carey, 



CHAPTER XXIII. 

FRENCH AMERICA. 

441. Abundant records of these missions. 442. Nova 
Scotia 443. Maine 444. Province of Quebec. 445- 
Ontario. 446. New York. 447 Michigan and Wis- 
consin. 448. Illinois. 449. Louisiana. 450 Final 
outcome. 

441. The French missions in North America prob- 
ably have more abundant records than any other mis- 
sions In the world. They certainly have the fullest 
record that ever has been published in the English 
language. The Jesuit missionaries sent home both 
formal and informal accounts of their work. Many 
of these reports were published at the time and 
aroused great interest in France, calling forth gener- 
ous contributions for the maintenance of the work. 
They have been republished from time to time, with 
the addition of documents previously unpublished. No 
student can be perfectly contented until he has seen 
these records for himself. They are to be found in all 
large libraries. Their last and fullest edition leaves 
nothing to be desired. 

It is published by the Burrows Brothers, Cleve- 
land, O, ? and is entitled "The Jesuit Relations and Al- 

379 



380 TWO THOUSAND YEARS OF MISSIONS. 

lied Documents, Travels and Explorations of the Jesuit 
Missionaries in New France, 1610-1791. The original 
French, Latin and Italian Texts, with English Trans- 
lations and Notes : Illustrated by Portraits, Maps and 
Facsimiles. Edited by Reuben Gold Thwaites, Secre- 
tary of the State Historical Society of Wisconsin." 
Sixty-six volumes appeared between 1896 and 1900, 
bringing out the documents down to 1712. That 
would be equal to thirty-three volumes, if they were 
printed in only one language to cover a single cen- 
tury. 

This simple but stupendous literary fact brings 
before the mind, as perhaps nothing else could, the 
moral magnitude of the French missions in Amer- 
ica. They were conducted by well-educated men, men 
of refinement, in the midst of unspeakable savagery, 
with a personal devotion and heroism never surpassed. 
Much of the copious record is not that of missionary 
work m the strictest 'sense, but it is all incidental to 
the work and illustrative of it ; and most of it is written 
by the missionaries themselves in the interests of their 
enterprise. The works of John G. Shea (R. C.) and of 
Francis Parkman (Prot), to say nothing of others, 
put the substance of the history within reach of the 
English reading public a generation ago. There is no 
necessity, therefore, for more than an outline in a work 
so compact as the present. 

442. The first French mission work in America was 
in the Maritime Provinces of Canada, and was con- 
ducted by Jesuits and other Roman Catholic workers. 
King Henry IV, in the grant to the Protestants, 



FRENCH AMERICA. 381 

stipulated that the natives should be converted to the 
Roman Church alone. Accordingly, in 1610 the Hu- 
guenot proprietors brought a secular priest, Jesse 
Fleche, to Port Royal, Nova Scotia. The first report 
of his work was written by the hand of a Protestant, 
Marc Lescarbot, a Paris lawyer, poet and historian. 
He gives a glowing account of "The Conversion of 
the Savages who were Baptized in New France during 
this year 1610." An Indian sagamore, by the name 
of Memberton, reputed to be one hundred y^ars old, 
was baptized, with twenty of his people. Lescarbot re- 
ports another chief as having come near to the kingdom 
of God. 

A year later two Jesuits arrived, Pierre Biard and 
Etmemonde Masse* Three others soon followed. Ex- 
tensive exploration was made and something of the 
language learned. But in 1613, being then In the new 
French colony on Mt. Desert Island, they were killed 
or carried away at the destruction of the place by the 
Virginians. 

From 1619 to 1624 a party of Franciscans of the 
rigid Recollet branch toiled in Acadia. Others again 
of the same order from 1630 to 1633. The Jesuits then 
took up the work with a central station on Cape Breton 
Island and prosecuted it intermittently for nearly forty 
years, when they abandoned the field. About 1673 
the Recollets resumed the work and carried it on till 
all the Micmacs from Cape Gaspe to Nova Scotia were 
counted Christians. 

443. For one hundred and fifty years (1646-1796), 
though with many interruptions, missions were con- 



382 TWO THOUSAND YEARS OF MISSIONS. 

ducted among the Abenakis, in what is now the State 
of Maine. Gabriel Dtuillettes was the founder of the 
mission. The central station was at Norridgewock, on 
the Kennebec River. Many were won to Christ. But 
the chronic troubles between the French and the Eng- 
lish were naturally acute at this point. In 1688 James 
and Sabastian Bigot were on the Kennebec missions 
and Peter Thury, who was not a Jesuit, established a 
mission on the Penobscot. The Indian converts were 
devoted to the French, not without reason. After the 
Peace of Utrecht in 1713, the Governor of Massachu- 
setts urged a Puritan missionary on the Indians. The 
following repty attributed to them shows the French 
work in its best light, not only for Maine, but for all 
the northern country to the Mississippi River. To 
have a balanced view one would need to keep in mind 
the fact that French trappers and traders as greedy as 
the English nearly always preceded the French mis- 
sionaries, and the fact that from the earliest days there 
were not wanting English missionaries who were d<*- 
voted to the Indians : 

"When you first came here, you saw me long before the 
French governors, but neither your predecessors nor your 
ministers ever spoke to me of prayer or the Great Spirit. 
They saw my furs, my beaver and moose skins, and of this 
alone they thought; these alone they sought, and so eagerty 
that I have not been able to supply them enough. When I 
had much, they were my friends, and only then. One clay 
my canoe missed the route; I lost my path and wandered a 
long way at random, until at last I landed near Quebec, in a 
great village of the Algonquins, where the Black-gowns were 
teaching. Scarcely had I arrived when one of them came to 



FRENCH AMERICA. 383 

see me. I was loaded with furs, but the Black-gown of 
France disdained to look at them; he spoke to me of the 
Great Spirit, of heaven, of hell, of the prayer, which is the 
only way to reach heaven. I heard him with pleasure 
and was so delighted by his words that I remained in the vil- 
lage near him At last the prayer pleased me and I asked to 
be instructed ; I solicited baptism and received it. Then I re- 
turned to the lodges of my tribe and related all that had hap- 
pened. All envied my happiness and wished to partake it ; 
they, too, went to the Black-gown to be baptized Thus have 
the French acted. Had you spoken to me of the prayer as 
soon as we met I should now be so unhappy as to pray like 
you, for I could not have told whether your prayer was good 
or bad. Now I hold to the prayer of the French ; I agree to 
it; I shall be faithful to it, even until the earth is burnt and 
destroyed Keep your men, your gold and your ministers; I 
will go to my French father." 

From first to last there were two missionaries to 
French colonists and twenty to the Indians in Maine. 
At least eight of these were Jesuits. The most famous 
was Sebastian Rale. He had charge of the work thir- 
ty-one years. Most of the others, except Thury, sim- 
ply made a missionary visit. Rale was killed in border 
strife by the English and was counted a martyr by 
the French.' In the end most of the Christian Indians 
migrated to Canada. 

A pleasant episode in connection with the French 
mission in New England was the visit of Druillettes 
to Boston as an envoy of his government. He was 
received with great cordiality and hospitality by the 
Puritans and by the Pilgrims. We are most interested 
in his meeting at Roxbury with John Eliot, who had 
just begun his work for Indians, "I arrived at Rosq- 



384 TWO THOUSAND YEARS OF MISSIONS. 

bray, where the minister, named Master Heliot, who 
was teaching some savages, received me at his house, 
because night was overtaking me ; he treated me with 
respect and kindness, and begged me to spend the 
winter with him." 

4/14. On the St. Lawrence, Champlain introduced 
missionaries at Quebec in 1615. The first were Recol- 
lets,Denis Jamay, Jean ff Olbeau and Joseph le Caron, 
with a lay brother, Pacifig-tie du Plessis. They were 
reinforced four years later by others of the same order. 
These austere disciples of Francis of Assisi, in their 
gray robes and shod only with wooden sandals, carried 
the gospel they had all the way from the lower St. 
Lawrence to Lake Nipissing. But after ten years they 
called in the aid of the followers of Ignatius Loyala, 
whom we have seen doing such effective work in Asia, 
Africa and South America. For a few years the 
Recollets and Jesuits conducted the mission jointly, but 
without marked results. All were carried away by the 
English in 1629. 

In 1632 France gave to the Company of Jesus entire 
charge of the work. Paul le Jetine came as head of 
the mission. He was accompanied by Le Noue and a 
lay-brother, Gilfcett* During the annual trade gather- 
ings of natives at Tadousac, Three Rivers and Mon- 
treal, as well as Quebec, the missionaries worked with 
them and then followed them in their wretched wan- 
derings wherever fish and game could be found. One 
of the most intrepid workers in this way was Bctocx* 
At Sillery, four miles from Quebec, a stockaded station 
was established for the protection of the Algonquin In- 



FRENCH AMERICA. 



dians from the Iroquois, and with the hope of leading 
them from nomadic to agricultural habits. 

In 1639 the first women arrived to engage in mis- 
sion work. There were three Hospital nuns who came 
to establish a Hotel-Dieux. They opened their first 
hospital at Sillery. Before long they moved to Quebec 
into a house provided for them by the Duchesse 
d'Aguillan. In the same ship came four other women 
workers, three Ursuline nuns, with Marie de ITncarna- 
tion at their head, accompanied by the foundress of 
their work in Canada, Madame dela Peltrie. The two 
named were women of most romantic careers. Before 
many months had gone by both groups of delicate 
women were nursing a multitude of savages through a 
terrible scourge of smallpox. 

At the mouth of the Saguenay, Tadousac, the Jes- 
uits, under the leadership of lean du Quen established 
a mission among the Montagnais, which continued 
from 1640 to 1782. The missionaries followed their 
nomadic people, enduring unspeakable hardships, 
through all the vast wilds to Hudson Bay, where a sta- 
tion was opened in 1694. A chief helper in the work 
from Tadousac was one of the Montagnais converts, 
Charles Mciaclifcwat* It was through a missionary 
journey of his that the way was opened for Druillettes 
in Maine. 

In 1641 a missionary settlement was made by the 
Jesuits at Montreal. The Sulpicians were allowed to 
take charge of this mission, which was afterward re- 
moved to the Lake of the Two Mountains, on the lower 
part of the Ottawa River, 



386 TWO THOUSAND YEARS OF MISSIONS. 

Jerome Lalcmant came to Canada as Superior of the 
Jesuits in 1637. In 1649 he wrote that when he came 
he had found "but one Christian Huron family, with 
two or three which composed the Algonquin and Mon- 
tagnais Church," and that now, after but twelve years, 
"I leave in it hardly any family Huron, Algonquin 
or Montagnais that is not thoroughly Christianized." 

The Indians on the banks of the St. Lawrence, hav- 
ing been driven away by the Iroquois, a mission sta- 
tion was opened for them south of that river, on the 
Chaudiere, called St. Francis de Sales (1685). 

445. The Jesuit mission which had the most of dar- 
ing adventure and of temporary success, was that to 
the Hurons, located between Lake Simcoe and the 
great Georgian Bay of Lake Huron. The Hurons were 
in race more closely allied to the Iroquois than to the 
Algonquins. They were less nomadic than the latter, 
engaged more in agriculture and appeared to be far- 
ther on the way to civilization, though still inveterate 
savages. 

The Recollet Franciscan, Le Caron, went among 
them in 1615. Others of that order during the next 
ten years did heroic pioneer work, especially Nicholas 
Viel, who was killed by a treacherous Indian as he was 
nearing Montreal to arrange with the Jesuits for their 
co-operation. 

In 1625, having received some instruction in the 
Huron language from the Recollets and being guided 
by one of them, Jean de BtebedE and Le Noue went 
into the Huron country. Brebeuf was a man of so 
great physique that it was difficult to induce the In- 



FRENCH AMERICA. 387 

dians to take him in their canoes for the long voyage 
up the Ottawa river. In most important respects he 
was for twenty-five years the giant of the mission. He 
had for coadjutors Daniel Lalemant, Gamier, and a 
full score more of the Company of Jesus, besides many 
helpers called Donnes, because they gave themselves 
to the work, and many more French artisans, farmers 
and workmen employed for the advancement of Chris- 
tianity among the Hurons. But with all their bravery, 
patience and tact, they could count in 1640 only one 
hundred converts out of a population of 16,000 Hurons. 
Often at imminent peril to themselves, they had bap- 
tized a great many dying infants, however, whose 
"salvation" by that means gave the devoted mission- 
aries sweet satisfaction. 

At last, in spite of fierce pagan opposition, the work 
was beginning to tell, when the Iroquois determined 
to exterminate their cousins, the Hurons. They did 
the work with a terrific hand. By 1650, the Hurons 
as a distinct people were no more, and the most famous 
mission of the Jesuits in North America was aband- 
oned. Seven of the Company of Jesus had laid down 
their lives on the Huron altar, including the Titanic 
missionary, Brebeuf. 

446. According to Indian custom, many of the con- 
quered Hurons were incorporated* with the conquer- 
ing tribes of the Five Nations of confederates along the 
Genesee and the Mohawk. Some of them brought 
their new-found faith with them and pleaded for the 
ministrations of the "Black Robes." 

Meantime, Isaac Jogues (1642) and Francis Brcs- 



388 TWO THOUSAND YEARS OF MISSIONS. 

san (1644) had been captured by the Iroquois, taken 
to their country and most inhumanly tortured. These 
two Jesuits were rescued by the Dutch colonists and 
sent to Europe. Nothing daunted, they were soon back 
in America and in 1646 Jogues went as a peace envoy 
to his former tormentors and a few months later he 
went among them again to plant a mission. This time 
they cruelly put him to death. He had borne a sin- 
cere and noble witness to Christ among the bloody Mo- 
hawks. 

Further west, a mission was established among the 
Onondagas by Claude Dablon and Pete* Chaumonot 
in 1655, and greatly reinforced the next year. The 
active influence of Huron Christians helped the work 
and a number of converts were made. After various 
ups and down, the French government in Canada lent 
a strong military hand. A large new mission force was 
sent. By 1668 there were Jesuits among all the Five 
Nations. Some distinguished converts were made, 
Chiefs Assendase, Kryn and Saenrese. Two women 
who received the name of Catherine were distin- 
guished, Tegakouita, the "Iroquois Saint/ 7 and Gan- 
neaktena, the founder of a Christian village. In 
1708 the last Jesuit missionary left this region. In a 
half century there had been some forty missionary 
priests in Northern New York, most of them Jesuits, 

447. On the west shores of the upper great lakes 
now in Michigan and Wisconsin, there were 
extensive missions for one hundred and 
fifty years before 1800. The natives are commonly 
known by the name of the Ottawas, though many other 
tribes were included. 




MARQXJKTXB. 



FRENCH AMERICA. 389 

Pioneers celebrated mass at Sault Ste. Marie in 
1641 and on the shores of Keweenaw Bay in 1660. 
A mission settlement was made and a chapel 
built at La Pointe, western Lake Superior, by Claude 
Allotted in 1665. The record of the first winter's work 
is characteristic of the early efforts in all the Roman 
Catholic missions. Eighty infants were baptized and 
four adults, three of the latter being in danger of 
death. But Christ was made known to multitudes who 
had never heard of him. At the end of two years 
Allouez made the long voyage to Quebec to report to 
his superior. In two days after making his report, he 
started back from civilization, taking Louis Niciiolas 
with him. Fragments of many tribes gathered around 
La Pointe. The missionaries proclaimed the faith to 
representatives of twenty-five different clans. For 
some thirty years Allouez toiled in ill parts of the 
region which we are now considering. More than 
any other one man he was its apostle. 

He was succeeded in charge of the work at La 
Pointe by Jacques (James) Marquette best known of 
all the western missionaries, though he was but seven 
years on the field. He had a gift of tongues. During 
the year's preparation at Quebec he had acquired a 
usable knowledge of six Indian dialects. He had also 
a large endowment of the pioneering instinct as well 
as unsurpassed devotion. It was in 1669 that he took 
charge at La Pointe. He proposed to go still farther 
west among the terrible Sioux. But they declined his 
overtures and before long attacked and dispersed the 
Indians from La Pointe, Many of them fled eastward 



390 TWO THOUSAND YEARS OF MISSIONS. 

to the straits between Lake Michigan and Lake Huron. 
The missionary came with them in 1671. The next 
year a chapel was built on the north shore of the 
straits, opposite the island of Mackinaw. The new 
station was named Point St. Ignace, after Ignatius 
Loyola, the founder of the Jesuits. Five hundred In- 
dians settled about the chapel and came to its services, 
many of them twice a day. "The minds of the In- 
dians here/' wrote Marquette, "are now more mild, 
tractable and better disposed to receive instruction 
than in any other part." The people who gave Mar- 
quette such satisfaction were largely a remnant of the 
Hurons. But before long thirteen hundred Ottawas 
settled at St. Ignace, and work was carried on among 
them. The mission was closed in 1706 by the hostility 
of Cadillac, French governor at Detroit. Six years 
later it was re-opened at Old Mackinaw, on the southern 
shore of the Strait. 

Meantime our old friend Druillettes, whom we met 
in New England more than twenty years ago, has come 
to the Sault. By ministry to the sick during an epi- 
demic he has won all hearts. In 1670 a general coun- 
cil of the Indians declared the place to be Christiatlu 
The veteran minister was permitted to baptize three 
hundred in a single year. 

While these things were going on at the Sault and at 
Mackinaw, Allouez had passed through the straits into 
Lake "Michihiganing" (Michigan) and up Green Bay 
to a point near its head, where six Frenchmen had a 
trading-station. There Allouez opened a mission, nam- 
ing it after the apostle of Asia, St. Francis Xavier. In 



FRENCH AMERICA. 3QI 

the spring of 1670 he went up the Fox River, making 
known to a distressed and harried people the Suffering 
Saviour. Passing over the portage into the Wisconsin 
River, he proclaimed Christ to the inhabitants there. 
No one can read his journals without falling in love 
with this simple-hearted and sincere missionary. He 
was in very fact a member of the Company of Jesus. 
The work among several different tribes in the Green 
Bay country prospered. Louis Andre became pastor 
at Xavier station, Allouez devoting himself to the peo- 
ple up the Fox River. At Xavier there were before 
many years five hundred church members. 

In 1728 a Jesuit mission was established below De- 
troit on the Canadian side of the river (Sandwich, 
Ont) for the special benefit of remnants of the Hu- 
rons. Armand de la Richatdie* was put in charge. He 
opened a trading post, free from liquor, at which such 
fair treatment was given that many Indians gathered 
about in preference to Detroit. 

448. Marquette followed Allouez' track over the 
Fox River portage into the Illinois River and sailed 
down the latter until he discovered the Mississippi 
River, June 17, 1673. He followed it down to the Ar- 
kansas and then returned by the same route. He 
found the natives friendly and promised to return to 
them* He suffered terribly from a wasting disease, 
but set out in 1674 to keep his promise, going this 
time by way of the Chicago River. He found it frozen, 
and, with his two companions, was obliged to spend the 
winter in a cabin at the mouth of the river. So it came 
about that the first white resident of Chicago was a 



39-2 T\VO THOUSAND YEARS OF MISSIONS. 

missionary to the heathen. In the spring he completed 
the journey to the Kaskaskia region. The emaciated 
paleface told an assembly of two thousand people the 
story of Jesus. He had kept his word. At the end of a 
week he started for Green Bay by way of the St. Jo- 
seph River and the eastern shore of Lake Michigan. 
He grew daily weaker. At last he pointed out a bluff 
near the river, since named for him, as the place of 
his burial. There his faithful boatmen buried him. 
It is not unfitting that two hundred and twenty-five 
years after, this pioneer of the great highways of the 
West should be remembered in the name of a railway 
which has a network of tracks over the State of Mich- 
igan. 

Allouez made three missionary journeys to the Illi- 
nois country. But James Gravier was the first per- 
manent missionary and did a faithful work for eighteen 
years (1688-1706). Up to the middle of the eight- 
eenth century thirty-one missionaries labored on the 
field. By 1721 the Illinois were nearly all Christian- 
ized, at least nominally. The chief centers of evangeli- 
zation were Peoria, Kaskaskia and Tamaroa. There 
was also a mission on the St. Joseph River near the 
portage to the Kankakee. For some time in the first 
quarter of the eighteenth century JohnB. Chardon 
was the gifted missionary there. 

449. Marquette entered Louisiana in 1673. Mis- 
sions were carried on there by secular priests from the 
seminary in Quebec and by Jesuits between 1698 and 
1714, and by the Jesuits again from 1725 to 1770, the 
latter coming directly from France by way of New 



FRENCH AMERICA. 393 

Orleans. Sixteen missionaries are named in all, five 
of whom were killed by the Indians. The first two 
to go were Anthony Davion and Francis etc Montigny 
who toiled there for fifteen years; but there seem to 
have been no substantial results. 

450. The French missions in Northern America, be- 
ginning in 1610, continued to the end of the eighteenth 
century and onward. The chief activity was within a 
period of about one hundred years from 1625. Work 
was done from Nova Scotia to Hudson Bay, the west 
end of Lake Superior and the mouth of the Mississippi 
River. The chief activity was within reach of the 
waterway of the Great Lakes and the St. Lawrence 
River. More than one hundred and fifty different 
names are on the roster as given by Shea, not including 
the central missions on the St. Lawrence. The mis- 
sionaries were Franciscans, Jesuits, Sulpicians and 
secular clergy, four-fifths of them being Jesuits. In 
co-operation were much of the wealth and nobility of 
France, nearly always the French government, and 
commonly the traders and colonists. These last were 
sometimes a severe trial to the missionaries and occa- 
sionally hostile, but never to the extent that they were 
in English and Spanish America. Many have fol- 
lowed Bancroft in the statement that the Jesuits were 
the first to round every headland and enter every navi- 
gable stream in the West, but the records show that 
the missionaries in all the regions were preceded by 
the traders. It is to the credit of the French people in 
America that they were generally a tower of strength 
to the missionaries. 



394 TW THOUSAND YEARS OF MISSIONS. 

In results, a nomadic race which is being dispersed 
and completely subordinated, can not show a monu- 
mental outcome. The missionaries themselves had in 
mind mainly life in another world instead of in this. 
They believed that baptism would secure the end, con- 
sequently the vast majority of all their baptisms were 
of infants. The mission counted the most successful 
at the time, was the one to the Ottawas. In 1794 Ga- 
briel Richard, a Sulpician, was sent to Detroit by the 
Bishop of Baltimore, to whose charge that field be- 
longed, with instructions to look after the Indians as 
well as the colonists. In 1799 he visited Mackinaw, 
Green Bay, Sault Ste. Marie and other stations of the 
old missions. He found seven hundred nominal Chris- 
tians at Mackinaw, but his report to Bishop Carroll 
said that in all these fields of the old Ottawa mission 
there had not been a priest for thirty years. Immor- 
ality, debauchery and paganism prevailed. Still, on the 
wide field of French missions in Northern America, 
the lives of hundreds of men and women were trans- 
formed from savagery and made genuine Christian 
lives, some of them illustrious with grace. The mis- 
sionaries carried on a large amount of humane, educa- 
tional and social work. There are in Canada to this 
day a number of groups of Indians whose ancestors 
were Christianized more than two hundred years ago. 

In ultimate effect, probably the chief value to the 
world of the French missions in America is the ideal 
of devotion, discipline and unmeasured heroism which 
these missions embodied and modestly but minutely re- 
corded. This ideal is dimmed here less than m some 



FRENCH AMERICA. 395 

i 

other parts of the world by that tendency to suicide, 
the passion for martyrdom. With only an average 
number of exceptions, the French missionaries were 
devoted servants of humanity, true men of God, whose 
ideal was service to others rather than martyrdom for 
self. 



CHAPTER XXIV. 

ENGLISH AMERICA. 

451. Uncollected records. 452. The original inten- 
tion. 453. "First Fruits." 454. Roger Williams the 
first missionary. 455- His "Key." 456. What the key 
unlocked. 457. His long apostolate. 458. Dunster 
and Harvard. 459- John Eliot 460. The Mayhewa. 
461. The Sergeants and Jonathan Edwards. 462. Con- 
necticut. 463. New York. 464 New Jersey. 465, 
Pennsylvania. 466. Ohio. 467. West Indies calling 
out the Moravians. 468. Work on the islands. 

451. The English missions in North America have 
never been fully reported. The scanty and scattered 
records of the work have never been brought tog-ether, 
but are still to be searched for here and there in out-of- 
the-way places, A little effort in that direction proves 
that the search thoroughly prosecuted would disclose 
work every whit as noble in quality and in results as 
that of the French, whose ample records for the same 
period fill sixty-six goodly volumes. 

452. The Virginia Charter of 1609 an ^ the New 
England Patent of 1620 contained precisely the same 
words. "The principal effect which we can desire or 
expect of this action, is the conversion and reduction 
of the people in those parts into the true worship of 



ENGLISH AMERICA. 397 

God and Christian religion." Bradford gave among 
the reasons for the migration of the Pilgrims : 

"Lastly (and which was not least), a great hope & inward 
zeall they had of laying some good foundation, or at least 
to make some way therunto, for ye propagating & advancing 
ye gospell of ye kingdom of Christ in those remote parts of ye 
world ; yea, though they should be but even as stepping-stones 
unto others for ye performing of so great a work." 

Winthrop's proposals for a colony were equally full 
of the missionary purpose. He began by giving "The 
grounds of settling a plantation in New England" as 
follows : 

"First, The ppagacon of the gospell to the Indians. Wherein 
first the importance of the worke tendinge to the mlargement 
of the Kingdorne of Jesus Christ & winning them out of the 
snare of the Divell & converting others of them by their 
meanes." 

The Charter of Massachusetts, granted by Charles I. 
in 1629, shows that England, as truly as Spain, Portu- 
gal and France, had for a leading motive Christian mis- 
sions. After naming certain duties of the officers of the 
colony, the charter continues : 

"and for the directing, ruling and disposing of all other mat- 
ters and things whereby our said people, inhabitants there, 
maie be soe religiously, peaceablie and civilly governed, as 
their good life and orderlie conversacon maie wynn and in- 
cite the natives of country to the knowledge and obedience of 
the onlie true God and Savior of mankind, and the Christian 
fayth, which, in our roal intencon and the adventurers free 
profession, is the principale ende of this plantacon." 

Similar sentiments are expressed in the charters of 
other English colonies. 

453. The very year that the Massachusetts Charter 
was granted John Cradock of England called the spe- 



398 TWO THOUSAND YEARS OF MISSIONS. 

cial attention of the colonists to this "principal! ende" 
of their chartered existence. With a single prominent 
exception they had been slow and scant in missionary 
activity. They were stirred at last to tell what little 
they had done. "New England's First Fruits" (1634), 
is the happy title of the first printed announcement in 
old England of the missionary and educational work 
of New England. Missions to the heathen and a col- 
lege happy and abiding combination ! Thirteen years 
after the first Pilgrim's foot touched the wild shores of 
Massachusetts Bay, was soon, perhaps, for a college, 
but it surely was not too soon for some first fruits from 
the heathen to whom those shores belonged. The pity 
is that there was such a meager sheaf, after a round 
dozen of years. Ten Indians, besides "divers of the 
Indian Children, Boyes and Girles, we have received 
into our houses, who are long since civilized, and in 
subjection to us," are described as having shown some 
inclination toward Christianity. 

The New England fathers were not satisfied to count 
as converted people who had merely submitted to a 
few Christian observances. Their standards for nom- 
inal admission to the Christian fold were much more 
exacting than those of the Spaniards and the French. 
The best that they have to say about most of the ten is 
to the same effect as the report of the first 
one at Plymouth : "He could never be gotten from the 
English, nor from seeking after their God, but died 
amongst them, leaving some good hopes in their hearts 
that his soul went to rest." They speak with more 
confidence of a certain "Blackmore maid, that hath long 



ENGLISH AMERICA. 399 

lived at Dorchester 15 and of " that famous Indian We- 
quash, who "is dead, and certainly in heaven; glori- 
ously did the grace of God shine forth in his conversa- 
tion, a year and a half before his death he knew Christ, 
he preached Christ up and down, and then suffered 
Martyrdom for Christ." It was believed that he was 
poisoned by the Indians because of his faithful preach- 
ing of Christ. The convincing proof of his Christianity 
was that he had become temperate in behavior and in 
drink, also "putting away all his wives, saving the 
first, to whom he had most right." Describing his 
conversion, they say that "some English (well ac- 
quainted with his language) did meet him and spent 
more than halfe the night in conversing with him." 
The Boston writers did not like to say that it was Roger 
Williams who was the instrument of the only brilliant 
missionary success which they could report. But so it 
appears from his own statement, to be quoted later. 
According to all accounts he was at that time the only 
colonist who was well acquainted with the Indian lan- 
guage. 

The authors of the "First Fruits" conclude the narra- 
tive part with the following reasonable observation: 

"Thus we have given you a little tast of the sprincklings of 
God's spirit, upon a few Indians, but one may easily imagine, 
that here are not all that may be produced; for if a very few 
of us here present, upon very sudden thoughts, have snatcht 
up only such instances which came at present to hand, you 
may conceive, that if all in our Plantations (which are farre 
and wide) should set themselves to bring in the confluence of 
all their Observations together, much more might be added." 

The mission work of New England, like most of that 
in the first Christian centuries, was done as an essen- 



,4OO TWO THOUSAND YEARS OF MISSIONS. 

tial activity of the Christian life, and not by people who 
were set apart exclusively for the missionary function. 

454. The first man who gave so much attention to 
the conversion of the native heathen that he can be 
called a missionary to them, was Roger Williams* 
While assistant pastor at Plymouth (1631-1632) he de- 
voted himself largely to the Indians. He frequently 
lived with them in their lodges and learned their lan- 
guage so as to use it freely. One of the great causes 
of the banishment of Williams from Massachusetts was 
his rigorous insistence that the King of England had 
no right "to take and give away the lands of other 
men." He cried aloud as to the King's "injustice in 
giving the country to his English subjects which be- 
longed to the native Indians." When driven out into 
the wintry wilderness he found a welcome waiting him 
among the natives. They sheltered him for more than 
three months and gladly sold him the land for his new 
colony, 

New England's Prospect, published in London in 
1634, says of Williams that he 

"in a special good intent of doing good to their (the In- 
dians') soules, hath spent much time in attaining to their 
language, wherein he is so good a proficient, that he can 
speake to their understanding, and they to his ; much loving 
and respecting him for his love and counsell. It is hoped 
(he adds) that he may be art instrument of good amongst 
them." 

This was a dozen years before Eliot had learned to 
preach to the Indians. The very year that Williams 
made his settlement at Providence, having been ban- 
ished from Massachusetts, the authorities of the latter 




R06QR WIZAIAMS. 



ENGLISH AMERICA. 

had to call him in to help them in making a treaty with 
the Indians. "Because they could not well make them - 
understand the articles perfectly, [they] agreed to send 
a copy of them to Mr. Williams, who could best inter- 
pret them to them." Sparks says that he "acquired an 
influence over them [the natives] far superior to that 
of any other person of his time/* 

For years all the colonists had to depend on Wil- 
liams as mediator and interpreter, he being the only 
man in New England who was adequately acquainted 
with the Indians and with their language. 

455. In 1643 Mr. Williams went to England ins the 
interests of his colony, and published there a book 
of 224 pages, being an Indian-English vocabulary, or 
rather phrase-book, and containing other interesting 
matter about the Indians. Following is the original 
title-page in full ; 



A KEY 

Into the 

LANGUAGE 

f 

AMERICA: 

or 

An help to the Language of the Natives in 

that part of America, called 

NEW ENGLAND, 

Together with brief e Obfertations of the Cuftomes, Manners 
and Worfhips, dr. of the aforefaid 

NATIVES, 

in Peace and Warre, in Life and Death. 

On all which are added Spiritual! Obfertations, General! and 

Particular by the Authour t of chiefe and special! ufe 

(upon all occafions), to all the Engljfh Inhabiting 

thofe parts ; yet plea] ant and profitable 

to the view of all men: 

By ROGER WILLIAMS 
of Providence in New England. 



LONDON, 
Printed by Gregory Dexter, 1643* 

402 



ENGLISH AMERICA. 

This first document, published to be used in prose- 
cuting missions to the heathen in New England, begins 
as follows: 

"To my Dears and Welbeloved Friends and Countreynien, 
in old and new England. 

"I present you with a Key, I have not heard of the like 
yet framed, since it pleased God to bring that mighty Conti- 
nent of America to light; Others of my Countrymen have 
often, and excellently, and lately written of the Countrey (and 
none that I know beyond the goodnesse and worth of it). 
This Key, respects the Native Language of it, and happily may 
unlocke some Rarities concerning the Natives themselves, not 
yet discovered. 

"I drew the Materialls in a rude lumpe at Sea, as a private 
helpe to my owne memory, that I might not by my present' 
absence lightly lose what I had so dearely bought in some 
few yeares hardship, and charges among the Barbarians; yet 
being reminded by some, what pitie it were to bury those* 
Matreialls in my Grave at land or Sea; and withall, remem- 
bering how oft I have been importuned by worthy friends f of 
all sorts, to afford them some helps this way. 

"I resolved (by the assistance of the most High) to cast 
those Materialls into this Key, pleasant and profitable for All, 
but specially for my friends residing in those parts : 

"A little Key may open a Box^ where lies a bunch of Keyes. 

"With this I have entered into the secrets of those Countries, 
where ever English dwel about two hundred miles, betweene 
the French and Dutch Plantations; for want of this, I know 
what grosse mistakes my selfe and others have run into. 

"There is a mixture of this Language, North and South 
from the place of my abode, about six hundred miles; yet 
within the two hundred miles (aforementioned) their Dia- 
lects doe exceedingly differ; yet not so, but (within that 
compasse) a man may, by this helpe, converse with thousands 
of Natives all over the Countrey ; and by such converse it may 
please the Father of Mercies to spread civiltie (and in his own 
most holy season) Christianitie ; for one Candle will light 
ten thousand, and it may please God to blesse a little Leaven 



404 TWO THOUSAND YEARS OF MISSIONS. 

to season the mightie Lump of those Peoples and Territories. 

"It is expected, that having had so much converse with 
these Natives, I should write some little of them. 

"Concerning them (a little to gratifie expectation) I shall 
touch upon foure Heads : 

"First, by what Names they are distinguished. 

"Secondly, Their Onginall and Descent. 

"Thirdly, their Religion, Manners, Customs, &c 

"Fourthly, That great Point of their Conversion" 

456. This Key did, indeed, "open a box where lies a 
bunch of keyes." When Mr. Williams returned to Amer- 
ica he brought a letter to the government of Massachu- 
setts. This letter had the signature of the Earl of 
Northumberland, Lord Wharton and other members of 
Parliament. Three of the signers were members of 
the Commission for Plantations. This letter explained 
to Massachusetts the reasons for granting a charter to 
the new neighboring colony, giving as one the deserts 
of Williams on account of his "great industry and tra- 
vail in his printed Indian labors. . . . the 
like whereof (had not been) seen extant from any part 
of America." It was only a few weeks after the arrival 
of Williams in Massachusetts with this letter that the 
interest of that colony was sufficiently aroused to take 
action for the first time in the direction of Christian- 
izing the natives., The act empowers county courts to 
"take order from time to time to have them instructed 
in the knowledge and worship of God." Out of this 
state action arose the state-paid work of John Eliot. 

Another missionary publication of Roger Williams 
has been lost. At the end of the Key he says : "I have 
further treated of these natives of New England, and 
that great point of their Conversion in a little addi- 
Discourse apart from this." 



ENGLISH AMERICA. 40$ 

Mr. Baylie, an English Presbyterian, published a 
work in 1645, m which he took the Congregationalists 
of New England to task for their neglect to evangelize 
the heathen around them. He says that "only Master 
Williams in the time of his banishment from among 
them did essay what could be done with those desolate 
souls." In his own letters Williams speaks of his 
"soul's desire to do the natives good and to that end to 
learn their language," and says that "God was pleased 
to give me a painful, patient spirit to lodge with them 
in their filthy, smoky holes, (even while I lived at 
Plymouth and Salem), to gain their tongue." Again, 
"out of desire to attaine their language, I have run 
through varieties of intercourses with them, day and 
night, summer and winter, by land and sea." 

In a letter to his friend, Governor John Winthrop, 
of Connecticut, as early as 1638, he says: "Good news 
of great hopes the Lord hath sprung up, of many a 
poor Indian soul inquiring after God. I have con- 
vinced hundreds at home and abroad that in point of 
religion they are all wandering, Sec." 

The letters of Williams, of which over one hundred 
and twenty-five have been discovered and printed, are 
laden with Indian affairs. 

457. The next year after Williams had returned 
from England with the charter for Rhode Island, he 
moved twenty miles from town, (as far as two hundred 
miles would be now), into the wilds of the Narraganset 
country, for the purpose of mission work among the na- 
tives, as his latest biographer, Strauss, believes. There 
he lived for six years, so that many of his letters are 



406 TWO THOUSAND YEARS OF MISSIONS. 

dated from that mission station, with its unmistakably- 
Indian name, Cawcawmsquissick. 

The closing paragraphs of Williams' introduction to 
his "Key" give us a glimpse of his missionary labors, his 
first convert and his hopes : 

"Many solemne discourses I have had with all sorts of 
Nations of them, from one end of the Countrey to another (so 
farre as opportunity, and the little Language I have' could 
reach) . 

"I know there is no small preparation in the hearts of Mul- 
titudes of them. I know their many solemne Confessions to 
my self and one to another of their lost wandring Condi- 
tions. 

"I know strong Convictions upon the Consciences of many 
of them, and their desires uttred that way. 

"I know not with how little Knowledge and Grace of Christ 
the Lord may save, and therefore neither will despaire, nor 
report much. 

"But since it hath pleased some of my Worthy Countrymen 
to mention (of late in print) Wequasli, the Pcqut Captaine. 
I shall be bold so farre to second their Relations, as to relate 
mine owne Hopes of Him (though I dare not be so confident 
as others. Two dayes before his Death, as I past up to Quin- 
nihticut River, it pleased my worthy friend Mr. Fenwick 
(whom I visited at his house in Say-Brook Fort at the mouth 
of that River) to tell me that my old friend Weqmsh lay very 
sick; I desired to see him, and Himselfe was pleased to be my 
Guide two mile where Wequash lay. 

"Amongst other discourse concerning his sicknesse and 
Death (in which hee freely bequeathed his son to Mr. Fen- 
wick) I closed with him concerning his Soule: Hee told me 
that some two or three years before he had lodged at my 
House, where I acquainted him with the Condition of all 
Mankind, & his Own in particular, how God created Man and 
All Mngs; how Man fell from God f and of his present enmity 
against God, and the wrath of God against Him untill Repent- 
ance: said he *Your words were never out of my heart to 



ENGLISH AMERICA* 407 

this present'; and said hee f me much pray to Jesus Christ/ 
I told him so did many English, French and Dutch, who had 
never turned to God, nor loved Him: He replyed in broken 
English: ( Me so big naughty Heart, me heart all one stone! 3 
Savory expressions using to breath from compunct and 
broken Hearts, and a sence of inward hardnesse and unbroken- 
nesse. I had many discourses with him in his Life, but this 
was the summe of our last parting untill our generall meeting. 
"Now because this is the great Inquiry of all men what 
Indians have been converted? what have the English done 
in those parts? what hopes of the Indians receiving the 
Knowledge of Christ? 

"And because to this Question, some put an edge from the 
boast of the Jesuits in Canada and Maryland, and especially 
from the wonderfull conversions made by the Spaniards and 
Portugalls in the West-Indies, besides what I have here writ- 
ten, as also, beside what I have observed in the Chapter of 
their Religion; I shall further present you with a briefe 
Additionall discourse concerning this Great Point, being com- 
fortably perswaded that that Father of Spirits, who was gra- 
ciously pleased to perswade Japhet (the Gentiles) to dwell in 
the Tents of Shem (the^Jewes) will in his holy season (I 
hope approaching) perswade, these Gentiles of America to par- 
take of the mercies of Europe, and then shall bee fulfilled 
what is written by the Prophet Malachi, from the rising of 
the Sunne in (Europe) to the going down of the same (in 
America) my Name shall great among the Gentiles.) So I 
desire to hope and pray." 

For more than forty years Roger Williams con- 
tinued his apostolic labors among the Indians, making 
journeys to preach to them when he was an old man. 
He was not only the first English missionary to the 
Indians, but it is also true that he has had few, if any, 
successors showing a more deep and abiding interest 
in their general welfare. He was not only the fore- 
most "apostle to the Indians" in New England, but he 



408 TWO THOUSAND YEARS OF MISSIONS. 

was also, like Vieira in Brazil, and Las Casas in the 
West Indies, their champion and defender against 
colonial aggression. 

458, The second New Englander to take an active 
hand in the conversion and education of the Indians 
was Henry Dunster, the first president of Harvard Col- 
lege. Jt was said of him by Thomas Lech ford in 1641 : 
"He hath the platforme and way of conversion of the 
Natives indifferent right. . . . He will 
make it good that the way to instruct the Indians must 
be in their owne language, not English, and that their 
language may be perfected." During his presidency a 
new charter was obtained for the college in which he 
had the object of the school stated to be "the educa- 
tion of the English and Indian youth of this country in 
knowledge and godliness." Though strenuously op- 
posed in this policy, he was determined that the college 
should be both a mission-school and a missionary train- 
ing-school. But the efficient career of Dunster as 
president of Harvard was cut short by the authorities 
at the end of fourteen years, because he had become 
very pronounced and aggressive in his distinctly Bap- 
tist views. 

459. Soon after the General Court of Massachusetts 
passed its act for the propagation of the gospel among 
the Indians, John Eliot, pastor at Roxbury, now a part 
of Boston, began to learn the language of the natives. 
He had come to the colony in 1631, the same year in 
which Roger Williams came and began his work among 
the Indians. 

It was in 1646 that Eliot did his first mission 



ENGLISH AMERICA. 409 

work, preaching to a band of Indians at Nonanturn. 
Having begun, he carried the work on with zeal, as 
he was able in addition to his pastorate of the church 
6f English colonists. It was largely because of the 
interest excited in England by Eliot's work that a 
missionary society was organized and incorporated by 
Parliament in 1649. "The Society for the Propagation 
of the Gospel in New England." This first English 
missionary society was organized one hundred and 
fifteen years after the formation of the Company of 
Jesus, and one hundred and forty-eight years before 
the society inspired by William Carey. Eliot's mon- 
umental work was the translation of the Bible (1661- 
1663) into Indian. In 1666 he published a grammar, 
twenty-three years after the "Key" by Williams. 

In seeking to civilize the nomads, Eliot soon found 
it desirable to follow the example set by the Jesuits in 
Paraguay, and to some extent in Canada. He gathered 
them into Christian villages. He also took pains to 
raise up native workers. Through these, as well as 
through his own indefatigable journeys and teachings, 
the work was extended. His "Brief Narrative of the 
Progress of the Gospel amongst the Indians in New 
England in the year 1670," sent to the fostering society 
in England, describes briefly nine "Praying-Towns," 
besides those on Martha's Vineyard and Nantucket. At 
the end of thirty-eight years of toil Eliot had under 
his immediate care 1,100 converts. 

Daniel Gookin had been Eliot's principal English 
helper. A native, Tacfcawambft,; succeeded Eliot as 
pastor of the church at Natick. 



4IO TWO THOUSAND YEARS OF MISSIONS. 

460. The Mayhew family, five successive genera- 
tions of them, did an ideal work for the Indians of 
Martha's Vineyard and Nantucket Islands during one 
hundred and sixty years (1646-1806). Thomas May- 
hew, Sr., was proprietor and governor of Martha's 
Vineyard. His son, Thomas Mayhew, Jr, was pastor 
of the settlement church, and having but a small Eng- 
lish congregation, devoted himself largely to work for 
the natives. Within ten years an Indian church of 
two hundred and eighty-two members was organized. 
On his way to England to solicit funds for the mis- 
sion Thomas Mayhew, Jr., was lost at sea. 

His father, Thomas Mayhew, St., at once took tip 
the work and learned the Indian language, though he 
was seventy years of age. "He spared himself no 
pains in doing his work, often walking twenty miles 
through the woods in order to preach to or visit these 
Indians/* By 1670 there were three thousand adtilt 
Christians on the island. 

Before his death Thomas Mayhew, Sr., had asso- 
ciated with himself in his mission work his grandson, 
John Mayhew, (son of Thomas Mayhew, Jr.). He 
had entire charge of the work for eight years. 

He was succeeded by his son, Experience Mayhew* 
This great grandson of Governor Mayhew was in the 
work more than thirty years. He prepared for the 
Indian Christians a new version of the Psalms and of 
the Gospel of St. John. 

In "A Brief Account of the State of the Indians on 
Martha's Vineyard from 1649 to 1720," he says that 
at the latter date there were left 800 Indians out of the 



ENGLISH AMERICA. 411 

original 1,500 found on the island in 1642. These 800 
were in six villages, each one provided with an Indian 
pastor. He sums up their state of evangelization as 
follows : 

"Tho' there are many Indians on these Islands, who are 
very negligent as to their Attendance on the Publick Worship 
of God ; yet I know of none, but what do make some Profes- 
sion of Religion, and will talk soberly, when treated withal 
about it; having made a trial on some that have been most 
suspected. And tho' there are among these Indians a great 
many who are very defective in their Morals; yet there are 
a considerable number, even of those not yet joined in Church 
Communion, who live soberly, and Worship God in their 
Families." 

He also published a book of two hundred and sev- 
enty-five pages entitled "Indian Converts/' giving a 
sketch of the lives of thirty Indian preachers, and of 
ninety-eight other notable converts, of whom thirty- 
nine were women. 

This matchless line of missionaries was continued by 
Zechariah Mayhew, son of Experience, who faithfully 
carried the work for the Indians on into the nine- 
teenth century. 

Associated with the Mayhews in mission work for 
the Indians was Pete* Foulger, grandfather of Ben- 
jamin Franklin. Being an ardent Baptist, Foulger 
introduced his distinctive views among the Indians. 
By 1694 a Baptist church was in existence on Martha's 
Vineyard and another on Nantucket 

One of the Mayhews said of John Tackamason, an 
Indian Baptist pastor: "I had frequent conversation 
with him while he was in health and sometimes . . . 
in the time of that long sickness whereof he died ; and 



4T2 TWO THOUSAND YEARS OF MISSIONS. 

never, from first to last, saw anything by him that mad 
me any ways suspect the integrity of his heart, but did 
ever think him to be a godly and discreet man." 

Before the year 1700, according to the careful esti- 
mate of Dr. W. D. Love, there were 7,000 Christian 
Indians in New England. There were not that many 
admitted as communicants under the Puritanic stand- 
ard ; but that many were as fully Christianized as those 
called Christian Indians under a different standard hi, 
for instance, Canada or Brazil. The work was car- 
ried further throughout the eighteenth century. 

461. In western Massachusetts among the Berkshire 
Hills, lived the Housatonic (Over-the-Mountain) In- 
dians. They were led by ministers in the western 
part of the state, under the patronage of the governor, 
to ask for a missionary. John Sergeant, a tutor in 
Yale, was appointed in 1734. The scattered Indians 
were drawn together in a township, Stockbridge, and 
carefully evangelized and educated. This work de- 
veloped one of the usual blessings of missions and 
education. It rose above denominational lines. It 
was in the hands of Presbyterians and Congregation- 
alists, but Thpmas Hollis, the London Baptist philan- 
thropist and the largest early benefactor of Harvard 
College, pledged the support of twelve scholars in Mr. 
Sergeant's school. When the missionary died, at the 
end of fifteen years of service, one hundred and twenty- 
nin* Indians, old and young, had been baptized. There 
were forty-two communicants. 

Two years later (1751) Jonathan Edwards was 
called to take up this work, in conjunction with the 



ENGLISH AMERICA. 413 

pastorate of the church of white people in the same 
town. Thus it came to pass that one of the greatest 
intellects that this continent or any other continent 
has produced, became a missionary to the Indians. 
He continued in the work for six years, until called to 
the presidency of Princeton. It hardly seems possible 
that he could have given much labor to the Indians, for 
it was during this time that the masterpieces of his 
writing were produced. It is clear, however, that 
he had the missionary work at heart. His son, Jona- 
than, describes the situation in this way : 

"When I was but six years of age my father removed with 
his family to Stockbridge, which, at that time, was inhabited 
by Indians almost solely, as there were in the town but twelve 
families of whites, or Anglo-Americans, and- perhaps one 
hundred and fifty families of Indians. The Indians being the 
nearest neighbors, I constantly associated with them; their 
boys were my daily schoolmates and play-fellows. Out of my 
father's house I seldom heard any language spoken but the 
Indian. By these means I acquired the knowledge of that 
language, and a great facility in speaking it. It became more 
familiar to me than my mother-tongue." 

The father's highest ambition for this boy was that 
he should .devote his life to the Indians. He sent the 
lad when but ten years of age with the Missionary 
Gideon Hawlcy into the wilds of the west to learn the 
language of the Oneidas. 

In 1775 John Sergeant, Jr., took up the work which 
his father had begun and Edwards had carried on. He 
continued in the work at Stockbridge and at New 
Stockbridge, in New York, whither the Indians mi- 
grated, for forty-nine years. ' , 

462. Rhode Island and Massachusetts work extended 



'414 TWO THOUSAND YEARS OF MISSIONS. 

into Connecticut. Experience Mayhew made more 
than one missionary tour in that colony, and his inter- 
preter was a grandson of Wequash, whom Roger Wil- 
liams had brought to Christ. Captain John Mason 
was employed by the "Society for the Propagation of 
the Gospel" to open a school for the Indians, which he 
conducted near New London for seven years (1727- 
1734). Workers from Natick visited the field. In 
1733 Jonathan Barber, of Springfield, was appointed 
missionary. The "Great Awakening" of religion under 
Whitfield, and his specific suggestions, aroused the 
colonists to a new sense of their obligation to the 
aborigines. 

The most marked mission work in Connecticut was 
in connection with the "Indian Charity School" in 
Lebanon. Eleazer Wheelock was appealed to by a 
poor Indian widow to take her son into his private 
school. He generously responded. This was in 1743. 
Others followed. The result was a genuine mission- 
ary training-school, which continued at Lebanon for 
twenty-seven years, when Dr. Wheelock removed it 
to Hanover, N, H., where it developed into Dartmouth 
College. Twenty-one Indians from New England, 
thirty-two from New York, and seven from New Jer- 
sey and Pennsylvania attended at Lebanon. De- 
voted young colonists also were trained there for mis- 
sions. 

Wheelock's first Indian pupil, Samson Occom, be- 
came the most gifted native missionary that the eight- 
eenth century produced. He was worthy of the elab- 
orate biography which has recently been written by Dr, 



ENGLISH AMERICA. 415 

W, D. Love. Occom went to England in behalf of 
the missions to his countrymen, speaking with great 
acceptance throughout Great Britain. He secured 
there nearly $50,000 for the work. 

463. Occom labored among the Indians in southern 
New England and finally was instrumental in combin- 
ing seven settlements of Christian Indians in a migra- 
tion to the Oneida country, New York, about 1776. 
He continued with them till his death, which occurred 
the same year in which Carey's missionary society was 
organized in England. 

The happy name Brotherton was chosen for the new 
settlement. Not far away was New Stockbridge, to 
which we have seen that John Sergeant came with 
Stockbridge Indians some ten years later. 

About ten years earlier one of the white pupils of the 
Lebanon training-school, Samuel Kitfeland, had, in the 
same region, become an eminent missionary to the 
Oneidas themselves and to the people of the other Five 
Nations. In the time of the Revolutionary War, and 
long afterward, Mr. Kirkland was very useful to both 
the Iroquois and the Government as a mediator. 

In earlier days, beginning in 1641, excellent work 
had been done among the Indians in this region by 
Joannes Megapolenses, of Albany. He learned to use 
the Mohawk language freely and received a number 
of Indians into his church. This staunch Dutch Prot- 
estant greatly befriended Isaac Jaques, the Jesuit mis- 
sionary. In Schenectady earnest work was done and 
thirty-six Mohawks were church members by 1700. 

Henry Barclay and other Church of England mis- 



4l6 TWO THOUSAND YEARS OF MISSIONS. 

sionaries did successful work, having two Christian 
villages with five hundred inhabitants, thirty miles 
from Albany. In 1741 there were fifty-eight Indian 
communicants. Two years later only two or three 
people in the mission remained unbaptized. 

The Moravians had a phenomenal work in Dutchess 
County, New York, between 1740 and 1744. Chris- 
tian Henry Rauch followed two besotted headmen, 
Tschoop and Shabosh, to their huts. Tschoop became 
a most earnest Christian worker. In 1743 sixty-nine 
had been baptized at one place, and one hundred and 
twenty at another. The rum traffic and other wicked 
relations of the white men with the red men were so 
interrupted that the colonial authorities were induced 
to expel the missionaries. Most of the converts went 
with them to Pennsylvania. 

On Long Island Asariali Horton did some work 
among the Shinnecock Indians. James Davenport, fol- 
lowed by Horton*, preached occasionally to the Mon- 
tauks on the eastern end of the island. It was here 
that, connected with the end of Horton's mission, Sam- 
son Occom began his work, in 1749, as a school-teacher 
and evangelist. He was soon ordained. For twelve 
years he did here effective, uplifting missionary work. 

464, David Brainerd began his work among the 
Indians on the Hudson River, sixteen miles from 
Stockbridge. But his chief labors were in New Jer- 
sey, with missionary tours in Pennsylvania. His 
greatest service was in promoting the slowly rising 
tide of interest for missions. The journals of Brain- 
erd were published in part by the Scottish "Society for 



ENGLISH AMERICA. 4I/ 

Propagating Christian Knowledge/' of which he was 
missionary. The remainder had the advantage of be- 
ing issued under the great name of Edwards as editor. 
They were in themselves highly gratifying to the cur- 
rent taste in religion. Though laden with morbid in- 
trospection, they were also fragrant with practical de- 
votion to the redemption of those who sat in darkness. 

"I spent the evening praying incessantly for divine as- 
sistance and that I might not be self-dependent, but still have 
my whole dependence on God. What I passed through was 
remarkable and, indeed, inexpressible. All things here below 
vanished ; and there appeared to be nothing of any consider- 
able importance to me but holiness of heart and life and the 
conversion of the heathen to God" 

At a time when his food consisted "mostly of hasty- 
pudding, boiled corn and bread baked in the ashes and 
sometimes a little meat and butter/' and when his 
lodging was "a little heap of straw, laid upon some 
boards a little way from the ground, for it is a log room 
without any floor," he adds, "and yet my spiritual con- 
flicts and distresses so far exceed all these (and many 
other uncomfortable circumstances) that I scarce think 
of them or hardly observe that I am not entertained 
in the most sumptuous manner." Brainerd died at 
twenty-nine years of age, after only four years of mis- 
sionary service and having baptized scarcely two-score 
converts. But his spirit fired Carey's heart, and "redd- 
ing the life of Brainerd decided Henry Martyn to be- 
come a missionary." 

After the death of David Brainerd, his brother John 
Brainerd carried on the work at intervals throughout 
his life, till 1781, 



418 TWO THOUSAND YEARS OF MISSIONS. 

465. The colony of Pennsylvania, like that of Rhode 
Island forty-five years before, was established in the 
true Christian temper toward the natives. In 1682 
William Penn and other Friends went entirely un- 
armed to hold a treaty council with a large body of 
Indian warriors and chiefs under the elm tree at 
Shackmaxon. This is the report of Penn's speech : 

"The great Spirit, said he, who made you and me, who 
rules in heaven and earth, who knows the innermost thoughts 
of man; knows that I and my friends have a hearty desire to 
live in peace and friendship with the Indians, and to serve 
them to the utmost of our power It is not the custom of 
me and my friends to use weapons, of war against our fellow- 
creatures, and for this reason we have come to you without 
arms. Our desire is not to do injury and thus provoke the 
great Spirit, but to do good. We are now met on the broad 
pathway of good faith and good will, and no advantage will 
be taken on either side, but all is to be openness, brotherhood 
and love." 

On this basis a treaty was concluded in which the 
Indians promised that "they would live in love and 
peace with Onas and his children so long as the sun 
and moon shall endure." They kept their word. 
There were no wars with the colony so long- as the 
Friends held the reins of government. Even after- 
wards, through all the times of bloodshed, the Indians 
never took the life of a Friend. 

At a Quarterly Meeting before long the Friends 
appointed a number of people "to instruct the natives in 
the principles of Christianity and the practice of a 
true Christian life." The Friends carried out the 
meaning of their beautiful name. They were always the 
practical, efficient friends of the Indians, They con- 




NIKOIyAUS WJDWIG. 
COUNT VON ZINZENDORF UND POTTBNDORP* 



ENGLISH AMERICA. 419 

tributed large sums of money for the industrial and 
social betterment of the natives, and broke to them the 
bread of life. Their missions were of the early Chris- 
tian type. It was not till near the end of the eight- 
eenth century that they adopted the more formal mis- 
sionary methods. 

The Presbyterian Synod of New York and Philadel- 
phia appointed George Duffield and Charles Beatty to 
look into the question of missions to the Indians. The 
latter published in 1768 a "J ourna l of a Two Months' 
Tour, With a View of Promoting Religion Among the 
Frontier Inhabitants of Pennsylvania and of Introduc- 
ing Christianity Among the Indians to the Westward 
of the Alegh-geny Mountains." But no permanent 
work resulted before 1800. 

The Moravians were the most active missionaries 
in Pennsylvania in our period. Count Zimendorf came 
to America in 1741 and remained a little more than a 
year. He made three extensive missionary journeys, 
one in New York and two in Pennsylvania, not only 
prospecting for permanent work but also preaching 
through interpreters. His daughter, Countess Benig- 
na, was with him part of the time. He kept his high 
rank in the background as much as possible, because 
with both white and red men, it distracted attention 
from his simple gospel message. He arranged fields 
and selected twenty missionaries to go to work at once, 
planning for as many more to begin soon. The work 
was carried forward vigorously by the ablest men in 
the Moravian body. Pete* Boefiler, who had studied at 
the Universities of Jena and Leipsic, and who had been 



42O TWO THOUSAND YEARS OF MISSIONS. 

the instrument in London of leading John Wesley into 
the new religious life, crossed the Atlantic seven times 
in the interests of the Moravian work in America. 
Others besides Zinzendorf and Boehler were university 
men. Cammerhoff and Baron John von Watville 
were graduates of Jena, and Spangenfcer g had been a 
professor at Halle. 

Three stations were opened in what is now Carbon 
County, two in Monroe, one in Lehigh, three in Brad- 
ford, two in Venango, and one iij Lawrence. Thus the 
work stretched clear to the western limits of the state. 
John Hcckweldcr cheerfully sang German mission- 
ary hymns amid uncounted perils of the wilderness. 

466. The chief apostle of the Indians in Pennsyl- 
vania and Ohio was David Zeisberger, Six stations 
were opened in Tuscarawas County, Ohio, two in Co- 
shocton, one in Cuyahoga, one in Erie, and One in Wy- 
andot. In Macomb County, Michigan, there was anoth- 
er and there were three in Canada West. The twenty- 
seven stations just enumerated were all opened during 
the missionary activity of Zeisberger (1745-1808). In 
those west of the Allegheny mountains he was the chief 
factor. The lives of hundreds of savages, including a 
number of most wicked tribal headmen, where utterly 
transformed. For length of service, for purity and 
singleness of aim and for actual effectiveness no other 
missionary career in North America approaches that 
of David Zeisberger. 

The worst perils of the Moravian missionaries were 
not from wild beasts and wild Indians, but from de- 
graded colonists, In 1782 an expedition of 160 armed 



ENGLISH AMERICA. 421 

Americans under Colonel Williamson, fitted out at 
Pittsburg, proceeded to Gnadenhiitten, a Moravian 
Indian settlement in Ohio. They took these ever 
peaceable Christian Indians by surprise as they were 
gathering their harvest of corn, but assured them that 
they had come as friends to protect them against hos- 
tilities. The Indians entertained them with cordiality 
and perfect trust. The black-hearted whites, after 
much pleasant and even pious talk with the Indians, 
imprisoned them and on the following day deliberately 
took them one by one, men, women and children, and 
in cold blood, slaughtered them with the tomahawk 
and stripped off their scalps. Out of ninety-six In- 
dians but two succeeded in escaping. For cold- 
blooded, unreasoning brutality, this deed is not matched 
by the Spaniards in South America, the Dutch in South 
Africa, or even the Iroquois in the land of the Hurons. 
The Moravian missions never fully recovered from 
this blow struck by white men. 

467. To complete our survey of missions in Amer- 
ica we must return to the region in which we began, 
the West Indies. The work of the Moravians there 
was in Danish and English territory and much more 
akin to that of English America, considered in the 
present chapter, than to the work considered in the 
chapter on Spanish America. 

As we have gone from one continent to another and 
from the equator to the poles, we have found the 
Moravians as active missionaries again and again in 
the last century of our two millenniums. Their work 
in the West Indies takes 4 us back to the very beginning 
of their missionary enterprise. 



422 TWO THOUSAND YEARS OF MISSIONS. 

Count Zinzendorf, the early patron, intimate spirit- 
ual brother and adopted leader of the Moravians, had 
himself drunk at the same fountain of piety in Halle 
where the early Danish missionary spirit was imbibed. 
August Francke, the great teacher there, was, perhaps, 
more than any other one man the forefather of modern 
missions. Zinzendorf entered into a covenant with a 
schoolmate, Baron Frederick de Watteville, to estab- 
lish missions for the heathen, especially for the most 
neglected. Without thought of its having any connec- 
tion with his missionary purpose, he invited some re- 
ligious refugees from persecution in Bohemia to settle 
on his estate, in 1722. The next year he formed a 
missionary society with De Watteville and others and 
sought to forward its objects, but all to no av^il. Mean- 
time, the colony on his estate, which had named itself 
H'errnhiit (the Watch of the Lord) grew and needed 
his attention. He became convinced that he ought to 
cast in. his lot more completely with them. Visiting 
Copenhagen to attend the coronation of a new king of 
Denmark, he heard the story of Anthony, a Negro from 
St. Thomas, West Indies, as to the degraded condi- 
tion of the slaves there. On reaching home Zinzen- 
dorf related the facts to the Brethren. Anthony him- 
self arrived at Herrnhut soon after. Out of this sprang 
the first Moravian mission in ^732, ten years after the 
establishment of the church-colony, while it still num- 
bered fewer than 400 members. 

468. Loehnard Dober and Tobias Leupold were two 
of the Brethren whose hearts were most deeply stirred 
with a desire to carry the gospel to the West Indies, 




JOHN LOBHNARD DOBER. 



ENGLISH AMERICA. 423 

These humble men, a carpenter and a potter, did not 
speak of their desire at first. One day they are dig- 
ging together in the earth. One ventures to hint at 
his wish. The other quickly responds. See them drop- 
ping their tools for a minute and kneeling in prayer. 
They petitioned the church to let them go. It took 
the cautious elders a year to consider this proposal, 
before they could consent to such a momentous experi- 
ment. When consent was given, Leupold could not go. 
David Nitschniann took his place. The two young 
men started, with blessings on their heads and about 
three dollars each in their pockets. Their baggage 
was in bundles on their backs. They walked to their 
port of departure, Copenhagen, 600 miles away. In 
spite of many obstructions they at last secured passage 
to St. Thomas, having berth room so small that they 
could not sit up straight, to say nothing of standing. 
But all this was nothing; they were ready to be sold 
into slavery, if need be, in order to reach slaves. Ex- 
actly that did not take place. But many of the planters 
despised and hated them, because they came to en- 
lighten slaves. Before many years, however, one of 
the proprietors said in the English House of Commons 
that Moravian slaves were bringing a higher price 
than others in the market because they were so much 
more efficient. Forty, then ninety, were baptized. 
Hundreds followed. 

In 1733 work was begun on the Island of St. Croix. 
One of the converts there, Cornelias, purchased his 
own freedom and became an effective missionary helper 
for forty-seven years. The only other Danish island 



424 Two THOUSAND YEARS OF MISSIONS. 

was St. Jan, near St. Thomas. Work was begun there 
in 1741. 

In the early days at St. Thomas, Nitschmann having 
returned to Europe, Dober was employed as watchman 
on a plantation, for he had to earn his living as 'best he 
could. He must have been sometimes extremely lonely 
and have wondered if he was forgotten at home. One 
night, near midnight, he beheld two men stalking out 
of the darkness into the circle of his watch-fire. They 
proved to be reinforcements from Herrnhut. The 
work went on until practically the entire Negro popu- 
lation of the Danish West Indies was Christianized, 

In the Island of St. Kitts, 100 miles east of St. 
Croix, a mission was begun in 1777. By the end 
of the century there were 2,500 converts. 

Sixty miles farther east lies Antigua. The work 
there started in 1756. With severe toil the mission- 
aries earned their bread. Pete* Brown, from Pennsyl- 
vania, labored there with great efficiency for 20 years 
(1769-89). When he arrived 14 people ^were counted 
Christians ; when he left, 7,400. In his last year 
before he broke down with toil 640 were baptized. 

Three hundred miles southward is the Island of 
Barbados and 150 miles further Tobago. Work was 
begun in the former in 1767 and in the latter by 
John Montgomery, father of the poet, James Mont- 
gomery, in 1787. 

While we are so near the coast of South America 
we must notice that there were missions in Surinam 
from 1735- Solomon Schumann came to be called the 
"Apostle of the Arrawak Indians," so many of them 



ENGLISH AMERICA. 425 

were led by him and his co-workers to trust in Christ. 
Other races also in Surinam were evangelized. 

From St. Thomas, our Moravian starting-point in 
the West Indies, sailing- 600 miles westward we come 
to Jamaica. The Brethren were invited here in 1754 
by planters, some of whom had joined the Moravians 
in England. But with outward prosperity the spirit- 
ual work was less effective than in other islands during 
our period. Later, thousands were converted till there 
were nearly twice as many converts there as in any 
other island. 



CHAPTER XXV. 

CONTINUITIES IN MISSIONS. 

469. The law of continuity. 470. ^Racial continuity 
in missions. 471 Intellectual continuity in missions. 
472. Scriptural continuity 473. This principle held 

good among Roman Catholics. 474. Importance of 
other early missionary writings 475. The permanent 
significance of a single word. 476 Social continu- 
ity. 477. Organic continuity. 478. Continuity un- 
broken by sectarianism. 479. The deepest line of spirit- 
ual continuity. 

469. The missions of the two thousand years before 
the time of William Carey were scattered over the 
world from Spain to Japan and from Iceland to the 
Cape of Good Hope, from Nova Scotia to California 
and from Hudson Bay to Cape Horn. They were 
conducted by the most widely divergent sects of the 
children of God. But nothing in either the physical 
or the spiritual realm is entirely isolated. There are 
always lines of continuity which give coherence to 
the whole and show the process of development. Xs 
discover the plan of development is to think God's 
thoughts after Him. Men in the present age are do- 
ing this more than it ever has been done before, though 
some of them are unaware that the mind whose 

426 




CO 

li 



CONTINUITIES IN MISSIONS. 427 

thoughts they are tracing is the mind of God, Annals 
are no longer counted history. True history is a rec- 
ord of divine evolution. 

Concerning a field so extended and so diversified 
as the one before us it will be possible in the space at 
command only to note some general outlines of order. 
We may be sure that if the records had been made 
and if sufficient attention could be given them not 
one of the two thousand years would be found devoid 
of true missionary effort and not one of the efforts 
could be fully appreciated except as connected with 
every other one. 

470. The basis of all human continuity is racial. 
The Aryan race has been the missionary race, though 
only after Semitic initiation. When the dispersed Jews 
had produced such men as Philo and Paul and, under 
the inspiration of Jesus, had set religious propaga- 
tion afoot in the world, the sons of Japheth took up 
the work and have carried it ever since. Christianity 
came early and repeatedly in contact with the Mon- 
golian race, winning great numbers. But it never 
became self-propagative or even self-perpetuating 
among them. The same is true of the Negro race. 
Three hundred years before the time of William Carey 
the Indian race of America began to be infused with 
Christianity. Thousands were soon enrolled and many 
a whole tribe was counted as Christianized, But they 
never did much for the tribes beyond except under 
Aryan leadership. We must look, then, for all phases 
of missionary ^continuity to one or another of the 
branches of the Aryan stock. 



428 TWO THOUSAND YEARS OF MISSIONS. 

471. The strictly intellectual continuity from first 
to last has been largely Hellenic, It was the transla- 
tion of Hebrew thought into Greek which marked the 
beginning of the propagation of the true religion on 
a large scale. It was the Hellenistic Jews, both pre- 
Christian and Christian, who were the first missiona- 
ries. The New Testament being written in the Greek 
language, by that alone to a considerable extent was 
a rendering of Hebrew ideals into Greek forms. The 
Epistle to the Hebrews was a most distinct attempt 
at this made by one of the Alexandrian school of Jews, 
Hellenist of the Hellenists. The man who wrote more 
of the New Testament than any other one was himself 
a Greek. The one who wrote the next largest portion 
was a Hellenist Jew and directed most of his writing to 
churches composed of Greeks and Hellenists. The apos- 
tle who wrote the third largest portion spent the lasL 
thirty years of his life around the eastern shores of the 
JEJgean Sea, a region which was simply a larger Hel- 
las, almost as completely Greek as Greece herself. 
The prologue of his Gospel is as distinctly a render- 
ing of Hebrew conception into terms of Greek phi- 
losophy as were the works of Philo himself. The 
mental mould which received and reproduced Chris- 
tianity was Greek. The great ecumenical councils and 
the battles royal of early Christian philosophy were 
all Greek. Even in Rome for a long time the church 
was a Greek church and the Christian writings there 
were Greek. Whatever language was afterward used 
there and elsewhere the thought was largely Greek 
thought. The intellectual conceptions which were car- 



CONTINUITIES IN MISSIONS. 429 

ried by the missionaries of the cross to the ends of 
the earth were indeed from Palestine but were shaped 
on a mental form which had been evolved in little 
Hellas. 

472. There is one line of missionary continuity 
which may well be called the backbone of the whole 
body. It is the line of literature. From the Septua- 
gint rendering of the Sacred Writings on through all 
the Two Thousand Years the Scriptures and Scrip- 
ture-filled expositions of Christianity in written or 
printed form were the spinal column on which all sub- 
stantial missionary efforts depended for rectitude, per- 
manency and constant nerve supply. We expect this 
in the work of the Dutch, the Danes, the Puritans and 
the Moravians. We are not surprised to find it in 
the records of Tatian, Wulfila, Gregory of Armenia, 
Columbus, the Si-gnan-fu Nestorian tablet and other 
accounts of the earlier missions. We have seen that 
Tatian was converted by the influence which the Old 
Testament Scriptures gained over his mind. He was 
the very man to combine the four Gospels of the New 
Testament into a continuous narrative which was 
widely used both in the East and in the West. After 
being lost for centuries copies have recently been 
found. * { 

In his fascinating address on the relation of the Bible 
to missions at the Ecumenical Conference in New 
York Canon Edmonds called attention to the early testi- 
mony on this point as follows : 

"It is a striking thing that Bible work the work, that is, 
of translating and disseminating the Scriptures began where 
missions to the heathen began. Its starting point is Antioch. 



43O TWO THOUSAND YEARS OF MISSIONS. 

Listen to St. Chrysostom, the most illustrious name after the 
Apostolic Age in that great missionary city where many were 
illustrious, as he comments upon St. John: 

"'The doctrine of St. John did not in such sort (as the 
Philosophers did) vanish away; but the Syrians, Egyptians, 
Indians, Persians, Ethiopians, and infinite other nations, being 
barbarous people, translated it into their (mother) tongue, 
and have learned to be (true) Philosophers.' And King 
James' translators, who quote this in their 'Address to the 
Reader/ add a similar passage from Theodoret, next to St. 
Chrysostom both for antiquity and learning. His words are 
these: 'Every country that is under the sun is full of these 
words, and the Hebrew tongue is turned not only into the 
language of the Grecians, but also of the Romans, and 
Egyptians, and Persians, and Indians, and Armenians, and 
Scythians, and Sauromatians, and, briefly t into all the lan- 
guages that any nation useth.' " 

The New Testament itself in large part is simply 
the missionary writings of the first generation of mis- 
sionaries. Paul's letters are obviously that. The 
book of Acts is a history of missions by a mission- 
ary helper of Paul. The Gospel by the same author 
has always been regarded as written especially for 
the heathen world. The other Gospels, whether for 
Jew or Gentile, were written to accomplish missionary 
ends. Even the Apocalypse is plainly addressed to 
mission churches in Asia Minor. The letters of James 
and Peter were clearly written for a similar purpose. 
The last word of the New Testament, John's third 
letter, was written to tell how to treat missionaries. 

The continuity of the spinal cord of sacred writing 
is perfectly obvious. The Hebrew passed into the 
Greek, the Greek in the western world into the Latin, 
and the Latin Vulgate branched into various European 



CONTINUITIES IN MISSIONS. 43! 

versions. There is no straighter stem of the contin- 
uous development than our English Bible. 

473. We Expect the Scriptures to hold a large place 
in Protestant and in primitive missions. The prin- 
ciple is especially impressive when we note its work- 
ing in mediaeval and Roman Catholic missions. As 
we saw, one of the great, abiding, services of the Greek 
Catholic apostles of the Slavs was their creation of 
an alphabet and translation of the Scriptures, on which 
the Bible of the Russians and other Slavonic peoples 
still rests. We found the noble Roman missionary, 
Monte Corvino, translating portions of Scripture in 
mediaeval China and' heard his pathetic appeal for a 
supply of Christian literature. Let Canon Edmonds 
tell us how Tatian's Greek Diatessaron, Four-Gospels- 
combined, took a Latin form: 

"In the sixth century, and then in the ninth [it] was turned 
into old Saxon. Under the name of the 'Heliand' it assumed 
the form of poetry, and was a chief instrument in the con- 
version of the Saxons whom the severities of Charles the* 
Great had compelled to conform, but whose heart was not 
won till the 'Heliand' won it. In this form, says Dr. Wace, 
the gospel lived in the heart of the German people, and in due 
time produced Luther and the German Bible, thus bind- 
ing together the second century and the sixteenth, the East 
and the West . . . 

"Nearly eighty years were to pass before Europe was ta 
stand at the parting of the ways. Twenty editions of the 
Latin Bible had been printed in Germany alone before Luther 
was born (Maitland's Dark Ages, p, 469), and in the year 
that followed the nailing up of the 'Theses' at the door of 
the church at Wittenberg the fourteenth known issue of a 
German Bible took place. (October 31, 1517.) All these 



432 TWO THOUSAND YEARS OF MISSIONS. 

fourteen issues were large folio Bibles, and were not mere re- 
prints but translations from the Vulgate." 

At the very time when the Council of Trent was 
putting the Bible into the background with Roman- 
ists at home, their apostle at the front, Xavier, through 
his convert and interpreter was translating one of the 
Gospels into Japanese. Even after that unhappy coun- 
cil the Roman Catholic missionaries everywhere put 
something in writing for the instruction and upbuild- 
ing of converts. Frequently it was fragments of Sa- 
cred Scripture, more commonly it was pieces of ritual 
or creed. But these latter were to a considerable 
extent based on the facts and even the very words 
of Spripture. The significant thing is that it was re- 
ligious literature. 

474. Early missionary writings* outside of those 
counted the Sacred Writings played an important part 
in the propagation of the Gospel. They have gone by 
the name of "Apologies." To us that term suggests too 
much of speculation and at the same time of mere de- 
fense, to say nothing of its having a savor of deprecat- 
ing confession. But these writings were for intensely 
practical ends. They were nobly aggressive. They 
were missionary documents, tracts and treatises by 
which heathenism in its popular, also in its philosoph- 
ical and imperial seats, was boldly attacked. We have 
seen how Clement and Origen in Egypt, Tertullian, 
Cyprian and Arnobius in North Africa, Quadratus and 
Aristides in Athens and Justin and Tatian in Rome, 
trained their literary guns on paganism. This was be- 
ing done in other parts of the empire. For instance, 
Commodianus, who speaks of himself as belonging to 



434 TWO THOUSAND YEARS OF MISSIONS. 

is also essential to precision and sureness in the spirit- 
ual development of the whole race of men. The most 
careful writer in the New Testament from a literary 
point of view, in describing the first mission in Thcs- 
salonica speaks of the magistrates of the city by a pre- 
cise term, "politarchs." Ages afterward scholars hos- 
tile to Christianity declared Luke's whole missionary 
history to be proved untrustworthy by that one word, 
for there were no such officers known in those clays as 
"politarchs" or named by any other writer. But, near 
the middle of the eighteenth century there was brought 
to light an ancient Greek inscription containing this 
word carved in solid stone over the very gateway of 
Thessalonica through which Paul must have gone when 
driven away by the action of those "rulers of the city/ 7 
It was a modern Scotch missionary in Thessalonica, 
Peter Crosbie, who later rescued that stone and had it 
sent to the British Museum. Other inscriptions con- 
taining this word have been found from time to time 
until Dr. E. D. Burton has been able to bring together, 
by the careful and searching work for which he is noted, 
no fewer than nineteen ancient inscriptions containing 
this word. He has put them within the reach of all in 
his"The Politarchs in Macedonia and Elsewhere/ 1 That 
one scientifically exact word of the old Greek medical 
missionary and historian of missions has put the New 
Testament itself, of which he wrote so large a part, on a 
solid rock of demonstration as to its trustworthiness 
and accuracy. 

No intelligent missionaries have expected their work 
to be abiding except as it has been anchored in let- 




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CONTINUITIES IN MISSIONS. 435 

ters. From the Apostles on the eastern shores of the 
Mediterranean to the Franciscans on the western coast 
of America some expression of Christianity has been 
put down in black and white to which the eye of the 
body and the eye of the mind could frequently recur. 
Though Christ left us no writings, and though none 
about him which are extant were written for a score 
of years after his crucifixion, and though Christianity 
is life, not words, yet it is pre-eminently a literary reli- 
gion, based on a literature and building a literature. 
Literature has always been vital to missions. Mis- 
sions have always been propaganda of culture. 

476. The last statement is susceptible of a wide ap- 
plication, even the widest. Missions have everywhere 
promoted personal refinement and social betterment. 
In land after land they have initiated a higher civiliza- 
tion. Trade has generally preceded missions and has 
always followed. But pioneer trade has more often 
than otherwise debased the natives. In fields most 
widely separated by space and by the creed of the Eu- 
ropean visitants we have seen that the missionaries 
have had more difficulty in counteracting the evil 
influence of the colonists than in overcoming the in- 
herent degradation of the natives. This is one of 
the surest disclosures made by a world-wide study of 
missionary beginnings. In order to uplift communi- 
ties missions have had to outweigh not only raw bar- 
barism, but also the heavy dross of civilization. Sur- 
vivals and indurations of barbarism are far more in- 
solvent than the primitive substance. That is why city 
missions among the slums and missions to the long civ- 



436 TWO THOUSAND YEARS OF MISSIONS. 

ilized portions of Asia are more difficult than missions 
to the totally uncivilized. 

But in spite of their double task missions on all con- 
tinents have been the effective mainspring to a 
higher life. This has been especially marked in the 
history of all the Teutonic peoples. The Franks, the 
Germans, the {Scandinavians and the Anglo-Saxons 
had their primitive savagery softened and were in- 
spired with the noble, refining ideals which have led 
them to become what they are by Christian missions. 
For them to fail now to send this regenerating agency 
to the portions of humanity which are still destitute 
would be the colossal instance of ingratitude on our 
planet. The vital factor in the evolution of society is the 
growth of altruism, otherisrn. The essential difference 
between a savage and a gentleman is that the latter is 
more gentle, i. e. 3 more considerate of other people. 
When all men in any place are perfect gentlemen they 
will pay active attention to the state of all other men 
in every plade so far as they are able. The mission- 
ary enterprise is at once the supreme instance and 
the historic instigation of this temper. It has been 
somewhat fitfully yet as a whole steadily transforming 
human society. It is the pioneer of civilization, i. <?., 
of a sense of citizenship ; of wider and ever wider rela- 
tionships with fellow-citizens to take the place of all- 
absorbing, barbarian selfishness. 

477. We are not looking for superficial but for 
vital continuities, not for those which are formal but 
for those which are formative. The missionary enter- 
prise has had no continuous, outward organization 



CONTINUITIES IN MISSIONS. 437 

except the succession of churches, imaginatively called 
the Church Universal. A church which does not fail 
of God's intention for it is a missionary society. But 
most of the churches through the ages have largely 
missed this meaning of their existence and have clung 
only to the selfish side of their purpose, being devoted 
self-culture clubs. The missionary purpose of the 
Church has not been held with sufficient intensity and 
constancy to develop a specialized organism as a vital 
part of itself. But from time to time it has invented 
temporary instruments for doing the work. There 
have been, continuously, two organic elements, however 
personal initiative and the contagion of example. 
While large groups of disciples, called churches, failed 
to be missionary, between the early age and the time of 
Carey, individual Christians were fired with the true 
intention of Christianity, and carried it out by whatever 
means they found possible. These set others aflame and 
the holy fire spread. At first there were few formal mis- 
sionaries. Earnest Christians scattered by business amid 
the population of the heathen and Jewish world dil- 
igently propagated their faith. We are indebted to 
an enemy for a record of splendid activity. Celsus 
in the second century sneered at Christianity because 
it was propagated by shoemakers and fullers, workers 
in wool and leather, who talked about their doctrines 
in their workshops. 

After the providential agencies which dispersed the 
Jews and scattered the early Christians the instru- 
mentalities of the missions before Carey might be 
classified as promiscuous, papal, monastic, mendicant 



TWO THOUSAND YEARS OF MISSIONS. 



(Franciscan and Dominican), military, Jesuit, colo- 
nial and denominational (Moravian). Each one of 
these demands at least a whole chapter for mere out- 
line description. The Jesuit and the Moravian are the 
only ones which have been adequately treated in Eng- 
lish as missionary agencies. Each of the other six 
deserves careful study and a volume of treatment. 
Here is congenial, pertinent and widely useful work 
for half-a-dozen of the many educated young minis- 
ters whose heart's desire to enter the mission 
field personally has been providentially thwarted. 
Concerning one of the most fascinating of them all, 
the Franciscan order, there is abundance of material 
already gathered in other languages ; one set of twenty 
volumes in Latin, another of eleven volumes in Ital- 
ian, the latter devoted distinctively to the missionary 
work of that wonderful order. Francis of Assisi, the 
noblest of Roman Catholic missionary inspirers, set 
a heroic missionary pace himself in the first quarter 
of the thirteenth century. Before the middle of the six- 
teenth century there were 120,000 Franciscans scat- 
tered throughout the world. They were by no means 
all missionaries, but multitudes of them were at work 
in heathen lands. The Recollets and the Capuchins, 
whose names occasionally appear in missionary his- 
tory, are branches of the great Franciscan stock. The 
story, of the Jesuits is better known partly because 
they laid themselves open to just and terrible criticism. 
But the "Black Robes" were not all black sheep. 
Many of them were as noble and true missionaries as 
the Grey Friars or any other brethren. At the time 



CONTINUITIES IN MISSIONS 439 

of their suppression in the middle of the eighteenth 
century they had 275 missionary stations. They are 
said to have had as many as 13,000 missionaries in the 
field at one time. 

By limitation of space our present study has been 
confined to missions on the fields with only incidental 
mention of the sending agencies. But a mere glance 
at missionary organization shows a real though uneven 
development. In the early centuries there was no 
regular organization. Then monasticism became de- 
voted in part to missions. In the West, at least, as 
we have seen, many monasteries were mainly mission- 
ary settlements. Later the mendicant orders took tip 
the work with much more definiteness. Later still, 
the Company of Jesus carried organization and disci- 
pline in missions to the last degree, but not to the 
highest degree. It was in the last of the twenty cen- 
turies under review that the Moravian Brethren 
brought missionary organization almost to perfection. 
With them single individualities, with the exception 
of Zinzendorf, have not stood out in great prominence. 
It has been more the movement of a whole church. 
Even the Company of Jesus, with its rigorous and 
unparalleled subordination of every member to the 
interests of the order, failed to produce such a uni- 
form level of devotion as that spontaneously reached 
by the free spirit in the Moravians, There is no other 
instance on record in any age, even the apostolic age, 
of a whole church making foreign missions its chief 
business, in fact, almost its only business. They have 
done this now for five generations. They, long ago, 



44 TWO THOUSAND YEARS OF MISSIONS. 

came to have more members in the churches of their 
mission fields than in their home-land, as forthputting 
England has far more people in her colonial posses- 
sions than in the mother country. When will all 
churches learn this grand secret? 

478. Apostle means missionary. In this its true 
sense the apostolic succession has been unbroken. It 
is too common for those interested in some special 
group of workers to assume that the good originated 
with them, when in fact they took it up from others 
and carried it to some new development. Roman 
Catholics not only preceded Protestants in time but 
also led them in zeal. Any one who reads the English 
and American missionary writings of the seventeenth 
and eighteenth centuries will discover that Protestants 
were inspired, sometimes nettled, into evangelizing ac- 
tivity by the Romanists. In 1721 Cotton Mather in 
Boston published a little book which well illustrates 
the continuity of missionary effort across all barriers 
of time, space and creed. Barriers of space and creed 
were much greater, too, in those days than they are 
now. It is entitled "India Christiana, a discourse, 
Delivered unto the Commissioners, for the Propaga-, 
tion of the Gospel among the American Indians, which 
is Accompanied with several Instruments relating to 
the Glorious Design of Propagating our Holy Reli- 
gion in the Eastern as well as the Western, Indies." 
"His own discourse is on "A Joyful Sound reaching 
to both the Indias." Next Is a letter written to Mather 
by Prof. Francke, of Halle, Germany, the spiritual 
father of Danish and modern Moravian missions, giv- 



CONTINUITIES IN MISSIONS. 441 

ing an enthusiastic account of the Danish mission in 
India. Then follows a long letter in Latin, with an 
English translation, which Mather had sent to Ziegen- 
balg in India, with a reply written by Griindler, a 
co-laborer of Ziengenbalg. The Puritan says in his let- 
ter to the Lutheran : 

"Great and Grevious and never enough to be bewailed, has 
been the scandal given in the Churches of the Reformation ; 
in that so very little, yea, next to nothing, has been done m 
them, for the Propagation of the Faith . . . while at the 
same time the Church of Rome, strives, with an Unwearied 
and Extravagant Labour, to Propagate the Idolatry and 
Superstition of Antichrist, and advance the Empire of Satan," 
with more too virulent for modern ears, followed by "Their 
Attempts, how never tired ! Their travels, how very tedious ! 
And with what an Ardour are they Ambitious of a Crown, 
which appears to them a True Martyrdom, and for the Truth." 

This is unimpeachable testimony that Protest- 
ants were in every sense of the word "pro- 
voked to good works" of the missionary kind by the 
children of Rome. Mather's precious little book ends 
with "The present Condition of the Indians on Mar- 
tha's Vineyard, Extracted from an Account of Mr. 
Experience Mayhew." Though there was a little fric- 
tion ir\ the connecting -links it is a highly significant 
fact that Germany, New England and India, Jesuit, 
Lutheran and Puritan, were linked together in one 
golden missionary chain. 

479. The stream of ecclesiastical continuity has been 
followed down by church history abundantly and su- 
perabundantly. It flows through Rome. The con- 
tinuity of the current of theological thought has been 
instructively traced by Prof, Allen and others. It 



442 TWO THOUSAND YEARS OF MISSIONS. 

flows through Alexandria. In the historical geogra- 
phyi of the Church of Christ there is a third stream, 
deeper, more vital and spiritual than either of these, 
which has not often, if ever, been traced continuously 
in print. It is the stream of evangelizing impulse. 
Like the current of true thinking it was underground 
some of the time, but it was never lost. It flows 
through Thessalonica. This church was mere surely 
of Apostolic origin than that of eitner Rome or Alex- 
andria. It was unmistakably founded by the Apostle 
Paul, the foremost primitive missionary. Out of it came 
the apostles of the Slavonic nations, including Bo- 
hemia and Moravia. Out of this portion of the Slavs 
came Jerome of Prague and John Huss, the reformers, 
before the Reformation. There were 200,000 evan- 
gelical Bohemian Christians when Luther nailed his 
theses to the door. They suffered everything rather 
than give up their faith. Out of these came a rescued 
remnant to settle on Count Zinzendorf's estate as the 
Moravian Brethren. Out of these came directly the 
religious culture and life of Schleiermacher to turn 
the tide of rationalism in Germany. Out of these 
came also directly the conversion of John Wesley 
into a source of the mightiest spiritual impulse in 
England and America. Out of these same Moravian 
Brethren came the most complete missionary activity 
which has developed in the first Two Thousand Years 
of Missions. More still, out of their splendid exam- 
ple and under the religious conditions produced in Eng- 
land by their spiritual child, John Wesley, came the 
missionary impulse which fired the heart of William 



CONTINUITIES IN MISSIONS. 443 

Carey and made him the leader in such a new devel- 
opment of missonary enterprise that he has been prop- 
erly counted the starting-point of the great era of 
modern missions. He was not unconscious of this 
principle of continuity, but points it out plainly in 
his epoch-making document, the "Enquiry into the Ob- 
ligations of Christians to use means for the Conversion 
of the Heathens." Section II "contains a short Review 
of former undertakings for the conversion of the 
Heathen." He recounts the salient facts of mission- 
ary history from the records of Justin Martyr and 
Irenseus on to his own day, speaking of Augustine and 
Boniface, Huss and Jerome of Prague, Xavier and 
Ziegenbalg, Eliot and Brainerd and others. He con- 
cludes : 

"But none of the moderns have equalled the Moravian 
Brethren in this good work ; they have sent missions to Green- 
land, Labrador and several of the West Indian Islands, winch 
have been blessed for good. They have likewise sent to 
Abyssinia in Africa, but what success they have had I can- 
not tell. The late Mr. Wesley lately made an effort in the 
West Indias, and some of their ministers are now laboring 
amongst the Caribbs and Negroes, and I have seen pleasing 
accounts of their success." 

Carey was received into church membership, li- 
censed to preach and ordained in a chapel at Qlney, 
England. On the opposite side of the village square 
stood the house in which William Cowper was living, 
the man who sang for Carey and all England the praises 
of Moravian missions in nearly one hundred lines of 
his poem, "Hope." The following are six of these 
lines : 



444 TWO THOUSAND YEARS OF MISSIONS. 

"See Germany send forth 
Her sons to pour it on the farthest north : 
Fired with a zeal peculiar, they defy 
The rage and vigor of a polar sky, 
And plant successfully sweet Sharon's rose 
On icy plains, and in eternal snows." 

Zinzendorf approaching the West India Islands said 
to the group of humble Herrnhlitters with him on 
deck, "What will you do on landing if you find that 
all your brethren who came here months ago to work 
among the slaves have perished?" They answered, 
"We will take their places/' The Count exclaimed 
' * Gens &tema these Moravians ! ' ' 

In that memorable saying, he spoke a larger truth 
even than he thought. They had been begotten of 
generations of ancient Bohemian Brethren and they 
of Hussites and they of Cyril and Methodius and 
they of a people from whom the word of the Lord 
sounded forth not only in Macedonia and Achaia but in 
every place and they of a man who counted not his life 
dear unto himself so that he might testify the gospel 
of the grace of God^and he on the way to Damascus 
had been begotten by the spirit of Jesus the Son of God. 



CHRONOLOGICAL TABLE. 447 

313 Georgia from Armenia. 

314 Suabia and Bavaria. 

325 First Ecumenical Council, at Nice. 
3330 Abyssinia by Frumentius. 

332* Gregory of Armenia. 

341 The Goths by Ulfilas. 
a3So Scriptures into Abyssinian by (?) Frumentiua. 

350 Arabia by Greeks. 
a375 Scriptures into Gothic by Ulfilas. 

381* Ulfilas. 

391 Egypt. The Serapeum destroyed. 

394 Heathen sacrifices forbidden in Rome by Theodosius. 

397* Martin of Tours. 
3400 Scotland, Southern, by Ninian. 

Scriptures into Latin by Jerome (Vulgate). 
Scriptures into Armenian by Mesrob. 

FIFTH CENTURY. 

411 Spain, Suevi and Alani. 

414 Burgundy. 
a43i Ireland by Patrick. 
a440 Nestonan advance in Asia. 

454 Austria by Severinus. 

482* Severinus. 

490 Nestorian training-school at Nisibis. 
3493* Patrick. 

496 France. Clovis baptized. 
asoo Franks. First missionary from Ireland, Fridolin, 

SIXTH CENTURY, 

529 University of Athens suppressed because of its pagan- 
ism. 

529 Benedictines organized. 

3530 Indicopleustes finds Christians in India. 

530 Teutonic tribes on the Black Sea. 
3536 China by Nestorians. Jaballaha. (?) 
3550 Illyria and Moesia. 



448 TWO THOUSAND YEARS OF MISSIONS*. 

a550 Lombards, Northern Italy. 

563 Scotland, Northern, by Columba. 

563 Scotland, the Picts, by Gildas (?) 

^575 Scotland, Southern, by Kentigern. 

590 France by Irish (Columbanus). 

596 England by Benedictines (Augustine). 

597* Columba 

598 England, Ethelbert, King of Kent, baptized. 
b6oo Scriptures into Georgian, 

aooo Germany by the Irish. 

SEVENTH CENTURY. 

603* Kentigern. 
604* Augustine of England 
604 England, East Saxons. 
610 Switzerland by Irish (Gallus). 
615* Columbanus. 

615 Franconia and Thunngia by Irish (Kilian). 
625 England, Northumbria, by Bertha and Paulinus. 
a63O Netherlands by Amandus. 

630 Croatia. 

631 England, East Angles. 

634 England, West Saxons. 

635 China by Nestorians. 
644* Paulinus. 

646* Gallus. 

650 Mercians. 

664 Council of Whitby. 

677 Netherlands by English (Wilfrid), 

681 England, South Saxons, by Angles (Wilfrid). 

696 Bavaria. Duke Theodore II. baptized by Rupert 

a7oo Denmark by Wilhbrord. 

EIGHTH CENTURY. 

706 Scriptures into Anglo-Saxon. 

709* Wilfrid. 

718 Germany by English (Boniface), 



CHRONOLOGICAL TABLE, 449 

719 Scriptures into Arabic. 
722 Thurmgia and Hesse by Boniface, 
724 Destruction of Thor's Oak. 
a738* Willibrord. 
753 Carinthia by royal influence. 
755* Boniface. 

772 Germany, Saxony, by arms. 
785 Germany, Saxony, Wittekmd baptized. 
796 The Avars by royal influence. 

NINTH CENTURY. 

822 Denmark by Franks (Ansgar). 

830 Sweden by Ansgar 

845 Bohemia by Franks. 

850 Chazars, Crimea by Greeks (Cyril and Methodius). 
b86l Bulgaria by Greeks. 
a862 Scriptures into Slavonic by Cyril and Methodius. 

863 Moravia by Greeks, 

865* Ansgar. 
b866 Russia by Greeks. 

869* Cyril of Thessalonica. 

871 Bohemia by Greeks. 

885* Methodius of Thessalonica. 
a90o Western Macedonia by Greeks. 

TENTH CENTURY. 

912 Normandy. Duke Robert baptized, 

934 Norway by royal influence. 

950 Hungary by royal influence, 

966 Poland by royal influence. 

981 Iceland. 

988 Russia by royal influence. Vladimir baptized. 

998 Faroe and Shetland Islands. 

1000 Greenland by Icelanders. 

aiooo East Prussia by Dominicans. 



45<> TWO THOUSAND YEARS Ol T MISSIONS. 

ELEVENTH CENTURY. 

a 1005 Kerait Tatars by Nestonans. 
1008 Sweden, King Olaf baptized, 
a 1020 Denmark by English. 

TWELFTH CENTURY. 

1 121 Pomerania. 

1139* Otho of Bamberg. 

1157 Finland by royal influence, 

1168 Island of Rtigen. 

1184 Livonia. 

1190 Teutonic Knights organized. 

THIRTEENTH CENTURY. 

1202 Brothers of the Sword organized* 

1206 Tatars by Nestonans. 

1210 Minor Brothers, "Franciscans," organized. 

1216 Brothers Preachers, "Dominicans," organized. 

1219 Egypt by Francis of Assisi. 

bi225 North Africa by Franciscans. 

1226* Francis of Assisi. 

1245 Tatars at Karakorum by Franciscans. 

1252 Lithuania by arms. 

1256 Brothers of St. Augustine, "Augustinians," organized. 

bi275 North Africa by Dominicans. 

1279 Lapland by royal influence. 

1283 Prussia subdued by the military missionary orders. 

1292 China by Franciscans. 

1292 North Africa by Raymond Lull. 

ai30o Tatar Khanates by Franciscans and Dominicans. 

FOURTEENTH CENTURY. 

1315* Raymond Lull. 

1328* Monte Corvino. 

1331* Odoric of Pordenone. 

1386 Germany, Lithuania, nominal conversion completed. 



CHRONOLOGICAL TABLE. 45! 

FIFTEENTH CENTURY. 

1402 Canary Islands by Franciscans and seculars. 

1418 Madeiras. 

1432 Azores. 

11460 West Africa by Portuguese. 

1460* Henry the Navigator. 

1482 Southwest Africa by Portuguese. 

1492 Recovery of Spain from the Mohammedans. 

1492 Columbus in the West Indies. 

1493 West Indies by Dominicans. 

SIXTEENTH CENTURY. 

1520 India by Franciscans. 

1521 Philippine Islands by Magellan, 
1524 Mexico by Franciscans. 

1539 New Mexico by Franciscans. 

1534 Company of Jesus, "Jesuits/' organized. 

1542 India by Jesuits (Xavier). 

1544 Texas by Franciscans. 

1546 Malacca and Amboyna by Xavier. 

1549 Brazil by Jesuits. 

1549 Japan by Jesuits. 

1552* Francis Xavier. 

1559 Swedish Association for evangelizing the Lapps. 

1566* Las Casas. 

1565 Philippine Islands by Augustinians. 

1566 Florida by Jesuits, 
1586 Paraguay by Jesuits. 

1577 Philippine Islands by Franciscans. 
1581 Philippine Islands by Dominicans. 
1583 China by Jesuits. 

SEVENTEENTH CENTURY. 

1610 Nova Scotia by secular priest. 

1615 Province of Quebec by Recollet Franciscans. 

1615 Ontario by Recollet Franciscans. 



l.$2 TWO THOUSAND YEARS OF MISSIONS. 

1622 Congregatio dc Propaganda Fide organized in Rome. 

1624 East India Islands by Dutch Presbyterians. 

1624 Formosa by Dutch Presbyterians. 

bi625 Madagascar by Portuguese. 

1631 Massachusetts by a Baptist. 

1635 West Africa by French Franciscans. 

1636 Rhode Island by Baptists. 

1641 New York by Dutch Presbyterians. 

1641 English Society for Propagation of the Gospel. 

1644 French Congregation of the Holy Sacrament organized. 

1646 Massachusetts by Congregationahsts, 

1646 Maine by Jesuits 

1646 New York by Jesuits. 

1649 English Society for Propagating the Gospel in New 

England organized. 
1649* Jean de Brebeuf. 

1650 Michigan by Jesuits. 
ai6so Madagascar by French. 

1652* Justus Heurmus. 

1652 Africa. Interior by Capuchin Franciscans. 
1654 South Africa by Dutch Presbyterians* 
bi657 Scriptures into Persian 
1658 Ceylon by Dutch Presbyterians. 
1663 Scriptures into Mohican by Eliot 
1665 Wisconsin by Jesuits. 
1668 Ladrone Islands. 
1669* Johann Adam Schall. 
1673 Illinois by Jesuits. 
1675* Jacques Marquette. 
1681* Gabriel Druillettes. 

1682 Pennsylvania by Friends. 

1683 Lower California by Jesuits. 
1684* Roger Williams. 

1697* Antonio Vieira. 
1698 Louisiana by secular priests. 

1698 English Society for Promoting Christian Knowledge 
organized. 



CHRONOLOGICAL TABLE. 453 

EIGHTEENTH CENTURY. 

1701 English Society for the Propagation of the Gospel in 
Foreign Parts organized. 

1706 India by Danish-Halle Missionaries. 

1707 Tibet by Capuchin Franciscans 

1708 Society in Scotland for Promoting Christian Knowl- 

edge organized. 

1714 Norwegian Society for Missions organized. 
1719* Ziegenbalg. 

1721 Greenland by Danes (Hans Egede). 

1722 United Brethren, "Moravians," reorganized. 
1727 Connecticut by Congregationalists. 

11730 Scriptures into Eskimo by Egede. 

1732 West Indies by Moravians. 

1733 Greenland by Moravians. 

1737 West Africa by Moravians. * 

1737 South Africa by Moravians 

1740 Pennsylvania by Moravians 

1744 Concert of Prayer for the Conversion of the World. 

1745 New Jersey by Presbyterians (Brainerd). 

1751 West Africa by the English S. P. G. 

1752 Egypt by Moravians. 
1758* Hans Egede. 

1769 California by Franciscans. 

1770 Labrador by Moravians. 
1772 Ohio by Moravians. 
1780 Cochin China 

1784* George Schmidt. 

1792 South Africa by Moravians (permanently), 
1792 English Baptist Missionary Society organized under 
the leadership of William Carey. 



SELECTED BIBLIOGRAPHY. 

/ 

Two principles have mainly determined the selection ; first, 
special value; second, possible accessibility. With a few 
important exceptions, books in foreign languages have been 
excluded. The "list price" as kindly furnished by the Ameri- 
can Baptist Publication Society is attached to a few books 
which would be most likely to be procured for private or 
public libraries in connection with the present course of study. 
The earliest extant accounts and books which belong in a gen- 
eral way to that class are indicated by the letters "E. E." 
Books which embody to a good extent such accounts giving 
the student much first-hand material are marked "E. E. E." 
The Ante-Nicene Christian Library is designated by "A.-N. L." 

General. 

SMITH, G. Short History of Christian Missions. Edinb. : 
T. & T. Clark, 1894. (75 cts.) 238 pp., 155 on our period. 
By far the best available. 

BLISS, E. M, A Concise History of Missions, N. Y. : 
Revell, 1897. (75 cts.) 

SCUDDER, MRS. W. W. Nineteen Centuries of Missions. 
N. Y.: Revell, 1899. ($1.00). 

HODDER, E. Conquests of the Cross; A Record of Mis- 
sionary Work Throughout the World/' 3 vols. N. Y. : Cas- 
sell, 1890. ($9.00.) Touches our period occasionally. Graphic. 

WINSLOW, M. Sketch of Missions. Andover : Flagg & 
Gould, 1819. Pp. 13-37, Before the Reformation; 38-47, by 
Roman Catholics; 48-88, by Anglo-Americans; 89-119, by 
Danes; 120-135, by Moravians. 

MILLAR, R. The History of the Propagation of Chris- 

455 



456 TWO THOUSAND YEARS OF MISSIONS. 

tianity and Overthrow of Paganism. 2 vols, Edinb. : John 
Mosman & Co., 1723. 

KINGSMILL, J. Missions and Missionaries. Lon. : Long- 
man, 1853. 

GRANT, A. Past and Prospective Extension of the Gospel 
by Missions to the Heathen Lon. : Rivmgton, 1845. Bamp- 
ton Lectures. Chaps. IV, V and VI good rapid survey. 

BLUMHARDT, C. G. Versuch eincr Allgemcincn Mis- 
sionsgeschichte Kirchc Christ c. $ vols. (called 3). Basel: 
Neukirch, 1828-37. To the Reformation. Fairly complete on 
the period covered. Has no equal. 

MARSHALL, T. W. M. Christian Missions. 2 vols. 
Lon. : Longmans, 1836. Extremely partisan and unfair, but 
valuable as the only general survey of Roman Catholic mis- 
sions, though incomplete. 

KEANE, A H. Man, Past and Present, Cambridge, Eng. : 
University Press, 1899. ($3.00.) Conveys latest knowledge 
as to racial history, traits and religions Ethnological 

RATZELL, F. The History of Mankind. 3 vols. Lon. : 
Macmillan, 1896. Ethnological. 

BRINTON, D G. Races and Peoples, Lectures on the 
Science of Ethnography. N. Y, : Hodges, 1890. 

HAKLUYT SOCIETY "for the purpose of printing . . . 
the most rare and valuable voyages, travels and geographical 
records, from an early period of exploratory enterprise." Lon- 
don. Organized 1846. Published 102 vols. up to 1899, many 
of them invaluable to the student of early missions. A number 
written by early missionaries themselves. (E.E.) 

PINKERTON. A General Collection of Voyages and 
Travels in All Parts of the World, Lon. : Longman, 1808- 
14. 17 vols. quarto. (E.E.) 

CHURCHILL. Collection of Voyages and Travels. Lon, : 
1732. 6 vols. (E.E.) 

BLISS, E. M., Ed. The Encyclopaedia of Missions. N. Y.< 
Funk & Wagnalls, 1891. 2 vols. ($12.00.) 



SELECTED LUBLIOGRAPHY. 457 

NEWCOMB, EL, Ed. A Cyclopedia of Missions. N. Y. : 
Scribner, 1854. 

SMITH AND WAGE. Dictionary of Christian Biography. 
4 vols. Bost: Little, Brown & Co., 1877, ($2400.) The 
best of encyclopedic helps on our period. 

M'CLINTOCK, J., and STRONG, J Cyclopedia of Bib- 
lical, Theological and Ecclesiastical Literature. 10 vols. N. Y. : 
Harper's, 1867. 

ADDIS, W. K, and ARNOLD, T. A Catholic Dictionary. 
Lon.: Paul, Trench, Trubner & Co., 1893, ($250.) 

McCLURE, E. Historical Church Atlas. Lon. : S. P. C K,, 
1897. Maps of great value 

NEANDER, A. History of the Christian Religion and 
Church. 6 vols. ($18.00.) Boston: Crocker & Brewster, 
1872. Gives considerable space to the spread of Christianity. 

KURTZ, J. H. Church History. 3 vols, N. Y. ; Funk & 
Wagnalls, 1889. Thorough and concise on the spread of 
Christianity. 

NEWMAN, A. H. A Manual of Church History. Phila. : 
Amer. Bap. Pub. Soc. Vol. I; pp. 639. 1900. ($2,25.) 

ALZOG, J. Manual of Universal Church History, 3 vols, 
Cincinnati: Robert Clark & Co., 1876. (R.C.) 

DITCHFIELD, P. H, The National Churches. 8 vols. 
Lon. : Wells, Gardner, Darton & Co., 1891-95. Germany, Spain, 
Ireland, Netherlands, Italy, Scotland, France, America. Early 
chapters on our period. 

WALSH, W. P. Heroes of the Mission Field. N. Y.: 
Whittaker. ($1.00.) Twelve heroes, all of them in our 
period, Excellent, 

Eatly. 

ROBERTS, A,, and DONALDSON, J. Ante-Nic*ne Chris- 
tian Library. 25 vols. Edmb. : T. & T, Clark, 1867-97. 
Same, Scribner's, ID vols. ($40,00.) 



45$ ' TWO THOUSAND YEARS OF MISSIONS. 

SCHAFF, P., and WAGE, H. Select Library of the Nicene 
and Post-Niccne Fathers of the Christian Church. 28 vols, 
N. Y. : Christian Literature Co., 1886-99. (E.E.) Same, 
Scribner's. ($i 12 oo. ) 

FARRAR, F. W. Lives of the Fathers, 2 vols. N> Y. : 
Macmillan, 1889. (E.E.E.) 

UHLHORN, G. Conflict of Christianity with Heathenism. 
N. Y.: Scribner's, 1879. 

MILMAN, H. H. The History of Christianity from the 
Birth of Christ to the Abolition of Paganism in the Roman 
Empire. 2 vols. N. Y. : Armstrong. 

LIGHTFOOT, I. B. Historical Essays. N. Y. : Macmillan, 

MOXOM, P. S. From Jerusalem to Nicea. The Church in 
the First Three Centuries. Bost : Roberts, 1895. ($1.50.) 

Medieval* 

MACLEAR, G. F. A History of Christian Missions During 
the Middle Ages. Lon. : Macmillan, 1863. 452 pp. 

MACLEAR, G. F. Apostles of Medieval Europe. Lon. : 
Macmillan, 1869. ($1.80.) Abridged and partly rewritten 
from his History of Christian Missions During the Middle 
Ages. 

SMITH, T. Mediaeval Missions. Edinb. : T, & T. Clark, 
1880. 279 pp. 

JARVIS, LUCY C The Planting of the Church; a Com- 
pendium of Missionary Plistory. N. Y. : Pott & Co., 1900. 
($1.00.) Part I, Pre-Reformation Missions and Missionaries. 
152 pp. Good lists of missionaries and movements. 

SUMMERS, W. H. The Rise and Spread of Christianity in 
Europe. N. Y. : Revell. (40 cts.) 

MERIVALE, C. The Conversion of the Northern Nations. 
N. Y. : Appleton, 1866. Boyle Lectures. VI-VIII directly on 
the subject Philosophy of the process. Diffuse. 

WYSE, J. A Thousand Years, or Mission Centers of the 
Middle Ages. 

NEANDER, A. Memorials of Christian Life in the Early 



SELECTED BIBLIOGRAPHY. 459 

and Middle Ages. Lon. : Bohn, 1852. ($1,00.) Part IV, 
Missions in the Middle Ages. 

HARD WICK, CHAS. A History of the Christian Church. 
Middle Age Lon.: Macrmllan, 1874, ($4,20.) Full of the 
"Growth of the Church " Maps, 

SCHAFF, P. History of the Church. 6 vols. N. Y.: Scrib- 
ner's, 1885. ($24.00 ) Excellent on Conversion of the North- 
ern and Western Barbarians, pp. 17-142 of Vol. IV. 

TRENCH, R. C Lectures on Medieval Church History. 
N. Y, : Scribner's, 1878. Chapters on the conversion of Eng- 
land, Germany, Monasticism and the Mendicant Orders. 

WOODHOUSE, F. C The Military Religious Orders of 
the Middle Ages. Lon. : Soc. Prom. Christian Knowledge, 
1877. 

Mendicant Orders* 

SABATIER, P. Life of St. Francis of Assist. N. Y. : 
Scribner's, 1894. 

CIVEZZA, P. M. DA, Storia Universal* dclle Missioni 
Framcescane. Roma, Tibernia; Prato, Guasti; Firenze, Ari- 
ana; 1857-1895. n vols., 500 to 1,000 pp. each. 

ANALECTA FRANCISCANA sive Chronica alique varia 
documenta at lustanam fratrum rmnorum spectantra edita a 
fratribus collegii, S. Bonaventurae adiurantibus aliis aliis patri- 
bus eiusdem ordinus. 2 torn Ad Clares Aquas (Quaraacchi) 
1885-87. (E.E.) 

WADDING, L,, and continuations. Annales Minorum seu 
triwm ordinum a S. Francisco Institutorwn. 25 vols. Rome, 
1731-1886. Chief source as to Franciscans, (E.E.E.) 

LEON. Lives of the Saints and Blessed of the Three Or- 
ders of St. Francis/' Lon. : Burns & Gates. 4 vols. (8s. 6d. 
each.) 

DRANE, AUGUSTA T. Life of St. Dominic. Lon.: 
Burns & Dates. (35.) 

CURRIER, C. W. History of Religious Orders. Boston; 
Macconnell Bros. & Co., 1896. Pp. 684. 

WOODHOUSE, F. C, Monasticism, Lon.; Gardner, D. 
& Co., 1896, 409 pp. 



460 TWO THOUSAND YEARS OF MISSIONS. 

Jesuits. 

LOCKMAN, F, Travels of the Jesuits Into Various Parts 
of the World. Lon. : John Noon, 1743 ; also Boston : T. Piety, 
1762. 2 vols. (E.E.) 

Travels of Several Learned Missionaries of the Society of 
Jesus. Lon. : R. Gosling, 1714. 22 letters from India, Indian 
Archipelago, China and America. (E.E.) 

KIP, W. I. Historical Scenes from the Old Jesuit Mis- 
sions. N. Y. : Randolph, 1875, (E.E.) 

Instructive and Curious Epistles of Jesuits. (E.E,) 

McCLEAN, M. H. Francis Xavier Lon . Paul, Trench, 
Trubner & Co., 1895. 2 vols. ($2.80.) "The story of St. 
Francis Xavier's life and work ... as far as possible in 
his own words." (E.E.E.) 

COLERIDGE, H. J. The Life and Letters of St. Francis 
Xavier, Lon. : Burns & Gates. 2 vols. (ros. 6cl.) (E.E.E.) 

BONHOURS, D. The Life of St. Francis Xavier. Phila. : 
Eugene Cummmskey, 1841. 

CLEMENTS, JAS. History of the Society of Jesus. N, Y. : 
Walsh, 1865. 2 vols. Friendly. 16 sections on missions. 

B. N. The Jesuits. Lon. : Burns & Gates, 1789. 2 vols. 
Friendly. Chapters 14, 15, 19, 20, 22, 27, 28, 29 on missions. 

NICOLINI, G. B, History of the Jesuits. Lon, : Bolin, 
1854. Chapter VII, missions. Hostile, 

STEINMETZ, A. History of the Jesuits. Lon, : Bentley, 
1848, 3 vols. Hostile. Unindexed. 

Protestants* 

THOMPSON, A C Protestant Missions, Their Rise and 
Early Progress. N. Y. : Scribner's, 1894, ($1,75.) Beat avail- 
able for the period covered. 

WARNECK, G. Outline of a History of Protestant Mis- 
sions from the Reformation to the Present Time. N, Y. : 
Revell, 1901. $2.00 

GRAHAM, J. A Missionary Expansion Since the Reforma- 
tion N. Y. : Revell, 1899. 244 pp., 45 pp. on our period. Ex- 
cellent. 



SELECTED BIBLIOGRAPHY, 

STORROW, E. Protestant Missions in Pagan Lands. 
Lon, : Snow & Co., 1888 191 pp. ; 9 pp. on our period. 

BROWN, WM. History of Missions Among the Heathen 
Since the Reformation. Phila. : Cols, 1816 ; 2 vols. 3 vols. 
3d edition 1864. Vol. I, pp. 23-34, Dutch; 35-154, English- 
American; 155-282, Danes; 283-Vol. II, 116, Moravians by 
countries. 

LORD, E A Compendious History of the Principal Prot- 
estant Missions to the Heathen. Bost. : Samuel Armstrong, 
1813. 2 vols. Pp. 13-60, Introduction, review by centuries; 
pp. 61-165, The Danish Missions, valuable for its letters from 
Ziegenbalg and other missionaries. 

SMITH, T., and CHOULES, J. O. Origin and History of 
Missions, Bost: Walker, 1832. 2 vols. folio; 8th edition 
1846. Pp. i-io by centuries; 41-182 Moravians by countries. 
Last 7 PP- R. C. 

CHARTERIS, A. H. The Dawn of the Modern Mission. 
N. Y. : Armstrong, 1888. 160 pp. on our period. 

LEONARD, D. L. A Hundred Years of Missions. N. Y. : 
Funk & Wagnalls, 1895, ($1.50.) Pp. 12-68 on our period 

SMITH, A. M. Brief History of Evangelical Missions, 
Hartford: Robins & Smith, 1844. 37 pp. on our period. 

LOVETT, R. A Primer of Modern British Missions. 
N. t. : Revell. 160 pp. 

LAURY, P. A. A History of Lutheran Missions, Reading, 
Pa. : Pilger, 1899 265 pp., 65 on our period, India, Finland, 
Greenland. 

YONGE, C. M. Pioneers and Founders. Lon. and N. Y. : 
Macmillan, 1871. 

CARNE, JOHN. Lives of Eminent Missionaries, Lon. : 
Fisher, 1833. Eliot, Danish and Moravian Missionaries. 

CREEGAN, C C, and GOODNOW, J. A. B, Great Mis- 
sionaries of the Church. N. Y.: Crowell & Co., 1895. 

CAMPBELL, J, Maritime Discovery and Christian Mis- 
sions, Lon.: Snow, 1840. 



462 TWO THOUSAND YEARS OF MISSIONS. 

Moravians. 

Periodical Accounts Relating to the Missions of the Church 
of the United Brethren Established Among the Heathen. Lon. : 
Brethren's Society for the Furtherance of the Gospel. 6 vols. 
1790-1814. (E.E.) 

HOLMES, J. Historical Sketches of the Missions of the 
United Brethren Among the Heathen. Dublin: Napper, 
1818. (E.E.E.) 

THOMPSON, A. C. Moravian Missions, Twelve Lectures. 
N. Y. : Scribner's, 1882. ($2.00.) Bibliography, pp. 491-510. 
Best available for general use. 

Missions-Atlas der Bruder-gemeine. Seclozen Karten mit 
Text. Herausgegeben von der Missions direktion der Evan- 
gelischen Bnider-Unitat. Herrnhut. Expedition der Mis- 
sionsverwaltung, 1895. 

HAMILTON, J. T. The Missionary Manual and Directory 
of the Unitas Fratrum or the Moravian Church. Bethlehem, 
Pa. : Moravian Pub. Office, 1892. 3d edition Co pp. 

SCHWEINITZ, EDM. DE. Some of the Fathers of the 
Moravian Church. Bethlehem : 1882. 

SPANGENBERG, A. G. Life of Count Zinsendorf. Trans- 
lated and abridged by Samuel Jackson. Lon. : Sam. Holds- 
worth, 1858. 511 pp. 

CRANZ, D. The Ancient and Modern History of the 
Brethren. Lon, : W. A. Strahan, 1780. Pp. 620. Index. 

BOST, A. History of the Bohemian and Moravian Breth^ 
ren. Lon. : Religious Tract Society. 

Chapter L Ethnic Movements Missionary* 

FISHER, G. P. The Beginnings of Christianity. N. Y.: 
'Scribner's, 1893. ($2.50.) 

DOELLINGER, J J. I. The Gentile and the Jew in fh* 
Courts of the Temple of Christ Translated by N, Darnell. 
2 vols, Lon. : Longman, 1862. 

PRESSENS&, E. D. The Ancient World end Christianity. 
N. Y. ; Armstrong, 



SELECTED BIBLIOGRAPHY. 463 

MERIVALE, C. The Conversion of the Roman Empire. 
N. Y. : Appleton, 1865. Boyle Lectures. Heathen thought 
reaching upward. 

SUPER, C. W. Between Heathenism and Christianity. A 
translation of Seneca's De Providentia, Plutarch's De Sera 
Numinis Vindicta and other best thoughts of heathenism. 
(E.E.) 

FARRAR, F. W. Seekers After Gad. Seneca, Epictetus 
and Marcus Aurelius. N. Y. : Macmillan, 1879. 

EDKINS, J. TVw Early Spread of Religious Ideas, Espe- 
cially in the Far East. N. Y. : Revell 144 pp. (90 cts.) 

STORRS, R. S. The Divine Origin of Christianity Indi- 
cated by Its Historical Effects. N. Y. : Randolph, 1886. 
(E.E.E.) ($2.00.) 

BRACE, C. L. Gesta Christi; or, A History of Humane 
Progress Under Christianity. N. Y. : Armstrong, 1883. ($1-50.) 
Standard Church Histories, opening sections. 

Qxaptet H. Messianic Race Missionary* 

GOODSPEED, G. S. Israel's Messianic Hope to the Time 
of Jesus. N. Y. : Macmillan, 1900. ($1.50.) 

YONGE, C. D. The Works of Philo Judaews the Contem- 
porary of Josephus Translated from the Greek. Lon. : Bohn, 
1854, 4 vols. (E.E.) 

DRUMMOND, JAS. Philo Judaeus; or, The Jewish-Alex- 
andrian Philosophy in Its Development and Completion. Lon. : 
Williams & Norgate, 1888. 2 vols, 

BIGG, C, The Christian Platonists of Alexandria, Oxford: 
Clarendon Press, 1896. Bampton Lectures. 

LOHR, M. Der Missionsgedanke in Alien Testament, 
Leipzig: Mohr, 1900. 

MERIVALE, C. St. Paul at Rome, N. Y. : Pott, Young 
& Co. Chapter I shows influence of the Jews at Rome. 

HUDSON*. History of the Jews in Rome. Lon. : 2d edi- 
tion, 1884. 394 pp. 

SAYCE, A. H. Early Israel and the Surrounding Nations. 
1889. Lon. : Service & Paton, 1899. 



464 TWO THOUSAND YEARS OF MISSION'S. 

WILLRICH, H Juden und Griechen vor der makkabai- 
schen Erhebung. Gottmgen: Dandenhaeck und Ruprecht, 
1895- 176 pp. 

Chapter IIL Messiah Missionary* 

The Twentieth Century New Testament, a Translation 
Into Modern English, Made from the Original Greek (West- 
cott and Hort's Text), in Two Parts. Part I The Five His- 
torical Books. N. Y. : Revell, 1898. (E.E.) (50 cts.) 

STEVENS, W. A. and BURTON, E. D Harmony of the 
Gospels for Historical Study. Bost. : Silver, Burdett & Co,, 
1899* (75 cts.) (E.E.) 

The New Testament. Revised Version by Drs. Hovey, 
Weston and Broadus. Phila. : Am, Bapt. Pub, Soc. (30 cts.) 
(E.E.) 

RHEES, RUSH. The Life of Jesus of Nazareth; A Study. 
N. Y. : Scribner's Sons, 1900 ($1,25.) 

BEACH, H. P. New Testament Studies in Missions. 
N. Y : The Student Volunteer Movement, 1900. 

MATHEWS, S. A History of New Testament Times in 
Palestine. N. Y. ; Macmillan, 1899. (75 cts,) 

Standard Lives of Christ. 

Chapter IV* Syria* 

BURTON, E. D, The Records and Letters of the Apos- 
tolic Age. N. Y. : Scribner's, 1895. (E.E.) ($1.50.) 

EUSEBIUS an4 SOZOMEN. Nicene and Post-Nicene 
Fathers. (E.E.E.) 

FARRAR, F. W. The Early Days of Christianity, N. Y, : 
Funk & Wagnalls, 1883. (75 cts.) 

NEANDER, A. History of the Planting and Training of 
the Christian Church, N. Y. : Sheldon, 1865. 

PRESSENSfi, E. DE. The Early Years of Christianity. 
N. Y.; Scribner's, 1871, 

Chapter V* Asia Minor* 

PLINY THE YOUNGER. Letters of the Younger Pliny. 



SELECTED BIBLIOGRAPHY. ^65 

Lon.; Trubner, 1879. Translated by J, D. Lewis. (E.R) 

JUSTIN MARTYR. A-N. L (E.E) 

RAMSAY, W. M. The Church in the Roman Empire 
Before A, D. 170. Lon.: Hodder & Stoughton, 1893. 

RAMSAY, W. M. St. Paul the Traveller, N Y.rPutnam, 
1895- ($3-oo.) 

TAYLOR, W. M. Paul the Missionary. N. Y. : Harper/ 
1882. 

Standard Lives of Paul 

References of preceding chapter. 

Chapter VI. Persia. 

Syriac Documents. A.-N. L. (E.E.) 

S020MEN. Ecclesiastical History N. and P.-N. R 
Book II, Chaps 7-15, on Christianity in Persia. (E.E.E.) 

ASSEMANI, G S Bibhothcca Orientalis Cletncntino- 
Valicana, -in qua Manuscriptos Codices Syriacos, Arabicas, 
Persicas, Turcicos, etc. , . . Ex Orient e Conquisitas Com- 
paratas, etc. Romae Typis Sacra'e Congregationes de Propa- 
ganda Fide. 1722-1728. 4 vols., quarto, 700 pp, each. (E,E,E,) 

GIBBON, E. The History of the Decline and Fall of the 
Roman Empire. Phila.: Porter & Coates. Nestorian Mis- 
sions, Chapter XLVII. 

YEATES, T. Indian Church History, Syria, Mesopotamia, 
India and China. Lon. : Maxwell, 1818. Useful summary of 
traditions as to Persia, 

RAE, G. M. The Syrian Church in India. Edinb. : 1892. 

ST. CLAIR-TISDALE, W. The Conversion of Armenia 
to the Christian Faith. N. Y. : Revell, ($140.) 

GREGOR, N. T, History of Armenia. Lon,: Heywood, 
1897- 

MALAN, S. C. St. Gregory the Illuminator* Lon. : Riving- 
ton, 1868. 

ISSAVERDEUS, J. Armenia and the Armenians. Venice: 
Armenian Monastery of St. Lazarus, 1874. 



466 TWO THOUSAND YEARS OF MISSIONS. 

Chapter VII. India. 

SMITH, G. The Conversion of India. N. Y. : Revcll. 
($1.50.) (E.E.E.) 

HAYE, J. W. Christianity in India. Lon, : Smith, Elder 
& Co., 1859. 

HOUGH, J. The History of Christianity in India. Lon. : 
Sealey & Burnside, 1839. Also Nisbet, 1849. 5 vols., 600 pp. 
each. First three previous to 1800. 

COSMAS, INDICOPLEUSTES. Christian Topography. 
Lon.: Hakluyt Soc,, 1897. (E.E ) 

WREDE, F. St. Thome Christians on the Coast of Mala- 
bar. Asiatic researches. Vol. VII, 1801. 

RAE, G. M. The Syrian Church in India. Edinb. : 1892, 

GIBBON, E. Roman Empire. Chapter XLVII on the 
Nestorians. 

JORDANUS, FRIAR. The Wonders of the East. 1330. 
Lon.: Hakluyt Soc, 1863. (E.E.) 

D'ORSEY, A. J. D. Portuguese Discoveries, Dependencies 
and Missions in Asia and Africa. 1893. Authorities, pp. 
379-384. 

MALLESON, G. B. Akbar and the Rise of the Mughal 
Empire, 1896. 

ROE, SIR T. The Embassy to the Court of the Great Mo- 
gul 1615-19. Lon. : Hakluyt Soc., 1899. 2 vols. (E.E.) 

ZIEGENBALG, B., and others. Thirty-four Conferences 
Between the Danish Missionaries and the Matabarian Bra* 
mans. Lon.: H. Clements, 1719. (E.E.) 

ZIEGENBALG, B., and GRUNDLER, J. E. Propagation 
of the Gospel in the East; Being an Account of the Success 
of Two Danish Missionaries, Lately Sent to the East Indies. 
Lon. : Joseph Downing, 1718. Contains also An account of the 
Malabarians. 58 letters in all. (E.E.) 

GRINFIELD, E. W. Sketches of the Danish Mission on 
the Coast of Coromandel Lon. : Rivington, 1831, 

SHERRING, M. A., and STORROW, E, The History of 



SELECTED BIBLIOGRAPHY. 467 

the Protestant Missions in India, 1706-1881. Lon, : Relig. 
Tract Soc., 1884. ($1.50.) - 

PEARSON, H, Memoirs of the Rev. Christian Frederick 
Sivarte. Bost. and Phila. : Perkins, 1835. 411 pp. 

STAVORINUS, ADMIRAL. Voyages. Translated by 
Wilcocks. Lon.; 1798. 3 vols. Also in the nth vol. of 
Pinkerton's Collection of Voyages and Travels. Lon. : Long- 
man, 1812. (E.E.) 

CALLENBACH, J. R. Justus Hcurnius, eene bijdrage tot 
geschiedenis des Christendanzs in Nederlandsch Oast-Indie* 
Nykerk: G. F. Cullenbach, 1897. 368pp. 

BROWN'S History of Missions, as to Dutch. 

Works on Jesuits. 

Chapters VIII and IX* China and Tatary 

LEGGE, J. Christianity in China; Nestorianiswt, Roman 
Catholicism and Protestantism. Lon. : Triibner, 1888. ($1.00.) 
65 pp. The Nestorian Monument of Hsi-an Fu, text, transla- 
tion, notes and a lecture on the monument. (E.E.E.) 

YULE, H. Cathay and the Way Thither; Being a Collec- 
tion of Medieval Notices of China. Lon. : Hakluyt Soc., 1866. 
2 vols. Invaluable collection of earliest extant accounts, 
with luminous introduction and annotations. , (E.E.E.) 

HXJC ABBE. Christianity in China, Tartary and Thibet 
N. Y. : P. J. Kennedy. ($1,50.) 2 vols. Also Lon.: Long- 
mans, 1857. 3 vols. Next to Yule in value. Embodies many 
of the earliest extant accounts, (E,E,E,) 

MOSHEIM. Authentic Memoirs of the Christian Church 
in China. Edited by R. Gibbings. Dublin : 1862. 

POLO, MARCO. The Book of Sir Marco Polo. Translated 
by Henry Yule. Lon. : Murray, 1875. 2 vols, (E,E.) 

MENDO2A, JUAN G. DE. Translated by R. Parke. The 
Historic of the Great and Mightie Kingdome of China. Lon. : 
Wolfe, 1588. Reprinted by Hakluyt Soc., 1853, 2 vols. (EE.) 

LOCKMAN, F. Travels of the Jesuits Into Various Parts 
of the World. Bost,: T. Piety, 1762. 2 vols. Particularly 
China and East Indies, (E,E.) 



468 TWO THOUSAND YEARS OF MISSION?. 

D'ORLEANS, P. J., and WITSEN, N History of the Two 
Tartar Conquerors of China. Hakluyt Soc., Vol. 17. ( H.) 

WILLIAMS, S. W. The Middle Kingdom. N, Y. : Scrib- 
ner's, 1899. ($9.00.) 2 vols Vol. II, pp. 275-306, our period. 
Excellent. 

JENKINS, ROBERT C. The Jesuits w China. Attempt 
at Impartial Judgment. Lon. : Nutt, 1894. ($2.00.) Contro- 
versy on the Chinese Rites examined from the sources by a 
Protestant, pp. 165, 

Metnorie Stariche dell 1 Eminentiss, Monsignor Cardinale de 
Taurnon, eposte con monumenti ran ed autentici nan piu 
data alia luce. Venice: Giuseppe Bcttinelli, 1761-62. Eight 
small 8vo volumes, the original documents of the Chinese 
Rites controversy. (E.E.) 

Chapter X. Philippine Islands* 

PIGAFETTA, A. The First Voyage Round the World, 
Effected in the Years 1519-22 by the Chevalier Pigafetta on 
Board the Squadron of Magellan. In Pinkerton's Voyages 
and Travels. Lon. : Longman's, 1812, Vol II. Also in Hakluyt 
Series. (EE.) 

ANTONIO DE MORGA. The Philippine Islands, Moluc- 
cas, Siain, Cambodia, Japan and China at the Close of the 
Sixteenth Century. Translated by H E. J. Stanley. Lon.: 
Hakluyt Society, 1868. Originally published City of Mexico, 
1609. Invaluable source as to early missions. (E,E.) 

WALTER, R. A Voyage Round the World in the Years 
1741-44 by Geo. Anson, Esq., Now Lord dnson. Lon, : Browne, 
i7S<5. Quarto. Same, i6mo. Dublin : Crooks, 1819. (PIE.) 

DELGADO, J. J. Historia General Sacro-Profana, Politico 
y Natural de las Has del Poniente Llamadas Filipinos, Ma- 
nila: Juan Atayde, 1892. Vol. I, "Biblioteca Historica Fili* 
pina," 943 PP- 

INES, F F. DE S, Cronica de la Provincia de San Gre~ 
gario Magno de Religiosas descateos de N. S, P. San Fran- 
cisco en Islas Filipinos, China, Japon f etc, Leetor de Sagrada 



SELECTED BIBLIOGRAPHY. 469 

Teologia y Cronista de la misma Provincia en 1676. Manila : 
Tipo Lithograpluo de Chofre y Comp., 1892. ($5.95.) Vols. 
II and III, "Bibhoteca Histonca Fihpma." 712 and 702 pp. 
(E.E.E.) 

EVCMO. Memona acerea de las Missiones de las P. P. 
Augustinos calzados en las Islas Filipinas. Madrid: Imprenta 
de Olejandro Gomez Fuentenebro, 1880. 

GASPAR. Conquistas dc las Has Philip inas; temporal y la 
^spiritual par las religiosas orden de san Augustin Madrid: 
Ruiz de Murga, 1698. 

FUENTE, V. Obras del Padre Pedro de Broadeneira, de 
la Compania de Jesus. Madrid : Rivadeneyra. Biblioteca de 
Aulares Espanoles, 1868. 

MEDINA, J. T. Bibliographic* Espanola de las Islas Filipi- 
nas (1528-1810). Santiago de Chile: Cervantes, 1897. 666 
titles. 

MENDOZA, J. G. Two volumes on Missions from the 
Philippines to China. See literature under China. (E.E.) 

CROZET. Voyage to Tasmania, New Zealand, the Ladrone 
Islands and the Philippines in the Years 1771-1772, Trans- 
lated by H. Ling Roth. Lon. : Truelove & Shirley, 1891. Good 
on the Ladrones (E.E.) 

WORCESTER, D. C. The Philippine Islands and Their 
People. N. Y. : Macmillan, 1898. Chap. I. 

FOREMAN, JOHN, The Philippine Islands. Lon. : Low, 
Marston & Co. 1899. Chap. VIII. 

BUTTERWORTH, H. The Story of Magellan and the 
Discovery of the Philippines, N. Y. : Appleton, 1899. ($1.50.) 

BOWRING, SIR JOHN, A Visit to the Philippine Isl- 
ands. Lon. : Smith, Elda & Co., 1859. Chap. XII, "Ecclesi- 
astical Authority." 

MEYER, A. B. The Distribution of the Negritos in the 
Philippine Islands and Elsewhere. Dresden: Stengel & Co., 
1899. 18 pp. on Philippines. 

COLEMAN, A. O. P. The Friars in the Philippines. Bos- 
ton: Marler, Callahan & Co., 1899. A defense of the religious 
orders. Not thorough. (Paper, 25 cents,) 



47O TWO THOUSAND YEARS OF MISSIONS. 

Chaptet XL Japan. 

CADDELL, C M. History of the Missions in Japan. N. 
Y, : P. J. Kennedy. 

BROECKAERT, J. Life of the Blessed Charles Spinola, 
with a sketch of the Other Japanese Martyrs. N. Y. : Kennedy, 
1899- (45 cents.) 

WILBERFORCE, B. A. Dominican Missions and Martyrs 
in Japan. Lon. : Art & Book Co. ; also, Catholic Truth Soc., 
1897. Pp- 186. (60 cents.) 

KENNERS, E. A Brief Sketch of the Lives and Martyr- 
dom of the Franciscan Saints Canonised by Pope Pius the 
Ninth. 

NITOBE, I. The Intercourse Between the U. S. and Ja- 
pan. Baltimore : Johns Hopkins Press, 1891. 

CHAMBERLIN, B. H. Things Japanese, Lon,: Kegen, 
Paul, Trench, Tnibner & Co., 1891. 

GRIFFIS, W. E. The Religions of Japan. N. Y. : Scrib- 
ner's, 1895. ($2.00.) 

GRIFFIS, W. E. The Mikado's Empire. N. Y. : Harper, 
1894. 

MURRAY, D. The Story of Japan. N. Y.: Putnam's, 
1894. 

CAMPBELL, WM. An Account of the Missionary Success 
in the Island of Formosa, Published in London in 1650 and 
Now Reprinted with Copious Appendices. Lon. : Trubncr, 
1889- 2 vols. ($4.00 ) (E. E. E.) 

Chapter XII Egypt and Abyssinia* 

CLEMENT and ORIGEN. A-N, L, (E, E,) 

NOBLE, F. P. The Redemption of Africa. 2 vols, N. Y, : 
Revell, 1899. ($4.00.) (This and next three on all Africa.) 

LYDE, L. W. A Geography of Africa. Lon. : A. & C 
Black, 1899. 1 12 pp. Much in little. No maps. 

JOHNSTON, H. H. A History of the Colonisation of Af- 
rica by Alien Races. Cambridge, Eng. : University Press, 
1899. Pp. 146-8, Concise Summary of Missions Before i8oa 
Excellent maps. 



SELECTED BIBLIOGRAPHY. 

WHITE, A. S. The Development of Africa. Lon. : Philip 
& Son, 1890. 

SHARP, S. History of Egypt. Lon. : Bell & Sons, 1876. 
Vol. II., B. C 1 16 A. D. 640. 

CHANDLER, R. Abyssinia, Mythical and Historical 
Lon.: Skeet 

JOHNSTON, C. Notices of Abyssinia as Historically 
Connected with Europe, Syria and the Holy Land. Lon. : 
Ainsworth, 1845. 

Chapter XIIL North and West Africa* 

CYPRIAN, TERTULLIAN and ARNOBIUS. A-JSL L. 
(E. E.) 

POOLE, G. A. The Life and Times of St. Cyprian. Lon, : 
Rivington, 1840. 

HEARD, J. B. Alexandrian and Carthagenian Theology 
Contrasted. Edin. : T. & T. Clark, 1893. Hulsean Lectures. 

CHURCH CLUB. History and Teachings of the Early 
Church. N. Y.: Young, 1889. Lecture III., "North African 
Church.' 1 Lecture IV., "School of Alexandria/' 

HOLME, L. R. The Extinction of the Christian Churches 
in North Africa. Lon. : Clay & Sons, 1898. 

WHITE, A. S. Development of Africa. Lon.: Philip & 
'Son, 1890. Chap. V., Islam and Christianity, 

BARNES, L. C. Shall Islam Rule Africa? Bost: Am. 
Bapt. Missionary Union, 1890. 

SMITH, G. Twelve Pioneer Missionaries. Lon. : Thomas 
Nelson & Sons, 1900. Raymond Lull, on our period, pp. 13-38. 

BONTIER (B.) and VERRIER (J.). The Canarian, 
Lon:. Hakluyt Soc., 1872. (E. K) 

BEAZLEY, C. R. Prince Henry the Navigator, The Hera 
of Portugal and of Modern Discovery. 1394-1460, A, D. N, 
Y.: Putnams, 1895, (E. E. E.) 

AZURARA, G. E. DE. The Chronicle of the Discovery and 
Conquest of Guinea. Lon. : Hakluyt Soc,, 1896-1899, 2 vols. 
Written 1450. (E. E.) 



472 TWO THOUSAND YEARS OF MISSIONS, 

THOMPSON, T. Memoirs of an English Missionary to 
the Coast of Guinea, Who Went There for the Sole Purpose of 
Converting the Negroes. Lon. : Shepperson & Reynolds, 1788. 
30 pp. (E .E.) 

TRACY, J. A Historical Examination of the State of So- 
ciety in Western Africa, and of the Remedial Influence of Col- 
onization and Missions. Bost. : Marvin, 1846. 

LIVINGSTONE, D. Missionary Travels and Researches. 
1858. Expedition to Zambesi. N. Y, : Harpers, 1866. 

COUSINS, W. E. Madagascar of Today. N. Y, : Revell. 
159 pp. Two paragraphs on our period. 

Chapter XIV* South Africa. 

THEAL, G. M. History of South Africa. Lon. : Sonnen- 
schein, 1888. Vols. I. and II. from 1486 to 1795. 

M'CARTER, J. The Dutch Reformed Church in South 
Africa. Edin. : 1869. 

Literature on Moravian Missions. 

Chapter XV* Greece and Italy* 

BURTON, E. D. The Records and Letters of the Apostolic 
Age. N. Y. : Scribners, 1895. (E, E.) ($1.50,) 

TAFEL. De Thessalonica ejusque agro Dissertatio Geo- 
graphica. Berlin: 1839. (E. E. E.) 

BURTON, E. D. The Politarchs in Macedonia and Else- 
where. Chic. : Reprinted from the Am. Journal of Theology, 
July, 1898. (E. E. E.) 

TEXIER and PULLAN. Byzantine Architecture. Lon. : 
Day & Son, 1864. Pp. 111-154 on Salonica. 

HARE, A. H. Eighteen Centuries of the Orthodox Greek 
Church. Parker & Co., 1889. 

FELTON, C. C. Greece, Ancient and Modern. Bost, : 
Ticknor & Fields, 1867. 

BIKELAS, D. Seven Essays on Christian Greece, Alex- 
ander Gardner, 1890. i vol., pp. 298, 

ARISTIDES. A-N. L. (E. E.) 

The Standard Lives of Paul 

The same literature as on chapters IV. and V. 



SELECTED BIBLIOGRAPHY. 473 

REMINGTON, A. R. The Church in Italy. Lon. : Gard- 
ner, Dalton & Co., 1893. 

MERIVALE, C. St. Paul at Rome. N. Y. : Pott, Young 
&Co. 

FARRAR, F. W. Darkness and Daivn, Scenes in the Day 3 
of Nero. N. Y. : Longmans, 1891. 

LANCIANI. Pagan and Christian Rome, Chap. VIL, 
Catacombs. Boston: Houghton, Mifflin & Co., 1893. 

TACITUS Works of, The Oxford Translation Revised. 
N. Y : Harpers, 1895. (E E.) 

JUSTIN MARTYR. A-N. L. (E. E.) 

TATIAN. A-N. L. (E. E.) 

Chapter XVL Spain and France. 

See literature on Medieval period, 

MEYRICK, FREDERICK. The Church in Spain. Lon. : 
Gardner, Barton & Co , 1892 

SMITH, R. T. The Church in France. Lon. : Gardner, 
Darton & Co., 1894, 

Chapter XVII. Britain, Ireland and Scotland* 

HADDON (A. W.) and STUBBS (W.). Councils and 
Ecclesiastical Documents Relating to Great Britain and Ire- 
land. Oxford: Clarendon Press, 1896-98. (RE,) 

MACLEAR, G. F. Conversion of the West. The Celts, 
Lon.: S. P. C. K. (80 cents.) 

BROWNE, G. F. The Christian Church in These Islands 
Before the Coming of Augustine. Lon. : S. P, C. K., 1894. 

HALE, C. Early Missions to and Within British Islands. 

CATCHCART, WM. The Ancient British and Irish 
Churches, Including the Labors of St. Patrick, Phila, : Am. 
Baptist Publication Soc., 1894. ($1.50.) (E. R R) 

TODD, W. G. The Church of St. Patrick and History of 
the Ancient Church of Ireland. Lon. : 1845. 



474 Two THOUSAND YEARS OF MISSIONS. 

O'LEARY, J. The Life of St. Patrick. N. Y. : Kennedy. 
The writings and the early Lives of Patrick. (E. E.) 

GRADWELL, R. Succat: The Story of Sixty Years of 
the Life of St. Patrick. Lon. : Burns & Gates. (53.) "Mon- 
signor Gradwell has treated his subject from a novel point of 
view. ... In the first place, he has chosen a portion only 
of the life of St. Patrick. Again, he has attempted to exhibit 
him in the light in which he was seen by his contemporaries." 

O'FARRELL, M. J. A Popular Life of St. Patrick. N. 
Y. : Kennedy, 1863 (60 cents.) 380 pp. 

CHARLES, MRS. R. Early Christian Missions of Ireland f 
Scotland and England. Lon. : S. P. C. K, 1892. 

REEVES, W. Life of St. Columba, Founder of By. Writ- 
ten by Adamnan, Ninth Abbot of That Monastery. Edin. ; 
Edmonston & Douglas, 1874. Vol. VI. in "The Historians of 
Scotland." (E. E.) 

FORBES, A. P. Lives of St Ninian and St. Kentigern, 
Compiled in the Twelfth Century. Edin. : Edminston & Doug- 
las, 1874. Vol. V. in "The Historians of Scotland/ 1 (E. E.) 

LUCKOCK, K M. The Church in Scotland. Lon, : Gard- 
ner, Darton & Co,, 1893. 

Chapter XVIIL England* 

MASON, A. J. The Mission of St. Awgustine to England 
According to the Original Documents. Cambridge: Univer- 
sity Press, 1897. 252 pp. (E. E.) 

GILES, J. A. The Miscellaneous Works of Venerable 
Btde, In the Original Latin , . . . Accompanied by a New 
English Translation. Lon. : Whittaker, 1843. 6 vols, (E.E.) 
- BEDE, THE VENERABLE. Ecclesiastical History of 
England, and Anglo-Saxon Chronicle, Lon.: Bell & Sons, 
1887. (Bohn.) ($1.50.) (E.E.) 

MACLEAR, G. R Conversion of the West. The English. 
Lon.: S. P. C K (80 cents.) 

HUNT, WM. The English Church From Its Foundation to 



SELECTED BIBLIOGRAPHY. 475 

the Norman Conquest. Lon. : Macmillan, 1899. 444 pp. 222 
on our period clear and admirable. 

MONTALEMBERT. The Monks of the West. Edinb. : 
Blackwood, 1861. Vols. II.- V. 

LINGARD, J. Antiquities of the Anglo-Saxon Church. 
Phila. : Fithian, 1841. Pp. 17-39 Missions to the A-S. Pp. 
258-268 Missions of the A-S. 

GREEN, J. R. A Short History of the English People, N. 
Y. : Harpers, 1877. ($1.20.) 

FREEMAN, E. A. Old English History. Lon, : Macmil- 
lan, 1890, .Chap. VI., "How the English Became Christians " 

COLLINS, W. E. The Beginnings of English Christianity, 
with Special Reference to the Coming of St. Augustine. Lon, : 
Methuen & Co., 1808. 209 pp. 

CHARLES, MRS. E. R, Sketches of Christian Life in 
England in the Olden Time. N. Y. : Tibbals & Whiting, 1865. 
210 pp. on our period. 

Chapter XIX* Germanic Regions* 

See literature on Medieval period. 

BALG, G. H. The First Germanic Bible Translated from 
the Greek by the Gothic Bishop Wulnla in the Fourth Century, 
and Other Remains of the Gothic Literature. Milwaukee, 
Wis. : G. H. Balg, 1891. 469 pp., containing a sketch of the 
life of Wulfila. (E. E.) 

SCOTT, C. A. UlHlas, the Apostle of the Goths. 1885. 

MERIVALE, C. Conversion of the West. Continental 
Teutons. Lon.: S. P. C. K., 1879. (80 cents.) 

BARING-GOULD, S. The Church of Germany. Lon.: 
Gardner, Barton & Co., 1891. 

MEYRICK, T. (S. J.) Life of St. Walburge. Lon. : Burns 
& Oates, (2s.) 

VAN DYKE, H. The First Christmas Tree. Scribners, 
1897. ($i- So.) 

DITCHFIELD, P. H. The Church in the Netherlands. 
Lon. : Gardner, Darton & Co., 1893. 

MEYRICK, T. (S. J.) Life of St. WMebrand. Lon. ; Burns 
& Oatcs, (2s.) 



476 TWO THOUSAND YEARS 'OF MISSIONS. 

Chapter XX* Scandinavian and Slavonic Regions* 

SNORRE STURLASON. The Heimsknngla; or, The 
Sagas of the Norse Kings. Translated by S. Lamg, annotated 
by R. B. Anderson N. Y. : Scribner, 1889. 4 vols. (E. E.) 

MACLEAR, G. F. The Conversion of the West. . . The 
Northmen. Lon. : S. P. C.K. (80 cents.) 

DUNHAM, S. A. History of Denmark, Sweden and Nor- 
way. 

CARLYLE, T. Early Kings of Norway. 

MACLEAR, G. F. Conversion of the West... The Slavs. 
Lon.: S. P. C. K., 1879. (80 cents.) 

KRASINSKI, V. Sketch of the Religious History of the 
Slavonic Nations. Edinb. : Johnstone & Hunter, 1851, 

LEGER, L, A History of Austro-Hungary from the Earli- 
est Time to the year 1889. Translated from the French by 
Mrs. Beubeck Hill. With preface by E. A. Freeman. Lon, 
Rivington, 1889. 672 pp. 

GINZEL, J A. Geschichte der Slavenapostcl Cyrill und 
Method und der Slawischen Liturgie. Vienna: A. Sshmur- 
leim, 1861. 

BONWETSCH, G. W. Cyrell und Methodius, die Lehrer 
der Slaven. Erlangen : 1885. 

TOZER, H. F. The Church and the Eastern Empire. 
Lon.: Longmans, 1888. (80 cents.) Chap, VII, Missionary 
Efforts Among the Slavs. 

STANLEY, A. P, Lectures on the History of the Eastern 
Church. N. Y. : Scribners. 1862. Lecture IX,, 'The Russian 
Church." 

MOURAVIEFF, A. V A History of the Church of Rus- 
sia. Lon,: Rivington, 1842. 

Chapter XXL Arctic Regions, 

MORRIS (Wm.) and MAGNUSSON (E,). The 
Library. Lon.: Quaritch, 1891. S vols. (E. E.) 
REEVES, A, M, The Finding of Winehnd the Good, 



SELECTED BIBLIOGRAPHY. 477 

^History of the Icelandic Discovery of America. Lon. : 
Frowde, 1895. (E. E. E.) 

PAGE, J. Amid Greenland Snows: Early Hist, of Arctic 
Missions. Revell, 1893 (75 cents.) 

EGEDE, H. A Description of Greenland, with Historical 
Introduction and Life of the Author. Lon. : Allman, 1818, 225 
pp (E. E E.) 

VARIOUS. Modern Apostles of Missionary Byways. N. 
Y. : Student Voolunteer Movement, 1899. 40 cents. Hans 
Egede, by A. C. Thompson, reprinted from his Protestant Mis- 
sions, ii pp. 

COMMITTEE. Lwes of Missionaries.. .Greenland, Hans 
Egede, Matthiew Stack and Their Associates. Lon, : S. P. C. 
K. 

CRANS, D. History of Greenland. Lon. : 1767. 2 vols. 

BRIGHTWELL, MISS C. L. Romance of Modern Mis- 
sions. , .A Home in the Land of Snows. Lon. : R. T. S., 1870. 

H. L. L, Story of Moravian Missions in Greenland and JLa- 
brador. Lon.: 1873. 

History of the Missions of the United Brethren in Labra- 
dor, 1871. 

Chapter XXII* Spanish America* 

WINSOR, J., ed. Narrative and Critical History of Amer- 
ica. First 5 vols, Bost : Houghton, Mifflin & Co., 1889. 550 
pp. Reliable data as to all America. 

BANCROFT, H. H. The, Works Of. 38 vols. San Fran- 
cisco: The History Co., 1883-90. All Spanish North America. 

COLUMBUS, C The First Letter of Christopher Colum- 
bus, Announcing the Discovery of America. Facsimile of 
Latin and a new translation, by H. W. Haines. Bost : Pub- 
lished by the Trustees of the Public Library, 1891. (50 cents) 
(E. E.) 

COLUMBUS, C Letter to Gabriel Sanchez, 1493. Bost ; 
Old South Leaflet, No. 33. (5 cents.) Same letter as preced- 
ing, (E, E.) 



TWO THOUSAND YEARS OF MISSIONS. 

COLUMBUS, F. The Discovery of America. 1571. 
Bost : Old South Leaflet, No. 29. (5 cents.) (E. E.) 

COLUMBUS, C Columbus in Cuba. Journal of First Voy- 
age. Bost: Old South Leaflet, No, 102. (5 cents.) (E, E.) 

COLUMBUS, C. Memorial to Ferdinand and Isabella. 
Bost: Old South Leaflet, No. 71. (5 cents.) (E. E.) 

FORD, P. L. Writings of Columbus. N. Y. : Webster, 
1892. (75 cents.) (E. E.) 

HELPS, A. Life of Las Casas. Lon. : Bell & Daldy, 1868. 
($1.00.) 

TURON. Life of Bartholomew Las Casas. N, Y. : P. 
O'Shea, 1871. 

LAS CASAS. An Account of the First Voyages and Dis- 
coveries Made by Spaniards in America. (Illustrated.) Lon. : 
Darby for Brown, 1699. (E. E.) 

BENZONI, G. History of the New World. Lon, : Hak- 
luyt Soc. Benzoni of Milan visited Spanish America 1541-56. 
Pp. 160-69 give sad view of the Spanish Christianization. 
(E.E.) 

MARSHALL. Christian Missions, 

SOUTHEY, R. History of Brazil Lon. : Longman, 1822. 

MARKHAM, C. R. Expeditions Into the Valley of the 
Amazons, 1539, r 540, 1639. Lon. : Hakluyt Soc., 1859. 64 pp, 
of valuable introduction by the editor. Pp. 26-42, best sum- 
mary of missions for that region. (E. E. E.) 

MURATORI. Relation of the Missions in Paraguay. Lon. ; 

CHARLEVOIX, P. F. X.The History of Paraguay, Lon. ; 
Lockyer Davis, 1769. 2 vols. 

CADDELL, C. M. History of the Missions in Paraguay, 
N. Y. : P. J. Kennedy. (45 cents.) 

SOUTHEY, R. A Tale of Paraguay. Bost.: Goodrich, 
1827. 

BYRNE, S. (O. P.) Sketches of Illustrious Dominicans, 
N. Y.: O'Shea, 1884. ($i.oa) Pp. 153. Bertrand of New 
Granada, Garces of Mexico and Loaysa of Peru. 

PETER CLAVER. A Sketch of His Life and Labors in 



SELECTED BIBLIOGRAPHY. 479 

Behalf of the African Slave. N, Y, : Christian Press Associa- 
tion, 1895. (20 cents.) 

BERNAN, J. H. Missionary Labors in British Guiana, 
Lon. : 1847. 

CHINCH, B. G. Early Missions in Central America. Am. 
Catholic Quar., vol. 23, 1898. 

BANCROFT, H. H History of Central America. Vols. 
L and II., 1501-1800. 

CORTES, H, Account of the City of Mexico. 1520. 
Bost : Old South Leaflet, No. 35. (5 cents.) (E. E.') 

CHAMPLAIN, S. A Voyage to the West Indies and Mex- 
ico, in the Years 1599-1602. Lon, : Hakluyt Soc., 1859. (E. E.) 

CLAVIGERO, F. S. (S. J.) History of Mexico (to 1521). 
Collected from Spanish and Mexican Historians; to Which 
Are Added Critical Dissertations on the Land, the Animals 
and the Inhabitants of Mexico. 2 vols. 1787. (E. E. E.) 

Augustinians in America in the Sixteenth Century. Cur- 
rier's "Religious Orders," pp. 609-672. Includes first mission 
to the Philippines. 

PRESCOTT, Wra. H. Conquest of Mexico, Phila. ; 1861. 

DsVACA, C. Journey to New Mexico, 1535-36 Bost: 
Old South Leaflet, No. 39. (5 cents.) (E. E,) 

CORONADO. Letter to Mendora, 1540. Bost. : Old South 
Leaflet, No. 20. (5 cents.) (E. E.) 

COUES, E. On the Trail of a Spanish Pioneer; the Diary 
and Itinerary of Francisco Garces (Missionary Priest) in His 
Travels Through Sonora, Arizona and California, 1775-1776. 
N. Y. : F. P. Harper, 1900, ($6. oo.) 2 vols. (E. E. E,) 

BLACKMAR, F. W. Spanish Institutions in the South- 
west. Bait. : Johns Hopkins Press, 1891. 

POWERS, L, B. Story of the Old Missions of California. 
San Francisco: Wm. Doxey, 1893; also 1897. ($1.25*) 

JAMES, G. W. Old Missions and Mission Indians of Cali- 
fornia. Los Angeles : Baumgardt, 1895. 

JACKSON, H, H. Glimpses of Three Coasts. Bost. : Rob- 



480 TWO THOUSAND YEARS OF MISSIONS. 

erts, 1886. ($1.25.) Pp. 30-77. "Father Junipero and Hii 
Work" at Santa Barbara. 

THOMAS, P. J. Founding of the Missions, California. 
San Francisco : P. J. Thomas, 1877. 

SHEA, J. G. History of the Catholic Missions Among the 
Indian Tribes of the United States, 1529-1854- N. Y. : E. 
Dungan & Bro., 1855. 

Chapter XXIII. French America. 

THWAITES, R. G The Jesuit Relations and Allied Docw> 
tnents. Cleveland, O. : Burrows Bros., 1896-1900. 66 vols. 
(E. E.) 

BAXTER, J. P, Pioneers of New France in New England; 
with Contemporary Letters and Documents. Albany, N. Y. : 
Munsell, 1894. (E. E. E.) 

PARKMAN, F. France and England in North America. 
Bost : Little, Brown & Co., 1894. 9 vols, 'The Jesuits," I 
vol., ($1.50.) 

SHEA, J. G. History of the Catholic Missions Among, the 
Indians of the U. $. N. Y, : Edward Dungan & Bro., 1835. 
($i.5o.) 

SHEA, J, G. Perils of Ocean and Wilderness , . , 
Gleaned from Early Missionary Annals, Bost. :Donahoe, 1856. 

KIP, W. L The Early Jesuit Missions in North America. 
N. Y. : Wiley & Putnam, 1846. 321 pp. 

CHARLEVQIX, P. F. X. History and General Description 
of New France. Translated with notes by J. G. Shea. N. Y, : 
F. R. Harper, 1900. 6 vols. 

MARTIN, F. (S. J.) Life of Father Isaac Jogues, N. Y. ; 
Benziger, 4885. Translated from the French by J. G. Shea, 
(75 cents ) 

HAWLEY, C. Early Chapters of Cayuga History, Jesuit 
Missions. Auburn, N. Y. : Knop & Peck, 1879. 

DONOHOE, T. The Iroquois and The Jesuits. Buffalo : 
Catholic Pub. Co., 1895. ($i.oa) 

HARRIS, W. R. History of the Early Missions in 
Canada, Toronto ; Hunter Rose & Co,, 1893, 



SELECTED BIBLIOGRAPHY, 481 

SANFORD, W. B. The Romance of a Jesuit Mission. A 
Historical Novel. N. Y. : Baker & Taylor Co., 1897. ($i-$o.) 

MARQUETTE, J. Father Marquette at Chicago. Bost. : 
Old South Leaflet, No. 46. (5 cents.) (E. E.) 

SHEA, J. G. Discovery and Exploration of the Mississippi 
Valley: with the Original Narratives of Marquette, Alloues, 
Membre, Hennepin and Anoslase Douay. N. Y. : Redfield, 
1853 (E E. E.) 

VERWYST, C. Life of Bishop Baraga. Milwaukee: 
1900. 

MONETTE, J. W. History of the Discovery and Settle- 
went of the Valley of the Missisippi by Spain, France and 
Great Britain; and the Subsequent Occupation, Settlement 
and Extension of Civil Government by the United States Until 
1846, 2 vols. 1846. 

- BARTLETT (C. H.) and LYON (R. H.) La Salle in the 
Valley of the St Joseph. South Bend, Ind. : TribuneiPrinting 
Co., 1899, 

BROWN, E, 0. Two Missionary Priests at Madnac, and 
Parish Register of the Mission of Michilimackinac. Chicago : 
Barnard & Gunthorp, 1889. 

Chapter XXIV* English America, 

WINTHROP, J. Conclusions for the Plantation in New 
England. Bost : Old South Leaflet, No. 50. (scents.) (E. 
E.) 

SHURTLEFF, N. B. Records of the Governor and Com- 
pany of the Massachusetts Bay. Bost, : Wm. White for the 
Commonwealth, 1853. Vol. I., 1628*1641. (E. E.) 

MORTON, T. Manners and Customs of the Indians, 
1637. Bost. : Old South Leaflet (5 cents.) (E, E.) 

MANY NEW ENGLAND MEN. "New England's First 
Fruits in Respect, First, of the Conversion of Some, Con- 
viction of Divers, Preparation of Sundry of the Indians; 
Second, of the Progress of Learning, in the Colledge at Cam- 
bridge in Massachusetts Bay," Lon. : Henry Overton,. 1643, 



482 TWO THOUSAND YEARS OF MISSION'S. 

SHEPARD, T. The Day-Breaking if Not the Sun-Rising 
of the Gospell with the Indians in New England. Lon. : 1647, 
(E. E.) 

MATHER, C, India Christiana. A Discourse, Delivered 
Unto the Commissioners, for the Propagation of the Gospel 
Among the American Indians which is Accompanied with Sev- 
eral Instruments Relating to the Glorious Design of P^opagat- 
ing Q.ur Holy Religion in the Eastern as well as the Western 
Indies. Bost. : B. Green, 1721, (E. E, E.) 

MATHER, C, Magnalia Christi Americana; or, Eccliasti- 
cal History of New England, 1620-1698. 2 vols. Hartford, 
Ct. : Andrus, 1820. 

BARBER, J. W. The History and Antiquities of New Eng- 
land, New York, New Jersey and Pennsylvania. N. Y. ; 
Chas. Allyn & Co., 1856. 

SPRAGUE, W, B. Annals of the American Pulpit. Vol. 
I. N. Y. : Carter & Bros., 1866. 

DORCHESTER, D. Christianity tn the U, S. From the 
First Settlement down to 1887. N. Y. ; Hunt & Eaton, 1899, 

LOVE, W. D. Samson Occom. Bost. : Cong, House, 1900, 
($1.50.) (ERE.) 

COLEMAN, L. The Church in America. Lon. : Gardner, 
Darton & Co., i895< 

BARTLETT, J, R. ed. Records of the Colony of Rhode 
Island and Providence Plantations in N. E., 1636*1792, Prov- 
idence, 1856-65. 10 vols. (E.E.) 

BARTLETT, J. R. The Letters of Roger Williams. Prov- 
idence: The Narragansett Club, 1874, (E. E.) 

WILLIAMS, R, Letters to Winthrop, Bost, : Old South 
Leaflet, No. 54. (5 cents.) (E. E.) 

KNOWLES, J. D. Memoirs of Roger Williams, Bost,: 
Lincoln, Edmonds & Co., 1854. 

SPARKS, J. Lives of Roger Williams, Timothy 
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GAMMEL, R, W, Life of Roger William. 



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ELTON, R. Life of Roger Williams. Providence: Whit- 
ney, 1853. 

MUDGE, Z. A. Foot-Prints of Roger Williams: a Biog- 
raphy. N. Y. : Phillips & Hunt, 1871. (75 cents.) 

GUILD, R. A, Roger Williams the Pioneer Missionary to 
the Indians. N. Y. : Baptist Home Mission Monthly, 1892. 
Oct. (10 cents.) (E. E. E.) 

STRAUSS, O. S. Roger Williams, The Pioneer of Religi- 
ous Liberty. N. Y. : Century Co., 1894. ($1.25.) 

AUSTIN, J. A. Roger Williams Calendar. Central Falls, 
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ELIOT, SHEPARD, WINSLOW, WHITFIELD, MAY- 
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E.) 

ELIOT, J. The Indian Grammar Begun. Bost. : Old South 
Leaflet. (5 cents.) (E. E.) 

ELIOT, J. A Brief Narrative of the Progress of the Gos- 
pel Among the Indians of New England in the Year 1670. 
Bost. : Old South Leaflet. (5 cents.) (E. E.) 

MOORE, M. John Eliot. Bost. : Bedlington, 1822. 

ADAMS, N. The Life of John Eliot. Bost. : Mass. Sabb. 
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CAVERLY, R. B. Life and Labors of John Eliot. Low- 
ell, Mass. : George M,. Eliot, 1881. 

WORTHINGTON, E, John Eliot and the Indian Village at 
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MAYHEW, E. A Discourse on Men as Reasonable Cr*at~ 



SELECTED BIBLIOGRAPHY* 485 

SCHWEINITZ, E. D. The Life and Times of David Zeis- 
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HOWELLS, W. D. Three Villages. Host : Osgood, 1884, 

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BITCH NER, J. H. The Moravians in Jamaica. Lon.: 
Longman, 1854. 

Chapter XXV* Continuity in Missions, 

ALLEN, A. V. C. Continuity of Christian Thought; a 
Study of Modern Theology in the Light of Its History. Bost, : 
Houghton, Mifflin & Co-, 1884. ($2.00.) 

HEARD, J. B. Alexandrian and Carthagenian Theology 
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DENNIS, J. S. Christain Missions and Social Progress. 
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MARTIN, C Apostolic and Modern Missions. N. Y.; 
; Revell, 1898. 

; LIGHTFOOT, I. B. Historical Essays. N. Y. : Macmiilan, 
Second Essay, "Comparative Progress of Ancient and 
Missions." Pp. 



INDEX OF NAMES AND SUBJECTS. 



Figures refer to pages. 



Abenakle, the, 382. 

Abgar, the, 77. 

Abgarus, King, 74, 75 ; epistle 
of, 75 ; healing of, 76. 

Abraham, 17 ; clan of, 78 ; de- 
scendants of, 84. 

Absalom of Roeskild, 830. 

Abulfara;}, 114. 

Abulfazl, 97 ; his report of the 
teaching of the monks, 97, 98 

Abyssinia, 194-198. 

Acadia, 381. 

Acapulco, 156, 164. 

Acca, 302. 

Achala, 229, 444. 

Acts, translated Into Malayan, 
100. 

Adam, William, 129. 

Adelbert, 302. 

Adelbert of Bohemia, 309. 

Aden, 84. 

Adlabene, 27. 

-aBneas, of Paris, 324. 

Africa, Intellectual leadership 
of, 186; 200-204. 

Agilbert, 287. 

Agilus, 299. 

Alchstadt, 302. 

Aiden, 288f. 

Akbar, Mogul Emperor of In- 
dia, 97. 98. 

Alarlc, 294, 295. 

Alba, Juan, 156. 

Albania, 324. 

Albuquerque, 159ff. 

Alculn, concerning religious free- 
dom, 80S. 



Aleppo, 85. 

Alexander, 6 ; 7 ; 88 ; 90 ; 228 ; 
portrait of, 65. 

Alexandria, 6 ; 8 ; 17 ; 19 ; 22 , 
24 ; 25 ; 83 ; 442 ; library of, 
25 ; Christian college in, SO ; 
religion In, 187, 188 ; educa- 
tion In, 188. 

Alexandrians, 51. 

Alfaro, Pedro de, 138. 

Alforese, the, 101. 

AHsolda, 136. 

Allouez, Claude, 889, 390, 

Almalic, 134. 

Almeida, 174. 

Amandu, 299, 800. 

Amboyna, the Island of, 100, 
101. 

Amboyneae, the, 101. 

Amiaos, 68. 

Ammon, Captain, 158ff. 

Ananias, 51. 

Ananias, the courier, 715, 

Anchieta, Joseph, 363, 364. 

Andre, Ixmls, 391. 

Andrew of Perugia, extract* 
from epistle of, 127, 128. 

Angota, convent of, 175. 

Anne of Russia, 327, 328. 

Annemund, Bishop, 291. 

AnsXrld, 318. 

Ansgar, 313 ; at Hedeby, 314 ; 
in Hamburg-, 314 ; again In 
Denmark, 315-318. 

Anson, Commodore, 165 ; 168. 

Anthony of St. Thomas, 422, 

Antigua, 424. 



487 



INDEX OF NAMES AND SUBJECTS. 



Anttoch, Plaldian, 31 ; 61. 

Antioch of Syria, 17 ; 19 ; 01 ; 
66 ; 64 ; 81 ; first base of for- 
eign mission work, 57 ; head- 
quarters for missionaries, 58, 
65. 

Antlochus the Great, 17 ; 19. 

Aplon, 20. 

Apollofl, 65, 66 ; 234. 

Apologetics, early, 432, 433. 

Apostles, training of the* 40-42 ; 
their fields of labor, 53-56; 
60-68 ; 76 ; 88 ; 89 ; 187 , 229- 
235 ; 248 ; see names of Apos- 
tles, 

Apelles, 65. 

Aquila, 66 ; 233 ; 240. 

Aquila, translator of O. T. Into 
Greek, 26. 

Arabia, 83ff; Emir asks for 
Christian teaching, 83, 84. 

Arabians, 19 ; 31 ; 47. 

Arcadius, Emperor, 192, 193. 

Argoun, 133, 134. 

Arlma, 174. 

Aristarchus, 241. 

Aristldes, 235; "Apology" of, 
236, 237; 432; 433. 

Arlston, 433. 

Arlet, Stanislaus, 368. 

Armagh, 265 ; The Book of Ar- 
magh, 266. 

Armenia, Introduction of Chris- 
tianity, 78fl; the first apos- 
tie of, 78 ; King of, 118. 

Arnoblus, 201, 202 ; 432 ; 433. 

Arnold of Cologne, 124. 

Alia, Roman, visitors from, 51 ; 
Province of, 67. 

Aasendase, Chief, 888. 

Astorga, 249. 

Athenagoraf, 433. 

Athanasius, 186 ; 197 ; 198, 

"Athanasius against the World," 
192. 

Athenian*, 5. 



Athens, 1 ; 2 ; 19 ; 31 ; The Uni- 
versity of, 238. 

Augustine, 186; 201, 202, 20S; 
443. 

Augustine, missionary to Eng- 
land, 274 ; 276-280, 

Augustus, 11, 

Aurellus, Marcus, 21. 

Autbert, 318. 

Autun, 252. . 

Axum, 195. 

Azores, the, 210. 

Azurara, concerning Henry tht 
Navigator, 210, 211. 

Baarlam and Josaphat, The Lift 
of, 236. 

Babylon, 76 ; 88. 

Babylonia, 17. 

Bactrla, 78. 

Baesten, 215. 

Bagdad, 83 ; 86 ; 114 ; 115. 

Bahare, Sergius, 85. 

Baldseua, 103. 

Balk, Herman, SOD. 

Balthazar, of Japan, 178. 

Bangor, 297. 

Baptlam, superstitions concern- 
Ing, 877, 378 ; of Infant*, 44, 
145, 

Baraza, Cyprlano, 866. 

Barber, Jonathan, 414. 

Barbados, 424. 

Barbary State*, the, 204, 

Barclay, Henry, 415. 

Bardalsan, 77, 78, 

Bar-Manu, the Abgar, 77, 78* 

Barnabas, 31; 57; 59ff; [Jo- 
seph], 50. 

Barnabaa of Japan, 172, 178, 

Batavia, 99, 100. 

Baudln, 148. 

Bautlsta, Pedro, 175. 

Bavlanakloof, 225. 

Bavaria, 299 ; 806, 

Beatty, Charles, 410, 



INDEX OF NAMES AND SUBJECTS. 



489 



Beck, John, 346ff. 

Bede, 274 ; concerning the ori- 
gin of mission* from Home to 
England, 275-279 ; concerning 
Introduction of Christianity 
into Northumbria, 282-285 ; 
concerning Celtic miwioni In 
England, 287-289. 

Belgium, 253. 

Benedict of Poland, 116. 

Benigna, Countess, 419. 

Benignua, 252. 

Berathgith, 306. 

Berea, 19; 232. 

Berkshire Hills, the, 412. 

Bernard, 329. 

Bernicia, 285. 

Bertha, Queen, 277; 279; 280, 
281. 

Bertrand, Louis, 369. 

Beryllus, 84. 

Bescbti, Constantlus, 97. 

Bethencourt, Jean de, 208. 

Bethlehem, 68; 73; 118; the 
Star of, 82. 

Betuex, 384. 

Blard, Pierre, 381. 

Bigot, James, 382. 

Bigot, Sebastian, 382. 

Birinus, 86. 

Blrka, 317, '318. 

Blthynia, 67, 

Bjorn, King, 317. 

"Black-gowns" among the In- 
dians, 382, 383; 387. 

Bobbio, 298 

Boduff, 318. 

Boehler, Peter, 419, 420. 

Boemieh, Frederick, 346ff. 

Boers, the significance of their 
history, 226, 227. 

Bogoris, 322. 

Bohemia, 323; 422; 442. 

Bohemian Brethren, 444. 

Bonda, 103. 

Boniface [Winfridl, 302-307; 
448. 



Bontier, Pierre, 208. 

Borziwoi, 323. 

Bostra, 84; 85, 

Bradford, concerning the mi- 
gration of the Pilgrims, 397, 

Brainerd, David, 416, 417 ; 443 ; 
his journals, 417. 

Brainerd, John, 418. 

Brazil, 362-366. 

Brebeuf, Jean de, 386, 387. 

Bregenz, 298. 

Bressani, Francis, 387, 388. 

Brigida, 267f. 

Brito, John de, 99. 

Brocard, 148. 

Brotherton, 415. 

Brown, Peter, 424. 

Bruide, King, 270. 

Bruno of Saxony, 309. 

Bugia, 207. 

Bulgarians, the, 322. 

Bungo, province of, 171; 172; 
King of, 175 ; convent of, 175. 

Burgundlans, the, 253, 254. 

Cabral, 174. 

Csesar, Julius, 11. 

Ctesarea, 30; 31; 55. 

Cffisarea, Cappadocia, 79. 

California, 372, 373 ; 875-377. 

Cam, Diego, 213. 

Camarlnes, 156. 

Cammerhoff, 420. 

Campbell, William, concerning 

missions la Formosa, 179. 
Canary Islands, the, 208f ; 210. 
Cancer, Louis, 373. 
Candace, treasurer of, 196, 197. 
daftdldus, George, 179f. 
Cannaneo, Thomas, 89. 
Canterbury, 278f. 
Canton, 138. 
Canute the Great, 316. 
Cape Breton Island, 381. 
Cape Coast Castle, 216. 
Cape Town, 224, 225. 
Cape Verde, 211 ; Inland*, 210, 



490 



INDEX OF NAMES AND SUBJECTS. 



Capernaum, 37. 

Cappadocia, 19 ; 47 ; 67 ; 80. 

Caracalla, 77, 78. 

Carey, William, 24 ; 443 ; com- 
parison of with Xavier, 171, 
172. 

Carollnas, the, 373. 

Cartagena, 369. 

Carthage, 199f. 

Caschar, 118. 

Cashgar, 77. 

Casslus, Dion, 18 ; 28. 

Catacombs of Rome, 243, 244 

Cathay, 115; 117; 123; 136, 
137. 

Catherine of Cebu, 154. 

Cavallero, Lucas, 366. 

Cawcawmsqulssick, 406. 

Cazuta, 213. 

Cebu, Island of, 152ff. 

Cedd, 286. 

Celebes, 103. 

Celsus, 192 ; 437. 

<^enchrea, church at, 234. 

Ceolloch, 286. 

Ceylon, 90; 102, 103. 

Chaeremon, 20. 

Chagatai, 132 ; 134 , 136. 

Champlain, Samuel, 371 , 384 ; 
his account of church disci- 
pline In Mexico, 372. 

Chardon, John B., 392 

Charlemagne, 307 ; 308. 

Charles V, 860. 

Chata, 118. 

Chaumonot, Peter, 388. 

Chazars, the, 321. 

Chiapa, 860. 

Chicago, 391. 

China, 18 ; 82 ; 107-149 ; begin- 
ning of Manchu Dynasty, 
140 ; three periods of mis- 
sions, 107; first period, 107- 
115 ; second period, 115-137 ; 
third period, 137-149; edict 
against foreign religions in, 



113, 114; attempts of mis- 
sionaries from the Philippine*, 
137, 138; 1159-161; Chinese 
In the Philippines, 166, 167. 

Chinnihlld, 306. 

Christian of Pomerania, 309. 

Christian socialism, 40, 50 

Christmas Tree, the "first, IJOO. 

Chrysostom, 57. 

Chunchi, Emperor, 141. 

Chunldrat, 30C. 

Church, the institutional, 51. 

Churches as Missionary Socie- 
ties, 437. 

Cicero, concerning universal law, 
9. 

Clilcia, visitors from, 51. 

Claudius, Apollinariff, 433. 

Clavcr, Peter, 369. 

Clemens, Flavlua, 243, 

Clement of Alexandria, 188 ; his 
characterization of Pantwnus, 
89; his writings, 188ff; hi* 
"Exhortation to the Heath- 
en," 189-191; 432, 4,'tiJ. 

Clement of Macedonia, 324. 

Clement of Rome, 235; 243; 
248. 

Clotilda, 255, 256 ; 280. 

Clovia, 204-256 ; baptism of, 256, 

Coin, 283, 284. 

Oolnwalch, 286, 

Colman, 299. 

Colombia, 369. 

Oolossse, 67. 

ColoBSians, Paul's letter to the, 
67. 

Oolumba, 269-272. 

Cplumbanus, 297, 298. 

Oolumbua, Christopher, 856ff ; 
communication to the sovr 
elgna of Spain, 350, 857 ; ex- 
tract from will, 367 ; 
ferena t 858. 

Comgall, 270 ; 297, 

Commission, the Great, 47. 



INDEX OF NAMES AND SUBJECTS. 



491 



Commodiamm, 43.3. 

Concobella, 213. 

Congo, 213-215. 

Connecticut, 414f. 

Constantino the Great, 57 SI ; 
244. 

Constantino of China, 140 

Constantinople, 321 ; 327, 

Constantius, Emperor^ 84. 

Copenhagen, 342 , 423. 

Cora, John de, 130 ; concerning 
Nestoriaus in China, 130, 131. 

Corinth, 10 ; 81 ; 233-235 

Corinthians, the, 234, ii:sr> ; 
Paul's letters to, 231. 

Cornelius, 30 ; 31 ; 55 ; 56. 

Cornelius of St. Crolx, 423. 

(Joannas, Indlcoplcusles, 00. 

Coarcpn, 200. 

Oowper, William, 443 

Cradock, John, 307. 

Crespl, 370. 

Cretans, 19 ; 31 ; 47. 

Crete, 238, 280. 

Crimea, the, 321 ; 320 ; 327. 

Cross of Christ, inscription on 
the, 8; coins of Edessa, 77, 

Crozet, 168. 

Crusades, the, 58 ; 122. 

Cuba, 357 ; 350ff ; 373. 

Cyneglls, King, 286. 

Cyprian, 201; 432; 433; con- 
cerning Spain, 240. 

Cyprus, 10 ; 50 ; 207 ; Barnabas 
and Saul In, 57 ; early mis- 
sions In, 50-61. 

Cyrene, 18; 10. 

Cyrenians, 51. 

Cyril of Alexandria, 81. 

Cyril [Constantlnel the Apostle 
of the Slavs, 821ff ; 444. 



Dablon, Claude, 388. 

Dafur, 84. 

D'AguIllan, Ducbesse, 385. 

Damascus, 17 ; 19 ; 40 ; 54 ; 444. 



Dambrowka, 320. 

Dampier, concerning Philip- 
pines, 102, 163. 

Danes, the, 312-316 

Daniel, missionary prophet, 1ft. 

David, Christian, 345flC. 

Davion, Anthony, 393, 

Darfur, 204. 

Dartmouth College, 414. 

Davenport, Jamos, 41(5. 

Day of Pentecost, 76 ; &8. 

De rhavlgnac, 145 ; concernliiK 
wuiHflcations for mission 
work In China, 146, 147. 

Do Fontenay, John, 143 ; 147ff. 

Deira, 285. 

De la Peltrle, Madame, 385. 

Dcnehard, 305. 

Denmark, 311-316. 

Denys of Paris, 252. 

Derbe, 63; 64, 

De Rodes, 148, 

D'Kseobar, Francis, 374. 

Detroit, 3i)l ; 304. 

Deventer, 802. 

De Wattevllle, Frederick, 422. 

Diana, the temple of, 65. 

Dichu, 283. 

Dlcul, 290. 

Diego, 167, 

Dkmyslus, 235; 238. 

Dispersion, the, 18. 

Diuma, 286. 

Dober t Loehnard, 422. 

D'Olmos, Andrew^ 375. 

Dominic, 204, 205. 

Domltlan, Rmperor, 243. 

Domitllla, Flavla, 243. 

Ponatlsts, the, 202, 

Bonfleld^ 285. 

Dongola, the King of, 198 ; 204. 

Doorkan, 77, 

Dorchester, 300, 

Drachart, Lawrence, 852. 

Drostan [Dunstan], 271. 

Drulllettes, Gabriel, 382; 388; 

ao<x 



492 



INEEX OF NAMES AND SUBJECTS. 



Duffleld, George, 419. 
Dunster, Henry, 408. 

Eanfled, 282 ; 291. 

Ebed-Melech, 196. 

Ecbarsha, 98, 99. 

Eddas, the, 332. 

Edessa, 74-78; 81, 82. 

Edesslus, 197. 

Edinburgh, 281. 

Edmonds, Canon, concerning the 
Scriptures in missions, 429, 
430 ; 431, 432. 

Edward I of England, 134. 

Edwards, Jonathan, 412, 413, 

Edwards, Jonathan, Jr., 413. 

Edwin, 281; 286. 

Ebo, Bishop of Rheims, 313. 

Egbert, 301. 

Egede, Gertrude, 841, 342 ; 344 ; 
346. 

Egede, Hans, 341-346. 

Egede, Paul, 344. 

Egypt, 17 ; 19 ; 47 ; 186-194. 

Elagabalus, Csssar, 78. 

El Ahwaz, 77. 

Elamites, 47, 76. 

Eligius, 800 ; concerning practi- 
cal Christianity, 800, 801. 

Eliot, John, 400-409; 448; in 
Boxbury, 408 ; in Nonantum, 
409 ; arouses missionary In- 
terest in England, 409 ; pub- 
lUhes Bible translation and 
grammar, 409 ; forms Indian 
Tlllagei, 409. 

Elvira, Council of, 250. 

Blymas, 60. 

England, 273-292; 299; SOlff; 
early Christianity in, 257ff; 
Celtic missions, 273f; 287- 
290 ; Eoman missions, 274- 
285; English missions, 290, 
291 ; missionary motive in 
colonizing, 397f. 

English Invasion of Britain, 258, 
259. 



English and Scandinavian*, 320, 
321. 

Epaphras, 67. 

Ephesus, 19 ; 65,' 66, 67 ; Coun- 
cil in, 81. 

Epheslans, Paul's letter to the, 
67. 

EplphaniuB, 80. 

Erhard, Christian, 850f. 

Eric, King, 319. 

Eric the Bed, 388ff. 

.Ericson, Lelf, 339, 840; mis- 
sionary, 340, 341. 

Erimbert, 818. 

Eacalona, Louis de, 374. 

Eskimos, the, 343ff. 

Espanola, [Haiti] [San Domin- 
go], 857. 

Ethelberga, 280, 281 ; 287. 

Ethelbert, 277ff j 286 ; reception 
of the missionaries, 278; 
brings them to Canterbury, 
278 ; his baptism, 279. 

Ethiopia, 196ff. 

Ethiopian, the, 8. 

Bxiodla, 229, 

Euphrates, the, 17; valley, 76. 

Buseblug, 58 ; concerning Apos 
tolic missions, 42 ; concern- 
ing King Abgarus, 74-76 ; con- 
cerning Christians- of Lyons, 
251. 

Euetaelus, 299* 

Hwald, 802; 807. 

Faizl, 98. 

Faure, concerning missions In 

the Ladrone Islands, 167. 
Fellcitas, 200. 
FeUx of Burgundy, 286, 
Felix Minuclus, 488, 
Ferdinand, 858 ; 360. 
Ferdinand, Jean, 17D. 
Ferdinand of 8t Joseph, 176, 
Figen, Province of, n$ 
Filipinos, 151, 1JX 
Finland, 330, 



INDEX OF NAMES AND SUBJECTS. 



493 



Flrando [Hirado], 170; ITS. 

Flanders, 200, 300 ; 814. 

Flarlan, 290. 

Flfcche, Jesse, 881. 

Florida, 873, 374. 

Foreman, 152 ; 176. 

Formosa, 179ff ; character-title* 

of Dutch missions In, 18 Off. 
Foulger, Peter, 411. 
France, 251-250. 
Francis of Alexandria, 134. 
Francla of Asslsi, 58; I93ff; 

204; 205; 438. 
Francke, August, 422 ; 440. 
Franco of Perugia, 184. 
Frapperle, 148. 
Frederick of Saxony, 833. 
Friends, the, 418, 419 
Frlsla, see Holland. 
Frumentlus, 107. 
Fulda, 306. 
Fursey of Ireland, 286. 

Galatlft, 61 ; 64 ; 65 ; 67. 

Gal at lane, Paul's letter to the, 

64. 

Gallic, 283, 234. 
Gallu, 298. 

Ganneaktena, Catherint, 888. 
Garnter, 887. 
Gasp6, Cape, 381. 
Gautbert, 817, 318. 
Gelslar, 806. 
Genoa, 206; 207. 
Otnt j$ternat 444. 
Georgia, Persia, 80, 81. 
Georgia, U. Q, t 874. 
Gerard, 127. 
Gilbert, 884. 
Glld&*> 258. 
Glasgow, 260. 
Gnadenhlitten, 421. 
Gnadenthal, 226. 
Gomez, Diego, 212. 
Gorao*, 876. 
Gookln, Daniel, 400, 



Goto Islands, the, 174. 

Goths, the, 254 ; 294-807, 

Gravler, James, 802. 

Gravlus, Daniel, 182. 

Greece, 228-238, 

Greeks, mission of the, 4fl ; their 
location, 4; Intellectual at- 
tainment*, 5 ; linguistic gift, 
5, 6 ; conquests, 6, 7 ; their 
transmission of religious 
Ideals, 428, 420, 

Green Bay, 894. 

Greenland, 388-350. 

Gregory the Great, 275ff ; awak- 
ening of his Interest in Eng- 
land, 275 ; his missionary ex- 
pedition, 276 ; his letters con- 
cerning the English mission, 
280. 

Gregory the Illuminator, 78-80. 

Gregory of New Ceeiarea, 69, 70. 

Gregory of Nysa, 70, 

Gregory X., 122. 

Grtlndler, 441. 

Guam, 167 f 168. 

Guatemala, 360. 

Guevara, Diego, 175, 

Guiana, 870. 

Guinea, 216. 

Hadrian, 187 ; 285. 
Hakon the Good, 819, 820. 
Halle, 422; the University of, 

104 ; 105 ; 420 ; 422. 
Hanan-Yeshu', 118. 
Hanjiro, 160, 170; translations 

by, 177. 
Haran, 78* 
Harnack, concerning Judaism, 

24. 

Haroldson, Olaf, 819, 820. 
Harvard College, 408. 
Havana, 378. 
Haven, Jens, 351-854. 
Hawley, Gideon, 413. 
Hebrew*, the, 18-82; mlstlon- 



494 



INDEX OF NAMES AND SUBJECTS, 



ary Idea in germinal promise, 
13 ; in songs, 13, 14 , in 
prophecies, 14-16 ; develop- 
ment of Ideals, 16f ; missions 
of, 19ffi ; relation of to Chris- 
tian missions, 30-32 ; Hebrew 
ideals in Greek forms, 428, 
429 ; see Jews. 

Heckwelder, John, 420. 

Hedeby, 314, 315. 

Helen, 27. 

Helena, 140. 

Henry the Navigator, 209-212. 

Herigar, 317, 318. 

Hermias, 433. 

Hermon, Mount, 40. 

Herodotus, concerning Greeks In 
Cyrene, 195. 

Herrada, Martin de, 137; 150; 
160. 

Herrera, 156ff; 161, 162. 

Herrnhxit, 86; 224; 345; 346; 
422; 424. 

Heurnius, Justus, 99, 100. 

Hii, 2S9 ; see lona. 

Hilda, 289. 

HIncmar, 324; concerning the 
baptism of Clovt, 256. 

Hippo, 202. 

HIppolytus, 247; 433. 

HIrado [FirandoL 170; 173. 

Hitoe, 101. 

Hooker, Fred Wm., 85 ; 194. 

Hoddam, 269. 

Holland, 103; 361; [Frlfla], 
291; 307; [Frlesland], 300; 
SOlff. 

Hollls, Thomas, 412. 

Homerltse, the, 84. 

Honoratus, 253. 

Honorlus, Pope, 286. 

Hopedale, 851ff. 

Horlc, 315. 

Horlc II, 315, 816. 

Horton, Azarlah, 416. 

Hoslus, 250, 251. 

Hstian Tsung, ill. 



Humabon, Rajah of Cebu, 151. 

Hungary, 116. 

Huss, John, 442, 443. 

Hussites, 444. 

Hyder, AU, 106. 

Hyacinth, 809. 

Iceland, SS1-888. 

Iconlum, 19 ; 63. 

Ignatius, 66 ; 58. 

Illinois, the, 392. 

India, 132 ; 87-106 ; five plant- 
Ings of Christianity In, 88; 
primitive missions, 88, 89 ; 
Neetorlan, 89-92 ; Komlah, 92- 
99; Dutch Presbyterian, 99- 
103 ; Danish Lutheran, 104ff. 

Indlcopleustea, Coemas, 90. 

Inge, King, $19. 

lona [Hy], 270 ; 271 ; 272 ; 287 ; 
291. 

Iraks, the two, 77. 

Ireland. 259-268; 297ff; ItOl. 

Ireneus, 251 ; 443 ; concerning 
Spain, 248. 

Isabella, 358. 

Isabella of Meffana, 154. 

Isaiah, 15, 16 ; concerning Kthl- 
opla, 196. 

Ispahan, 86. 

Italy, 2tf9-247. 

Izates, King, 27. 

Jaballaha, 188. 

Jagello, 310. 

Jamaica, 425. 

Jamay, Denis, 884. 

James, 249 ; concerning preva- 
lence of Jewish worihip, 28, 

Jane, of Cebu* 154. 

Japan, 169-178; early raUaIoxi 
In, 169-174 ; Imperial perse- 
cution, 175t; decree agalnftt 
Christianity, 178. 

Japanese in the Philippines, 166, 
167, 



INDEX OF NAMES AND SUBJECTS. 



495 



Jaques, Isaac, 415. 

Jartoux, 148. 

Java, 99, 100 ; 102. 

Javanese, the, 101. 

Jena, the University of, 420, 

Jenghiz Khan, 116 ; the descend- 
ants of, 137. 

Jensen, Steven, 352. 

Jerome, In Bethlehem, 58 ; con- 
cerning Panttenus, 80. 

Jerome of Prague, 442, 443. 

Jesus of Nazareth, the ideal mis- 
sionary, 33 ; his testimony, 
34 ; characteristics of his 
work, 34f ; Innovations, 35 ; 
teaching of God as our Fa- 
ther, 36 ; of Immediate fellow- 
ship with God, 30 ; of spirit- 
ual worship, 36 ; of unity 
among men, 30; methods of 
work, 37, 38 ; choice of field, 
38, 39 ; consciousness of broad 
mission, 40 ; training of mis- 
sionaries, 40, 41 ; his ideal, 
43 ; "the world," 43 ; his par- 
ables, 43, 44 ; his estimate of 
the worth of man, 45. * 

Jesus Christ, the Master, 55. 

Jews, satirized by ancient class- 
ic writers, 20ff; In foreign 
lands, 17ff; 88; missionary 
activity of, 22ff ; 30 ; transla- 
tion of Scriptures, 24f; ex- 
cluslveness of, 24; 30; tra- 
ditionalism, 35 ; bigotry of, 
62; 63; converts to Chris- 
tianity, 67 ; see Hebrews, 

"Jewish Propaganda under 
Heathen Mask," 21, 22, 

Jimenez, Alonzo, 166. 

Joel, 47, 

Jogues, Isaac, 87, 388. 

John, 68. 

John of Monte Corvlno, 122- 
126 ; 127, 129, 130, 431 ; hi* 
epistles, 123-126, 



John of Piano Carpinl, 116-118. 

John II of Portugal, 212, 213. 

John XXII, Pope, 133. 

Jonah, 14. 

Joppa, 55. 

Jordanus, 02. 

Josephus, 19 ; 21 ; concerning 

Jewish proselytes, 27 ; 29, 
Judaism, 24 ; proselytes to, 27 ; 

spread of among Romans, 28, 

20. 

Judaizers, 64. 
Judas [Thomas], 70. 
Judea, 40. 

Judith, Empress, 813. 
Judson, 24, 
Julian, his attempt to restore 

paganism, 67. 
Junius, Robertas, 180-183. 
Justin Martyr, 58 ; 70-72 ; 245, 

246 ; 432 ; 433. 
Jutland, 815. 
Juvenal, 20 ; eatlre of, 28, 29. 

Kagoshima, 170, 171. 

Kalllana [Malabar], 90. 

Kang-hi, 142. 

Kao Tsung, 110. 

Karakorum, 116; 117; 119. 

Karbende Khan, 134. 

Kaakaskla, 392. 

Kayarnak, 848. 

Kentlgern, 269t 

Keraltg, the, 115, 116; 130, 

134 ; $ee Tatars. 
Keturah, 84. 
Khorasan, 113. 

Khuen [Kino], E3ueblu, 372. 
Kilian, 299, 
KIngmlngneae, 353. 
Kioto, 170, 

KIrkland, Samuel, 415, 
Klak, Harold, 313ff. 
Koenlgaeer, Michael, 349. 
Koptic Church, the, 198. 
Koxtnga, 184. 



496 



INDEX OF NAMES AND SUBJECTS, 



Kryn, Chief, 388. 

Kublai Khan, extent of his do- 
minion, 120, 121 ; his request 
for missionaries, 121, 122 ; 
last Khan to rule all the Mon- 
gols, 132 ; see Tatars. 

Kuyuk Khan, 117-119. 

Labrador, 350-354 

Ladrone Islands, the, 167, 168 

Lteghaire, 264. 

Lalemant, Daniel, 387. 

Lalemant, Jerome, 386. 

Lancerote Island, 208. 

Lapland, 330. 

La Polnte, 389. 

Las Casas, Bartolomeo de, 359- 

362. 

Las Casas, Albert de, 209. 
Layard, 114. 
Lebanon, 414. 
Lebvinus, 302. 
Le Caron, Joseph, 384 ; 386. 
Legaspi, 155 ; 157 ; 159f. 
Legge, translation of Inscription 

on monument of Sl-gnan-fu, 

109-112. 

Leipsic, the University of, 419. 
Le Jeune, Paul, 384. 
Le Noue, 384. 
Leon, 249. 

Lescarbot, Marc, 381. 
Leupold, Tobias, 422, 423. 
Lewis, 174. 

Leyden, the University of, 99. 
Leytimor, 101. 
Libya, 19 ; 47. 
Llchtenau, 349. 
Lichtenfels, 348; 351. 
Lilla, 281, 282. 
Lima, the University of, 368. 
Li Ma Hong, 158 ; 160, 161. 
I/Incarnation, Marie de, 385. 
Llndisfarne, the Isle of, 288 ; 291, 
Lloba, 305. 
Lisbon, 365. 



Lithuania, 309, 310. 

Liudhard, 277. 

Livingstone, David, concerning 
Ronilsh mission work In Afri- 
ca, 214 ; 210, 217. 

Lo-han, 110. 

Long Island, 410. 

Louis the Pious, 313. 

Louis IX, 119. 

Louisiana, 392, 393. 

Loyer, 215. 

Loyola, Ignatius, 94. 

Lucius of Cyrone, 57 ; 194. 

Luke, 229 ; concerning Antioch, 
56. 

Lull, Raymond, 205-208 ; 305. 

Luna, Don Tristam do, 373. 

Luther, 442. 

Ltitken, 104. 

Luxcull, 298. 

Lydia, 31 ; 229. 

Lyons, 251. 

Lysimachus, 20. 

Lystra, 63 ; 64. 

Macedonia, 18 ; 29ff ; 444. 

Mackinaw, 390 ; 394. 

Madagascar, 217. 

Madeira Islands, the, 210. 

Madras, 91. 

Magdalena, 226. 

Magellan, landing at Cebu, 152 ; 
conference with the natives, 
152, 153; gives religious In- 
struction, 154; visits Guam, 
167. 

Magi, the, 82, 

Maine, 881*383. 

Malnottes, the, 288. 

Majorca, 205-207. 

Malacca, 98; 169. 

Malabar, 90. 

Malayan Peninsula, tba, 120, 

Malays, the, 100. 

Male, 90. 

Manan, 67. 



INDEX OK NAMES AND SUBJECTS. 



497 



Manotho, 20, 

Mangou, 110. 

Manila, 137; 157; 158; 105, 
166 , ambassadors from to 
China, 160. 

Manor, Gulf of, 05. 

Maopongo, 213. 

Marcelllnus, 302, 

Mareellus II, 05. 

Maria, 140. 

MarignolH, John do, 13(>. 

Mariu, 158, 161. 

Mark, John, til ; reputed to have 
worked in Egypt, 187 

Mark of Nice, 37 i 

Markham, Clemen is, concerning 
Henry Reichler, 3G4. 

Mar Maria, 77. 

Mar Peroses, 80. 

Marquette, Jacques I James], 
380ff. 

Mar Sapor, 80. 

Martha's Vineyard, 400; 410; 
411. 

Martin, HIeronimo, 138. 

Martin of Tours, 252, 253 ; 202, 
263 ; 268. 

Martini, 140. 

Maru and Tus, Bishop of, 11 3. 

Mason, John, 414. 

Massachusetts, 307-413 ; extract 
from Cuarter of, 307 ; em- 
powers county courts to en- 
gage in missionary work, 404 ; 
408. 

Massfc, Ennemonde, 381. 

Mantate, 356. 

Mather, Cotton, 440, 441. 

Matthew's Gospel, early edition 
in India, 80, 

Matthew, missionary peddler, 
177. 

Maximilian, 206. 

Mayhew, Experience, 410 ; 414 ; 
concerning Indians of Mar- 
tfca'0. Vineyard, 4U ; **Iat4 



Convert ," 411* 

Mayhew, John, 410. 

Mayhew, Thoma*, 410. 

Mayhew, Thomas, Jr., 410. 

Mayhew, Zechariab, 411. 

Meaco, 175. 

Medea, 10; 47; 76. 

Media, 78. 

Megapo lenses, Joanne*, 415. 

Meiachkwat, Charles, 385. 

Melito, 433. 

Memberton, 381. 

Mendoza, Juan 0. de, 137; con- 
cerning religion In. the Phil- 
ippines, 163. 

Merida, 240. 

Meroe, 105. 

Merv, 115. 

Mesa, John do, 375. 

Mesopotamia, 10; 47; 76. 

Methodius, 321-324 ; 444. 

Mexican dollar in mission*, 164. 

Mexico, 350, 151; 155ff; 860; 
370-372 ; the conquest of, 358 ; 
the University of, 370. 

Michigan, 388 ; 420. 

Micmacs, the, 381. 

Mikhak, 352 ; 358. 

Miltiades, 433. 

Mina, 212. 

Mindoro, 158. 

Missions, agencies for, 437*441 ; 
genealogy of, 441*444; Initia- 
tion of, 427 ; propagation, of, 
427; literary, 206; 235-237; 
245-247 ; 432,433 ; unordalned 
workers in, 247 ; 437 ; train- 
ing schools for, 82 ; 188 ; 205, 
206; 253; 262; 267; 289; 
208; 290; 304; 805; 806; 
325; 344; 408; 412; 414; 
see Student Volunteer*. 

Missions and Literature, 429- 
435. 

Missions and Maritime DIiBCQY 



498 



INDEX OF NAMES AND SUBJECTS. 



Missions and Sociology, 435^ 436. 
Mohammed, 85 
Molon, Apolonius, 20. 
Moluccas, the, 103. 
Monasteries, missionary, 267 
Mongols (see China andTatary), 
Monoboz, 27 
Monterey, 376. 
Montgomery, John, 424. 
Monti, John Baptist dc, 174. 
Montigny, Francis de y 393 
Montreal, 384, 385. 
Morales, Francis de, 17G 
Moravia, 323f; 442 
Moravians, the, 194; 224-220; 

416-425 ; 439f , 442 ; 444 
Morga, Antonio de, 150, 151. 
Morocco, 18; 204. 
Moronis, Sergeant, 161. 
Moses, 2C, 27 ; 28 ; 20. 
Mount Desert Island, 381. 
Murad, 07. 
Murcla, 205. 



Nablous, 70. 

Nadir Shah, 85. 

Nagasaki, 173 ; 175, 17G. 

Nain, 352. 

Nantucket, 409; 410; 411. 

Natick, 409; 414. 

Nayan, 121. 

Neale, concerning the Ncstorian 
church, 83. 

Nero, 11; 242, 243) 

Nestorian Tablet of Madras, In- 
dia, 91. 

Nestorian Tablet of Sl-gnan-fu> 
China, 107ff. 

Nestorians, the, 82, 83 ; 89, 90f ; 
119f. 

Nestorlus, 81. 

Netherlands, the, 299. 

New Co?sarea, 70. 

"New England's Prospect," con- 
cerning Roger Williams, 400. 



"New England's First Fniit," 
398; extract from, 399 

New Granada [Colombia], 80S). 

New llerrnhiit, 340, 348; ,'{50. 

New Jersey, 416. 

New London, 414. 

New Mexico, 374, 375 

New Orleans, 393 

New Stockbrldge, 415, 

New Testament* composed of 
missionary documents, 430. 

New York, 41 4 IT 

Nicaragua, 300. 

Nicholas from Antioeh, 30. 

Nicholas, Louis, 380. 

Nicholas of Plstoia, 123. 

Nicolas, 330. 

Nineveh, 15. 

Ninian, 208. 

Nipissing, Lakfl, 384. 

Nisbets Haven, 351. 

Nisibis, 81; 82. 

Nlthard, 317, rjifi. 

NItsehmann, David, 423. 

Nobili, Robert do, 95-97. 

Nobrcga, Manuel do, 302. 

Nonanium, 40D, 

Noricum, 290. 

Norridgowock, 382, 

Norway, 319-321. 

Nounl, 80, 81. 

Nova Scotia, ,181. 

Nubia, 198; 204. 

Occom, Samaon, 414, 415 ; 416. 

Ochrlda, 324, 

Oda of Poland, 329. 

Odo of Beauvals, 82*4. 

Odoric, 128, 129; 138. 

Ohio, 420t 

Olta [Fucheo], 171- 

Okak, 353. 

Okkodai, 118; 120. 

Olaf, King, 818, 

Olbeau, Jean de, 384. 

Olga of Russia, 325 ; 326 ; 828. 



INDEX OF NAMES AND SUBJECTS. 



499 



Olney, 443. 

Oloptm, 109 ; 110 ; 113. 

Omura, 173. 

Orlgen, 70 ; 84 ; 89 ; 186 ; 101 , 

432; 433; "Against Celsus," 

192, 
Orr, James, concerning church 

in Antioch, 56, 57. 
Orta, 158. 

Ortega, Manuel de, 306. 
Ortiz, Estasio, 175. 
Osaka, 175, 176. 
Oswald, King, 287ff . 
Otho of Bamberg, 329. 
Overyssel, 302 

Padlllo, John de, 374. 

Pahadius, 267. 

Pallleer, Sir Hugh, 351. 

Palou, 376. 

Pamphylia, 47 ; 01. 

Panay, 150, 157. 

Pango, 213. 

Pantamus, 88; 80; 188. 

Paphos, 61, 

Paraguay, 366, 367. 

Paris, the University of, 94 ; 206. 

Patron, 376. 

Parthia, 78. 

Parthlans, 19 ; 47 ; 76. 

Pascal of Vittorla, 134ff. 

Patrick, 259-268. 

Paul, 1, 2 ; 10 ; 19, 20, 31 ; 258 ; 
442 ; his first foreign mission- 
ary tour, 60-64 ; his later mis- 
sionary tours, 64ff\ his visit 
to Ephesus, 66 ; excluded from 
the synagogue, 60 ; success of 
his mission, 67 ; his address to 
the Epheslan elders, 67 ; In 
Macedonia, 229ff; in Athens, 
232f; In Corinth, 28t: in 
Crete, 238 ; in Rome, 241, 242 ; 
in Spain? 248; see Saul, 

Paul of Japan, 172, 173. 

Paul of Samogata. 56* 



Paulinas, 281-285 ; 287. 

Peking, 83 ; 120 ; 123 ; 138 ; 148 ; 
[Cambaliechl, 124; [Camba- 
luo], 127; 129; Nestorian 
Archbishop of, 133 ; embassy 
from to the Pope, 136. 

Pelagius, 259. 

Penda, 286. 

Penn, William, 418 

Pennsylvania, 416-421 ; Friends 
in, 418, 419 ; Moravians in, 
419-421. 

Pensacola Bay, 873. 

Pentecost, 18; 46-48. 

Peoria, 392. 

Peregrine, 127, 128. 

Pereira, 142, 143. 

Perga, 64. 

Perpetua, 200. 

Persia, 73-86; 89. 

Persian Gulf, 84. 

Peru, 151 ; 368 ; 369. 

Peter, 47 ; 53 ; 55 ; 67, 68 ; 76. 

Peter of Ghent, 371. 

Peter of Lucolongo, 126. 

Petit-jean, M., 178. 

Pharos Island, 25. 

Philemon, 67. 

Philip, 32 ; 53. 

Philip II, 155f; 157; 360. 

Philip of Crete, 239. 

Philippi, 20 ; 31. 

Philippine Islands, the, 150-167; 
first teachers of Christianity 
In, 166 ; character of early 
missionaries, 162; emanglpa- 
tion of slaves, 151 ; home mis- 
sions In, 166, 167 ; foreign 
missions from, 137, 138 ; 159- 
161; 174-177. 

Philo, 17 ; 19 ; 22 ; 187 ; "Mon- 
archy," 23; concerning the 
Septuagint, 25, 26. 

JPhcebe, 235. 

Phrygla, 19; 47. 

Picolo, 378, 



INDEX OF NAMES AND SUBJECTS. 



Pigafetta, 152. 

Plato, 12 ; 22 ; 71. 

Pless, Count, 345, 346. 

Plessis, Pacifigue du, 384. 

Pliny, 20 ; letter to Trajan con- 
cerning Christianity, 68, 69. 

Pltitschau, 104 ; 223. 

Plutarch, 20. 

Plymouth, 398 ; 405. 

Point St. Ignace, 390. 

Poland, 116 ; 329. 

Politarchs, the, 434. 

Polo, Maffeo, 121. 

Polo, Marco, 121. 

Polo, Nicolo, 121. 

Polycarp, 251. 

Pomerania, 329, 330, 

Pontus, 19 ; 4T ; 67. 

Port Eoyal, 381, 

Portugal, 209-213. 

Portuguese missions, in India, 
93; In Africa, 93; 209-213; 
216 ; in South America, 03 ; 
In Amboyna and Ceylon, 101, 
102 ; In America, 355 ; 302. 

Potainus, 251. 

Prescott, concerning missionary 
intentions of Spain, 358, 350. 

Prester John, 116 ; 117, 

Pringle, Thomas, concerning de- 
struction of Bosjesmen, 220, 

Priscilla, 66 ; 233 ; 2401 

Providentla, 179. 

Prudentius, 250. 

Prussia, 309. 

Ptolemy Philadelphus, 24. 

Porto Eico, 360. 

P'u-lun, 111. 

Purchas, 195. 

Pyrltz, 330. 

Pythagoras, 71. 

Quadratus, 42 ; 235 ; 432 ; 433. 
Quaque, Philip, 216. 
Quebec, 384, 385. 
Quen, Jean du, 385. 



Quiodomari, 176. 

Hale, Sebastian, 383. 

Rashid-eddin, 115. 

Ratislav, 323. 

Ranch, Christian Henry, 416. 

Reichler, Henry, 304. 

Remiglus, 255. 

Rheims, 256. 

Rho, Giaoomo, 130. 

Rhode Island, 405ft 

Ricci, Matteo, 138f; 142; 140. 

Richard, Gabriel, 304. 

Richardie, Armand de In, 301, 

Rlmbert, 318. 

Roe, Sir Thomas, 98 ; concern- 

ing Jesuit missions in India, 

98, 90. 

Roger, John, 373. 
Romans, mission QJt the, 7ft ; gov- 

ernment, 7 ; 9 ; law, ; loglonH, 

7; officers, 7; roads, 8; reli- 

gion, 10, 31; political life, 11 ; 

social life, 11; domestic life, 

11, 12; Rprciul of Judaism 

among, 27ff; Pnul'H Jotter to, 

2,'J4 
Rome, Jews In, 18, 10, 47 ; Chris- 

tianity In, 240-244 ; 441. 
Rouen, 253. 
Roxbury (Rosqbray), 3H4, 8R ; 

408, 

Rubnik, William, 13 Of. 
Iluegen, Island, 330, 
Rueffer, J,, 85. 
liufisUi, 325-328 ; origin of liter- 

ature, 323 ; Introduction of 

Christianity, 325, 



r, Life of Francis of As* 
sisl, 58. 

Saenrese, 388, 

Sagas* the, 832; concerning tho 
christening of certain Ice- 
landers, 884ff ; concerning 
church-building In Iceland, 



INDEX OF NAMES AND SUBJECTS. 



501 



337, 338 ; concerning Introduc- 
tion of Christianity in Green- 
land, 339, 340. 

Sahara, the, 18. 

Saint Asaph, 26$). 

Saint Augustine, 373, 374. 

Saint Croix Island, 423. 

Saint Gall, 306. 

Saint Jan, 424. 

Saint Kitts Island, 424. 

Saint Thomas, 424 

Salamanca, the University of, 
359. 

Salamis, 10 ; 57. 

Salem, 405. 

Rales, Francis de, 386. 

Salvatlerra, John, 373 

Salvian, concerning Goths and 
Romanists, 254. 

Samaria, 49 ; 52, 53. 

Samaritans, 30 ; 53. 

Samarkand, 113 

San-Chan Island, 137. 

Sande, Don Francisco, 160 ; 161. 

San Diego, 376. 

Sandobal, Alonzo de, 36y. 

San Domingo, 360. 

Sandwich, 391. 

San Francisco, 376. 

San Gabriel, 374. 

San Jose, Ferdinand de, 175, 

San Salvador, 362. 

Santa Barbara, 376. 

Sapphlra, 51. 

Saragossa, 249, 250. 

Saul, 54 ; 60, 61 ; In Arabia, 83- 
85 ; see Paul. 

Sault Ste. Marie, 380 ; 304. 

Saxons, the, 807, 308. 

Saxony, 302 ; S07, 308. 

Sayki, 175. 

Scandinavians, the, 311-821. 

Scelllum (Cosreen), 200. 

Schall, Adam, 130 ; 141 ; 142. 

Schenectady, 415. 

Schleiermacfcer, 442, 



Schleswlg, 315. 
Schmidt, 224-226. 
Schtirer, Emil, 21. 
Schumann, Solomon, 424, 
Schwartz, Christian Friodrlrh, 

105, 106. 

Scotland {Caledonia], 268*272. 
Sergeant, John, 41 
Sergeant, John, Jr., 413 . 
Seleucia, 57. 

Seleucia-Ctesflphon, 77, 83. 
Sempad, Epistle of, 118. 
Seneca, 10; 28. 
Serai, 133. 

Serfogee, Maha, 106. 
Sergius Faulus, 60, 61. 
Serra, Juniper, 376, 
Sen, Candida, 130. 
Seu, Paul, 130. 
Severlna, 244. 
Severinus, 296, 297. 
Sevorus, Alexander, 244. 
Shackmaxon, 418. 
Shapur II, 82. 
Shinnecock Indians, 416. 
Sibylline Oracles, 21, 22. 
SIdon, 40, 
Sierra Leone, 216. 
SIgfrld, 318. 
Sigwarfl, 318, 
Silas, 81 ; 64 ; 229, 230. 
Sillery, 385. 
tSIlva, John, 374. 
Simeon, the Black, 57 ; 105, 
Simon of Cyrene, 104. 
Simon the Sorcerer, 53, 
Slnim, the laud of, 16 ; 113. 
Skotkonung, Olaf, 318. 
Slavs, the, 821-830 ; apostles of, 

321ff; origin ot literature, 

823 ; 325. 
Socotra, 77; 90. 
Socrates, historian, concerning 

the Burgundlanw, 253, 254. 
Soerensen, John, 349. 
Solani, Franclt de, 368. 



502 



INDEX OF NAMES AND SUBJECTS. 



Soudan, the, 204. 

Southey, Robert, concerning the 
"Reduction*," 367 ; concerning 
missions in South America, 
370. 

Sozomen, 58. 

Spain, 248-251; missionary mo- 
tive in conquests of, 150, 151 ; 
356, 357 ; 358, 359 ; missions 
of in America, 355 ; 358. 

Spangenberg, 420. 

Stach, Anna, 347. 

Stach, Christian, 345ff. 

Stach, Madam, 347. 

Stach, Matthew, 345ff. 

Stach, Roslna, 347. 

Stavorinus^ concerning religion 
in Dutch India, 101, 102. 

Stefnln, 334. 

Stephen, 51 ; 54 ; 59. 

Stephen of Serai, 133. 

Stettin, 330. 

Stockbridge, 412, 413. 

Strabo, 17; concerning Moses, 
26, 27. 

Strangford Lough, 263. 

Strathclyde, 269. 

Student Volunteers, 94 ; 00 ; 
104, 105; 188; 253; 270; 
297; 301; 303; 304, 305; 
321; 341; 359; 415; 410; 

* 420 ; 422 ; see Missions, train- 
ing schools for. 

Sturm, 306. 

Sultanla, 134. 

Sumatra, 103. 

Sumitando, 173, 174. 

Sundla, 213* 

Surinam, 425. 

Sweden, 316-310. 

Sweyn, 316. 

Swibert, 301. 

Symphorian, 252. 

Synagogue of Freed Slaves, 51. 

Synagogues as missionary cen- 
ters, 19, 20, 



Syntychc, 229. ' 

Syria, 46-58 ; homo missions, 52- 
58 ; city missions, 40-52, 

Tacitus, 20 ; concerning Chris- 
tians in Rome, 242, 241? ; con- 
cerning the Finns, 32ii. 

Tackaraason, John, 411. 

Tackawauabit, 400. 

Tadousao, 384, 385. 

Tai Tsung, 109; 111. 

Tamaroa, 392. 

Tanchat, 118. 

T'ang, 110. 

Tanjore, 105, 106. 

Taprobane [Ceylon], 90. 

Tara, 204. 

Tat Ian, 240, 247; 432, 43,1 

Tatars, the, 85; 115-149; char- 
acteristics of their dominion, 
115, 120, 121 ; conversion oC 
the Kcralts, 115 ; division of 
the sovereignty, 132. 

Tatary, 115-141. 

Togakouita, Catherine, IW8, 

Temple courts, 29 ; fiO ; court o 
the Gentiles, 29, 30. 

Terante, 103. 

Tertullian, 200; 432, 4?M ; hi 
writings, 201 ; concern Ing 
Spain, 249 ; concerning Brit- 
ain, 258. 

Teutonic Knights, the, 300. 

Texas, 375, 

Thaddeus, 74; 76. 

Thanet Isle, 277. 

Thangbrand, Olaf, 334, 8315 ; *W, 

Theda, 805, 

Theopliilus T 488. 

Theophllus, missionary to Ara- 
bia, 84. 

TheHsalonica, 10; 81; 280flfj 
321; 434; 442. 

Thlodhild, 340. 

Thomas, 88. 

Thomas of Malabar, 89, 90* 



INDEX OF NAMES AND SUBJECTS. 



503 



Thompson, Thomas, 216, 

Thor's Oak, 306. 

Thorwald, 333. 

Three Kings, the, 118. 

Three Rivers, 384. 

Thuringia, 306. 

Thury, Peter, 382, 383. 

Tibet, 129. 

Timor, 103. 

Timotheus, 80. 

Timothy, 63, 64 ; 229 ; 234. 

TIradates III, 70, 80. 

Titus, 234. 

Titus Justus, 31. 

Tobago, 424. 

Tobias, 168. 

Toklo, 176. 

Tondo, 158. 

Torres, Cosmft d, 170 ; 172-174. 

Totnan, 2i>9. 

Tourakina, 117. 

Trajan, 56 ; 68. 

Tranquebar, 104, 105. 

Translation of Scriptures, 6; 
24-26; 2$6; 272; 291; the 
Septuagint, 24, 25 ; first Into 
a western, tongue, 203 ; Into 
Syriac, 77 ; into Malayan, 100 ; 
Into Cingalese, 103 ; into Goth- 
ic, 295 ; into Tamil, 105 ; into 
Slavonian, 323 ; into Indian, 
409; by Carey, 172; by Han- 
jlro, 1Y7; by Aquila, 20. 

Travancore, 95. 

Tricheropalle, 97. 

Trichmopoli, 105, 

Pryggvesson, Olaf,319, 320 ; 334. 

Tschoop, 416. 

Teiuan-chau, 127. 

Tuglavlna, 353, 354. 

Tuni*, 205, 207. 

Tupac, Serai, 368. 

Tupas, 155, 156. 

Turks, 115. 

Tyre, 40* 



Ulfllas, 204, 295. 

TJng-Kalm, 184. 

Upsala, 319 ; the lUniwuity of, 

29f>. 

Urban VIII, 176. 
Urdiiiffita, 155, 156. 
Usbeok, 133. 
UsukI, convent of, 175. 

Valens, 238. 

Vallgnau, Alexander, 174. 

Vander Stall, Peter, 223. 

Van Riebeck, Jan, 210. 

Vedastus, 255. 

Venezuela, 360. 

Vera Cruz, Alfonso de, S70. 

Verblest, Ferdinand, 140, 141; 
142. 

Veroiles. concerning infant bap- 
tism, 144. 

Vcrrier, Jean le, 208. 

Vicelin, 380. 

Vietrlcus, 253. 

Vielra, Antonio, 365, 866, 

Viel, Nicholas, 886. 

Vienna, 296. 

VIenne, 251. 

VUlela, 173. 

Virginia, 374. 

VIvera, 868. 

Vizcaino, 376. 

Vladimir, 325-328 ; hit study of 
religions, 325-327. 

Von mttevllle, John, 420. 

Wales, 259 ; 269, 
Walpurgis, 305, 306, 
Welnau, 313. 
Wends, the, 830. 
Wequash, 399 ; 406, 407 ; grand- 
son of, 414. 
Werenfrld, 302. 
Wesley, John, 420 ; 442, 443. 
West Indies, 359ff ; 421-425. 
Wheelock, Bleazer, 414, 
Whitby, the Council of, 291. 



INDEX OF NAMES AND SUBJECTS. 



Wfcite House of Wnithprn, 268. 

Whiuield, 414. 

Wigbert, 302. 

Wilfrid, 290-292. 

Willehad, 308. 

Williams, Roger, 309-408 , his 
"Key," 402. 

Willlbald, 302; 305. 

WilUbrord, 301, 302 ; 312, 313. 

Wine, Bishop, 289. 

Winfrid [Boniface], 302ff 

Winnibald, 302 ; 305. 

Women's Work, 27 ; 31 ; 53 ; 06 
69 ; 80 ; 81 ; 113 ; 127 , 134 
139 ; 140 ; 173 ; 188 , 200 
229; 233; 240; 244; 2r>2 
2o5, 256; 267; 280; 281 
289 ; 291 ; 305, 306 ; 325, 326 
327 ; 328, 329 ; 340 ; 342 ; 344 ; 
346; 347; 352; 353; 358; 
85 ; 388 ; 419, 

Wtirtzburg, 299. 

Xavler, Francis, 93ff ; 137 ; 169ff ; 



390 ; 432 ; 4*13 ; comparison 
with William Oaroy, 171, 172. 
Xavler, Goroulmo, 07 ; 98, 
300. 



Yamaguchl, 171. 
Yeman, 77. 
Tezd-buzld, 109. 
Yunllo, 140- 



55nyion [Tsluan-chau}, 127, 12 r ; 

357. 
Zealandia, 179. 



Zcnoblus, 80. 

2ieKnbalg, Bartholomew, 104 ; 

105 ; 223 ; 44* 
55iml>alcSi 101, 
Klnssendorf, Count, 345 ; 351 ; 

419 ; 422 ; 444.